Acharyas and Alwars

Guru Paramparai

2007-02-13T18:02:00.002-08:00

Lakshminatha Samarambham Nathayam Anumadhyamam
Asmad Acharya Paryantham Vande Guru Paramparam

To know the Acharya Parampara, you have to start with Sriman Narayana and then go down till your own current Acharya.

Sriman Narayana
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Sri Lakshmi
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Sri Vishwaksenar
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Sri Nammazhvar
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Sri Nathamuni
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Sri Uyyakondar
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Sri Manakkalnambi
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Sri Alavandar / Yamuna Muni
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Sri Perianambi
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Sri Ramanuja
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Sri Desika
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Ahobila Mat / Munitraya Sampradaya Acharyargal - as relevant
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Your Present Day Acharya

Thaniyangal:

Asmad Guubhyo Namaha
Asmad Parama Gurubhyo Namaha
Asmad Sarva Gurubhyo Namaha

Srimate Vedaanta Gurave Namaha
Srimate Ramanujaya Namaha
Sri Paraankusa Daasaya Namaha
Srimad Yamuna Munaye Namaha
Sri Rama Mishraaya Namaha
Sri Pundareekaakshaya Namaha
Sriman Naathamunaye Namaha
Srimate Satagopaya Namaha
Sri Vishwaksenaya Namaha
Sriyai Namaha
Sridharaaya Namaha

Asmad Desikam Asmadeeya Paramaacharyaan Guroon
Sriman Lakshmana Mahapungava Mahapoornow Munim Yaamunam
Ramam Padma Vilochanam Munivaram Naatham Satadveshinam
Senesam Sriyam Indira Sahacharam Narayanam Samsraye !!

This AchArya paramparA also is nicely recited by Swamy
Desikan in the following Tamil prabhandham.

En Uyiru Thanthu Alithavarai Saranampukku
Yaanidave Avar Gurukkal Nirai VaNangi
Pin arulaal Perumpuguthur Vanda Vallan
Peria Nambi Aalawandaar Manakkal Nambi
Nanneriyai Avarkku Uraitha Uyyakkondaar
Naathamuni Satagopan Senai Nathan
In amudha Thirumagal Enru ivargalai Munnittu
Emperuman Thiruvadigal Adaiginnene.

AchArya paramparai anusanthAnam bequeathed to us by
Swami Sri Desikan in AdhikAra Sangraham ( Third
Paasuram ) :

I take refuge at the sacred feet of the
ParamAcharyan, Sriman NaarAyaNan through my Acharyan
and their AchAryans in the order of Sri BhaashyakAra,
Periya Nambi, AaLavanthAr, MaNakkAl Nambi,
UyyakkoNdAr, Naathamuni, NammAzhwAr, VishvaksEnar, and
Periya PirAtti.

What an excellent sweet prabahndham!
As explained earlier, the Lord helps us in very many
ways: Let us enjoy asmadhAchAryan upanyasam wherein
His Holiness beautifully refers to this. Sri Sadagopan
Swami translated the same in his own inimitable style.

After Swami Desikan, the Guru Parampara branched out as under:

Branch I

1. Nainarachariar*
2. Vatsya Varada Guru
3. Varada Vishnuvarya
4. Mahadayadeesar
5. Ahobilachariar
6. Shashta Parankusa Swami

Branch II

1. PB Annan*
2. Kidambi Nayanar

Branch III

1. Srinivasacharya*
2. Narasimha Desikar
3. Lakshmanacharya
4. Narasimhacharya
5. Tatasuri

Branch IV

1. Vadakku Tiruveedhi Pillai*
2. Srirangachar
3. Kesavachariar
4. Srinivasachariar
5. Kesavachariar
6. Adi Vann Satakopar

Thirunakshatrams:

1. PERIYA PERUMAL
2. PIRAATTI
3. SRI VISHWAKSENAR [aippasi pooraadam]
4. SRI NAMMAZHWAR [SaTakOpar- Vaikaasi Visaakam]
5. SRI NATHA MUNIGAL [822 C.E ? 930 C.E] Aani anusham]
6. SRI UYYAKKONDAR [826 C.E.- 930 C.E.]PuNdareekakshar- Chithrai Kaarthikai]
7. SRI MANAKKAL NAMBHI [Ramamisrar- Maasi makham]
8. SRI YAMUNAMUNI [916 CE- 1036 CE] Alavandhaar ? Aadi UtthirAdam]
9. SRI PERIYA NAMBHI [997 CE- ] and
10. SRI RAMANUJACHARYA [1017 CE- 1137 CE- Chitthirai Thiruvaadhirai]

Emperuman

2007-02-13T18:02:00.001-08:00

Sriman Narayanan

Lord Narayana is our first Guru. Hence at the head of our line of Gurus is Lord Narayan

Sriman Narayan taught the Vedas to Brahma and Pancharatna Sastras to Sri Lakshmi and others. He took various Avatars himself like Fish, Tortoise, and Boar etc to preserve the Vedas and save his devotees. He also took the role of Guru-Sishya (Teacher-Student) as Nara, Narayana at BadriKashramam to present role models of an Acharya and Sishya.

DHYANA SLOKAS OF ASHTAKSHARAM, DVAYAM AND CHARAMA SLOKAMS:
(Anbil Ramaswamy)

ASHTAKSHARAM:
savyam paadam prasaarya sritha: durithaharam daksiNam kunjayithvaa
jaanoon aadaaya savyEtaram ithara bujam naaga bhOgE nidhaaya /
paschaath baahu dvayEna prathibhaTa samanE dhaarayan sanka chakrE
dEvee bhooshaadhi jushTO janayathu jagathaam sarma VaikunTa naatha: //

Meaning:
Sitting on Adhisesha, He has His left foot (savyam paadam) dangling
(prasaarya) from the left knee down. The right foot that is slightly bent
(kunjayitvaa) and resting on Adhisesha quickly removes *sritha duritha
haram) the obstacles of Prapannas. He rests left hand on His right knee
(jaanun aadhaaya savyE). His other hand is resting on Adhisesha (Ithara
bujam naaga bhOgE nidhaaya). He dons the Conch and the powerful disc on the
upper two hands for demolishing the evil forces (PrathibaTa samanE. This
Lord of Paramapada rejoices with His Devis on either side and in adorning
ornaments(dEvee booshaadhi jushTa:). Let Him protect the entire world
(janayathu Jagathaam).

DVAYAM:
"Ksheera ambhOnidhi Ratna manDapa Souvarna simhaasanE
VaamaangE sthithaayaam prasanna vadhanaam "Srikaanthyaa aalingitham"
DhOr danDaangita sanka pankaja gadhaa chakrair udhaara Sriyam
Tvam nityam kalayaami janma vimukhO lakshmeesa (cha) Narayanam"

Meaning:
I always meditate on you (tvam nityam kalayaami) ?Oh! Sriya: Pathi?
(Lakshmeesa). You sit on the mantapam in the shape of the golden lion throne
(souvarna simhaasanE) studded with gems from the milky ocean (ksheera
ambOdhi Ratna mantapa). Mahaalakshmi embraces you fondly with a pleasant
smile sitting on your left lap (vaamaangE sthithayaam prasanna vadanaam
Srikaanthyaa aalingitham). You wear the sharp staff (DhOr danDaangita),
conch (sanka), lotus (pankaja). Mace (gadhaa) and disc (chakrai:). Why am I
doing this? I shun this cycle of birth and death ( janma vimukhO)

CHARAMA SLOKAM
Yath Prapattim vinaa sarvai: yasya maayaa durathyayaa /
Dhananjaya rathastham tath prapadhyE saranam mahah //

Meaning:
I surrender myself at the feet of the Lord who sits on the Chariot of
Arjuna. Without this surrender it will not be possible for anyone to
untangle and cross over the delusion imposed by Him?

Thanian:

KamapyAadhyam Gurum Vandhe KamalA Griha Medhinam
PravakthAs ChandasAm VakthA Pancha RAtrasya Yaha Swayam

Meaning: I salute the most ancient of Preceptors, who is consort of Kamala and
who propagated the Vedas in the beginning and who is himself the author of
PancharAtra SastrAs.

Thirumagal

2007-02-02T18:00:00.002-08:00

Sri Lakshmi

The next acharya is our Srivaishnava Sampradhaya is Sri Lakshmi.She is called Priya Piratti or divine mother. Sri Lakshmi is always in the company of Naryana. Her only concern is the welfare of us. She is full of compassion and ignorant of punishing us for our faults. Without her recommendation, Sriman Naryana won’t grant our wishes

Thanian:

Saha Dharma Chareem Soure Sammantritha Jagad HithAm
Anugraha Mayeem Vandhe Nityam AgjnAna NigrahAm

Meaning: I bow to Lakshmi, the co performer of the duties of Lord Vishnu, whose
only concern is welfare of the world, who is personification of compassion, who
does not know punishing the sinners.

Senai Nathan

2007-02-02T18:00:00.001-08:00

Vishvaksenar

He is tthen comes Vishvaksena or Senai Mudaliyar. This is aterm of respect , traditionally used for denoting Vishwaksena). He is the controller of Vaikunta or Paramapada.

Vishwaksena taught Nammalwar or Satakopa the philosophy of Vishistadvaitam.
He as Commander-in-Chief of the Lord Sriman Narayana rules over the entire world by his commands. Vishwaksena always removes obstacles in performing our duties.

He is third in our acharya parampara.

According to Srivaishnava Guru paramparA, Lord VishvaksEnar forms the bridge to the Celestial Acharya and the Acharyas who appeared in human form for our sake. Senapathi VishvaksEnar himself came down to Alwar Thirunagari, and gave pancha samskAram and initiated Swami SatakOpa [Nammazhwar]. VishvaksEnar revealed the meanings of the three rahasyAs and yOgam to SatakOpan and thus became the
Achaarya for the latter.

Thanian:

Vandhe Vaikunta SenAnyam Devam Sootravthee Sakham
Yad Vetra Sikhara SpandhE Viswam Yetad Vyavasthitham

Meaning: Staying in Vaikunta, VishvaksenAr, the husband of Suthravathi, controls
the duties of all. He is the celestial Commander-in-Chief of the Lord. He wields
a cane in his hand. The entire world gets controlled by the tip of the cane in
his hand. I Pay My salutations to VishvaksenA.

Satagopan

2007-02-02T17:59:00.000-08:00

Sri Satagopan, i.e. Sri Nammazhvar is an incarnation of Visvaksena and he is born in the month of Vaikasi, on a Pournami day and his birth star is Viskaha.He was born 43 days after Sri Krishna left the World to Vaikunta after his Avatara.He was born in the year 3102 BCE. Nammazhwar is said to have lamented upon his fate, for, had he born a few days earlier in dwapara yugam then he would have had the bhagyam of seeing
Kannan directly during his manifestation on the Earth as Lord Krishna.

His father’s name is Kaari, a farmer of Thirukkurugur on the banks of Tamraparani river and his mother Udaya nangai is from Thiruvan paricharam in Kerala.

Sri Nammazhvar when he was born did not open his eyes nor his mouth to eat and never cried like other newborn baby. Because he was “very different” from other children, his parents named him as “Maran” meaning “different”. He was also called as Shatakopa.

His parents prayed to Lord Adhinathan, the Perumal of Thirukkurugur and left the child in a cradle under a tamarind tree. It is believed that the tree is an incarnation of Adishesha, the Serpent on which the Lord Narayan is sleeping in Milky Ocean.Nammazhvar stayed in the same state for 16 years. He enjoyed the divine ecstasy of Sri Krishna. He was waiting for a good sishya to do Upadesam.

During that time, in a nearby village called Thirukkolur there was an elderly Brahmin saint called Madhurakavi.He went on a pilgrimage to North India and while he was in Ayodhya, he saw a bright light shining in the far south. He was delighted and followed the light and finally reached where Nammazwar was sitting. Seeing the brilliance of Nammazhvar Madhurakavi prostrated and requested him to accept him as disciple. Although Madhurakavi was very much older than Nammazhvar, he did not hesitate to accept Sri Nammazhvar as his Guru.

'Alwar' in Tamil means 'one who is immersed'. Since these saints were always immersed in the Lord and His qualities, they were called Alwars.

Nammazhvar started reciting divine poems and Madhurakavi wrote them on Palm Leaves. The Four Prabhandhams of Nammazhvar are as follows

1. Thiru Viruththam
2. Thiru aasiriyam
3. Peria Thiruvandhaathi
4. Thiruvaaymozhi

Nammazhwar composed Thiruviruttam, a collection of hundred psalms as the essence of Rig Vedam, Thiruvaashiriyam with seven psalms as the essence of Yajur Vedam, Periya Thiruvandadi with eighty-seven psalms as the essence of Atharvana Vedam and
Thiruvaimozhi with a thousand hundred and two psalms as the essence of Sama Vedam.
Having adorned the garlands of magizhum-poo presented by Paraman, it is not only Azhwar?s thirumeni that has the fragrance of magizhum-poo but also the sri-sooktis
that were worded by him. What a fragrance! Having extolled the divine glories of the Lord, brahma-gandham emanates out of Azhwar while his tongue is luscious with brahma-rasam.

Nammazhvar stayed under the tamarind tree for 32 years, reciting the above Prabhandhams .All his Prabhsnadhams explain the essence of Vedas, and hence called “Tamil Vedam”. Lord Adhi Natha presented Nammazhvar a garland of Vakula flowers from his own neck. So Nammazhvar is also called Vakulabaranan. His other names are Parangusan, Sataari and Kurugai Piran.

Sri Nammazhvar’s Prabhandham brim with devotion, love, bhakthi and poetic excellence. Many Acharyas and Tamil poet Kamban wrote Tamil and Sanskrit poems in praise of Nammazhvar.He is considered to be our first Acharya in Kaliyuga.Later he gave the entire Dhivya Prabhandham to Sri Nathmuni.

Thanian:

Yasya SAraswatham Srotho Vakula Modha Vaasitham
SruteenAm VisramAya Alam SatArim Thum UpAsmahe

Meaning: We meditate on Satari (Nammalwar) for having blessed us with such
glorious compositions which are like flood of nectar with fragrance of vakula
flowers and do the job of VedAs in giving benefit to everyone, well enough for
the veDas to take rest.

Nathamunigal

2007-02-02T17:58:00.000-08:00

Sri Nathamuni was born in 824 CE in the village called Viranarayana in Kattumannar Koil near Chidambaram, in the month of Ani and star Anusham. His father was Isvarabhatta and he had a son by name Isvaramuni. Based on some accounts, he lived during the late 9th or early 10th century.

Sri Nathamuni went on a long pilgrimage that took him to Divya Desams like Mathura, Vrindhavan, Bengal and Puri.

On his return to his home town, he met with some SriVaishnavas from the Western part of the country, who recited some 10 hymns composed by Nammazhvar where the 11th paasuram ended with "orayirathhul ippathum" which roughly means "of the one thousand, this ten poems" then Natha muni asked those srivaishnavas that if they knew the rest of the thousand, for which they answered "no".

In the same poem he noted a kshetra named "Kurugoor" and a name "Sadakopan" which meant that the person Sadakopan from Kurugoor wrote the song. And then he reached kurugoor.

This is where, Nathamuni came in contact with Madhura-kavi azhwar, the disciple of Nammazhwar, and asked him if the hymns of Nammazhwar are available. Madhura kavi azhwar told him that, after composing an extensive book of hymns in Tamil and instructing him the same, Nammazhwar attained salvation. However, the local people, due to their misconception that the study of the hymns would be detrimental to the Vedic religion, threw the work into the river Tamraparani. Only one page, containing to hymns of the work, was picked up by a man who appreciated the hymns and recited them. Thus only 10 hymns have been saved at this time.

Nathamunigal was very much worried and anxious to compile the missing Pasurams. In the night Natamuni was blessed by Satakopa and in the morning he started the parayanam of Kanninunchirutthambu (Prabhandam by madhurakavi, which was common in kurugoor as praise for satakopa). He recited that 12000 times the verse composed by Madhura Kavi Alzwar in adoration of Nammalwar. Then Satakopa blessed nathamuni with the 4000 dhivyaprabhandam. Not satisfied, Nathamuni wanted to know all the purports also in detail, its meanings commentaries. Satagopa revealed all that was asked for by Nathamuni.

Nathamuni brought the hymns together and with the help of his two nephews, Melaiyagattazhwar and Kilaiyagattazhwar, set them to music in the Vedic manner. From that time onwards, these hymns were sung in the temples and were regarded as Tamil Veda.

Shri Nathamuni also practiced Ashtanga yoga. It is with nathamuni that all the five parampara are combined into one, and hence he is called the one who established/combined the "Guruparampara". He then passed these on to Shri Uyyakondar, who in turn passed it on to manakkal nimbi and who inturn passed it to Nathamuni's grandson YAmuna/Yamunacharya/Alavandhar. Yamuna passed these wealth of knowledge to five of his eminent students, one each. He passed on bhagawad geetha rahasyartham to Thirukoshtiyur nambhi (goshti purna), Bhagawad vishayam and its meanings to Thirumalai Andaan, panchasamskara, mantra mantraartha meanings commentaries to Periya nambhi (maha poorna), Ramayanan and ithihasa rahasyas to Thirumalai nimbi, Dhivyaprabhanda and panchamopaya and charamapadArtha and their commentaries to Thiruvaranga perumal arayar.

Nathamuni wrote three works:

Nayaaya-tattva
Purusa-ninnaya
Yoga-rahasya

He was also a great exponent in Yoga and practiced the Yoga of eight accessories ( ashtAnga yoga).

Nathamuni was the one who established/combined the "Guruparampara". He then passed these on to Shri Uyyakondar, who in turn passed it on to manakkal nimbi and who inturn passed it to Nathamuni's grandson YAmuna/Yamunacharya/Alavandhar. Yamuna passed these wealth of knowledge to five of his eminent students, one each. He passed on bhagawad geetha rahasyartham to Thirukoshtiyur nambhi (goshti purna), Bhagawad vishayam and its meanings to Thirumalai Andaan, panchasamskara, mantra mantraartha meanings commentaries to Periya nambhi (maha poorna), Ramayanan and ithihasa rahasyas to Thirumalai nimbi, Dhivyaprabhanda and panchamopaya and charamapadArtha and their commentaries to Thiruvaranga perumal arayar.

PrapannAmrta says that Nathamunigal attained Vaikuntam by entering into Yoga in the city of AgangA.

Whenever the Vaishnavas refer to 'Muni trayam'- the three sages, they are paying homage to the three extraordinary preceptors of the philosophy- Naathamuni, Yaamuna muni and Raamaanuja muni who have indeed bequeathed to us a rich and vibrant heritage.

Sriman Natha muni was born in the month Aani and in Anusham Nakshatram.

If Vaishnavism has a global appeal today, it is due to the great Naathamuni who literally recovered from oblivion the hymns of the Azhwars and inaugurated devotional Vaishnavism.

Ranganaathamuni as Naathamuni was originally called was born at Veeranaaraayanapuram near Kaattu Mannaar Koil. It was a period when the reign of Buddhism and Jainism had eclipsed the glorious efforts of the devotional hymnology of Azhwars and Naayanmars. People had retired in smug satisfaction, forgetting the Azhwars and their monumental works.

While Naathamuni was worshipping at the local temple, he heard a few pilgrims reciting a decad of Nammazhwar's Tiruvoimozhi praising Lord 'AaraaVamudhan' - the unsatiating nectar. This concluded saying " those who recited these ten which form part of my 1000 psalms would become the darling of the Gods."

Naathamuni was so impressed with the poetic beauty of the decad and asked them whether they knew the full text of Tiruvoimozhi or at least point out anyone who could help. They directed him to one Paraankusadaasa in Kurugur who was a disciple of Madhurakavi.

Naathamuni made straight to Kurugur but Paraankusadaasa also could not help. But, he suggested that if Naathamuni could recite the " Kanninun Siruthambu" of Madhurakavi 12,000 times at one strech in front of the famous tamarind tree in Adhinaatha temple, he might get an insight into the original verses.

This Naathamuni did with utmost devotion. He obtained in his trance a vision of Nammazhwar himself who personally taught him not only his own compositions but also those of all the other Azhwars.

Naathamuni promptly codified the treasure of devotional hymns as the 'Naalaayira Divya Prabhandam'. The tradition of reciting these had been established by him and kept alive these 1000 years and more and institutionalized and observed as 'Arayar Sevai' before the Lord on special occasions - (a form of dance performed by male dancers specially trained for the purpose) in the Srirangam temple even today.

Naathamuni wrote 3 scholarly works

( i ) Nyaya Tattva ( ii ) Yoga Rahasya and (iii ) Purusha Nirnaya

But none of them is available today.

His grandson, Yaamunamuni later known as Aalavandaar was just 12 years of age when Naathamuni passed away. And, it is this Aalavandaar who inaugurated the matrix of Srivaishnavism by his spiritual leadership.

Thanks to: Sri Anbil Ramaswamy Iyengar
Published in Srirangasri

Swami Desikan wrote a verse dedicated to Sri
NathamunigaL in his Yathirajasapathathi, whose meaning
is as follows:

nAthEna muninA tEna bhavEyam nathavAnaham I
yasya naigamikam tattvam hasthAmalakathAm gatham II

I humbly salute the leader of our SampradhAyam; he is
the one who made it possible for the deep, difficult
to understand meanings of the VedAs for us to
understand. (through Divya Prabhandham). It is like
the nellikkani (a small fruit) on the palm, which is
so conspicuous and is self revealing ( that it is he
who is the AchAryA who has blessed us with this
treasure and is the link in our lineage of our
AchAryAs)

Swami Desika also pays his obeisance to Sriman
Nathamuni in adhikara sangraham:

kaaLam valampuriyanna naRkaathal adiyavarkku
thaaLam vazhangi thamizh maRai innisai thandha vaLLal
mooLum thavaneRi moottiya naathamuni kazhalE
naaLum thozhudhu yezhuvOm namakku Ar nigar
innaanilaththE.

Sri Nathamuni blesses us with the Tamizh MaRai (Tamil
Veda- namely Divya prabandham). He had set to various
raga, thaalam and arranged thorugh his disciples mElai
agatthAzhwAn and Keezhai agatthAzhwAn to dane singing
these prabandhams with raga and thaaLa.. Thus
propagating the verses in musical manner as sort of
sEvai to Lord Ranganathan {which is being followed
even today during Adhyayana uthsavam- as Araiyar Sevai
at Srirangam and other temples as well).

Swami further states that such most benevolent, most
merciful, vaLLal [as he had given us the invaluable
treasure in the name of Alwar?s 4000 and also the link
for our Srivaishnava acharyas thereby he himself is
gift to our sampradayam) Sri Nathamuni's lotus feet
alone is our only refuge. Swami is proud and roars
that since we have the divya Prabandam given by Sri
Nathamuni and since we have such greatest Acharya in
our lineage which goes down to prakritham acharya,
there is absolutely none equal to us.

namakku aar nigar in naanilatthE? Aar? None..
Naatha muni wrote 3 scholarly works
( 1 ) Nyaya Tattva which contains the following 5
chapters viz., ( i ) Jnaana (Knowledge), (ii) Prameya
( Objects of cognition), (iii)Pramaatru (the
Cognizer),(iv) Karma (Action) and (v) Nyaaya (Logic)
( 2 ) Yoga Rahasya which is said to have contained the
nuances of devotion (Bhagavad Upaasana) to the Lord
through Dhyaanam (meditation) and
(3 ) Purusha Nirnaya. But none of them is available
today. He also composed the Tanian for Tiruvoimozhi
called "Bhaktaamrutham".

His grandson, Yamuna muni later known as Aalavandaar
was just 12 years of age when Natha muni passed away.
And, it is this Aalavandaar who inaugurated the matrix
of Sri vaishnavam by his spiritual leadership.

Namoh Chintayaathbhutha Aaklishta Gnaana Vairaaghya
Raasaye |
Naathaaya Munaye Ekaantha Bhagavad Bhakti Sindhave ||
(meaning)Salutations to Naatha muni who is having
single minded devotion to the Lord and who is the
treasure of both Gnaana and Vairaaghya.
Familial lineage and Guru-Sishya Parampara from Sri
Naatha muni to Sri Raamaanuja muni.

The familial Parampara of Sri Naatha Muni is as
follows:

Sri Easwara Muni.
His son was Sri NAATHA MUNI.
His son was Easwara Bhatta Aazhvaan.
His son was Yaamuna Muni.
His son was Sottai Nambi.
His son was Ennaachaan.
His son was Pillaiappar.
His son was Thozhappar.

The Guru- Sishya Parampara from Sri Naatha Muni to Sri
Raamaanuja Muni is as follows: (The primary Sishyas
name is given in Block Capital letters while the names
of other Sishyas is given in Ordinary letters)

SRI NAATHA MUNI- His Prime Sishya was- PADMAAKSHAR aka
PUNDARIKAAKSHAR, UYYAKKONDAAR. His other Sishyas were:

(1) Kurugai Kaavalappan
(2) Nambi Karunaakara Daasar
(3) Yeru Thiruvudaiyaan
(4) Tiruk Kanna Mangai Aandaan
(5) Vaana Maa Devi Aandaan
(6) Uruppattur Aachaan and
(7) Sogathur Aachaan

Reference: Sri Anbil Ramaswamy mama's book Hinduism
rediscovered..

Gajaananar is a nityasuri in Sri Vaikuntham who is an assistant of
Vishwaksenar along with Kumudan, KumudAkshar and Harivaktrar.
Gajaananar took avataaram as Nathamuni
Kumudan took avataaram as Uyyakondar
Kumudaakshar took avataaram as Manakaal Nambi and
Harivakktrar took avataaram as Yamunacharya

Srirangam Srinivasa Raghava dasan

Thanian:

nAthEna muninA tEna bhavEyam nathavAnaham
yasya naigamikam tattvam hasthAmalakathAm gatham

Meaning: I have as my mentor, Naathamuni of our SampradhAyam, to whom the
profound and difficult meaning of the VedAs was like a nellikkani fruit in the
hand

Tirunakshatram of Sriman Naathamunigal

Whenever the Vaishnavas refer to 'Muni trayam'- the three sages, they are paying homage to the three extraordinary preceptors of the philosophy- Naathamuni, Yaamuna muni and Raamaanuja muni who have indeed bequeathed to us a rich and vibrant heritage.

Sriman Natha muni was born in the month Aani and in Anusham Nakshatram.

If Vaishnavism has a global appeal today, it is due to the great Naathamuni who literally recovered from oblivion the hymns of the Azhwars and inaugurated devotional Vaishnavism.

Ranganaathamuni as Naathamuni was originally called was born at Veeranaaraayanapuram near Kaattu Mannaar Koil. It was a period when the reign of Buddhism and Jainism had eclipsed the glorious efforts of the devotional hymnology of Azhwars and Naayanmars. People had retired in smug satisfaction, forgetting the Azhwars and their monumental works.

While Naathamuni was worshipping at the local temple, he heard a few pilgrims reciting a decad of Nammazhwar's Tiruvoimozhi praising Lord 'AaraaVamudhan' - the unsatiating nectar. This concluded saying" those who recited these ten which form part of my 1000 psalms would become the darling of the Gods."

Naathamuni was so impressed with the poetic beauty of the decad and asked them whether they knew the full text of Tiruvoimozhi or at least point out anyone who could help. They directed himto one Paraankusadaasa in Kurugur who was a disciple of Madhurakavi.

Naathamuni made straight to Kurugur but Paraankusadaasa also could not help. But, he suggested that if Naathamuni could recite the " Kanninun Siruthambu" of Madhurakavi 12,000 times at one strech in front of the famous tamarind tree in Adhinaatha temple, he might get an insight into the original verses.

This Naathamuni did with utmost devotion. He obtained in his trance a vision of Nammazhwar himself who personally taught him not only his own compositions but also those of all the other Azhwars.

Naathamuni promptly codified the treasure of devotional hymns as the 'Naalaayira Divya Prabhandam'. The tradition of reciting these had been established by him and kept alive these 1000 years and more and institutionalized and observed as 'Arayar Sevai' before the Lord on special occasions - (a form of dance performed by male dancers specially trained for the purpose) in the Srirangam temple even today.

Naathamuni wrote 3 scholarly works

( i ) Nyaya Tattva ( ii ) Yoga Rahasya and (iii ) Purusha Nirnaya

But none of them is available today.

His grandson, Yaamunamuni later known as Aalavandaar was just 12 years of age when Naathamuni passed away. And, it is this Aalavandaar who inaugurated the matrix of Srivaishnavism by his spiritual leadership.

Today in all vaishnava temples, in many hindu households and even in mylapore music concerts the hymns of the ‘nalayira divyaprabhandam’ are recited. Whether their meanings are understood or not it is an amazing fact that the same verses were recited in perhaps the same style 1200 years ago. The words have been preserved and have come to us unsullied, unaltered and with a little guidance can be easily comprehended. One man was responsible for this amazing act of preservation Nathamunigal the anthologist of ‘azhvar Pasurangal.’ He did what ‘Nambiyandar nambi’ did to the ‘Saivite Thirumaraigal’ and much later, what Swaminatha Iyer did to Sangam literature. Nathamunigal established an oral tradition of their recitation down the ages. He also gave them Vedic stature - ‘vedasamyam’ Nathamunigal was the first guru of the guru paramparai tradition, a continuous preceptor- disciple lineage, another unique practice in the vaishnava tradition preserved till today.

The religion of ‘ubhaya-vedaanta-maarga’ (path of twofold scripture) is identified in ‘Tirumangai Aazhvaar’s’ (Tiru-nedun-taandakam 4) that the lord is “he that is of the excellent Tamil sounds, he of the Sanskrit word” (செந்திறத்த தமிழோச வடசொல்லாகி - திருநெடுந்தாண்டகம் 4). In this significant phrasing ‘Tirumangai’ affirms that the Tamil scripture has an autonomous divine origin along with Sanskrit.

Nathamuni, finderIt was Sri Nathamuni (whose full name was Ranganatha-muni, born to Isvara Bhatta of Sottai clan in the Vedic lineage of ‘Satha-marshana,’ with the birth asterism of Anuraadhaa in the month of Aani-mithunam ~ occurs on June 30, 2004 this year) who gathered together the precious hymns of the Aazhvaar mystics and saved them for humanity in the Tamil scripture known as ‘aruli-c-cheyal‘ and as ‘divya prabandham.’ It is taken to be a sign of divine purpose that this revered savant picked up a clue to the scripture quite accidentally. Nathamuni was the finder of the treasure, and he did not keep it for himself. He told the world.

Tiru-vaai-mozhi
It is well known that Nathamuni was sparked off on his profound quest when he heard for the first time the ‘Tiru-vaai-mozhi’ decad hymning the deity of ‘tiru-k-kudantai.’ with
“Aara amudhe adiyen udalam”
you are my nectar! My body melts with love towards you.
In ‘kudanthai’ of water filled paddy fields.
My lord, I see your reclining body asleep, aglow.

Even today if you read those ten poems you will feel the same way Nathamunigal did and seek the rest Natamuni was startled by the beauty of the poem and asked them where from they learnt those verses; the last verse they sang mentioned "this ten out of thousand" were there more? They did not know a sage in ‘Thirukurugur’ gave them. Thus began Nathamunis search for the rest of the verses this is the most plausible version.

Expedition of discovery
It is important to remember and cherish with gratitude Nathamuni’s passion which drove him to trek down from his native Kaattu Mannaar Koil to ‘Tiru-k-kurukoor / Azhvar Tirunagari’ in search of the other hymns. The lifetime of Nathamuni is indicated by S. Krishnaswamy Aiyyangar to be 823-917 ad and by M U Raghava Aiyyangar as 825-918, and we have to visualize how challenging and stressful it must have been for Nathamuni to have undertaken the long journey over what must have been difficult terrain. It was fortunate that Nathamuni met the second-generation disciple of Nammazhvar himself, parankusa-dasa, who imparted to him the ten-stanza hymn (Kanni-nunn-siru-t-taambu) dedicated by his preceptor madhura-kavi to his preceptor Nammazhvar.

Spiritual Power
Nathamuni was a yogi par excellence. His renowned grandson ‘Aalavandaar-yaamuna’ personifies him as the ‘totality of Bhakti-yoga’. Parasara Bhatta applies to him the metaphor, Jnaana-jeemootam (= Nimbus of knowing) which is appropriate to one of Nathamuni’s spiritual power. Vedantacharya affirms that he held in his palm the substance of scripture. The poet ‘vadivazhakia nambi daasa’ describes him as one without a match for his penances. Pillai lokam jeeyar calls him a ‘parama-hamsa’, one of ultimate realisation. The poetic-esoteric work Acharya Hrdayam (no.115) says Nathamuni was verily like unto the swan manifestation the lord assumed when he imparted the veda-scripture to brahmathis is mentioned in svetaasva-tara upanishad; and Tiru-Nedun-Taandakam (திருநெடுந்தாண்டகம் - annamaay aru-maraiyai veli-p-padutta ammaann, அன்னமாய்... அருமறையை வெளிப்படுத்த அம்மான், Nathamuni seems to have gone to great lengths to play down his yogic proficiency. It was nevertheless plausible that the simple-sounding kanni hymn of just ten stanzas became a powerful spell (mantram) when recited and repeated by Nathamuni 12000 times, he could behold azhvar materialising before him in a vision, and teach him the entirety of the Divya prabandham corpus.

Debt of gratitude
It is not easy for us to imagine the extent and nature of the excitement, fulfillment and peace that Nathamuni must have experienced as he came by the object of his quest, the Divya-prabandham scripture. There is a beautiful precedent to this in the account of the Hebraic prophet mosses who “wrote upon the tablets the words the Ten Commandments; the skin of his face shone while he talked with” the lord (in the epiphany granted to him) ~ exodus 34.

The sensation of gratitude felt for Nathamuni down his successor generations was evident in acknowledging and adoring him as the grand ancestor of the ‘ubhaya-vedaanta-maarga’ (path of twofold scripture). Lord Sriman Narayana is identified as the first preceptor not only of the
Sri Vaishnava guru-parampara, but also of the Sankara Sampradaayam (“narayanam padma-bhavam vasishtham” etc). It is, however, Sri Nathamuni who is acknowledged as the first acharya நானிலத்தில் குருவரய நாட்டினான் நலந்திகழு நாதமுனி, Nathamuni, who installed the guru-lineage here on this earth, says the grateful Appillai.

It was Tirumangai Azhvar who originally introduced tiru-vaai-mozhi also (in the great temple of Srirangam) in the festival of veda recitation (adhyayana utsavam) held annually from the eleventh day of the bright (sukla) fortnight of the month of maarkazhi / dhanus. Subsequently Nathamuni, in his time, enlarged the scheme of recitation to include the entirety of the (4000 verses of) Divya Prabandham. It was through this manner of canonization of the Divya Prabandham and the concomitant institutionalization of the araiyar-psalmodists, that Nathamuni ensured the preservation, learning and bequeathing of the precious scripture down the generations to come.

Disciples:
His five disciples were, pundarikaksha (uyya-k-kondaar); tiru-k-kurukai-k-kaavalappan; his nephews of the west house and of the east house whom he taught to recite the Tamil scripture in the celestial music system (deva-gaanam) and appointed them as the araiyar (psamodists); and tiru-k-kanna-mangai aandaan whom he first equipped with the esoteric of the twin sacred formula (dvaya-mantram) before imparting to him the fine sensibilities of the Tamil scripture.

Uyya-k-kondaar was charged with bringing up Nathamuni’s grandson yaamuna in the ‘sampradaayam’. Uyya-k-kondaar who sensed his own end approaching, did however discharge this responsibility without any deficiency, by deputing his own disciple Sriraama-misra (manakkaal nambi) on the assignment. Nathamuni’s school of eight-part yoga was represented solely by kurukai-k-kaavalappan on whose expiry, alas, it was lost.

Overcoming Oneself
Nathamuni is said to have composed a few works in Sanskrit but they are not available. The next in succession was his renowned grandson-prodigy, yaamuna-aalavandaar who wrote nothing in Tamil, and is considered the father of the Sanskrit stotra-paatha (hymnal) literature. His stotra-ratnam contains literal translations from the Tamil scripture into sanskrit verse, and this precedent came to be readily adopted by all his successors, culminating in the versatile personality of vedantacharya. Yamuna’s immediate successor was Sri Ramanuja who wrote almost all of his nine definitive works exclusively in Sanskrit.

The acceptance of the Tamil scripture by such ‘sanskritic’ personalities of great learning and long-time orthodoxy was not something ‘promoted’ (as we would say to-day) through any state pressure or by other vested interests. They had no mental barrier to overcome, and the Tamil scripture stood on its own in poetry, grandeur, philosophic content, humanistic values, and clear affirmations of godhead. Its divine inspiration was visible for all to see.

The author of acharya-hrdayam (65) points out that Sri Ramanuja relied on the Dravida-veda to compose his Sri-Bhashyam gloss on the Brahma-sutra. This affirmation of scriptural validity has an echo in vedantacharya’s adhikaara-sangraham, where he says that his studious learning of the Tamil scriptures enabled him to grasp clearly the obscure regions of the veda-chhandas. While Nathamuni described it as an Upanishad of a thousand branches, Vedantacharya extolled it (dramidopanishad taatparya-ratnaavali, 130) as the scripture, which is benign to hear.

Search and revelation
The traditional accounts depict Nathamuni as invoking Nammazhvar in a vision at tiru-k-kurukoor, and receiving by Azhvar’s grace the entirety of the 4000-verse Tamil scripture. Tradition further suggests that, prior to Nathamuni’s recovery of the precious literature, there was a total lapse of ‘racial memory’ in respect of the hymnals of Azhvar-s.

One of the difficulties in traditional accounts of the lives of azhvars and acaryas is the mix of myth and fact usually the factual and historic content will be very little and the traditional account is totally believed. It is very difficult to demythify these traditional accounts. In fact it is not permitted. They are as sacred as the life of Christ or prophet Mohammed, not questioned. This attempt of mine to extract Nathamunis life from traditional accounts is likely to be criticized and I am aware of it. One incident in Nathamunigals life has to be true even if this has two or three versions the version closest to realism is this:- One day while worshipping lord mannanar in the temple in kattumannar koil he heard a group of travelers reciting a few poems they were great verses they happened to be ten poems from nammalwars thiruvoimozhi.

The myth added to this sends Nathamunigal on a pilgrimage to the north there he hears these verses sees a light in the sky and follows it south to kurugur much like the biblical story of the Magi. A similar story is told about mathurakavigal also. Almost all religions need a leading light story for laymen. All myths are created like this and become more obscure down the ages the fact that Nathamunigal went south in search of the leymens is undeniable.

That Naihamunigal “met” Nammazhvar and got from him the entire 4000 verses is also apocryphal and cannot stand much scruriny. It is rather difficult to believe that nammazhwar the silent sage who never left his seat under a tamarind tree had colleceted and collated threehundred years of poetry and simply handed them over to Nathamunijgal by a mental process. Nammalwar was the last of the azhvars. He is placed in the later half of 9th century according to epigraphic evidences Nathamunigal then must at least be a contemporary certainly not 825 ad. What is plausible is that Narhamunigal must have spent a lifetime searching recording arranging and setting to music and sometimes perhaps even writing the eleventh verse of each decade I am pretty sure traditionists will pounce on me for suggesting this Nathamunigal seems to have had some yogic powers too he had several disciples of which pundarikakshar was prominent.

A somewhat varied reading of the history and times of this extraordinary event is proposed in a perceptive paper (journal of anantacharya Indological research institute, Bombay, i-199 by a. Pandurangan of Pondicherry. He cites inscriptions to establish that “the names of azhvars were well-known to the people long before the canonization of nalayira divya prabandham” and that “the study and recitation of the sacred hymns were continuously carried out at various important centres, and not completely lost, as suggested by the guru paramparai accounts.”

Pandurangan further points out that there were Vishnu Shrines antecedent to the recovery and compilation of the Divya Prabandham by Nathamuni, and that the omitting of hymns on these shrines, especially those located in Kongu land (to-day’s salem, Namakkal, Coimbatore, Karur), should be explained as that no Azhvar hailed from thereabouts and that “the activities of Nathamuni for rediscovering the sacred hymns of Azhvars were mainly confined to Pandya, cola and Kerala countries, but not to Konku region” which witnessed wars through his time, and “the situation would not have permitted Nathamuni to undertake a journey in the war-torn region for his sacred mission.”

The mystery does persist about the non-inclusion of some ancient shrines in the traditional list of 108 shrines. These shrines as have been omitted were also possibly hymned by the Azhvars, but were not known to Nathamuni. Pandurangan’s view is that Nathamuni gathered the hymnal literature by visiting various parts of the Tamil-speaking country (to the exclusion of kongu land), and did not come by the entirety of 4000-verse Divya Prabandham corpus in a single spot and moment of revelation. This thesis need not be read as in conflict with the traditional account of revelation received by Nathamuni, for the entire history of discovery and of science is dotted with moments of accident and of unaccountable revelation which, to the believer, is a matter of the lord’s grace. அவன இன்னருளே.

Ref: http://www.desikan.com/blogcms/?item=sri-nathamuni-and-the-path-of-two-fold-scripture&catid=5

Sriman Nathamuni is the most benign master (Acharya )
for me. Sriman Nathamuni indeed availed the good
opportunity to perceive the true and purport of Vedas,
like a tiny amla fruit on one?s palm (uLLankai
nellikani). Let me pay my humble obeisance to Sri
Nathamuni by the folding of my palms.

Srivaishnavam is shining and flourishing even today
(across the globe) due to the most merciful, "vaLLal'
Sri Nathamuni.. It is Emperumaan's upakaram that He
has bestowed His grace on us by giving Sri Nathamuni
to uplift us.

kaaLam valampuriyanna naRkaathaladiyavark kuth
thaaLam vazhankith thamizhmaRai innisai thantha vaLLal
mooLunthavan^ eRi mootiya naathamunikazhalE
naaLunthozhuthozhuv Om namakkaarn^ikarn^ aanilaththE.

What a grand and truthful statement from Swamy
Desikan! (the benevolent one who gave the Tamil Vedas
set to taaLam (music). Let us sEvicchufy (offer our
saashtanga praNAmams at) his feet again and again
everyday.. Who can be equal to us on this earth?
(None- as we only are blessed with such "vaLLal"
Nathamuni..)

Let us enjoy Swami Alavandhaar slokams on this
acharya.

The first three slokas of Sthothra Rathnam on Sriman
Nathamuni also may refer to his
three Acharyas in the lineage order-namely, Sriman
Nathamuni, Sri PundareekAkshar [Sri Uyyakkondaar] and
Sri Ramamisrar[ Sri Manakkaal nambhI]. Since birth,
Sriman Nathamuni had been the cause hence the first
sloka; Being a praachaarya is the second sloka; and
his merciful benevolent act for the lOkOpakAram (for
the sake of the world) is the third sloka.

First verse- Sriman Nathamuni is the repository of
jnAna, VairAgya and Bhakti- says Alavandhar.

namO(S)cinthya adhbhutha akliShta j~nAna vairAgya
rAshayE |
nAThAya munayE agADha bhagavadh bhakthi sinDhavE ||

acinthya - beyond understanding;
adhbhutha ? Ascharya [mysterious, marvellous,
wonderful;
akliShta ? effortlessly acquired by God's grace;
j~nAna, vairagya, rAsayE- personification of
knowledge, detachment together
agADha bhagavadh bhakthi sindhavE? deep ocean of
greatest devotion on Sriman Narayanan;
nAthAya munayE- to Sage, Saint nAThamuni
nama: - my offering prostrations, paying obeisance.

How did he ever get this jnAnam? How much jnAnam does
he have? ? however many times or ways one analyses, no
answer. Not understood. Thus such extent of jnAnam,
the manner in which the jNAnam was acquired, is beyind
understanding, it is athi Ascharyam- most wonderful,
marvellous, and excellent never heard or seen in the
world. It is rarest and hence apoorvam; athi
Ascharyam. Hence is addressed as aklishtam. Also it is
not acequired with hard work or penance; it is
effortless due to the grace of the Lord, like Sanaka,
Sanathkumaras. It is the acquisition of jnAnam with
complete accordance with saasthrAs, running no where
haywire towards other religions, looking for the
correct philosophy. Not a single word is understood by
Sriman nAtha muni is wrong manner; everything in
tandem with saasthrAs and thus effortless, so
naturally acquired. Thus, there is no decaying or
change in his jnAnam and always consistent and
coherent- not contradicting any other word in
saaathrAs, when one word or statement is understood.
And such a characteristic is also due to his greatest
vairAgyam [detachment and renunciation] as well; Due
to such rarest Para, avara tattva jnAnam, he is able
to take his mind away from worldly pleasures,
materialistic pursuits and hence jnAna, vairAgyam are
both essential and are found in Sriman nATHamuni as
the embodiment of both of them in one lot.

Thus on lower tattvams, he has vairAgyam, and on Para
tattvam, love and focus with paripoorna jnAnam and
hence bhakti is flooded in his heart for Sriman
Narayanan. Thus he becomes the repository of deep
ocean of great bhakti towards Sriman Narayanan and to
such greatest sage, Saint Sriman nAThamuni- I pay my
namaskarams says Sri Alavandhar wonderfully. He is
called RanganAthan; shortly called as nAThan; nAThan-
as he is nAThan [master] for all of us. How blessed am
I to be born in his family! Enjoys Sri Alavandhar on
his birth as Sri NAthamuni?s grand son.

Earlier, jnAnam (knowledge) on all matters, devotion
(bhakti) on the Lord alone were described on Sriman
NAthamuni. Bhakti is contemplation or meditation mixed
with love. Here, AzhwAr touches upon a bit about the
life of Sriman nAThamuni through which he describes
the limitless jnAnam and bhakti of Acharya and thus
explains he is part of the Guru parampara for him
(Alavandhar) and others in Srivaishnava sampradaya in
this second sloka.

thasmai namO maDhujidh anghri sarOja thathva
j~nAna anurAga mahima athishayantha sImnE |
nAThAya nATha munayE athra parathra cApi
nithyam yadhIya caraNau sharaNam madhIyam || - SR 2

thasmai- Such [as described earlier the one who is the
embodiment of jnAna, vairAgya, bhakti]
madhujith- of Bhagawaan who conquered Madhu asurA
angrisarOja- the lotus feet
tattva- true nature?s
jnAna anurAga- knowledge and intense love
mahimAdhisaya- glorious [peerless] greatness
antha seemnE- the zenith [of above- namely, jnAna,
anurAga, mahimAdhisaya]
nAThAya nAtha munayE- to The Master [nAThan] of
Srivaishnavas- Sriman nAthamuni
nama: my obeisance;
yadhIya charaNou- whose [Sriman nAThamuni] Feet;
athra pathra api cha- in this world [leelA vibhUthi]
and in this SrI vaikuNta [paramapadham where there is
no need for the upAyam- means]
madhIyam charaNam- my refuge- upAyam [the way] and
upEyam [the Goal]. [thasmai- such?]

For Sriman NAthamuni, the jnAna vairAgya, bhakti were
inherently in him in wonderful, marveloous manner
[athyAscharyam] - such greatest Acharya is now
described as the ultimate pinnacle of its height of
jnAna, vairAgya, bhakti in him in this verse. How? It
implies: Sriman Narayanan alone is Supreme entity
[Iswara] and thereby the Parathatthvam; the other
philosophies like Advaita are incorrect and do not
explain the overall scheme of things per Vedas and
saasthrAs ? Thus Sriman nAThamuni blessed us with such
unparalleled crystal clear concepts with his
nyAyatattva grantha [work]- says Swamy Desikan. Thus
compatible with such great qualities, he had complete
detachment [vairAgya] towards the worldly pleasure and
materialistic pursuits and thus he was resplendent
with greatest amount of bhakti [intense love and
devotion] for the Lord Sriman Narayanan. Being blessed
with the power of meditation, yoga, he focused on the
Lord with the intense love and devotion i.e. bhakti.
Through Karma, jnAna yoga, he could visualise and
realise the jeevathma?s glories and swaroopam and
knowing and realising that only through the divine
thirumEni- dhivya mangaLa vigrham of Sriman Narayanan
alone, he was able to attempt to have saakshAthkAram
[could enjoy the Lord literally within] and thereby
the bhakti grew exponentially day and by day.

That?s the time our blessed Acharya was blessed by the
Lord through few Srivaishnavas in KattumannarkOil
where they recited ArA amudhE ? eleven pAsurams from
NammAzhwAr Thirumaynozhi [5.8]?

ArA amudhE.. He immersed in the Lord?s insatiable
beauty when he heard these verses; Aaraa anudhE!
AdiyEn udalam ninpaal anbaayE" - Aaaraa amudhE! Oh
insatiable nectar! EmperumaanE! What a Divinely
Beautiful form is Your body! However many times I
enjoy that naver satisfies me, Lord! You are giving me
immense satisfaction that is limitless and unbounded.
Due to my love for You, my physical body also has been
melting along with my heart longing to see You. Oh
ThirumaalE! You have been literally killing me with
Your azhagu; I have been blessed to enjoy here at
Thirukkudanthai by seeing Your Most Beautiful form;

en naan seygEn? yaarE kaLaigaN? Ennai en seyginRaay?
Unnal allAl yaavaraalum onRum kuRai vENdEn.. To hold
Your Lotus Feet, there is
nothing that I can do; what is the link between the
action and me? Who is the support for me except You?

dhariyEn iniun chaaraNam thandhu en sanmam
kaLaiyaayE..
when he had heard all these sweetest great pAsurams,
his heart was melting with devotion and anubhavam and
he longed for the rest of the pAsurams as he heard
them saying at the end that these ten out of 1000?
[AyiratthuL ivai patthum], he realised that he will be
immensely benefited if he gets them all.

Thus he could reach the Ultimate zenith of devotion?
kaNNinunchiRutthamb u was made available to him. He
uttered the 11 pAsurams of KanninuchiRutthambu of Sri
MadhurakaviAzhwAr [who had sung in praise of his
acharya NammAzhwAr] 12000 times without interruption;
Sriman nAryanan decided to save the world through this
Acharya and instructed NammAzhwAr to be the Acharya
for Sriman nAThamuni and thus Sriman nAThamuni was
blessed to receive, enjoy the grace of Sri SaTakOpar-
NammAzhwAr- and receive not just his 1000; but all
4000 of all AzhwArs in addition to initiating him with
manthra, tattvArthams. Though he [Sriman nAThamuni]
had the capacity to perform bhakti yoga, SrI
nammAzhwAr instructed him to perform prapatti
[Saranagati] with five angas uttering the greatest
esoteric Dwaya mantra as such a perfroamnce in
accordance with saasthrAs would yield mOkshaanubhavam
at the end of the same life unlike bhakti yoga [where
one may have to take few more births].

Thus his anurAgam [intense love] has reached the
ultimate point. The Lord has greatest love for his
devotees - priyO hi jnAninOthyarttham aham sa cha mama
priya: and blessed them with the best arrangement to
make their devotion increase exponentially. Who else
would have been blessed by the Lord like Sriman
nAThamuni? Probably none at all. Thus he was blessed
with Parathatthva jnAnam, Parama hitham (Prapatti);
and Parama purushaartham. Thus he became the pinnacle
of jnAnam too. It was indeed to help us, the suffering
jeevans, that Nathamuni performed this thapas and had
the darsanam of NammAzzhwAr , who blessed Natha Muni
with the nAlAyira Divya Prabhandham and the sakala
SaasthrAs as well as the knowledge along with the
performance of Prapatti and also about the life
history of the other AzhwArs (AzhwAr paramparai).

That jnAnam is complete and reaches its crescendo only
when one realises that the best way is Prapatti at the
Lotus feet through utterace of Dwaya mantra and that
is mentioned with the word angri sarOja tattva- [The
Lotus Feet]- writes SrI UttamUr Swamy very clearly and
beautifully. prApyam and prApakam are both Lotus Feet
thus.

Thus granting such jnAnam reminds [one of the First
and Prime Acharya] Sri Hayagrivan- Madhusudhanan- the
One who conquered and killed Madhu asurA and hence
refer Him as madhujith.. Now I have realised that it
is SwEthASwatharOpanis had which states: mumukshurvai
SaraNamaham prapadyE.. and thiNkalzhal sErE.. and
thuyaraRu sudar adi.. all mention His Lotus Feet. Thus
Sriman nAThamuni was blessed to be shining with the
jnAna anurAgam [knowledge and intense love].

With the relevant jnAnam and the way to reach Him
through Prapatti with no further births made him great
sadAcharya for others who became his sishya and thus
he became nAThan for all.

when upAyam was not clear, only athra (here in this
world); and after getting upadesam from Manakkaal
nambhI through the instruction (niyamanam) of Sriman
nAThamuni ? Sri Uyyakkondaar- now, it is paratha cha
api.. in Paramapadham as well.

Also yadheeya charaNou- may be interpreted as :
yadheeya- may infer UyyakkoNdaar and charaNou- his
sishya- namely maNakkaal nambhi.. thus mentioning his
acharya [implied] in this verse- enjoys SrI UttamUr
Swamy.

Alavandhar now enjoys his grandfather; acharyan for
others- Sriman Nathamuni blessing us with his
wonderful granthas and also getting to us with
AzhwAr?s verses and declares that he was yogisrEshtar,
offering his praNAmams again and again.

bhUyO namO(s)parimithAchy utha bhakti tattva
jnAnAmrtAbdhi parivaaha sibhair vachObi:
lOkEvatheerNa paramaarttha samagra bhakthi yOgAya
NAthamunayE yaminaam varaaya

Unbounded, limitless Lord?s subject matter namely,
Bhakti and jnAnam; such bhakti jnAnam have over
flooded and poured out in the form of most auspicious
Sri sookthis [of Sriman nAThamuni]; and through
blessing us in this world with the wondefrful divine
granthas (prabandhams) of AzhwArs filled with bhakti;
and through these works, AzhwAr pasurams, came down
and established the unparalled supremacy of Sriman
Narayanan and the truthful, correct nature of His
roopa, swaroopa, vibhUthis and about Him, [our
Nathamuni] had limitless, uninterrupted bhakti yoga.
To that king among Yogis, let me pay my obeisance
again and again.

My humble Obeisance to Sriman Nathamuni again and
again? the best among those who have subdued the
senses; by whose works, granthas; which are the
overflow of unlimited love and jnAnam of the Lord
Achutha; due to which ? the true bhakti yoga appears
to have landed onto the earth.

Achyutha bhakti, tattva jnAna- cane be interpreted to
be the jnAnam based on his own works as well as on the
works of AzhwArs, Sage vyAsa, Parasara et al; He
blessed us with nyAya tattva and Yoga rahasya
granthas. Also he propagated the AzhwAr?s verses; He
performed bhakti yoga as mere pleasing to the Lord
even after he performed Prapatti and thus it is swayam
prayOjanam. That is also kind of dhyAnam and hence it
is also termed yoga as well. The dhyAna yogam came
down to his sishya Thirukurugaikkavala ppan and could
not be reached to Sri Yamunacharya. The Yoga rahasya
though was not passed on later, it could probably be
there during Alavandhar's time and hence lOkEvatheerNa
word is indeed apt. Thus having even performed
Prapatti and been blessed with the same, Sriman
nAThamuni did not leave his dhyAnam and enjoying of
the Lord in uninterrupted meditation i.e. yogam and
hence he was king among Yogins.

Alavandhaar adds in his 65th verse:

Being immersed in samsaaric ocean performing thousands
and thousands of sins for millions of births, now,
being blessed with tattva (entities), hitha (way) and
purushaarttham (goal), the vivEkam (discrimination) ,
vairAgya (detachment) and been blessed to perform
Prapatti [Saranagathi] at the Lord?s Lotus feet- the
reason for all this blessing is due to being born as
the grandson of Sriman nAThamuni shrEshtar and also he
being the praachArya of Alavandhaar. Alavandhaar thus
pays his gratitude and prays to the Lord referring to
his association with such Acharya saarvabhouman.

akruthrimatvacchara NAravindha prEmaprakarshAvathi m
Athmavandham
pithAmaham nAthamunim vilOkya praseetha math vruttham
achinthayithvaa [65]

Sriman nAThamuni- my Grandfather, my Acharya?s
Acharya- the one who has the AtmA, with the
personification and ultimate of Unalloyed natural
flawless devotion and without expecting any other
fruits other than enjoyment of Your Lotus Feet; Such
great yOga purushar;- Thinking of amy association with
him [as his grandson as well as his sishya?s sishya],
please do not look down upon me for my paapams and
bless me with Your grace.

Alavandhaar?s final Statement on the glories of the
anugraham& sambhandham of the Acharya for successful
Prapatthi and inclusion of his fearlessness( nirbhayam
) as a result of performing prapatthi , even if he
does not have the qualifications of his own
(naicchiyaanusandha anam).

For Sriman Nathamuni, the Lord?s love and dayA started
flowing right from his birth. With no explicit fruits;
but was flowing naturally for the mere enjoyment of
Bhagawaan. With that overflowing love of Yours on my
grand father, and that love flowed from him on me? and
hence I am blessed now with tattva jnAnam, hitham that
You are the means and the Purushaarttham that You
alone are the Goal ? I could perform Saranagathi at
Your Lotus Feet as vyAjam for obtaining your grace. I
have been blessed with sampradAya jnAnam due to
adiyEn?s association and blood relation with the muni
shrEshtar Sriman Nathamuni.

Though I had all limitless unbounded sins and
disqualifcatiosn as per my verse amaryaadha kshUdhra:
etc.., still, due to my association with grand father
ad Acharya, You need to bless me . There is no mandate
for You to punish me severely due to the bodily
relation with the devotee of Yours ? who is Your
favourite.

When Your could assure even VibheeshaNaas- who were
even from raakshasa vamsam, can You oh nAThA, leave me
(who has the greatest sambandham with Sriman
nAThamuni)? I have been blessed with Your jnAnam as
Acharya prasAdham..

Thanks to: "Madhavakkannan V" srivaishnavan@yahoo.com

Uyyakkondaar

2007-02-02T17:53:00.000-08:00

Uyakkondar, named Pundareekaakshar by his parents, was born in year 886 A.D. on Chiththirai month Karthikai, some 63 years after the birth of Sri Nathamuni. He was born to a bhramin family residing in Tiru vellarai. It is believed that his parents had migrated from Madhyapradesh, and settled at Tiru vellarai, performing kainkariyam to Sri Pundareekaaksha Perumal at that sthalam. One can conclude that he was trained in all aspects of Vedic philosphy at a very young age (as not much information is available about this important acharya).

It is believed that when Pundareekaakshar was in his teens, he was sent to Sri Nathamuni for further instruction. At this time, Nathamunigal had two prominent students, Pundareekaakshar and Kurukai kavalappan. Nathamuni had two important treasure with him, one the secret of Bhakti Yoga to attain praapthi, the other, the 4000 Divya prabhantham. The first will be able to save only the person practicing it, while the Divya prabhantham has the power to save the entire world. Nathamuni wanted to give each of these to his two prominent students. When he asked Kavalappan which he would wish, he chose the bhakti yoga. Therefore, Nathamuni instructed him on Bhakti Yoga.

Nathamuni asked the same to Pundareekaakshar. He replied, When the entire world seem to be doomed in Samsaaram, what is the use for just one soul reaching the Lord. It does not matter what happens to me, but please teach me the secret that can deliver the entire world to the Lord. Hearing this, Nathamuni praised Pundareekaakshar's determination and kindness and titled him Uyakkondaar and started his instruction in Divya prabhantham. It was this determination and kindness that resulted in the spread of Sri Vaishnavam all over India.

Uyakkondar had five prominent students, of whom Manarkal nambi (also known as Rama mishra) was the most popular and important to Srivaishnava Samprathayam. After teh death of Uyakkondar's wife, Ramamishra took cahrge of the household chores at Uyakkondar's house. He also took care of Uyakkondar's young daughters. One day, when they were returing from daily bath at a nearby pond, the girls had to walk past a muddy stream and were hesitating to cross it. Rama mishra seeing their plight fell across the stream and asked the girls to use his back as a bridge. Seeing the foot marks on his back, after their return, Uyakkondar asked his girls what had happened. When he heared the incident, Uyakkondar titled him Manarkal Nambi and renamed his birht place as Manarkal.

Nathamuni, when receiving the 4000 Divya Prabhantham from Nammalvar, also received an image of Ramanujar, instructing him to handover the image to his yet-to-be-born grandson. He immediately started work on creating an idol based on that image. When Nathamuni was about to depart to Lord's feet, he passed on the idol to Uyakkondar after extracting a promise from him that he would keep the idol in a secure place until it is handed over to his grandson. However, Nathamuni's grandson had not born even at the time of Uyakkondar's departure to Vaikuntam. He passed on the idol to Manarkal nambi extracing from him, the same promise he had made to Nathamuni. He also instructed Markal nambi that he would take the responsibility of instructing Nathamuni's grandson. It is believed that Uyakkondar lived for 105 years.

Uyakkondar did not compose any independent work. However, he did compose the thaniyan for Tiruppavai, which is recited every day at many temples and homes.

================================================

UyyakkoNdaar is the one who composed the famous
thaniyans of Thiruppaavai on AndaaL:

anna vayal puduvai AndAL arangaRkup -
pannu thiruppAvaip palpadiya(ga)m - innisaiyAl
pAdik koduttAL naRpAmAlai, poomAlai
choodik koduttALaich chollu "

The saint-poet AndAL, was born in SrivilliputtUr
puduvai), girt with paddy-fields and (water-
reservoirs full of) beautiful swans (annam). She
dedicated Her beautiful garland of songs, singing them
sweetly (in praise of Him). She offered to Him the
flower-garland, after wearing it Herself. May all of
us pray to Her and sing Her poems.

choodik koduththa sudarkkodiyE tolpAvai,
pAdiyaruLavalla palvaLayAy ! nAdinee
vEnkadavaRkku yennai vidhi" yenra immAtRam
nAngadavA vaNNamE nalhu "

Oh AndAL, shining like the flash of lightening ! You
bedecked Yourself first the garland (intended for the
Lord) and then offered it to Lord RanganAtha; You had
the great expertise to compose the renowned and
ancient hymn of thiruppAvai. Oh AndAL with the
multifarious and auspicious bangles ( adorning Your
fore-arms) ! may You please shower Your grace on us
(so that we become greatly devoted to the Lord), with
the same sincerity of devotion (you had towards the
Lord of vEnkata hill) as You prayed to Manmathan
(PerumAL) thus: "O manmathA, be pleased to make me (a
humble servant and) the bride of thiruvEngadamudayAn "
(NAchchiyAr thirumozhi 1.1).

He was born as the Amsam of Jayatsenar, one of the
Nityasuris in Paramapadam. He was born at
Tiruvellarai, in the year 827 CE, in the month
Chittirai and in the constellation of Kartigai. He was
a 'Puras Sikhaa Srivaishnava'.

As ordered by his master, Sri Natha Muni, he escorted
Aravindap Paavai, Sri Natha Muni's wife to her
parent's home. There, the womenfolk known as
Vangipurathu Aachis made him sit in an open space
called 'Mutram' and eat stale remnants of food left
over. Pundarikaksha partook the same with relish as it
was food offered to him by the Parijanas ( those dear
to) of his Acharya. "Tad Uchishtam ukhaavaham" . On
his return, he felt greatly elated when he narrated
the incident to his Acharya. The Acharya was
overwhelmed and exclaimed " Nammai Uyyak Kondeero?"-Oh
! You came to redeem me?". From then on, he came to be
known as Uyyak Kondaar.

[From asmadhAchArya?s commentary on Yathiraja
Sapthathi ? translated into English by Sri CG Balaji
Swami] As per the pramana which says that, Sriman
Narayana appears in the form of a human as an acharya
and preaches Vedanta shastra to people with samsaric
afflictions, mends them and helps them elevate
themselves out of the samsara ? Uyyakkondar is
celebrated in words of multiple purports (shleshai /
shledai) as verily the Lord Kannan and is glorified as
the one who was embraced by his acharya just like
Hanuman who won the acclaim and embrace of Sri Rama.

arviNdha - Lord Kannan is the owner of the most
beautiful eyes, which are like the lotus, and
Uyyakondar is the one who has the name Pundarikakshar.
nAthabhAvE vyavasthitham - As per Yayati?s curse, the
Yadavas cannot have a throne. After having killed
Kamsa, Krishna could have ascended on the throne and
since He was Lord Narayana incarnate, nobody could
have done a thing, but he honoured Yayati?s curse and
held himself back from becoming the King and crowned
Ugrasena instead.
Uyyakkondar followed the highest precepts as taught by
his acharya Sriman Nathamuni. In matters of performing
kainkaryam (service) to his master, he understood the
will of his master Nathamuni and served him the way
Lakshmana served Lord Sri Rama during his exile in the
forest.

Nathamuni had ordained Uyyakkondar to teach all the
esoteric sampradayam to his (Nathamuni) grandson
Alavandar, when he reached a suitable age. When
Uyyakkondar knew his end was near, he delagated this
responsibility to his pupil Manakkal Nambi.

Uyyakondar, in his kalakshepams (vedantic discourse)
strictly adhered to his acharya Sriman Nathamuni?s
philosophical teachings, with not even the slightest
of deviations. Suddhasattva mayam- Though Kannan, the
Lord, took birth as a human, his body still was bereft
of the associations with rajogunam and tamo-gunam and
remained with shuddha-satva gunam that was aprakrutham
in nature.

Uyyakkondar with his powerful will of heart, was able
to subdue the evils of desire, anger, greed,
obsession, pride and jealousy that are born out of
rajo-guna and tamo-guna and gain hold on satva-gunams
like forgiveness, forbearance, humility, patience,
mercy and good moral conduct. Swamy Deshikan
prostrates in front of Pundarikaksha-suri also known
as Uyyakkondar who excelled as a person with satvika
gunam like Lord Kannan.

Thanian on Swami runs as follows:
Namah Pankaja Netraaya Naathasree Paadha Pankaje |
Nyastha Sarva Bharaayaa Asmath Kula Naathaaya
Dheemathe |

Gajaananar is a nityasuri in Sri Vaikuntham who is an assistant of
Vishwaksenar along with Kumudan, KumudAkshar and Harivaktrar.
Gajaananar took avataaram as Nathamuni
Kumudan took avataaram as Uyyakondar
Kumudaakshar took avataaram as Manakaal Nambi and
Harivakktrar took avataaram as Yamunacharya

Srirangam Srinivasa Raghava dasan

Thanian :

NamasyAm AravindAksham NAtha BhAve Vyavasthitham
Suddha Satva Mayam Soureh AvatAram Iva Aparam

Meaning: I prostrate AravindAkshar (Uyyakkondar) who completely followed
thiru Ullam of Naathamuni who is the master of sarva lokas, and who is full
of the quality ?Sathva gunAs?, and who is re incarnation of lord Souri (Lord
Krishna)..

(UYYAK KONDAAR)- (CHITRAI- SRAVANAM)
===============================================================================================================================He
was born as the Amsam of Jayatsenar, one of the Nityasuris in
Paramapadam. He was born at Tiruvellarai. Scholars place his date of
birth differently.; As per GLE: 825AD; as per MKS: 826AD;and as per
PPM : 827 AD. However all are agreed that he was born in the month
Chittirai and in the constellation of Sravanam.. ATA and PPM hold
that he was a 'Puras Sikhaa Srivaishnava'.

As ordered by his master, Sri Natha Muni, he escorted Aravindap
Paavai, Sri Natha Muni's wife to her parent's home. There, the
womenfolk known as Vangipurathu Aachis made him sit in an open space
called 'Mutram' and eat stale remnants of food left over.
Pundarikaksha partook the same with relish as it was food offered to
him by the Parijanas (those dear to) of his Acharya. "Tad Uchishtam
Sukhaavaham".

On his return, he felt greatly elated when he narrated the incident
to his Acharya. The Acharya was overwhelmed and exclaimed " Nammai
Uyyak Kondeero?"- Oh ! You came to redeem me?" From then on, he came
to be known as Uyyak Kondaar. (PPM)

In Sloka 6 of Yathiraja Saptadhi, Swami Desika praises him thus:
Namasyaaam Aravindaaksham Naatha Bhaave Vyavasthitham |
Suddha Satva Mayam Soureh Avataaram Iva Aparam ||
(meaning) Lord Krishna was the 'Sarva Loka Natha'. His Tirumeni is of
Suddha Satva. His eyes are lotus-like. Uyyakkaondar fully understood
the 'Tiru Ullam' of Sri Nathamuni and lived up to it. This is
possible only for one who is full of Sattva Guna untainted by Rajo
and Tamo gunas. Also, the name Pundarikaksha (Lotus- eyed) refers to
Lord Krishna. He looked as if Lord Pundarikaksha of Tiruvellarai
himself was reborn as Uyyak Kondaar. He was a renowned dialectician.

A passage from his work is quoted by Swami Desika in his Satadushani.
His Tanian runs as follows: (SAA.p200)
Namah Pankaja Netraaya Naathasree Paadha Pankaje |
Nyastha Sarva Bharaayaa Asmath Kula Naathaaya Dheemathe |
(Meaning) Salutations to the lotus eyed master, who is the leader of
our Kula at whose lotus feet we can cast all our burdens.
=====================================================================================

Manakkal Nambi

2007-02-02T17:47:00.002-08:00

His original name was Rama Misrar.He was born in Anbil, near Trichy in the year 832CE,in the month of Masi. His birth star is Magam. He rendered personal Service to his Acharya i.e. Uyyakkondar including preparation of food. His devotion to his Guru is unbelievable. Once the two daughters of Uyyakkondar had to cross the slush on the way back to their home after bath in the river. They hesitated to step down on the slush fearing they will get dirty. Sri Rama Misrar without hesitation laid down on the slush and asked the girls to walk over on his back. Since the sands at the feet of his Guru’s daughters were on his body, he was called “Manal Kaal Nambi”. He took Sanyasam and he was instrumental in guiding alavandar to became a Sanyasi to propagate one Sampradhayam. He is considered as fourth Rama, after Parasurama, Rama and Balarama.

He was born as the Amsam of Kumudan, one of the Nityasuris in
Paramapadam. He was born in the MaNakkAl AgrahAram adjacent to ANBIL,
in Lalgudi Taluk, Trichy District. His date of birth is also
variously placed by scholars: 832 AD; 870AD; 876 AD.
But, all are agreed that he was born in the year VirOdhi, month of
Masi in the constellation of Magam.

The credit for transforming Yamunai thuraivan into YAmuna Muni goes
to him . For 12 years, he rendered personal service to his
Acharya, Uyyak KonDAr and after the demise of UyyakKonNDAr's wife, he
took over the culinary duties and cooked food for his Acharya.

EmbAr describes that Nammalwar drank of the ocean of mercy of the
Lord Narayana and rained it through Natha muni and that PuNDarikAksha
was like the fountain spring that let the stream reach AalavanDAr.
PuNDarikAksha learned the holy collects and Yoga Rahasya from Natha
Muni and passed them on to AalavanDAr.

His devotion to his Guru was such that on an occasion when two
daughters of PuNDarikAksha had to cross the slush on their way back
home after bath in the river, he laid himself down on the slush and
asked them to walk over on his back. Since, the sands at the feet of
the Guru's daughters were on his body, he came to be known as ' Manal
Kaal Nambi' .

He took to Sannyas. He does not seem to have written
any work. But, citations of his teachings are found in the works of
other AchAryas. Swami Desikan quotes his teachings in NyAya
Parisuddhi. So, he is known as "Yathaartha Khyaadhi" Swami Desika in
Sloka 7 of his YatirAja Saptadhi praises MaNakkAl Nambi as follows:

Anujjitha Kshamaa Yogam Apunya Jana Bhaadakam |
Asprushta Madha Raagam Thum Raamam Turiyam Upaasmahe ||

(meaning) The one who learned through UpadEsam all the Sastaraarthas
from UyyakkoNDAr was MaNakkAl Nambi. There were only three Ramas
before. Here comes the fourth Rama. The defects noticeable in the
other 3 Ramas were totally absent in this 4th Rama.

ANUJJITHA KSHAMAA YOGAM : ParasurAma had no patience. Out of
jealousy, he fought with 'Chakravarthi Tirumagan'. With an
uncontrollable rage, he embarked on destroying the entire Kshatriya
race. But, MaNakkAl Nambi never lost his composure and kept his
senses under absolute control.

APUNYA JANA BHAADAKAM: Dasaratha Rama destroyed the Rakshasas,
otherwise known as 'Punya Jana'. But, MaNakkAl Nambi never harmed
anyone but always did all the good he could to SAdhus who are also
known as 'Punya Jana'

ASPRUSHTA MADHA RAAGAM: BalarAma became reddish in color by excessive
attachment. MaNakkAl Nambi never exhibited any pride or prejudice or any
excessive attachment to anything worldly. Let us prostrate before
this blemish less 4th Rama.

Gajaananar is a nityasuri in Sri Vaikuntham who is an assistant of
Vishwaksenar along with Kumudan, KumudAkshar and Harivaktrar.
Gajaananar took avataaram as Nathamuni
Kumudan took avataaram as Uyyakondar
Kumudaakshar took avataaram as Manakaal Nambi and
Harivakktrar took avataaram as Yamunacharya

Srirangam Srinivasa Raghava dasan

Manakkal Nambi was born in Manakkaal , Trichy District.
His devotion to his Guru UyyakoNdaar was immense and
great. His Acharya bhakti was so intense that on one
occasion when Swami UyyakoNdaar's two daughters were
to cross the mud on their way back home after bath in
the river, he laid down on the ground- on the muddy
water and asked them to walk over on his back. Hence,
the sands at the feet of the Guru's daughters were on
his body, and he came to be known as maNal Kaal Nambi.

He rendered personal service to his Acharya, Uyyak
Kondaar and it is told that he took over also as the
cook for his AchArya after the demise of Uyyak
Kondaar's wife.

Swami Desika in Sloka 7 of his Yatiraja Saptadhi
praises Manakkaal Nambi as follows:

anujjitha Kshamaa Yogam Apunya Jana Bhaadakam |
asprushta Madha Raagam Thum Raamam Turyam Upaasmahe ||

We meditate on Raamamisrar (MaNakkaal Nambhi), who is
forbearing, who is dangerous to unholy persons, who
had forsaken taste for lust and anger, - who thus was
the fourth Rama (i.e.- unlike: (1) Parasuraama- who
was not forbearing, (2) Ramabhadra -who was dangerous
to PuNyajanas (euphemism for Raakshasaas), and (3)
Balaraama, - who was used to drinking liquor)

The one who learned through Upadesam all the
Sastaraarthas from Uyyakkondaar was Manakkaal Nambi.
There were only three Ramas before. Here comes the
fourth Rama. The defects noticeable in the other
3 Ramas were totally absent in this 4th Rama.

Parasurama had no patience. Out of jealousy, he fought
with 'Chakravarthi Tirumagan'. With an uncontrollable
rage, he embarked on destroying the entire Kshatriya
race. But, Manakkaal Nambi never lost his composure
and kept his senses under absolute control.

Dasaratha Rama destroyed the Rakshasas, otherwise
known as 'Punya Jana'. But, Manakkaal Nambi never
harmed anyone but always did all the good he
could to Sadhus who are also known as 'Punya Jana'

Manakkaal Nambi never exhibited any pride or prejudice
or any excessive attachment to anything worldly. (like
BalarAmA)

So, he is better than for RAMAs. (what a verse from
DesikA!)

Let us prostrate before this blemish less 4th Rama,
Sri Rama Misrar, MaNakkal Nambhi.

It is this great Acharya purusha Sri Raamamisrar
[MaNakkaal Nambhi] who transformed Sri YamunAcharya
[Swami Alavandhaar -grandson of Sriman Nathamuni] into
a Srivaishnava acharya purusha.

Rama Misra (maNakkaal nambhi) was trying to catch
Yamunacharya's attention to fulfill his promise to his
Guru to install Alavandar as the spiritual successor
to Nathamuni.. But, he could not meet Alavandar, being
a king now to discuss the matter. He came out with an
idea. He came to know that the king relishes thoodhu
vaLai keerai (kind of spinach). He supplied that
spinach to the royal kitchen daily. After few months,
he stopped. The king asked the cook as to why the
spinach is not being served. They replied saying "one
brahmin used to supply. He does not come nowadays."
Alavandhar told them that he would like to meet him,
if he comes next. Next day, they met each other.

Rama misrar told Alavandhar that his grandfather Sri
Nathamuni had passed on the family wealth (kula
dhanam) that needs to be handed over to Sri
Alavandhar. Alavandhar said, "in that case, give me
that."

"No. It is not here. Come with me.". He took him all
the way to Srirangam Koil. (ArAdha aruLamudham
podhintha kOil). He showed Alavandhar, the Divya
mangaLa vigraham of Sri Ranganathan. Looking at the
Lord, in such divine splendour, the divine beauty- and
looking (with tears rolling down his cheeks) at those
"kariyavaagi, pudai parandhu, miLirndha,
sevvariyOdiya, neeNda, ap periya vaaya kaNgaL.."
(those dark, well spread, shining, ruddy lined, long,
large eyes)-

He bursts out:

I have nothing to give you. None at all. I have no
quailifications. I am not religious. What a Great
person my Grand Father was! What am I! I have no one
but You(the embodiment of mercy! Compassion!- dayA) as
my refuge. He performed Saranagati at the Lotus Feet
of Lord Ranganathan.

na dharma nishtOsmi na chaatma vEdi
na bhaktimaan tvaccharaNAravindE
akinchanOananyagatih saraNya!
tvat paadamoolam saranam prapadye.
(Sthothra Rathnam- 22nd sloka)

Oh you worthy of being sought as refuge! I am not one
established in Dharma, nor am i a knower of the self.
I have no fervent devotion to your lotus-feet. Utterly
destitute as I am, and having none else for resort, I
take refuge under your feet.

Rama Misra explained the purpose of his mission and
requested Alavandar to take over the reins of
spiritual leadership bequeathed to him by his
illustrious grandfather, Nathamuni. Alavandar took to
Sannyas and was then known as YAMUNA MUNI.

Thus Sri Ramamisrar [MaNakkaal Nambhi] is one of the
greatest links of our Sampradayam.

Acharyan ThiruvaDigaLE SaraNam
asmadhAchArya paryanthAm vandhE Guru paramparAm
Regards
Namo narayana
dAsan

Source: Article in Srirangasri

Thanian :

Anujjitha Kshamaa Yogam Apunya Jana Bhaadakam
Asprushta Madha Raagam Thum Raamam Turyam Upaasmahe

Meaning: We meditate on Rama (ManakkAl Nambi) the fourth Rama in order, (after
parasuramar, Dasaratharamar, and Balaramar) who has not abandoned forbearance,
(as different from parasuramar) one who has not harmed the rAkshasAs( as
different from dasaratha raman) unblemished by love for madas (in contrast to
Balarama)

MASI ? MAGAM
3. MANAKKAL NAMBI

He was born as the Amsam of Kumudan, one of the Nityasuris in
Paramapadam. He was born in the MaNakkAl AgrahAram adjacent to ANBIL,
in Lalgudi Taluk, Trichy District. His date of birth is also
variously placed by scholars: PPM: 832 AD; MSR: 870AD; MKS: 876 AD.
But, all are agreed that he was born in the year VirOdhi, month of
Masi in the constellation of Magam.
The credit for transforming Yamunai thuraivan into YAmuna Muni goes
to him (PPM). For 12 years, he rendered personal service to his
Acharya, Uyyak KonDAr and after the demise of UyyakKonNDAr's wife, he
took over the culinary duties and cooked food for his Acharya. (PPM)
EmbAr describes that Nammalwar drank of the ocean of mercy of the
Lord Narayana and rained it through Natha muni and that PuNDarikAksha
was like the fountain spring that let the stream reach AalavanDAr.
PuNDarikAksha learned the holy collects and Yoga Rahasya from Natha
Muni and passed them on to AalavanDAr.
His devotion to his Guru was such that on an occasion when two
daughters of PuNDarikAksha had to cross the slush on their way back
home after bath in the river, he laid himself down on the slush and
asked them to walk over on his back. Since, the sands at the feet of
the Guru's daughters were on his body, he came to be known as ' Manal
Kaal Nambi' . He took to Sannyas. He does not seem to have written
any work. But, citations of his teachings are found in the works of
other AchAryas. Swami Desikan quotes his teachings in NyAya
Parisuddhi. So, he is known as "Yathaartha Khyaadhi" Swami Desika in
Sloka 7 of his YatirAja Saptadhi praises MaNakkAl Nambi as follows:
Anujjitha Kshamaa Yogam Apunya Jana Bhaadakam |
Asprushta Madha Raagam Thum Raamam Turiyam Upaasmahe ||
(meaning) The one who learned through UpadEsam all the Sastaraarthas
from UyyakkoNDAr was MaNakkAl Nambi. There were only three Ramas
before. Here comes the fourth Rama. The defects noticeable in the
other 3 Ramas were totally absent in this 4th Rama.
ANUJJITHA KSHAMAA YOGAM : ParasurAma had no patience. Out of
jealousy, he fought with 'Chakravarthi Tirumagan'. With an
uncontrollable rage, he embarked on destroying the entire Kshatriya
race. But, MaNakkAl Nambi never lost his composure and kept his
senses under absolute control.
APUNYA JANA BHAADAKAM: Dasaratha Rama destroyed the Rakshasas,
otherwise known as 'Punya Jana'. But, MaNakkAl Nambi never harmed
anyone but always did all the good he could to SAdhus who are also
known as 'Punya Jana'
ASPRUSHTA MADHA RAAGAM: BalarAma became reddish in color by excessive
drinking MaNakkAl Nambi never exhibited any pride or prejudice or any
excessive attachment to anything worldly. Let us prostrate before
this blemish less 4th Rama

Aalavandaar

2007-02-02T17:47:00.001-08:00

Sri Aalavandaar, i.e. Sri YAmunAchArya is the grand -Acharya (PrAchAryA ) of Ramanujacharya (1017 AD to 1137 AD). He established the principles of VisishtAdhvaita as an expansion of the doctrines housed in his grandfather's treatises and elaborated on those doctrines with authoritative scriptures such as Sruthis, Bhagavadh Gita , AzhwAr's pAsurams and Selected SAtvikaPurAnAs.

He is the one who composed the earliest Stotras of Srivaishnava
Sampradayam:

He wrote the following works great in content and yet lucid.

(1) chathuslOki
(2) StOtra Ratnam
(3) Siddhitrayam consisting of (i) AtmaSiddhi. (ii) Samvitsiddhi and (iii)Iswara Siddhi
(4) Agama Pramanya
(5) Maha Purusha Nirnayam
(6) Gitartha Sangraha
(7) Nityam
(8) Maayaa Vaadha Khandanam

Swamy Desikan says in YathirAja Sapthathi:

Vighaahe Yaamunam Theertham Saadhu Brindaavane Stitham |
NirasthaJih Magha Sparse Yatra Krishnah Kritaa Dharah ||

(meaning)
Alavandar who learned Vedantha Arthas at the feet of MaNakkaal Nambi was not only the one residing on the banks of Yamuna (Yamunai Thuraivan) by name but was also like the clear flowing waters of the river Yamuna. Lord Krishna got rid of the cruel Kaalinga from the river and made its water pure and clear for all to drink. He was most delighted when he played with the Gopis of Brindavanam in the Yamuna waters. Likewise, Alavandar vanquished those who misinterpreted the Vedas and established
Vedanta Siddhanta. Just as one can derive supreme pleasure by bathing in the holy waters of Yamuna, one can enjoy supreme Bhagavad Gunanubhava by immersing in the lucid granthas of Yaamuna

Once an arrogant vidwAn by name Akkiyalvan was challenging and humiliating learned men. Yamuna (as a 16 year old boy) accepted the challenge and went to the court to argue with him. The queen was so impressed with the boy that she told the king and pursuaded him to give away half the kingdom if he won in the debate and offered herself to be thrown to wild dogs, if the
boy failed. Akkiyalvan asked the boy to state three propositions positive or negative which he offered to counter. And, if he could not, the boy would be declared the winner.

Yamuna asked (or stated) three statements. He asked Akkialwan to counter.

( i ) Your mother is not a barren woman- Naturally he could not counter saying that his mother is a barren woman (he is very much standing in front of Yamunacharya).

( ii ) The king is a righteous and powerful ruler - Obviusoly he can not afford to conuter this.

and
( iii ) The queen is a model of chastity. - oh no! Never can he counter this.

Akkialvan accepted defeat and the King now asked Yamuna to disprove his own statements.

Yamuna clarified by observing the following:-

( i ) The sacred laws say that an only son is no son at all. So,
Akkiyalvan's mother was as good as barren in the eyes of the law.

( ii ) The king cannot be called righteous when he entertained such an arrogant person to be his chaplain and his not dismissing the chaplain showed that the king was indeed powerless.

( iii ) According to the Sruti texts, every woman is wedded first to Soma, then Gandharva and then Agni before marrying her earthly partner. The queen was no exception and therefore cannot be deemed a model of chastity.

(This is only to drive home a point that logic can not be the solution
fully. One needs to fall back on Saasthras and Sruthi/Smrthis for
praMANams.)

The King sent Akkiyalvan out of his kingdom and gave Yamuna half his kingdom. The queen hailed the boy as "Alavandhaar"- One who came to save me.

Thus, Alavandar has become the king and could not attend to spiritual pursuits further.

Meanwhile, Rama Misra (maNakkaal nambhi) was trying to catch Yamunacharya's attention to fulfil his promise to his Guru to install Alavandar as the spiritual successor to Nathamuni.. But, he could not meet Alavandar, being a king now to discuss the matter. He came out with an idea. He came to know that the king relishes thoodhu vaLai keerai (kind of spinach). He supplied
that spinach to the royal kitchen daily. After few months, he stopped. The king asked the cook as to why the spinach is not being served. They replied saying "one brahmin used to supply. He does not come nowadys." Alavandhar told them that he would like to meet him, if he comes next. Next day, they met each other.

Rama misrar told Alavandhar that his grandfather Sri Nathamuni had passed on the family wealth (kula dhanam) that needs to be handed over to Sri Alavandhar. Alavandhar said, "in that case, give me that."

"No. It is not here. Come with me.". He took him all the way to Srirangam Koil. (ArAdha aruLamudham podhintha kOil). He showed Alavandhar, the Divya mangaLa vigraham of Sri Ranganathan. Looking at the Lord, in such divine splendour, the divine beauty- and looking (with tears rolling down his cheeks) at those "kariyavaagi, pudai parandhu, miLirndha, sevvariyOdiya, neeNda, ap periya vaaya kaNgaL.." (those dark, well spread, shining, ruddy lined, long, large eyes)- He bursts out:
I have nothing to give you. None at all.I have no quailifications. I am not religious. What a Great person my Grand Father was! What am I! I haveno one but You(the embodiment of mercy! Compassion!- dayA) as my refuge. He performed Saranagathy at the Lotus Feet of Lord Ranganathan.

na dharma nishtOsmi na chaatma vEdi
na bhaktimaan tvaccharaNAravindE
akinchanOananyagatih saraNya!
tvat paadamoolam saranam prapadye. (Sthothra Rathnam- 22nd sloka)

Oh you worthy of being sought as refuge! I am not one established in Dharma, nor am i a knower of the self. I have no fervent devotion to your lotus-feet. Utterly destitute as I am, and having none else for resort, I take refuge under your feet. (Translation by Swamy Adidevananda)

Rama Misra explained the purpose of his mission and requested Alavandar to take over the reins of spiritual leadership bequeathed to him by his illustrious grandfather, Nathamuni. Alavandar took to Sannyas and was then known as YAMUNA MUNI.

Sri Alavandhar's naichyAnusanthAnam (feeling lowly nature of oneself- the jIvAthma as compared to the Lord's Greatness, KalyANa guNAs) is very beautifully reflected in SthOthra Rathnam (total 65 slokas in this work-reported to be an elaborate refelction of Dwayam). They are more appropriate and applicable to us (and not Sri Alavandhar). He has composed for us only.

Aparaaadha-sahasra-bhaajanam
patitam bhiima-bhavaarnav'odare;
agatim saran'aagatam hare!
krpayaa kevalam aatmasaat kuru.

Oh SrI Hari! pray, make me your own out of sheer grace - me, who has fallen into the depths of the terrible ocean of worldly existence, and who, being resortless, have sought refuge at your feet.

amaryAdha: Kshudra: chalamadhi: asUyAprasavabhU:
kruthagnO dhurmAni smara paravasO vanchanapara:
nrusamsa: pApishta: kathamahamithO dukkajaladhE :
apArAth uttheerNa: tava paricharEyam charanayO :

What a soul stirring sloka! One can not but cry reciting this, (imagining himself as the hero:-( of the sloka)

AlavandhAr describes himself as:

amaryAdha: - one who has crossed the bounds of established rules
Kshudra: - engaging in trivial /worldly /material/sensual pursuits
chalamadhi:- never steady; (chanchalam), fickle mind
asUyA prasava bhU : Place where jealousy is born
kruthagana: Ungrateful one
dhurmAnee:- ill feelings towards fellow human beings;
smara paravasa : Fallen into the gamut of desires and sensual impluses
vanchanapara: skillfully deceiving others (at cheating others )
nrusamsa: - engaging in violent acts
paapishta: ( Incorrigible sinner - mahA paapi

Swamy Desikan says- ahamasmi aparAdha chakravartthi. (also meant for us).
Swamy desikan also writes in Subashithanivi:

I bow with mind, speech and body to that great Lord, who is the best among all persons, who approaches others of His own accord without waiting for them to take the initiative because of His innate goodness and agreeable nature, as also to myself who is chief among the wicked and who harms others without reason, there being one thing in common to us both, viz.,that the good or evil done to us once has the effect of wiping off all the good and or evil done before. If what God, in His wisdom, thinks is good,
though not really good, has been done to Him even once by a person, all the wrongs committed by him earlier is forgiven by Him. Therefore, I bow to Him. In my case, if once what I consider wrong, which may not really be so,is done to me by someone, all the good done by him to me till then is completely forgotten by me. Fie upon me! Ingratitude-being the basest of vices, it has been mentioned at the very beginning.

(Translation by Sri L Srinivasan, New Delhi)

What a naicchiyAnusanthAnam!

Swamy Alavandhaar's works are the ones which give us crystal clear jnAnam about our unparalleled unambiguous VisishtAdvaita Srivaishnava philosophy, the presence of which can never take us to the wrong roads.

After taking so many countless births, We, (dAsars (servants) of Sri
Alavandhar), who have been blessed to be born (due to the limitless, unconditional grace of the Lord Sriya: Pathi Sriman Narayanan) as Srivaishnava in this birth, and have realized and taken up the prapatti maargam (due to the nirhEthuka krupA of the Lord), who are bequeathed with such Great Acharyan ? YamunAchAryan, the learning of whose SrI sukthis enable us to know the tatvatrayam crystal clear and upAyam and upEyam
(means and goal) perfectly, and keep us reminded of the same always, will never ever read (hereafter) works of those who belong to other religions. ?

Says Swamy Desikan in Adhikaara sangraham.

neeLa vandhu inRu vidhivagaiyaal ninaivonRiya naam/
meeLavandhu innum vinai udambu onRil vizhundhu uzhalaa(dhu)
ALavandhaar ena venRu aruL thandhu viLangiya seer/
Alavandhaar adiyOm padiyOm ini alvazhakkE.

Alavandhaar ThiruvadigaLE SaraNam

Gajaananar is a nityasuri in Sri Vaikuntham who is an assistant of
Vishwaksenar along with Kumudan, KumudAkshar and Harivaktrar.
Gajaananar took avataaram as Nathamuni
Kumudan took avataaram as Uyyakondar
Kumudaakshar took avataaram as Manakaal Nambi and
Harivakktrar took avataaram as Yamunacharya

Srirangam Srinivasa Raghava dasan

SrI YAmunAchArya- also called as SrI Alavandhaar- His
period was from year 917 CE to 1042 CE. (about 125
years). He was the Grandson of "thaaLam vazhagith
thamizh maRai innisai thandha vaLLal"- Sri Nathamuni.

YAmunAchArya is the grand -Acharya (PrAchAryA ) of
Ramanujacharya (1017 AD to 1137 CE). He clearly
established the principles of VisishtAdhvaita as an
expansion of the doctrines housed in his grandfather's
treatises and elaborated on those doctrines with
authoritative scriptures such as Sruthis, Bhagavadh
Gita , AzhwAr's pAsurams and Selected SAtvikaPurAnAs.

Swamy Desikan says in YathirAja Sapthathi:

Vighaahe Yaamunam Theertham Saadhu Brindaavane Stitham
|
NirasthaJih Magha Sparse Yatra Krishnah Kritaa Dharah
||

We shall bathe in the holy waters of Yamuna
(Alavandhaar), who has severed all connections with
mean passions and attachment, who stood steadfast in
safeguarding the Saadhus, and in whom the things
emphasised by Krishna were present perfectly. (A
second meaning: We shall bathe in the holy waters of
Yamuna river, form which poisonous snake had been
removed, which is close to Brindhavanam, and in which
Krishna was interested.)

Alavandar who learned Vedantha Arthas at the feet of
MaNakkaal Nambi was not only the one residing on the
banks of Yamuna (Yamunai thuRaivan) by name but was
also like the clear flowing waters of the river
Yamuna. Lord Krishna got rid of the cruel Kaalinga
from the river and made its water pure and clear for
all to drink. He was most delighted when he played
with the Gopis of Brindavanam in the Yamuna waters.
Likewise, Alavandar vanquished those who
misinterpreted the Vedas and established Vedanta
Siddhanta. Just as one can derive supreme pleasure by
bathing in the holy waters of Yamuna, one can enjoy
supreme Bhagavad Gunanubhava by immersing in the lucid
granthas of Yaamuna

Once an arrogant vidwAn by name Akkiyalvan was
challenging and humiliating learned men. Yamuna (as a
16 year old boy) accepted the challenge and went to
the court to argue with him. The queen was so
impressed with the boy that she told the king and
pursuaded him to give away half the kingdom if he won
in the debate and offered herself to be thrown to wild
dogs, if the boy failed. Akkiyalvan asked the boy to
state three propositions positive or negative which he
offered to counter. And, if he could not, the boy
would be declared the winner.

Yamuna asked (or stated) three statements. He asked
Akkialwan to counter.

(i) Your mother is not a barren woman- Naturally he
could not counter saying that his mother is a barren
woman (he is very much standing in front of
Yamunacharya).

(ii) The king is a righteous and powerful ruler -
Obviously he can not afford to counter this.

and ( iii ) The queen is a model of chastity. - oh no!
Never can he counter this.

Akkialvan accepted defeat and the King now asked
Yamuna to disprove his own statements.

Yamuna clarified by observing the following:-

(i) The sacred laws say that an only son is no son at
all. So, Akkiyalvan's mother was as good as barren in
the eyes of the law.
( ii ) The king cannot be called righteous when he
entertained such an arrogant person to be his chaplain
and his not dismissing the chaplain showed that the
king was indeed powerless.
( iii ) According to the Sruti texts, every woman is
wedded first to Soma, then Gandharva and then Agni
before marrying her earthly partner. The queen was no
exception and therefore cannot be deemed a model of
chastity.

(This is only to drive home a point that logic can not
be the solution fully. One needs to fall back on
Saasthras and Sruthi/Smrthis for praMANams.)

The King sent Akkiyalvan out of his kingdom and gave
Yamuna half his kingdom. The queen hailed the boy as
"Alavandhaar"- One who came to save me..

How the king was changed due to the mercy of his
grandfather Sriman Nathamuni through the krupa deed of
Sri Raamamisrar [MaNakkaal Nambhi]- [as seen earlier
in the post]

He is the one who composed the earliest Stotras of
Srivaishnava Sampradayam:

He wrote the following works great in content and yet
lucid.

(1) chathuslOki
(2) StOtra Ratnam
(3) Siddhitrayam consisting of (i) AtmaSiddhi. (ii)
Samvitasiddhi and (iii) Iswara Siddhi
(4) Agama Pramanya
(5) Maha Purusha Nirnayam
(6) Gitartha Sangraha
(7) Nityam
(8) Maayaa Vaadha Khandanam

[Extract from Sri Anbil Ramaswamy Swami?s write up on
Acharya vamsa vruksham]

[From asmadhAcharyan?s Tamil commentary of Swamy
Desikan?s YathirAja Sapthathi ? translated into
English by Sri CG Balaji Swami]- During the
incarnation of Kannan in this world, he was met
by one of the ancestors of Nathamuni, who asked Kannan
the means to elevate oneself out of the samsaric
affliction. He was then asked by Kannan to perform
aradhanam (worship) to his vigraham (idol), which the
devotee promptly did. This vigraham of Kannan, which
came down as a familial treasure was worshipped by
Sriman Nathamuni and later by Ishwara bhatta and
Alavandar.

Manakkal nambi thus taught all the shastras and
Vedantha to Yamunacharya. Manakkal nambi informed
Yamunar that the bhakti yogam of Nathamuni is
available with Kurugai Kaavalappan and ordained him to
obtain initiation into Yoga from him. Yamunar
immediately proceeded to meet Kurugai Kavalappan, who
was immersed in deep meditation (yoga). Not wanting to
disturb his penance, Yamunar went and sat behind him.
Kurugai kavalappan woke up from his penance after a
little while and enquired ?Are there anyone from
chottai kulam here? Alavandar immediately came in
front of him with folded hands and prostrated in front
of him. Addressing himself as adiyen, he then inquired
with curiosity as to how Swamy knew that he had come.
To this Kurugaikavalappan replied that during his
yoga, Kannan withdrew His attention from him and
looked behind him. He continued saying that none other
than a scion of chottai-kulam would Kannan bestow such
anugraham on.

Having considered this great an anugraham and
affection of Kannan on Alavandar, Swamy Deshikan says,
?yathra Krishna: kruthAdhara: Swamy continues saying
that, just as how we dip in the holy waters of Yamuna
flowing through Brindavanam, which has been the
recipeint of Kannan?s endearment, to wash away all our
sins, so do we pray to this great acharya Yamunar by
immersing ourselves in the flood of his divine
qualities and glories, who has been a recipient of
Kannan?s divine anugraham and who subdued the serpents
propagating other philosophies and who guarantees
definite protection to innumerable flocks of devotees.

Sri Alavandhar's naichyAnusanthAnam (feeling lowly
nature of oneself- the jIvAthma as compared to the
Lord's Greatness, KalyANa guNAs) is very beautifully
reflected in SthOthra Rathnam (total 65 slokas in this
work- reported to be an elaborate reflection of
Dwayam). They are more appropriate and applicable to
us (and not Sri Alavandhar). He has composed for us
only.

Aparaaadha-sahasra-bhaajanam
patitam bhiima-bhavaarnav'odare;
agatim saran'aagatam hare!
krpayaa kevalam aatmasaat kuru.

Oh SrI Hari! pray, make me your own out of sheer grace
- me, who has fallen into the depths of the terrible
ocean of worldly existence, and who, being resortless,
have sought refuge at your feet.

amaryAdha: Kshudra: chalamadhi: asUyAprasavabhU:
kruthagnO dhurmAni smara paravasO vanchanapara:
nrusamsa: pApishta: kathamahamithO dukkajaladhE :
apArAth uttheerNa: tava paricharEyam charanayO :

What a soul stirring sloka! One can not but cry
reciting this, (imagining himself as the hero of the
sloka)

AlavandhAr describes himself as:

amaryAdha: - one who has crossed the bounds of
established rules
Kshudra: - engaging in trivial /worldly
/material/sensual pursuits
chalamadhi:- never steady; (chanchalam), fickle mind
asUyA prasava bhU : Place where jealousy is born
kruthagana: Ungrateful one
dhurmAnee:- ill feelings towards fellow human beings;
smara paravasa : Fallen into the gamut of desires and
sensual impluses
vanchanapara: skillfully deceiving others (at cheating
others )
nrusamsa: - engaging in violent acts
paapishta: ( Incorrigible sinner - mahA paapi

Swamy Alavandhaar's works are the ones which give us
crystal clear jnAnam about our unparalleled
unambiguous VisishtAdvaita Srivaishnava philosophy,
the presence of which can never take us to the wrong
roads.

After taking so many countless births, We, (dAsars
(servants) of Sri Alavandhar), who have been blessed
to be born (due to the limitless, unconditional grace
of the Lord Sriya: Pathi Sriman Narayanan) as
Srivaishnava in this birth, and have realized and
taken up the prapatti maargam (due to the nirhEthuka
krupA of the Lord), who are bequeathed with such Great
Acharyan, YamunAchAryan, the learning of whose SrI
sukthis enable us to know the tatvatrayam crystal
clear and upAyam and upEyam (means and goal)
perfectly, and keep us reminded of the same always,
will never ever read (hereafter) works of those who
belong to other religions.

Says Swamy Desikan in Adhikaara sangraham.

neeLa vandhu inRu vidhivagaiyaal ninaivonRiya naam/
meeLavandhu innum vinai udambu onRil vizhundhu
uzhalaa(dhu)
ALavandhaar ena venRu aruL thandhu viLangiya seer/
Alavandhaar adiyOm padiyOm ini alvazhakkE.

Alavandhaar ThiruvadigaLE SaraNam

Namo Narayana Dasan
Source: Article in Srirangasri

Thanian:

VighAhe YAmunam Theertham SAdhu BrindAvanE Stitham
NirasthaJih Magha SparsE Yatra Krishna: KrithAdhara:

Meaning: I immerse myself in Holy waters of Yamuna (immerse in works of
AlavandAr) which protects BrindAvanam, (which protects holy people) who got rid
of JihMagas (Kalinga snake, those wicket people who misintepretted Vedas) In
which Lord Krishna was most delighted..

==============================================
YAMUNA MUNI (ALAVANDAR) ? (ADI ? UTTRADAM)
=================================================================================================================================Sri
Nathamuni, Sri Yaamuna Muni and Sri Ramanuja Muni are the holy
trio who were the fountainhead of the Munitraya Sampradayam. Sri
Yaamuna Muni is the central piece among them.

Swami Desika salutes these three together thus:
Naathopajnam bahubir upachitam yaamunaaya prabandhai:/
Thraathum samyag yatheendrai: idam akhila tama: karsanam darsanam
naha://
Meaning:
Sri Nathamuni discovered and inaugurated the Munitraya Sampradayam,
Sri Yaamuna Muni nourished it well with his several works and Sri
Ramanuja Muni protected it well. Because of them, our Siddhanta is
capable of removing the darkness of our ignorance"

Swami Desika in his Guruparampara Saram says about Alavandar:
" neela vandu inru vidhi vagaiyaal ninaivu onriya naam
meela vandu innum vinai udambudanbonri vizhundu uzhalaamal
Alavandaar ena venru arul thanthu vilangiya seer
Alavandaar adiyom padiyom ini alvazhakke"
Meaning:
We are wallowing in this world from time immemorial. Due to some
punya, we chanced to know the great Alavandaar who gave us auspicious
thoughts to adopt the means to avoid the trauma of Samsara. We are
the slaves of Alavandaar, Therefore, we will never ever again indulge
in evil ways"

He was the grandson of Nathamuni and son of Iswara Bhattalwan and
Ranganayaki. He is considered the Amsam of Simhavahana, one of the
Nityasuris in Paramapada.(TKP) but as per PPM, he was the Amsam of
Harivaktra, another Nityasuri in Paramapada.

His date of birth as per PPM and GLE is 917 AD, the latter specifying
the year in Kali yuga 4017 which tallies with 917 AD and born in the
year Daatu, Adi month, in the constellation of Uttraashada on a
Friday, (But as per MSR and MKS the year is 916 AD). He was born at
Kuppankuzhi (2 Kms from Kaattu mannaar koil- Veeranarayanpuram). As
per TKG his term of life is 125 years which means he should have
lived till 1042 AD.

He was named Yamunai thuraivan- Yamuna , for short. The boy grew
apace, a marvel of loveliness and intelligence. He learned all
branches of knowledge, both secular and spiritual.

Once a haughty royal chaplain by name Akkiyalvan was challenging and
humiliating learned men. Yamuna accepted the challenge and went to
the court to argue with him. The queen was so impressed with the boy
that she prevailed upon the king to give him half the kingdom if he
won in the debate offering her to be thrown to wild dogs, if the boy
failed.
Akkiyalvan asked the boy to state three propositions positive or
negative, which he offered to counter. And, if he could not, the boy
would be declared the winner. Yamuna posed:

( i ) Your mother is a barren woman
( ii ) The king is a righteous and powerful ruler and
( iii ) The queen is a model of chastity.

By no stretch of imagination could Akkiyalvan affirm that his mother
was barren, by no assumption of courage could he call the king wicked
and powerless and no way could he allege that the queen was unchaste.
He hung his head in shame. The King now asked Yamuna to disprove his
own statements.

Yamuna clarified by observing the following:-
( i ) The sacred laws say that an only son is no son at all. So,
Akkiyalvan's mother was as good as barren in the eyes of the law.
( ii) The king cannot be called righteous when he entertained such an
arrogant person to be his chaplain and his not dismissing the
chaplain showed that the king was indeed powerless.
( iii) According to the Sruti texts, every woman is wedded first to
Soma, then Gandharva and then Agni before marrying her earthly
partner. The queen was no exception and therefore cannot be deemed a
model of chastity.

The King fired Akkiyalvan and gave Yamuna half his kingdom as
promised to the queen . The queen hailed the boy as 'Alavandar'-' one
who came to save me'. Thus, Alavandar entered his royal career in
right earnest. This demanded all his attention so much that he could
not attend even to the religious duties properly.

Meanwhile, Rama Misra was trying to carry out his promise to his Guru
to install Alavandar as the spiritual successor to Nathamuni. But, he
could not get an audience with Alavandar - the king, to discuss the
matter. He hit upon a curious plan. He made friends with the servants
in the royal kitchen and through them learned that Alavandar relished
a special variety of spinach called "Toodu Valai Keerai". He started
supplying the spinach daily. After a period of about six months he
suddenly stopped deliveries. Alavandar enquired why the spinach was
not being served. The servants replied that an old man who used to
supply had suddenly not turned up. He ordered that the old man be
brought before him when he visited the next time. The very next day
Rama Misra appeared and was duly taken to the king.

During this session, Rama Misra explained the purpose of his mission
and requested Alavandar to take over the reins of spiritual
leadership bequeathed to him by his illustrious grandfather,
Nathamuni. Alavandar took to Sannyas and was thenceforward known as
YAMUNA MUNI.

He is the one who composed the earliest Stotras of Srivaishnava
Sampradaya (ATA).

Alavandar wrote several works that are as lofty in content and simple
in style. They include
(1) Chatusloki
(2) Stotra Ratnam
(3) Siddhitrayam consisting of
(i) AtmaSiddhi.
(ii) Samvitsiddhi and
(iii) Easwara Siddhi
(4) Agama Pramanya
(5 ) Maha Purusha Nirnayam and
(6) Gitartha Sangraha
(7) Nityam
(8) Maayaa Vaadha Khandanam

Swami Desika in Sloka 7 of his Yathiraja Saptadhi pays homage to
Yamuna thus:
Vighaahe Yaamunam Theertham Saadhu Brindaavane Stitham |
NirasthaJih Magha Sparse Yatra Krishnah Kritaa Dharah ||
(Explanation)
Alavandar who learned Vedanta Arthas at the feet of Manakkaal Nambi
was not only the one residing on the banks of Yamuna (Yamunai
Thuraivan) by name but was also like the clear flowing waters of the
river Yamuna. Lord Krishna got rid of the cruel Kaalinga from the
river and made its water pure and clear for all to drink. He was most
delighted when he played with the Gopis of Brindavanam in the Yamuna
waters. Likewise, Alavandar vanquished those who misinterpreted the
Vedas and established Vedanta Siddhanta. Just as one can derive
supreme pleasure by bathing in the holy waters of Yamuna, one can
enjoy supreme Bhagavad Gunanubhava by immersing in the lucid granthas
of Yaamuna.

Peria Nambi

2007-02-02T17:45:00.004-08:00

Sri Periya Nambi, also known as Mahapurna, is well known for his contribution towards the development of Sri Vaishnavam. He was one of the prominent disciples of Sri Alavandar. He was born in year 997 and lived for a total of 105 years. He was also know as Parankusa Daasar.

Thiruvaranga PerumAL arayar for Thiruvaymozhi; other sthothras
ThirukkOttiyoor Nambhi for RahasyArttham; Thirumalai
ANdaan for Thiruvaymozhi vyAkhyAnam;
Thirumalai Nambhi for Srimad RamayaNam]

Periya Nambi mastered several branches of learning at a very young age and became a disciple of Alavandar. Under the guidance of Alavandar, Periya Nambi mastered the texts of Vedanta and Divya Prabandam, a result of which he came to be known as Mahapurna. He became the primary AcArya for Sri Ramanuja.

During the same period, Alavandar's greatness was well known to other Sri Vaishnavas such as Thiruk kottiyur nambi, Thirukkacchi nambikal, Thirumaalai Andaan, Periya Thirumalai Nambikal. Alavandar, after receiving the blessing of Sri Ranganathar, paid a visit to Kanchi. When he entered Sri AruLaaLap perumaaL shrine, Thirukkacchi NambikaL, brought Ramanuja to his attention, saying "He is the one who naturally understands that The Lord Vishnu, who has the eyes that resemble a lotus, is the true meaning of Vedanta". Alavandar was very much impressed with Ramanuja. Periya Nambi was with Alavandar all this while.

After returning to Sri Rangam, Alavandar was restless to meet Ramanuja. As his health started to fail, Alavandar requested Periya Nambi to bring Ramanuja to Srirangam. Sir Periya Nambi reached Kanchi and extended Alavandar's invitation to Ramanuja. However, before he could reach Srirangam, Alavandar reached the devine feet of Sri Ranganathar at Vaikundam. Ramanuja returned to Kanchi after promising to satisfy the three requests from Alavandar:

The name of Parasara, should be commemorated on the earth by giving it to a person worthy to bear it.
Compose a commentary on Tiruvaymozhi of St. Nammaazhvaar
Compose a commentary on Upanishads, Vedanta Sutras and Bhagavad Gita
Periya Nambi, who became the AcArya after Alavandar, could not wait to meet Ramanuja. So he decided to meet him at Kanchi. Meanwhile, Ramanuja, was equally anxious to meet Periya Nambi, and decided to get to Sri Rangam. They both met at MadhurAnthakam.

Ramanuja requested Periya Nambi to be initiated in SriVaishnavam and started learning the Prabandam from him. They both returned to Kanchi and got the blessings of Lord Varadha. Priya Nambi and his wife stayed with Ramanuja for a while. During this time, Ramanuja's wife and Periya Nambi's wife had an altercation while drawing water from a near by well. Nambi, who was witness to this, decided to return to Sri Rangam, as a prolonged stay at Ramanuja's home would result in more conflicts. When Ramanuja returned he was told of the altercation and subsequent Nambi's departure. Ramanuja, who was was outraged at his wife's behavior, sent her to her parents place, and decided to take up the ascetic order.

Later when one of Alavandar's disciples, Sri MaranEri Nambi passed away, Periya Nambi performed the last rites, inspite of the fact that MaranEri nambi was from a lower caste. When Ramanuja questioned him of his action, Nambi recalled that Sri Rama performed the last rites of Jataayu, and added he was neither bigger that Sri Rama nor was Maraneri nambi lower than Jataayu. Though Ramanuja was satisfied with his answer, the rest of vaishnavas in Srirangam were not. They decided to isolate periya nambi. Once when Ranganathar was taking a procession, the temple car came to a complete halt at the entrance of Periya nambi's house and refused to move. Only after Periya nambi was given the theertham and the aaraadhana, the car allowed itself to proceed. It took Sri Ranganathar to demonstrate the greatness of Periya nambi.

When the Chola King (Kulothungan) wanted to do harm to Ramanujar, Periya nambi and Koorathazhvan went to the king in place of Ramanuja. They both sacrificed their eye sight to save the Sri Vaishnava sampradhayam and Sri Ramanuja. On their return to Srirangam, due to his failing health, Periya Nmabi could not complete the journey and attained Vaikundam. It is believed that, though Periya nambi wanted to reach Srirangam and attain Vaikundam while being there, he decided to do otherwise fearing that it would generate a false impression and other Sri Vaishnavas would worry about passing away at places other than Sri Rangam, in order to attain moksham.

Thanian:

DayAnignam Yatheendrasya Desikam Poornam AasrayE
Yena Viswasrujo VishnOr apooryatha Manorathah |

Meaning: I take refuge at PoornA (Mahapoornar-PeriaNambi), Ramanuja?s Guru, who
is full of mercy and soft heartedness and by whom the desire of Vishnu, the Lord
of the world was accomplished..

Sri Ramanuja

2007-02-02T17:45:00.003-08:00

Ramanujacharya
(1017-1137 A.D.)

1–Ramanuja and Sri Vaisnavism

Note: In India there are many schools of Vaisnavism, and they are generally named after the particular founder that initially propounded them. Consequently, there is the Vaisnavism styled after Madhva, Nimbarka, Vallabha, Caitanya, Ramananda, Jayadeva, J–anesvara, and so on. Each of these different schools of Vaisnavism has adapted itself to meet the local religious, social and language conditions where it developed. Together these schools form what has been called the bhakti movement of medieval Hinduism. Ramanuja's particular form of Vaisnavism is the oldest of these schools and is often termed Sri Vaisnavism in order to distinguish if from that of Madhva and the other Vaisnava schools.

_______________________

The story of Ramanujacarya is actually the story Sri Vaisnavism in India. Unlike Madhva or Caitanya, who can justifiably be called the founders of their particular school of Vaisnavism, Ramanuja is not the founder of Sri Vaisnavism. Instead, he is an important member among a great succession of followers that trace themselves to the time of the Rg-veda. The school is known as Sri Vaisnavism because Sridevi, otherwise known as the Goddess Laksmi, is said to be its original propounder. In this system Sridevi holds an important theological position alongside Visnu and together they form the basis of ultimate reality. The descriptive name for the philosophy of Sri Vaisnavism is Visistadvaita.

The development Sri Vaisnavism can be divided into five historical periods: 1) the Vedic period 2) the period of the Agamas 3) the smrtis period 4) the period of the Alvars 5) and the period of the theologians (acaryas) including Sri Ramanuja.

The Vedic Period

Sri Vaisnavas argue that the philosophy, which underpins the Vedas, is monotheism. When the hymns of the Rg-veda address Indra, Agni, Vayu, Varuna, and any other devata, they are not intended for the particular deity, but for a Supreme Being who is the inner soul (antaryamin) for that deity. The various deities addressed in the hymns are simply different "faces" of this one Supreme Being. Despite its polytheistic appearance, the religion of the Vedas is, therefore, fundamentally monotheistic.

The hymns of the Rg-veda not only assert the existence of this one Supreme Being, but also describe the essential characteristics of this Being as the cause of all causes (sarva-karana), [1] the controller of all (sarva-niyamaka), [2] as immanent in the heart of every being (antaryamin), [3] as the ruler of the entire universe, [4] and as the giver of immortality. [5] Such a Being is also described as omniscient (sarvajna), omnipotent (sarva-sakta), full of unsurpassed glory (sarvatisayi) and the greatest of all (sarva-mahima).

Above all the deities mentioned in the Vedas, Sri Vaisnavas identify Visnu as the original or prime face of this one Supreme Being, who is the foundation of the world and the gods. They quote numerous verses from the Rg-veda and other Vedic texts to substantiate their position. [6] Perhaps the most important verse that is cited to establish the supremacy of Visnu above all others is the one that mentions the eternal abode (parama-pada) of Visnu: "As the blazing sun pervades the entire sky like an eye fixed in the heavens, so the divine seers eternally perceive that supreme abode of Visnu." [7] Other mantras are also cited that identify Visnu as that Supreme Being, including the Purusa-sukta [8] which is regularly chanted during worship. In this way, Sri Vaisnavas trace their philosophic origins to the earliest Vedic period and assert that Sri Visnu is the foundation of ultimate reality.

The Period of the Agamas

Next to the Vedas there is another set of sacred literatures that Sri Vaisnavas call upon, not so much for their philosophic roots, but more for their religious and ritual importance. These are the Agamas. The date of the Agamas, like the Vedas, is in dispute between traditional and modern scholars and varies from 3000 BC to 800 AD. In general, however, we can safely say that the Agamas fall somewhere between the time of the Vedas and the smrti literatures including the Mahabharata. The Vaisnava Agamas fall under two categories: Vaikanasa and Pancaratra. The Vaikanasa Agamas are derived from the sage Vikhanas, who, with the help of his disciples, was their compiler. Vikhanas claims to have taken his teachings directly from the Vedas. The Pancaratra Agamas claim to be based on the Sukla-yajur-veda (which is no longer extant) and also purports to be of Vedic origin. The Pancaratra Agamas, in particular, are extremely voluminous. The number of texts is in the hundreds, but the most ancient and authoritative Pancaratra texts are the Sattvata, Pauskara and Jayakhya Samhitas.

In general, the Vaisnava Agamas describe Visnu is the Supreme Being and the foundation of all existence. They describe the consecration of sacred images (murti-sthapana), the practice of image worship (murti puja), the building of temples, the observance of specific daily rituals and other festivals in these temples. Because of the emphasis on image worship, many scholars take the view that the Agamas are not Vedic in origin, but are representative of another tradition of ancient India known as the Sattvata or Bhavavatas tradition. [9] Although there is much debate over this issue, there is little doubt that the Agamas are at least pro-Vedic and have had a major influence on the religious development of Sri Vaisnavism.

The Smrti Period

The next phase of Sri Vaisnava development comes from the later Vedic texts, the so-called smrti texts. These include the Ramayana, Mahabharata, Puranas and the Vedanta-sutras. The smrti texts naturally include the Bhagavad-gita, which is a part of the Mahabharata. Sri Vaisnavas consider the Ramayana, the oldest and most authoritative of the smrti texts. The Ramayana describes how Visnu Himself incarnated on earth and played the role of a human being. The text describes the greatness of the Goddess Laksmi through the character of Sita and the devotional attitudes of service and surrender to God illustrated in the characters of Hanuman, Vibhisana, Laksmana and Bharata. For Sri Vaisnava the Ramayana is often called the saranagati-sastra because it best shows the way of surrender to God (prapatti), which is a key feature of Sri Vaisnava philosophy.

Next in prominence comes the Mahabharata, which is considered the encyclopedia of Vaisnava philosophy and religion. In the Mahabharata the single identity of Vasudeva, Narayana, Visnu and Krsna is established. The supremacy of Visnu over other deities including Siva and Brahma is also established. The Bhagavad-gita, as part of the Mahabharata, outlines the principals of karma, jnana, and bhakti yogas and like Ramayana teaches surrender to God (prapatti).

Among the eighteen Puranas, Sri Vaisnavas acknowledge the Visnu-purana as the oldest and most authoritative. For them it presents the basic philosophic and religious foundations of Sri Vaisnavism. Later schools of Vaisnavas lay more emphasis on the Bhagavata-purana instead of the Visnu-purana.

The Period of the Alvars

Sri Vaisnavism does not, however, base its authority solely on the Sanskrit Vedas, Agamas and smrti texts, but also on the Tamil writings of the Alvars. The twelve Alvar saints were born in different parts of south India and appear to span the dates 200 AD to 800 AD. Orthodox tradition, however, places the earliest Alvar saints at 4203 BC and the latest at 2706 BC.

The Alvars were mystic saints who immersed themselves in devotional experiences and expressed their divine experiences in Tamil verses that have been collection into 4000 stanzas call the Divya-prabandha or Divine Hymns. These sacred writings contain rich philosophical and religious material taken from the Upanisads, the Ramayana, Mahabharata and the Puranas and are accepted by many Sri Vaisnavas to be on par with the Vedas themselves.

The main teachings of the Alvars assert 1) that Sri Visnu along Sridevi forms the basis of ultimate reality 2) that self-surrender (prapatti) through acts of devotion (bhakti) is the means to attain salvation (moksa) 3) that service to God and godly souls is an essential duty for Vaisnavas 4) and that moksa or salvation from rebirth is the supreme goal of life.

Amongst the 4000 verses of the Divya-prabandha, the 1102 verses attributed to Namma Alvar are often considered the most important and are sometimes called the Tamil Veda. Based on the teaching of the Upanisads, these verses have inspired their own set of commentaries and sub-commentaries and have played a major role in the development of Sri Vaisnavism down to the present day. You may select the following link to hear a sampling of these hymns recorded in Malkote in 1986.

The Period of the Acaryas

The next stage in the development of Sri Vaisnavism brings us to more recent times (1000 AD) and is the development brought about by the acaryas or principal theologians amongst the Sri Vaisnavas. Three principle acaryas are named: Nathamuni, Yamuna and Ramanuja. By the time of the acaryas at the beginning of the ninth century, Sri Vaisnavism had to contend no only with rival philosophic and religious systems that included Buddhists, Jainas, Saivas, Sankhyas, Nyayikas, Vaisesikas, Mimamsa, but also the school of Sankara, advaita-vedanta. In order to defend the teachings of Sri Vaisnavism from these religious and philosophic schools there was an urgent need to consolidate and systematize Sri Vaisnavism as a coherent philosophical system and formal religious organization. This was the work of the acaryas, among which, the works of Ramanuja are the most comprehensive and well known.

Born in 824 AD, Nathamuni is the first of this group of theologians. Unfortunately his works are no longer extant. We only know of them through the references of Ramanuja and his later follower, Vedanta Desika. Nathamuni is most famous for having revived and edited the 4000 hymns of the Alvars. He was the one who arranged them into four sections and introduced their recitations as part of daily temple worship. Nathamuni also appears to have advocated the Alvaric doctrine of prapatti.

The next great acarya is Yamunacarya, who was the grandson of Nathamuni. Yamuna is also known as Alavandar. Born in 916 AD, he produced six major works that outline the principals of visistadvaita. His writings are the first extant works in Sanskrit by a Vaisnava acarya. In his writings he argues for the supremacy of Sri Visnu as the basis of ultimate reality and makes the case for the ontological status of Sri Devi, which in later Sri Vaisnavism became a topic of divisive controversy. Yamunacarya has also argued for the authority of the Agamas and like Nathamuni he promoted the doctrine of self-surrender (prapatti). Yamunacarya's writings are today considered the starting point for Ramanuja's great systemization of visistadvaita.

The Life of Sri Ramanujacarya

Like Madhvacarya, Ramanuja was born during a time when Sankara's advaita-vedanta had become a dominant philosophical force. In Sankara's advaita-vedanta ultimate reality is impersonal and devoid of qualities (nirguna). Advaita-vedanta in effect subordinated the personal God of the Vaisnavas to this impersonal reality. The Alvars and the acaryas, on the other hand, could not accept that ultimate reality was impersonal and devoid of qualities. Ramanuja's mission was, therefore, to diminish Sankara's teaching and to establish, on stronger logical foundations, the philosophy of Sri Vaisnavism. This was done primarily on the basis of the Upanisads, Bhagavad-gita and the Vedanta-sutras.

Ramanuja's biographers inform us that he was born in the village of Sriperumbadur in 1017 AD. (See the photo of the temple established at this site.) Today this village is about 20 km north of Chennai (Madras). See the side map. Ramanuja received his upper level education, together with his cousin Govinda Bhatta, from the Advaitin teacher, Yadava Prakasa. Just prior to studying with Yadava Prakasa, Ramanuja had been married and so it is estimated that he would have been about age 16 at this time.

As with Madhvacarya and his teacher, Ramanuja's biographers describe how he often disagreed with Yadava Prakasa over the interpretation of various Upanisads verses. Yadava Prakasa interpreted the verses in a monastic way, whereas Ramanuja wanted to understand them a devotional way. We are told that the disputes became so intense that Yadava Prakasa apparently plotted to have Ramanuja drowned while on pilgrimage to Allahabad. Apparently Ramanuja's cousin, Govinda, got wind of the plot and allowed Ramanuja to escape unharmed. Later Ramanuja was reconciled with his teacher and resumed his studies.

We are also told how Ramanuja's great learning and objections to Yadava Prakasa monastic views caught the attention of Yamunacarya in Srirangam. Yamuna traveled to Kanci to observe Ramanuja in secret to see if he was fit to become his successor. Evidently Yamuna was pleased with what he saw and decided that Ramanuja should become his successor. Eventually Ramanuja fell-out with Yadava Prakasa and left for good. On hearing of this break-up, Yamuna sent one of his disciples, Mahapurnam, to bring Ramunaja to Srirangam. But as fate would have it, Yamuna died before Ramanuja could reach Srirangam.

It is said that Ramanuja was taken to the body of Yamuna for a final look at the great master when he noticed that three of Yamuna's fingers were folded into the palm of his right hand. On inquiring, Ramanuja was told that the master had three unfulfilled wishes. Ramanuja understood that this was a sign left by Yamuna and pronounced the following three vows. 1) I vow to enter the Vaisnava faith and devote myself to the task of uplifting humanity by teaching the doctrine of surrender to God (prapatti). The first of Yamuna's fingers opened. 2) I vow to collect the teachings of the Vedas and the acaryas into a commentary on the Vedanta-sutras and place the means of salvation within the reach of all. The second of Yamuna's fingers opened. 3) I vow to perpetuate the name of Parasara Muni who, in the Visnu Purana, has revealed the position of God, His relation to the souls of this world and the path of liberation. The final finger of Yamuna opened. His hand was now wide-open.

Ramanuja was soon initiated into Sri Vaisnavism by Mahapura according to the panca-sanskara rites. (Select the link for an explanation of the panca-sanskara ceremony.) Sometime later Ramanuja relinquished his family life and became an ascetic (sannyasi). By this time he was about age 32. Afterwards he sought further initiation from Gosti Purna, another follower of Yamuna. Ramanuja's biographers tell us that it took Ramanuja successive attempts before Gosti Purna would accept him for initiation. In the end Gosti Purna initiated Ramanuja into what was then the most secret and sacred of Vaisnava prayers, the eight syllable (astaksari) mantra: om namo narayanaya. The story goes that immediately after initiation Ramanuja proceeded to climb the temple tower at Tirukkottiyar and call this mantra and the teaching of Gosti Purna out to anyone who would listen. On hearing of this Gosti Purna became furious and condemned Ramanuja to hell. Ramanuja readily accepted, saying that if the sacred teachings of Gosti Purna could elevate everyone to the state of salvation (moksa), he would gladly sacrifice himself. On hearing Ramanuja's explanation Gosti Purna blessed him. He had passed the test.

This point in Ramanuja's life is really the beginning of his long life as a philosopher and preacher within the school of Sri Vaisnavism. He was now 40 and he was to spend the next 80 years preaching and writing Sri Vaisnava philosophy.

Ramanuja's fame quickly spread far and wide. He soon undertook a tour to North India where he visited many the sacred places including Kashi, Kashmir, Badrinath, and even Puri. In Jagannatha Puri we are told how he tried to change the Deity worship from the rituals based on advaita-vedanta to the Vaisnava pancaratra system, but was rejected from the temple for his attempt. On his return to the south he visited Tirupati where he found the Saivas and the Vaisnavas quarrelling with one another over whether the image of God in the Tirupati temple was a form of Siva or Visnu. Ramanuja again intervened in temple affairs and proposed that they should leave it to the Deity Himself to decide. The priests were told to leave the ornaments of both Siva and Visnu at the feet of the image and wait outside all night. In the morning, when they opened the doors, they found that the image was wearing the ornaments of Visnu. This decided that the temple was Vaisnava and it has remained so ever since.

Ramanuja finally returned to Srirangam where he settled permanently and continued to preach and write. Daily hundreds of people flocked to him to hear his lectures. By now he had a following of over 700 sannyasis and thousands of followers, who revered him as their guru. He had converted thousands of people to the path of devotion. He was now seventy years old and what would have been the end of a long career for most people was just the beginning for Ramanuja. He was destined to live many more years.

About this time the Chola king, Kulothunga I, came to power. He turned out to be a ruthless follower of Siva and tried to convert his kingdom to Saivism under the threat of force. When he ordered Ramanuja to subscribe to his faith or be prepared to face the consequences, Ramanuja called on two of his best disciples to go to the king and work out a compromise. They argued for tolerance but the monarch refused to consider their request and had their eyes put out.

As a result, Ramanuja was forced to flee to the Western Ghats, forty miles west of Mysore. There, after great difficulties, he established himself in the Mysore kingdom where he spent the next 22 years of his life in exile away from his beloved Srirangam.

The king of Mysore, Bhatti Deva of the Hoysala dynasty, was pleased to have Ramanuja in his kingdom and readily became his disciple. Thereafter, Ramanuja was allowed to construct Visnu temples in and about Mysore. In particular he constructed a temple at Melkote and created an active Vaisnava community that is still thriving today. (See photos.) Ramanuja's labors were successful and his followers grew until they numbered hundreds of thousands in the Mysore kingdom.

Meanwhile, Kulothunga Chola 1, who had persecuted Ramanuja, died. The followers of Ramanuja at Srirangam immediately requested him to return. Ramanuja himself longed to go back to his followers in Srirangam and worship in the temple there. But his disciples at Melkote and other places in the Mysore kingdom would not let him go. So he constructed a temple for himself, installed his own image for worship by his disciples, and left for Srirangam.

Back in Srirangam his friends and disciples welcomed him. The successor to Kulothunga Chola I was favorable to Ramanuja so he was left undisturbed. During his final stage of his life Ramanuja completed is famous Vedanta-sutra commentary the Sri-bhasya.Through his Sri-bhasya he established the monotheistic principles of Sri Vaisnavism and opposed the philosophy of Sankara. He proclaimed to the world the doctrines of devotion and surrender to God (bhakti and prapatti). Ramanuja stands as an important milestone in the history of not just Sri Vaisnavism but Vaisnavism in general. The great Vaisnava teachers that succeeded him, Madhva, Nimbarka, Vallabha, Caitanya are indebted to Sri Ramanuja. In Srirangam Ramanuja continued his labors for another 22 years and finally closed his long career after attaining the remarkable age of 120 years.

2. The Writings of Ramanuja Acarya

During his lifetime Ramanuja wrote relatively few works compared to Sankara or Madhva, but what he did write had a major impact on the development of Vaisnavism in India. In fact Ramanuja has left us with nine works: Sri-bhasya, Vedanta-dipa, Vedanta-sŒra, Vedanta-samgraha, three prose works (gadyas): Saranagati-gadya, Sriranga-gadya and Vaikuntha-gadya, the Gita-bhasya and Nitya-grantha. Unfortunately, Ramanuja wrote no commentaries on the Upanisads as did his colleagues Sankara or Madhva.

The Sri-bhasya is Sri Ramanuja's magnum opus. It is his commentary on Bodhayana's Vedanta-sutra. It was completed when he was around a hundred years old. Here Ramanuja presents the fundamental philosophical principles of Visistadvaita based on his interpretation of the Upanisads, Bhagavad-gita and other smrti texts, the previous acaryas, and of course the Vedanta-sutra itself. This is done by way of refuting Sankara's advaita-vedanta and in particular his theory of maya. In his Sri-bhasya he describes the three categories of reality (tattvas): God, soul and matter, which have been used by the later Vaisnava theologians including Madhva. The principles of bhakti as a means to liberation (moksa) are also developed. The Vedanta-dipa and the Vedanta-sara are also commentaries of the Vedanta-sutra, although in more brief form.

The Vedanta-samgraha is a summary of Ramanuja's views on the important Upanisads. In particular it is an exposition of the doctrines of categories of reality (tattva), the means to liberation, the goals of human life (purusarthas), the supremacy of Visnu and the powers of God. Next is Ramanuja's famous commentary of the Bhagavad-gita called the Gita-bhasya. In this work Ramanuja establishes the Supremacy of Visnu in the form of Krsna and discusses the details of bhakti-yoga, jnana-yoga, karma-yoga as the means to moksa. He also briefly discusses the Sri Vaisnava principal of prapatti or selfless surrender to God. The three gadyas are prose lyrics that also expound the doctrine of selfless surrender to God. Finally the Nitya-grantha explains the daily rituals and the mode of worship for Sri Vaisnavas. The writings of Ramanujacarya are most important because they provide a systematic account of the philosophic and religious principles of devotion for the first time in the history of Vaisnavism. Before Ramanuja's we only had pieces of such an approach. Ramanuja's writings also demonstrated how Vaisnavism could logically standup in the face of Sankara's advaita-vedanta.

Visistadvaita: The Philosophy of Sri Vaisnavism

The system of philosophy held by the Sri Vaisnavas and taught by Ramanujacarya is known as Visistadvaita. The term advaita literally means non-dualism (na dvaita) and it stresses the oneness of ultimate Reality. This philosophical perspective is also called monism. In Hindu thought there are many schools that uphold the principle of monism although they do not all agree when it comes to determining in what sense Reality is one. The main problem of monism is to account for the diversity of the world and souls within the world. The issue that faces a monist is as follows: How does the One become many? In other words how does the one Reality relate to the diverse world of matter and spirit? There are a number of ways to resolve this important theological problem. The way proposed by Sankara's school of absolute monism, called advaita, was to conclude that the world is ultimately not real, but only a phenomenal appearance of Reality. Ultimate Reality is absolutely one in the sense that it does not admit any kind of differentiation (visesa). Such an interpretation of monism implies the denial of reality to both the world and to the individual souls within this world. Both are unreal. The fact that we see distinction within this world and a plurality of souls is accounted for by the doctrine of illusion (mayavada). It is only due to illusion that we see this world as real and fail to see the oneness. Thus Sankara's form of monism is sometimes called mayavada.

The approach to the theology of monism as held by Sri Vaisnavas and Ramanuja is different. Sri Vaisnavas propose that ultimate Reality, although one, is not Absolute without any differentiation. They admit the reality of the world and the plurality of souls within this world. The world appears real because it is real and not due to some form of illusion (maya) as Sankara proposes. Accordingly Ramanuja teaches three fundamental categories of Reality: God (isvara), soul (cit), and matter (acit). On the basis of the principle of organic relation he upholds that ultimate Reality is one as a unity. God, as the creator of the world, is the immanent ground or inner soul of existence. God sustains and controls both the individual souls as well as matter. Soul and matter are dependant on God for their very existence and are organically related to God in the same way as the physical body is related to the soul within. The oneness of Reality is understood not in the sense of absolute identity, but as an organic unity. Though there is absolute difference between God and the other two categories of Reality, and for that matter between soul and matter, ultimate Reality is considered one because as an organic unity it is one. In this sense Ramanuja's philosophy may be defined as "oneness of the organic unity" (visistadvaita). More commonly visistadvaita is translated as "differentiated" monism (visistadvaita) as opposed to Sankara's absolute monism (advaita).

By the effect of kali, the people of this age are less intelligent, weak forgetful, and are incapable of extracting the original meaning of vedas. Out of causeless mercy Sri Badarayana has given us the the ephoric rules Brahma Sutras, the substance of vedas. By the advent of Budhism, Jainism, and Sri Shankara acharya's kevala advaitha philosophy in the 8th century AD,... many people became athiestic. They believed either complete non-existance of God or one-ness of God and the living entity. They denied vedas or gave incomplete meanings (kevala advaitha) of vedas.

The alwar saints are great devotees of the Lord, infact confidential associates (hamsams) of Lord Himself. They composed many songs in glorification of the Supreme Lord, Sriman Narayana, and His divine incarnations. They propogated the true meaning of vedas in Tamil, famously called Sri Divya Prabhandam. Then, many great acharyas like Sri Nathamuni, his grandson Sri Yamuna Acharya and other great vaishnavas established the truth of Supremacy of Sriman Narayana over all living entities and devathas (demi gods). Although, the sampradaya that is originated by Sriman Narayana Himself and guarded by Sri Lakshmi thayar and is passing the true message of vedas in disciplic succession in an unbroken way, Sri Ramanuja Acharya takes the credit of bringing all vaishnavas under one umbrella and authoritatively commented on all the important scriptures of vedic literature. He personally visited the whole land of Bharata and propogated the Visishta-advaitha doctrine (qualified non-duality), the complete meaning of vedas.

Our Acharya parampara actually starts with Sriman Narayana, then comes the Piratti followed by Vishvakshenar and Nammazhvar. After Sri Sadagopan, Nadamunigal leads
the acharya list. Then why do we regard Sri Ramanuja
to be our pradamacharya?

It is the wish of the Bhagavan. There is one I-thihyam in the guru parampara
that when Madurakavi Azhvar tried to make the vigraham of Nammazhvar using the Tamaraparani river water he found that the vigraham which came out was not of his
acharya but someone else. When he asked his acharya(sri nammazhvar) about it, Nammazhvar told him that it was the vigraham of the Bhavishyadhacharyan(Sri Ramanujan) about whom he has said in his ?Poliga Poliga? Pasuram. This vigraham
passed on through the guru parampara and today we can have darshan of the same in Alwar Thirunagari. Nammazhvar visits this sannadhi once during the Vaikasi Utsavam and has Thirumanjanam with the Bhavishyadhacharyan. So it is accepted fact that even
Sri Sadagopan accepted Sri Ramanuja as a great Acharya who has taken birth to remove the sins of the kali yuga as he says "Kaliyum kedum kandu konmin".

Sri Ramanuja appeared in this material world to save the badda jIvatmas (conditioned souls) in the year 1017 AD, and has given his divine company for 120 years. This great acharya of Sri sampradaya has establidhed the path of bhakti to be superior to any other path scripturally. He defeated all the rival groups with his un-matched tarka (logic), viveka (discrimination), scriptural comprehension and devotion. He firmly established supremacy of Sriman Narayana with all the scriptural evidences.

The avatAra of rAmAnuja is predicted in the scriptures even before he appeared. Our sAmpradAya identifies rAmAnuja as an incarnation of the AdisEsha himself. The following are the scriptural evidences for the interpretation.

Is'vara-SamhitA 175-7

EkAntino mahAbhAgAh S'athakopa-purassarAh
KshonyAm kr*r-AvatArA ye lokojjIvana-hetunA
S'AndilyAdyAs' ca ye c-Anye PancarAtra-pravartakAh
PrahlAdas' c-aiva SugrIvo VAyusUnur VibhUshanah
Ye c-Anye SanakAdyAs' ca PancakAla-parAyanah

i.e "Sathakopa and others, great devout saints, became incarnate on earth to save creature. Sanaka and others, Sandilya and others, prahalAda, SugrIva, the Wind-Son (HanumAn), VibhIshana and others - the strict observers of the Five Timed Injunctions (PancakAla)- these are the Promulgators of the PancarAtra.

Next, after Sathakopa and others, comes RAmAnuja. For NArAyana tells Bala-bharads (or Bala-rAma, the brother of Kr*shna) thus (Is'vara SamhitA, xx, 278-80):

Asti te vimalA bhaktih Mayi YAdava-nandana |
Prathamam S'esha-rUpo Me kaimkaryam akarod bhavAn ||
Tatas tu Lakshmano bhUtvA MAm ArAdhitvAn iha |
IdAnIm api MAm yastum Balabhadra ! tvam arhasi ||
kalAv api yuge bhUyah kas'eid bhUtavA dvijottamah |
NAnA-vidhair bhoga-jAlair arcanam Me karishyasi ||

i.e. "O Son of Yadu-race (BalarAma) ! thou hast clean (or pure) devotion (or love) for Me. Thou, first as S'esha didst the great service for Me. Then next didst thou worship me as Lakshmana. Thou art now serving me as Balabharada. Thou shalt again in Kali age be born as a great BrAhmana (=RAmAnuja), and shalt worship me with many things of joy".

Br*had-Brahma-SamhitA makes this clear, thus:

Dvija-rUpena bhavitA yA tu SamkarshanAbhidhA ||
DvAparAnte kaler Adan pAsanda-pracure jane |
RAmanuj-eti bhavitA Vishnu-dharma-pravartakah ||
S'riranges'a-dayA-pAtram viddhi RAmAnuja munim |
Yena sandarsitah panthA VaikunthAkhyasya sadmanah ||
PAram-aikAntiko dharmo bhava-pAs'a-vimocakah |
Yatr-AnanyatayA proktam Avayoh pAda-sevanam ||
KAlen-AchhAdito dharmo madIyo 'yam varAnane ! |
TadA mayA pravr*tto 'yam tat-kAl-Ocita-mUrtinA ||
Vishvaksen-Adibhir bhaktair S'athAri-pramukhair dvijaih |
RAmAnujena muninA kalau samsthAm upeshyati ||

i.e. " 'My Samkarshana part (O Sri),' says NArAyan, 'is the form of a BrAhmana, by the name RAmAnuja, which it is going to take, after the DvApara age and in the kAli age, to expound the Vishnu-dharma (=BhAgavata Religion), when the world will be full of heretics or renegades (pAsanda). Know that RAmAnuja will be the specially favoured of S'riRanga (-natha) and he will show the way to the Realm known as Viakuntha. The One-pointed Religion exclusively to be rendered to Thee and Me (=Sriman NArAyana) the religion which delivers (creatures) from the bonds of samsAra (material existance) becomes dimmed by age, O fair faced one ! According to the requirements of the age, I take many forms, and act by means of My devotees such as Vishvaksena, Sathakopa, etc., and RAmAnuja in the Kali age.".

BhAradvAja-SamhitA iv, 92, teaches -
Abhyarthito jagad-dhAtryA S'riyA NArAyanas svayam
UpAdis'ad imam yogam iti me NAradAt s'rutam,
i.e "Prayed to by Sri, the Universal Mother, NArAyana Himself taught (Her) this yoga. So did I hear from NArada".

Bhagavad Sri Ramanuja
Compiled by SrI.Vijayakumar
LIFE HISTORY IN A NUTSHELL FOR BEGINNERS
http://www.srivaishnavam.com/index.html

CHAPTER NO 1

Sriperumbudur is a small village around fifty kilometers from chennai. Around thousand years ago, there lived a couple named Asuri Kesavacarya and his wife Kanthimathi. Asuri Kesavacharya was very religious and used to do lot of poojas to God Sriman Naryana. This couple were leading a very happy and peaceful life. But they did not have a child for long time.

During that time, there was a great acharya called Thirukatchi Nambi. He used to visit the house of Asuri Kesavacharya very often. Once Kesavacharya told Thirukatchi Nambi about his desire to have a son and asked him to request Perumal of Kancheepuram to bless with a son. So Thirukatchi Nambi prayed to Perumal and Perumal told that if Asuri kesavacharya performs yagna to Lord Partahsarathy of Tiruvallikeni, he will have a son.

So the couple Asuri Kesavacharya and Kanthimathi went to Tiruvallikeni and performed yagna with full sincerity and devotion. Lord Parthasarathy was very much pleased and in the dream He told him that He was much pleased with the sincerity and told them to go back to their place and their desire will be fulfilled.

After about an year or so, on 4th April 1017 A.D., on a Thursday, Kanthimathi gave birth to a child. The child had a lot of auspicious marks on his body. The boy later came to be called Ramanuja.

CHAPTER 2

Khantimati had a brother called Peria Thirumalai Nambi. She also had a sisiter called Mahadevi. When ramanuja was born, Mahadevi also got a child, called Govinda. No sooner Periya Thirumalai Nambi heard this good news about the birth of sons to his sisters he came to Sriperumbudur. He was very happy to see both the children. He saw Kanthimathi's son with divine traits similar to what Sri Lakshmana did posses. Just as Lakshmana dedicated his life to Rama, Periyathirumalai Nambi named the child of Kanthimathi as Ramanuja which means who does his duty with devotion and dedication to Lord Rama. It is also believed that Ramanuja is none other than Sri Lakshmana, who is the incarnataion of Adi Sesha.

The two children grew with lot of care from their parents and their uncle. They underwent all rituals(religious procedures) such as boring ear lobes, function of first tonsure, initiation in studies, wearing sacred thread, at the appropriate ages.

Ramanuja was a very intelligent boy. If he listens to a lesson taught by his teacher once, he will grasp it and repeat it. He always used to move with good friends. Also from his childhood days he used to become very close with the holy men and he always liked them very much and have them in his heart.

CHAPTER 3

At that time, in Kancheepuram, a town near Sriperumbudur, there lived a teacher. His name was Yadavaprakasa. Students from nearby and also far off places came to his Gurukulam (School). Ramanuja also joined his school and became his disciple(student). Yadavprakasa was very happy to have Ramanuja as his student. Ramanuja grew to become one of the best students of Yadavprakasa.

But as times passed by, Ramanuja was not able to accept some of the explanations and meanings given by his guru(teacher). There were lots of difference in opinion between him and the guru. Over a period of time this difference became very big. At the same time Ramanuja's popularity also increased. Ramanuja's cousin Govinda also joined the gurukulam at this time and started studying along with him.

Yadavaprakasa did not like Ramanuja coming up and wanted to kill him. So he made a plan along with his other disciples to take a pilgrimage(holy tour) and on the way kill Ramanuja and go to ganga and get rid of the sin.

On an auspicious day all the students with Yadavaprakasa started the holy tour. After a few days, when they reached the vidhya mountains in central India, Yadavaprakasa decided that it was the right time to kill Ramanuja and started acting on his plan. Somehow Ramanuja's cousin came to know about this plan and told Ramanuja to escape. Ramanuja immediately took the advice of his cousin and ran inside the forest.

Yadavaprakasa and the other disciples started searching for Ramanuja and Govinda also acted as if he did not know anything about this. After some time they concluded some animal would have killed Ramanuja and continued their pilgrimage.

CHAPTER 4

After Ramanuja escaped into the forest, he ran for a long distance and sat below a tre to take some rest. He was so tired that he fell asleep immediately. After some time when he woke up he found the sun setting in the west. He thanked Lord Varadarja Perumal of kancheepuram for saving his life.

At the same time, he saw a fowler couple(bird hunters couple) coming near him. They asked Ramanuja if he had lost his way. Ramanuja said yes and told that he wanted to go to Kancheepuram. The fowler couple told that they were going to Rameswaram via Kancheepuram and they will take Ramanuja there. The couple also thanked God for giving a good companion in Ramanuja for them.

Though Ramanuja was a little afraid of seeing them, their affection towards him made Ramanuja think good about the couple. Then Ramanuja agreed to go along with them to kancheepuram.

Next day morning, the wife of fowler couple wanted to have water. So Ramnuja went to a nearby well and brought her some water. Even after bringing water for nearly three or four times she was still wanting to have more water. Ramanuja was surprised but without any hesitation he again went to the well and brought some more water. As soon as he came up, he was surprised to see the couple were missing.

He looked around and started seeing the big tower of the temple and lot of people walking by. When he asked one of the passerby what was the place he was told that it was Kancheepuram. Immediately he realized the drama played by SrimaN Narayana and Lakshmi to bring him safely to Kancheepuram and thanked them for their blessings.

At home ramanuja's mother was very sad as she was thinking that she could not see him for the next few months until he returns from his tour. All of a sudden when Ramanuja went and fell on her feet she could not believe it at all. Ramanuja then told the entire story of what happened to him. She enquired about Govinda and both prayed to Lord Varadaraja Perumal for the safe return of Govinda.

After a few months Yadavaprakasa returned to kancheepuram He was shocked to see Ramanuja. But he did not show any thing to him and enquired about Govinda and what happened to him. Yadavaprakasa told that he had stayed in Kalahasti.

A few days later, Yamunacarya(Alavandar), a great saint from SriRangam came to Kancheepuram. He saw Ramanuja passing by along with Yadavaprakasa. When Alavandar saw Ramanuja he was attracted by his personality and prayed to Lord Ranganatha of SriRangam to make Ramanuja serve Ranganatha Himself.

CHAPTER 5

Ramanuja's glory started growing day by day in all directions. Yadavaprakasa continued his classes but became afraid of Ramanuja. In the class lot of meanings thought by Yadavaprakasa about our Vedas and scriptures were not acceptable to Ramanuja. When Ramanuja expressed his views, Yadavaprakasa told that if Ramanuja could listen to his teachings he could stay otherwise he can go away. So Ramanuja decided to go away and started learning by reading lot of holy books.

One day Thirukatchinambi came to Ramanuja's house. On seeing him Ramanuja fell at his feet and wanted to be his disciple. They both were talking for a long time and Thirukatchinambi appreciated the devotion of Ramanuja towards Sriman Narayana. Instead of accepting him as a disciple, Thirukatchinambi told Ramanuja to bring holy water every day for Lord Varadaraja Perumal from the nearby temple well. Ramanuja happily accepted this divine service to Lord and continued to do this until he left for SriRangam.

CHAPTER 6

In SriRangam, Alavandar fell ill. He came to know from two bramanas who had come from Kancheepuram, that Ramanuja had parted company with Yadavaprakasa and was doing noble service to Lord Vardaraja Perumal in Kancheepuram. Alavandar felt very happy and asked Periyanambi (Mahapurna) to go to Kancheepuram and bring Ramanuja and join him to their fold.

Perianambi went to Kancheepuram and saw Ramanuja. He was attracted by the divine features of Ramanuja and stated singing some stotras sung by Alavandar. Ramanuja was attracted by these stotras and learnt that these were sung by Alavandar. Perinambi expressed the desire of Alavandar to meet ramanuja and Ramanuja immediately accepted to go to SriRangam and left the same day.

When they reached SriRangam, they were shocked to see Alavandar had reached the Lotus Feet of Sriman Narayana. But they found that Alavandar's three fingers on thee right hand were folded separately. On seeing this Ramanuja realized that Alavandar had left a mission to be completed and eclared the following :

1. I shall make all people know about our Sampradayam and spread Vaishnavism
2. I shall write 'THE SHRI BASHYA' which will give the entire world the knowledge of reality.
3. I shall name a deserving child after Parasara Batta.

As soon as Ramanuja told these three, Alavandars fingers straightened. Soon all disciples of Alavandar requested Ramanuja to stay with them. But he did not stay and went back to Kanchepuram.

CHAPTER 7

Ramanuja was married to Thanjammal. After the death of Ramanuja's mother, Thanjammal was taking care of the household and was serving Ramanuja by observing all rituals. Ramanuja was continuously getting the advice and teachings from Thirukatchnambi. But he wanted to have a guru and continue his studies. He was very much concerened as to how he will get a guru and with whom he can continue his studies. Ramanuja expressed this to Thirukatchnambi and in turn he prayed to Lord to lead them as to how Ramanuja can get a guru. At that time, Lord Varadaraja Perumal told Kanchipurna that Ramanuja should go and join Mahatma Mahapurna as a disciple. As soon as this divine message was conveyed to Ramanuja he felt excited and immediately left for SriRangam.

At the same time, after Alavandar's passing away, all his disciples requested Perianambi to go to Kancheepuram and bring Ramanuja to be with them. So Perianambi also left for Kancheepuram. Both he and Ramanuja met on the way at a place called Madurantakam. As soon as Ramanuja saw Perianambi he feel at his feet and wanted him to accept Ramanuja as his discple. Perianambi was very happy and held Ramanuja by his arms and gave the insignia of Vishnu the Disc and Conch. Both of them together went to Kancheepuram to perform the sacred ceremony before Lord Varadraja and Ramanuja became the disciple of Perianambi.

CHAPTER 8

Soon after Ramanuja became the disciple of Perianambi, he started studying the Sacred 4000 Divya Prabandam from him. Ramanuja had housed his guru in his house and was extremely happy.

One day when Ramanuja returned home from outside, he found that his guru and his wife who were staying with him had left. He asked his wife about this. She told that she devolped some quarrel with the guru's wife near the well and they had left. Ramanuja got shocked and rushed to the temple.

On the way he saw a bramana who looked very hungry and tired. Ramanuja asked him why he is so. The bramana told he has not taken food for a few days and when he went to Ramanuja's house, his wife told the bramana to get away. The bramana expressed surprise on her behaviour. Ramanuja felt very bad and told the bramana that he will give a letter and if he gives it to his wife she will give food.

Ramanuja's wife gave the bramana the food and she left the house to her father's house. Ramanuaja left the house and went and fell at the feet of Lord Varadraja and took up Sanyasin. He procured Orchure cloth and a staff touched by the feet of Lord. At this time, Thirukatchnambi, under the command of Lord addressed Ramanuja as "ETHIRAJA" meaning King of ascetics. Ramanuja immediately accepted the triple staff (Tridanda).

CHAPTER 9

From then on people from all directions poured to see Ramanuja and listen to his teachings and recive his blessings. The inmates of the monostery in Kancheepuram made Ramanuja their head. Dasarathi(Mudaliandan) his nephew became the first disciple of ramanuja and Kuresar(Kurathalvan) became the second disciple. Then lot of Sriman Narayana's devotees followed them to become disciples. Kuratalvan had an extraordinary memory power. If he read or listened to something once he will never forget even a single word.

One day Yadavaprkasa's mother saw Ramanuja in the temple. And was captivated by his divine features. She wanted his son to become Ramanuja's disciple and rushed home and told Yadavaprakasa to go and join as Ramanuja's student. Yadavprakasa did not like this but at the insistence of his mother he went to meet Ramanuja.

Ramanuja offered him a respectful seat and both were talking for a long time. After talking, Yadavaprakasa understood the greatness of Ramanuja and fell at his feet and became his disciple. Ramanuja blessed him and gave him the name Govinda Jeer. Yadavaprakasa than became a true devoted vaishnavite. Ramanuja told Govinda Jeer to write a book on the duties of a Vaishnavite. He wrote the book called " YATIDHARAMSAMULLAYA"

CHAPTER 10

In SriRangam, after the passing away of Yamunacharya, the monostery had a leader in Thiruvaranga, son of Alavandar. But the monostery was not having a divine touch. They prayed to Lord Ranganatha of SriRanagam who Himself ordered Mahapurna to go to Kancheepuram, sing songs in praise of Lord Varadraja Perumal and ask for a boon. Then ask for Ramanuja and he will come with you.

Accordingly, Perianambi came to Kanchi Varadaraja Perumal temple, sang Divya Prabandam and got a boon and requested for Ramanuja. Perumal granted the boon. So Ramanuja left for SriRangam along with Mudalianadan and Kurathalvan and a host of disciples and devotees. While Kancheepuram was very sad to part Ramanuja, SriRangam was very happy to receive Ramanuja. Even Lord Ranganatha Himself invited Ramanuja into the temple by calling " come on my son, Udayavare". From then on Ramanuja came to called as Udayavar also.

After reaching SriRangam, Ramanuja had sent word to his uncle sri Thirumalianambi and requested him to go to Kalhasti and bring his cousin Govinda. After that Govinda also became a disciple of Ramanuja and Govinda came to be called as "EMBAR".

CHAPTER 11

Ramanuja's quest for learning never ended. Perianambi told Ramanuja that in a nearby place called Thiurukottiyur, there lived a learned scholar who knows the meaning of the most sacred divine manthra and told Ramanuja to get it. Ramanuja attempted a lot of times and atlast in the eighteenth attempt, Thirukottiyur Nambi agreed to part with the Mantra and its meaning. But before that he got a promise from Ramanauja. As per the promise, Ramanuja should not tell this to anyone as this mantra will take a person who listens to it directly to Vaikuntam and if it is told out to others Ramanuja will go to hell. Ramanuja with great excitement and anxiety got the mantra and started going back to SriRangam. While he was walking thinking of what he heard, all of a sudden he had a feeling and wanted this mantra to be known to one and all in the world so that everyone can reach Vaikundam. So Ramanuja went up to the nearby temple,raised his voice to the highest peak and called whomsoever is interested to learn the divine mantra. He then initiated those who are eligible and interested to learn this mantra.

Thirukottiyur Nambi came to know of this and became very angry. He rushed to Ramanuja and enquired why he told this against the promise he had given. Ramanuja replied that by telling this Divine Manthra only he will go to hell but the entire humanity will reach Vaikuntam. This is what he needed and he did not mind going to hell alone. Listening to this Thirukottiyur nambi embaraced Ramanuja. Thirukottiyur Nambi also made his son Sowmyanarayan as Ramanuja's disciple.

After this incident, everybody started looking at Ramanuja as an incarnation of Lakshmana and he came to be called as " EMBERUMANAR" by Thirukottiyurnambi.

CHAPTER 12

Ramanuja continued learning Divya Prabandam and started giving his meanings. This attracted more disciples for him. Alavandar one of the most learned gurus with lot of divine powers had five intimate disciples. They were, Thirukathchi Nambi, Periya Nambi, Thirukottiyur Nambi, Thirumalainambi and Thiruvaranga perumal. Ramanuja became the second Alavandar and attained special powers more than Alavandar.

During this period, in SriRangam, all rituals in the temple were conducted as per the instructions of head priest. The head priest did not like Ramanuja and wanted to eliminate him. So he called Ramanuja to his house one day for having food and planned to kill him by mixing poison. When Ramanuja came a little early before the head priest has arrived, the priest's wife saw Ramanuja's divine face and immediately told the truth and wanted him to go away. Ramanuja also immediately came out of the house without having food. But the priest did not leave Ramanuja. When Ramanuja came to the temple in the evening to get Perumal Thirtham, the priest mixed poison and gave it to him. Instaed of Ramanuja fainting and collapsing, he danced with joy. Next day morning, when the priest passed by the house of Ramanuja, he saw all his disciples singing stotras and chanting slokas. He was surprised and went inside to see Ramanuja. The moment priest saw Ramanuja's divine face straight, he realized his mistake and fell at his feet and prayed to forgive him.

CHAPTER 13

Ramnuja's service to promote our Sri Sampradaym grew day by day and he established a system at SriRangam temple which is called as "Koilolugu" to perform the daily rituals and procedures to run the temple. This is followed even today. After this he went to Tirumala and established a system and created a mutt(religious institution) to organize the activities of the Tirumala temple. He had written various books on our Sri Sampradayam. He established the Vishistadvaita philosophy based on the Vedas and alwars' Divya Prabandam. He appointed 74 simharihipathis to spread our sampradayam. He established a temple for SrimaN Narayana in a place called Thirunarayanapuram (called as Melkote) in Karnataka state near Mysore. His works continued and he was taking all efforts to spread our Sri Sampradayam till his last. He lived for 120 years and attained Vaikuntapathi from SriRangam.

*************************

WORKS OF RAMANUJA

· VEDANTA SANGRAHA
· SRI BASHYAM
· GITA BASHYAM
· VEDANATA DIPA
· VEDANTA SARA
· SARANAGATHI GADYA
· SRIRANGA GADYA
· SRIVAIKUNTA GADYA
· NITYA GRANTA

RAMANUJA IS ALSO CALLED AS :

· BASHYAGARA
· ELAYAZVAN
· UDAIYAVAR
· EMBERUMANAR
· THIRUPPAVAI JEEYAR
· YATHIRAJAN

ARCHA THIRUMENI OF EMBERUMANAR

· THAN UGANDA THIRUMENI
- SRIPERUMBUDUR
· TAMAR UGANDA THIRUMENI
- THIRUNARAYANAPURAM(MELKOTE)
· TAMANA THIRUMENI
- SRIRANGAM

Empermanar thiruvadigale saranam.

Ramanuja himself set up 74 Simhasanadhipathis or 74 gurus to spread this wealth of knowledge of them the following are very close to him to get rahasya, commentaries etc. Nadathur Azhwan, koorathazhwan, mudaliandan, Embaar, Thirukkurugai piraan pillan, Ananthazhwan, kidambi Acchan, and the rest of 74 and their vamsa. When Ramanuja went to Kashmir saraswathi pandaaram and pattimandapam Srikoorathazhwan accompanied him and he also assisted Sri Ramanuja in writing commentary for Sribhasyam. Ramanuja installed Embaar to be the next dharsana pravarthaka (successor to ramanuja). Nadathur Azhwan got the SriBashya peetam from Ramanuja himself when the latter was about to attain thirunadu. MudaliyAndan was very close to emperumanaar and he was ramanuja as viswakshena to Emperuman himself. Of these Thirukkurugai piraan pillan wrote the first commentary to Tiruvaimozhi of satakopa with the divine grace of Ramanuja. It was called 6000 padi.

From the above it will be seen how the hierarchy (Guru-paramparA) if the S'ri-Vaishnavas or Sri-Sampradhayam came to be constituted thus:

(1) NArAyana
(2) S'ri
(3) Vishvaksena = Senes'a = the Lord of the Hosts (the Eternals)
(4) S'athakopa or S'athagopa (the Mortal-Immortal)
(5) The others between (4) and (6)
(6) RAmAnuja
(7) Succession after (6), up to one's own Holy Preceptor.

Very Important Works of Ramanujacharya
(Nava rathnangaL- Nine Gems)

1. Vedartha-Sangraha
- A treatise presenting the tenets of Visistadwaita, a reconciliation of different conflicting srutis.

2. Sri Bhasya
- A detailed commentary on the Vedanta Sutras .
Magnum Opus of Our Acharya : This is a voluminous work critiquing the interpretations on the BrahmasUtras of Sage Badaraayana ( Vyasa ) by Adhi Sankara's advaitha , Bhaskara's BhedAbhEdhA and other schools of Vedantha .The lengthy commentary on the first sUtrA lays the foundation for the Sri VisishtAdvaitha darsanam firmly and clearly.

3. Gita-Bhasya

- A detailed commentary on the Bhagavad-Gita.
This is a Substantive commentary on the Bhagavad Gita based on the shorter grantham ( GithArtha Sangraham ) by his Acharya's Acharya ( ALavanthar/Yaamuna Muni).

4. Vedanta-Dipa

- A brief commentary on the Vedanta Sutras.
A brief commentary on the purport of each of the Brahma sUtrAs . It is shorter than Sri Bhasyam because it does not include the criticisms of the rival systems.

5. Vedanta-Sara

- Another brief commentary on the Vedanta Sutras and meant for beginners.
This grantham is for those , who might find Sri Bhaashyam and VedAntha DeepA too terse and tough . It brings out the essence of Brahma sUtrAs and the AdhikaraNAs . Our AchAryA did not want to frighten away those , who might have difficulty scaling the intellectual heights of Sri BhAshyam .

6. Saranagati-Gadyam

This deals with the most important SaraNAgathi ( Prapatthi )doctrine , which is cardinal to Sri VisishtAdvaitham.

7. Sri Ranga-Gadyam

This grantham is in the form of a soul-stirring prayer to Sri RanganAthA.

8. Sri Vaikuntha-Gadyam

- Describtion of Sri VaikuntAdhi Divya lOkam and the position of the liberated souls.
A glowing description of the celestial abode ( Sri Vaikuntam ) of Sriman NaarAyaNA and the supreme bliss ( MokshAnubhavam ) of the Muktha and Nitya Jeevans.

9. Nitya-Grantha

- A short manual intended to guide the Sri Vaishnava devotees for Nitya karmaas.
Bhagavdh AarAdhana PrayOgA :Following the instructions given by GeethAchAryA in the twelfth chapter of GitA , AchArya RaamAnuja insists on the need for a VishNu BhakthA to engage in the religious observances enjoined in the VedAs , Smrithis and PurANAs . Through these nine granthAs in Sanskrit , AchArya RaamAnuja built on the foundations laid by his predecessors ( natha Muni and ALavanthAr ) and built the citadel of Sri VaishNavam . His successors (74 SimhaasanAdhipathis) interpreted the above nine granthams and created the Vast Sri VaishNavite literature that we are blessed to possess as our sampradAya Dhanams today .

Thanian:

PranAmam Lakshmana Muni: Prathi GrihnAthu mAmakam
PrasAdhayathi yat Sookthi: Svadheena PathikAm Sruthim

Meaning: I beseech Sri Ramanuja (Lakshmana Muni) whose Srisookthis adorn the
Sruthi and the Upanishads to whom The Lord remain Loyal, to kindly accept my
Prostrations.

After Ramanuja:

Vadakalai -

Thirukkurukai Pillan
1
Engal Alwan [Vishnu Chittar]
1
Nadadur Ammal [Varada Chariar]
1
Appullar
1
Vedanta Desika

Thenkalai -

Embar
1
Bhattar [Parasara Bhattar]
1
Nanjeeyar
1
Nampillai
1
Periavachan Pillai Vadakku Thiruveedi Pillai
1 1
Pillai Lokachariar Manavaala Mamunigal [1370 - 1443]

BHAGAVAD RAMANUJA?
Sri Madhava Kannan Swami of Singapore
Moderator, ?Acharya? group.
----------------------------------------------------------
It is aDiyEn?s bhagyam to be chosen for contributing this article for the SathAbhisheka malar of Sri PerukaraNai Swamy. It is our fortune to live in his period. His ThiruppAvai commentary is a feast for anyone and everyone ? is a gross understatement. With humble prayers to Divya Dampathi for Their continuous blessings on this Swamy to live for innumoRu nooRRaaNdu? and bless us with many more such brilliant books for the sake of future generations.

aDiyEn wants to mull about out unparalleled peerless YathirAjar and his greatness in this rambling of mine. Please forgive me for mistakes and if ever there is any good in it, it is all due to the wonderful articles in Tamil from which I have written this piece.

Sri Ramanujacharya with His towering personality- Fair complexioned- with dwAdasa oordhva pUndram (12 ThirumaN), the pristinely pure saffron sanyaasi robe (that adds beauty to the fair complexion further), the dark tresses curly hair of sikhA which is so charming on His moon like Divine smiling face laden with dayA on us, (Charming Most graceful Thirumukham), the white bright pooNool (yagnOpaveedham), the strong thridhaNdam, the lovely Lotus feet- Oh Lord! What a sight It could have been, to those Srivaishnavas must have been blessed with!

How nice it would have been to witness Sri Ramanujacharya, walking so gracefully with such an enchanting personality, with his group of sishyas of caliber like KooratthAzhwAn, MudaliANdaan, Embaar, Boy Paraasara Bhattar, Kidaambhi Acchaan, and others?. What a sight! Once, even Periya Nambhi (who had initiated Sri Ramanuja with Pancha smaskaram) saw this group coming in the front and prostrated on the ground falling flat. When asked, he said "It appeared to me as if Alavandhaar is coming with his sishyas!

This scene of Divine Beauty of Sri Ramanuja reminds us of Embaar's verse on the divine beauty [azhagu] of Sri Ramanuja and declares in the end "illai enaaku edhir; illai enakku edhir; illai enakku edhirE! "There is none equal to me; none equal to me; none equal to me!". True!

There is NONE equal to us FOR BEING BLESSED WITH Sri Ramanuja (sampradayam)!
EmbAr's description:
?parppOm enatthigazh pai~nkazhal unRan pallavamE viralum/
paavanamAgiya painthuvaraadai pathintha marunkazhagum/
muppuri noolodu munkail yEndhiya mukkOlthan azhagum/
munnavar tandhidum mozhikaL niRaindhidu muruval nilAvazhahum/
kaRpagamE vizhi karunai pozhindhidum kamalkkaNN azhagum/
kaarisuthan kazhalsoodiya mudiyum kana naRRsihai mudiyum/
yeppozhudhum ethiraaJan vadivazhaghu yen idhayatthuL uLLathaal/
illai enakku edhir; illai enakku edhir; illai enakku edhirE!"

Embar's enjoyment of seeing Sri Ramanujacharya's lotus feet, tender fingers reminding one of the creepers, sacred saffron robe, most auspicious pooNool, thridandam, His enchanting smile laden with dayA, large dark eyes reminiscent of wish yielding kaRpaka maram (tree), the kudumi (sikhA) formed by abundant tresses is simply beautiful. EmbAr declares that there is no one equal to him; since YathirAjan's Divine Beauty lingers in his heart.

This beautiful description also reminds us of Swami Desikan's verse in YathirAja saptathi:
upaveethinam Oordhvapundravantham
thrijagath punya phalam thridhanda hastham
sharanagatha sarthavahameede
shikhaya shekarinam pathim yatheenaam"

The upaveedham [poonool] and 12 ThirumaN [dwadasa oordhva puNdram] are special characteristics of Yathis. The other unique characteristic of our Emperumanar as Swami Desikan's vision perceives is the fact that he was ever surrounded by a huge Srivaishnava prapanna goshti

Adding to our enjoyment is today's description of how the Lord was saved by YathirAjA. Swami Desikan's excellent description of the greatness of YathirAjA and his Srisookthis can be felt in each of the 74 slOkAs of YathirAja Sapthathi.

The 38th slOka says: (From Sri U Ve VN Vedantha Desikan's translation in Sri Nrusimhapriya)
"Victory to Ramanuja- who saved the Para Brahman by giving a hand lift from being caught in the slough of Saiva religion, without getting hooked, also from the net of pure dreamy imagination that the Saankhyaas had cast, avoiding also the entanglement in the contrivance laid by the scheming Chaarvaaka and finally when Brahman was almost about to fall into the trap-mouth of Advaitins, the deceitful misguides"

Elaboration: (as heard from the lovely sweet mellifluous voice of asmadhAchAryan His Holiness Srimath PaRavaakkOttai Andavan of Sri Poundareekapuram Andavan Ashramam, Srirangam in his seven cassette upanyasam on Yathiraja Sapthathi): [Please forgive me for my free translation]

The Lord (Brahmam) had started to look for the most accurate religion of philosophy and commenced His journey. On the way, He saw lots of muddy waters (i.e. Saivism sect, with various "odd" formalities and worships) and sensed danger of getting trapped. He avoided by going away from the track; but still, He was pulled by the current of the muddy waters (sERu) and He somehow managed to hold on to a nearby stick, saving Himself.

The Lord further proceeded and was caught in the deep, dense bushes with no trace of way anywhere (Saankhyaas); He managed to get out of it somehow (getting lost here and there). He could escape similarly from the clasps of Chaarvaakam too!

Then, when He further proceeded, He saw an excellent philosophy that follows Vedas! Brahmam was quite excited! YES! There's at least one religion that refers and interprets Vedas! It shall be the right one! Let me get in!

Alas! He fell down into the deep well with absolutely no water inside, full of bushes and thorns inside the well. The well was not at all visible from outside. There was huge covering of the well with leaves and flowers (Vedic statements and their (mis) interpretations). Brahmam was hooked like anyone else thinking that it is following Vedas! And He is deep down! No way to escape!

Brahmam has now realized that at least other religions do not refer at all to Vedas and thus He could sense the danger. Here he has been completely swept by the outside sugarcoated logic covered by (wrong) arguments /logic.

Sri Ramanuja heard the Brahmam's lament and moans. He sensed something wrong. He spotted the danger. He saw the covers and traps, and also comprehended what could have taken place! He could understand that even Brahmam was trapped by the misinterpretations of advaitam.

AchAryA, holding strongly and using his interpretations to Vedas, (with no ambiguities/ contradictions, in full accordance with BhOdhAyana's commentary for Brahma soothram,) as a support for himself, removed all the covers and bushes that hide the well, saw clearly the pitfalls- lent a hand to Brahmam and lifted Him out of danger. (Here, it should be noted that the one who lifts the other from the deep well, should be strong enough and even stronger than the one who is in danger. He should know of his capacity that he would be able to get the other One out of danger without himself falling into the well!

OUR SRI RAMANUJACHARYA, thus has emerged victorious and is stronger! Powerful! He lifted the Brahmam out of danger! So great are His Sri sookthis! (which AchAryA used as his support for himself)

(True! The Lord was claimed to be having no form, no guNam, no body; the world is false, the jIvan is false were all the statements as per advaitham, referring a portion of Vedic statements ignoring other Vedic statements completely, and understanding wrongly! It was Sri Ramanuja's VisishtAdvaitha siddhaantham that gave the true picture of what is Truth of the Lord! Without ignoring any statement, without contradicting any statement, encompassing all Vedic truths, AchArya saarva bhouman clearly and unambiguously established the Brahman and His KalyANA guNAs, His SarIram (i.e. the jIvan and Prakriti)). Thus, he established Brahman's identity and saved His existence even!

However, for Amudhanaar there is nothing more pleasurable than immersing in the overflowing kalyaaNa gunaas of emperumaanaar. Verse 84 of Iraamaanusa nooRRanthAthi:

kaNdukoN dEnem iraamaa NnusanRannai kaaNdalumE
thoNdukoN dEn_avan thodtar_poR RaaLil_en thollai ven^n^Oy
viNdukoN dEn_avan seerveLLa vaariyai vaaymaduththin
RuNdukoN dEn,innam uRRana Othil ulappillaiyE.

Now that I have seen my Ramanuja- what a sight it is indeed, it makes me seek to serve the golden feet of his devotees; Now that I have taken just a sip from this ocean of auspicious qualities and all my past karmaas are destroyed. There is no end if I start to say more.

Adi Sankara gave to the world the Advaita philosophy which considered every
creation of God is an ?illusion? (Maya). He criticizes in his great work ?Baja
Govindham? that knowledge without practice is worthless. Sri Ramanuja who came
later gave correct interpretation of Vaishanavism which remained latent in the
hymns of Azhwars and brought about a philosophy called quantified monism
(Vishitadvaitha). He established with the conviction that in God?s creation
everything is real and purposeful and his concept was convincing and appealing
even to a layman. He laid greatest emphasis on compassion, humility and
universal brotherhood. His concept has no parameter to quantify Vaishnavism, as
its tenets transcended all limitations. Comparisons are odious and arguing over
things that are abstract will not serve any purpose and the primary object of
absolute Bhakthi or to be in tune with the ?Infinite? would be lost. It is
incumbent that every Vaishnavite should know what our philosophy teaches
as propounded by our Preceptor, the indisputable awareness that Sriman Narayana
is Supreme and to develop a strong conviction that the ?Praparthi? is the
easiest means to obtain God?s Grace for final beatitude. This is the ?Doctrine
of surrender? which delineates the cardinal points as to where, when and through
whom a jeevatma should surrender in order to attain the ?Paramathma?.

Saint Thyagaraja of Thiruvaiyar in one of his ?Kirtanas? appeals to Sri Rama
thus ?I do not know the nuances of Dwaitam or Advaitham, Oh Sri Rama!, I believe
in absolute Bhakthi your name ad-infinitum?

The Vaishnavite world is very much indebted to Sri Ramanuja who preached the
parity of all without making invidious distinctions between class, caste or
creed. This does not however mean or convey that the great pontiff wanted to
dismantle the edifice of established customs and practices. One would be living
in fool?s paradise if he jumps to the conclusion that the Apostle advocated
inter-caste marriage. The crux of his philosophy was to eschew jealousy and to
love thy neighbors. Sri Ramanuja?s treatise, on Vishitadvaita philosophy called
?Sri Bashyam? and ?Gadya Thrayam? bear the testimony to his staunch belief on
his preaching and also discloses his erudition and scholarship.

There are several anecdotes connected with his life to establish Sri Ramanuja as
a celebrated preceptor and one of which was his bringing round a wrestler by
name ?Pillai Urangavilli Dasan? (as christened later) hailing from Karambanur
who admired the beauty of his wife prominently depicted through her glowing
eyes, by requesting him to have a look at the bewitching eyes of another (Lord
Ranganatha) which made him change the opinion held by him about the ephemeral
beauty of his wife. The wrestler and his spouse became Sri Ramanuja?s ardent
disciple engaged in the service to their Acharya.

Sri Ramanuja?s stupendous and admirable task was the regulation of rituals and
the codification thereof in the daily routine at Lord Ranganatha?s temple at Sri
Rangam as obtaining in Srivaikunta are still being followed meticulously.

His visit to Melkote (Thirunarayanpuram) where he made the ?Panchamas? whom he
respectfully and euphemistically christened as ?Thirukulathar? to participate in
the festival which was denied to them before due to socio religious taboos. Sri
Ramanuja?s ?Achrarya Bhakthi? could be seen by his being a disciple of great
savants like Thirukoshtiyur Nambi, Peria Nambi, Thirukachinambi. He had several
disciples among whom ?Kurathazhwar? was his trusted lieutenant, who assisted Sri
Ramanuja in preparing Sri Bashyam with his extra ordinary power of remembrance
and retentivity.

Ramanuja carried the message of Vishistadvaita philosophy to every nook and
corner and traveled the length and breadth of our country and surmounted many a
vicissitudes that he was confronted with his by his convincing exposition and
the power of reasoning.

Sri Ramanuja imbibed the exemplary qualities of Sri Rama precisely ?Humility?.
While as Lakshmana he displayed anger and indignation at every stage when he
found an injustice had been perpetrated on his virtuous brother. He was pacified
convincingly by Sri Rama on such occasions. This Lakshmana exhibited that he was
none but incarnation of Adisesha. Perhaps, Adisesha came to this earth again
sans its natural instinct, as an altruistic anchorite only to redeem himself
from the general accusation that he was quick tempered and petulant while he was
the brother of sagacious Sri Rama.

Sri Ramanuja was born at Sri Perambudur in the year 1017, married Thanjamambal
in the year 1033 at Kancheepuram, took monastic order in the year 1047 and left
for his Heavenly abode on 22nd July 1138. Thus he lived for 121 years, a life
fully paced with activities of different hues. With his strict austerity in all
ramifications Sri Ramanuja lived longer than the specified limits of mortals. He
is an Acharya Par excellence.

This article was written by Late. L.P.Sampath Iyengar.

Sri Vedanta Desika

2007-02-02T17:45:00.001-08:00

Life History of Swami Desika

Background:

Desika is a Sanskrit word which means “Acharya”. In our srivaishnava sampradayam there are numerous acharyas starting from Nammazhvar to present day acharyas, it is only Swami desika is addressed respectfully as “Desika”. This is like calling srirangam perumal as nam perumal (in English Our Perumal) and addressing shatakopan as nam azhvar.

Sri Desika’s original name was Venkata natha. His parents have choosen this name since Desika was born on a sravanam day, which is the birth star of Thiruppathi perumal, Lord Srinivasa.

Sri Desika was born in the year 1268 CE(Common Era) about 130 years after Bhagavad Ramanuja attained parama padam.His parents were Sri Ananthasuri and Smt Thothaaramba.He was born in a place called Thoopul near Kanchi puram.Swami desika’s parents were childless for long time and one day Lord Srinivasa of Seven Hills,Thiruppathi has ordered them to go for a pilgrimmage to Thiruppathi.

Those days there were no buses or trains to travel so Sri Anatasuri and his wife walked from Kanchipuram to Thiruppathi and climbed the Hills and had the darshan of the Perumal.That night they were resting in a Mandapam near temple. The Lord Srinivasa appeared in their dream as a small vaishanva boy and gave smt Thothaaramba a golden bell and she swallowed the bell in the dream. Next day the archakas did not find the bell in the perumal sannidhi and they were worried and started searching for it. Perumal told in a heavenly voice that the bell has been given to Smt Thothaaramba and she will deliver a son who will be a great scholar like Bhagavad Ramanuja, who will firmly re establish the supremecy of our srivaishnava sampradayam. To remind us this incident, even today there is no bell in the perumal sannidhi.Only the huge bell suspended in the front hall is used while doing thiruvaradanam.

Birth and Younger days:

After some time sri Desika was born. He was named as Venkatanatha by his maternal uncle Sri Appullar. Sri Appullar is his acharya too. When Sri Desika was a small boy of five years old he was taken to Kanchi Varadarajar Temple where one acharya was giving lecture on Ramanuja’s Sri Bhashyam. Sri Appullar and the young boy desika went and prostrated to this scholar and he has stopped the lecture and blessed them. Sri Appullar and desika was about to leave and the acharya wanted to continue his lecture but he forgot where he has stopped. Although desika was mere a boy of 5 years he reminded Sri Nadadhur Ammal the vaishanva scholar who was giving lecture and every one assembled there were astonished at the brilliance of Desika at this tender age. Sri Nadadhur ammal blessed Sri Desika and he told every one that Sri Desika will be a great scholar who will firmly establish the supremecy of our sampradayam following the footstep of Bhagavad Ramanuja. He also instructed Sri Appullar to teach desika all vedas, divya prabandham and other sastras. Even today we can see a painting in the varadaraja temple reminding us this incident.

At the age of 7, after upanayanam Sri Appullar started teaching the Vedas, Sastras,Sri bhashya and divya prabandham. He was surprised at the brilliance of swami desika as he has grasped in no time what ever taught to him.The elders were wondering whether Sri Desika is the combined re incarnation of earlier acharyas like Ramanuja,Natha muni and Alavandar. At the age of 20, Sri Desika has mastered all the sastras and became a scholar.

At the age of 21, Sri Desika was married to a beautiful girl called Thirumangai or Kanaka valli.Sri Appullar taught Desika the sacred Garuda mantra. Sri Desika has started his family life as ordered in the Sastras. He was strictly performing all the duties required by a Srivaishnava and living on uncha vritti.ie their daily supply of rice and vegetables will be given by his disciples.A brahmana was supposed to do Veda adhyayanam and teach every one in the village.They will not go to work as we do these days.Their needs will be taken care by his students who learn from him.This is the system which was in place 500 years back in India.

Desika in Thiruvaheendra puram:

After the death Sri Appullar Swami desika wanted to chant the garuda mantra taught to him for many days without food and sleep to receive the blessings of the divine bird Garuda on which Sri Narayana travels. It is said in Scriptures that the Garuda is Veda swaroopi. Desika went to Thiruvahendra puram and climbed the small hill there and started chanting the mantra. Garuda was pleased with the devotion of Desika and blessed him with Hayagreeva mantra and instructed him to chant the Hayagreeva mantra continously to receive the blessings of Haygreeva. Then Lord Hayagreeva appeared before desika and blessed him with the nector flowing from HIS mouth. Lord Hayagreeva took the seat of Swami Desika’s tip of the tounge as prayed by desika. Also Hayagreeva gave an idol of himself for desika’s daily worship. This idol or vigraha is still being preserved in the Devanatha temple in Thiruvaheendra puram. Swami desika composed famous Haygreeva stotram, Devanayaka panchashat in sanskrit and achchutha shatakam in Prakriut and Mummanikkovai and Nava mani maalai in Tamil.

Swami desika had a special liking to this divya desam and he came once again after touring to Kanchi, Srirangam,Thiruppathi and other shrines in North India. We will see these incidents later.

Desika in Kanchipuram:

Sri Desika came back to Kanchipuram and composed various stotras explaining the concept of prapatti or surrender.The stotras are Nyasa vimshati,Nyasa dashakam and Nyasa tilakam in sanskrit and Adaikkalappaththu and artha panchakam in Tamil.

Swami desika was mesmorised at the beauty of Varadha raja perumal of Kanchi and composed fifty slokas on HIM.He also wrote stotras of various perumals visiting the temples in and around Kanchi puram.

In the Year 1317CE,in the Tamil month of AvaNi, Sri Varadha raja perumal blessed swami desika with a son who was name as Varadhacharya. His birth star was rohiNi which is the same as that of Lord Krishna.His son followed the footsteps of Swami desika and shined as his father.

Swami desika then went to Thiruppathi and here he composed the beautiful stotra called Daya shatakam. Lord Srinivasa has blessed swami desika conferring the title Vedantaacharya.Then swami desika went to Badri,Ayodhdhi, kaasi,Nepal and other places in North India on foot to visit the temples over there.

Sri Desika in Sri rangam:

All the Srivaishnava acharyas have special love to Srirangam lord Sri Ranganatha. Sri Ramanuja stayed here for long years. Swami desika was asked to come to Sri rangam by other acharyas, for a debate to prove the correctness of Our sampradayam which is strictly in accrodance with the scriptures. Swami desika came to Srirangam and on the way he halted at Sri Perumpudhur the birth place of Bhagavad Ramanuja and composed a stotra on Sri ramanuja to seek his blessings to win in the debate. This slokam is called Yatirja saptati which glorifies all our acharyas and Sri Ramanuja in particular.

In Sri rangam the debate with schloars of other sampradayam went for 7 days and finally Sri Desika demolished every argument of the opponents. The scolars who have debated with Sri Desika have accepted the defeat and become his disciples. This discussion has been compiled as Satha dhudhaNi.

Lord Ranganatha was pleased with their beloved child Sri Desika’s intelligence and conferred him the title of “ Vedanta Desikan” Sri Ranga naayaki thaayaar conferred the title of “ Sarva tantra swatantrar” which means that he is master of all arts, crafts. The other acharyas assembled there were pleased with this and declared that Sri desika is indeed deserved of this honorory titles.

Swami’s visit to Melkote, Karnataka.

In the year 1327, Srirangam city was invaded by Muslims. Malik kafur the General of Allauddin, Sultan of Delhi came to Srirangam to rob the temple and kill the satvic devotees. Fear gripped in the minds of every one and they afraid how to preserve the glory of the temple. It was decided that Swami desika will travel to Karnataka along with the manuscripts of Sri Bhashya commentry along with the sons of Sri Sudarshana bhattar, a great acharya who wrote commentry for Sri Bashya. Other acharyas left to Thiruppathi with the idol of Ranganatha. The temple was closed and many bhagavathas were killed by the brutal invaders and even Swami desika has to hide among the corpses (dead bodies) for one night before travelling to Karnataka.

Swami desika while at Karnataka composed a stotra called “abhithi sthava” praying to Sri Ranganatha to restore the glory of Sri rangam. Swami was crying for the death of many acharyas and bhagavathas by the ruthless invaders.We can even see the place where he stayed in Karnataka and here the vigraham of Swami desika is unique as he is in standing posture as if he was on his toes ever ready to travel back to Srirangam.

After 12 years when the muslims were thrown out of Srirangam Swami desika came back to Srirangam.

Back at Srirangam:

Swami came to srirangam and it was time for yearly utsavams when the entire divya prabandham will be recited in 20 days. The first ten days the utsavam is in the day and the next 10 days in the night. Since this utsavam was stopped for many years due to Muslim invasion, the orthodox people objected to recitation of Divya prabandham since it is in Tamil and only Sanskrit vedas should be recited. They also objected to install vigrahas of Azhvars because they were just human beings and many of them were not even Brahmins. Swami desika argued with them at length proving that the divya prabandham is nothing but the essence of Vedas and Upanishads and the Azhvars are great devotees of Sriman Narayana and they are fit to be worshipped in side the temple. Finally the orthodox devotees agreed with Sri Desika and the utsavam has been celebrated in a grand manner. Swami was pained to see the objections and to make sure no such problems in the future he has got the details of the utsavam written in a stone and installed in the temple. Sri Ranganatha was pleased with this and commended that the Thaniyan glorifying swami desika “Ramanuja daya patram..” should be recited every day in the temple before starting the prabandham recitation.

While at Sri rangam swami has composed the famous Bhagavad dyana sopanam glorifying the beauty of the Sriranganatha from the feet to the head. This stotra is like Amalanaadhi piran of Thiruppaanaazhvar.

Some vidhwans challenged that whether swami desika can compose 1000 hymns in praise of Lord Ranganatha in one day. Swami has accepted the challenge and he prayed to Ranganatha to bless him to compose 1000 stotras and the Lord has commended that sri Desika should compose the stotra on the Divine Sandals (padhukas). Swami did not write anything in the day as he was busy in teaching etc and in the night also he slept till 4 O’clock in the morning. Then he started writting down the stotras and in less than 3 hours he has composed 1008 stotras on the padhukas. Even a fast recital of the entire stotras will take more than 6 hours and swami has composed them in such a short time since he was “Kavitarkika simham” which means lion among the poets.

Swami at Srivilliputtur:

Swami desika went on a pilgrammage to South and visited many divya desams in Kerala and Madurai and while he was at Srivilliputtur he has composed the famous Godha sthuthi. Swami had special bhakthi to Andal and this stotram glorifies Andal.She has commended that this stotra should be recited during her utsavam along with divya prabandham.

Swami’s Vairagyam:

Some of the local people in Kachipuram felt bad that a great master like Sri Desika is doing uncha vrutti ie begging for grains. They thought of mixing gold coins along with rice and offered him since Desika won’t accept money or Gold if given separately. Sri Desika did not notice this trick and came home and gave the rice to his wife for making prasadam. She is also a simple maiden and never seen gold coins in her life.She called Desika and asked what the glittering coins are. Swami desika was suprised at this and told her that they are vermins and separated them by a dharpa grass, as he did not even want to touch the gold coins.

One of Swami desika’s friend (Vidyaranya) during their school days became the minister of Vijayanagara kingdom. He heard about the poverty of Sri Desika and wanted to help him.So he has sent in a message asking desika to come to the Kingdom to receive gifts from the king.Swami desika has refused to this request and sent him the reply in a poem called Vairagya panchakam.

Swami’s bhakthi:

Once a young boy wanted some money for his marriage and approched the wealthy people in Kanchipuram.They were jealous of Sri desika’s simplicity and not seeking any financial help from them. Just to embarraas our swami they have told that only desika can give lots of money because he is rich.The boy did not know the evil intention of the jealous people and went to swami desika for financial help. We all know that desika is not having any money but he took the young boy to the Thayar sannidhi and started reciting Sri Stuthi and lo and behold..

It has started raining and rain of gold coins from the sky. Swami desika thanked the thayar for her mercy and told the boy to take as much he wants and he did not take any coin for himself. The jealous people were shocked at this incident and came running to seek the pardon of swami desika.

Once a snake charmer came and challenged desika that whether he can control his poisonous snakes and sri desika drew a chalk line on the ground and recited some mantra. None of the snake could cross over the line drawn by swami but one ferocious snake crossed over to harm swami.Sri Desika recited the Garuda mantra and instantly Garuda came and took away all the snakes. The Snake Charmer begged to swami desika to give back his snakes since it is the only lively hood of him. Swami desika again prayed to Garuda and it brought the snakes again.

One magician confronted with swami and drank the water from the pond. With his magic he made swami’s stomach to bulge as the magician drank water from the pond. Swami was feeling extreme pain and understood the reason quickly. Desika just scratched the pillar near by with his fingernails and the water flowed out of the pillar. The magician was astonished with the super magic of Desika and begged his pardon.

Swami Desika as Sarva tantra (Master of all arts, crafts):

There are many incidents in Swami desika’s life which prove that he is not just an acharya or poet.He was well versed with many other crafts and the following three incidents prove this point.

Once a mason challenged swami desika whether he can construct a well with the bricks supplied by him. Swami desika accepted the challenge and the mason gave broken and irregular shaped bricks to swami but he nicely arranged them and finished the well construction. This well is still existing in Thiruvahendrapuram.

Once a sculptor challenged swami whether he can make an idol of himself and fitted in the pedastal that was made by the sculptor. Swami made an idol and the sculptor tried to fix it in the pedastal and could not do so.He thought that the idol was wrong and tried to chisel some part of the idol to fix it. Blood flowed out of desika’s corresponding part of the body where he chiseled out. The sculptor accepted that the pedastal is of wrong size and then swami desika corrected the pedastal and installed the idol on it. This image is even today available in Thiruvahendara puram.

Once a shoe maker challenged that whether desika can mend his sandal and swami accepted this challenge and to every one’s surprise he made the sandal quickly as if he was a original shoe maker.People are astonished at swami desika’s knowledge in various crafts.

Swami’s last days:

Swami desika lived 101 years and he felt the time has come for him to go the spritual abode of Narayana. He went to Sriranganatha and took his permission. His disciples and his son were feeling the pain of his separation and cried. Swami desika consoled them and instructed them to continue their divine works and follow the ramanuja dharshanam. In the year 1369 he kept his head in the lap of his son Kumara varadhachariar and left his mortal coil while listening to the chanting of thiruvaymozhi and Upanishads.

Later Sri Ranganayaki thayar ordered that a sannidhi should be made for Swami desika close to her sannidhi inside the temple. Also it is believed that she ordered that no other acharya sannidhi will be made hereafter inside the temple as a mark of respect to this great acharya, which is being followed to this day.One can see the desikan sannidhi in front of the thaayaar sannidhi in Srirangam.

Thaniyans on Swami desika:

A number of 'Thanians ' (laudatory dedication verses) were dedicated to him.

(1) His son Kumara Varadacharya has composed a thaniyan on swami desika. We are reciting this thaniyan before reciting any sanskrit stotra of swami desikan.

"Sriman Venkata Natharyah Kavitarkika Kesari |
Vedantacharya Varyo Mey Sannidhattam Sadaa Hridhi ||"

The meaning of this verse is” "the great lion of poets and the great preceptor of Vedanta (that Swami Venkatanatha was) should reside in his heart always."

(2) Another one was by his disciple Brahma Tantra Swatantra which says:-

"Ramanuja Daya Patram Gnana Vairaghya Bushanam |
Srimad Venkata Natharyam Vande Vedanta Desikam ||"

We recite this taniyan before starting divya prabandham.The meaning of this taniyan is "I salute the great Venkata Natha also called Vedanta Acharya and Lion among poets and logicians and who was well adorned by both Knowledge and discretion and who well deserved the grace of Srimad Ramanuja":

(3) There is another taniyan on Swami Desika which is recited before reciting any of the desika prabandham

"Seeronru Tooppul Thiruvenkata mudaiyan
par onra chonna pazhamozhiyul- OronRu
thane amaiyadhO Dharaniyil Vazhvorkku
Vanerap PomaLavum Vazhvu ||"

The meaning of this taniyan is " For a person who desires to ascend up to the Heavens, even a single statement of the great Acharya, Tooppul Tiuvenkadamudaiyan (Vedanta Desika) uttered by him for the benefit of humanity would be sufficient to lift him up to his desired goal

Conclusion:

Swami desika was a poet, philosopher, logician and he took the task of upholding the concepts preached by Sri.Ramanuja. It is because of him the Ramanuja dharshanam is being recogonised by the world. Even the critics of Swami desika have suprised at his knowledge and logical reasoning and praise him for his masterey in every form of work be it drama, poetry or commentry in either Tamil, Sanskrit and Mani pravala.It is told that he was proficient in 8 languages.

No acharya among the followers of Sri Ramanuja fought for the rightful place for Divya prabandham as did swami desika. It was he who re established the recitation of divya prabanhdam in Srirangam and other temples.

Swami desika has composed more than 100 works and even if one wants to read all of them it will take more than 100 years. His Sanskrit is considered to be most sweet only after to Maha kavi Kalidasa.

His Tamil prabandhams are equally sweet and he has brough the essence of Vedas to his simple Tamil prabandhams and translated the tamil pranbadham Tiruvaymozhi to sanskrit.

Let us pray to this great acharya and seek his blessings to read and understand his works/Storas, which will be the most pleasing kaimkaryam to Perumal and Thayar.

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Annexure I
Swami Desika’s works:
A: DEVOTIONAL POEMS (STOTRAS)- (in alphabetical order)- 29
1. Abheeti Sthavam
2. Achyuta Sathakam
3. Ashtabuja Ashtakam
4. Bhagavad Dhyaana Sopaanam
5. Bhoo Sthuthi
6. Dasaavataara Stotram
7. Dayaa Sathakam
8. Dehaleesa Sthuthi
9. Devanaayaka Panchaasath
10. Garuda Dhandakam
11. Garuda Panchaasath
12. Godhaa Sthuthi
13. Gopaala Vimsathi
14. Hayagriva Stotram
15. Kaamaasika Ashtakam
16. Nyaasa Dasakam
17. Nyaasa Tilakam
18. Nyaasa Vimsathi
19. Paramaartha Sthuthi
20. Raghu Veera Gadhyam (aka) Mahaveera Vaibhavam
21. Saranaagathi Deepikai
22. Shodasa Aayudha Stotram
23. Sree Sthuthi
24. Sudharsana Ashtakam
25. Vairaaghya Panchakam
26. Varadaraaja Panchaasath
27. Vegaa Sethu Stotram
28. Yathiraaja Sapthadhi

B: KAAVYA GRANTHAS -5
1. SUBHASHITHAANIVI
2. YAADHAVAABHYUDHAYAM
3. PAADUKAA SAHASRAM
4. HAMSA SANDHESAM
5. Samasya Sahasri (Luptham-Lost)

C: DRAMA -1
1. SANKALPA SURYODHAYAM

D: RAHASYA GRANTHAS (ESOTERIC WORKS) -32
1. Sat Sampradaaya Pari Suddhi
2. Tattva Padhavi
3. Rahasya Padhavi
4. Tattva Navaneetham
5. Rahasya Navaneetham
6. Tattva Maatrukai
7. Rahasya Maatrukai
8. Tattva Sandhesam
9. Rahasya Sandhesam
10. Rahasya Sandhesa Vivaranam
11. Tattva Ratnaavali
12. Tattva Ratnaavali Prathipaadhya Sangraham
13. Rahasya Ratnaavali
14. Rahasya Ratnaavali Hridhayam
15. Tattva Thraya Sulakam
16. Rahasya Thraya Sulakam
17. ABHAYA PRADHAANA SAARAM
18. Rahasya Sikhaamani
19. ANJALI VAIBHAVAM
20. PRADHAANA SATHAKAM
21. UPAKAARA SANGRAHAM
22. Saara Sangraham
23. Muni Vaahana Bhogam
24. Madhura Kavi Hridhayam (Luptham- Lost)
25. PARAMA PADA SOPAANAM
26. PARA MATHA BHANGAM
27. HASTHIGIRI MAHAATHMYAM
28. RAHASYA THRAYA SAARAM
29. Saara Saaram
30. Virodha Parihaaram
31. Nigama Parimalam (Lutham-Lost)
32. Thiru Mudi Adaivu (Luptham- Lost)

E: VEDANTHA GRANTHAS -11
Group 1:
1. Tattva Mukthaa Kalaapam
2. Adhikarana Saaraavali
3. SATHA DHUSHANI (aka) Satha Doshaani)
4. Nyaaya Parisuddhi
5. Seswara Mimaamsa
6. Mimaamsa Paaduka

Group 2:
7. Nikshepa Raksha
8. Sat Charitha Raksha- containing-
? (i) Sudharsana Paancha Janya Vidhi
? (ii) Oordhva Pundra Dhaarana Vidhi
? (iii) Bhagavan Nivedhitha Upayoga Vidhi
9. Rahasya Rakshaa
Group 3:
10. DRAMIDOPANISHAD TAATPARYA RATNAAVALI ( A commentary on Nammalwar's Tiruvoimozhi)
11. Dramidopanishad Saara ( A shorter version of above)

F: VYAAKHYAANA GRANTHAS ( Commentaries) -10
1. Sarvaartha Siddhi
2. Tattva Teekha
3. Chatus Slokee Bhashya
4. Stotra Ratna Bashya
5. Gitaartha Sangraha Raksha
6. Taatparya Chandrika
7. Isaavaasyopanishad
8. Vedaartha Sangraha (Luptam-Lost)
9. Rahasya Raksha (aka) Gadhya Thraya Bashya)
10. Adhikarana Darpanam

G: ANUSHTAANA GRANTHAS -4
1. Bhagavad Aaraadhana Vidhi
2. Yagnopaveetha Prathishta
3. Hari Dina Tilakam
4. Vaishnava Dinasari

H: MISCELLANEOUS GRANTHAS -13
1. Bhoogola Nirnayam
2. Silpaartha Saaram
3. Stheya Virodham
4. Chakaara Samarthanam
5. Vaadhi Thraya Khandanam
6. Vaisvadeva Kaarika
7. Guru Paramparaa Saaram
8. Dathi Panchakam
9. Yamaka Ratnaakaram
10. Daasa Deepikaa Nigantu
11. Vedaartha Sangraha Vyaakhyaanam
12. Saara Dheepam
13. Tattva Sikhaamani (Luptham-Lost)

I: TAMIL PRABHANDHAMS -24
1. Amrita Ranjani
2. Adhikaara Sangraham
3. Amritaaswaadhini
4. Parama Padha Sopaanam
5. Para Matha Bhangam
6. Mei Vratha Maanmiyam
7. Adaikkalap Pathu
8. Artha Panchakam
9. Sri Vaishnava Dhinasari
10. Tiruchchinna Maalai
11. Panniru Naamam
12. Tiru Mantira Churukku
13. Dvaya Churukku
14. Charma Sloka Churukku
15. Gitaartha Sangraham
16. MumManik Kovai
17. Navaratna (aka Navamani) Maalai
18. Prabhandha Saaram
19. Aahaara Niyamam
20. Pandhu (Luptham-Lost)
21. Kazhal (Luptham-lost)
22. Ammaanai (Luptam-Lost)
23. Oosal (luptham-Lost)
24. Yesal (Luptham-Lost

Thanks to: http://www.srivaishnavam.com/index.html

My Present Acharyas

2007-02-02T17:24:00.001-08:00

Srisailavamsa Nija thaatha NrisimhasooreH
Padaambuja Pranayinam Thadavaapta Mantram
Sriman Nrisimha Guruvarya Krupaatta Bodham
Sri Devanatha Gurumaatma GuNaaddya Meede

Adiyenukku Prapatti Seivithu Aruliya Mahan
Srimathe Sri Ayya Devatha Thathayaarya Mahadesikaaya Namaha

Vatsya Sri Chakravarthyaakhya Guruvarya Kripaasrayam
Srivaasa Raghavacharyam Vaatsyam Guruvaram Bhaje !!

Adiyenukku Samasrayanam Seivithu Aruliya Mahan
Srimate Sri Srinivasa Raghavarya Mahadesikaya Namaha

Srimate Sri Lakshmi Narasimharya Mahadesikan
Adiyenukku Vaiswadevam Upadesithu Aruliya Mahan
Sri Swamy, Swami Devikaludan

Srivatsaanvaya Dhugdha Vaaridhi Vidhum Vedagamagyam Budham
Srimad Sundara Sowmya Desika Daya Veekshaaspadam Vagminam
Srimad Srinidhi Raghavarya Thanujam Tribhasha Vipula rasaghanam
Seve mama Pitaram Sri Raghavaryam Sada

Adiyenudai Thiru Thagappanarum Adiyenukku Nalvazhi Kaattiya Vitthagarum
Srimate Sri Raghavarya Mahadesikaya Namaha

Panniru Azwargal

2007-02-02T17:20:00.000-08:00

We have so far studied about the Guru Parampara
Now We shall move on to study our 12 Azwargal

Alwars (in pure Tamil "AzhwAr") means "One who immerses himself". They really, deeply immersed themselves in their devotion and bhakti towards the Lord Sriya: Pathi Sriman Narayanan. The AzhwArs are reported to be incarnations of NithasUris of Sri Vaikuntam, namely, the weapons, the Vanamaali, the GarudA, et al. They lived like human beings and burst out bhakti laden great works for the sake of humanity. The works of Alwars stood mysteriously a replica of the Vedas themselves and therefore came to be known as Dravida Veda. In fact, there is a view that even the great Rishis are no match to the greatness of the Alwars because these Rishis got their 'jnAnam' ( wisdom) as a result of their own actions of 'spiritual merit' ( Punyam) whereas the wisdom of the Alwars was the direct result of the Lord's divine grace and therefore called ' Divyam'. It is because of this that the works of Alwars is called ' Divya Prabandham' are 4000 poems (pAsurams).

One would be interested to know that there is reference to the future birth of Alwars in Srimad Bhagawatam as unde

kalau khalu Bhavishyanthi nArAyaNa parAyaNa:
kvachin kvachi mahAbhAga drAmidEsu cha bhUrisa:
thAmaraparaNi nadI yatra krtamaalaa payasvinI:
kAvErI cha mahAbhAgA prathIchI cha mahAnadhI
(Srimad Bhagawatham- XI-5- 38-39)

In the beginning of Kaliyuga, persons exclusively
devoted to Narayana and endowed with spiritual
knowledge will be born here and there but in large
numbers in the land of the Draavidas where the flow of
rivers ThaamaraparaNi, Krtamaalaa (Vaigai), Payasvini
(Paalaar), the holy river cauveri, and the MahaanadhI
(PeriyaaRu), which runs westwards.

It is to be noted that NammAzhwAr and Madhurakavi
AzhwAr were born in the banks of ThamaraparaNi;

PeriyAzhwAr and ANDAL in a place close to Vaigai
(madurai);

Poigai AzhwAr, PhUthathAzhwAr, PeyAzhwAr,
and Thirumazhisai AzhwAr near the Paalaar and

ThoNdaradippodi AzhwAr, ThiruppANAzhwAr, Thirumangai
AzhwAr on the banks of the river Cauveri.

They were all born before Sri Nathamuni (823
CE) and Ramanuja (1017 CE) who were greatly influenced
by their pAsurams and teachings and after period of
Agamas, the epics and Puranas, as their PAsurams
reflect the deep knowledge of these Agamas, epics and
puranas.

The Alwar Pasurams are arranged as under:

1. Mudhalaayiram (1000)

1 Periyaazhwar Thirumozhi 473
2 Thiruppavai 30
3 Naachiyar Thirumozhi 143
4 Perumal Thirumozhi 105
5 Thiruchchanda Virutham 120
6 Thirumaalai 45
7 Thiruppalli Ezhuchi 10
8 Amalanaadhipiraan 10
9 Kanni Nun Chiruthambu 11
* Total 947

2.Irandamayiram (2000)

1 Periya Thirumozhi 1084
2 Thiruckurundhandagam 20
3 Thiru Nedundhaandagam 30
* Total 1134

3.Moondrayiram (3000)

1 Thiruvai Mozhi 1102
* Total 1102

4. Naalaamaayiram (4000)

1 Mudhal Thirvandhadhi 100
2 Irandam Thiruvandhadhi 100
3 Moondram Thiruvandhadhi 100
4 Naan Mugan Thiruvandhadhi 96
5 Thiruvirutham 100
6 Thiruvaasiriyam 7
7 Periya Tjorivamdhaadhi 87
8 Thiru Ezhu Kootru Irukai 1
9 Siriya Thirumadal 40
10 Periya Thirumadal 78
11 Iramanuja Nootrandhadhi 108
* Total 817

Mudhalayiram(1st 1000) 947
Irandaayiram (2nd 1000) 1134
Moondrayiram(3rd 1000) 1102
Naalaayiram( 4th 1000) 817
Total 4000

Azhvars Thirunakshatthrams overview is as under:

Chitthirai Chitthirai Madhurakavi Azhvar
Vaikasi Visakam Nammmazhvar
Ani Svathi Periyazhvar
Adi Puram Andal
Aippasi Thiruvonam Poygai Azhvar
Aippasi Avittam Bhuthatthazvar
Aippasi Sadhayam Peyazhvar
Kartthikai Krutthikai Thirumangai Azhvar
Kartthikai Rohini Thiruppanazhvar
Margazhi Kettai Thondaradippodi Azhvar
Thai Magam Thirumazhisai Azhvar
Masi Punarpoosam Kulashekara Azhvar

Pasurangal in Tamil: http://www.desikan.com/blogcms/wiki/index.php?id=prabandam

முதலில் ஆழ்வார் என்கிற சொல்லுக்கு என்ன பொருள் என்று பார்ப்போம்.

பகவானின் குணங்களில் ஆழ்ந்து ஈடுபடுபவர்களை ஆழ்வார்கள் என்று சொல்வார்கள். பகவான் விஷ்ணுவாகத்தான் இருக்க வேண்டும் என்று இல்லை. எதிலும் தீவிரமாக ஆழ்பவர்களை ஆழ்வார் என்று அழைக்கலாம். துக்கத்தில், துயரத்தில், சந்தோஷத்தில் ஆழ்வாரும் உண்டு. ஏ.கே. ராமானுஜன் ஆழ்வார் பாடல்கள் சிலவற்றை ஆங்கிலத்தில் மொழி பெயர்த்த புத்தகத்துக்கு Hymns for the Drowning என்று பெயர் வைத்தார். வெள்ளத்தில் மூழ்குபவர்களுக்கான பாடல்கள் என்று. பக்தி வெள்ளம்.

'ஆசைப்பட்டு ஆழ்வார் பலர்' என்று திருமழிசையாழ்வாரே நான்முகன் திருவந்தாதியில் சொல்லியிருக்கிறார். நான் சொல்லப் போகும் ஆழ்வார்கள் தனிச் சிறப்புள்ளவர்கள்.

நாலாயிர திவ்வியப் பிரபந்தம் என்னும் அருமையான வைணவ நூலின் பாடல்களை இயற்றியவர்கள். ஒரே ஒரு பாடலை முதலில் மாதிரி பார்ப்போம்.

நீயே உலகெலாம் நின் அருளே நிற்பனவும்
நீயே தவத் தேவ தேவனும் - நீயே
எரிசுடரும் மால்வரையும் எண் திசையும் அண்டத்து
இரு சுடரும் ஆய இவை

ஏழாம் நூற்றாண்டில் - எழுதப்பட்ட இந்த வெண்பாவின் அற்புதம் ஏறக்குறைய உங்களுக்குப் புரியும் என்று எண்ணுகிறேன். கடவுளைப் பார்த்து,

நீதான் எல்லா உலகமும்.
பூமியில் நிலைத்திருப்பவை யெல்லாம் உன்அருள்.
நீதான் தேவர்களுக்கெல்லாம் தேவன்.
நீதான் நெருப்பு, நீதான் மலை, நீதான்
எட்டுத் திசைகளும்
நீதான் சூரியன் சந்திரன்.

இவ்வகையிலான அபாரமான நாலாயிரம் பாடல்களைக் கொண்டது திவ்வியப் பிரபந்தம் - அவைகளைப் பாடிய ஆழ்வார்கள் பற்றியது இந்தக் கட்டுரைத் தொடர்.

ஆழ்வார்கள் பத்துப் பேர். அவர்கள் பெயர்கள் இவை : பொய்கை ஆழ்வார், பூதத்தாழ்வார், பேயாழ்வார், திருமழிசை ஆழ்வார், திருமங்கையாழ்வார், தொண்டரடிப் பொடியாழ்வார், திருப்பாணாழ்வார், குலசேகர ஆழ்வார், பெரியாழ்வார், நம்மாழ்வார், இவர்களுடன் விஷ்ணுவை நேரடியாகப் பாடாமல் நம்மாழ்வாரைப் பற்றிப் பதினோரு பாடல்கள் பாடிய மதுரகவியாழ்வாரையும் திருப்பாவையும் நாச்சியார் திருமொழியும் பாடிய பெண்பாற் புலவரான ஆண்டாளையும் சேர்த்துக் கொண்டு ஆழ்வார்கள் பன்னிரெண்டு பேர் என்று சொல்வதும் உண்டு. பெண்களையும் ஆழ்வார் என்று குறிப்பிடும் பழக்கம் - பழந்தமிழ்நாட்டில் இருந்திருக்கிறது. ஆழ்வார் பராந்தகன், குந்தவைப் பிராட்டியார், மதுரகவியாழ்வார்.

குலோத்துங்க சோழன் மகளார் அம்மங்கையாழ்வார் போன்ற சோழ சாசனங்களிலிருந்து, இந்தச் சொல் இருபாலார்க்கும் பயன்பட்டது என்பது தெரிகிறது. ஆண்டாள் என்னும் பெயரில் - ஆள் என்பதே ஆழ்வாரின் - பகுதி என்று எண்ண வைக்கிறது.

ஆழ்வார் என்கிற சொல்லை ஜைன, பௌத்த ஞானிகளுக்கும் பயன்படுத்தியுள்ளார்கள். உதாரணமாக மயித்திரியாழ்வார் என்று புத்ததேவர்க்குப் பெயருள்ளதைத் தக்கயாகப் பரணி என்னும் நூல் சொல்கிறது. அவிரோதியாழ்வார் என்று ஒரு ஜைன முனிவருக்குப் பெயர் இருந்திருக்கிறது.

ஆழ்வார் என்ற பட்டம், நேரடியாகக் கடவுள் என்கிற பொருளிலும் - ஆழ்வார் திருவரங்கத் தேவர்- என்று சோழ சாஸனங்களில் வருகிறது. நாலாயிர திவ்வியப் பிரபந்தத்தை இயற்றிய ஆழ்வார்கள் ஒரே காலத்தைச் சேர்ந்தவர்கள் இல்லை. சங்க காலத்துக்குப் பிற்பட்டும் பிரபந்தத்தைத் தொகுத்த நாதமுனிகள் காலத்துக்கு முற்பட்டும் ஏழாம், எட்டாம் நூற்றாண்டுகளில் வாழ்ந்தவர்கள். இவர்கள் காலத்தைப் பற்றிப் பின்னால் விவரமாகச் சொல்லப் போகிறோம்.

இவர்கள் ஒரே குலத்தை சேர்ந்தவர்களும் இல்லை. முதலாழ்வார்களான பொய்கையாழ்வார், பூதத்தாழ்வார், பேயாழ்வார் மூவரும் 'அயோநிஜர்கள்' என்று விவரிக்கப்படுகிறார்கள். இவர்கள் கண்டெடுக்கப்பட்டவர்கள் என்பதும் பிற்பாடு ரிஷிகளாக இருந்தவர்கள் என்பதும் தெரிகிறது. திருமழிசையாழ்வார் தாழ்ந்த குலத்தில் பிறந்தவர் என்பது அவர் பாட்டிலிருந்தே தெரிகிறது.

குலங்களாய ஈரிரண்டில் ஒன்றிலும் பிறந்திலேன்

என்று அவரே சொல்லிக் கொள்கிறார். பெரியாழ்வார் வேயர் குல அந்தணர் (மூங்கிலைச் சார்ந்த பார்ப்பனக் குடியினரை வேயர் என்று சொன்னார்கள்). பெரியாழ்வாரால் ஒரு துளசித் தோட்டத்தில் கண்டெடுக்கப்பட்ட பெண் குழந்தை, ஆண்டாள். திருமங்கையாழ்வார் கள்வர் குலத்தைச் சார்ந்தவர். குலசேகர ஆழ்வார் சேரநாட்டு அரச குலத்தைச் சார்ந்தவர். திருப்பாணாழ்வார் அந்திம வம்சம் பஞ்சம குலம் என்று அப்போது அழைக்கப்பட்ட பாண வம்சத்தில் பிறந்தவர். தொண்டரடிப் பொடியாழ்வார் பிராமணர். நம்மாழ்வார் வெள்ளாள சிற்றரசர் வம்சத்தைச் சேர்ந்தவர். அவர் மாணாக்கரான மதுரகவி, பிராமணர். இவ்வாறு எல்லாக் குலங்களிலும் ஆழ்வார்கள் இருந்திருக்கிறார்கள்.

சாதி வித்தியாசம் பார்க்காமலிருப்பது வைணவக் கருத்துக்களில் தலையாயது. அந்தணருக்கான கிரியைகள் அவர்களுக்கு முக்கியமில்லை. அவைகளைப் புறக்கணித்தார்கள் என்பதற்குக்கூட ஆதாரம் இருக்கிறது. அந்தணரான தொண்டரடிப் பொடியாழ்வார்,

குளித்து மூன்று அனலை ஓம்பும் குறிகொள்
அந்தண்மை தன்னை ஒளித்திட்டேன்

- என்று சொல்லும்போது தினம் குளிப்பதும் மூன்று முறை அக்கினி ஹோத்திரம் செய்வதும் போன்ற rituals முக்கியமில்லை என்பதை வலியுறுத்துகிறார்.

முதலாழ்வாரான பொய்கையாழ்வார்,

புத்தியால் சிந்தியாது ஓதி உருவெண்ணும்
அந்தியால் - ஆம்பயன் அங்கென்?

- என்று பாடும்போது பகவானை மனத்தால் நினைக்காமல் வேறு மந்திரங்களை உருப்போட்டுச் செய்யும் சந்தியாவந்தனத்தால் பயனே இல்லை என்று கூறுகிறார். ஆரம்பத்திலிருந்தே சடங்குகள் முக்கியமில்லை என்கிறது வைணவம்.

தொண்டரடிப் பொடியாழ்வார்,

இழிகுலத்தவர்களேனும் எம் அடியார்கள் ஆகில்
தொழுமினீர் கொடுமின் கொண்மின்

- என்று வைணவராக இருந்தால் போதும்; குலம் முக்கியமில்லை; அவர்களைத் தொழுது அவர்களுக்குக் கொடுக்கலாம், கொள்ளலாம் என்கிற சாதியற்ற வைணவத்தின் ஆணிவேர் ராமானுஜர் காலத்துக்கு முன்பே இருந்திருக்கிறது.

எல்லாவற்றிற்கும் சிகரம் வைத்தாற் போல் நம்மாழ்வார்,

''குலத்தாங்கு சாதிகள் நாலிலும் கீழிழிந்து
நலந்தானிலாத சண்டாள சண்டாளர்களாகிலும்
வலந்தாங்கு சக்கரத்து அண்ணல் மணிவண்ணற்கு
ஆள் என்று உள் கலந்தார் அடியார்தம் அடியார் எம் அடிகளே''

எத்தனைதான் கீழான சாதியராக இருந்தாலும் சக்கரத்தை வலது கையில் வைத்திருக்கும் விஷ்ணுவின் ஆள் நான் என்று உள் கலந்துவிட்டால், அவர்களின் அடியவர்களுக்கு அடியவர் நாங்கள் என்று கூறும் இந்தக் குரல் எட்டாம் நூற்றாண்டிலேயே சாதி பாராட்டாத பக்திக் குரல்.

பிரபந்தத்தில் உள்ள நாலாயிரம் பாடல்களின் வரிசைக் கிரமம் அவைகளைத் தொகுத்த நாதமுனிகள் அமைத்தது. இக்கட்டுரைத் தொடரில் அந்த வரிசையைப் பயன்படுத்தினால் - ஒரே ஆழ்வாருக்குப் பலமுறை திரும்ப வரவேண்டியிருக்கும். அதனால் ஆழ்வார்கள் வாழ்ந்த கால வரிசைப்படி அவர்கள் பாடல்களையும் தத்துவங்களையும் விளக்க முற்படுகிறேன். இக்கட்டுரையில் உள்ள வைணவக் கருத்துக்கள் யாவும் பெரிய மகான்களும் உரையெழுதியவர்களும் வியாக்யானக்காரர்களும் கொடுத்த கருத்துக்கள். என் சொந்தக் கருத்துக்கள் அங்கங்கே இருப்பின் அதை நான் தனியாகக் குறிப்பிடுகிறேன். பிரபந்தத்தில் என் ஈடுபாடு நான் ஒரு வைணவன் என்கிற கோணத்தில் மட்டும் இல்லை. அதன் தமிழ் நடையும் சொற் பிரயோகங்களும் என் எழுத்துத் திறமைக்கு வலுவான பின்னணியாக இருந்திருக்கின்றன. பிரபந்தத்தில் குறிப்பாக நம்மாழ்வார் திருவாய் மொழியில் உள்ள பிரபஞ்சக் கருத்துக்கள் இயற்பியல் காஸ்மாலஜி கருத்துக்களுடன் ஒத்துப் போவதை ஓர் அறிவியல் உபாசகன் என்ற முறையில் வியந்திருக்கிறேன். அந்த வியப்புக்களையும் உங்களுக்குக் கொடுக்க முயல்கிறேன். உதாரணமாக -

நம்மாழ்வாரின் பாசுரம் ஒன்று இவ்வாறு துவங்குகிறது.

ஒன்றும்தேவும் உலகும் உயிரும் யாதுமில்லா
அன்று நான்முகன் தன்னோடு தேவர்
உலகோடு உயிர் படைத்தான்

ஸ்டீபன் ஹாக்கிங்கின் ஒரு கட்டுரையில் (The Origin of the universe),

Although Science may solve the problem of how the universe began, it cannot answer the question why does the universe bother to exist என்கிறார். அதற்கு ஆதிகாரணமாக ஒரு கடவுள் தேவைப்படுகிறார் என்பதை அறிவியலாளர்கள் தயக்கத்துடன் ஒப்புக் கொள்கிறார்கள். எதுவுமே இல்லாத, காலம் கூடத் துவங்காத அந்த முதற் கணத்திற்கு முற்பட்ட நிலையைப் பற்றி இயற்பியல் Singularity என்கிறது. நம்மாழ்வாரும் அதைத்தான் சொல்கிறார்.

இந்த முன்னுரையுடன் முதல் ஆழ்வாரான பொய்கையாழ்வாரின் முதல் பாடலைப் பார்ப்போம்.

வையம் தகளியா(ய்) வார்கடலே நெய்யாக
வெய்ய கதிரோன் விளக்காக - செய்ய
சுடராழியான் அடிக்கே சூட்டினேன் சொன்மாலை
இடராழி நீங்குகவே

என்று கம்பீரமான மிகப் பெரிய விளக்கு ஒன்றை ஏற்றுகிறார் பொய்கையாழ்வார்.

உலகம்தான் அகல், கடல்தான் நெய், சூரியன்தான் ஒளிப்பிழம்பு, இம்மாதிரியான பிரம்மாண்டமான விளக்கை சக்கரம் ஏந்திய விஷ்ணுவின் பாதத்தில் ஏற்றி, சொற்களால் ஒரு மாலை அணிவித்தேன், என் துன்பக்கடல் எல்லாம் நீங்குக என்று.

இதைச் சொல் மாலை என்பது எத்தனை பொருத்தமானது!

பொய்கையாழ்வார், பூதத்தாழ்வார், பேயாழ்வார் மூவரும் ஆளுக்கு நூறு பாடல்கள் பாடியிருக்கிறார்கள். அவை அந்தாதி என்னும் வடிவில் உள்ளன. அதாவது, முதல் பாடலின் கடைசி வரியில் அடுத்த பாடலின் ஆரம்ப வார்த்தை இருக்கும். இப்படிச் சொற்களை மாலை போன்று தொடுக்கிறார்கள் மூவரும். அதில் விசேஷம் நூறாவது பாட்டின் கடைசி வார்த்தை முதல் பாட்டின் முதல் வார்த்தை. உதாரணமாக முதல் பாடல் 'வையம்' என்று ஆரம்பிக்கிறது. 'என்று' என்பதில் முடிகிறது. அடுத்த பாட்டு - 'என்று கடல் கடைந்தது எவ்வுலகம் நீரேற்றது' என்று துவங்குகிறது. பொய்கையாழ்வாரின் முதல் திருவந்தாதியின் நூறாவது பாடல் மாயவனை மனத்து வை என முடிகிறது! மாலை ஒரு சுற்று முற்றுப் பெற்று விட்டதல்லவா?

வைணவ சம்பிரதாயத்தின் கருத்துக்களைப் பரப்பும் பெரியோர்களை ஆழ்வார்கள், ஆசாரியர்கள் என்று இரு வகைப்படுத்துவார்கள். இவர்களில் ஆழ்வார்கள் பன்னிரண்டு பேர். ஆசாரியார் என்போர் ஆழ்வார்களுக்குப் பிற்பட்டவர்கள். பிரபந்தத்தைத் தொகுத்த நாதமுனிகள் இவர்களில் முதலானவர். ஆழ்வார்கள் சொன்ன வழியைப் பின்பற்றி வைணவக் கருத்துக்களை நாட்டில் பரப்பி நல்வாழ்வுக்கு வழிகாட்டுபவர்கள் ஆசாரியார்கள். இன்றைய நாட்களில் கூட ஒவ்வொரு வைணவனுக்கும் ஒரு ஆசாரியர் இருப்பார். அவரிடம் தத்துவ விளக்கங்கள் கேட்டறியலாம். இந்த மரபு தொடர்கிறது.

ஆழ்வார்கள் வாழ்ந்த காலத்தைப் பற்றிய பல ஆராய்ச்சிகள் உள்ளன.

டாக்டர் மு.இராகவையங்கார் அவர்கள் எழுதிய ''ஆழ்வார்கள் கால நிலை'' என்கிற புத்தகம் முதன்மையானது. அதில் வரும் கருத்துக்கள் அத்தனையுடனும் ஒத்துப் போக முடியாவிட்டாலும் ஐயங்காரின் ஆராய்ச்சி முறை விஞ்ஞானபூர்வமானது.

வைணவ வரலாறுகள் அவ்வளவாகச் சரித்திர உண்மையைப் பற்றிக் கவலைப்படுவதில்லை. கருடவாகன பண்டிதர் என்பவர் ராமானுஜரின் காலத்தவர். அவர் சமஸ்க்ருதத்தில் 'திவ்ய சூரிசரித்திரம்' என்று ஒரு நூல் எழுதியுள்ளார். அதிலும் பின்பழகிய பெருமாள் சீயர் என்பவரால் ஆக்கப்பட்ட ஆறாயிரப்படி குருபரம்பரை என்கிற, சமஸ்க்ருதமும் தமிழும் கலந்த மணிப்ரவாள நடையில் எழுதப்பட்ட, நூலும் ஆழ்வார்களின் பிறந்த தினங்கள், அவர்கள் வாழ்வின் சம்பவங்களை விவரிக்கின்றன.

ஆனால், நவீன ஆராய்ச்சி முறைப்படி உணர்ச்சியும் பக்தியும் கலந்த இந்தக் கதைகளை சரித்திரச் சான்றுகளாக ஏற்றுக் கொள்வதில் தயக்கம் உள்ளது. எனவே, ஆழ்வார் பாடல்களிலேயே கிடைக்கும் அகச்சான்றுகளிலிருந்தும் மற்ற, பக்தி சாராத இலக்கண இலக்கிய நூல்களின் மேற்கோள்களிலிருந்தும் தற்செயலான வரலாற்றுக் குறிப்புகளிலிருந்தும் ஆழ்வார்கள் காலத்தை ஓரளவுக்கு யூகிக்க முடிகிறது.

http://www.desikan.com/blogcms/wiki/index.php?id=azhvar_sujatha_intro

MAAL UGANDHA AASIRIYAR ? LIFE AND WORKS OF AZHWARS
Part 1 - BY SRI MADHAVA KANNAN SWAMI, SINGAPORE
CO-MODERATOR OF "SRI RANGA SRI"
SRI RANGA SRI VOL.08 / ISSUE # 04 dated 3rd November 2006

Divya Prabandham - the four thousand Tamil devotional hymns (pAsurams) or holy
collects sung by the Divine Ten AzhwArs, Sri Andal and Sri Madhurakavi AzhwAr
and Sri Thiruvarangatthu Amudhanaar are reverentially praised as 4000 and Tamil
Vedas. They are called Vedas because they reflect the relevant portions of
Vedas in unambiguous terms and they do not speak of anything other than Vedas,
directly or indirectly. The PAsurams of the AzhwArs and Sri Andal praise the
Lord with His Divine consort in his varied incarnations, expressing the depth
of devotion in which they were immersed, their divine experiences and also
praying for the eternal bliss of
association with Him and service to Him.

Sri Madhurakavi AzhwAr?s 11 verses [pAsurams] were in praise of his Achaarya
Sri NammAzhwAr and Sri Thiruvarangatthu Amudhanaar?s 108 pAsurams on Sri
Ramanujacharya?s glories are also in 4000. (These 108 PAsurams of Amudhanaar
were added later into this 4000).

Owing to the great esteem in which Sri NammAzhwAr and Sri Ramanujar are held in
the tradition of Acharyas, the PAsurams extolling them are also included in the
four thousand devotional hymns worshipping the Lord.

Before we outline their number of pAsurams (as to how it gets added to 4000,
let us see their origin and dates of birth. Tradition assigns high antiquity to
the AzhwArs taking them to 4200 BCE to 2700 BCE and also regards them as Divine
incarnations (as amsaas of the Lord?s paraphernalia).

According to guru paramparas, the first four AzhwArs namely Poigai AzhwAr,
BhUtatthAzhwAr, PEyAzhwAr and Thirumazhisai AzhwAr were born at the end of
Dwapara Yuga, which corresponds to 4200 BCE. Madhurakavi also is believed to be
born in Dwapara yuga corresponding to 3200 BCE. NammAzhwAr, KulasekarAzhwAr,
PeriyAzhwAr and ANdAL were born during the first century of Kaliyuga which
approximates to 3103 BCE to 3003 BCE. The remaining three AzhwArs
ThoNdaradippodi AzhwAr, ThiruppAN AzhwAr and Thirumangai AzhwAr took birth in
the years of 298, 343 and 399 respectively in the Kaliyuga which corresponds to
2803, 2758 and 2702 BCE. (From A Govindacharya, the Holy
lives of Alwars).

However, the modern scholars have questioned these dates and assigned a period
ranging from 5th to the 9th centuries CE on the basis of a few historical
evidences, though there is no unanimity among them on the dates. Whatever it is
the order in which they would have appeared is:

1, 2 and 3: Mudhal AzhwArs (First three AzhwArs- Poigai, BhUtha, PEy
AzhwArs);[The Thirunakshathram- birthdays of these three Azhwaars are on Oct
30th Nov 1st and Nov 2nd on three consecutive days. Please read the wonderful
article ?Four is a crowd? by our Sri Sadagopan Iyengar Swami posted a few days
ago]
4. Thirumazhisai AzhwAr,
5. Madhurakavi AzhwAr
6. NammAzhwAr
7. PeriyAzhwAr
8. AndAL
9. KulasekaraAzhwAr
10. ThoNdaradipodi AzhwAr
11. ThiruppAN AzhwAr and
12. [Kadai kuutti] Thirumangai AzhwAr

It may be noted that Swami Desikan appeared on the first Thirunakshathram of
first AzhwAr namely Poigai AzhwAr [in ThiruvONam] and ascended to Paramapadam
on the Thirunakshathram of the last AzhwAr, Thirumangai AzhwAr in Karttigai.

Further, the reference is there in Srimad Bhaagavatam to the birth of these
AzhwArs:

In the beginning of Kaliyuga, persons exclusively devoted to Narayana and
endowed with spiritual knowledge will be born here and there but in large
numbers in the land of the Draavidas where the flow of rivers ThaamaraparaNi,
Krtamaalaa (Vaigai), Payasvini (Paalaar), the holy river cauveri, and the
MahaanadhI (PeriyaaRu), which runs westwards.

kalau khalu Bhavishyanthi nArAyaNa parAyaNaa:
kvachin kvachi mahAbhAga drAmidEsu cha bhUrisa:
thAmaraparaNi nadI yatra krtamaalaa payasvinI:
kAvErI cha mahAbhAgA prathIchI cha mahAnadhI
(Srimad Bhaagavatam- XI-5- 38-39)

It is to be noted that NammAzhwAr and Madhurakavi AzhwAr were born on the banks
of ThamaraparaNi; PeriyAzhwAr and ANDAL in a place close to Vaigai (Madurai);
Poigai AzhwAr, BhUthathAzhwAr, PeyAzhwAr, and Thirumazhisai AzhwAr near the
Paalaar and ThoNdaradippodi AzhwAr, ThiruppAN AzhwAr, Thirumangai AzhwAr on the
banks of the river Cauveri.

The dates are not however relevant for enjoyment of their divine pAsurams of
course. The important point is that they were all born before Sri Nathamuni
(823 CE) and Ramanuja (1017 CE) who were greatly influenced by their pAsurams
and teachings and after the periods of Agamas, the epics and the Puranas, as
their PAsurams reflect the deep knowledge of these Agamas, epics and Puranas.

Let us look at the count:
A composer wise count of 4000 given by Swamy Sri Vedantha Desikan:
(From Prabhandha Saaram - 15 and 16). I am giving just the meanings of the
relevant Paasurams)

If we keep a count of the 4000 Divya Prabandhams:
1. Mudhal AzhwArs (Poigai, BhudhathAzhwAr, and PeyAzhwAr) sang 300; (mudhal,
irandaam and moonRaam nooranthaadhi- 100 each)
2. Thirumazhisai AzhwAr sang 216 (120- Thirucchandha viruttham; 96-
Naanmukhan Thiruvandhaathi)
3. MaaRan (Sri NaamAzhwAr) sang 1296 as the essence of Vedas containing true
spiritual teachings-[ Thiruviruttham- 100; Thiruvaaasiriyam- 7; Periya
ThiruvandhAthi- 87; Thiruvaaymozhi- 1102; ]
4. MadhurakavigaL (who showed the path of devotion to AchArya) sang 11
(Kanninun chRrutthambu);
5. Kulasekara AzhwAr (king of Vanji land) sang 105 (PerumAL Thirumozhi)
6. PeriyAzhwAr (Bhatta nAthan) sang 473 pAsurams which shines as the
literature for music
7. Kodhai (Sri Andal) who was an incarnation of Sri BhUmi PiraaTTi Herself)
sang 173 (ThiruppAvai-30; Naacchiyaar Thirumozhi- 143)
8. ThoNdar adippodi AzhwAr- (Patthar adippodi) sang fifty five
(Thiruppalliyezhiucchi- 10; Thirumaalai- 45)
9. PaaNar (ThiruppANAzhwAr) sang 10 (Amalanaadhipiraan)
10. Parakalan (Thirumangai AzhwAr) sang 1253 in all praising the glorious Lord
of Thirumalai Sri Srinivasan, the father of the world, [Periya Thirumozhi-
1084; ThirukkuRunthANDakam- 20; ThirunedunthANdakam- 30;
ThiruvezhukkuRRirukkai- 1; SiRiya Thirumadal- 40; Periya Thirumadal- 78]

11. Sri Thiruvarangatthu Amudhanaar- (during Sri Ramanuja?s period) sang 108
pAsurams praising the beautiful Lotus Feet of YathirAjar (Sri Ramanuja) who
showed us the path to mOksham (Salvation). Add the above: You get 4000. These
four thousand hymns sung and left by these saints for the welfare of all in all
directions of the world are the source of prosperity for the lives of ours -who
are servants of the Lord and His devotees.

The Naalaayiram (4000) is organized as follows:
1. FIRST 1000- PeriyAzhwAr Thirumozhi; ThiruppAvai; Naacchiyaar Thirumozhi;
PerumAL Thirumozhi; Thirucchandha Viruttham; Thirumaalai;
Thiruppalliyezhucchi; Amalanadhipiran; KaNNinun chIru tthaambhu; - nine works.
(Total- 947 pAsurams)

2. Second 1000- Periya Thirumozhi; ThirukkuRunthANdakam;
ThirunedunthANdakam; - three works (Total- 1134 pAsurams)

3. Third 1000- Thiruvaymozhi alone- (1102 pAsurams)

4. Fourth 1000- mudhal, iraNdaam and mooNraam nooRanthAdhi; Thirumazhisai
AzhwAr?s naanmukhan ThiruvanthAdhi; Thiruviruttham; Thiruvaasiriyam; Periya
ThiruvanthAthi; ThiruvezhukkuRRirukkai; SiRiya Thirumadal; Periya Thirumadal;
Iraamaanusa NooRanthAthi (11 works- Total- 817 pAsurams)
TOTAL- 4000.

Now- if we notice; PeriyAzhwAr comes in the 6th chronologically; but still his
Prabandhams are the first to be taken in 4000. WHY?

1.PeriyAzhwAr saw the PerumAL and Thaayar first, before reciting the
pAsurams- Even PEy AzhwAr saw. ThirupPANAhwAr saw. NammAzwAr is in the AchArya
lineage. It is He who blessed us with all 4000. He is also reported to be the
?angi? while all other AzhwArs as ?anga? parts of His ThirumEni (Body) His work
should have been taken as the first. But, it is PeriyAzhwAr who sang PallAndu
for PerumAL.

2. Sri ANDAL is the incarnation of PiraaTTi (BhUmi PiraaTTI). Hence,
PiraaTTi should be given top preference. ThirupPAvai and Nacchiyaar
Thirumozhi to be taken as the first in 4000. But AndAl would not have been
happy to receive that special treatment. She would not be pleased because her
AchArya (as claimed by her in each of her works - as Bhattar Piraan kodhai)
PeriyAzhwAr should be given higher position than hers. That?s why first
PeriyAzhwAr PAsurams and then immediately followed by AndAL?s works.

3. Who else can have the rarest distinction of being called Father in law of
PerumAL? He needs to be in the TOP and the first position.

4. PeriyAzhwAr?s ThiruppallANDu is the meaning of PraNavam enshrined most
beautifully. And the 4000 is the Tamil Vedas; hence, the praNavam
(Thiruppallandu) is the beginning of 4000.

Due to the above the PeriyAzhwAr?s works have been taken first in 4000.

The first Ayiram (first 1000) is also considered as "PraNavam";
The second 1000 is considered as "namO" sabhdham;
The Third 1000 is considered as "Narayana" sabhdham and
The last 1000 is considered as the ?Aya? sabhdham; thereby the whole 4000 is an
elaboration of Thiru-AshTaakshara Mantram.

Let us continue on the life history of these divine Saints ? AzhwArs.
Though adiyEn had posted the same few years ago, I would like to repost them as
they are always sweet to be shared; and there are lots of new members who may
not be aware of them.

AzhwAr EmperumAnAr Desikan ThiruvaDigaLE SaraNam

Part 2 -

AzhwArs sang verses soaked with Bhakti rasam and enjoyed immensely.
It is our fortune that we are blessed with this birth of being born
Sri vaishNavAs and we should grab this opportunity to taste the
nectar at least one millionth portion of what AzhwArs conveyed to us
and unearthed by Sriman Nathamuni. It is our pUrva janma punya and
those of our ancestors that we are blessed of this srivaishnava
janmam and there shall be no doubt about it among us. As Lord
KrishNa says in Gita, He will place the soul in an appropriate
conducive environment for the Development of the soul based on its
past actions; His mercy and dayA has put us in this fortunate birth.

With that little(!) note I would like to travel back into the
History when Great AzhwArs were born as incarnations of His various
amsangaL (Ayudhangal , Chakra, Sankhu etc) and sang verses in our
sundara thamzh which are equal to vEdAs if not better. They are
better than vEdAs because; It is a language which we can attempt to
understand and 2. It is a definite proof of "Having seen the God"
(thirukkandEn ponmEni kandEn....) whereas vEdAs are talking in wild
guessing about Him as " yato vAchO nivartantE aprA^pya manasA sa:-
Lord's glories are beyond comprehension. They were born of
different castes; but all their verses sang the same tune; as if
their voice was just one- Eka kaNtar [one neck] Their verses were
enriched with indescribable amount of devotion, love and bhakti for
our Lord. They were "mayarvaRa mathi nalam aruLap petravargaL". It
is the Lord who has again shown His dayA and extraordinary mercy on
us to guide us , to show us the correct path and to liberate us from
these samsAric afflictions, by ordering His paraphernalia as His
messengers and to be born as AzwArs to propagate His Glory. The
AzhwArs had come to rule us with their marvelous verses ? the sweet
pAsurams based on their experience with the Lord (ALa vandhavaRgaL).

The very fact that the Lord made AzhwArs appear in different
castes/jAthis, proves to us that to pray to our Lord there is no
difference/disparity or partiality with respect to caste/creed/sex
etc., Wherever and whatever you are born as; when we become a
Thondar (His and His bhaktALs servant), we are all one and equal-
His dAsa bhoothars; and servant of His servants.

Dr Sri S.M.S.Chari says in his book "Philosophy and the Theistic
mysticism of the AlwArs" that the essence of the twenty four divya
prabhandhams of the twelve AzhwArs as summarized by Dr.S.M.S.Chari
is as follows: " The most striking feature of the Reality as
portrayed prominently by the ALvArs is that the Supreme Being of
VedAnthA is a personal God in the name of Sriman NaarAyaNA , who
possesses not only infinite auspicious attributes but also a
spiritual body bedecked with weapons and ornaments ".

Swami Desikan pays his ultimate respects and tribute to AzhwArs in
every opportunity and mentions that the most difficult and
incomprehensible Upanishadic statements are clarified by a Azhwars'
srisooktis.

Seyya thamizh maalaigaL theLiyavOdhi theLiyAtha maRai nilangal
theligindrOmE?

Acharyas have unambiguously and very nicely explained in their
wonderful commentaries that Azhwars' divine works are the very
essence of the Vedas.

On the title : "mAl uganda aasiriyar"
[from Sri U Ve Ananthapadmanabhan Swami write up]

SwAmi DESikan, in a pAsuram in his chillarai Rahasyam amrutAswAdini
viz. "kAsiniyin maNi anaitthum ....." (27) says that Just like how,
all the Gems in the earth can't match the greatness of Kowstubha Gem
adorned by the Lord and how all the kshEtras in the earth can't
match the glories of PEraruLALan's (Lord VaradarAja's) KAnchi
kshEtra, the works < Smrutis, IthihAsa-purANas etc> of sinless and
clear/pure minded Maharishis can't match even a word of "mAl
Uganda aasiriar" (those who are most beloved to Lord SrIman nArAyaNa
and became the object of His abundant special mercy; They are the
likes of NammAzhwAr and other AzhwArs/AchAryas). SwAmi DESikan
adds "I am saying this of Maharishis and the words of 'mAl uganda aasiriyar'> after knowing
the due differences present. Oh People of the World ! Become Joyful
by taking these things as your Treasure ".
Thus "mAl uganda aasiriyar" refers to those AchAryas like
NammAzhwAr, BhAshyakArar and others, whose divine words and works
have no parallel. This is the verdict of the Sarvaj~nya and Sarva
Tantra Svatantra, VEdAntAchArya, KavitArkika Simha AchArya
SArvabhouma SrI NigamAnta MahAdESikan alias VEdAnta DESikan.

AzhwArs - the four thousand Tamil devotional hymns
(pAsurams) sung by the Divine Ten AzhwArs, Sri Andal
and Sri Madhurakavi AzhwAr and Sri Thiruvarangatthu
Amudhanaar are reverentially praised as 4000 and Tamil
vedas. They are called Vedas because they reflect the
relevant portions of Vedas in unambiguous terms and
they do not speak of anything other than Vedas,
directly or indirectly. The PAsurams of the AzhwArs
and Sri Andal praise the Lord with His Divine consort
in his varied incarnations, expressing the depth of
devotion in which they were immersed, their divine
experiences and also praying for the eternal bliss of
association with Him and service to Him.

Sri Madhurakavi AzhwAr?s 11 pAsurams were in praise of
his Acharya Sri NammAzhwAr and Sri Thiruvarangatthu
Amudhanaar?s 108 pAsurams on Sri Ramanuja?s glories
are also in 4000. (this 108 Pasurams of Amudhanaar
were added later into this 4000). Owing to the great
esteem in which Sri NammAzhwAr and Sri Ramanujar are
held in the tradition of Acharyas, the PAsurams
extolling them are also included in the four thousand
devotional hymns worshipping the Lord.

Before we outline their number of pAsurams (as to how
it gets added to 4000), let us see their origin and
dates of birth. Tradition assigns high antiquity to
the AzhwArs taking them to 4200 BCE to 2700 BCE and
also regards them as Divine incarnations (as amsaas of
the Lord's paraphernalia) . According to guru
paramparas, the first four AzhwArs namely Poigai
AzhwAr, BhUtatthAzhwAr, PEyAzhwAr and Thirumazhisai
AzhwAr were born at the end of Dwapara yuga, which
corresponds to 4200 BCE. Madhurakavi also is belived
to be born in Dwapara yuga corresponding to 3200 BCE.
NammAzhwAr, KulasekarAzhwAr, PeriyAzhwAr and ANdAL
were born during the first century of Kaliyuga which
approximates to 3103 BCE to 3003 BCE. The remaining
three AzhwArs ThoNdaradippodi AzhwAr, ThiruppAN AzhwAr
and Thirumangai AzhwAr took birth in the years of 298,
343 and 399 respectively in the Kaliyuga which
corresponds to 2803, 2758 and 2702 BCE. (From A
Govindacharya, the Holy lives of Alwars).

However, the modern scholars have questioned these
dates and assigned a period ranging from 5th to the
9th centuries CE on the basis of a few historical
evidences, though there is no unanimity among them on
the dates. Whatever it is the order in which they
would have appeared is:

Mudhal AzhwArs (First three AzhwArs- Poigai, PhUtha,
PEy AzhwArs);
Thirumazhisai AzhwAr,
Madhurakavi AzhwAr
NammAzhwAr
PeriyAzhwAr
AndAL
KulasekaraAzhwAr
ThoNdaradipodi AzhwAr
ThiruppAN AzhwAr and
Thirumangai AzhwAr

Further, the reference is there in Srimath Bhagawatham
to the birth of these AzhwArs:

In the beginning of Kaliyuga, persons exclusively
devoted to Narayana and endowed with spiritual
knowledge will be born here and there but in large
numbers in the land of the Draavidas where the flow of
rivers ThaamaraparaNi, Krtamaalaa (Vaigai), Payasvini
(Paalaar), the holy river cauveri, and the MahaanadhI
(PeriyaaRu), which runs westwards.

kalau khalu Bhavishyanthi nArAyaNa parAyaNa:
kvachin kvachi mahAbhAga drAmidEsu cha bhUrisa:
thAmaraparaNi nadI yatra krtamaalaa payasvinI:
kAvErI cha mahAbhAgA prathIchI cha mahAnadhI (Srimad
Bhagawatham- XI-5- 38-39)

It is to be noted that NammAzhwAr and Madhurakavi
AzhwAr were born in the banks of ThamaraparaNi;
PeriyAzhwAr and ANDAL in a place close to Vaigai
(madurai); Poigai AzhwAr, PhUthathAzhwAr, PeyAzhwAr,
and Thirumazhisai AzhwAr near the Paalaar and
ThoNdaradippodi AzhwAr, ThiruppANAzhwAr, Thirumangai
AzhwAr on the banks of the river Cauveri.

The dates are not however relevant for enjoyment of
their divine pAsurams of course. The important point
is that they were all born before Sri Nathamuni (823
CE) and Ramanuja (1017 CE) who were greatly influenced
by their pAsurams and teachings and after period of
Agamas, the epics and Puranas, as their PAsurams
reflect the deep knowledge of these Agamas, epics and
puranas.

Let us look at the count:
A composer wise count of 4000 given by Swamy Sri
Vedantha Desikan: from Prabhandha saaram- 15 and 16).

If we keep a count of the 4000 Divya prabandhams:
1. Mudhal AzhwArs (Poigai, PudhathAzhwAr, and
PeyAzhwAr) sang 300; (mudhal,
irandaam and moonRaam nooranthaadhi- 100 each)
2. Thirumazhisai AzhwAr sang 216 (120- Thirucchandha
viruttham; 96- Naanmukhan Thiruvandhaathi)
3. MaaRan (Sri NaamAzhwAr) sang 1296 as the essence of
Vedas containing true spiritual teachings-[
Thiruviruttham- 100; Thiruvaaasiriyam- 7; Periya
ThiruvandhAthi- 87; Thiruvaaymozhi- 1102; ]
4. MadhurakavigaL (who showed the path of devotion to
Aacharya) sang 11 (Kanninun chRrutthambu) ;
5. Kulasekara AzhwAr (king of Vanji land) sang 105
(PerumAL Thirumozhi)
6. PeriyAzhwAr (Bhatta nAthan) sang 473 pAsurams which
shines as the literature for music.
7. Kodhai (Sri Andal) who was an incarnation of Sri
BhUmi PiraaTTi Herself) sang 173 (ThiruppAvai- 30;
Naacchiyaar Thirumozhi- 143)
8. ThoNdaradippodi AzhwAr- (Patthar adippodi) sang
fifty five (Thiruppalliyezhiuc chi- 10; Thirumaalai-
45)
9. PaaNar (ThiruppANAzhwAr) sang 10 Amalanaadhipiraan)
10. Parakalan (Thirumangai AzhwAr) sang 1253 in all
praising the glorious Lord of Thirumalai Sri
Srinivasan, the father of the world, [Periya
Thirumozhi- 1084;
ThirukkuRunthANDaka m- 20; ThirunedunthANdakam - 30;
ThiruvezhukkuRRiruk kai- 1;
SiRiya Thirumadal- 40;
Periya Thirumadal- 78]

11. Sri Thiruvarangatthu Amudhanaar- (during Sri
Ramanuja??s time) sang 108 pAsurams praising the
beautiful Lotus Feet of YathirAjar (Sri Ramanuja) who
showed us the path to mOksham (Salvation).

Add the above:- You get 4000. These four thousand
hymns sung and left by these saints for the welfare of
all in all directions of the world are the source of
prosperity for the lives of ours -who are servants of
the Lord and His devotees.

Write up by: Shri Madhava Kannan Swami

3 Mudal Azwargal

2007-02-02T17:19:00.000-08:00

Sri Vaisnavism does not, however, base its authority solely on the Sanskrit Vedas, Agamas and smrti texts, but also on the Tamil writings of the Alwars. The twelve Alwar saints were born in different parts of South India and appear to span the dates 200 A.D. to 800 A.D. Orthodox tradition, however, places the earliest Alwar saints at 4203 A.D. and the latest at 2706 B.C. They were. The Alwar were Poigai Alwar, Bhuta Alwar, Pey Alwar, Tirpan Alwar, Thirumangia Alwar, Tirumalazi Alwar, Thondaradipodi Alwar, Nammalwar, Kulaseakara Alwar, Periya Alwar, Andal and Madurakavi Alwar.

Poigai Alwar, Budat Alwar and Pey Alwar
are the first three Alwars ( Mudal Alwars)

They were contemporaries who were born in the same Siddharti year and in the same Aippasi month of Aippasi in the same Suklapaksha on successive Tuesday, Wednesday and Thursday, in the constellations of Tiruvonam, Avittam and Sadhayam, on the Ashtami, Navami respectively.

Poigai Alwar , an incarnation of Panchajanyam, the divine conch of Lord

Vishnu appeared on the lotus bud in a pond in Tiruvekka near Kanchipuram.

Budat Alwar , an incarnation of Kaumodhaki, the divine mace of Lord Vishnu appeared in a Kurukkatti flower in Mahabalipuram, also near Kanchipuram where the Lord instead of reclining on his divine couch of Adisesha, reclines onthe floor and hence is called ' Stala Sayana Perumal'.. Pey Alwar, an incarnation of Nandaki, the divine sword of Lord Vishnu appeared in a red lily in the well of the temple of Adhikesava Perumal at Mylapore, Madras.

Nammalwar calls them ' In Kavi Paadum Parama Kavigal'- the greatest poets who sang the sweetest songs'. Tirumangai Alwar hails them as ' Senthamizh Paaduvaar'- ' Those who sang in chaste Tamizh'. Periyavaachan Pillai known as the 'Vyaakhyaana Chakravarti'- Emperor among commentators says Poigai Alwar established the ' Paratvam' of Lord Narayana and thus has declared the 'Tattva Gnana ' and represented ' Para Gnana' '; Budat Alwar explains how this ' Gnana' blosssoms into 'Para Bhakti' and Pey Alwar demonstrated how these lead to the ultimate ' Parama Bhakti' or ' Saakshaat kaaram'- the very realization of the Supreme Lord. Thus they represented the three stages of spiritual unfoldment. Therefore, the works of all the three Alwars are considered together as a single ' Prabandha' known as 'Iyar Paa'.

All the three were so much devoted to the Lord that they had no other

thoughts and lived as recluses in the forests. They were constantly

meditating and moving from place to place like mendicants offering obeisance at various temples consecrated to Lord Narayana but they had not known each other nor had ever met with each other and hence were ' perfect strangers'.

Once, they chanced to meet at 'Tirukkoyilur' accidentally. Feeling sleepy at nightfall, Poigai Alwar found a small pial at the entrance of a house just enough for a single person to lie down and sleep. After a while, there came Budat Alwar who requested permission to stay with him. Poigai Alwar permitted him saying that the pial was sufficient for two people to just sit down and spend the night. No sooner had they seated themselves, than came there Pey Alwar also seeking a place to rest. It had by then started to rain.

The two earlier occupants accommodated the newcomer saying that the

threesome could stand for the space was just enough for that and spend the night. And, indeed 'three was company'

As they started to share their experiences in their itineraries, they found that an invisible fourth person was trying to turn the company into a crowd by pressing them hard together in an obvious attempt to accommodate himself in the already cramped space. The three Alwars found out in their divine vision that the fourth person was none other than Lord Vishnu, who had brought them together.

Poigai Azwar

Period 7th C. AD
Place Kanchipuram
Other Names Saro-yogi, Kaasaara-yogi, Poigai-piraan, Padma-muni, Kavinyarporeyeru
Month Iyppasi
Star (Natshatram) Thiruvonam (Sravana)
Hamsam Panchajanya (Conch)

Thondai Naadu, which is said to be the land full of brightness and nature's beauty, has a number of cities in it. Likewise, Kanchipuram is one of the cities, which is said to be gifted by Nature in its wealth and beauty. Thiru Atthiyoor (Chinna Kanchipuram) is one of the small part of Kanchipuram, which is surrounded by numerous Vishnu temples and this Kanchi is called "Vishnu Kanchi". Big Kanchipuram is full of Shiva perumal temple and it is named as "Shiva Kanchi".

Thiru vekka, also called as "Yadhothakaari Sannadhi" which is found in Vishnu Kanchi, has its own speciality and Sriman Narayanan's Anugraha (Blessings). Nearer to the Yadhothakaari temple, is found a Poigai (small pond), which is full of beautiful, fresh lotus flowers are found. Sonna Vannam Seitha perumal, is found close to this pond and giving his seva to the entire world.

The Pond, which is found in the Great Ksthetram, inspite of having the nourishing smell and beauty, it has another speciality to be said. In Siddhartha year, Iyppasi Month, Suklashtami Tuesday in Tiruvona Natshatram, as an Hamsam of one of the Panjayudham (5 Weapons) of Sriman Narayanan - Thiru Sangu, Poigai Alwar was born in this world. Since, he was born in this poigai (Pond), he is called as "Poigai Alwar".

From the Childhood, his thinking was always on the almighty, Sriman Narayanan and made up his mind that he should follow him and want to spread his fame to the world. He learnt all the Vaishhava's speech and acted according to it and led his life as how a Vaishnava should be.

Knowing the greatness of Thirumaals devotion and thought him fame has to be spread to all the humans in the whole world, he left all of his general human characters like Love, Angry and having the mind to earn wealth.

Poigai Alwar composed the first 100 verses starting with the words ' Vaiyam Tagaliya, Varkadale Neyyaaga' ( the universe being the lamp and the oceans being the lubricant).

Vaiyam Thagaliyaa Vaar Kadale Neyyaaga / Veyyak Kadirone Vilakkaaaga / Sudar Aazhiyaan Adikke Soottinen Son Malai / Idar Aaazhi Neengukave Enru /

" Lord Narayana is the cause of this wonderful universe and the seas; He holds the divine discus; As a means to cross the miserable ocean of

'Samsara', I am dedicating this garland of verses. I had His vision in the light of the lamp of earth, the lubricant ghee being the waters of the ocean.

The bright Sun is the one that sheds light on this."

Vaiyam : Universe, VaarKadal : The sea surrounding it, Thagazhi : Lamp,

Veyyak Kadirone : The hot Sun, Seyya : Beautiful, Sudar Aazhi : Lustrous discus, SonMalai : Garland of words (verses), Idar Aazhi : ocean of misery (Samsara)

Thanian on Poigai Alwar is as follows:

Kaidai Ser Poompozhil Soozh Kachi Nagar Vanduditha / Poigai Piraan Kavignar Per eru- / Vaiyathu Adiyaarkal Vaazha Arum Tamizh Nootrantaadhi / Paadi Vilanga seidhan Parindu/

"The foremost among poets- Poigai Alwar was born in the Garden city of

Kanchipuram. With utmost compassion to redeem the devotees on the earth and take them to the feet of the Lord, he composed the rare composition of 100 psalms in the Antaaadhi style" Por Eru : Like a great bull, Padi Vilanga : To redeem the earth(ly beings), Parindu : Being compassionate

The Divya Desams consecrated by tPoigai Alwar : ( 7) Tiruvarangam, Tiruvinnagar, Tirukkovilur, Tiruvekka, Tiuvenkadam, Tirupparkadal and Paramapadam

Budattazwar

Period 7th C. AD
Place Mahabalipuram
Other Names ----
Month Iyppasi
Star (Natshatram) Avittam (Dhanishta)
Hamsam Kaumodakee (Mace)

In Mahabalipuram, then called as "Kadal Mallai" Boodat Alwar was born. In Siddhartha year, Iyppasi month, Navami, Avitta Natshatram, Bhoodhathalwar was born, who is considered to be the Hamsam of one amongst the Panja Aayudham (five weapons) of Thirumaal, the Koumothagi, the Gadha, in a small Madhavi flower.

From the child hood, his heart and all of his thinking are towards Sriman Narayanan and spent his life by praising the fame of him.

Budat Alwar sang the second 100 verses sarting with the words " Anbe Tagaliya, Aarvame Neyyaaga' ( with love as lamp and devotion as the lubricant).

Anbe Thagliyaa Aarvame Neyyaaga / Inburugu Chintai Idu Thiriyaa / Nanpurugi Gnaana Chudar Vilakku Etrinen / Naaranarku Gnaana Thamizh Purindha Naan "I who wrote this song that bestows wisdom, with love as the lamp, endearing involvement as the lubricant ghee, and knowledge as the wick of the burning torch, dedicated myself to the service of the Lord" Aarvam : Parabhakti-to feel the love of God intimately, Inbu : endearing

Thanian on Budat Alwar composed by Tiruk Kurugai Piran

En Piravi Theera Irainjinen Innamudhaa / Anbe Thagali Alithaanai- Nun Pugazh Ser / Seedathaar Muthukkal Serum Kadan Mallai / Budathaar Ponnan Kazhal /

" I prostrate at the beautiful feet of Budat Alwar to secure redemption from Samsara. It is he who gave us the insatiable nectar " Anbe Thagaliya" pasuram; the one who is known for his ' Paragnaanan' - the supreme wisdom. He was born on the shores of Mahabalipuram ( Kadan mallai) wher the cool streams of the sea contain precious pearls"

The Divya Desams consecrated by

Budat Alwar : ( 13 ) Tiruvarangam, Tanjai, Tirukkudanthai, Tirumaliruncholai,

Tirukkoshtiyur, Tiruthankaal, Tirukkovilur, Tirukkachi, Tiruppaadakam,

Tiruneermalai, Tirukkadanmallai, Tiruvenkadam, and Tiruppaarkadal

Pey Alwar (14) Tiruvarangam, Tirukkudantai, Tiruvinnagar,

Tirumaliruncholai,Tirukkoshtiyur, Ashtabuyakaram,Tiruvelukkai, Tiruppaadakam, Tiruvekka, Tiruvallikkeni, Tirukkadikai, Tiruvenkadam, Tiruppaarkadal and Paramapadam

Peyazwar

Period 7th C. AD
Place Mylapore
Other Names Kairava muni, Maha-daahva-yaar
Month Iyppasi
Star (Natshatram) Sadhayam (Satabhishak)
Hamsam Nandhgam (Sword)

Pey Alwar concluded by singing the third 100 verses starting with the words ' Tiruk Kanden, Pon Meni Kanden' ( I found the glorious, golden form of the Lord').

Tiruk Kanden Pon Meni Kanden- Thigazhum / Arukkan Ani Niramum Kanden-Seruk Kilarum / Pon Aazhi Kanden Puri Sangam Kai Kanden / En Aazhi Vannan Paal Inru On witnessing the glorious vision in which the entire universe was the very body of Lord Narayana, the Alwar proceeds to describe all that he had seen. "

I have seen the glory of SRI, the consort of the Lord; I have seen hos

bewitching body that is azure in color as the sea; I have seen his brilliance like that of the Sun; on his one hand, he holds his divine discus that reverberates in the battlefield and on the other he holds the divine conch.

Seru : Battle, Aazhi Vannan : One whose color is like that of the blue seas.

The verses were so constructed that the ending word of each verse became the commencing word of the next verse - a special kind of prosody characteristic of Tamil literature called 'Anta Adhi' 'Anta' means 'end' and 'Adhi' means 'beginning'. The three works were thus called First Antadhi, Second Antadhi and Third Antadhi respectively and set in motion the mellifluous flow of Bhakti literature to follow.

Thanian on Pey Alwar Seeraru Mada Tirukkovilur Athanul / Karaar Karu Mukhilaik Kaanap Pukku /Oraat Thiruk Kanden Enru Uraitha Seeraan Kazhale Uraik Kandaai Nenje! Ugandhu/

" O! My mind! On the corridors of the ramparts of the lovely Tirukkovilur where reclines the Lord with the color of the rain bearing clouds. Experiencing an intimate bonding with him, the great Pey Alwar has bequeathed to us his psalm "Tiruk Kanden" in Antaadhi style. You can derive divine ecstasy by concentrating on his holy feet"

The Divya Desams consecrated by Pey Alwar (14) Tiruvarangam, Tirukkudantai, Tiruvinnagar,

Tirumaliruncholai,Tirukkoshtiyur, Ashtabuyakaram,Tiruvelukkai, Tiruppaadakam, Tiruvekka, Tiruvallikkeni, Tirukkadikai, Tiruvenkadam, Tiruppaarkadal and Paramapadam

Mudhal AzhwArs: [first three among the 12 AzhwArs]

These three AzhwArs namely Poigai AzhwAr, bhoothatthAzhwAr and
PaeyAzhwAr are the earliest among the 12 AzhwArs and are called
mudhal AzhwAr. According to the traditions, they were born in the
same year of SiddArti, same month of Aippasi and on three
consecutive days respectively. The stars were: ThiruvONam, avittam
and Sadhaym. They were not born like us; they appeared and hence
they were ayOnijas. Their period was estimated as 7th century A.D.
(Though we are not attaching any significant importance to it, it is
better to have a datum)

Poigai AzhwAr, an incarnation of MahAvishNu's paanchjanyam (Divine
conch, sanghu in Tamil) is also called Adhi kavi. poigaiAr appeared
on the ThAmarai mottu (lotus bud) in a pond in tiruve:ka near
kancheepuram in the proximity of Yathothkaari temple. He is so named
because of his birth in Poigai [tank]. He is also knows as Saroyogi,
indicating his birth in a saras. [Remember bhootham saras cha
mahadhaahvya bhatta nAtha? sloka].

BhoothatthAzhwAr the second AzhwAr was born at Kadanmallai
[Mahabhalipuram] near Chennai. He was found near the Kurukkatthi
flower and hence also called as poo thatthAzhwAr. Another view is:
He is named so because of the possession of divine jnAnam out of
God's grace [Sri SMS Chari writes in his book on AzhwArs: bhootha ?
Sanskrit equivalent of Pootha means- etymologically one who has
gained sattaa or sustenance by spiritual knowledge [bhoo sattaayaam
vaachi]. He is also known as bhootha muni, hence. He is an
incarnation of Divine mace (called kaumOdaki) of our Lord
mahAvishNu.

The Third AzhwAr- paey AzhwAr was born at Mylapore in Chennai. The
term paey means one who is possessed. And this AzhwAr was possessed
and intoxicated with the intense love and bhakti for the Lord Sriman
Narayanan and hence he was called paey AzhwAr. He is also called
Mahadhaahyvar, signifying his greatness as one who had experienced
God. He is an incarnation of the sword of mahAvishNu (called
nandaki), appeared in sevvalli (Red alli-lily) flower in a well of
AdhikEsava perumAL koil at mylapore (in madras).

NammazhwAr, (our azhwAr), the greatest azwAr about whom we will see
later, has addressed these three azhwArs as "innkavi pAdum parama
kavigaL" meaning the greatest poets who sang the loveliest songs or
the sweetest songs; All three azhwArs were blessed with tamizh jnAnam
(knowledge) and bhakti uLLam; All of them, though were not known to
each other, were singing the glories of sriman nArAyaNan, and were
going from place to place visiting the PerumAL temples to get
blessed with Lord's Darshan. They had no other thoughts but for
nArAyanan and lived like sanyAsis (recluses); The Lord perhaps
wanted them to get together and liked to listen to their discussion
about Him and His kalyANa guNAs.
So, they had come to Thirukkovilur and each of them had a separate
Darshan of Trivikraman (the Lord who appeared as vAmanan, a small
brahmachari boy, took the huge tall form as Trivikraman and measured
the entire universe in one step in vAmanAvatAram)
called "UlagaLandha perumAL.

Let us enjoy this wonderful scene from sri Sdagopan Iyengar Swami's
article]It was a dark and stormy night at Tirukkovalur, with
rain coming down in torrents, the threatening roar of thunder
shaking all souls and with flashes of lightning serving as the only
illumination. It was a night when none would venture out and
everyone had shut himself up tight in his home. Yet, it was a night
on which three Yogis, who had the Lord entrenched in their hearts,
chose to be out and about. When they reached Tirukkovalur separately
by different routes, they found all houses shut, all choultries
locked up, with the inmates unlikely to open up. The first to reach
was Poigayazhwar, who found a narrow passage in the front portion of
an ashramam belonging to Mrigandu Maharshi and lay down, prepared to
spend the night among the inhospitable and confined environs.
Sometime later, Bhootattaazhwar too discovered the same place and
finding someone already occupying the space, enquired whether there
would be room for one more person. The first occupant welcomed the
stranger, saying that if there was space enough for one person to
lie down, two could sit there. An hour or so passed and there came
knocking another worthy, wet and drenched to the skin and seeking
shelter in the passage. He too was welcomed by the other two, who
thought that three could at least stand comfortably in the small
space, which could seat two and provide a bed for one. The three
Azhwars were thus standing in the pitch dark, sharing with one
another their experiences of the Lord and His auspicious attributes.

All of a sudden, they felt rather tight pressed. Where they were
standing comfortably earlier, they now felt that the available space
had diminished, as if a fourth person, unknown to the other three,
had entered the narrow passage and was crowding them. Apparently,
someone had sneaked into the already constricted space without
announcement and was standing as one with them.

As it was pitch dark and they had no way of producing light,
Poygaiazhwar hit upon the idea of lighting a novel lamp. Using the
elements of nature as ingredients, considering the whole earth as a
lamp, the waters of the salty seas as oil and with the shining Sun
as the wick, he lit a glorious lamp that would shine forever and
show up with clarity even the tiniest speck of dust. For his part,
Bhootattaazhwar lit another lamp, using entirely home-made
ingredients, all available within oneself and yet the hardest to
find in any human being: he fashioned a lamp out of his unfathomable
love for Emperuman. Oil for the lamp was his uncontrollable urge to
see the Lord and the wick was his intellect, made sweet and melting
by constant contemplation of the Lord's auspicious attributes.

Such was the extraordinary illumination provided by the two lamps
lit by these two Yogis, that the third, Sri Peyazhwar, was able to
see clearly the fourth person who had been squeezing them tight.
First and foremost, Azhwar's eyes alighted on the glorious form of
Sri Mahalakshmi adorning the broad chest of the intruder-"Thiru
kanden" sang out Sri Peyazhwar, exulting in the wonderful spectacle
that greeted his eye. Having realized, from the presence of the
Divine Consort, that it was none other than the Paramatma Sriman
Narayana who had entered the passage and was squeezing the trio,
Azhwar's sight fell next on the glorious golden tirumeni of the
Paramapurusha-"Ponmeni kanden". The brilliant and blazing complexion
of the stranger imprinted itself upon Azhwar's eyes, prompting him
to comment ecstatically on the same-"Tigazhum arukkan ani niramum
kanden". The Lord's Divine Discus and the Cosmic Conch adorning His
upper hands presented a spectacular sight to the thirsty eyes of
Azhwar-"Serukkilarum Ponnaazhi kanden, puri Shankham kai kanden".

The three Azhwars, inspired by the grand spectacle of Emperuman's
glorious form in their midst, poured out their devotion in a hundred
beautiful verses each, brimming over with Bhakti.

These are the paasurams which served as forerunners of the four
thousand nectarine verses that were to be composed by the other
Azhwars. Though there is no direct internal evidence in the Divya
Prabandas of one Azhwar eulogizing another (except in the case of
Sri Madhurakavi and Sri Andal), Sri Nammazhwar refers to these
three "pioneer" Azhwars as "Paaley Tamizhar, Isaikaarar, patthar",
paying generous tribute to their devotion and the beauty of their
compositions.

Each of these 100 verses (pasurams) flowing from their mouths as if
they are clear stream of water; in andhadhi style. These three works
which constitute the earliest poetical compositions contributed by
the Vaishnava saints of South India contain philosophical and
theological ideas of Srivaishnavam. Sriya: Pathi listened to them
to the utmost pleasure and satisfaction all their pasurams and after
blessing them, disappeared.

From then on, they always went together to other temples, and On
their way, the three azhwArs also were blessed with

1. a darshan of sitapiratti, lakshmana, bharatha, sathrukna,
hanumathsametha Sri Ramachandra at Ayodhdhi,

2. a darshan of Lord ThiruvEnkadamudaiyAn down the hill (not at
tirumala, but at tirupathi), when they hesitated to step on the Hill
and turned back; such a place is called "AzhwAr theertham" even
today.

3. Offering a charkAyudhA to Vishnuvarthanan, a king at kanchipuram
for winning a battle. and

4. later, joining with another azhwAr, by name Thirumazhisai azhwAr
(on their way)

A Glance at their marvelous compositions:

1. poigaiAzhwAr composed the first 100 pAsurams "mudhal
thiruvandhAdhi" (andhAdhi means the first word of one verse will be
last word of the previous verse )starting with the first one: vaiyam
thagaliyA, vArkadlE neyyAga/ veyyakkadirOn viLakkAga/ sudarAzhiyAn
adikkE soottinEn son mAlai/ Idar neenghugavE enRu/
Meaning:Lord nArAyaNa, who holds the Divine chakrAyudha, is the
cause of this wonderful universe and the seas. I am singing these
mAlai(Garland) of verses(pAsurams) and dedicating to Him, whose
vision I had is the light of the lamp of the earth, and oil being
the seas, the sun being the source of the light;

2. BhoodaththAzhwAr composed the second 100 pAsurams "irandAm
thiruvandhAdhi" starting with the first one: anbE thagaliyA, ArvamE
neyyAga/ inburugu sindhai idu thiriyA/ naNpurugi GnAna chudar
viLakku EtrinEn/Gnana thamizh purindha nAn/
meaning: Here, it is the love as the lamp and involvement as the oil
and azhwAr says" I dedicate myself to the service of the lord, by
singing this song that blesses wisdom(GnAna), with love as the lamp,
endearing involvement as the oil(Ghee), and knowledge as the wick of
the torch".

3. PEyAzhwAr composed the third 100s called "moonRAm
thiruvandhAdhi", with the first one as follows: thirukkaNdEn,
ponmEni kaNdEn- thigazhum/arukkan Ani niRamum kaNdEn-seruk kiLaRum/
ponAzhi kaNdEn puri sangham kai kaNdEn/ en Azhi vaNNan pAl inRu/
What a song! AzhwAr just says:" I now beheld the Goddess by the side
of my Lord who has the luster of blue ocean; I saw the lustrous
divine body of golden colour [of Mahalakshmi]; I perceived the
radiant sun-like form; I saw the most beautiful chakra that glows
fiery in the battle field and the lovely conch shell [sankhu] in the
most beautiful hands of the Lord.

Article by Sri U.Ve. Madhavakannan Swamy - Post 8030 Srirangasri

Thirumazhisai Alwar

2007-02-02T17:18:00.000-08:00

Period 7th C. AD
Place Thirumazhisai
Other Names Bhakthi-saarar, Bhaargavar, Magisaaraapuriswarar, Mazhisai-piraan
Month Thai
Star (Natshatram) Magam (Magha)
Hamsam Sudarshanam (Discus)

This Alwar was an incarnation of Sudarsana Chakra ( the divine discus of Lord Vishnu). He was born to Bargava Muni and Kanakangi at Tirumazhisai near Kanchipuram. Even though the foetus was in the mother's womb for an unusual 12 months, when delivered was without arms, legs etc. The parents left it at the foot of a bush of cane shrubs in the forest. Lord Vishnu and Lakshmi appeared and blessed the child which then became fully developed into a lovely baby.

A childless tribal couple called Tiruvaalan and Pankaya Chelvi engaged in cutting canes found the child and took it home. The child would not eat or drink anything nor did it show any signs of expelling waste material from its body. When an old agriculturist couple offered milk in a bowl, the child drank it with relish. One day, the couple drank of the milk left over by the child. They regained youth and in due course had a son born to them whom they named as 'Kanikannan'.

Thirumazhisai decided to learn about all other religions. So, he studied Buddhist, Jain and other literature. He became a staunch devotee of Siva assuming the name of Siva Vakya. One day, he saw an old man planting a plant upside down and then trying to water it with a broken pot using a tattered rope to lift water from a waterless well. Sivavakyar asked him why he was attempting such a foolish act. The old man was none other than Pey Alwar who replied that what he was doing was only less foolish than Sivavakya's allegiance to Saivism , knowing full well that the Vedas and Smritis proclaim Sri Narayana as the Supreme deity.

As a result of an argument with Pey Alwar, finally he got initiated into Vaishnavism by Pey Alwar assuming the name of Bhaktisarar. After visiting several temples, he reached Tiruvekka, the birthplace of Budat Alwar.

Impressed by the service rendered by an old spinster, he restored her youth with unsurpassed beauty as desired by her. She married the Pallava king who learned of the secret of her youth. He wanted to regain youth himself. She told him that he approach Kanikannan for the purpose. When Kanikannan was summoned to court, he refused to come; when asked to compose a verse on the king, he refused to compose one on a mere mortal; when told that the king was an aspect of the Lord, he composed a verse on the Lord and not on the king.

This enraged the king who banished him from his kingdom.

On hearing this, Bhaktisarar requested the Lord in his puja to leave the place. He sang:

Kanikannan Poginraan Kaamaru poong Kachi /

Manivannaa! Nee Kidakka Vendaaa/

Sennaap Pulavanum Poginren Neeyum Unran /

Pai Naagappaai Suruttik Koll /

" Kanikannan is going out of Kanchi O! Manivanna, You don't have to lie here

anymore. Since, as the fluent poet that I am also leaving with him, you also roll your serpent bed and follow me"

And, accordingly all of them left Kanchipuram.

When they left, Kanchi became desolate. The king realized his folly and requested Bhaktisarar and Kanikannan to forgive and return. Bhaktisarar prayed to the Lord that in view of the King's repentence, they might return. He sang again :

Kanikannan Pokkozhindaan Kamarupoong Kachi /

Manivanna ! Nee Kidakka Vendum - Thunivudaiya /

Sennap Pulavanum Pokkozhinden- Neeyum Unran / Kanchi regained Pain Nagap Paai

Paduthuk Koll /

" Kanikannan has changed his mind and rescinde his decision to leave Kanchi. Since, as the fluent poet that I am also returning with him, You may also return and lie down on your serpent bed as before"

All of them returned accordingly and Kanchipuram regained its lost glory.

Since the Lord did as he was told by the Alwar, he came to be called

'Yatotkari' and 'Sonna vannam Seitha Perumal'-meaning 'the Lord who acted as told'

One day, when on his way to Tirukkudantai, he stopped for a while for rest and he sat on a pial of a house in Perumpuliyur. A few brahmins were reciting Vedas. On seeing him, they stopped their recitation since Veda was not to be recited in the presence of a person belonging to the fourth caste. The Alwar understood and was about to leave when the Brahmins started their recitation. They did not remember at what point they had left the recitation. The Alwar broke open a paddy seed with his fingernail to indicate the exact context which had a reference to the paddy seed. The brahmins realized the greatness of the Alwar and begged to be excused.

When the Archaka ( priest) of the local temple wanted to honour him, some objected and spoke ill of the Alwar. Tha Alwar prayed to the Lord to show himself to these people. He sang :

Akkarangal Akkarangal Enrum Aavadhu En Kolo /

Ik Kurumbai Neekki Ennai Eesanaakkka Vallaiyel /

Sakkaram Koll Kaiyane Sadankar Vai Adangida /

Ut Kidantha Vanname Puram Posindhu Kaattide /

" What is the use of your having those resplendent hands if you cannot remove the idiosynchrosy of these ignorant folk and make me powerful

in their midst? O1 Lord with the divine discus in your hand ! Teach these fools a lesson by showing yourself appearing in my very body"

The Lord showed himself off in the body of Alwar and the onlookers were

astonished and begged forgiveness .

On reaching Tirukkudantai ( Kumbakonam), he let the birchbark leaf containing his writings in the waters of river Kaveri. The leaf floated back to him holding his works viz.,'Tiruchanda Viruttam' ( a poem of beautiful verses)in which he sang the following beautiful verse:

Ninrathu Enthai Ooragathu Irundathu Enthai Paadagathu /

Anru Vekkanaik Kidandhathu Ennilaatha Munnelaam /

Anru Naan Pirandilen Pirandapin Marandilen /

Ninrathum Irundhathum Kidandhathum En Nenjule /

" Before I was born, He wasstanding in Ooragam, was sitting in Paadagam and was lying down in Tiruvekka.At that time I was not born with wisdom; When once I was born with this wisdom, I never forgot. Therefore, the Lord left all those places and has taken permanent abode in my heart". The idea is that the great Gnanis never considered themselves as born at all until they realized this ' Artha gnaanam'. And, once they realized this, they had no other avocation than being immersed in the thought of the Lord.This is how Mumukshup padi explains this sentiment.

The other work of the Alwar is ' Naanmugan Tiruvantadhi'- an Antadhi

commencing with the words 'Naanmugan' - a reference to the four faced Brahma.

He published them for the benefit of posterity.

The first stanza of the Antadhi categorically states

Naan Mugani Naraayanan Padaithaan- Naan Muganum /

Thaan Mugamaaai Sankaranaithaan Padaithaan /

Yaan Mugamaai Anthaadhi Melittu Arivithen - Aazh Porulai

Sinthaamal Konmin Neer Therndhu

"The four faced Brahma was born to Narayana and to this Brahma was born

Sankara. I am declaring this truth in this Antadhi. Resort to this without any doubt, if you desire to wipe out the pangs of birth" 1

He was so fearless , outspoken and frank to a fault in establishing his

staunch devotion to Narayana that he was known as ' the sword that was never sheathed in the cause of Vaishnavism'.

Thanian on Tirumazhisai Alwar

On Tiruchhanda Viruttam by Tiruk Kachi Nambigal

Taruchhandap Pozhil Thazhuvu Dhaaraniyin Thuyar Theera/

Tiruchhanda Viruttam Sei Tirumazhisai Paran Varum Oor /

Karuchhandung Kaar Akhilum Kamazh Kongu Mana Naarum /

Tiruchhandathudan Maruvu Tirumazhisai Valam Pathiye

The places of birth of Alwars are considered to be as sacred as the Alwars themselves. Hence, the Thanians praise the their birthplaces.

" This place is filled with the divine Kalpa tree, Sandalwood tree and other groves of fragrant flowers. Tirumazhisai is the holy place where was born the great Tirumazhisai Alwar who came to this world to relieve the populace of their misery. Mahalakshmi resides happily in this beautiful place."

Thanian on Naanmukhan Tiruvantaadhi

Naaraayanan Padaithaan Naanmuganai- Naan muganukku /

Eraar Sivan Pirandhaan Ennum Sol - /

Seeraar Seppi Vaazhalaam Nenjame ! Moi Poo /

Mazhisai Piraan Adiye Vaazhthu ?

" Naaraayana created Brahma and to this Brahma was born Siva who is known as the ' Mei Tavathone'- real penitant. If we read and understand this great psalm, we can redeem ourselves. The one who gave us this rare psalm is the great Tirumazhisai Alwar who was born in the flower - garden city of Mazhisai"

TIRUNAKSHATRAM OF TIRUMAZHISAI AZHWAR
This Azhwar was an incarnation of Sudarsana Chakra (the divine discus of
Lord Vishnu). He was born to Baargava Muni and Kanakaangi at Tirumazhisai near Kanchipuram. Even though the fetus was in the mother's womb for an unusual 12 months, when delivered was without arms, legs etc. The parents left it at the foot of a bush of cane shrubs in the forest. Lord Vishnu and Lakshmi appeared and blessed the child, which then became fully developed into a lovely baby.

A childless tribal couple called Tiruvaalan and Pankaya Chelvi engaged in cutting canes found the child and took it home. The child would not eat or drink anything nor did it show any signs of expelling waste material from its body. When an old agriculturist couple offered milk in a bowl, the child drank it with relish. One day, the couple drank of the milk left over by the child. They regained youth and in due course had a son born to them whom they named as 'Kanikannan'.

Tirumazhisai decided to learn about all other religions. So, he studied
Buddhist, Jain and other literature. He became a staunch devotee of Siva
assuming the name of Siva Vakya. One day, he saw an old man planting a
plant upside down and then trying to water it with a broken pot using a
tattered rope to lift water from a waterless well. Sivavakyar asked him why he was attempting such a foolish act. The old man was none other than Pey Azhwar who replied that what he was doing was only less foolish than Sivavakya's allegiance to Saivam, knowing full well that the Vedas and Smritis proclaim Sri Narayana as the Supreme deity.

As a result of an argument with Pey Azhwar, finally he got initiated into Vaishnavam by Pey Azhwar assuming the name of Bhaktisaarar. After visiting several temples, he reached Tiruvekka, the birthplace of Budat Azhwar.

Impressed by the service rendered by an old spinster, he restored her youth with unsurpassed beauty as desired by her. She married the Pallava king who learned of the secret of her youth. He wanted to regain youth himself. She told him that he approach Kanikannan for the purpose.

- When Kanikannan was summoned to court, he refused to come
- When asked to compose a verse on the king, he refused to compose one on a mere mortal
- When told that the king was an aspect of the Lord, he composed a verse on the Lord and not on the king.
This enraged the king who banished him from his kingdom.

On hearing this, Bhaktisaarar requested the Lord in his puja to leave the place. He sang:
Kanikannan Poginraan Kaamaru poong Kachi /
Manivannaa! Nee Kidakka Vendaaa/
Sennaap Pulavanum Poginren Neeyum Unran /
Pai Naagappaai Suruttik KoLL /
" Kanikannan is going out of Kanchi O! Manivanna, You don't have to lie here anymore. Since, as the fluent poet that I am also leaving with him, you also roll your serpent bed and follow me"
And, accordingly all of them left Kanchipuram.

When they left, Kanchi became desolate. The king realized his folly and
requested Bhaktisarar and Kanikannan to forgive and return. Bhaktisarar
prayed to the Lord that in view of the King's repentance, they might return.
He sang again:
Kanikannan Pokku ozhindaan Kamarupoong Kachi /
Manivanna! Nee Kidakka VEndum - Thunivudaiya /
Sennaap Pulavanum Pokku ozhindEn- Neeyum Unran /
Pain Nagap Paai Paduthuk KoLL /
" Kanikannan has changed his mind and rescind his decision to leave Kanchi. Since, as the fluent poet that I am also returning with him, You may also return and lie down on your serpent bed as before"
All of them returned accordingly and Kanchipuram regained its lost glory.

Since the Lord did as he was told by the Azhwar, he came to be called
'Yathokta kaari' and 'Sonna vannam Seitha Perumal'-meaning 'the Lord who acted as told'

One day, when on his way to Tirukkudantai, he stopped for a while for rest and he sat on a pial of a house in Perumpuliyur. A few Brahmins were reciting Vedas. On seeing him, they stopped their recitation since Veda was not to be recited in the presence of a person belonging to the fourth caste. The Azhwar understood and was about to leave when the Brahmins started their recitation.

They did not remember at what point they had left the recitation. The Azhwar broke open a paddy seed with his fingernail to indicate the exact context, which had a reference to the paddy seed. The Brahmins realized the greatness of the Azhwar and begged to be excused.

When the Archaka (priest) of the local temple wanted to honor him, some objected and spoke ill of the Azhwar. The Azhwar prayed to the Lord to show himself to these people. He sang:
Akkarangal Akkarangal Enrum Aavadhu En Kolo /
Ik Kurumbai Neekki Ennai Eesanaakkka Vallaiyel /
Sakkaram Koll Kaiyane Sadankar Vai Adangida /
Ut Kidantha Vanname Puram Posindhu Kaattide /
" What is the use of your having those resplendent hands if you cannot remove the idiosyncrasy of these ignorant folk and make me powerful
in their midst? O1 Lord with the divine discus in your hand! Teach these
fools a lesson by showing yourself appearing in my very body"

The Lord showed himself off in the body of Azhwar and the onlookers were astonished and begged forgiveness.

On reaching Tirukkudantai (Kumbakonam), he let the birchbark leaf containing his writings in the waters of river Kaveri. The leaf floated back to him holding his works viz.,'Tiruchanda Viruttam' (a poem of beautiful verses) in which he sang the following beautiful verse:
Ninrathu Enthai Ooragathu Irundathu Enthai Paadagathu /
Anru Vekkanaik Kidandhathu Ennilaatha Munnelaam /
Anru Naan Pirandilen Pirandapin Marandilen /
Ninrathum Irundhathum Kidandhathum En Nenjule /
" Before I was born, He was standing in Ooragam, was sitting in Paadagam and was lying down in Tiruvekka. At that time I was not born with wisdom; when once I was born with this wisdom, I never forgot. Therefore, the Lord left all those places and has taken permanent abode in my heart".

The idea is that the great Gnanis never considered themselves as born at all until they realized this ' Artha gnaanam'. And, once they realized this, they had no other avocation than being immersed in the thought of the Lord. This is how Mumukshup padi explains this sentiment.

The other work of the Azhwar is ' Naanmugan Tiruvantadhi'- an Antadhi
commencing with the words 'Naanmugan' - a reference to the four faced Brahma. He published them for the benefit of posterity.

The first stanza of the Antadhi categorically states
Naan Mugani Naraayanan Padaithaan- Naan Muganum /
Thaan Mugamaaai Sankaranaithaan Padaithaan /
Yaan Mugamaai Anthaadhi Melittu Arivithen - Aazh Porulai
Sinthaamal Konmin Neer Therndhu
"The four faced Brahma was born to Narayana and to this Brahma was born Sankara. I am declaring this truth in this Antadhi. Resort to this without any doubt, if you desire to wipe out the pangs of birth"

He was so fearless, outspoken and frank to a fault in establishing his
staunch devotion to Narayana that he was known as ' the sword that was never sheathed in the cause of Vaishnavam'.

Thanian on Tirumazhisai Azhwar
On Tiruchhanda Viruttam by Tiruk Kachi Nambigal
Taruchhandap Pozhil Thazhuvu Dhaaraniyin Thuyar Theera/
Tiruchhanda Viruttam Sei Tirumazhisai Paran Varum Oor /
Karuchhandung Kaar Akhilum Kamazh Kongu Mana Naarum /
Tiruchhandathudan Maruvu Tirumazhisai Valam Pathiye

The places of birth of Azhwars are considered to be as sacred as the Azhwars themselves. Hence, the Thanians praise the their birthplaces.
" This place is filled with the divine Kalpa tree, Sandalwood tree and other groves of fragrant flowers. Tirumazhisai is the holy place where was born the great Tirumazhisai Azhwar who came to this world to relieve the populace of their misery. Mahalakshmi resides happily in this beautiful place."

Thanian on Naanmukhan Tiruvantaadhi
Naaraayanan Padaithaan Naanmuganai- Naan muganukku /
Eraar Sivan Pirandhaan Ennum Sol - /
Seeraar Seppi Vaazhalaam Nenjame! Moi Poo /
Mazhisai Piraan Adiye Vaazhthu?
" Naaraayana created Brahma and to this Brahma was born Siva who is known as the ' Mei Tavathone'- real penitent. If we read and understand this great psalm, we can redeem ourselves. The one who gave us this rare psalm is the great Tirumazhisai Azhwar who was born in the flower - garden city of Mazhisai"
(This was featured in the Bhakti list on 23rd April 1996.)

TIRUMAZHISAI AZHWAR AND SWAMI DESIKA
Anbil Ramaswamy
===================================================================================================================================
The month of "Thai" is specially sacred because with it dawns what=
is known as the UttarAyaNa punyakAlam- the northward movement of the
Sun.
 This time is considered so auspicious that the great PitAmaha
BhishmAchAriar waited on his bed of arrows for the arrival of this
season to shed his mortal coils.
 This is also the period of rejoicing like the Makara SankrAnthi
festival (Pongal). As the saying goes "Thai pirandhAl vazhi pirakkum"
meaning that when Thai arrives, problems automatically get resolved
(and marriages are celebrated)
 ANDAL who started to sing Margazhi was looking forward to the birth of
Thai month - saying-
"thai oru thingaL tharai maNDalamiTTU".
 It is in this month that the great Sishya of Bhagavad
RamAnuja, "Srivatsa Chinha Misrar" popularly known as KoorathAzhwAn
was born in the asterism of Hastham.
 It is in this month that the mahAn of our own very times who became a
legend in his lifetime viz. "Abhinava Desikar", Uttamur SwAmi was born in the
asterism of SwAthi.

It is also the month in which Bhagavad RAmAnuja's cousin "GOvindan" who
became "EmbAr" later, was born in the asterism of Punarvasu occuring on
6th February 2001.

 It is in this glorious month that our "Mazhisai vandha Sothi" viz
=Thirumazhisai AzhwAr was born in the asterism of Magham occuring on
9th February 2001.

Personally, I have great pride in celebrating this AzhwAr because, he
is the one who had sung about my native place in his
PAsuram "NagathaNaimel" where he combined the twin?cities of "Tiruppernagar"
(KOvilaDi) and "Tiruvanbil" in one breath, as "pEranbil".

Though NammAzhwAr did his Prapatti at the feet of "Tiru venga Dam
uDaiyAn" saying "Un aDikkeezh amarndhu pugunthEnE",the last DivyadEsam sungby
him in his Tiruvoimozhi is only on this "pERanbil" and therefore, he issaid to
have attained "Moksham" here.

Now, let us enjoy celebrating Tirumazhisai AzhwAr's Tirunakshatram
which falls on 9th February 2001 by recalling his life story and how
Swami Desikan celebrated this in his "PrabandhasAram".

LIFE STORY OF THE AZHWAR

This AzhwAr was an incarnation of Sudarsana Chakra (the divine
discus of Lord Vishnu). He was born to BArghava Muni and KanakAngi
at Tirumazhisai near KAnchipuram. Even though the fetus was in the
mother's womb for an unusual 12 months, when delivered it was without
arms, legs etc. The parents left it at the foot of a bush of cane
shrubs in the forest. Lord Vishnu and Lakshmi appeared and blessed
the child which then became fully developed into a lovely baby.

A childless tribal couple called Tiruvaalan and Pankaya Chelvi
engaged in cutting canes found the child and took it home. The child
would not eat or drink anything nor did it show any signs of
expelling waste material from its body. When an old agriculturist
couple offered milk in a bowl, the child drank it with relish. One
day, the couple drank of the milk left over by the child. They
regained youth and in due course had a son born to them whom they
named as 'KanikaNNan'.

Thirumazhisai decided to learn about all other religions. So, he
studied Buddhist, Jain and other literature. He became a staunch
devotee of Siva assuming the name of Siva VAkya. One day, he saw an
old man planting a plant upside down and then trying to water it with
a broken pot using a tattered rope to lift water from a waterless
well. SivavAkyar asked him why he was attempting such a foolish act.
The old man was none other than Pey AzhwAr who replied that what he
was doing was only less foolish than Sivavakya's allegiance to
Saivam, knowing full well that the Vedas and Smritis proclaim Sri
NArAyaNa as the Supreme deity.

As a result of an argument with Pey AzhwAr, he finally got initiated
into Srivaishnavam by Pey AzhwAr. After visiting several temples, he
reached Tiruvekka, the birthplace of Budat AzhwAr.
Tirumazhisai AzhwAr himself says-
"sAkkiyam katrOm, SamaNam katrOm, SankaranAr aakkiya Aagamanool
aarAindhOM; BhaggiyathAl venkaTkariyAnai SerndOm"
meaning
" We learned SAkkiyam (jainism) SamaNam (Buddhism) and did deep
research into the doctrine of Saivam; which were all totally
misleading. Luckily, we landed at the feet of TiruvengadathAN as a
SrIvaishNavan"

Impressed by the service rendered by an old spinster, he restored her
youth with unsurpassed beauty as desired by her. She married the
Pallava king who learned of the secret of her youth. He wanted to
regain youth himself. She told him to approach KanikaNNan for the
purpose.

- When KanikaNNan was summoned to court, he refused to come;
- When asked to compose a verse on the king, he refused to compose
one on a mere mortal;
- When told that the king was an aspect of the Lord, he composed a
verse on the Lord and not on the king. This enraged the king who
banished him from his kingdom.

On hearing this, Thirumazhisai requested the Lord in his puja to
leave the place. He sang:

KanikaNNan Poginraan Kaamaru poong Kachi /
ManivaNNaa! Nee Kidakka Vendaa/
Sennaap Pulavanum Poginren Neeyum Unran /
Pai Naagappaayai Suruttik KoLL /

" KanikaNNan is going out of kAnchi Oh! Manivanna!, You don't have to
lie here anymore. Since, as the fluent poet that I am also leaving
with him, you also roll your serpent bed and follow me"
And, accordingly all of them left KAnchipuram.

When they left, KAnchi became desolate. The king realized his folly
and requested Thirumazhisai and KanikaNNan to forgive and return.
Thirumazhisai prayed to the Lord that in view of the King's
repentance, they might return. He sang again-

KanikaNNan Pokkozhindaan Kamarupoong Kachi /
ManivaNNa ! Nee Kidakka Vendum - Thunivudaiya /
Sennap Pulavanum Pokkozhinden- Neeyum Unran /
Pain NAgap Paayil Paduthuk KoLL /

" KanikaNNan has changed his mind and rescinded his decision to leave
Since, as I, the fluent poet am also returning with him, You may also
return and lie down on your serpent bed as before"
All of them returned accordingly and KAnchipuram regained its lost
glory.

Since the Lord did as He was told by the AzhwAr, he came to be
called 'YatOtkAri' and 'Sonna vaNNam Seitha PerumAL'- meaning 'the
Lord who acted as told'

How Thirumazhisai got the name of BhaktisArar?
There is an interesting story about this:

Once, when Thirumazhisai was steeped in BhaktiyOga,Lord Paramasivan
and his consort PArvati Devi wanted to grant him some boon. But, the
AzhwAr being a ParamaikAntin would have none from them. When they
insisted on his requesting some boon, he asked whether they could
grant him `MOKsham". Lord Siva replied that he was incapable of
granting this, as it was in the sole domain of Lord NarAyaNa only and
conferred on the AzhwAr the honorific of "BhatisArar". AzhwAr refers
to this incident saying "pENilum varam thara miDukillAtha dEvar"-
Deities who are incompetent to grant the boon he desired.

One day, when on his way to TirukkuDanthai, he stopped for a while
for rest and he sat on a pial of a house in Perumpuliyur. A few
Brahmins were reciting Vedas. On seeing him, they stopped their
recitation since Veda was not to be recited in the presence of a
stranger. The AzhwAr understood and was about to leave when the
Brahmins started their recitation. They did not remember at what
point they had left the recitation. The Alwar broke open a paddy seed
with his fingernail to indicate the exact context, which had a
reference to the paddy seed. The Brahmins realized the greatness of
the Alwar and begged to be excused.

An important point to be borne in mind in this connection is that as
the AzhwAr was the incarnation of "Sudarsana Chakram", his
brilliance was so powerful that it literally blinded the Brahmins who
became stupefied, nonplused and speechless. That is the reason why
they stopped the recitation, not exactly because the AzhwAr was a Non-
Brahmin.

This can be gleaned from Swami Desika calling him "Mazhisai Vandha
SOthi" meaning "the brilliant luster from Mazhisai".

Also, TiruppAvai PAsuram of ANDAL "ThoomaNi mAdathu Sutrum
ViLakkeriya" is said to refer to Thirumazhisai AzhwAr (who could have
spoken out the context but chose to indicate by sign language) when
she exclaimed - "OomaiyO anri SeviDO ananthalO" ?
"Is it that s(he) is mute, deaf etc"

When the Archaka (priest) of the local temple wanted to honor him,
some objected and spoke ill of the AzhwAr. The AzhwAr prayed to the
Lord to show himself to these people. He sang :

Akkarangal Akkarangal Enrum Aavadhu En Kolo /
Ik Kurumbai Neekki Ennai Eesanaakkka Vallaiyel /
Sakkaram Koll Kaiyane Sadankar Vai Adangida /
Ut Kidantha VaNName Puram Posindhu KaaTTidE /

" What is the use of your having those resplendent hands if you
cannot remove the idiosyncrasy of these ignorant folk and make me
powerful in their midst? O1 Lord with the divine discus in your
hand ! Teach these fools a lesson by showing yourself appearing in my
very body" The Lord showed himself off in the body of AzhwAr and the
onlookers were astonished and begged forgiveness.

On reaching TirukkuDanthai (Kumbakonam), he let the birchbark leaf
containing his writings in the waters of river Kaveri. The leaf
floated back to him holding his works viz.,'Tiruchanda Viruttam'
(a poem of beautiful verses) in which he sang the following
beautiful verse:

814:
nanRirundhu yOkan^eedhi
naNNuvaar_kaL sindhaiyuL,
senRirunthu theeviNnaikaL
theerththathEva thEvanE,
kunRiruntha maadan^eedu
paadakaththu moorakaththum,
ninRirunthu veqkaNaikki
danthathenna neermaiyE? (63)

" Before I was born, He was standing in Ooragam, was sitting in
Paadagam and was lying down in Tiruvekka. .At that time I was not
born with wisdom; When once I was born with this wisdom, I never
forgot. Therefore, the Lord left all those places and has taken
permanent abode in my heart".

The idea is that the great JnAnis never considered themselves as born
at all until they realized this 'Artha JnAnam'. And, once they
realized this, they had no other avocation than being immersed in the
thought of the Lord. This is how MumukshuppaDi explains this
sentiment.

He refers to the inseparable-ness of ParamAtma and JeevAtama when he
makes the powerful statement- " I cannot exist without you nor can
you exist without me"
"Naan unnaiyanri ilEn kaNDAi nAraNanE
nee ennaiyanri illai"

SwAmi Desikan echoes these sentiments thus-"yAnum neeyE ennuL
urathalin, enadhum neeyE unadanri inmaiyin"

Let us see how SwAmi Desika celebrates the AzhwAr in
his "PrabandhasAram"
"thai magathil varum mazhisai pirAnE matrai
samayangaL pala therindhu mAyOna allAl
deivam matrillai ena uraitha vEda
sezhum poruL nAnmughan thoNNutrAru pATTu
mei miguththa tiruchchandha viruthap pAdal
viLangiya nooterirupadunthap pAmal meyvEvaiyagathu maravAmal uraithu
vAzhum
vagai adiyEnukku aruL sei magizhndu neeyE"
meaning
"The AzhwAr was born in the maheesAra kshEtram called Thirumazhisai
in Magahm star. Having researched thoroughly all the other faiths; he
came to the conclusion that they were all without any substance. He
rediscovered the veracity of the Vedic dictum that ONLY Sriman
NArAyaNa is the Supreme deity and none can equal Him. This, he
declared unambiguously in his "Nanmughan TiruvanthAdi" and the other
work "Tiruchchnda Viruttam" containing the quintessence of Tattvams."

He prays to the AzhwAr to bestow on him the faculty never to forget
but always remember these works as the only means for emancipation

The other work of the AzhwAr is 'Naanmugan Tiruvantadhi'- an
AnthAdhi commencing with the words 'Naanmugan' - a reference to the
four faced Brahma. He published them for the benefit of posterity.
The first stanza of the AnthAdhi categorically states

2382:
nAnmuganai nArA yaNanpadaiththAn, nAnmuganum
thAnmugamAych Sankaranaith thAn padaiththAn, -
yAn mugamAy anthAthi mEliTTU ariviththEn Azh poruLai,
sinthAmal koNminIr thErnthu (2) 1

"The four faced Brahma was born to Narayana and to this Brahma was
born Sankara. I am declaring this truth in this AnthAdhi. Resort to
this without any doubt, if you desire to wipe out the pangs of birth".

He was so fearless, outspoken and frank to a fault in establishing
his staunch devotion to Narayana that he was known as 'the sword that
was never sheathed in the cause of Vaishnavam'.

Thanian on Tirumazhisai Alwar
On Tiruchhanda Viruttam by Tiruk Kachi Nambigal

tharuchchanthap pozhilthazhuvu thaaraNiyin thuyar_theera
thiruchchantha viruththam sey thirumazhisaip paran varum oor,
karuchchanthum kaarakilum kamazhkOnkum maNan^aaRum,
thiruchchanthath thudanmaruvu thirumazhisai vaLampathiyE.

The places of birth of AzhwArs are considered to be as sacred as the
AzhwArs themselves. Hence, the Thanians praise their birthplaces.

" This place is filled with the divine Kalpa tree, Sandalwood tree
and other groves of fragrant flowers. Tirumazhisai is the holy place
where was born the great Thirumazhisai AzhwAr who came to this world
to relieve the populace of their misery. MahAlakshmi resides happily
in this beautiful place."

Thanian on Naanmukhan Tiruvantaadhi

nArAyaNan padaiththAn nAnmuganai, nAnmuganuk
kErAr sivan piRandhAn ennum sol - sIrAr
mozhi seppi vAzhalAm nenjamE, moypU
mazhisaip paran adiyE vAzhththu

" NaarAyaNa created Brahma and to this Brahma was born Siva who is
known as the 'Mei Tavathone'- real penitent. If we read and
understand this great psalm, we can redeem ourselves. The one who
gave us this rare psalm is the great Thirumazhisai AzhwAr who was
born in the flower - garden city of Mazhisai"

Divya Desams consecrated by Thirumazhisai AzhwAr -

1. Tiruvarangam
2. Tiru Anbil
3. Tiruppernagar
4. TirukkuDanthai
5. Kapisthalam
6. Tiruk KOshTiyur
7. Tiruk Koodal
8. Tiruk Kurunkudi
9. Tirup Paadakam
10.Tiru Ooragam
11.Tiru Vekkaa
12.Tiruvevullur
13.Tiru VEnkaDam
14.Tirup Paar KaDal
15.DwAraka and
16.Paramapadam

MAAL UGANDHA AASIRIYAR ? LIFE AND WORKS OF AZHWARS
Part ? 4- THIRUMAZHISAI AZHWAAR
BY SRI MADHAVA KANNAN - CO-MODERATOR OF "SRI RANGA SRI"
---------------------------------------------------------------------
------------------

SrI:
SrImathE Gopaladesika mahadesikaya nama:
... This is a biography of the GREAT AzhwAr by name "Thirumazhisai
AzhwAr" (born at Thirumazhisai, to Bhargava rishi and his dharma
pathni kanakAngi after an unusual of 12 months stay in the womb). It
is told that the saptha Rishis including BhArgava Rishi asked
BrahmA about the most sacred place on the Earth that was fit for
the permanaent residence to do penance. Brahma told them that
Thirumazhisai KshEthram was the best and named it MahIsAra
KshEthram. The Rishis stayed there.

While being there, the wife of BhArgava Rishi KanakAngi gave birth
to a child on a Thai Makam. It was a lifeless one with no form or
parts. Seeing the foetus that came out as just a lifeless lump of
flesh with no arms, legs, etc., they were terribly depressed and
with hard heart and unwillingness left it at the "moongil" (bamboo)
bush and proceeded with their life.

It is His leelA. He has different mission and purpose on each and
every one of His creation. Our most merciful Lord Sriya: patih
appeared with His consort and blessed the "flesh" with Their
katAksham and it turned into an alive, Divya tEjas, cute little
bundle of joy; a fully developed and lovely baby which was later
picked up affectionately by a tribe(Harijan) named "ThiruvALan". A
really blessed couple ThiruvALan and pankaya chelvi, was very much
overwhelmed by the grace of God for this Gift of swarNa vigraham-
like most charming baby boy. This Boy was Thirumazhisai AzhwAr, who
is the amsam of the Lord's Sudarsana chakram

Again an unusual [very interesting incidents have happened in this
AzhwAr's life) phenomenon of not drinking or eating any thing nor any
expelling of any waste by this baby saddened them. They really
longed to see the baby drink or eat something; It was happening for
quite some time and this unusualness news spread everywhere and
attracted lots of people to see and be blessed with the darshan of
this divine child, who was also growing and developing like any
other normal child in spite of no intake. When a simple, devoted
agriculturist old couple paid their visit, they brought some cow's
milk with them and the old lady lovingly placed the baby on her lap
and offered the milk saying "Oh our beloved boy, the one who came
amidst us by the grace of sriman nArAyaNa, please take this milk and
remove our worries, dear" and IT
STARTED DRINKING..

(one can imagine the tears of joy that must have flowed in the hall
and the excitement!) And they were coming everyday to offer the milk
to the baby since then; one such day the baby AzhwAr showed and
signaled the left over milk to be drunk by the old couple; The
moment they partook the left over milk, they regained their youth;
yet another marvel by the Divine AzhwAr, who was none other than
chakrAyudhA (the Discuss of mahA vishNu).

The "young" old couple, later were blessed with a male child whom
they named "kaNikaNNan" who at a later stage became a close
friend/ardent disciple of ThirumazhisaiAzhwAr.

Meanwhile, The BhArgava Rishi puthran( Thirumazhisai AzhwAr)
controlled his Indhriyams and practised AshtAnga Yogam. He studied
all kinds of religions (Saaktham , Saivam et al) and rejected them
all in favor of VaishNavam and recognized that Sriman NaarAyaNn is
the Aadhara Moorthy and Jagath KaaraNa Vasthu (ParamAthmA). Azhwar
stayed at Thiru AllikkENi worshipping GeethAchAryan and met there
with the Mudhal AzhwArs. Few years later, Thirumazhisai AzhwAr
settled at ThiruvehhA , where Poygai AzhwAr was born. KaNikaNNan
served Thirumazhisai as his disciple The AzhwAr, actually had learnt
tried all other religions/doctrines., namely., Buddhism, jainism,
advaitA and in fact became a staunch devotee of SivA (with a name
siva vAkyA). pEyAzhwAr argued with him, showed him evidences from
vEdAs ans smrithis to claim sriman nArAyaNA as the supreme deity,
and finally initiated him into vaishNavic philosophy and named him
bhaktisArar.

AzhwAr later declares his struggles in his pAsuram:

sAkkiyam kaRROm samaN kaRROm, sankaranAr/
Akkiya Agama nool aRinthOm bhaktiyAl/
senkatkariyaAnai sErnthOm yAm theethilamE/
yenkatkariyathOnRil/

"After my futile efforts to know the supreme principle through
jainism, Buddhism philosophies and saivite religion. I am blessed by
sriman nArAyaNa to take refuge at the Lotus feet of Sriya: Pathi and
have escaped all problems and misfortunes since then."

1) BhaktisArar visited various sthalams (temples) and came to
Thiruve:ka (bhoodhathAzhwAr's birthplace) and was allured by the
beauty of the Lord and the scenic beauties and decided to stay there
for some time. Our Kanikkannan, too joined bhaktisArar and served
him as an ardent disciple (sishyA) to AzhwAr.

2)There was also an old lady (unmarried) who devotedly, whole
heartedly served AzhwAr by cleaning, mopping, drawing "kOlams" etc..
AzwAr was greatly impressed by her indefatigable service and
devotion towards AzhwAr and appreciated her openly; The old lady was
moved and regretted that she joined him at this age only and not
when she was able so that she could have continued to serve for more
years. Hearing that, azhwAr's kind heart melted and showered his
graceful look (katAksham) on the lady, who was immediately
transformed into an extremely beautiful young lady. (This AzhwAr's
miracles are really great, dear vaishNavALs) Later, during
a "nagarvalam", the pallava king saw her in azhwAr's place and
married her.

3) After some years, when the king actually noticed that his queen
is not ageing and has got the same youthful look while he was
getting old, he found out that it was AzhwAr's divine katAksham that
did the magic. He asked Kanikkannan who was summoned to the court to
make a request to AzhwAr on behalf of the king, Kanikkannan refused
saying he and the AzhwAr will not yield and sing for a mortal. That
enraged the king and he ordered to banish Kanikkannan from his
kingdom. Kanikkannan said "this is not the only sthalam for me; The
entire world is His" and walked off.

He went to azhwAr and narrated the incident which forced him to
leave that place and begged for his pardon for leaving him; AzhwAr
felt very sad that his dearest friend/devoted disciple is leaving
him. He did not feel like staying there without kanikannan. Hence,
AzhwAr, too decided to push off from Thiruve:ka. AzhwAr went
straight to the temple and prayed wholeheartedly with tears in his
eyes and requested the Lord also to come along with them, as he can
not think of living without the Lord.

Kanikkannan pOginRAn kAmaru poon kacchi
maNivaNNA1 nee kidakka vEndA
sennAppulavanum pOginrEn neeyum unRan
painnAgappAi suruttikkoL

" Kanikkannan is going out of kanchi Manivanna, I am also leaving
with him. You don't have to lie down here any more; You also roll
your "nAgam" (serpent bed) and follow me" and FRIENDS, OUR LORD
FOLLOWED THE AZHWAR WITH THE SNAKE ROLLED AND TUCKED UNDER HIS ARMS.
The king next day got the news that the temple is desolated and the
entire city looks dark and lifeless, he understood his folly and
rushed immediately to chase the trio. He caught them on the way and
prostrated on the ground, repenting for what he had done; requested
them to forgive him for his mistake and to come back to kanchi.
AzhwAr and Kanikkannan, understanding the sincerity of his regret
and repentance requested the Lord again to return and stay at
kanchi. Needless to say, the Lord obeyed.

Kanikkannan pOkkozhindAn kAmaru poon kacchi
maNivaNNA1 nee kidakka vEndum
sennAppulavanum pOkkozhindEn neeyum unRan
painnAgappAi viritthukkoL

4)Once on his way to Tirukkudantai, he stopped for a while to take
rest and he sat on the "ThiNNai" ( a sort of bench-pial) in front of
a house in Perumpuliyur. A few brahmins were reciting vedas inside
that house. On seeing the "harijan" (our AzhwAr), they stopped their
recitation since, as per tradition and shAstrAs, Veda was not to be
recited in the presence of a person belonging to the fourth caste
and our AzhwAr immediately understood and was about to leave when
the Brahmins started their recitation.

They forgot the next line and at what point they had left the
recitation. The AzhwAr broke open a paddy seed that was lying there
with his fingernail to indicate the exact context which had a
reference to the paddy seed. The brahmins were simply flabbergasted
and astonished and realized the greatness of the AzhwAr and asked
for his pardon.

5)When the Archaka ( priest) of the local temple wanted to honor the
AzhwAr, knowing fully well his bhakti and GnAna, some people
objected and spoke ill of the AzhwAr. Tha AzhwAr felt hurt and
prayed to the Lord to show himself to these people in his physical
body to prove that the antaryAmi is the same Narayanan in all living
beings, irrespective of the jAti, caste,creed colour, etc.,

Akkarangal Akkarangal Enrum Aavadhu En Kolo
Ik Kurumbai Neekki Ennai Eesanaakkka Vallaiyel
Sakkaram Koll Kaiyane Sadankar Vai Adangida
Ut Kidantha Vanname Puram Posindhu Kaattide

Meaning:" What is the use of your having those resplendent hands if
you cannot remove the idiosyncrasy of these ignorant folk and make
me powerful in their midst? Lord, with the divine discus in your
hand ! Teach these fools a lesson by showing yourself appearing in
my very physical body" Again, The Lord obeyed the AzhwAr and showed
himself off in the body of AzhwAr and the protestors were simply
astonished and prostrated and begged for his pardon. (It only again
goes to prove that no one is superior or inferior by birth; it is
just bhakti and love for Him which will make us dearer to Him- No
one chooses his kulam, parents, life; It is all His mercy)

'TIRUCHANDA VIRUTTAM'

On reaching Tirukkudantai ( Kumbakonam), he let the birch bark leaf
containing his writings in the waters of river Kaveri. The leaf
floated back to him holding his works viz.,'Tiruchanda Viruttam' ( a
poem of beautiful verses) in which he sang the following beautiful
verse:

NinRadhu Enthai Ooragathu Irundathu Enthai Paadagathu
AnRu Vekkanaik Kidandhathu EnnilAtha MunnelAm
AnRu NAn PiRandilEn PiRandhapin MaRandilEn
NinRadhum Irundhadhum Kidandhathum En NenjuLe

" Before I was born, He was standing in Ooragam, was sitting in
Paadagam and was lying down in Tiruvekka.At that time I was not born
with wisdom; When once I was born with this wisdom, I never forgot.
Therefore, the Lord left all those places and has taken permanent
abode in my heart". The idea is that the great Gnanis never
considered themselves as born at all until they realized this '
Artha gnAnam'. And, once they realized this, they had no other
avocation than being immersed in the thought of the Lord. This is
how Mumukshup padi explains this sentiment.

'NAANMUGAN TIRUVANTADHI'

The other work of the AzhwAr is 'Naanmugan Tiruvantadhi'- an Antadhi
commencing with the words 'Naanmugan' - a reference to the four
faced Brahma. The first stanza of the Antadhi categorically states

Naan Muganai Naraayanan Padaithaan- Naan Muganum
Thaan Mugamaaai Sankaranaithaan Padaithaan
Yaan Mugamaai Anthaadhi Melittu Arivithen - Aazh Porulai
Sinthaamal Konmin Neer Therndhu

"The four faced Brahma was born to Narayana and to this Brahma was
born Sankara. I am declaring this truth in this Antadhi. Resort to
this without any doubt, if you desire to wipe out the pangs of
birth"

The AzhwAr was so straight forwarded, outspoken, fearless and
established the oneness and supremacy of Sriman Narayanan and
srivaishnavam. He became an exemplary Sri vaishnava AcharyA and it
is told that he spent about 700 years meditating on Tiruvallikkeni
perumAL Sri Venkata krishnan.
AzhwAr EmperumAnAr Desikan ThiruvaDigaLE saraNam
Regards
Namo narayana
dAsan

Thirumangai Azwar

2007-02-02T17:16:00.000-08:00

Kaliyan endru peyarpettra Thirumangai AzhvArE,
kaliyin pidiyilirunthu emmai meetka vandhavarE!

Thirumangai endra oorin thalaivarAha irundhu,
varum vazhithanil Or kulakkaraiyil neer kanda;
orumangai azhaginil mayangi yaval chorkEttu,
perumdhanam vENdi kalavil neer irangineerO !

maNa kOlathil vazhiyil vandha Emperumanum,
palakAlam kaLavuthozhil purindha umaikandu;
kaNa nErathil oru mandhiraththAl mAttrivittu,
ParakAlan endra pughazhudan vilangachaidhArO !

The star Krittikai in the month of Kaarttikai (late November-early December) is an auspicious day for all Sri Vaishnavas for it is the birth star of one of their most revered saints, Tirumangai Alvar. He is the second most prolific author among the 12 Alvars, next only to Nammalvar. Of the 24 poems by the twelve Alvars consisting of almost 4,000 verses, Tirumangai's share is 6 poems with 1,253 verses. Nammalvar's share is 4 poems with 1,296 verses.

In his early days, as a man of the sword, our Lord Narayana was far from Tirumangai Mannan's thoughts. His spiritual journey started with a commitment he made to his sweetheart Kumudavalli in exchange for her hand in marriage. While most women may have asked for her suitor's everlasting love, or a diamond ring, or a gold bangle, all our gentle lady Kumudavalli sought from Tirumangai was that he must wear the marks of Sri Vaishnava and serve food (amudu) for 1,000 Vaishnavas everyday for a period of one year. This service, initiated as a price for carnal pleasure, turned into a labor of divine love towards the devotees of our Lord Narayana. Years rolled by. Tirumangai spent all his wealth in the service of Vaishnavas. With his coffers empty, Tirumangai could not continue the service. He could not bear the thought of having to turn away the Vaishnavas who by then were accustomed to blessing the Tirumangai's abode with their presence.

The feeling of despair turned to anger at the sight of the greedy idle rich strolling around with all their gaudy and ostentatious jewels and showing contempt for the simple and devout Vaishnavas. This was enough to drive Tirumangai to actions that a certain individual of English folklore in Sherwood forest, a continent away, would resort to and become famous world over. But it was not just fame that was in store for our good Tirumangai.

Our Lord Narayana decided to intervene and turn Tirumangai away from the ways of the sword. He and His consort, our divine mother Sri, appeared before Tirumangai as a newly wed couple bedecked with priceless ornaments. Tirumangai stopped the couple and forcibly relieved them of all the jewelry. But, there was one piece on our Lord's toe that wouldn't come off however much Tirumangai tried. In frustration Tirumangai put his head on the lotus feet of our Lord with the intention of biting the ring off. At that moment Tirumangai was drawn in by the beauty of the lotus feet and realized the true nature of the couple standing in front of him. The Lord then instructed the esoteric meaning of "Tirumanthram" (Om namO nArAyaNAya) for Tirumangai. Thus Tirumangai learnt of the efficacy of the divine name "Narayana" from our Lord Narayana Himself!

Tirumangai immediately went on to sing the poem ``Periya Tirumozhi'' (Great divine poem) consisting of 1,084 verses. The first ten of these verses are dedicated to the name ``Narayana''. These first 10 emotional verses give aid and comfort to people like me who have strayed in their youth. Tirumangai comes down hard on himself with intense self criticism for the violence he had caused, albeit for a good cause, for having sought fleeting worldly pleasures, for having squandered his days on mundane pursuits. He ends each of these ten verses with a celebration of the divine name Narayana, for after finding this sweet name, Tirumangai declares, he was free from all the sins and assured of the everlasting bliss at the lotus feet of our sweet Lord Narayana. These 10 verses will bring emotional tears of longing for the lotus feet of our Lord Narayana to the eyes of any Vaishnava.

Here is the first of these ten Tamil verses:

vaadinEn vaadi varundhinEn manatthaal
perunthuyar idumbaiyil piRanNdhu,
koodinEn koodi iLaiyavar thammOdu
avartharum kalaviyE karudhi,
OdinEn Odi uyvadhOr poruLaal
uNarvenum perumpadhantherindhu,
naadinEn n^aadi n^aan kaNdukoNdEn
naaraayaNaa ennum n^aamam.

Born into this worldly body,
A receptacle of profound sorrow,
I am weltering, I am filled with remorse;
I have let myself run after beautiful women,
seeking the fleeting carnal pleasures
of the union they give;
Lo and behold!
Through the grace of our Lord I now realize
there is a greater goal,
That which will deliver me into eternal happiness;
I have searched for this state
And have now found it
In the sweet name NARAYANA.

The Azhwaar who is an incarnation of Saarangam (the divine bow) of Lord
Vishnu was born as 'Neelan' in the fourth caste to Ali Nadu Udaiyar and
Vallitiru at Tiruk kuraiyalur in the year Nala, Kartigai month, full moon
day (a Thursday) in the constellation of Krittigai. The Chola king presented
him Ali Nadu, a tributary with capital at Tirumangai and so, he was called
'Tiru Mangai Mannan'. He was also conferred the title of 'Parakaalan'
meaning ' death to his enemies'. He rode a horse called Aadal Maa'. He had
several ministers of repute.

Parakala desired to marry Kumudavalli, the beautiful daughter of a native
doctor in Travancore. But, Kumudavalli laid a condition that she would marry
only a person initiated into Vaishnavism. This Parakaala did but then she
laid another condition that he should agree to feed at least a 1000
Vaishnavites daily for one year before they could consummate the marriage.
Parakaala agreed. This proved an expensive exercise sapping the entire
treasury of Parakaala. By then, he had not been through even half way to the
target he had agreed to.

He could not remit the fief to the king and after a fight with the royal
forces he was captured and taken before the king who put him in jail. The
Lord appeared to Parakaala and told him about a secret place where he could
find a treasure at Kanchipuram. Parakaala went there with the permission of
the king and under heavy guard. He found the treasure and offered his
tribute to the king. The king was amazed at the way he got the treasure and
permitted Parakala to retain it.

In due course, even this had been spent and Parakaala returned to square
one. With a view to keeping up his promise to his beloved wife, he resorted
to highway robbery and with the booty he continued to feed the guests.

One day, the Lord accompanied by his consort Sri Maha Lakshmi took the form
of a ' just married' couple, bedecked with all the costly ornaments and were
passing through the hiding place of Parakaala. Parakaala was mighty happy on
sensing the windfall and immediately pounced on the couple and demanded them
to surrender all they had. This they did. Parakaala could not lift the
bundle containing the booty and with his sword unsheathed threatened the
couple what Mantra they had uttered for disabling him in lifting the loot.

The Lord dragged him near and whispered the Tirumantra in his ear.
Electrified as he was on receiving the initiation from the Lord himself,
Parakaala realized the purpose of his birth in this world and started
pouring out devotional hymns of unsurpassed beauty in praise of the Lord.
His outpourings include ?
(1) Periya Tirumozhi
(2) Tirukkurun Taandakam
(3) Tiru NedumTaandakam
(4) Tiru vezhuk kurrirukkai
(5) Siriya Tiru Madal and
(6) Periya Tiru Madal

He employed four styles called Aasu, Maduram, Chitram and Vittaram in his
compositions and hence he was called ?Nalu Kavi Perumal?

When he was triumphantly returning, some of the disciples of the Saivaite
saint, 'Tiru Gnaana Sambandar' intervened and objected to his honorific. He
argued with Sambandar and finally poured out a hymn commencing with the
words 'Oru Kural Yiru Nilam'. On listening to the esoteric meaning of this,
Sambandar acknowledged that Parakaala deserved the honorific and let him go
on his triumphant march. Later, Tirumangai Azhwaar built the ramparts of
Srirangam temple without affecting the portion occupied by the flower garden
of Tondar Adip Podi Azhwaar.

TANIANS ON TIRUMANGAI AZHWAAR?S WORKS
(1) PERIYA TIRUMOZHI
1. Composed by Tirukkoshtiyur Nambi
Kalayaami kalidvamsam kavim lOka diwaakaram/
Yasya kopi prakaasaabih aavidhyam nihatam tamah //
?I meditate on the great poet (Tirumangai Azhwaar) who dispels the evils of
kaliyuga like the Sun whose rays dispel darkness?

2. Composed y Emperumaanaar
Vaazhi Parakaalan Vaazhi kalikanri
Vaazhi kuraiyalur vaazh Vendan ? VaazhiyarO
MaayOnai vaaL valiyaal mantiram koLL MangaiyarkOne
ThooyOn sudarmaana vEL
?Long live Parakaalan1 Long live the one who dispels the evils of Kali1 Long
live the resident of Kuraiyalur! Long live the one who secured the great
Mantra from the Lord Himself at the point of his sword! Long live the
brilliant spear in his hand?

3. Composed by Koorathaazhwaan
Nenjukku iruL kaDi deepam aDangaa neDum piravi
Nanjukku nall amudam tamizh nannool turaigaL
Anjukku ilakkiyam aaraNa saaram para samaya
Panchuk kanalin pori parakaalan panuvalgaLE
?This work of the Azhwaar destroys my ignorance like beacon light. It acts
as the very nemesis of the opponents. They are verily the anti-dote for the
irrepressible and chronic venom of Samsaara. It is decorated with all the
five basics of the Tamil language called ?Ezhuthu, Soll, PoruL, yaappu and
aNI. It is the essence of the Vedas. It acts as the spark of fire to the
cotton bales of other faiths?

4. Composed by Embaar
YengaL gatiyE! Iraamaanusa muniyE!
Sankai keDuthu aaNDa tava Raasaa! Pongu pugazh
mangaiyarkOne eenda marai aayiram anaithum
tangu manam nee Enakkut thaa
?You are our refuge. Oh! Sage Ramaanuja! You shine as the very Emperor among
those who are known for their power of penance. Please grant me the
knowledge of the essence of the 1000 psalms of your work?

5. Ibid
maalai taniyE vazhi parikka vENum enru
kOLip padivirunda kotravanE! ? vElai
aNaitharuLum kaiyil aDiyEn vinaiyait
thunithu aruLa vENum thunindu
?You deliberately hid yourself and successfully robbed Sriman Narayana
Himself who cam in the garb of ?just married? couple and secured the
invaluable mantra from Him. With the hands that wield the spear, please rid
me of the miseries caused by my own evil deeds?
(2) TIRUKKURUN TAANDAKAM and
(3) TIRU NEDUM TANDAKAM
En nilamai ellaam arivithaal emperumaan
TannaruLum aagamum taaraanEl ? pinnaip pOi
ONDurai neer vElai ulagariya oorvan naan
VaNDarai poom peNNai madal
? If even after hearing my pathetic pleadings, if the Lord does not bless me
with His grace, I will expose Him resorting to the practice of publishing
through Palmyra palm leaf, His default to the entire world?

(4) TIRUVEZHUKKOOTRIKKAI
Seearaar tiruvezhuk kootrirukkai ennum santamizhaal
Aaraavamudan kuDantaipiraan tan aDiyiNaik keezh
Eraar maraip poruL ellaam eDuthu iv vulagu uyyavE
SOraamar sonna aruLmaari paadam tuNai namakkE
?Like giving the documents and also all the wealth, the Lord gave to
Tirumangai Aahwaar not only the great mantra but also showed Himself in
archaa roopa. The Azhwaar went to holy shrines all over the country and
composed this work at the feet of Lord Araavamudan of TirukkuDantai, for the
benefit of the entire world?

(5) SIRIYA TIRU MADAL
Composed by Pillai Tirunaraiyur Araiyar
MuLLi sezhu malarO taaraan muLai madiyam
KoLLkkenn uLLam kodiyaamE ? vaLLal
TiruvaaLan seerk Kaliyan Kaark kaliyai veTTi
MaruvaaLan tandaan maDal
?Tirumangai Azhwwaar did not give me the garland made of thorny flowers but
out of generosity, he gave the one representing the auspicious qualities of
the Lord. With sword in hand, he cut asunder the mischief of Kali. Lest I
should boil over with disappointment in not getting the grace of the Lord,
he gave this weapon of his poetic composition?

(7) PERIYA TIRU MADAL
Composed by Pillai Tirunaraiyur Araiyar
Ponnulagil vaanavarum poo magaLum pOtri seyyum
Nannudaleer! Nambi naraiyooraar ? mannulagil
Enn nilamai kaNDum irangaarE yaamaagil
Mannu maDal oorvan vandu
?Oh! Damsels with broad foreheads! If the Lord of SrivaikunTam who is
accompanied by Nityasooris and Periya PiraaTTi and who has taken His
permanent abode in Tirunaraiyur does not show mercy on me, I will resort to
the practice of publicizing His apathy to the world through my composition?

(8) MANAVALA MAAMUNIUGAL ON TIRUMANGAI AZHWAAR
Paedai Nenjae Indrai perumai arindhilayoo
Yedhu Perumai indraikku en ennill ? Oodhugindraen
Vaaitha pugazh mangayar koon maanilatthil
Vandhudhittha Kaarthigayil Kaarthigai naal KaaN.
?Oh! My ignorant mind! Do you know the importance of this day? I will tell
you the greatness of this day. This is the sacred day when the famous
Azhwaar called ?MangaiyarkOne? was born into this world?

(9) Maaran panitha thmizh maraikku mangayar koan
Aarngam koora avatharitha ? veerudaya
Kaarthigayil Kaarthigai Naal yendrendru kaadalippaar
Vaaitha malar thaalgal nenjae vaazhthu.
?Oh! My mind! Place your head as a flower at the feet of those who praise
this day as the one in which the great Tirumangai Azhwaar was born into this
world to compose his 6 works representing the 6 Angas of the 4 Vedas, the
essence of which the great Namm Aazhwaar presented to us in his 4 works in
Tamizh?
====================================================
DIVYA DESAMS CONSECRATED BY TIRUMANGAI AZHWAAR
Parakala visited and consecrated (MangaLaasaasanam) of as many as 86 out of
the 108 Divya Desams. It is easier to list those that he had not visited
than listing what Divya Desams he had visited.

We, in the 21st century, find it difficult to visit even a few of them in
spite of modern facilities and convenience for boarding and lodging and
comforts and luxuries of travel by car, train, plane and even chopper.

It is amazing how the Azhwaars managed to traverse (mostly on foot)
sometimes by narrow footpaths through dense forests and steep mountains
infested with wild animals and insects, fording swelling waters of rivers
and braving blistering gales in an era when even creature comforts were a
luxury. This is better imagined than described to understand the depth of
their Bhakti.
Tirumangai Alwar Tiruvadigale Saranam

திருமங்கையாழ்வார்
கார்த்திகையில் கார்த்திகை நாள் அன்று இந்தப் பதிவை எழுத ஆரம்பித்து இன்று தான் முடிக்க முடிந்தது. எவ்வளவு படித்தாலும் திகட்டாத தமிழை திருமங்கையாழ்வார் பாசுரங்களில் பார்க்கலாம். இந்தப் பதிவில் திருமங்கையாழ்வரைப் பற்றி நான் எடுத்துவைத்துள்ள சில குறிப்புகளை உங்களுடன் பகிர்ந்துகொள்கிறேன்; கடைசியில் ஸ்ரீ மணவாள மாமுனிகள் திருமங்கையாழ்வார் அழகைப் பார்த்துப் பாடிய வடிவழகு சூர்ணிகையும் இடம் பெற்றிருக்கிறது. மற்ற ஆழ்வார்கள் பற்றியும் எழுதலாம் என்று எண்ணமிருக்கிறது. படித்துவிட்டு உங்கள் கருத்தைச் சொல்லுங்கள்.

ஆழ்வார்கள் பன்னிருவருள் கடைக்குட்டி ஆழ்வார் திருமங்கை மன்னன்.

"பொய்கையார் பூதத்தார் பேயார் புகழ்மழிசை
அய்யன் அருள்மாறன் சேரலர்கோன் - துய்யபட்ட
நாதனன்பர் தூள்தூளி நற்பாணன் நற்கலியன்
ஈதிவர்தோற் றத்தடைவாம் இங்கு"

என்கிறது உபதேச ரத்தின மாலை(4).

இவருக்கு பல்வேறு பெயர்கள் இருக்கிறது - ஆலிநாடான், அருள்மாரி, அரட்ட முக்கி, அடையார்சீயம், கொங்கு மலர்க் குழலியர்வேல், மங்கை வேந்தன், பரகாலன், கலியன், கலிகன்றி, குறையலூர் வாழ் வேந்தன், இருந்தமிழ் நூற்புலவன்.

இவரை பற்றிய குருபரம்பரை கதை சற்று சுருக்கமாக:

திருவாலித் திருநகரியில் திருக்குறையலூரில் ஒரு கார்த்திகைத் திங்களில் கார்த்திகைத் திருநாளில் தோன்றியவர். இவரது இயற் பெயர் 'நீலன்'. சோழநாட்டில் குறுநில மன்னராய் விளங்கினார். இவரிடம் 'ஆடல்மா' என்னும் குதிரையும், 'அமரிற் கடமா களியானை' என்னும் யானையும் இருந்தன. குமுதவல்லி என்ற பெண்ணைப் பார்த்து மணம்முடிக்க ஆசைப்பட்டார்..(மனைவியுடன் இருக்கும் ஒரே ஆழ்வார் இவரே). குமுதவல்லி "பஞ்ச ஸம்ஸ்காரமும், ஓர் ஆண்டு முழுவதும் ஆயிரத்தெட்டு வைணவ அடியார்களுக்கு அமுதூட்டினாலின்றி நான் உங்களைக் கணவராக ஏற்க மாட்டேன்" என்று கூறினார். ஓர் ஆண்டு முழுவதும் ஆயிரத்தெட்டு வைணவ அடியார்களுக்கு அமுதூட்டி, தன்னிடம் இருந்த பொருள் அனைத்தும் தீர்ந்த நிலையில் வழிப்பறித்து பொருளீட்டத் தொடங்கினார். அவ்வாறு வழிப்பறிக்க திருமணங்கொல்லையில் திருவரசின் மேலே பதுங்கி இருந்தபோது வயலாளி மணவாளன் பிராட்டியோடு மணவாளக் கோலத்தில் திரளோடு வர, அவனை வளைத்துத் துணிமணிகளைக் கவர்ந்து அறுகாழியையும் (அறுகாழி - கால்விரல் மோதிரம், கணையாழி - கைவிரல்மோதிரம்) தம் பற்களாலே கடித்து வாங்கினார். பின்பு தாம் கொள்ளை கொண்டவற்றைச் சுமையாகக் கட்டி எடுக்கப் பார்த்தார். சுமையை அசைக்கவே முடியவில்லை. பெருமாளை நோக்கி, "நீ ஏதோ மந்திரம் செய்துள்ளாய்; அது என்ன மந்திரம்?" என்று கேட்டார். பெருமாள் இவர்தம் செவியில் திருஎட்டெழுத்தாகிய திருமந்திரத்தைச் சொல்லித் தந்து இவரை ஆட்கொண்டார் என்கிறது குருபரம்பரை.

"வாடிவேன் வாடி வருந்தினேன் மனத்தால்,
பெருந்துயர் இடும்பையிற் பிறந்து
கூடினேன் கூடி, இளையவர் தம்மோடு,
அவர் தரும் கலவியே கருது..."

( பெரிய திருமொழி, 1-1-1 )

என்றபடி இறைநுகர்ச்சியால் விளைந்த இன்பம் உள்ளத்தில் அடங்கிநிற்காமல் சொற்களாகப் பெருக்கெடுத்து, பொங்கிவழிந்து பெரிய திருமொழி(1084), திருக்குறுந்தாண்டகம்(20), திருநெடுந்தாண்டகம்(30), திருஎழுகூற்றிருக்கை(1), சிறிய திருமடல்(40), பெரிய திருமடல்(7) என்று நமக்கு அருளினார்.

வேதத்துக்கு நிகரான நம்மாழ்வாரின் நான்கு நூல்களையும் உணர்ந்துக்கொள்ளத் ஆறங்கமாக (அரணான அங்கமாக) இதை கூறுவார்.

"மாறன் பணிந்த தமிழ் மறைக்கு மங்கையர்கோன்,
ஆறங்கம் கூற"

உபதேச ரத்தின மாலையில்(பாடல் 9)
நம்மாழ்வாரின் பாசுரங்களில் அவர் பெருமாளிடம் கொண்டுள்ள மிகுதியான அன்பும், அச்சாவதாரத்தில் அவர் கொண்டுள்ள பேரார்வமும் நமக்குத் தெரிகிறது. அதுபோன்றே திருமங்கை மன்னனின் பிரபந்தங்களே, மற்ற ஆழ்வார்களின் பிரபந்தங்களைக் காட்டிலும், நம்மாழ்வாரின் பிரபந்தங்களைப் பெரிதும் ஒத்திருப்பதால் அவை ஆறங்கமாக விளங்குகின்றன என்று ஸ்ரீ மணவாள மாமுனிகள் உபதேச ரத்தின மாலையில் அனுபவிக்கின்றார்.

இதையே வேதாந்த தேசிகன்

அறிவு தரும் பெரிய திருமொழி தப்பாமல்
ஆயிரத்தோடு எண்பத்து நாலுபாட்டும்
குறியதொரு தாண்டகம் நாலைந்து, ஆறைந்தும்
குலாநெடுந்தாண்டகம், ஏழு கூற்றிருக்கை ஒன்றும்
சிறிய மடற்பாட்டு முப்பத்தெட்டிரண்டும்
சீர் பெரிய மடல் தனில் பாட்டு எழுபத்து எட்டும்

"அறிவு தரும் பெரிய திருமொழி.." என்று தேசிக பிரபந்தத்தில் ( பாடல் 379 ) ஆனந்தப்படுகிறார்

"மாயோனை வாள் வலியால் மந்திரம் கொள்
மங்கையர்கோன்"

என்று பெருமாளிடம் திருமந்திர உபதேசம் பெற்றதை ஸ்ரீ ராமானுஜர் (பெரிய திருமொழி தனியன் - 2) அனுபவிக்கிறார்.

திருமங்கையாழ்வார் மற்றைய ஆழ்வார்களைக் காட்டிலும் பலவகை யாப்புகளைக் கையாண்டுள்ளார். பெரிய திருமொழியில் 108 பாடல்களில் 68 பாடல்கள் ஆசிரிய விருத்தத்தில் அமைந்தவை, கலி விருத்தத்தில் அமைந்தவை 15; கொச்சகக் கலிப்பாவால் அமைந்தது 18, கலிநிலைத் துறையால் அமைந்தவை 9, ஆசிரியத் துறையால் அமைந்தவை 3, வெண் துறை, வஞ்சி விருத்தம், கலித்தாழிசையில் ஒன்று. திருக்குறுந்தாண்டகம் 20 பாடல்களில் அறுசீர்க் கழிநெடிலடி ஆசிரிய விருத்தத்தினால் அமைந்தவை. திருநெடுந்தாண்டகம் 30 பாடல்களும் எண்சீர் ஆசிரிய விருத்தத்தினால் ஆனவை. திருவெழு கூற்றிருக்கை நிலைமண்டில ஆசிரியப்பாவால் ஆகியது. சிறிய/பெரிய திருமடல்கள் கலிவெண்பாவினால் ஆனது).

இவ்வாறு விரைவாகப் பாடும் அகக்கவியாகவும், இனிமை ததும்பப் பாடும் மதுரகவியாகவும், விரிவான அளவில் பாடும் வித்தாரக் கவியாகவும், இரதபந்தம் பாடும் சித்திரக் கவியாகவும் இருப்பதால் "நாலுகவிப் பெருமாள்" என்று அழைக்கப் பெற்றார் என்கிறது திவ்விய சூரிசரிதம் பாடல் 9 .

திருமங்கையாழ்வார் அழகை அனுபவித்து ஸ்ரீ மணவாள மாமுனிகள் "வடிவழகு" என்ற சூர்ணிகையைப் பாடுகிறார். அதை இந்த பதிவில் ஸ்ரீராம பாரதியின் உறையுடன் (ஒலி வடிவில்) உங்களுக்குக் கொடுப்பதில் மகிழ்ச்சியடைகிறேன்.

( கீழே உள்ள பாடலை கேட்டுக்கொண்டே படித்தால் சுவை கூடும் )

பாடல் கேட்க : திருமங்கையாழ்வார் வடிவழகு ( MP3 Format )

பேதை நெஞ்சே! இன்றைப் பெருமை அறிந்திலையோ!
ஏது பெருமை இன்றைக்கென்னென்னில் - ஓதுகிறேன்.
வாய்த்தபுகழ் மங்கையர் கோன் மாநிலத்தில் வந்துதித்த
கார்த்திகையில் கார்த்திகை நாள்

மாறன் பணிந்த தமிழ்மறைக்கு மங்கையர் கோன்
ஆறங்கம் கூற அவதரித்த-வீறுடைய
கார்த்திகையில் காத்திகைநாள் இன்றென்று காதலிப்பார்
வாய்த்த மலர்த்தாள்கள் நெஞ்சே வாழ்த்து.

அணைத்தவேலும் தொழுதகையும்
அழுந்திய திருநாமமும்
ஓமென்றவாயும் உயர்ந்தமூக்கும்
குளிர்ந்தமுகமும் பரந்த விழியும்
பதிந்த நெற்றியும் நெறித்த புருவமும்
கருண்டகுழலும் வடிந்தகாதும்
அசைந்த காதுகாப்பும் தாழ்ந்த செவியும்
சரிந்த கழுத்தும் அகன்றமார்பும்
திரண்ட தோளும் நெளித்த முதுகும்
குவித்தயிடையும் அல்லிக்கயிறும்
அழுந்திய சீராவும் தூக்கிய கருங்கோவையும்
தொங்கலும் தனிமாலையும்
தளிருமிளிருமாய் நிற்கிற நிலையும்
சாற்றிய திருத்தண்டையும்
சதிரான வீரக்கழலும் தஞ்சமான தாளிணையும்
குந்தியிட்ட கணைக்கால்களும் குளிரவைத்த திருவடியும் மலரும்
வாய்த்த திருமணங்கொல்லையும்
வயலாலி மணவாளனும்
வாடினேன் வாடி வாழ்வித்தருளிய
நீலக்கலிகன்றி மருவலர்தமுடல்துணிய
வாள் வீசும் பரகாலன் மங்கை மன்னனான வடிவே

உறைகழித்த வாளையொத்த விழிமடந்தை மாதர்மேல்
உருகவைத்த மனமொழித்திவ் வுலகளந்த நம்பிமேல்
குறையைவைத்த மடலெடுத்த குறையலாளி திருமணங்
கொல்லைதன்னில் வழிபறித்த குற்றமற்ற செங்கையான்
மறையுரைத்த மந்திரத்தை மாலுரைக்கவன்முனே
மடியொதுக்கி மனமடக்கி வாய்புதைத்து வொன்னலார்
குறைகுளித்த வேலணைத்து நின்றவிந்த நிலைமையென்
கண்ணை விட்டகன்றிடாது கலியனாணை யாணையே

காதும் சொரிமுத்தும் கையும் கதிர்வேலும்
தாதுபுனை தாளிணையும் தனிச்சிலம்பும் - நீதிபுனை
தென்னாலி நாடன் திருவழகைப் போல
என்னாணை யொப்பா ரில்லையே

வேலணைத்தமார்பும் விளங்கு திருவெட்டெழுத்தை
மாலுரைக்கத் தாழ்த்த வலச்செவியும் - தாளினிணைத்
தண்டையும் வீரக்கழலும் தார்க்கலியன் நன்முகமும்
கண்டு களிக்கு மென் கண்

இதுவோ திருவரசு இதுவோ திருமணங்கொல்லை
இதுவோ எழிலாலி என்னுமூர் - இதுவோதான்
வெட்டுங்கலியன் வெருட்டி நெடுமாலை
எட்டெழுத்தும் பறித்தவிடம்

ஆழ்வார், ராமானுஜர் திருவடிகளே சரணம்.

திருமங்கையாழ்வார் பற்றி
சுஜாதா
kannabiran, RAVI SHANKAR (KRS)
எ.அ.பாலா

--------------------------------------------------------------------------------
( கல்கி இதழில் திருமங்கையாழ்வார் பற்றி சுஜாதா எழுதிய கட்டுரை )

வைணவர்களுக்கு மிக முக்கியமான பாசுரம் எது? அதைமட்டும் தெரிந்து கொண்டால் திவ்யப் ப்ரபந்தத்தையே தெரிந்துகொண்ட மாதிரி. அப்படி ஒரு பாசுரம் இருக்கிறதா என்ற இந்த அவசர உலகத்தில் என்னிடம் கேள்விகள் கேட்கிறார்கள். அவர்களுக்கெல்லாம் திருமங்கையாழ்வாரின் இந்தப் ¢பாசுரத்தை பரிந்துரைப்பேன்.

என் தந்தை, 'இந்தப் பாசுரம் ஒன்றே போதும். திவ்யப் ப்ரபந்தத்தின் சாரம், திருமந்த்ரார்த்தம் இதுதான்' என்பார். இறக்கும் தருவாயில் இந்த ஒரு ¢பாசுரத்தை காதில் சொன்னால் போதும் என்று கூடச் சொல்வார்கள்.

திருமங்கையாழ்வார் திவ்ய ப்ரபந்தத்தில் அதிகம் எண்ணிக்கையுள்ள பாடல்களைப் பாடினவர். அதிகம் வைணவத் தலங்களுக்குச் சென்று தரிசித்தவர். வடநாட்டில் தேவப் பிரயாகை, நைமிசாரண்யம் பத்ரிகாசிரமத்திலிருந்து துவங்கி தென்னாட்டில் அத்தனை கோயில்களையும் தரிசித்துப் பாடியுள்ளார். அவர் பாடாத வைணவக் கோயில் இருந்தால் அது சமீபத்தியதாக இருக்கும்.

''குலந்தரும் செல்வம் தந்திடும் அடியார்
படுதுயர் ஆயினவெல்லாம்
நிலந்தரம் செய்யும் நீள் விசும்பருளும்
அருளொடு பெருநிலமளிக்கும்
வலந்தரும் மற்றும் தந்திடும் பெற்ற
தாயினும் ஆயின செய்யும்
நலம் தரும் சொல்லை நான் கண்டுகொண்டேன்
நாராயணா என்னும் நாமமே''

நாராயணன் என்பதற்கு பல அர்த்தங்கள் உண்டு. எளிமையானது - கடலில் சயனித்திருப்பவன்.

நாரா - உலகத்தின் அத்தனை சேதன அசேதனப் பொருள்களையும் தன்னையும் சேர்த்து அயனன் இருப்பிடமானவன் திருமால் என்பதே இதன் ஆழமான பொருள்.

அந்தச் சொல்லை கைகண்டு கொண்டுவிட்டால் போதும். நமக்கு நல்ல குலம் அமையும்; செல்வம் பெருகும். அடியவர்களுக்கு ஏற்படும் துயரங்கள் எல்லாம் மட்டமாகும் (நிலந்தரம்) பரமபதத்தைக் காட்டும். பெற்ற தாயைவிட அதிகமாகச் செய்யும். நாராயணன் என்ற ஒரே ஒரு சொல்லை மட்டும் கண்டுகொண்டால் போதும். இதெல்லாம் உத்தரவாதம் என்கிறார்.

Ref: http://www.desikan.com/blogcms/?item=169

Thondar Adippodi Azwar

2007-02-02T17:14:00.000-08:00

Period 8th C. AD
Place Thirumandangudi
Other Names Vipra Narayanar, Thiru Mandangudiyaar, Bhakthangirirenu, Palliunartthiya Piraan
Month Maargazhi
Star (Natshatram) Kettai (Jyeshta)
Hamsam Vanamaalai (Garland)

Chozha Empire, which is said to be very special and rich in all of its production, was surrounded by the Cauvery River, made the chozha empire very beautiful and vegetative. Beautiful lakes, small rivers, which surrounds the green vegetative lands are found, which is one of the special vision to be seen. In this type of empire, a small village by name "Thiru mandaggudi", where Rig, Yajur, Sama and Atharvana vedas are well explained by the andhanars who lived in this village. In that village, there was one community people called "Kudumi Sozhiyap Brahmanar" also called as "Vipra" people lived, whose routine work is to praise about Sri Vishnu.

One of the people of that community was an andhanan by name "Veda Visaradhar", who had a great bhakti towards the Emperumaan and dedicated his bhakti towards him by surrendering garlands to him. He did this as his daily work. By the grace of the Emperumaan, Sriman Narayanan, in Prabhava year, Maargazhi month, Krishna chaturthi, Tuesday in Kettai Natshatram (star), as the hamsam of Sri Vaijayanthi Vanamaalai, a beautiful male child was born to him.

On the 12th day after his birth, he was named as "Vipra Narayanar". He was properly taken care of and proper education along with the bhakti towards Sri Vishnu was teached to him. He grew up with all good characters and had a good structured body, too. Inspite of being good and beautiful and dedicated to Sri Vishnu bhakti, he treated all the aged persons and persons who are younger to him in the same way and gave proper respect to them.

One day, "Seenai Mudaliyaar", who was the leader of Sri Vishnu's troop came down to the earth and explained t "Vipranarayanar", why he was born in this mighty world and what are the things that he should follow to attain Mukthi.

On hearing the truth of his birth, he showed much love, affection and bhakti towards Sriman Narayanan. As an extension to it, he started thinking what should be the next step to be taken to explore his bhakti. He thought by travelling to all of the temples where the Emperumaan is travelling to all of the temples where the Emperumaan is giving his seva, should be worshipped. But, he had a question that from which sthalam he should start with. After a long thinking, he finally decided that he should start from the greatest of all of the Vishnu sthalams, the Sri Rangam, which is located on the banks of cauvery river should be the starting sthalam he should worship and started travelling towards it.

After reaching the temple, he went inside the moolavar sannadhi and was very happy to see the perumal on the Aadhiseshan (the snake) who is found in sleeping posture. After seeing the beauty of Sri Ranganathar, he doesnt want to see any of the things around and thought his bhaktiand the remaining life should be spent completely for Aranganathan. He thought in what way he can express his bhakti towards the emperumaan and finally he thought he can offer him with the Garland daily to the perumal.

Soon after this thought, he constructed a bigh Nandhavanam (flower park) in Sri Rangam, where various beautiful and fragrance flower plants are grown. He built a small hut in the midst of the park. Daily, in the morning, as a daily work, he dedicated the Garland to Sri Ranganathar and then only he do his routine jobs. Since, he thought, only Sri Aranganathar is the beautiest thing in this world, he didn't turn up towards any of the women around him. Because of this, all the people thought he doesn't have any feelings towards the people around him. On seeing these kinds of scenes from Sri Vaikundam, thirumagal, Sri Lakshmi questioned Sriman Narayanan that because of having the affection towards him (Sri Ranganathar) and inspite of being a male, he doesnt know how the love should be expressed towards a women and continued that which women can show her love towards a person like Vipra Narayanan? Knowing the future and what is going to happen, Sri Vishnu casually answered Sri Lakshmi that she is going to see what is going to happen for him.

In thirukkarambanoor, there lived two Daasis (Women who dances in front of the king to earn money) by named Devi, who is the elder sister and Devadevi, who is the younger sister. Both of them were very beautiful and can arrest the hearts of the people who are seeing them. They were good in dancing and singing. In that time of their life, having Uraiyoor as the capital, a Chozha king ruled with proper way and as the result of this, the entire empire enriched with wealthiness and all the people were very happy. The king gave the proper respect and prizes to all the Vedic people and people of musical Knowledge.

On hearing this, Devi and Devadevi thought of showing their skill and capacity towards the dance to the king and to get prize from him. They entered the king's palace in Uraiyoor and danced in front of the king and sang different songs with their beautiful voice.

On satisfied with their performance, the king gave them lots of very expensive prizes and precious diamonds and pearls. After getting the prizes from the king, they started from Uraiyoor. As a flash, Devadevi said that she wants to worship Sri Ranganathar and both of them went to Sri Rangam temple to worship Aranganathar.

When they were going to the temple, they had the chance to see the Nandhavanam, which belonged to Vipra Narayanar. The beauty and the silence of the Nandhavanam attracted all of them. Devadevi questioned her sister whether they are actually in the earth (or) in heaven and asked her who might a developed a beautiful, Nandhavanam like this?

The elder sister answered that this belongs to Vipranarayanar, who was a great Vishnu bhaktar and he daily dedicates the Garlands and for this only he has constructed this Nandhavanam.

After, hearing this, Devadevi wanted to see him and they both went to the small hut, where he lived Vipranarayanar was pouring water to the plants and on seeing him, his beauty admired both of them. Devadevi, on seeing him, was very much attracted towards him and started loving at the first sight. She expressed her love in words and continued with his work.

On the action of him, Devadevi said that he will change him towards her and said that she will stay there for a while. On getting the wishes to her sister, Devi left the place.

Devadevi gave all of her prizes got from the king and changed her dress into an ordinary saffron coloured clothes, what all the muni would wear.

Devadevi went towards Vipra Narayanar and said to him that so far she has lived in earth without being useful to others and she lived a life like in the Naragham (Hell) and she added that her rest of the life must be spent along with Vipra Narayanar in doing the seva towards the Emperumaan.

Vipra Narayanar on hearing this became so happy that one more person has joined him for doing the bhakta seva for the Emperumaan and since being kind - hearted, he agreed Devadevi to stay along with him and asked her to enter into the house.

Days passed and on one day, it rained heavily. Vipra Narayanar was inside the small hut, where Sri Ranganathar was done the daily pooja by him. But, Devadevi did not enter into the hut but instead she waited outside itself and got completely drowned in the rain. Since, he was doing the Pooja, he could not know what is happening outside, since he was completely immersed into the bhakti towards the almighty, Sriman Narayanan.

After finishing the pooja, he came out and saw Devadevi drouned in the rain. He asked her to get into the hut and gave his over cloth (Uthriyam - a small cloth which is used to cover the body) to Devadevi for wiping.

After getting the cloth, she asked him that since Vipra Narayanar is taking care of the Nandavanam and at the same time travelling lots of miles to get the food, his legs might become tired. So, she asked whether she could make his legs feel better by giving massage to his legs. Vipra Narayanar agreed for her to do so. Like this, she did some small things to convert him towards her side. She completely turned Vipra Narayanar towards her and they both started to live together.

One day, Devadevi said to Vipra Narayanar that she wanted to see her parents and her sister. Vipra Narayanar said that he would too come along with her, since he could not live without leaving her for a second and both of them went to Devadevi's house.

Vipra Narayanar gave all the things to Devadevi and her mother and one day, he doesn't have anything to give them. So her mother asked her to make him out of the house, but Devadevi could not do this, because she really loved him. But her mother did not want him to be in the house and asked Vipra Narayanar to get out of the house. Since, Vipra Narayanar is helpless, he came out of the house and entered a Nandavanam and being so tired, he slept for a while. On seeing this, the Emperumaan wanted him to get of the Maya and wanted him to get along with the right path, which leads to the Thiruvadi of him (Sri Vishnu).

He changed himself to an ordinary human and went straight to Devadevi's house and knocked the door. Her mother questioned who is he? He said that he is one of the sishyaas (Student) of Vipra Narayanar and gave him a big silver vessel given by his Guru to Devadevi.

On getting that her mother thanked him and asked his Guru, Vipra Narayanar to return back to her house, since Devadevi was feeling worse from the time he left the house. Sri Vishnu, who came as a student went towards Vipra Narayanar and woke him up and said that Devadevi's mother asked him to come back to the house. On hearing this, Vipra Naryanar walked fast to the house and hugged Devadevi.

The Next morning, the archakar (Who performs the daily pooja for the perumal) entered into the Sri Ranganathar sannadhi and found one Vattal (Vessel which is used to do the daily pooja) was missing and complained to the king about this. The king ordered his servants to go in search of the Vattal and they found that in Devadevi's house.

So, they caught hold of Devadevi's mother and Vipra Narayanar and took them to the palace. They both were made to stand in front of the King. The King questioned Devadevi's mother from where did she get the Vattal. She answered that it was given by one of the Sishyan of Vipra Narayanar. But, Vipra Narayanar opposed her words by saying that he doesnt have any student as such. After consulting with the great men in the palace, the king ordered Vipra Narayanar to be jailed for one night on the prison and Devadevi's mother was left free.

On that night, Vipra Narayanar cried and asked the Emperumaan why like this has happened to him and prayed towards him. On the same night, the Emperumaan arise in the dream of the king and explained him what had happened and asked him to free Vipra Narayanar.

The next day in the palace, Vipra Narayanar was given all the respect as what would be given to all the Vishnu bhaktas and gave him lots of precious things. The king also explained that this is a small thiru Vilayaadal (game) of Sri Emperumaan.

Knowing the real truth why he came to the world, he went to Sri Ranganathar temple and praised the Lord. Then, he worshipped all the bhaktas of Sri Vishnu and put the podi (Small tiny dust particles), which is found under the feet of them in his head and sang songs in praise of Sri Ranganathar.

From then, he was called as "Thondaradipodi Alwar". Finally he realised for what he came for to the earth and went to all the Vishnu temples to praise him.

MAAL UGANDHA AASIRIYAR ? LIFE OF THONDARADIPPODIAZHW AAR
(V. MADHAVAKKANNAN, Singapore)

SrI:
SrImathE Gopaladesika Mahadesikaya nama:

Dearest all,

Now we enjoy the life of ThoNdaradippodiAzhw Ar, who called himself
as "the Dust at the feet of Bhagavatas', was born to a vedic brahmin
by name, vedavisarathar in Thirumandangudi in the month of Margazhi
and in "kEttai" nakshathram, in the family of sOzhiya vaishnava (who
had their "kudumi" (tuft) on the top front portion and not behind);
He was an incarnation of vanamAlA (Divine Garland of Lord Maha
vishnu) and he was named "Vipranarayana" . He was taught Tamil,
Sanskrit, vedas, upanishds, etc., at an early age and he mastered
them with no effort and shone like a bright tEjasvi. He was also
well versed in writing and singing Tamil poetry and was fully well
versed in Shastras. He had no pride (vidhya garvam) and was humble
and modest to the core and hence, he was respected by everyone in
the locality.

He became highly devoted to Sriman Narayana and he took a vow to
stay as a bachelor throughout his life so that he could devote his
full time and energy to perform kainkaryam to the Lord Sriya: patih.
Like periyAzhwAr, Vipranarayana too was interested only in poomalai
kainkaryam. He migrated to Srirangam (which he was longing to visit)
after his father's death) and he made a beautiful nandhavanam with
nice trees to give shadows and cool breeze, flower creepers which
yield excellent sugandha flowers,which can be offered to Sriman
Narayana, like, Lotus, karunkuvalai, Alli(lily), Thulasi, etc.,
stream of water flowing in the middle as an offshoot of Cauveri
where swans swim gracefully, and so on and so on. It was a serene
divine atmosphere in the Nandhavanam and our Vipranarayana stayed
there within the garden in a small hermitage. It used to allure
anybody walking down there to visit and get a divine experience. Not
only that, our Vipranarayana' s singing pAsurams in praise of Arangan
along with the sruthi of bees and birds humming add beauty to the
place.

Every day our AzhwAr gets up in the wee hours, takes a holy dip in
nearby Cauveri, applies bright TirumaN kAppu, carries out
NityakarmAnushtAnan gal, plucks the flowers and Thulasi leaves, makes
beautiful garlands, and takes them to Arangan for adorning Him. He
enjoys when archakAs place them on the Lord and he stands stupefied
by the inexplicable beauty of The Black Emerald; He melts with
tremendous amount of Bhakti rasam generated by the sowndharyam of
the Lord and enjoys His ThirumEni which is like a big huge mountain;
Red Coral lips and mouth(PavaLacchevvA i); Red Lotus eyes; He
addresses the Lord:"O Achutha! There is no enjoyment which is equal
to admiring your such beauty. Even you give me a post of Indra to
rule the Indra lokam and enjoy that position, I still DO NOT NEED
them; I just want to serve your feet!". Such a great AzhwAr is he!
The Lord wanted some fun (Leela krishnan); One day, two sisters were
coming back after performing a dance performance in front of Chozha
king and were attracted by the beauty of our AzhwAr's nandhavanam.
When they saw him closing his eyes and meditating on the Lord, they
were captivated by his tEjas and charm. He ignored their beauty.
Especially the more beautiful younger sister, by name devadevi got
more offended and in fact, challenged the other sister that she
would make our AzhwAr her slave with her beauty. In spite of her
sister's warning and caution not to enter into such an apacharam and
endanger herself, deva devi was adamant and decided to embark on it.
Disguised and dressed as a sannyasini, she requested him to accept
her service to him at his place. Unaware of the plot, he agreed;
However he did not let her stay inside his hermittage. He maintained
the distance and was as usual performing his kainkaryams unaffected
by her presence. She was desperate and felt sad that she was getting
nowhere near her vow. One day, when it rained heavily she got
drenched and was shivering. Vipranarayana could not say no for her
coming into his hermitage (which he avoided till then) and devadevi
slowly aroused his sensual desires and our poor Vipranarayanar was
hooked!. She virtually made him a slave for her beauty and he forgot
all sorts of kainkaryam and singing. His thoughts were only about
devadevi and he became so engrossed in his desire for her that he
could not bear even a moment separation from her.

When she achieved what she wished, she went back to her place in
uttamarkoil (near SriRangam). Her mother didnot allow Vipranarayana
to see her unless he brought some money, true to their profession
(which he did not have naturally). Vipranarayana felt isolated and
was heavily lamenting the separation from devadevi and did not know
what to do. In the meanwhile, our Lord Tiruvarangan felt it was
enough for Him to playwith His bhakta and hence, appeared as a
servant of Vipranarayana calling Himself "Azhagiya manavala dasan"
and went to deva devi's house. He handed over the Big Golden vessel
(Thanga vattil) saying that Vipranarayana asked him to give this to
her. devadevi's mother went in search of our Vipranarayanar and let
him meet her daughter (without telling him why she allowed now;
AzhwAr, too did not ask). Next morning, the archakas found one of
the "vattils" missing in the Lord's Sannidhi and immediately
informed the king. The servant maid of deva devi informed in the
meanwhile other homes where she used to work for about this Golden
vattil in deva devi's house and the news reached the king. The king
after knowing the story arrested our Vipranarayanar without
listening to his pleas that he was not at all aware of any Golden
vattil; nor did he have any servant working for him, since he
himself was so poor. No amount of request or plea helped and he
landed up in a dark cell! There he realised everything; his
mistakes, his follies, his apacharams of not performing kainkaryams
to the Lord etc..

The Lord appeared in the king's dream and narrated the whole
incident and said that Vipranarayana, His dearest Bhakta, was
innocent and he was at no fault at all. Immediately, the king
released Vipranarayana and prostrated at his feet and begged for his
pardon. Vipranarayana felt greatly moved by the Lord's mercy and
daya and sang pAsurams full of bhakti . Having gone through a
traumatic experience with devadevi, he never looked back and since
then, he became a staunch bhakta and called himself the dust at the
feet of bhakas (ThoNdaradippodi AzhwAr).

[Sri Uttamoor Swamy rejects the above incident in AzhwAr's life
saying that this is the false allegation of other avaidika and non-
vedic people (about whom AzhwAr sang strongly against and in
categorical terms.).

He composed two poems namely., Thirumalai (a garland for the Lord)
and ThiruppaLLiyezhucch i (waking up the Lord). His pAsurams are
really excellent marvellous compositions and one is certain to get
moved by the bhakti and longing for the Lord Ranganatha. He did not
sing any other sthalam ; He sang only in praise of SriRangan.
Before concluding Just one look at one of his GREAT PASURAMS and let
us get blessed by Him.

"OorilEn kANiyillai; uRavu maRRu oruvar illai;/
pAril nin pAtha moolam paRRilEn parama moorthee;/
kAroLi vaNNanE (en) kaNNanE! kadharuginREn; /
AruLar kaLaikaN ammA! arngamA nagaruLAnE!/ "

Meaning: I have no place; no properties; no relatves; none other
than you; I know only your Lotus feet; O Lord of Blue hued sky
colour! You only are my refuge. Can you not hear my cries? Is there
any one else to save me except you?"

An excellent pAsuram and how aptly it matches with our lives! May
Lord Sri Ranganatha and His AzhwAr ThoNdaradippodiAzhw Ar shower
Their grace and blessings on us, poor mortals, to help us get rid of
this vicious circle of samsara sagaram.

Tiruppan Azwar

2007-02-02T17:12:00.000-08:00

Period 8th C. AD
Place Uraiyur
Other Names Paanar, Muni-vaahanar, Yogi-vaahanar, Kaveeswarar
Month Kaarthigai
Star (Natshatram) Rogini (Rohinee)
Hamsam Srivatsam

Cauvery river which flows towards the Chozha Empire, makes the land rich in all of its production and wealth. Lots of Andhanars (Who always thinks of Sriman Narayanan) and good knowledged poets are found here. Lots of poets and Sri Vishnu bhaktas has raised the popularity of the Chozha Empire.

Uraiyoor is the capital of Chozha Empire at that time and lots of big buildings and houses full of lights are found which is one of the beautiful scene that has to be seen and enjoyed.

Uraiyoor is found near Sri Rangam. Since, Uraiyoor is rich in all of its wealthness, Sri Emperumaan is found in this sthalam as found in Sri Rangam as "Aranga Naadhan".

Dharma Varman, who ruled the Chozha Empire, wanted her daughter, Neela Devi to get married to Sri Ranganathan. But, he doesnt know that Neela Devi was the hamsam of Naachiyaar (Uraiyoor Naachiyaar and got married to Sri Ranganathar.

Sri Rangam, which is called the Bhoologa Vaikundam is surrounded by divine breeze and musical people. Nearer to Sri Rangam, is found a small village named "Alagapuri", where lots of musical people are found. One small place named "Baanar Cheri" is found, where Baanar (or) musicians, who are capable of arresting the minds of all people and even the Devas and Rishis.

But as the time went on, these baanars are separated and kept as a separate categorised peoples and who were treated as untouchables. But, in that categorised people, as the hamsam of the small mole, called as "Srivatsam" which is found in the chest of Sriman Narayanan, a small child born in this world in Purthurmadhi year, Kaarthigai month, Wednesday in Rohini Natshatram and it is "Thiruppaan Alwar".

His Characters and all of his activities are same as that of a pure Vaishnavas have. Having a veena in his hand, he always sang on Sri Vishnu and his fame and spread his capabilities and the love he offers to his bhaktas, in his songs. Because of this, he is also named as "Paan perumal".

The untouchable people are ordered not to keep their feets on Cauvery river. Because of this and to obey the order, Paan Alwar did not touch the cauvery river, but stood along the banks of the river facing Thiruvaragam temple and sung various songs, praising the Lord.

But, the Emperumaan wanted to explain the greatness and his Bhakthi of Thiruppaan Alwar towards Him and as an action to it, he started to play a small drama.

The cauvery water is used for the Thirumanjanam for Sri Ranganadhar. Loga Saaranga Maha Muneetharar, who is the strict follower and a devoted bhakta of Sri Ranganathar, daily bring the cauvery water of Thriumanjanam. One day, when he was sleeping, he had a dream in which the Aranganadar explained about Paan Perumal and he should be taken on the shoulders of Loga Saaranga muni, without having the mind that he is an untouchable person.

Loga Saarangamuni, who being the strong follower of Sri Vishnu, got up early next morning and went to the other side of Cauvery river and met Thiruppaan Alwar. On seeing him, he explained about the dream he had last night and told him that he should climb on his shoulders, so that he can be taken to the other side of the Cauvery river, where Sri Ranganathar is giving his seva.

On hearing this, thiruppaan Alwar started crying, since he is not the right person, should climb on his shoulder, since Logasaranga Muni is a well known Vaishnavan.

But, Saranga Muni explained without having any jealous that on behalf of him only, Sriman Narayanan came in his dream and praised him that he is the person who will be honoured if he climbs on his shoulders.

Thirupaan Alwar could not convince him and finally he sat on on his shoulders. Saranga Muni started walking towards him Sri Arangathan through the Cauvery river. All the people of the village were surprised to see this scene and stood in silence without knowing what to do.

After reaching the temple,Saranga Muni made Thiruppaan Alwar to get down from his shoulders and raising his hands, he went to the corner of the Sannadhi and stood in silence, seeing the Perumal.

After getting down, Thiruppan Alwar could not believehis eyes because he was seeing Perumal who thinks that he could not see him in his life. His body was cooled and the eyes started to drop the tears. Both of his hands were raised above his head and he started to sing slokas on Sri Arangathan.

First he saw was the Thiruvadi(lotus feet)of Aranganathan and started to sing the pasuram:-

"Neel madhil Arangathamman thrukkamalpadham vandhu en Kanninullana okkinrathe."
After seeing the beaauty of the thiruvadi,he started to see step by step of the whole body of Emperumaan,he sung ten paasurams which explain the beauty of Sri Ranganathar from his thiruvadi (foot) to thirumudi(head).

He explains in his ten paasuram about the clean safron cloth which is worn on the body of Ranganathar, his jewels the thiru vayiru(stomach) from where Lord Brahma originated, the broad chest, the red lips and finally on explaining the beauty of the two broad eyes, he fell down. After some time, Thiruppaan Alwar was not found and he went in to the body of Thiruvarangathan. Like Andal, whose thought was always on Aranganathan, who was captured by the love of the Perumal, Thiruppaan Alwar was also captured by the love and he went towards the Aranganathan.

Thiruppaan Alwar has sung only ten paasurams,but in that itself,he has explained about how a human should be. He explains in that ten paasurams tha Perumal is the leader and our aim should be to reach Him and to get the complete Saranagathi(total surrender) in HIs thiruvadi, and that is the final place,where all of us has to reach.

Inspite of born in an untouchable category, but as a result of his devotion towards Sriman Narayanan,he was listed among the great twelve Alwars.

Likewise,eventhough if we are not like Thiruppaan Alwar, we can atleast think of him and do our daily duties of helping others. so that we can attain the Perumal's thiruvadi, where all the Alwars reached.

Tirup PaaN Azhwaar was an incarnation of Srivatsa, (the divine mole on the
chest of Lord Vishnu). He was born in Uraiyur (near Srirangam), the Capital
of Chola kingdom in the year Dunmati, Kartikai month, Krishna Paksha,
Dwiteeyai (a Wednesday) in the constellation of RohiNi. He was brought up
by an outcaste belonging to PaaNar community who specialized in making
string lute from bamboo reeds. He had mastered the art not only of making
lutes but also playing on them with a touching melody so that he was called
'TirupPaaNar'

He used to stand on the southern banks of the river Kaveri and sing the
praise of Lord Ranganatha for hours on end losing himself in the ecstasy.
One day, a devout Brahmin in the service of the temple, by name Loka
Saaranga came to the river for taking water for use in the temple. He
motioned to Paanar to move away. But, PaaNar was so engrossed in the
rhapsody of his music that he did not hear this. Lokasaranga threw a small
stone in his direction to shake him up. But, the stone accidentally fell on
the forehead of PaaNar and it started to bleed. PaaNar quietly retired.

Unaware of the hurt, Loka Saaranga returned to the temple. He was taken
aback on seeing blood oozing out from the forehead of the image of Lord
Ranganatha. But, none could connect the two incidents. That very night, the
Lord appeared in the dream of Loka Saaranga and commanded him to fetch
Paanar to the temple the next morning. Accordingly, Lokasaranga requested
PaaNar to come to the temple. But, PaaNar referring to his low birth
declined even to set foot on the holy earth of Srirangam lest he should
pollute the holy place. When he was told of the commandment of the Lord,
PaaNar could not even imagine such a situation and was lost in thought. Loka
Saaranga said that if that were his objection PaaNar could get on his
shoulders and he offered to carry PaaNar to the temple. Loka Saaranga
carried Paanar who was in a state of trance.

When they reached the Sanctum Sanctorum, PaaNar enjoyed the charming image
of Ranganatha and immediately sang 'Amalan Adhipiraan' a poem describing the
beauty of each limb from head to foot of the Lord in 10 verses and laid his
life at the feet of the Lord. The poem is considered to be sweeter than even
the 'sound of music' of Veena.

The first 3 verses start with the letters A, U and M and thus are deemed to
represent the 'Omkaram' and is considered to represent a treatise on 'Veda
Saara' elucidating the 'PraNavam'. The verses 5 to 7 are deemed to represent
the 'Prameya'. The intervening 4th verse is said to link,' Pramana ' and '
Prameya.' VanDu here is said to refer to Nityasuirs.

Unlike other Azhwaars who mentioned the names of their native places and /
or the number of verses contained in their songs, he did not mention them in
his signature hymn. When the Alwar got to the end of this verse, the Lord
sucked the Azhwaar into His own body ' like a red-hot iron sucking a drop
of water sprinkled on it.

Another esoteric significance is that though all the Azhwaars have
inculcated Bhakti each in a different way, the credit for doing it in
simple, short and straight manner goes to Tirup PaaN Azhwaar. The aim and
objective of all Jeevatmas is to seek integration with the Paramatma, in
other words, to hitch the wagon of Jeevatma to its rightful place in the
Paramaatma. The Azhwaar is considered to be the Amsam of Srivatsa (the mole
on the chest of Lord Himself). This mole is said to represent Jeeva Tattva
(Vide Swami Desika?s Paasuram ?Purdan MaNivaram aaga etc). He has
demonstrated dramatically and picturesquely how the Jeevatma could and
should get integrated with the Paramaatma, by himself getting merged in the
image of Lord Ranganatha. No other Azhwaar had done this feat (except of
course, Andal, who is the divine consort of the Lord). The Azhwaar has
indicated this in the last verse by saying ?kOvalanaai, VeNnai uNda vaayan?
(the cowherd boy who devoured butter) immediately followed by the words
??Enn uLLam Kavarntaanai? (the one who devoured me) suggesting that the Lord
the ?Para Tattvam? devoured him as easily as he would gulp butter. ?Ullam?
here means not only ?mind? but also ?Soul?- the ?Jeeva Tattvam?.

Also, of all the Archa Moorthis, the moorthi of Lord Ranganatha provides
insatiable nectar "Aaraa Amudhu" to the Azhwaar who is immersed in it to the
exclusion of the Para, Vyuha, Vibhava, Antaryaami and even other Archaa
moorthis of the Lord. Swami Desikan calls this "Aakarshanam" (attraction)
vide Uttara Kritya Adhikara and calls the Azhwaar
"nam paaNa naatha" Vide Guru Parampara Saaram of SRTS.

TANIANS ON AMALANAADHIPIRAAN
1.Composed by Periya Nambigal
aapaatha soodaman^upooya HarimSayaan^am
maththyEkavEra thuHithurmuthithaantharaathmaa
athrasht_ruthaam nayan^ayOr vishayaantharaaNaam
yOn^ischikaayaman^avaimun^ivaaHan^antham.
" Let me always think of TiruppaaN Azhwaar who enjoyed the beauty of the
Lord of Srirangam from head to foot and who swore he would not see anything
else and who rode on the vehicle in the form of Loka Saaranga muni "
2. Composed by Tirumalai Nambigal
kaattavE kaNda paatha kamalamn^al laadai yunthi,
thEttaru muthara pantham thirumaar_pu kaNdam sevvaay,
vaattamil kaNkaL mEni muniyERith thanipu kunthu,
paattinaal kaNdu vaazhum paaNar_thaaL paravi NnOmE.
" We bow at the feet of PaaNar who showed us the foot, the garment, the
Waistband, the chest, the throat, the rosy lips, the tireless eyes of the
Lord and the one who rode on the Muni right into the figure of the Lord '

DIVYADESAMS CONSECRATED BY TIRUP PAAN AZHWAAR
1. Tiruvarangam 2. TiruvenkaTam and 3. Paramapadam.

Emeperumaan?s Lotus Feet have been described and
enjoyed by all our PoorvAchAryAs. In
Amalanaadhipiraan, ThiruppANAzhwAr starts from the
Lotus Feet. He enjoys each and every a~ngam of the
Lord in his ten pAsurams, and has been enjoyed by
Periyavaacchaan PiLLai, Azhaigiya MaNavaaLa perumAL
Naayanaar, Swami Desikan et al in their commentaries
on this lovely Prabhandham.

Generally, the Paramaikaanthins start from the Feet to
the Crown; while the Ekaanthins start from the Head to
the Feet, as BrahmA did during his asvamEtha yaagham.

1. It is told by Poorvacharyas that ThirppANAzhwAr
started singing the ten pAsurams (while he was being
carried by LokasAranghamuni on his shoulders, on his
way to Sri RanganAthan sannidhi.) and he finished his
tenth inside the sanctum sanctorum, and united with
the Lord.

2.The Lotus flower, blooms only during certain
occasions; depending on the climate, the time
(daytime); some days, it remains fresh; then it
loses its freshness. But this Lotus of our Lord - the
Feet never gets such dhOshams. When the Lord knew that
AzhwAr had already started his course and is on his
way, singing, the Lotus automatically became fully
bloomed and became more fresh. It (the Feet) did not
feel like waiting for the AzhwAr to come. It started
going towards him and went straight to him. AzhwAr,
when he saw the Lotus Feet, (mentally ) approaching
him, he, out of his naicchiyam and humility, felt
ashamed and closed his eyes to avoid spoiling such
Lotus Feet and the Beauty. (not to cat his evil eye on
that Lotus Feet).

3.But what happened? The Lotus Feet, did not wish to
leave the AzhwAr?s eye sight and hence went into his
eyes and showed Their Beauty! (adadaa! Parama kripai
of Emperumaan! How Great the AzhwAr is! ) Thirukkamala
paadham vandhu en kaNNinuLLana okkinRadhE vandhu. en.
KaNNinuLLana ? OkkinRadhE. (I will not translate
further and spoil its beauty!- )

4.What is so great about Thiruvadi (lotus Feet)? They
have both bhAvanam (the ability to alleviate the
dhOshams of those who pay obeisance to Them) and
bhOgyathvam (the ability to offer the delicious
sweetness to those who see and enjoy Them and pay
obeisance to Them). No single thing in the world is
both tasty and has medicinal value. Only the Lotus
Feet of Emperumaan has both aspects.

5.Swami Desikan, in his many slOkAs, have enjoyed the
Beauty of the Lotus Feet. PeriyAzhwAr says : At
Aayarpaadi everywhere one can see on the ground, the
marks of Sanghu and ChakrA (the marks on each sole of
Lord�s Lotus Feet), since Kutti KaNNan walked
His thaLar nadai everywhere having His Lovely
footprints (with sanghu and chakrA). Also he explains,
as YashOdhA, the ten fingers of Kutti KaNNan shine as
if
they are impregnated with Pearls, diamonds, Emerald
stones, etc..

6.And These Lotus Feet are not just bhOgyam for
ThruppANAzhwAr, Swami Desikan and PeriyAzhwAr alone;
They are for our enjoyment, too! Not just tat. Even
Emperumaan is perplexed as to why all these devotees
and BhAgawathAs look mostly at My Feet and enjoy. What
is so special at My Feet? He wonders and what does He
do? Kutti KaNNan takes the Lotus Feet and the pearl
like shining fingers, with both of His cute short
lovely Hands, and TRIES TO PUT IN ALL THE TOE FINGERS
IN HIS RED CORAL LIPPED PavaLa cchevaay and
Kovvaipaazha idazh (bimbhA fruit like lips).
PeriyAzhwAr says: pEthaik kuzhavi pidiithuch
chuvaiithu uNNum paadha kamalangaL VedAs say VishNO:
PadhE paramE madhva uthsa: thEnE malarum
thiruppaadham.

7.Thus His Lotus Feet are the BhOgyam for Him and for
us. WE ARE ALL BORN IN THIS SRIVAISHNAVA KULAM ONLY TO
_ REPEAT ONLY TO _ ENJOY HIM.

Let us pay our obeisance to ThiruppANAzhwAr who has
sung such lovely deep pAsurams enjoying the Beauty of
Emperumaan, and to our Jeer who has highlighted this
first pAsuram so beautifully.

I had posted this few years ago:
Subsequently, Sri Sadagopan Swami supplemented the
below message with his wonderful write up as usual:
Let us enjoy that also here:

Swami Sri Desikan described the AzhwAr's prabhandham
as " Sukavi Sookti" and was so moved by it that he
wrote a 60 plus palm leaves long commentary on the
these uniquely beautiful 10 paasurams that celebrate
the Sarvanga Soundharyam and the anantha kalyANa
guNams of NamperumAL .

Sri Sampath Rengarajan gave a beautiful presentation
on the subject at Buffalo New York few years ago .
That pravachanam is still ringing in my ears. He
covered the first the three words of the first
Paasuram and it took him an hour to do full justice to
cover those three words ( Amalan, Aadhi and PirAn ) .
Since then ,He has done a lot of research on the rest
of the words of the first paasuram and the words of
the remaining nine paasurams . I request him to share
his rich and personal anubhavam with us in the near
future .

Meanwhile , I will focus on Swami Sri Desikan's
summary of the extraordinary meanings embedded in this
most magnificent first paasuram . Swami Sri Desikan in
his rahasya grantham , Muni Vaahana BhOgam , picks out
15 of the limitless auspicious attributes of Sri
RangaanthA and instructs us on the high point of each
of these 15 kalyANa guNAs . I will focus on this area
of the anubhavam of Swami Sri Desikan
on this glorious day .

The FIFTEEN GUNAAS for Sri Ranganaathan picked out by

ThiruppANar according to Swami Desikan are :

1. Moksha Pradhathvam/samsAra VinAsanam ( Conferral of
Moksham and there by freeing us from the recurring
cycles of births and deaths. Conferral of the boon of
Nithya Kaimkaryam to Him and His consort in
paramapadham .

2. Jagath Kaaranathvam :Being fundamentally
responsible forthe creation , protection and the
dissolution of the Universe .Being the sole cause of
all chEthanams and AchEthanams and not being supported
by any other entity or principle regarding His Jn~Anam
and sakthi .

3. SaraNyathvam :Being the SaraNyan (refuge) for those
, who surrender to Him through the AchArya Mukha
Prapatthi or the other three types of prapatthi
.Assuring everyone that seek Him that there is no need
to look for others to protect them .

4. UpakArathva Kaashtai : Helping His BhakthAs and
coming to their rescue without hesitation on Kshudra
VyAjam ( very little effort) and making Himself the
object of our enjoyment in spite of His unimaginably
lofty status as Ubhaya VibhUthi nAthan ( Lord of
Nithya and LeelA vibhUthi).Even after this
extraordinary help , our Lord feels that He is
indebted forever to His bhakthAs because of His
inability to give even more than what He has blessed
us with
(viz)., Moksham .

5.KrupA Kaashtai : Unique and incomparable Mercy
(KaruNai ) for even those , who commit unspeakable
offenses and yet saving them .This arises from His
saraNAgatha Rakhaka Vratham that led Him to say that
he will offer protection to even RaavaNA , if
he sought His refuge and gave up his ill deeds
.Through
the small act (kashaNa Karthavyam )of Prapatthi , He
is able to give the huge boon of residence in Sri
Vaikuntam .After that granting of the boon , the Lord
feels uncomfortable still over the thought that He has
nothing more to give.

6.SvAthanthrya Kaashtai : Ability to elvate those,
whom He wants to bless and protecting them in that
status against any body's efforts to counter what He
established through His samkalpam .

7. NirdhOshathva Kaashtai: Being forever blemishless
(amalathvam). Even if He has affiliation to the
blemish-containing entities that causes every one
Aj~Nam and Dukkham , He does not incur any
Aj~nam or Dukkham . The classic Upanishadic passage of
the two birds sitting on the branch of the same tree
with one experiencing false Knowledge and sorrows and
the other not subject to these experiences.

8.Swaamithva Kaashtai or Being the supreme Lord of
Every one including Brahman , Indran and all the
others

9.Soulabhya Kaashtai : ease of access , Bhaktha
Sulabhan . He permits even those , who want to go away
because of the fear of His grandeur to approach Him
comfortably .

10. Sousselya Kaashtai :Lowering Himself to the level
of even those , who doubt His Lordship (Isavarathvam )
and taking the trouble to answering them and keeping
them in His fold .

11. Vaathsalya Kaashtai: Out of His limitless
affection for His dearest BhakthAs , he ignores their
occasional trespasses and continues to look after
their yoga KshEmam .

12. Parama PrApyathva Kaashtai: Being the sole object
of attainment as parama PurushArtham .

13. Aasritha PakshapAtha Kaashtai: Being Sarva VarNa
samanan ( equal of approach to all four VarNams ), He
blesses those , who seek refuge in Him by cancelling
anything countering His sankalpam to protect His
BhakthAs ).This arises from His predisposition
(pakshapAtham ) to those, who sought His
protection (aasrithAL) .

14.BhOgyathva Kaashtai: Conferring the sweetness of
the enjoyment of His soundharyam .

15.ayathna BhOgyathva Kaashtai : Blessing capacity to
let one enjoy Him without the intercession of the
Indriyams . His svAbhavika anubhAvyathvam is referred
to here .Just as the breeze carries the fragrance of
the flowers , He comes in an unbanishable way and lets
our eyes enjoy His holy feet without satiety .

All these 15 kalyANa guNams are celebrated in the very

first verse of AmalanAdhipirAn Sri Sookthi according
to
Swami Sri Desikan .

At the very beginning , Swami Desikan states that he
wishes to comment on the Sri Sookthi of ThiruppANar ,
the poet with auspicious attributes .He describes the
AzhwAr , who rode on the back of Loka Saaranga Muni
(Muni Vaahana BhOgar ) as " Mudhitha Mukunda VilOkanar
" or the One , who was intent on having the Sevai of
the Lord of Srirangam , who in turn is elated to see
His BhakthAs .Swami says that he is commenting on this
extraordinary Sri Sookthi brimming with Bhaavam
and Bhakthi for the enjoyment of the BhagavathOtthamAs
who have controlled their senses (Indriyams) to have
the Bhagyam of the sEvai of Lord RanganathA .The
slokam is as follows :

vyachikyAsathi BhakthyA viraktha-thOshayA VenaktEsa
Kavi :
Mudhitha Mukundha vilOkana MunivAhana Sukavi Sookthim
imAm

Swami points out the uniqueness of this prabhandham of
ThiruppANar among all the other divya Prabhandhams .
He
says that The AmalanaadhipirAn Sri Sookthi is not too
long ( athi vistharam ) , not too short (athi
sankOcham
not generating any doubts ( SamsayAthi Janakathvam ) ,
Sorrow due to separation from the Lord as Naayikai
(Viraha KlEsam), Sending of messengers to plead the
case to unite the Jeevan with the Lord (DhUtha
prEkshaNam ) , instructions to others
(parOpadEsam ) and crticism of the other mathams
(Para-Matha nirasanam ).IT IS JUST FULL OF BHAGAVADH
ANUBHAVA GHANA RASAM (the rich delight arising from
the total enjoyment of the Lord's soundharyam and
kalyAna guNAs ). All the ten paasurams of this
AdhyAthma Prabhandham thus differ from the aruLic
cheyalkaL of other AzhwArs according to Swami Sri
Desikan .

At the end of his commetary on this rahasya grantham ,
Swami Desikan describes the nature of the Azhwaar and
the object of his love , Sri Ranganathan this way :

AzhwAr : aadhi marai yena Ongum arangathuLLE
aruL aarum kadalaik kaNdavan yenn PaaNan

Swami salutes with affection the Sukavi as " Yenn
PaaNan " (My ThiruppANAzhwAr ). He describes further
about the object of PaaNan's reverential salutation as
the Lord of Srirangam resting under the PraNavAkAra
VimAnam , the ocean of mercy , Sri RanganAthan .

About the quintessence of the Prabhandham , Swami
Desikan states :

vEdiyar taam viritthuraikkum viLaivukellAm
vidhai aahum ithu yenru viLampinOmE

This prabhandham is the seed for all what VedanthIs
elaborate as the fruits of BrahmOpAsanam .

Swami goes onto say that the ten paasurams of
ThiruppANar as "pazha maRayin poruL " ( the meaning
of ancient VedAs ).

Swami Desikan concludes his commentary with a
beautiful palasruthi slOkam :

MunivAhana bhOgOyam mukthaisvarya rasOpama:
krupayA RanganAthasya kruthArthAyathu na: sadhA

(Meaning ) : This rahasya grantham ( MunivAhana BhOgam
) is equal in anubhavam to the BrahmAnandha Rasam
enjoyed by the Muktha Jeevans in parama Padham . May
this make all of the readers krutha Kruthya:( the ones
, who realized the object of their desires) through
the mercy of Lord RanganAthA .

AzhwAr , Swami Desikan ThiruvadigaLE SaraNam
Oppiliappan Koil VaradAchAri SadagOpan

The Azhwar's choice of words in itself is an act of
> marvel. For example the tribute commences with the
> aksharam "a" and the first three verses correspond
> to the aksharams of PraNavam. Why is this? A denotes
> auspiciousness all around. Being Vaidikas, we may
> begin our quest of references in support of this
> fact with the Parama PramANam, i.e., the Vedas. An
> examination of the Rg Samhita and Sama Samhita
> reveals that they commence with "agnimILE
> purOhitham" and "agna AyahivIthayE", respectively,
> providing a ringing endorsement of the
> auspiciousness of the aksharam "a". Furthermore, "a"
> is the opening aksharam of PraNavam, which
> unequivocally proclaims the supremacy of Lord
> Narayana. The Upanishad section of the Veda
> proclaims "yadh vEdhAthO svara prOthO vedAnthE cha
> pratiShTitha:" ([PraNavam which proclaims the
> supremacy of Lord Narayana] that by which all Vedic
> recitation is commenced and that which is the
> support of all Vedantha [Upanishads]). Next if we
> turn our attention to the Brahma sUtras (aphorisms
> that expound on the Upanishadic messages), the
> opening Sutram is "AthAthO Brahma jignyAsa" (May we
> begin our enquiry of Brahman) commences with the
> Aksharam "a". An examination of Narada's Bhakti
> Sutras reveals that it commences with the line
> "anivachanIyam Bhakthi svarUpam" lending further
> testimony to the loftiness of the aksharam "a". Next
> let us ask ourselves if the Lord Himself has
> declared his fondness for this aksharam. The answer
> is apparent in the 11th Chapter of the
> Bhagavad-Gita, where Lord Krishna asserts
> "aksharANAm akArOsmi" (among the aksharas I denote
> "a"). Also "a" is the vowel of the Devanagari
> alphabet, without which no consonant can exist.
> Recognizing these facts and the alluding to the
> Truth that the Lord is the supporter from inside as
> well as outside for everything in the universe, the
> Azhwar commences his tribute with the aksharam "a".
> For the above reasons, "a" is called ViShNor
> aksharam. Following the lead of the Azhwar, Sri
> Ramanujacharya commences his Sri Bhashyam with the
> tribute "akhila Bhuvana janma". Swami Desikan
> adheres verbatim to the dicturm "mElayAr seyvanagal"
> and commences four of his Stotrams with the aksharam
> "a" i.e., Garuda Panchasat, aBhIthi Sthavam, nyAsa
> dashakam, and Bhagavad DhyAna sOpanam in which Swami
> Desikan enjoys an anuBhavam of Lord Ranganatha from
> Foot to Eye much in the spirit of the Azhwar's
> tribute.
>
>
>
> Next, the importance of the Lord's Feet can be
> understood from the Purusha Sooktham Rk "padhOsya
> vishvABhUthAni tripAdhasyAmruthan dhivI". The Lord
> Himself declares his fondness for the Feet by lying
> as VadapathrashAyi on the waters of PraLaya and
> sucking at His toes enjoying the mahima of His Feet
> as He contemplates the next cycle of creation. The
> Taittriya and AitarEya BrahmaNa declare that the
> Brahma Ananda AnuBhava rasa flourished at the third
> Foot of Trivikrama. This is also referred to in the
> Anandavalli section of the Taittriya Upanishad as
> rasO vai saha.
>
> Furthermore, this is the only angam of the Lord that
> is pristinely pure (for example the navel bears a
> lotus which houses Brahma). Aidhiham has it that
> Rudran performed SharaNagati at the hand of
> Emperuman. However, the Feet bear unadulterated
> contact with Lord Narayana and is therefore sought
> after by ParamaIkanthin Prapannas. Thanks again for
> your outstanding post, which sparked these
> reflections in adiyen.
>
Muralidhara Dasan

Peria Azawar

2007-02-02T17:11:00.000-08:00

Period 9th C. AD
Place Sri Villiputhur
Other Names Vishnu Sittar, Patta Naadan, Bhattar Piraan, Sri Villiputthooraar, Sriranganaatha Svasoorar
Month Aani
Star (Natshatram) Swathi (Swaathee)
Hamsam Garuda (Chariot - Veheicle)

Poomalai Kaimkaryam of Periyazhwar

Sri periyazhwar was deeply interested in serving perumal vatapatrasayi in the best manner as possible.Sri Vatapatrasayi perumal is The lord who appears as resting in yoga nidra on a small banyan leaf with the whole universe inside His stomatch to protect it(Universe) from Pralayam.

While doing anusandhanam of Srimad Bhagavatham periyazhwar came across the following incident.

Sri krishna paramatma comes to mathura for slaying king kamsa alongwith balarama.While getting down from his chariot at mathura Sri krishna paramatma saw the malakaran taking flower garlands for the king kamsa immediatly sri krishna paramatma stopped the malakaran and asked him for a flower garland .The malakaran reverentially replied "so many rishis and mahapurushas perform penace to get your divine darsanam and you who are so elusive to them came before a ordinary person like me and gave me your darsanam out of your own will and have asked me a garland.what more grace can i expect" saying this the malakaran picked out his best flower garland and offered it to the lord .The lord was very happy in receiving the garland and then left for kamsa's palace.

This incident left a strong impression on periyazhwar's mind and he concluded that preparing and offering flower garlands to the lord was the best kaimkaryam and thus prepared a small flower garden in front of his house and grew different varities of flowers like Tulasi,Tamarai,shengazhaneer,mallikai mullai etc and looked after the garder with great care.

Daily He used to get up very early and after taking his bath and finishing his anushthanams used to go to the nandavam and then carefully select the flowers and after plucking the best among the lot used to weave a garland and then take it to the vatapatrasayi perumal sannidhi ,the bhattar used to adorn the malai over mooolavar in a very nice fashion after being satisfied vishnuchittar used to offer his prayers and leave the place.

His tiru pallandu is very famous among the Vaishnava devotees. This great alwar's special daughter is none other than Srimati Andal, the author of Tiruppavai.

Vishnuchitta? was called " Periya Azhwar"
Why?

He was not one of the first Azhwars to appear on this earth.
That credit goes to the Mudal Azhwars.

He was not the first one to establish the Paratvam of the Lord.
That credit goes to Thirumazhisai Azhwar.

He did not write extensively. Even the ones he authored is small
compared to those of other Azhwars.
That credit of composing prodigiously goes to Tirumangai Azhwar.

How then did he come to be known as Periya Azhwar?

For this, we need to have a flashback of the incident in the life story of
Vishnuchitta?, which shot him to instant fame.

Villi and Kandan were hunter brothers who lived in the forest adjoining
Puttur in the Pandya kingdom. While on a hunting spree, Villi saw his
brother Kandan being killed by a tiger. He also saw how he came back alive
by the grace of God. Villi became very rich shortly after and built a temple
for Lord Vishnu and formed a village around the temple and named it
Villiputtur. Mukunda Bhattar and his wife Padmavalli were one of the early
settlers there.

Periya Azhwar, an incarnation of Garuda (the divine falcon vehicle of Lord
Vishnu) was born to them as Vishnu chitta (One whose mind is rivetted to
Lord Vishnu). He was born in the year Krodhana, Aani month, Suklapaksha
Ekadasi day (a Sunday) in the constellation of Swati. He bought a small
piece of land, converted it into a flower garden and spent his time in
making flower garlands for the Lord of Vada Perumal koil in his place.

At that time, there was a king called "Vallabhadeva" who was just and
impartial. Once, he asked his Purohit 'Selvanambhi' as to who was the
Supreme deity. Selvanambhi suggested that he call all the learned pundits
of the times in an assembly to debate the issue and arrive at a conclusion.
The king announced a wager in which a wallet containing golden coins
(Porkizhi) was to be tied to the top of a pole. This would bend towards the
person who is able to establish with absolute certainty the correct answer
to this poser. Great pundits from all over the country belonging to several
sects gathered in the hall to thrash out the issue. But, the wallet would
not come down.

The Lord appeared in the dream of Vishnu chitta and asked him to participate
in the debate. Accordingly, he proceeded to the court. The poets assembled
jeered at him saying that he had come there like a blind person who was 'NOT
AFRAID OF THE DARK'. Unmindful of all the ridicule, Vishnu chitta commenced
expounding how Lord Narayana was the Supreme deity. The pole bent to his
side on its own and Vishnu chitta was declared the winner and offered the
prize. He was honored by being taken in a procession mounted on a tall
caparisoned elephant. He was hailed eulogizing his feat in winning the
wallet. He was also called Bhattarpiraan, Srivilliputtur Kone, Puduvai Kone,
and Kizhi Arutthan.

As the procession emerged out, there appeared on the sapphire skies Lord
Vishnu clad in his proverbial pinkish yellow attire(Pitambara) accompanied
by his consort Mahalakshmi and the entire retinue of divine beings to bless
Vishnuchitta. In extreme ecstasy, Vishnu chitta sang his famous "Pallandu"
in 12 stanzas praying for the long life of Bhagavan.

He knew full well that no harm could ever befall the Lord. But, he became
anxious that having exposed himself to the gaze of all in this mundane
world, (some of them may be having an evil eye), Bhagavan should not be
affected thereby. Hence, he hastened to sing the "Tirup pallaandu" hymns.
These are being recited throughout the World in all Vishnu temples even
though the priests have had no exposure to the Tamil language. This forms
the first decad of the first Part of his monumental work, "Periyazhwar
Tirumozhi

1. It is the greatness of his love for the Lord that made him pour out the
Pallandu hymns. Ordinarily, only elders would bless the young ones for a
long life. "Periya' means elder and therefore he was called Periyazhwar. To
the objection that such an attitude was 'unnatural' (Swarupa Viruddham),
Pillai Lokacharya has argued that as it was a 'Mangala Aasaasanam', it was
quite in order and because - IT WAS A STRANGE CASE OF KNOWLEDGE RIPENING INTO AN
IGNORANCE OF SORTS DUE TO LOVE AND AFFECTION.

2. King Janaka laid a challenge through the Siva Dhanus in Sri Sita's
marriage; Kumbar, the Aayar Chief laid a challenge in the form of the 7
bulls in the marriage of Nappinnai; But, Vishnuchitta laid no challenges in
the marriage of his daughter, Andal because of his obvious conviction that
in due time,'THE OWNER WOULD CLAIM WHAT HE OWNED'

3. It is natural to honor anyone who brings relief from suffering. That is
how Rishyasringa was honored when rains came to the parched land of
Angadesa as he set foot there. Vishnuchitta also performed a similar
miracle. When a famine raged in the northern city of Kandam Kadinagar on the
banks of Ganges, he was invited to the city to solve the crisis. As he set
foot there, welcome rains showered and the place was relieved of the famine.
His greatness was honored. Periyazhwar himself is said to refer to this
incident thus "Venkali Naliyaa Vittuchittar"

4. Parasara who wrote Vishnu Purana known as Purana Ratna deals with the
story of Sri Krishna only in the 5th Amsa of his work; Sukhabrahmam who
wrote Srimad Bhaagavatam has dealt with the story of Krishna only in the
10th Skaandam; But, Vishnuchitta fills his entire Tirumozhi with the story of
Lord Krishna vividly portraying every detail of the Lord's childhood
'leelas ' in his own inimitable style.

5.Another esoteric aspect of Periyazhwar that really makes him
'Periya' is the fact that he is the incarnation of Garuda. We know that
Garuda is known as ?Periya Thiruvadi?. Garuda reincarnated himself as
Ajuna's chariot and as such he witnessed the Lord delivering the Baghavad
Gita - especially the Charama Sloka to Arjuna. Thus, apart from Arjuna, he
was the one who was the direct recipient of the Lord's message. Andal
refers to this when she says "Meymei Peru Vaarthai Vittu Chittar
Kettiruppaar".'Vaarthai' is Moolamantram; 'Peru Vaarthai' is the Mantra
Ratna of Dwayam and 'Meymei Peru Vaarthai' is the Charama sloka.

6. Swami Desika in his Godha Sthuthi reveals the secret!

Thaathasthu thE madhubithah sthuthilesa vasyaath
KarNaamruthaih: sthuthi Sathaih: anavaaptha poorvam /
Tvan mouli gandha subaghaam upahrithya maalaam
lebhe ?Mahthara?padaanuguNam prasaadam //

Meaning
Oh! Godha Devi! Your father composed hundreds of sweet pasurams and
dedicated them to Emperumaan. The Lord who is Stotra priya- one who is
easily moved by praise, did not confer this honorific on your father then.
But, only after you adorned the fragrant flower garland and had them offered
to Him, that He conferred the title of ?Periya Azhwar?!

He sowed the seed of devotion in the heart of his daughter, Andal which
eventually developed into a divine love and culminated in her wedding the
Lord. Thus, he became the father- in- law of Lord Vishnu
- an honor none other Azhwars could claim.

Sri Nathamuni also refers to this when he said:
Svasuram amaravandhyam Ranganaathasya saakshaath/
Dvija kula thilakam thu, VishNu chittham namaami//

Let us now have a bird's eye view of the contents of the various decads
contained in the 473 verses of his Tirumozhi distributed in 4 parts of 10
decads each plus the 5th part containing 3 decads.

1.1 :This contains the famous Tiruppallaandu in which he issues a clarion
call to everyone to join him in wishing 'all the best' to the Lord - everyone
including those who desired Moksham, those who desired Kaivalya, those who
desired mundane benefits and even those who desired nothing.
1.2 : Celebrations on the birth of Lord Krishna
1.3 : The physical beauty of every limb of the baby
1.4 : The lullaby of Yasoda.
1.5 : Kinds of plays of a child like looking at the moon
1.6 : The posture of rocking back and forth (Senkeerai Aadal)
1.7 : Patting the palms (Sappani Kottal)
1.8 : The faltering first steps of the child (Talar Nadai)
1.9 and 1.10 : Pleasures of hugging the child

2.1 : Playing ' Pick-a-boo' hide and seek
2.2 : Inviting the child for breast feeding
2.3 : Ear piercing
2.4 : Giving shower to the child
2.5 : Combing the hairs of the child
2.6 : Diverting the attention of the child
2.7 : Decorating the child's hairs with fresh flowers
2.8 : Taking steps to ward off 'evil eye' that might affect the child
2.9 and 2.10 : Complaints galore of the childhood pranks

3.1 : Yasoda getting unnerved on seeing her boy's superhuman feats
3.2 : Her anxiety after sending him for tending the cows
3.3 : A mother's pride on the activities of her kid.
3.4 : The lad who bewitched the Gopis
3.5 : The Episode of lifting the Govardhana Giri
3.6 : The enticing flute of Krishna
3.7 and 3.8 Azhwar assumes himself as the mother of a Gopi and expresses her
concern for her daughter
3.9 : Azhwar enjoys the exploits of the Lord as Rama and Krishna
3.10 : Tiruvadi handing over Rama's Signet ring to Sri Sita

4.1 : The glory of Bhagavatas
4.2 and 4.3 : On Tirumalirumcholai
4.4 : On Tirukkoshtiyur
4.6 : The need to name children after Narayana
4.7 : On Kandam Kadi Nagar
4.8 and 4.9 : On Tiruvarangam
4.5 and 4.10 Portray vividly the throes of death and how and why one should
remember the Lord while there is still time to do so in order to escape
Samsara

5.1 : He expresses his humility (Naichya Anusantaanam)
5.2 : How the bodily ailments are driven out by the Lord
5.3 : He effectively prevents the Lord from leaving him and concludes by
narrating all the benefits he had secured when the Lord showered His grace .

Now, let us proceed to enjoy the sentiments expressed by the Alwar in a few
hymns :

1. Yasoda calls baby Krishna for an oil bath. He refuses and runs away. She
entreats him saying- "Having besmeared your body with butter and mud, I
will not let you soil your bed tonight. See! For how long I have been
waiting with oil, scented soap-nut powder etc.
O! Lord! Narana! who is beyond anybody's reach. Please do come and have
your bath".
This is the hymn that is recited in all Vishnu temples
throughout the World especially at the time of Tirumanjanam (ceremonial
bath) to the Lord's idol. (2 / 4 / 1 )

veNNeyaLaindhakuNungum viLaiyaadupuzhudhiyumkoNdu
thiNNene_ivviraa_unnaith thEyththukkidakkan^aan_ottEn
eNNeyppuLippazhamkoNdu ingu_eththanaipOdhum_irundhEn
naNNalariyapiraanE! naaraNaa! neeraadavaaraay. (2)

2. Having failed, she tries to trick him into a sense of shame by saying
"I might even like to leave you go with all the dirt on your beautiful body
smeared by you, while playing in the cattle-shed but others 'will not like
it a bit'; Further, and more importantly, if your darling Nappinnai sees you
in this state, she will laugh at you!. Are you so shameless to let this
happen to you? Come,Quickly finish your bath and get ready" - What an
experience! (2/4/9)

"Naan Ethenum Ilaadhaa! NAPPINNAI KANDAAL SIRIKKUM"

3. Referring to the power of Bhagavatas who are always immersed in the
thoughts of the Lord's auspicious qualities and exploits, the Azhwar says
that we are verily their slaves and they have the right and power even to
sell us away. "Kesava! Purushottama! Kilar Jyotiye! Enru Pesuvaar
Adiyaargal ENTHAMMAI VIRKAVUM PERUVAARKALE(4/4/10)

4. The Azhwar advises that if we were to utter the words 'Namo Narayana'
with folded hands raised above our heads, we would reach Paramapadam
through the 'Path of Light' (Archiraadhi Marga). And once we reach there,
we will never come back to this stupid world, even if we want to. Even if
the Nityasuris recommend, guarantee and pledge themselves on our behalf,
the Lord would not let us go. ( 4 / 5 / 4 )

seeyinaalseRindhERiyapuNmEl
seRRalERikkuzhambirundhu engum
eeyinaal_arippuNdumayangi
ellaivaaychchenRusErvadhanmunnam
vaayinaaln^amOn^aaraNaavenRu
maththakaththidaikkaikaLaikkooppi
pOyinaalpinnai_iththisaikku_enRum
piNaikkodukkilumpOkavottaarE.

5. The Azhwar likens the journey of the Prapanna to Paramapadam to his
climbing a ladder through the path of light. He says that once the Prapanna
reaches there, the Lord would remove the ladder leaving him no chance to
return again to this world.(4 /9/2)

karuLudaiyapozhilmarudhum
kadhakkaLiRumpilambanaiyumkadiyamaavum
uruLudaiyasakadaraiyummallaraiyum
udaiyavittu_OsaikEttaan
iruLakaRRum_eRikathirOnmaNdalaththoodu
ERRivaiththu_ENivaangi
aruLkoduththittu_adiyavarai
aatkoLvaanamarumoor_aNiyarangamE.

6. Referring to the practice of naming children indiscriminately, he advises
"If you give names such as Nambi,Pimbi etc which are meaningless, these
names will go into oblivion soon. Name the child after the lotus eyed
Lord's names. They will shine forever. The mother of a child bearing one of
the names of the Lord will never go to hell" (4 / 6 / 3 )

nambin^ambiyenRu naattumaanidappErittaal
nambumpimbumellaam naalun^aaLil_azhungippOm
semperundhaamaraikkaNNan pErittazhaiththakkaal
nambikaaL! naaraNan tham_annain^arakampukaaL.

7. Referring to the Lord's infinite compassion and partiality towards his
Bhaktas, the Azhwar says that even if Mother Goddess, Sri Mahalakshmi were
to complain against a Bhakta, he would ignore it saying 'My Bhakta would do
no wrong; ; Even if he does something with confidence in my compassion,
I would deem it as the right thing only".

thammadiyaar_thiRaththakaththuth
thaamaraiyaaLaakilumsidhakuraikkumEl
ennadiyaar_adhuseyyaar
seydhaarEln^anRuseydhaarenbar_pOlum
mannudaiyavibeedaNaRkaa
madhiLilangaiththisain^Okkimalar_kaNvaiththa
ennudaiyathiruvarangaRkanRiyum
maRRoruvarkku_aaLaavarE? (2)

Note that when with the Purushakara of Piratti, the jiva surrenders to the Lord,
is called " thammadiyaar" (OUR devotee); If at all she should complain AFTER
this, the Lord claims "ennadiyaar" (MY devotee!)

The reference is to the episode when after the defeat of Ravana, Sri Rama
ordered Lakshmana to fetch Sri Sita from Ashokavana. She preferred to come
with her disheveled hairs and haggard looks having spent 10 months in the
most horrible surroundings. But, Lakshmana asked to her to come fully
groomed, neat and clean (as advised by Rama himself). When she appeared
thus, Rama spoke harshly to her. She frowned at Lakshmana since he was
responsible for the harsh treatment she received. Sri Rama intervened to
impress that Lakshmana was not at fault (ennadiyaar)

8. The Azhwar tells the Lord that during the last moments, he would not be
able to utter the Lord's names and that the Lord should make a note of his
calling him RIGHT NOW (when his faculties are quite active) and save him at
the last moment, even if he does not remember the Lord at THAT time.(Anthima
Smriti) (4 /10 /1&2)

thuppudaiyaarai_adaivadhellaam
sOrvidaththuththuNaiyaavarenRE
oppilEnaakilumn^innadaindhEn
aanaikkun^ee_aruLseydhamaiyaal
eyppu_ennaivandhun^aliyumpOdhu
angu_Edhumn^aanunnain^inaikkamaattEn
appOdhaikku_ippOdhEsollivaiththEn
arangaththaravaNaippaLLiyaanE! (2)

ellaiyilvaasalkuRukachchenRaal
eRRin^aman_thamar_paRRumpOdhu
nilluminennum_upaayamillai
nEmiyumsangamum_EndhinaanE!
sollalaampOdhE_unn^aamamellaam
sollinEn ennaikkuRikkoNdu_enRum
allalpadaavaNNamkaakkavENdum
arangaththaravaNaippaLLiyaanE!

9. The Azhwar does not consider it as fasting when he foregoes eating on
anyday and does not feel hungry. What is real fasting days for him are those
days when he does not utter the names of the Lord - implying that this
recitation is his only food and life sustaining force - not the food in the
ordinary sense. (5 / 1 / 6)

kaNNaa! naanmukanaippadaiththaanE!
kaaraNaa! kariyaay! adiyEnn^aan
uNNaan^aaLpasiyaavadhonRillai
OvaadhEn^amOn^aaraNaavenRu
eNNaan^aaLum_irukkesuchchaama
vEdhan^aaNmalar_koNdu_unpaadham
naNNaan^aaL avaithaththuRumaakil
anRu_enakku_avaipattinin^aaLE.

10. The Azhwar says that his soul is now the City of God and is well
protected by Him. The Lord had entered his heart and made it his abode. Clad
in his pink robes, the Lord Himself acted as the Acharya and cleared Alwar's
ignorance and blemishes. (5 / 2 / 8)

EdhangaLaayinavellaam iRangaliduviththu ennuLLE
peedhakavaadaippiraanaar piramakuruvaakivandhu
pOdhilkamalavannencham pukundhum_en_senniththidaril
paadhavilachchinaivaiththaar paNdanRupattinamkaappE.

11. The Azhwar addresses the Lord "I was caught in the swirl of Samsara for
a long long time extending to over several Kalpas and I have been postponing
my day of deliverance. Having got released from that and having secured you,
I will never ever allow you to go away leaving me behind" (5 / 3 / 8)

eththanaikaalamum_eththanaiyoozhiyum inRodun^aaLaiyenRE
iththanaikaalamumpOykkiRippattEn ini_unnaippOkalottEn
maiththunanmaar_kaLaivaazhviththu maaRRalarn^ooRRuvaraikkeduththaay!
siththamn^inpaalathaRidhiyanRE thirumaalirunchOlaiyendhaay!

THANIANS ON PERIYALWAR TIRUMOZHI

1. Composed by Sri Nathamunigal

gurumuka manadheethya praaha vEdhaanasEshaan
narapathiparikluptham soolkamaadhaathukaamaha|
svasuramamaravandhyam ranganaathasya saakshaath
dhvijakulathilakam tham vishNuchiththam namaami||

" Vishnu Chitta had no schooling but he was granted knowledge of all the
Vedas by the Lord Himself. With that knowledge, he won the prize instituted
by the King by expounding the truth as to who is THE Paramatma. He was
actually the father in law of Lord Ranganatha and the gem among the
Brahmins. I bow to him"

2. Composed by Pandiya Bhattar

minnaar_thadamathiLsoozh villipuththoorenRu orukaal
sonnaar_kazhaRkamalamsoodinOm - munnaaL
kizhiyaRuththaanenRuraiththOm, keezhmaiyiniRchErum
vazhiyaRuththOm nenchamE! vandhu

" O! My Mind! Because you helped me, I am able to adorn my head with the
lotus feet of Bhagavatas who mentioned about Srivilliputtur even once. In
the days when people raised doubts as to who was THE Paramatma, he cleared
their doubts and won the prize of the wallet. By mentioning this event, we
got rid of the sins that steep us down in hell"

3. Composed by Pandiya Bhattar

paaNdiyan_koNdaadap pattar_piraanvandhaanenRu
eeNdiyasangametuththoodha - vENdiya
vEdhangaLOdhi viraindhukizhiyaRuththaan
paathangaLyaamudaiyapaRRu.

"Our refuge is the feet of Periyazhwar who won the prize of the wallet by
expounding the portions of Veda to prove that Lord Narayana IS THE
Paramatma, as a result of which the Vallabha Pandiya Deva praised him as
Bhattar Piraan and groups and groups of people blew their conches aloud in
his honor"

DIVYA DESAMS CONSECRATED BY PERIYALWAR
1. Tiruvarangam 2. Tiruvellarai 3. Tiruppernagar 4. Tirukkudantai
5. Tirukkannapuram 6,. Tiruchitrakoodam 7. Trumaalirumcholai
8. Tirukkoshtiyur 9. Srivilliputtur 10. Tirukkurunkudi
11. Tiruvenkatam 12. Tiruvayodhya 13. Salagraamam 14. Badarika Ashramam
15.Tiru gangaik Karai Kandam 16. Dwaraka 17. Vadamathurai 18. Tiruvaippaadi 19.
Tirup Paarkadal and 20. Paramapadam.

Thanks to Sri Anbil Ramaswamy Ayyangar
Published in Srirangasri

If we notice; PeriyAzhwAr comes in the 6th chronologically; but still his
Prabandhams are the first to be taken in 4000. WHY?

1. Sri ANDAL is the incarnation of PiraaTTi (BhUmi PiraaTTI). Hence,
PiraaTTi should be given top preference. ThirupPAvai and Nacchiyaar
Thirumozhi to be taken as the first in 4000. But AndAl would not have been happy
to receive that special treatment. She would not be pleased because her AchArya
(as claimed by her in each of her works - as Bhattar Piraan kodhai) PeriyAzhwAr
should be given higher position than hers. That is why first PeriyAzhwAr PAsurams
and then immediately followed by AndAL's works.

2. Who else can have the rarest distinction of being called Father in law of
PerumAL? He needs to be in the TOP and the first position.

4. PeriyAzhwAr's ThiruppallANDu is the meaning of PraNavam enshrined most
beautifully. And the 4000 is the Tamil Vedas; hence, the praNavam
(Thiruppallandu) is the beginning of 4000.

Due to the above the PeriyAzhwAr's works have been taken first in 4000.

life story of ?Vishnuchitta?, which shot him to instant fame.

Villi and Kandan were hunter brothers who lived in the forest adjoining Puttur in the Pandya kingdom. While on a hunting spree, Villi saw his brother Kandan being killed by a tiger. He also saw how he came back alive by the grace of God. Villi became very rich shortly after and built a temple for Lord Vishnu and formed a village around the temple and named it Villiputtur. Mukunda Bhattar and his wife Padmavalli were one of the early settlers there.

Periya Azhwar, an incarnation of Garuda (the divine falcon vehicle of Lord Vishnu) was born to them as Vishnu chitta (One whose mind is rivetted to Lord Vishnu). He was born in the year Krodhana, Aani month, Suklapaksha Ekadasi day (a Sunday) in the constellation of Swati. He bought a small piece of land, converted it into a flower garden and spent his time in making flower garlands for the Lord of Vada Perumal koil in his place.

At that time, there was a king called "Vallabhadeva" who was just and impartial. Once, he asked his Purohit 'Selvanambhi' as to who was the Supreme deity. Selvanambhi suggested that he call all the learned pundits of the times in an assembly to debate the issue and arrive at a conclusion. The king announced a wager in which a wallet containing golden coins (Porkizhi) was to be tied to the top of a pole. This would bend towards the person who is able to establish with absolute certainty the correct answer to this poser. Great pundits from all over the country belonging to several sects gathered in the hall to thrash out the issue. But, the wallet would not come down.

The Lord appeared in the dream of Vishnu chitta and asked him to participate in the debate. Accordingly, he proceeded to the court. The poets assembled jeered at him saying that he had come there like a blind person who was 'NOT AFRAID OF THE DARK'. Unmindful of all the ridicule, Vishnu chitta commenced expounding how Lord Narayana was the Supreme deity. The pole bent to his side on its own and Vishnu chitta was declared the winner and offered the prize. He was honored by being taken in a procession mounted on a tall caparisoned elephant. He was hailed eulogizing his feat in winning the wallet. He was also called Bhattarpiraan, Srivilliputtur Kone, Puduvai Kone, and Kizhi Arutthan.

As the procession emerged out, there appeared on the sapphire skies Lord Vishnu clad in his proverbial pinkish yellow attire(Pitambara) accompanied by his consort Mahalakshmi and the entire retinue of divine beings to bless Vishnuchitta. In extreme ecstasy, Vishnu chitta sang his famous "Pallandu" in 12 stanzas praying for the long life of Bhagavan.

He knew full well that no harm could ever befall the Lord. But, he became anxious that having exposed himself to the gaze of all in this mundane world, (some of them may be having an evil eye), Bhagavan should not be affected thereby. Hence, he hastened to sing the "Tirup pallaandu" hymns. These are being recited throughout the World in all Vishnu temples even though the priests have had no exposure to the Tamil language. This forms the first decad of the first Part of his monumental work, "Periyazhwar Tirumozhi

1. It is the greatness of his love for the Lord that made him pour out the Pallandu hymns. Ordinarily, only elders would bless the young ones for a long life. "Periya' means elder and therefore he was called Periyazhwar. To the objection that such an attitude was 'unnatural' (Swarupa Viruddham), Pillai Lokacharya has argued that as it was a 'Mangala Aasaasanam', it was quite in order and because - IT WAS A STRANGE CASE OF KNOWLEDGE RIPENING INTO AN IGNORANCE OF SORTS DUE TO LOVE AND AFFECTION.

2. King Janaka laid a challenge through the Siva Dhanus in Sri Sita's marriage; Kumbar, the Aayar Chief laid a challenge in the form of the 7 bulls in the marriage of Nappinnai; But, Vishnuchitta laid no challenges in the marriage of his daughter, Andal because of his obvious conviction that in due time,'THE OWNER WOULD CLAIM WHAT HE OWNED'

3. It is natural to honor anyone who brings relief from suffering. That is how Rishyasringa was honored when rains came to the parched land of Angadesa as he set foot there. Vishnuchitta also performed a similar miracle. When a famine raged in the northern city of Kandam Kadinagar on the banks of Ganges, he was invited to the city to solve the crisis. As he set foot there, welcome rains showered and the place was relieved of the famine. His greatness was honored. Periyazhwar himself is said to refer to this incident thus "Venkali Naliyaa Vittuchittar"

4. Parasara who wrote Vishnu Purana known as Purana Ratna deals with the story of Sri Krishna only in the 5th Amsa of his work; Sukhabrahmam who wrote Srimad Bhaagavatam has dealt with the story of Krishna only in the 10th Skaandam; But, Vishnuchitta fills his entire Tirumozhi with the story of Lord Krishna vividly portraying every detail of the Lord's childhood
'leelas ' in his own inimitable style.

5.Another esoteric aspect of Periyazhwar that really makes him
'Periya' is the fact that he is the incarnation of Garuda. We know that Garuda is known as ?Periya Thiruvadi?. Garuda reincarnated himself as Ajuna's chariot and as such he witnessed the Lord delivering the Baghavad Gita - especially the Charama Sloka to Arjuna. Thus, apart from Arjuna, he was the one who was the direct recipient of the Lord's message. Andal refers to this when she says "Meymei Peru Vaarthai Vittu Chittar Kettiruppaar".'Vaarthai' is Moolamantram; 'Peru Vaarthai' is the Mantra Ratna of Dwayam and 'Meymei Peru Vaarthai' is the Charama sloka.

6. Swami Desika in his ?Godha Sthuthi? reveals the secret! Thaathasthu thE madhubithah sthuthilesa vasyaath
KarNaamruthaih: sthuthi Sathaih: anavaaptha poorvam /
Tvan mouli gandha subaghaam upahrithya maalaam
lebhe ?Mahthara?padaanuguNam prasaadam //
Meaning
? Oh! Godha Devi! Your father composed hundreds of sweet pasurams and dedicated them to Emperumaan. The Lord who is ?Stotra priya?- one who is easily moved by praise, did not confer this honorific on your father then. But, only after you adorned the fragrant flower garland and had them offered to Him, that He conferred the title of ?Periya Azhwar?!

He sowed the seed of devotion in the heart of his daughter, Andal which eventually developed into a divine love and culminated in her wedding the Lord. Thus, he became the father- in- law of Lord Vishnu - an honor none other Azhwars could claim.

Sri Nathamuni also refers to this when he said:
?Svasuram amaravandhyam Ranganaathasya saakshaath/
Dvija kula thilakam thu, VishNu chittham namaami//

Let us now have a bird's eye view of the contents of the various decads contained in the 473 verses of his Tirumozhi distributed in 4 parts of 10 decads each plus the 5th part containing 3 decads.

1.1:This contains the famous Tiruppallaandu in which he issues a clarion call to everyone to join him in wishing 'all the best' to the Lord - everyone including those who desired Moksham, those who desired Kaivalya, those who desired mundane benefits and even those who desired nothing.
1.2: Celebrations on the birth of Lord Krishna
1.3: The physical beauty of every limb of the baby
1.4: The lullaby of Yasoda.
1.5: Kinds of plays of a child like looking at the moon
1.6: The posture of rocking back and forth (Senkeerai Aadal)
1.7: Patting the palms (Sappani Kottal)
1.8: The faltering first steps of the child (Talar Nadai)
1.9 and 1.10 : Pleasures of hugging the child

2.1: Playing ' Pick-a-boo' hide and seek
2.2: Inviting the child for breast feeding
2.3: Ear piercing
2.4: Giving shower to the child
2.5: Combing the hairs of the child
2.6: Diverting the attention of the child
2.7: Decorating the child's hairs with fresh flowers
2.8: Taking steps to ward off 'evil eye' that might affect the child 2.9 and 2.10 : Complaints galore of the childhood pranks

3.1: Yasoda getting unnerved on seeing her boy's superhuman feats
3.2: Her anxiety after sending him for tending the cows
3.3: A mother's pride on the activities of her kid.
3.4: The lad who bewitched the Gopis
3.5: The Episode of lifting the Govardhana Giri
3.6: The enticing flute of Krishna
3.7 and 3.8 Azhwar assumes himself as the mother of a Gopi and expresses her concern for her daughter
3.9: Azhwar enjoys the exploits of the Lord as Rama and Krishna
3.10: Tiruvadi handing over Rama's Signet ring to Sri Sita

4.1: The glory of Bhagavatas
4.2 and 4.3 : On Tirumalirumcholai
4.4: On Tirukkoshtiyur
4.6: The need to name children after Narayana
4.7: On Kandam Kadi Nagar
4.8 and 4.9 : On Tiruvarangam
4.5 and 4.10 Portray vividly the throes of death and how and why one should remember the Lord while there is still time to do so in order to escape Samsara

5.1: He expresses his humility (Naichya Anusantaanam)
5.2: How the bodily ailments are driven out by the Lord
5.3: He effectively prevents the Lord from leaving him and concludes by narrating all the benefits he had secured when the Lord showered His grace .

Now, let us proceed to enjoy the sentiments expressed by the Alwar in a few hymns:

1. Yasoda calls baby Krishna for an oil bath. He refuses and runs away. She entreats him saying- "Having besmeared your body with butter and mud, I will not let you soil your bed tonight. See! For how long I have been waiting with oil, scented soap-nut powder etc.
O! Lord! Narana! who is beyond anybody's reach. Please do come and have your bath".
This is the hymn that is recited in all Vishnu temples throughout the World especially at the time of Tirumanjanam (ceremonial bath) to the Lord's idol. (2 / 4 / 1 )

veNNeyaLaindhakuNungum viLaiyaadupuzhudhiyumkoNdu
thiNNene_ivviraa_unnaith thEyththukkidakkan^aan_ottEn
eNNeyppuLippazhamkoNdu ingu_eththanaipOdhum_irundhEn
naNNalariyapiraanE! naaraNaa! neeraadavaaraay. (2)

2. Having failed, she tries to trick him into a sense of shame by saying "I might even like to leave you go with all the dirt on your beautiful body smeared by you, while playing in the cattle-shed but others 'will not like it a bit'; Further, and more importantly, if your darling Nappinnai sees you in this state, she will laugh at you!. Are you so shameless to let this happen to you? Come,Quickly finish your bath and get ready" - What an experience! (2/4/9)

"Naan Ethenum Ilaadhaa! NAPPINNAI KANDAAL SIRIKKUM"

3. Referring to the power of Bhagavatas who are always immersed in the thoughts of the Lord's auspicious qualities and exploits, the Azhwar says that we are verily their slaves and they have the right and power even to sell us away. "Kesava! Purushottama! Kilar Jyotiye! Enru Pesuvaar Adiyaargal ENTHAMMAI VIRKAVUM PERUVAARKALE(4/4/10)

4. The Azhwar advises that if we were to utter the words 'Namo Narayana' with folded hands raised above our heads, we would reach Paramapadam through the 'Path of Light' (Archiraadhi Marga). And once we reach there, we will never come back to this stupid world, even if we want to. Even if the Nityasuris recommend, guarantee and pledge themselves on our behalf, the Lord would not let us go. ( 4 / 5 / 4 )

seeyinaalseRindhERiyapuNmEl
seRRalERikkuzhambirundhu engum
eeyinaal_arippuNdumayangi
ellaivaaychchenRusErvadhanmunnam
vaayinaaln^amOn^aaraNaavenRu
maththakaththidaikkaikaLaikkooppi
pOyinaalpinnai_iththisaikku_enRum
piNaikkodukkilumpOkavottaarE.

5. The Azhwar likens the journey of the Prapanna to Paramapadam to his climbing a ladder through the path of light. He says that once the Prapanna reaches there, the Lord would remove the ladder leaving him no chance to return again to this world.(4 /9/2)

karuLudaiyapozhilmarudhum
kadhakkaLiRumpilambanaiyumkadiyamaavum
uruLudaiyasakadaraiyummallaraiyum
udaiyavittu_OsaikEttaan
iruLakaRRum_eRikathirOnmaNdalaththoodu
ERRivaiththu_ENivaangi
aruLkoduththittu_adiyavarai
aatkoLvaanamarumoor_aNiyarangamE.

6. Referring to the practice of naming children indiscriminately, he advises "If you give names such as Nambi,Pimbi etc which are meaningless, these names will go into oblivion soon. Name the child after the lotus eyed Lord's names. They will shine forever. The mother of a child bearing one of the names of the Lord will never go to hell" (4 / 6 / 3 )

nambin^ambiyenRu naattumaanidappErittaal
nambumpimbumellaam naalun^aaLil_azhungippOm
semperundhaamaraikkaNNan pErittazhaiththakkaal
nambikaaL! naaraNan tham_annain^arakampukaaL.

7. Referring to the Lord's infinite compassion and partiality towards his Bhaktas, the Azhwar says that even if Mother Goddess, Sri Mahalakshmi were to complain against a Bhakta, he would ignore it saying 'My Bhakta would do no wrong; ; Even if he does something with confidence in my compassion, I would deem it as the right thing only".

thammadiyaar_thiRaththakaththuth
thaamaraiyaaLaakilumsidhakuraikkumEl
ennadiyaar_adhuseyyaar
seydhaarEln^anRuseydhaarenbar_pOlum
mannudaiyavibeedaNaRkaa
madhiLilangaiththisain^Okkimalar_kaNvaiththa
ennudaiyathiruvarangaRkanRiyum
maRRoruvarkku_aaLaavarE? (2)

Note that when with the Purushakara of Piratti, the jiva surrenders to the Lord, is called " thammadiyaar" (OUR devotee); If at all she should complain AFTER this, the Lord claims "ennadiyaar" (MY devotee!)

The reference is to the episode when after the defeat of Ravana, Sri Rama ordered Lakshmana to fetch Sri Sita from Ashokavana. She preferred to come with her disheveled hairs and haggard looks having spent 10 months in the most horrible surroundings. But, Lakshmana asked to her to come fully groomed, neat and clean (as advised by Rama himself). When she appeared thus, Rama spoke harshly to her. She frowned at Lakshmana since he was responsible for the harsh treatment she received. Sri Rama intervened to impress that Lakshmana was not at fault (ennadiyaar)

8. The Azhwar tells the Lord that during the last moments, he would not be able to utter the Lord's names and that the Lord should make a note of his calling him RIGHT NOW (when his faculties are quite active) and save him at the last moment, even if he does not remember the Lord at THAT time.(Anthima Smriti) (4 /10 /1&2)

thuppudaiyaarai_adaivadhellaam
sOrvidaththuththuNaiyaavarenRE
oppilEnaakilumn^innadaindhEn
aanaikkun^ee_aruLseydhamaiyaal
eyppu_ennaivandhun^aliyumpOdhu
angu_Edhumn^aanunnain^inaikkamaattEn
appOdhaikku_ippOdhEsollivaiththEn
arangaththaravaNaippaLLiyaanE! (2)

ellaiyilvaasalkuRukachchenRaal
eRRin^aman_thamar_paRRumpOdhu
nilluminennum_upaayamillai
nEmiyumsangamum_EndhinaanE!
sollalaampOdhE_unn^aamamellaam
sollinEn ennaikkuRikkoNdu_enRum
allalpadaavaNNamkaakkavENdum
arangaththaravaNaippaLLiyaanE!

9. The Azhwar does not consider it as fasting when he foregoes eating on anyday and does not feel hungry. What is real fasting days for him are those days when he does not utter the names of the Lord - implying that this recitation is his only food and life sustaining force - not the food in the ordinary sense. (5 / 1 / 6)

kaNNaa! naanmukanaippadaiththaanE!
kaaraNaa! kariyaay! adiyEnn^aan
uNNaan^aaLpasiyaavadhonRillai
OvaadhEn^amOn^aaraNaavenRu
eNNaan^aaLum_irukkesuchchaama
vEdhan^aaNmalar_koNdu_unpaadham
naNNaan^aaL avaithaththuRumaakil
anRu_enakku_avaipattinin^aaLE.

10. The Azhwar says that his soul is now the City of God and is well protected by Him. The Lord had entered his heart and made it his abode. Clad in his pink robes, the Lord Himself acted as the Acharya and cleared Alwar's ignorance and blemishes. (5 / 2 / 8)

EdhangaLaayinavellaam iRangaliduviththu ennuLLE
peedhakavaadaippiraanaar piramakuruvaakivandhu
pOdhilkamalavannencham pukundhum_en_senniththidaril
paadhavilachchinaivaiththaar paNdanRupattinamkaappE.

11. The Azhwar addresses the Lord "I was caught in the swirl of Samsara for a long long time extending to over several Kalpas and I have been postponing my day of deliverance. Having got released from that and having secured you, I will never ever allow you to go away leaving me behind" (5 / 3 / 8)

eththanaikaalamum_eththanaiyoozhiyum inRodun^aaLaiyenRE
iththanaikaalamumpOykkiRippattEn ini_unnaippOkalottEn
maiththunanmaar_kaLaivaazhviththu maaRRalarn^ooRRuvaraikkeduththaay!
siththamn^inpaalathaRidhiyanRE thirumaalirunchOlaiyendhaay!

THANIANS ON PERIYALWAR TIRUMOZHI

1. Composed by Sri Nathamunigal

gurumuka manadheethya praaha vEdhaanasEshaan
narapathiparikluptham soolkamaadhaathukaamaha|
svasuramamaravandhyam ranganaathasya saakshaath
dhvijakulathilakam tham vishNuchiththam namaami||

" Vishnu Chitta had no schooling but he was granted knowledge of all the Vedas by the Lord Himself. With that knowledge, he won the prize instituted by the King by expounding the truth as to who is THE Paramatma. He was actually the father in law of Lord Ranganatha and the gem among the Brahmins. I bow to him"

2. Composed by Pandiya Bhattar

minnaar_thadamathiLsoozh villipuththoorenRu orukaal
sonnaar_kazhaRkamalamsoodinOm - munnaaL
kizhiyaRuththaanenRuraiththOm, keezhmaiyiniRchErum
vazhiyaRuththOm nenchamE! vandhu

" O! My Mind! Because you helped me, I am able to adorn my head with the lotus feet of Bhagavatas who mentioned about Srivilliputtur even once. In the days when people raised doubts as to who was THE Paramatma, he cleared their doubts and won the prize of the wallet. By mentioning this event, we got rid of the sins that steep us down in hell"

3. Composed by Pandiya Bhattar

paaNdiyan_koNdaadap pattar_piraanvandhaanenRu
eeNdiyasangametuththoodha - vENdiya
vEdhangaLOdhi viraindhukizhiyaRuththaan
paathangaLyaamudaiyapaRRu.

"Our refuge is the feet of Periyazhwar who won the prize of the wallet by expounding the portions of Veda to prove that Lord Narayana IS THE Paramatma, as a result of which the Vallabha Pandiya Deva praised him as Bhattar Piraan and groups and groups of people blew their conches aloud in his honor"

DIVYA DESAMS CONSECRATED BY PERIYALWAR
1. Tiruvarangam 2. Tiruvellarai 3. Tiruppernagar 4. Tirukkudantai 5. Tirukkannapuram 6,. Tiruchitrakoodam 7. Trumaalirumcholai
8. Tirukkoshtiyur 9. Srivilliputtur 10. Tirukkurunkudi
11. Tiruvenkatam 12. Tiruvayodhya 13. Salagraamam 14. Badarika Ashramam 15.Tiru gangaik Karai Kandam 16. Dwaraka 17. Vadamathurai 18. Tiruvaippaadi 19. Tirup Paarkadal and 20. Paramapadam.

Note: It is said that the commentaries of Periyavachan Pillai on
Periyazhwar Tirumozhi (except for the last 40 odd hymns) were eaten away by white ants and it was Manavaala Maamunigal who restored them embellishing them with his own commentaries.

MAAL UGANDHA AASIRIYAR- Life of PeriyAzhwAr and AndaaL
(V. Madhavakkannan, Singapore)

Before getting into periyAzhwAr charithram, let us have a glance at
the Great Villiputthoor charithram, where periyAzhwAr hailed from.
In "Then PAndya" kingdom, there is a small town called putthoor,
where great sholars pundits were residing. Nearby there is a forest
where there were hunters living in it. The chief of these hunters
had two sons named villi and kaNdan.
One day these two guys villi and kaNdan went inside the forest for
hunting as usual. They spotted a tiger and it escaped the arrows
from their bows. KaNdan started chasing vigorously and went deep
inside the forest. After som time, the tiget hid behind a tree and
pounced on kaNdan and killed him. Villi waited for kaNdan for along
time and started seraching for him with a worried look on his face
about his dearest brother. When he spotted the dead body of kaNdan,
his heart almost stooped with grief and cried heavily and fell
unconscious on his darling brother's body.

During his unconsciousness, he had a scene in front of his eyes;
Sriman NarAyaNan with His consort VishNu pathni MahAlakshmi appeared
and uttered opening His "pavaLachchevvAi" thus:"O villi, Do not
lament and cry. Do not worry. We will get back your brother's life.
And you both go to find out the Big Banyan tree in the midst of this
forest where my moorthy has been lying for quite a long time. You
both will also find a cave nearby the tree where there is lots and
lots of Golden jewels and coins and treaure available. You can take
them as much as you wish. using that wealth, you both need to
deforest that place and build a temple and surrounding town." Then
the Lord disappeared.

When villi came back to consciousness, he did not know whether what
he saw (in his unconscious state) was true at all and was confused.
But suddenly kaNdan got up alive as if he just woke up from sleep
(without any wound even). Villi explained the whole thing to his
darling brother and both of them hugged each other for having been
blessed by the Lord and having been chosen by the Lord to establish
the temple for Sriya: pathih. (I wish we too had been just hunters
like villi and kaNdan, rather than studying all sorts of degrees and
leading a life which in now way helps us reach towards the Lord.)

Then they did exactly as was told and with great enthusiasm built
the temple with the co operation of all his people (who were
pleasantly surprised at the Lord' mercy on their kulam). The place
became an excellent sthalam and the temple looked majestic with
VadabhathrasAyee as the moorthy. The place even today is being
referred as Villiputthoor (named after the brother Villi).

Great scholars, BhaktAs, pundits migrated from putthoor to this holy
place and started residing in this place. One of them was Mukunda
Bhattar and he was a VaishNava GnAni and his wife was Padmavalli, a
GuNavathi and a perfect match for Mukunda Bhattar. Both of them were
parama bhaktAs of VadabhatrasAyee. On an auspicious day they were
blessed with a male child and they named the child as VishNu
chittar; means the one who thinks of VishNu always in his mind. The
kid lived upto his name fully and always was contemplating on ways
and means to achieve the Lord's DayA. He did not wish to spend and
waste his time on education (vEdAs and SasthrAs) and concentrated
only on praising the Lord. (PoiginRa Gnanamum pollA ozhkkamum... ).
He knew that when Lord KrishNa appeared he had a liking for wearing
Garlands made from variety of flowers. He chose that kainkaryam to
pluck flowers in the early morning and make an excellent garland out
of it to adorn the idol of Sri VadabhatrasAyee. He even sold some of
his property and bought a small place near his home (and the temple)
and converted that into a beautiful Nandavanam (a Garden). He grew
all kinds of creepers and plants for various flowers and the Holy
Thulasi. The place also housed a small beautiful pond where there
was a clear crystal like water as pure as VishNuchittar' s heart and
mind. His time was wholly spent on cultivating this garden only and
beatify them in order to get more and more and flowers for the Lord.
(What a superb life! What a great Bhakti!) The flowers bloomed;
Tulasi plant became bigger and bigger; The entire Garden looked
divinely beautiful and had an exquisite sugandham (smell) due to
jasmine, rose, lotus, pArijAtham, alli, Thulasi, etc., etc.. Every
morning, before the Sun rises VishNu chitthar took bath completed
his NityakarmAnushtAnan gal, went to his garden and plucked all kinds
of flowers to prepare garlands and garlands of various types for the
Lord, while he sang songs in praise of the Lord. He used to take
them to the temple and enjoy the scene of Lord wearing all his
garlands. He got an immense satisfaction and great amount of
blissful happiness in that. He was also blessed with a spouse Vrajai
who also had similar taste for performing service to the Lord.
(Never complain about your wife (or husband); If she had been
better, she would have got a better husband!)

During those times (9 th century CE), there was a king by
name "VallabhadEvan" ruling that area (Then madurai). He was a good
king and was ruling excellently; He was a great VishNu BhaktA and
wished to know the meaning of vEdAs and the glory of the Supreme
truth. He enquired his chief minister on his desire and as to how to
go about pursuing his interests. The minister said " Let us bring
vEdic scholars and ask them your questins and seek clarifications
from them; Whoever furnishes good, satisfactory reply and clarifies
you can be greatly rewarded, O mighty king.". The king agreed and
the announcement was made throughout the kingdom and it was alos
told that there will be a bag containing Golden coins hanging at the
top and with the power and truth of the vEdic statement/principle ,
it shall fall automatically. There were many scholars, pundits,
vEdic viRpannargaL, arguments, discussions, seminars, pArAyaNams,
etc, etc,; But the bag still was hanging! The true vEdic underlying
principle/statement was known to anybody; The king was terrible
disppointed. The Lord now plays! Sriman NarayaNan, Sri Vadabhatra
sAyee appeared in VishNuchitthA' s dream and said" O BhaktA, I am
impressed with your poomAlai kainkaryam. Tomorrow you go the palace
and speak vEdic principles and get the reward". VishNuchitthar said"
I am not at all well versed in vEdAs; I did not even study them; I
wasted(!) my time without learning all these vEdAs; I have doing
only a simple Garland preparation for you, Lord. I can not tell any
vEdic truths, since I do NOT know.". The Lord smiled; O
VishnuchittA, You are only an instrument. We will speak through you.
Not to worry; Just proceed. (ennE BhagawAn's vAtsalyam to bring His
BhaktA to the limelight!)

The Lord appeared in the Chief minister's dream too and asked him to
arrange to bring VishNuchittar the next day in the palanquin with
full honours(GREAT! ). The Next day VishNuchittar prayed the Lord and
boarded the pallakku (palanquin) and came to the palace with full
honours. The scholars laughed at his greed for they knew his limited
(or no) knowledge on vEdAs. They made sarcastic statements at him
loudly. But once our VishNuchittar started his explanation (after a
small prayer) the murmurs stopped; The sarcasm disappeared; People
sharpened their ears.

The king, the ministers the people and the scholars, everybody could
follow the simple statements which were full of deep meanings and
were coming as if the waves were coming out of the great ocean; The
entire meaning of his statement was clearly understood by one and
all and when VishNuchitthar made a concluding statement that Sri
MahAvishNu, the Sriya: pathih, is the only paramporuL who is
protecting and blessing the whole Universe and all beings and is the
only underlying principle of all four vEdAs, the bag FELL by itself!
and fell into the hands of VishNuchitthar. The king got up
immediately with full of tears in his eyes and prostrated at the
feet of VishNuchitthar. He appreciated "I am now clear. You have
clarified all my doubts. Sriman NarAyaNanE paramporuL. I have NEVER
heard such deep meanings in such simple explanation" . All scholars
lowered their heads in utter shame and removed their pride and
celebrated VishNuchittahr' s victory. The king gave away further more
lots of prizes and addressed him "BhattarpirAn" . VishNuchitthar
said "O king, I am dumb. I never spoke. It is HE who spoke here
thorugh me. He is the flutist. I am only a bamboo stick. I am only a
plant. He is the one who bloomed the flower. I am only a puppet. He
is the karthA and a puppetter. Please do not say anything to me.
Please do not prostrate at my feet. Let us all prostrate at HIS
FEET. Come." and he said this deeply moved, hands shaking and
shivering due to the Lord's mercy on his lowly self.

The king made VishNuchitthar sit on the Royal Elephant and arranged
for a great procession in the streets of his kingdom. Everywhere
people thronged to see the blessed soul and everywhere people were
shouting "BhattarpirAn vAzhga! BhattarpirAn vAzhga!". VishNuchitthar
was all the time crying with Anandha kaNNeer and was having his
palms glued together with his mind fully thinking of him and His
mercy. When all these festivities were going on, Do you think our
Lord will lie down in PARKADAL. No! He has also wished to see this
great scene and enjoy His BhakthA being admired and appreciated. He
along with MahAlakshmi appeared on GarudA in the sky and the whole
lot of crowd, the king the ministers, the jealous scholars everybody
SAW HIM AND HIS CONSORT ON GARUDA! (What a blessed place and blessed
people. Were we not even insects in that place during that time?).
Seeing the Lord VishNuchitthar was ecstatic and using the bells
which the elephant was wearing he made THALAMS and sang "pallaaNdu,
pallaaNdu PallAyiratthAndu PalakOdi NoorAyiram" (Long live for many
years, Long live for many years for Hundreds of thousands of years!)
He is giving AsirvAdhams to the Lord! for living eternally and for
ever!. That is why he is called PERIYA AZHWAR - The eldest AzhwAr
because he greeted the Lord himself! pongum parivu- says Sri
Manavala MaamunigaL.

After being conferred "Bhattar pirAn", periyAzhwAr continued on his
mAlai kainkaryam, while he enjoyed singing pAsurams on kannan. He
sang as if he became His mother, yasOdhA. He bathed him, fed Him,
dressed Him; played with him; and enjoyed and imagined all thollai
inbam which yasOdhA had undergone. The Child's azhaghu, mischiefs,
leelAs, were all sung by periyAzhwAr. All his pAsurams are to be
read, re-read and enjoyed. All were bhakti laden pAsurams and taste
like Grape fruit soaked in Honey.

One such day (on Adi pooram day) when he was plucking flowers and
thulasi leaves in his beautiful nandhavanam, he heard a faint cry of
a baby, which appeared as an incarnation of BhoomAdEvi. He was
pleasantly surprised to find a little bundle of joy with beautiful
pretty limbs and a divine golden face with great amount of tEjas, he
immediately picked up the female child with both the arms lovingly
and showered her with lots of kisses. His wife vrajai was extremely
thrilled to hug the God-given child in their nandhavanam and melted
with vAtsalyam for the kid. When they hugged the child they felt as
if it is Lord BalakrishNan himself whom they were holding; They were
getting tremendous amount of joy by bringing up this blessed pretty
girl, whom they named "kOdhai".

Kodhai with their love, affection, and bhakti laden pAsurams and
Bhagavadh kankaryam grew up with a GREAT amount of Bhakti for kannan
(not surprisingly, since, kannan was also brought up by periyAzhwAr
in the same house through his pAsurams). KOdhai grew up with "koLLai
azhaghu", and with lots of intellect and GnAnam on bhagavadh
vishayangaL. She also developed a great amount of affinity to kannan
while she helped her father in his kainkaryam. She also used to
pluck flowers and prepare garlands along with her father. Her talks
and thoughts were always on kannan. With the garlands, she used to
accompany her father to VadapathrasAyee temple to have His darshan.

Years rolled by and kOdhai grew up like a beautiful mullai creeper
(kodi); Along with that, her bhakti for kannan too exponentially
grew up and she longed to see him and be blessed by him. Her love
fir the Lord was so much that she even wished to marry him. She took
a vow to marry him only and could not think of getting married to
any other person. She even dreamt of him coming to her like a male
elephant adorned with pattu and peethAmbharam for the Great marriage
with kOdhai. She spent her time always with such dreams of SenkaN
thirumAl holding her hands and "agni valam". PeriyAzhwAr seeing all
this got worried as to how he could make his darling daughter
accomplish her wish( when it is not just impossible for anyone to
marry the Lord).

Once, periyAzhwAr as usual prepared garlands of flowers and thuLasis
and kept them in a safe, clean place and came out. KOdhai, seeing
such beautiful garlands, thought for a while, "If I am going to
marry only him, why should I not wear these garlands before He
does?" and she did wear them. ( What an apachAram for an ordinary
person! But our kuzhandhai is sAkshAt BhoomAdEvi and is there any
thing wrong in wearing His garlands?) She saw herself wearing the
garlands one by one and admired her beauty by looking at the mirror.
When she heard some footsteps, she immediately removed them and
placed them as usual. When periyAzhwAr adorned the Lord with those
garlands, that day the Lord looked exquisitely beautiful and there
was even a smile on his lips. The garlands were spreading an
excellent sughandham throughout the temple and every one was talking
about the speciality of garlands that day. PeriyAzhwAr did not know
why on that day it was so different and special when there was
nothing extraordinary he did on that day. It was same flowers; same
thuLasi and same way of preparations. Why then all this good smell
and beauty? He did not know. (We know.).

This continued everyday. Kodhai wore them secretly and saw herself;
Lord enjoyed wearing them with great amount of happiness and
satisfaction with good smell. No one knew why. One day on a krishna
jayanthi day, periyAzhwAr saw kOdhai wearing the garland and he got
terribly angry and depressed; felt very much sad and hurt and with
lots of sorrow and "vEdhanai" asked her" kOdhaiyE, my child, why did
you do such a mahA pApam? Is it not meant for the Lord, Sriman
nArAyaNan? How can you impurify by your wearing them, my child?".
Kodhai replied with regret and justification" appA, When there is
Sriman NarayaNan is in my heart I wished to see him wearing them;
Will the Lord get angry by a bhakthA wearing it?".

She was welled with tears with the feeling of guilt and
periyAzhwAr' s heart melted seeing his darling child crying. He
lightly hugged her and consoled her saying "Not that, kOdhai, This
is meant for the God our Lord, Will it not become impure by our
wearing it, kaNmaNi.. Okay. Do not worry.. Do not do this again.
Today I will make another garland. Let it become waste. Don't cry."
He made another set of garland and adorned the Lord and that day
there was no smell; no beauty and no brightness on His face; nor
there was any smile on His lips, too. The bhattars (archakAs) were
also confused.
PEriyAzhwAr felt sad that he became angry with his sweet child that
day for the first time and the Lord also did not look well with the
second set of garlands. He had a restless sleep and just before
dawn, Govindhan appeared in his dream. He opened His red beautiful
coral lips and said" My dearest vishNuchittarE! PeriyAzhwArE! ,
BhattarpirAn! , For singing paamaalai(pAsurams) and wearing my
poomaalai(garlands) only, kOdhai appeared as your daughter and that
is what I love to wear, too. She has ruled over me with her
paamaalai and poomaalai and hence, shall be called "AnndAL"
hereafter. Do not try to stop her from wearing the garlands. She
should continue wearing them." PeriyAzhwAr woke up and realised
kOdhai's perumai and greatness. He became excited greatly thrilled
to know that she is the one who ruled the Lord and called her "
ANdALE!". He explained everything to her and AndAL's face became red
with "vedkam"(shyness) and blushed. She became widely known
as "Soodikkoduttha sudar kodi".

AndAL wrote TiruppAvai (30 verses) as a nOnbu to perform prapatti to
the Lord and seek refuge at His Lotus feet. There were great seers
who came later appreciated the depths of this philosophical
composition of AndAL. When periyAzhwAr brought marriage discussion
to kOdhai, she mentioned only Govindhan's name as Her groom.
PeriyAzhwAr knew well of her intentions, since he himself was the
culprit for his bringing her up only with kannan's thinking at all
times. He also knew that Sri AranganAthan was her heartthrob who
stole her heart. He was rightfully worried as to how it is possible
to get her married to the Almighty. His worry and burden increased
day by day as much as Sri AndAL's love for the Lord increased.

The Lord appeared in periyAzhwAr' s dream and asked him to come to
Sri Rangam the next day. He also appeared in the king Pandyan
vallabhan's dream and asked him to arrange to bring AndAL and
periyAzhwAr to Sri Rangam with full honours. Next day the King along
with his parivArangal, Srirangam kOil archakAs, the chief officers,
ministers, all people of Sri villiputthoor, thronged at
periyAzhwAr' s house. Palanquin, kudai(umbrella) , kavari, temple
elephant and Royal elephant were all brought to bring the blessed
great father and the daughter. The ladies beautified the already
beautiful lloking AndAL with pattu, ponnagai, maNI, etc.,.
PeriyAzhwAr and vrajai brought kOdhai slowly lovingly and
affectionately to the palanquin. Sri AndAL boarded and sat down in
the palanquin, symbolifying "peNmayin ilakkaNam". Throughout the way
there were arches of flowers and decorations and festive looks.
People thronged to see the blessed Beauty of Villiputthoor. (How
nice it would have been, sister and brothers.- How great our Sri
AndAL would have looked in such an attire with the pretty face
getting prettier with "nANam".) They reached Sri Rangam and the
temple. They were guided straight to the Sanctum sanctorum, the
sannidhi of Thiruvarangan. Our kOdhai stepped into the inner court,
looked at him and His face and immediately merged and united with
the Lord as a JOTHI (a light).

PeriyAzhwAr and Vrajai were saddened with terrible grief and were
crying heavily for having missed their darling daughter to the Lord.
Even though periyAzhwAr knew all bhakti and vEdha poruL, etc., etc.,
he could not control his tears for the separation from his dearest
kOdhai.

"Oru magaLai udaiyEn; ulagam niRaindha pugazhAl |
ThirumagaL pOl vaLartthEn senkaNmAl dhAn koNdupOnAn ||"

(meaning: Only one daughter I had; The one who became very famous
(with her love for Lord); I brought her up like mahAlakshmi; (Now I
have lost her;) That Red lotus eyed Lord has snatched her from me)
(Poor periyAzhwAr. We can really feel his feelings and sadness.
Those who have sisters and daughters will know the feelings; More so
when the daughter will not even come home for thalai DeepAvaLi or
delivery, etc., She has gone for ever!)

PeriyAzhwAr and vrajai felt old suddenly for having lost the child.
With the help of the king, he consecrated an AndAL deity in Sri
Villiputthoor and till last day he was doing his usual kanikaryam of
Maalai to Sri VadabhathrasAyee but with a heavy heart thinking of
kOdhai always.
pAthagangaL theerkkum paramanadi kAttum*/
vEdham anaitthukkum vitthAgum *- kOdhai thamizh/
ayyaindhum ainshum aRiyAdha mAnidarai/
vaiyam sumappathum vambhu./

(The one which removes all our sins and shows the feet of The Lord;
Equal to all vEdAs and even the essence of all vEdAs; they are the
THIRTY verses of ThiruppAvai sung by kOdhai; and if one doe not know
that, he (or she) is a BURDEN to the earth.- Oh my dearest sisters
and brothers, Please make it a point to recite these excellent 30
verses every morning and be blessed by Sri ANdAL, who is none other
than Bhoomi pirAtti and can only save us from our samsaaric
afflictions. )
PeriyAzhwAr thiruvadigaLE saraNam
AndAL thiruvadigaLE saraNam
dAsan

Sri Anbil Ramaswamy Swami adds in his inimitable
style:

Vishnuchitta was called " Periya Alwar" - the great
Alwar for very many reasons:

1. It is the greatness of his love for the Lord that
made him pour out the Pallandu hymns.

2. Ordinarily. only elders would bless the young ones
for a long life."Periya' means elder and therefore he
was called Periyalwar. To the objection that such an
attitude was 'unnatural' ( Swarupa Viruddham), Pillai
Lokacharya has argued that as it was a 'Mangala
Aasaasanam', it was quite in order and because IT WAS
A STRANGE CASE OF KNOWLEDGE RIPENING INTO AN IGNORANCE
OF SORTS DUE TO AN EXTRAORDINARY LOVE AND AFFECTION.

3. King Janaka laid a challenge through the Siva
Dhanus in Sri Sita's marriage; Kumbar, the Aayar Chief
laid a challenge in the form of the 7 bulls in the
marriage of Nappinnai; But, Vishnuchitta laid no
challenges in the marriage of his daughter, Andal
because of his obvious conviction that in due time,
'THE OWNER WOULD CLAIM WHAT HE OWNED.'

4. It is natural to honor anyone who brings relief
from suffering. That is how Rishyasringa was honoured
when rains came to the parched land of Angadesa as he
set foot there. Vishnuchitta also performed a similar
miracle. When a famine raged in the northern city of
Kandam Kadinagar on the banks of Ganges, he was
invited to the city to solve the crisis. As he set
foot there, welcome rains showered and the place was
relieved of the famine. His greatness was honored.
Periyalwar himself is said to refer to this incident
thus "Venkali Naliyaa Vittuchittar"

5. Parasara who wrote Vishnu Purana known as Purana
Ratna deals with the story of Sri Krishna only in the
5th Amsa of his work; Sukhabrahmam who wrote Srimad
Bhaagavatam has dealt with the story of Krishna only
in the 10 th Skaandam; But, Vishnuchitta fills his
entire Tirumozhi with the story of Lord Krishna
vividly portraying every detail of the Lord's
childhood ' leelas ' in his own inimitable style.

6.Another esoteric aspect concerning Periyalwar that
really makes him ' Periya' is the fact that he is the
incarnation of Garuda. Garuda reincarnated himself as
Ajuna's chariot and as such he witnessed the Lord
delivering the Baghavad Gita - especially the Charama
Sloka to Arjuna. Thus, apart from Arjuna, he was the
one who was the direct recipient of the Lord's
message. Andal refers to this when she says "Meymei
Peru Vaarthai Vittu Chittar Kettiruppaar" .' Vaarthai'
is Moolamantram; ' Peru Vaarthai is the Mantra Ratna of
Dwayam and ' Meymei Peru Vaarthai ' is the Charama
sloka.

7. He was great also in a different way. He became the
father- in- law of Lord Vishnu when his daughter,
Andal married the Lord. - - an honor none else
could claim.

Sri Andaal

2007-02-02T17:09:00.001-08:00

Period 9th C. AD
Place Sri Villiputhur
Other Names Soodi Kodutha Naachiyaar, Kodai, Kodai Piraatti
Month Aadi
Star (Natshatram) Pooram (Poorva Phalguni)
Hamsam Bhoodevi

Life story of Sri Andal:

The life story of Sri Andal is very well known in South India and to a few people in the north. However, a brief narrative is given here for the fresher. The Sri Vaishnava tradition holds that Sri Andal was found in the flower garden in kali yuga 98, Adi (Ashata month), Shukla Chathurthi, Tuesday with Puram star in SRIVILLPUTHUR in the Pandiya dynasty. Accordingly, her date of birth is 8th of June 3004 B.C. But modern historians fix a date the first half of the 8th century A.D. Be that as it may, our account follows the "Guru Parampara" tradition.

Upbringing of Sri Andal by Periyaazhvaar/Vishnuchithan:

As Sita was found by king Janaka, while tilling the land for doing yagna, Vishnuchitha (a great vedic scholar, poet, Vishnu devotee also known as Periyazhvar found the divine child under a tulasi plant while he was tending his nandavana(garden) in Srivilliputhur. He brought her up in simple and godly surroundings natural to a pious, vedic, dhwaija. The child prodigy thus fostered lovingly grew into a beautiful maiden and became an embodiment of love for Sri Krishna.

Sri Andal's love for Krishna/Sri Vatabhadrasayee:

Being a devotee of "Sri Vadabhatrasayee", the presiding deity of srivilliputhur, Vishnuchitha would weave a garland of tulasi leaves daily and keep it sacredly rolled in a flower basket so that he may, after attending to his other course, take the garland later to the temple for offering to the lord. The child ?kodai?(Andal) in her profound innocence would take out the garland daily without her father's knowledge, adorn herself and look into the mirror to satisfy herself whether she was suitable bride to the lord and then would remove the garland and replace it in the basket in its original form. This was going on for days and without actually knowing that her daughter had adorned the garland around herself, Vishnuchitha would offer this to the deity who wore it beatifically.

One day to his surprise, Vishnucitha saw the child wearing the garland before he could take it to the temple. He was shocked for he considered this as a great defilement. He remonstrated her for this act. He fasted that day and did not offer the garland and was all repentant. But lo! What a surprise? At night, the lord appearing in dreams asked Vishnuchitha, why you did not offer me the tulasi wreath today? I am ever eager to have the things touched by my devotee. Think not Andal kodai to be a mere mortal.?

To his wonder Vishnuchitha found that tulasi wreath worn on the previous ay by Andal had not faded. But, was fresher than a freshly made garland. Thereafter, he offered the garland to the deity after being worn by Andal. The lord continued to give his the bliss of ineffable ?darshan?. (Even today, this practice is being observed at the temple of Srivilliputhur.)

When Andal attained her marriageable age, her father was worried to find a suitable match for her. But, the divine child would not marry anyone except lord Krishna.

Therefore, Vishnuchitha narrated all the KALYANA GUNAS of all the Archa-Murthis of the one hundred and eight Sri Vaishnava Kshetras in India, so that she may for herself choose the deity. When she heard of the Soundarya of lord Sriranganatha, tears of joy came over her and her heart prayed to HIM to come and accept her in wedlock.

Wedlock of Sri Andal with Sri Ranganatha:

At this, Vishnuchitha, knowing not what to do, meditated. Sri ranganatha spoke to him in a dream: ?Do not hesitate to offer your daughter to Me, for she is Bhudevi herself.? Simultaneously the lord bade the sthanikas(officials in charge) of Srirangam to go to Srivilliputhur and bring Andal in a palanquin in all royalty.

King Vallabhadeva along with his retinue joined the procession from Srivilliputhur to Srirangam with Sri Andal in a palanquin.

The whole route was decorated on either sides with flowers and wreaths of finely weaved green saplings (called thoranam). As sri Andal entered the inner shrine of Sri Ranganatha, the magnetic beauty of the lord instantly attracted her. She boldly mounted up His serpent couch and joined the eternal lustrous light of Sri Ranganatha in the presence of the gathering.

Sri Andal's works:

To posterity, Sri Andal gave two gems as masterpieces:-

TIRUPPAVAI (30 verses)

NAACHIYAAR THIRUMOZHI (143 verses) which are considered as the summum bonum by the Srivaishnavaits.

Swamy Desikan mentions about Andal in GodhA sthuthi:

SrivishNuchittha kulanandana kalpavaleem
Srirangaraaja harichandana yoga drusyaam I
SakshAth KshamAm karuNayA KamalAmivAnyAm
GodhAm ananya saraNa: SaraNam prapathyE II

(Meaning ) : O GodhE ! I perform Saranagthi at Your sacred feet as one, who
has no other recourse! I have no one else to save me. You are the Kalpaka
creeper adorning the Lord standing as the auspicious HarichandanA tree in
the flower garden of the Kulam of VishNuchitthA, your father. The darsanam
of you united with Your Lord tightly as the divine kalpakA creeper and the
celestial HarichandanA tree is a blessed sight to see.

Saakshaath kshamaam- In Your infinite patience with the aparAdhis , You are
Bhumi dEvi and in your limitless compassion, You are like Maha Lakshmi
Herself.

I offer my Prapatthi at your sacred, lotus feet as the one who has no other
means!

Thus, Swamy says: She is BhumA dEvi and Sri Devi as well.

His Holiness added: Swami Desikan also says in his GodhAsthuthi:
Oh GodhA Piraatti! Sriman NarayanA's role is to carryout punitive actions
against us (who are trespassing sasthrAs and are committing
sins/apachaarams). But Periya Piraati MahAlakshmi, the Most Merciful Mother
is there by His side to be soft on us and always recommends us (the sinners)
to Sriman Narayanan for forgiving our apachaarams out of Her compassion. How
many times He can yield to Her recommendations? (before even the performance
of our sins gets dried, Sri Lakshmi recommends us for His pardon!). He gets
vexed and is totally helpless and turns His face to
the other side (in disgust- THAT He is always asked by the Mother
MahAlakshmi- Periya Piraatti- to forgive us (the sinners)- How merciful She
is!).

On such occasions when the Lord turns away from Lakshmi, on the other side
there sits equally Most Merciful (if not more) BhUmi Piraatti GodhA
Piraatti- who is taking her turn to recommend us again to the Lord! He,
simply smiles at both of You (Periya Piraatti and GodhApiraatti) and
forgives us! When you and Periya Piraatti are there, GodhA! What is there to
worry about?

Thus Swamy beautifully narrated GodhA PiraaTTI's greatness and Swamy blessed
the devotees with sakala sowbhAgyam with nArAyaNa smaraNam.

A WRITE UP ON THE GLORY OF TIRUVAADIP POORAM
BY SRI MURALIDHAR RANGASWAMY OF BOSTON
-----------------------------------------------------------
Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

Dear Bhaktas,

On this most sacred Tiruvadi Pooram day, the Tirunakshatram of Andal, adiyen wishes to share the following reflections.
Srivilliputtur, the birthplace of Andal is sanctified because, Andal chose to incarnate there. Unlike avatarams of the Lord where He incarnated through GarbhavAsam, Periya Azhwar found Andal in his flower garden. Therefore, Her birth was Avirbhava. It is significant to note that two months of the year designated as Shoonya masams are - Adi and Marghazhi. Significantly, both of these months have been rendered sacred by Andal - Adi due to Her incarnation and Marghazi due to the brilliant delivery of the Tiruppavai verses, at the end of which She attained eternal union with Lord Narayana. Significantly, Lord Krishna Himself declares in the Bhagavad Gita "mAsAnAm marghashIrshOsmi"(among the months I am the MargashIrsha) in anticipation of His union with Andal. For Andal, expression of Her pangs of separation from Her Beloved (Lord Narayana) came naturally. Therefore, She did not need to adopt Nayaki Bhavam in her outpourings like Swami NammAzhwar or Tirumangai Azhwar.

Andal, being an Amsham of Bhumi Piratti is the epitome of compassion. This is glorified in the Purusha Sooktam rk "HrIscha thE lakshmIscha pathnyoU". The term Hri denotes compassion- Andal's compassion. Since Lord Narayana is the father of the entire universe, Andal as His consort becomes the mother of the entire universe.

Her limitless compassionfor Her children (erring baddha jIvans, who are subject to a seemingly endless cycle of births and deaths), who perform SharaNagati manifests itself in the form of Her impassioned appeals to Lord Narayana to forgive their sins. The act of granting refuge to a Prapanna is a yajna performed by Lord Narayana. The term Patni is reserved for exclusive use in the context of yajna. Andal's elevated role in this yajna of protecting Prapannas is glorified in the Bhu Sooktam Rk
"shrungE shrungE yajnE yajnEviBhishaNIi"

A remarkable feature of Andal's incarnation is the harmonious unison of theory and practice underlying SharaNagati. We may remember that when Bhumi Piratti was rescued from the depths of the ocean by Lord Narayana, in his incarnation as Varaha (jnAna Piran), her overwhelming compassion for Her Children (errant baddha jivans) took the form of a question seeking the upayam for redemption. The
response from Bhagavan Varaha is the famous Varaha Charma Shlokam, which briefly outlines the theoretical principles underlying SharaNagati. We may observe that Swami Desikan dedicates an entire Chillarai Rahasyam entitled "rahasya shiKhamaNi" to the discussion of the esoteric meanings underlying the Varaha Charma Shlokam.

Not satisfied with this, Andal's extreme compassion for Her children is such that She undertook the performance of the Vratam (nombu) of SharaNagati to llustrate the jiVatma -ParamAtma relationship. The 30 verses of Tiruppavai contain a consummate description of this relationship, which has been elaborated upon in the Upanishads and in the Bhagavad Gita. It is instructive to note that recitation of Vedic hymns have significant restrictions in that one must be aware of the time and place to recite these hymns. Furthermore, not everyone is qualified to recite these hymns. Only Gruhastas can recite some hymns, while some are the privy of Sanyasis alone and so forth. Whereas no such restrictions apply to the recitation of verses from Tiruppavai. Also, the Vedas are quite cryptic in their reference to the margam of SharaNagati. Therefore, they are often termed as Marai (that which is not visible to the naked eye). However, Andal being an Amsham of Bhumi Piratti beautifully intuited the nuances and prescriptions of SharaNagati from the Vedas and described it a simple-to-understand language using 30 delectable verses of Tiruppavai. The following important messages are contained in this outstanding literary masterpiece.

(1) Every jivAtma is irrevocably the property of the ParamAtma, Lord Narayana, who is its Sheshi, ruler, Swami.
(2) The existence and activities of every jivAtma are solely for the pleasure of Lord Narayana.

Andal illustrates (1) and (2) through the "ariyAdha piLLaihaLO"
salutation in the Tiruppavai.

(3) The surest way to restore the property (jivAtma) to its rightful owner is through the path of unconditional, total surrender to the Lord's Lotus Feet, i.e., SharaNagati.
(4) The performance of sharaNagati is simply Atma vivAham, i.e., a wedding between the jivAtma and the Paramatma.
(5) The rules underlying the performance of this nOmbu are clearly stated in the Tiruppavai. For example, verse 2 elaborates on the yama and niyama exercises. The term yama means that which must be given up, whereas the term niyama means that which must not be given up, i.e., that which must be followed. Some of the rules contained here are significant in that they echo important upanishadic messages. First, upon waking up one must recite the name of Lord Narayana-this seems to be the basis of Swami Desikan's Vaishnava Dinasari, where he notes that upon waking up one must recite the name Hari 7 times. Next, Andal discusses that which must be given up-neyyuNNOm pAluNNOm. This is not interpreted to mean that one must give up partaking of ghee and milk. However, it is merely an instruction that these should be partaken only upon offering to Lord Narayana. Further, Andal discusses what must be given in charity.

This is a remarkable echo of the Taittriya Upanishad
salutations "shraddaya DhEyam" and "shriyA DhEyam" and the Dharma Shastras (Manu Smriti for example)that contain stipulations for setting apart a percentage of one's income for charitable /philanthrophic purposes. Exponents of Yoga have also commented that verse 2 is a prescription for facilitating the realization that Lord Narayana who resides in the milky ocean is forever resident in the lotus of one's heart. This illustrates the Mahanarayana upanishad salutation "yOanta samudhrE kavayO vayanti"

(6) The thirty verses of the tiruppavai represent the condensed essence of the esoteric messages contained in the three Srivaishnava rahasyams. The gist of these three rahasyams is that (i) Lord Narayana is the supreme being-Tattvam (ii) Performance of SharaNagati (unconditional, total surrender) at His Lotus Feet is the surest way of redemption-Hitam (iii) Upon performance of SharaNagati,
one must take delight in performing Kaimkaryam for Lord Narayana, His Bhagavatas, and Acharyas. Nithya Kaimkaryam at the behest and for the pleasure of the Divine Couple follows at the end of one's earthly existence-PurushArtham

(7) It may be questioned as to what is the authority for performing this Nombu of SharaNagati? Andal answers this through the salutation "melayAr seyvanagal", i.e. treading the path established by elders. The reference here is to the mahOpakaram of Swami NammAzhwar-the Prapanna jana Kootasthar, who established the efficacy of SharaNagati beyond doubt.

(8) The salutation "unakkE nAmATchaIvOm" is the condensed essence of the sAma vedam, which glorifies Lord Narayana to the exclusion of all other deities.

(9) The glorification of Lord Narayana as dhamOdharanE is a succinct illustration of the Bhrahma Sutra "janmAdhyasyayathOnvayAdhitharaThaschArthEshva vijnya svarAt"

Swami Desikan's Goda Stuthi seems to follow the path of Andal's 30 verses in letter and spirit. Specifically, Swami Desikan's opening contains a surrender to the Lotus Feet of Goda ". In the concluding verse of this Stuthi, Swami Desikan elqouently describes the fruit of this surrender through the salutation "charaNa kamala sevAm shAshvatIm abhyupAishyan". The bountiful blessings arising from the performance of SharaNagati are also described by Swami Desikan as he echoes the message of Andal's "shara mazhai pOl" salutation in the Daya Shatakam verse "shArnga DhanvAnukampa" It is instructive to note that in the war against Ravana, after the killing of Indrajit, Ravana
was grief stricken and ordered his fiercest hordes of demons to launch a full scale offensive on Lord Rama and the Vanara army. The Vanara army suffered heavy casualties as a result of this attack by the asuras, who used the darkness of the night to full advantage. Lord Rama entered the fray at this juncture and rained an unending stream of arrows from his bow, which effortlessly repelled the attack of the Asuras. Adikavi, Valmiki, states in the Ramayana that the arrows came so swiftly from Lord Rama's bow that it appeared as if a multitude of Ramas were present on the battlefield. This is illustrative of the
fact that every baddha jIvan is unaware of its true swaroopam and is thus steeped in the darkness of ignorance on account of its bondage to samsara by the rope of Karma. Sri Sookthis from Acharyas bestow the light of knowledge upon the Baddha jIvan causing the baddha jivan to realize its true swaroopam (eternal servitude to Lord Narayana), resulting in the performance of Prapatti. The bountiful
fruits arising from the performance of Prapatti are akin to the copious stream of arrows from Lord Rama's bow. This is indicative of the Vedic messages "tamasOmA jyOtirgamayA" and 'mruthyOrmA amruthanga mayA". The bliss arising from the performance of eternal Kaimkaryam at the behest and for the pleasure of the Divine Couple is described in the VishNu Sooktam Rk "Tad vishNO: Paramam padagam sadhA
pashyanthi soorayaha" and the Taittriya Upanishad salutations
"sa yEkO brahmaNa Ananda:", "AhamannAdO"
and the Chandogya Upanishad salutation
"na cha purnarAvarthathE na cha purnarAvarthathE".

Happy Birthday Amma!

Namo Narayana,
Sri Muralidhar Rangaswamy
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3. ANOTHER WRITE UP ON ANDAL
BY SRI MADHAVA KANNAN SWAMI OF SINGAPORE
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Sri:
SrimathE Gopaladesika Mahadesikaya Namah:

Dearest Sisters and Brothers,

Today Aug 1st is a Great day. The day of our Dearest Mother GodhA Piraatti's Thirunakhsthram, Thiru Adi pooram- Sri AndAL's Birthday. BhUmi Piraati took the avatar as an ordinary girl amongst us to bless us with rich, philosophical, easy-to-understand pAsurams of ThiruppAvai and Naacchiyaar Thirumozhi (30+143 verses). She is so merciful that she sang the 30 verses that are simply the essence and seed of all vEdAs.

Thiruppavai (30 verses) can alleviate all our enormous Greatest sins; They can show us the Lotus Feet of Paraman (Sriman Narayanan) and bless us. They are the seed of all VedAs. Those who do NOT know these 30 (5x5+5) verses of GodhA are simply burden to the Earth (BhUmipiraati - Sri AndAL). (Let us pray to Her for granting us the determination so that we will recite these 30 verses everyday morning POSITIVELY and NOT cause further burden to our dearest Mother GodhAPiraatti- BhUmi Piraatti.) Let us meditate on the most compassionate and most merciful Divine Godha PiraaTTi and surrender to Her Lotus feet.

Swami Desikan starts off the GodhAsthuthi, which is reported to have been sung by Swami, when he was greatly captured by GodhA's Divine Beauty in the streets of Sri Villiputthur during a procession (Uthsavam) on the day of which Swami was observing Mouna vratham (perhaps, PradhOsham time).

GoDhA looked gracefully at Swami and her divine beauty appeared as if allured him to say "Hm.... Sing .. Come out..VedantaAchAryarE!" Swami had to break his silence and blessed us with the most brilliant divine 29 excellent verses of GOdhAsthuthi. (one less than 30 pAsurams of ThiruppAvai)

Slokam 1 of GodhA sthuthi : SaraNAgathi at the Holy feet of GodhA PirAtti

SrivishNuchittha kulanandana kalpavaleem
Srirangaraaja harichandana yoga drusyaam I
SakshAth KshamAm karuNayA KamalAmivAnyAm
GodhAm ananya saraNa: SaraNam prapathyE II

(Meaning ) : O GodhE ! I perform Prapatthi at Your sacred feet as one, who has no other recourse! I have no one else to save me. You are the Kalpaka creeper adorning the Lord standing as the auspicious HarichandanA tree in the flower garden of the Kulam of VishNuchitthA, your father. The darsanam of You united with Your Lord tightly as the divine kalpakA creeper and the celestial HarichandanA tree is a blessed sight to see. In Your infinite patience with the aparAdhis, You are Bhumi dEvi and in your limitless compassion, You are like Maha Lakshmi Herself. I offer my Prapatthi at your sacred, lotus feet as the one, who has no other means!

Swamy Desikan in Prabandha saaram (10th verse):

vEyar pugazh villiputthUr ADI POORAM
mEn mElum miga viLanga, vittu chitthan
thUya thirumagaLaay vandhu aranganaarkkutth
thuzhaay maalai mudi soodik koduttha maadhE!
nEyamudan Thiruppaavaip paattu ARu aindhum
nee uraittha thaiyoru thingat paamaalai
Aya pugazh nooRudan naaRpatthu moonRum
anbudanE aDiyEnukku aRuL sey neeyE!

In the most famous, great Sri villiputthUr, (famous due to Bhattar Piraan?s place, with his establishment of Parathvam and the Lord appearing with Mahalakshmi on GarudAzhwAn to witness the grand celebration of his devotee VishNuchitthan - Bhattar Piraan), in Veyar kulam, GodhA (Sri ANdAL) appeared in the garden of Sri VishNu chitthan in order to enhance its (Sri villiputthUr?s) greatness to the greatest extent by Her appearance. She adorned herself with the garland meant for Arangan (Lord Ranganathan) and then adorned the dhivya mangaLa vigraham of the Lord! (which was actually preferred by the Lord!- please read the life of Sri ANdAL). She lovingly and devotedly sang the 6 * 5 = 30 verses of ThiruppAvai and 143 pAsurams (verses) of Naacchiyar Thirumozhi which starts with thaiyoru thingaL..

Swamy Desikan prays to her.. ?Oh GodhE! Please bless aDiyEn mercifully those bhakti laden pAsurams of yours (namely ThiruppAvai and Naacchiyar Thirumozhi)..

Also, Sri Manavala Maamuni says:

inRO Thiruvaadippooram;- emakkaaga anRO inghu ANdAL avatharitthaaL-
kunRaadha vaazhvaana vaikuntha vaan bhOganthannai igazhdhu
AzhwAr ThirumagaLaaraay.

Beautiful and simple: Maamuni says: Today is Thiruvaadipporam. Andal appeared only for us; She sacrificed Her eternal Vaikunta enjoyment and living and appeared here as the human daughter of AzhwAr. (What a compassion of Bhumi Piraatti!)

Srimanyai VishNu chitthaaryamanOnandhanahEthavE!
nandhanandha sudharyai gOdhaayai Nithya MangaLam!!

Let us pay our obeisance to Sri AndAL on Her Birthday and pray to Her for Her Most Merciful Glances on us always to forgive us for all our trespasses and apachaarams/sins..

Let us make a sincere attempt to recite her ThirupPAvai everyday as it takes only 15 minutes to do the same.
AndaL ThiruvadigaLE SaraNam
Namo Narayana
dAsan

Let us enjoy her Vazhi Thirunaamam.
The first line reads:
?Tiruvaadip Poorathu Jagathudithaal Vaazhiye?
Meaning that she was born in the month of Aashaada in the constellation of Poorva Phalguni. This was about 5000 years ago (7C Ad). When Swami Desika visited Srivilliputtur (Sridhanvinayapuram), it was a ?Mahaapradosham? day. He used to observe silence during ?pradosham? But, he made an exception and suddenly burst into a panegyric to Goda in his ?Goda Sthuthi?, when he witnessed in the main streets of Srivilliputtur the grand procession of Goda Rangan. He surrendered immediately at the lotus feet of Goda, the quintessence of mercy and forgiving saying-
?Saakshaath Kshamaam karunayaa kamalaamivaanyaam
Godaam ananyasarana: Saranam prapadhye?
In the very next Sloka, he gives the reason why he broke his silence. It was her overwhelming quality of ?daya? that made him loquacious despite his own limitations (mounaan mukharayanthi gunaa: tvadheeyaa:)

Referring to the direction of her birthplace, he observes in the 11th stanza ?Oh! Gode! By your birth the Southern direction itself became blessed as the best of directions, so that even while asleep, Lord Ranganatha looks at your Avatara Sthalam.
Dik dakshinaapi pari pavitram upalabhyaath
Sarvottaraa bhavathi Devi thava avataaraath /
Yatraiva Rangapathinaa Bahumaana purvam
Nidraalunaapi nisatham nihitha: kataakshaa: //
Thondaradippodi Azhwaar described the supine posture of Lord Ranganatha saying that the Lord had His head on the West, feet in the East, showing His back to the North, but was looking at the South. But, he gives a different reason for this, saying that HE was looking at Lanka, the land of Vibheeshana.
?Kuda dhisai mudiyai vaithu Guna disai paadam neetti
Vada dhisai pinbu kaatti then dhisai Ilangai nokki
Kadal nira kkadavul enthai aravanai thuyilumaa kandu
Udal enakku urugumaalo! Yen seigen ulagathhre!?

Swami Desikan, however, felt that the Lord could not take His eyes off the birthplace of His beloved Andal and therefore, was facing South.(Before the Rajagopuram of Srirangam was built, the Rajagopuram of Srivilliputtur was considered the tallest).
The Lord also seems to be enjoying the cool, refreshing and soothing Southern breeze called ?thenral?.

Veda piraan Bhattar celebrates:
?godai pirandavoor Govindan Vaazhumoor
Jodhi manimaadam thonrumoor ? needhiyaal
Nalla patthar vaazhumoor naan marai Odhumoor
Villiputtur Vedakkonoor?
Meaning
?Srivilliputtur is the birthplace of Goda: Lord Govinda (Vadapatrasayee) has His abode here: here are gem studded uprising palatial mansions: great devotees of the Lord live here chanting the 4 Vedas; and, this is also the abode of the great Bhattarpiraan (Vedakkone)?
Though Govindan was born in Mathurai, brought up in Nandagokulam and ruled from Dwaraka, His final abode (as Vatapatrasayee) is the birthplace of Goda (Govindan Vaazhum oor)

Swami Desikan celebrates thus:
? Veyar pugazh Villiputtur Aadip Pooram
Menmelum miga vilanga Vittuchittan
Thooya Thirumagalaai vandu arangarkku
Thuzhaai maalai mudi Soodik kodutha maadhe!
Neyamudan Tiruppavai Paattu Aaraindum
Nee uraitha thai oru thingat paamaalai
Aaya pugazh Nootrunaarpattu moonrum
Anbudane adiyenukku arul sei neeye
Meaning
?Oh! Goddess Gode!, the one who has offered to Lord Ranganatha of Srivilliputtur the garland of Tulasi (holy basil) after wearing it (the garland) on the locks of your tresses being ? as ayonijaa (Nat taking birth from the garbha of any mortal being) ? the benign foster daughter of Sri Vishnuchitta at Srivilliputtur on the Poorvaphalguni constellation of Aashaada (Aadi) month ? doubly making auspicious and lustrous birth, (both Aadipooram and the sacred town of Srivilliputtur) which are hailed by the cowherds and other devotees of the Lord!. May you lovingly and affectionately shower your graceful blessings on me, your humble servant so that I will understand the quintessence of your two great compositions ? Tiruppaavai consisting of six pentads (30 verses)and Naachiyaar Tirumozhi, the garland of songs beginning with ?thai oru thingal? consisting of 143 verses? *

Praising the 30 verses of Tiruppaavai, Vaazhi Tirunaamam says ?
Tiruppaavai muppadhum cheppinaal Vaazhiye?
These are not ordinary literary verses. They have layers and layers of deep, deeper and deepest meanings and messages for liberating our souls. Let us see what they can do?
?paathakangal theerkkum?- They will remove all our sins that stand in the way of moksham. (Cf Poya pizhaiyum pugu taruvaan ninranavum theeyinil thoosaagum)
?Paraman Adi Kaattum?: They will show us the means to reach the divine feet of the Lord (Paraman)
?Vedam anaithukkum vithu aagum?: they are the very seeds of the Vedas. Nammaazhwaar?s Srisookthis may be the essence of Vedas, Mahaabhaarata may be the fifth Vedam, But, Tiruppaavai is hailed as the very seed from which the Vedas sprouted.

What happens to those who do not know these 30 verses? They are verily a burden on mother earth Remember that Goda is Herself Bhoodevi (mother Earth)
?Godai tamizh aiyaindum aindhum (5x5+5=30) ariyaadha maanidarai vaiyam sumappathum vambu?

The 3rd line says:
?Periyaazhwaar petredutha pannpillai Vaazhiye?
meaning that she was ?born? to Periyaazhwaar. But, is this true?
She was an ?ayonijaa? as already mentioned. She took Her Avataara as the ?just born? baby girl in the muddy pit of the holy basil nurtured by Periyaazhwaar. So, elders would say that it would be more appropriate to describe Her Avataara true to fact as ?Periyaazhwaar 'pEtru' edutha penn pillai Vaazhiye? - the one who was picked up when the mud in the pit was dug up!

Like the holy basil with its natural fragrance right from its sprouting, Andal was immersed in the fragrance of Bhakti right from the moment of Her appearance at the pit.

The 4th line reads: ?Perumpudur maa munikkup pinn aanaal Vaazhiye? meaning
?She became the younger sister of Perumpudur Maamuni (Bhagavad Ramaanujar). The period of Andal was in 7c AD. The Sage lived from
1017 to 1137 AD. Is it not anachronism to call him the elder brother of Andal? This expression is not historical but is figurative. It is said that Andal desired to offer the Lord of Tirumaalirumsolai, a 100 vessels of sweet pudding (Akkaara adisil). Bhagavad Raamaanuja is said to have fulfilled her desire by actually offering the same on her behalf. The general practice in those days was that the elder brother is the one who usually fulfills the desires of his younger sister. Thus, Perumpudur Maamuni is deemed figuratively to be her elder brother.

The 5th Line says: ?oru nootrunaarpathu moonru uraithaal Vaazhiye?
meaning that She composed a poem of 143 verses. This is ?Naachiyaar Tirumozhi? which contains details of every step of her ?Dream Wedding? with the Lord.The portion called ?Vaaranam aayiram? is recited in the weddings of Srivaishnava girls even to this day.
How and why this practice?
Sastras declare: ?Jaamaathaa Vishnuvath Poojya?. The word
?Jaamaathaa? means both Son-in-law and the Lord. At the time of wedding, the bridegroom is deemed to represent Lord Vishnu and the bride as Andal. Even today, we see the bride being decorated like Andal under the wedding canopy.

The 6th line says: Uyar arangarkkE kanni uganthu alithaal Vaazhiye? meaning
?She happily gave Herself up to Ranganatha, the Supreme Lord?.
Andal hoped; She dreamed; She persevered; Now, Her hour of triumph had arrived. Indeed, Her prophetic ?dream came true?. She married Lord Ranganatha. She offered not only the garland of flowers (poomaalai) and garland of poems (paamaalai) but also She gave Herself up to the Lord.

The 7th line says ?maruvaarum tirumullai valanaadu Vaazhiye? meaning
" Hail the prosperous land (Valnaadu) permeated by fragrance of flowers? This refers to the prosperity of Her birthplace and the fragrance of Bhakti that filled the air there. ?maru? means ?fragrance? and ?Valanaadu? means Land of abundance?

Andal Herself refers to this prosperity of Srivilliputtur (which She imagines to be Ayarpaadi itself) in several verses (cf Selva Sirumeergaal, Narchelvan nangaai, Vaiyathu Vaazhceergaaletc).

The last line reads: ?Vann Pugazh nagar Godai malar padangal Vaazhiye? meaning
? Hail the lotus feet of Goda of the prosperous city of Puduvai" (here, means Srivilliputtur).

Varavaramuni celebrates Her Avataaram in 3 verses as below:
Inro Tiruvaadip ppooram, namakkaaga
Vanro ingu Andal avatharithaal ? kunraadha
Vaazhvaan vaikunta vaan bhogam thanai igazhndhu
Aazhwaar Thirumagalaai
Meaning
Today is Tiruvadippooram. Forsaking the pleasures of Paramapadam, She descended ?down to earth? for our sake as the daughter of Azhwaar.

Pariyaazhwaar penn pillaiyaai Andal pirantha
Tiruvaadip poorathin seermai ? oru naalaikku undo maname! Unarndu paar
Andaalukku undo Oppiu itharkku
Meaning
Today is the Pooram day in the month of Ad when Andal appeared on earth. Oh! Mind! Understand this. Is there any other day any more auspicious than this? Is there any one comparable to Andal?

Anju kudikku oru santhadhiyaai, Azhwaargal
Tham seyalai vinji nirkkum thanmaiyalaai
Pinjaai pazhuthaalai Andaalai Bhaktiyudan naalum
Vazhuthaai maname Magizhndhu
Meaning
Andal is the single descendent of the five great families of Azhwaars. But, she excelled all of them by ripening even while being a tender unripe fruit. Oh! Mind! Pray to Her with delight and devotion daily.
Who are the five Azhwaars? The three mudal Azhwaars together are the first family Tirumazhisai, the second; Nammaazhwaar and Madhurakavi (together form one family),the third; Kulasekarar, the fourth and Her own foster-father, Periyaazhwaar,the fifth. Other Azhwaars viz. Tondaradippodi, Tiruppaann and Tirumangai Azhwaars were born much later after her. Still, Andal is generally considered as the inheritor of the traditions of all the Azhwaars.

Soodikkodutha Sudarkkodi Andal Tirvadigale Saranam

Dasoham
Anbil Ramaswamy

Nammazwar

2007-02-02T17:08:00.000-08:00

Period 9th C. AD
Place Azhwar Thirunagari (Kurugoor)
Other Names Sadagopan, Paraankusun, Sadaari, Maaran, Vakulaaa Baranan, Kurugaiyar Kone
Month Vaigaasi
Star (Natshatram) Vishaakam (Vishaaka)
Hamsam Vishwaksenar (Commander of Sri Vishnu's army)

Life History:

Nammalwar was born in a clan "Vellalar tribe" on the 43rd day of kali yuga on Friday, under the star “Vishakha”, during the sukla pakshi, chathur dashi, in kataka lagna, in the month of vrushabha (May-June), in vasantha ruthu, in the year of Pramadhi, in Thiru kurugoor (near Thirunelveli) in the Pandaya dynasty of Tamil Nadu, to kariyar and Udayanangayar.

The child was extraordinary. For several days, it lived with eyes closed in perfect health, without food (neither breast fed milk nor any other). For days together, it never spoke. Distressed at this, the parents place the child at the shrine of Aadinathar, the deity of Kurugoor, surrendering into Him the entire burden of upbringing the child.

As the child was totally different from the general human nature, he was named Maran. He was also called “Sadagopan” as, unlike other children, he did not allow earthly ignorance to envelope him.

For sixteen long years, Maran sat motionless under the tamarind tree in Adinathar temple without food or drink, eyes closed, in padmasana ( one of the meditative posture), in utter silence. He was verily a SUN in human form with an aura encompassing the universe. He is believed to be the Avatara of Vishwak-Sena, chief of the hosts of Sriman Narayana in Vaikuntam.

Madhurakavi Alwar:

During that period, an elderly Brahmin scholar named Madhurakavi was on his pilgrimage to north Indian shrines. At Ayodhya, the pilgrim saw an extraordinary sweet glowing light as a star on the southern sky. Keen on knowing the source whence it emanated he traveled southward. Even when he reached Srirangam, (near Trichy in Tamil Nadu) the light was visible in far south. He continued his quest till he reached kurugoor, where the light merged with the person in Nammalwar, seated blissfully under the tamarind tree.

Getting Nammalwar to speak:

With great difficulty, Madhura kavi succeeded in drawing out Nammalwar from his deep samadhi. He learnt from Nammalwar the secrets of all the shastras by becoming his disciple. Thenceforward, he remained at his lotus feet, recording the divine poem swelling out of the heart of Nammalwar in great ecstasy of Krishna Bhakti, sometimes rapidly and other times slowly, depending on the intensity of intuition and inspiration. At the very thought of the birth and beauty of Sri Krishna, the Alwar used to go into deep trance for months together.

Nammalwar is the seer of Dravidian Vedas. He sang four immortal poems as the Tamil version of the of the four Vedas – Rig, Sama, Yajur and Atharvanda.

Nammalwar stayed on earth in flesh and blood only for a brief thirty-five years. His return back to Vaikuntam through the Archaradhi gathi has also been sung by him in the penultimate portion of Thiruvaimozhi.

KANNI-NU CHIRUTHAMBU:

Madhurakavi composed "kanni-nun chiruthambu"—a short prabandha of just eleven poems, in praise of Nammalwar, which in tradition occupies a very central place. Madhurakavi spread the music of the poems of Nammalwar far and wie. During those days, it is said that everyone-be he an oarsman, or trader, a chieftain or a Brahmin, reached the transcendent state by merely singing these verses.

The "Sataari" placed on the heads of all the devotees in Vishnu temples is supposed to be Nammalwar himself. All other Alwars are his limbs as brought out in the following invocatory verse:

“Bhootam Saraschya, mahadaavya Bhattanatha
Sri Bhakti sara kulashekhara yogi vahaan
Bhakataangri-renu parakala yateendra mishran,
Srimat paraangusa munim pranatosmi Nityam."

It was Sri Rangathaswamy of Sri Rangam who fondly referred to "Sadagopan" as Nammalwar (meaning, my devotee).

After this era, a gap of more than 600 years fell in the path of Vaishnava Bhakthi while religions like Jainism, Saivism etc seemed to grow.

In the ninth century, when the Divya Prabhandam, composed by all the Alwars was lost to human memeory, through yogic contact with Nammazhwar, Sriman Nadhamunigal resuscitated all the paasurams(verses) and systematized their singing at the Vishnu Temples. The great Ramanuja fostered this practice universally. He wrote 'Sri Bhashya' keeping the Sri-Sukthis of Nammalwar in mind. Manavala maamunigal and Vedanta desikar, by their compositions and discourses, gave the pride of place - Thiruvaimozhi occupies in Sri Vaishnavam.

Nammalwar's Works:

Nammalwar gave the Tamil version of the Vedas in the following works:—

THIRU-VIRUTTAM
This constitutes the essence of Rig Veda. Thiru means “Sri”. It is a poem of 100 stanzas each a quadrate. Viruttam is a style of poetry. Viruttam 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.

THIRU-ASIRIYAM
This constitutes the essence of yajurveda. It is a poem in seven sections or seven poems of unequal length. The breathless flow of the continuity of expression of the sun-lit beauty of the lord takes the reader to ethereal heights. In all, it has 71 lines.

PERIYA THIRUVANDADI
This constitutes the essence of Atharvana Veda. It is a poem of 87 lyrical stanzas. The style is at once simple and direct, moving and inspiring and transports one to see god face to face.

THIRUVAIMOZHI (literally means Divine words)
This is the magnum opus of Nammalwar—the treasure of Vaishnavism. it consists of 1102 four lined verses or passurams. These appear in groups of eleven. One group, which is an exception has thirteen paasurams. Each group is known as a Thiruvaimozhi. Ten such groups is called a pathu (meaning ten in Tamil). Thiruvaimozhi therefore has 10 pathus that is 100 thiruvaimozhis and 1102 paasurams. The melody produces by chorus singing of these paasurams by devotees is a feast to the ears.

?VAGHULABARANA PERUMAL VASI ARINDHIDU NAAL?
(Anbil Ramaswamy)
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The above line is recited in the verse in the ?TirunaaL PaaTTu? dedicated to celebrate the birthday of Swami Desika.

What has this to do with Nammaazhwaar?

?Vaghula? is the fragrant flower of ?Magizhampoo? (in Tamil). Nammaazhwaar used to wear a garland of this flower. He is, therefore, known as ?VaghulaabharaNan?. It is said that the fragrance of this flower permeates to every syllable of his ?Tituvoimozhi?, considered to be the essence of Vedas. Says Desika:
? varNasthomai Vaghula sumano vaasanaam Udhvahantheem /
aamnaayaanaam prakritim aparaam samhithaam drishTavantham?

1. Those who have learned the Vedas are dear to Bhagavan; to help those not eligible to learn Vedas, Nammaazhwaar had rendered the Vedas in Tamil. Hence, he is known as ?Vedam Tamizh seitha Maaran?.
2. The moment one learns to recite Tiruvoimozhi instantly becomes dear to the Lord as if that one had learned to recite the Vedas. In fact, this is considered superior to the work of Paraasara in expounding the esoteric truths to be understood by even the lay folk.
3. For those, who cannot learn to recite even this Tituvoimozhi, Nammaazhwaar, out of his infinite compassion, took the incarnation of the ?Paadukas? of the Lord.
?DraminidOpanishaan nivesa soonyaanapi dhruvam aavisathi sma Paadhukaatmaa Satakopa swameva maananeeya:?

Through his Tituvoimozhi, Nammaazhwaar has given us some valuable message. The one who not only understood thoroughly the mind (Tiru uLLam) of the Azhwaar but also applied it in his own lifestyle was none other than Swami Desika. That is why we sing ?Vaghulabarana PerumaaL Vaasi ArindhiDu NaaL?.

Let us see how?

Nammaazhwaar looked around to see if there were any Vaishnavas who could give him company in enjoying the Gunaanubhavams of the Lord. He was totally disappointed to find none to dos so; they were so madly after filthy lucre and wasted their lives in singing the praise of mere mortals to earn their morsels. He lamented:

?True. I will antagonize) if I tell you the truth: Never mind; I will nevertheless tell what I have to. At least listen to me?
?Sonnaal virodham idhu; aagilum solven, kenmin?

In other words, ? I ask you not to sing the praise of mere mortals, if only for earning your livelihood. I know that if I say this to you, you will consider me as your enemy. Even if you do not ?follow? Oh! Friends, Vaishnavas, Countrymen! Lend me your ears?. For how long can these mortals provide you sustenance? If you sing the praise of Lord Venkata, He is sure to grant you all that you need and good for you, not for now only but forever. (KoLLak kuraivilan, veNDitrellaam tharum kOdhilaan).
So, please come on! Let us praise His glory?.

What was the response? None heeded his advice.
Swami Desika is the one who took this advice seriously.

Once, VidyaaraNya who was a minister to Vijayanagar empire wrote to Swami Desika ? Swamin: I described to the Emperor your poetic skills and how easily you demolish the arguments of your adversaries by sheer logic based on appropriate authority (PramaaNas). Since then, he has always been thinking of you. I beseech you to go over here and give us the pleasure of your abilities in praise of the Emperor?

Following the advice of Nammaazhwaar, he sent a slOka in reply commencing with the words ?kshoNeekoNa? meaning- ?What is the use of praising a petty king who takes pride in ruling over a miniscule bit of the land? How long can he provide sustenance? We do not care for this. We have decided to praise only Sriman Narayana who can grant not only ?moksha? but also all else as a bonus?

He goes on to substantiate this by citing the case of ?Kuchela Muni? who offered just a fistful of beaten rice (aval) and in turn was rewarded with unimaginable wealth and was transformed into a ?Kubera?, the Lord of wealth.

Azhwaar pleaded for a ?hearing? at least, even if his listeners did not ?heed? his advice but was sorely disappointed. Swami Desika removed his anguish through this incident In fact, Swami Desika employed almost the same words and sentiments which Azhwaar used. The ?Kuchela muni? was endowed with ?kubera sampath? in proof of Azhwaar?s general statement
?koLLak kuraivilan, venditrellaam tharum vaLLal?

Swami imagines that some materialistic minded poets posing a question to Azhwaar ?
?We are praising mortal kings for earning our livelihood. What is wrong in this? Can we do hard work like tilling the land which involves manual labor for which we are not cut out? What is wrong in adopting the easier means of gaining what we want by dishing out a few words of praise on ordinary human beings who could satisfy our needs of the hour??

The Swami replies:
?There is none in this world who could guarantee you whatever you need. Not only for now but forever. The only one who could grant all and more is our Lord?

When VidyaaraNya repeated his entreaty again, Swami Desika who was a ?Vairaghya nidhi? sent again another reply of 5 slokas commencing with the words-?silam kim analam bhaveth? These were also on the lines of Azhwaar?s Srisookti.

Swami asks ??What else do you want beyond food to eat, water to drink and clothes to wear? For securing these, you don?t need to do any hard labor. All you have to do is to gather a few grains from the fields, drink the copious waters that flow in the streams and use some bits of torn clothes to cover your body. These are all available for free. Why should you waste your talents on petty kings? I, for one, would never squander my God-given gift of fragrant speech and would never ever beg for anything which, for me, is no better in value than a piece of grass?/

Thus, Swami Desika followed the advice of Azhwaar and relieved him of his anxiety and also felt himself relieved. Thus, did Swami Desika understand the import of Azhwaar?s advice, as it is, and faithfully implemented it in practice.

Now, let us enjoy the couplet ?
?VaghuLabharaNap perumaaL
Thamizhin Vaasi arindhiDu naaL
Uthamamaana Purattaasi
ThiruvoNam enu naaLe?
========================================================================
(Based on article in Swami Desika?s 7th Centenary Commemoration Volume, by Siromani, Sri Bhashya Simhasanam Srimad U. Ve. Vidwan Purisai Nadadur Krishnamachariar Swami, Editor & Publisher, Nrisimhapriya.)

MAAL UGANDHA AASIRIYAR ? SWAMI NAMMAAZHWAAR ?Life and works

by Sri V. Madhavakkannan

SRI:
SrImathE Gopaladesika Mahadesikaya nama:

Dearest all
Let us not worry or bother and attach importance to the time period of
nammAzhwAr as it has different time periods; some theories claim 3100
B.C (5000 years ago) and others claim 8 th century A.D. However, the
pAsurams composed by nammAzhwAr contain the depths and visions of
philosophy equal to vEdAs, (or even more). These pAsurams along with
those of other azhwArs were onlt compiled by nAthamuni and later
propagated by embermAnAr (Sri Ramanujar) and hence, is even
considered as the foster mother of ThiruvAimozhi (nammAzhwAr's 1102
pAsurams).

nammAzhwAr's parents, kAri (a veLLALa agriculturist) of
Thirukkurugoor and udhayanangai, the childless couple, after praying
to the Lord AdhinAthA, (who himself had announced through the archakA
that his amsam would be born to them soon) were blessed with a male
child with a divya tEjas in the year pramadhi, vaikAsi tamil month
and visAkam nakshatram on a Friday (an incarnation of VishvaksEnA,
the Chief administrator of MahAvishNu). The parents' happiness was
short-lived only as the baby did not even cry, move or open its eyes
or mouth. Since the baby was different from others it was
named "mARan" (later called kArimARan).

It may be noted that this Divine baby AzhwAr did not eat/move; but
did grow like other healthy kids (similar to baby Thirumazhisai
AzhwAr). The grief-stricken parents, due to this unusual uncommon
child went to Lord AdhinAthA, put the "immobile" baby in an emerald
cradle under a tamarind tree besides the temple. This puLiyamaram
(tamarind tree) also is supposed to be "AdhisEshan" (the Serpent of
mahAvishNu) which grew here before the azhwAr's birth. This tree has
flowers, which tield unripened "puLiyngAi" and not a ripened one
(puLiyampazham). This tree, unlike other tamarind tree does not fold
its leaves in the nights; and it is still called uRangAp puLiyamaram
(the tree which does not sleep), like LakshmaNa. (Even today one can
witness this phenomenon ay AzhwArthirunagari. The parents observed
penance by putting the kid in the cradle at the temple daily.

One day when they relaxed by closing their eyes and fell into a short
nap, the "little azhwAr" crawled towards the tree bottom and sat down
crosslegged and closed its eyes. From then on, the divine child grew
in the same state of meditation for 16 years. Needless to say, all
sorts of people in that region from all walks of life; and from all
religions came to see this marvel. The boy was a 16 year old divya
tejas, Golden hued divine form. People affectionately named him
nammAzhwAr(our azhwAr), satakopan, paraankusar, etc. (Brothers, It is
very clear and certain that it is nothing but His grace and order to
bless us with this marvellous AzhwAr who has composed pAsurams whose
depths of meanings will vary with the readers' capabilities and
GnAna /Bhakti to the AzhwAr- A GREAT AZHWAR, REALLY)

The Elephant comes after; while the bell sound can be heard before.
Like that the Graceful Lord had sent a brahmin saint by
name "Madhurakavi" before this azhwAr's birth. This madhurakavi of
Thirukkoilur was on his pilgrimage tour (by walk, of course) to North
India and was fascinated by the Beauty of ayOdhyA. He chose to stay
there. Suddenly one night madhurakavi saw a very bright star (a new
one which was not there before; nor was it seen by others even when
madhurakavi saw it) in the southern direction.

He was pulled by the magnetism of this light (in the nights) and
started his journey back to south following the course and guided
only by THIS SOUTHERN STAR. He found himseld at Lord AhinAthA temple
and the star's brightness in nammAzhwAr's tEjas. He was simply
excited and deeply attracted by the Divine figure and Golden hue of
AzhwAr's face. Since he was a sanskrit and Tamil scholar and a great
philosopher, too he wanted to test the azhwAr, without knowing that
the azhwAr does not talk or open his eyes.

He just threw a small stone into a nearby pond and for that splash
sound, our azhwAr opened his lotus eyes. Madhurakavi asked in tamil

"Seththathin vayiRRil siRiyadhu piRandhAl yetthai thinRu engE
kidakkum?"

(meaning: If the small is born in a dead's body(or stomach), what
will it eat and where will it stay?)

nammAzhwAr, the one who has not opened his mouth since his birth (not
even for food) opened his lips and answered

"aththaith thinRu angE kidakkum" (meaning: It will eat that and stay
there). (Too abstract-Is it not?

The small one refers to the individual soul and the dead one refers
to the gross matter, the body. When the soul enters the body, the
body comes into life; and when it leaves, it becomes a corpse. The
soul experiences the pleasures and pains through the body and its
senses and reaps only what it has sown quite unaware and unconscious
of its true nature of its being part of the Almighty, as His body. So
the soul will eat that and stay there;

When the soul realises its true nature and does prapatti to Him Srman
nArAyaNan (realizing the body/mind and intellect as not attached to
its nature), it will eat His thoughts. verses and pAsurams as
his "annam" and will stay there( at His abode as His servant
rendering service to Him).

Madhurakavi was greatly impressed at AzhwAr's depth of answer and his
philosophy. He prostrated at the feet of AzhwAr and with tears in his
eyes said " O, southern sun! Please take me as your disciple: Please
make me cross the ocean of Births and deaths. Please protect me".
Seeing him at his feet, nammAzhwAr said " Stay with me and write my
pAsurams on Sriya:patih".

From then on nammAzhwAr sang with utmost Bhakti, pAsurams on Sriman
nArAyaNan and The Lord along with MahAlakshmi on His Garuda appeared
before nammAzhwAr and blessed him. Not only that, my dear brothers.
It is also told that all perumAls from various thiruthalams (Divya
Desams) appeared one by one before him and got their quota of
pAsurams. Such is the Greatness of "our AzhwAr". nammAzhwAr stayed
under that tamarind tree for 35 years. His pasurams are compared to
essence of Rig, yajur, sama adharvaN vEdAs. After living for 35 years
he wished to reach His abode (and so did the Lord, too).

Madhurakavi's eyes were welled with tears and was immensely pleased
and excited when he saw his AchAryA became one with the Lord and
united with Him. Simulataneously, he was also blessed with a swarNa
vigrahA (Golden statute) of nammazhwAr which he consecrated at the
Tamarind tree.

He performed daliy ArAdhanA to his AzhwAr and even ignored the Lord
Sriman nArAyaNana since then.

Swami NammAzhwAr was always a favorite for Sri RamAnujA , Sri vEdAntha
dEsikA and all seers of visishtAdvaita, due to its essence of our
great
vaishNavA philosophy and the doctrine of saraNAgathi.

NammAzhwAr composed the following:
1.Thiruviruttam (100 verses as the essence of Rg vEdA)
2.ThiruvAsiriyam (7 verses as the essence of yajur vEdA)
3.Periya ThiruvandhAdhi (87 verses as the essence of atharvaNa vEdA)
4.ThiruvAimozhi (1002 verses as the essence of sAma vEdA)

The sentiments expressed in every single pAsuram of nammAzhwAr reflect
Bhakti ecstasy of nammAzhwAr and will take us to such an interest and
Bhakti for Sriya:pathih sriman nArAyaNa. It is impossible to select
the
best verse as all are equally excellent

parAsara bhattar's thanian on nammAzhwAr:

vAn thigazhum sOlai madhil arangar vAn pugazh mEl/
Aanra thamizh maraigal Ayiraum- EenRa/
mudhal thAi sadagOpan moymbAl vaLarttha/
Edhat thAi ErAmAnujan/

" ThiruvAimozhi' 1000 verses are the vEdAs which declare the
auspicious
qualities of Sri RanganAthA. The natural mother is SatakOpan
(nammAzhwAr) and the foster mother is Sri RamAnujA, since he based
his entire kAlakshEpams on ThiruvAimozhi.

mikka iRainilaiyum meyyAm uyir nilaiyum/
thakka neRiyum thadaiYAgi -thokkiyalum/
Oozh vinaiyum vAzhvinaiyum Odhum kurugaiyOr kOn/
yAzhin isai vEdaththiyal.

"The ThiruvAimozhi(tamil Vedam) composed by kurugaiyOr kOn nammAzhwAr,
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.

Let us conclude with Sri AlavandhAr's sthOthra rathna verse paying
tribute to Swami NammAzhwAr:

mathA pithA yuvathayas tanayA vibhUthi:
sarvam yadhEva niyamEna madhanvayAnAm
Adhyasya Na: Kulapather VakuLAbhirAmam
Srimath Tadhangri YugaLam praNamAmi MoordhnA

For me and all those associated with me, Swamy NammAzhwAr is always
the Mother, Father, progeny, spouses and all other wealth. At the most
beautiful pair of Thiruvadis of the emperor of our Kulam [Kula
pathi], Swamy NammAzhwAr adorned with the most fragrant divine VakulA
flower garland, adiyEn salutes those holy feet with my head.

Swamy Desikan's tribute in UpakAra Sangraham:

"anthamilA pErinbham arundha yERkkum
adiyOmai aRivudanE yenRum kaatthu
munthai vinai nirai vazhiyil ozhuhAthemmai
munnilayAm Desikar tamm munnE sErtthu
manthiramum manthiratthin vazhiyum kaatti
Vazhippadutthi vaann yERRi adimai koLLa
Tanthai yena ninRa Tanit ThirumAl thALil
talai vaitthOm SATAKOPAN ARULAALE

----Mudal AdhikAram of UpakAra Sangraham

We bow unto the matchless thiruvadigaL of ThirumAl solely due to the
Krupai of Swamy NammAzhwAr, who made us fit to enjoy the measureless
aanandham of Moksham , who protected our eternal Dharma bhUtha
Jn~Anam , who saved us from being swept away by the ancient torrent
of karmaas by placing us at the feet of sadAchAryans, who in turn
initiated us in to Thirumanthiram and Saranagati [Prapatthi] UpAyam
and then helped us climb the steps to Sri Vaikuntam for nithya
Kaimkaryam to Sriya: pathi. [Translation by Sri V Satakopan Swami,
USA]

Swami Nammaazhwaar ThiruvaDigaLE SaraNam
Regards
Namo Narayana
dAsan Madhavakkannan

Nammazhwar was born to a devout
couple by name Kaariyar and Udaya Nangai with the
divine anugraham of the Lord of Thirukkurungudi, on
the forty-sixth day of Kali yugam, which is around 9th
century CE, in the year of Pramadi, month of Vaikaasi,
Pournami, Friday in the constellation of Vishakha, as
the divine incarnation (amsham) of Sriman Narayanan
and Sri Vishwaksena Azhwan, the chieftain of the
Lord?s army, at a place called Thirukkurugur situated
in the land of Pandyas, on the banks of Tamraparni
river. Even after twelve days, the baby didn?t have
milk, didn?t cry, didn?t move and did not open its
eyes. It was then taken to the temple of Polindu NinRa
Piraan at Thirukkurugur and named as Maaran.

At the temple the baby crawled towards the tamarind
tree (Puliyamaram) , which was considered as the amsham
of Adi Sheshan, and sat under the
tree in a yogic posture and started meditating which,
lasted for 16 continuous years without any food, water
or sleep. Vishwaksena Ahzwan then in ekaantham
(solitary environment) administered the sacraments of
Panchasmaskaram on Maaran and initiated him into the
manthrams and their esoteric meanings. Maran was known
as ?Shathakopan? since he resisted the ?shatha vayu?
or the binding wind that encompasses a newly born.

He also came to be known as ?Vakulabharana? when he
accepted the garland of Magizhumpoo presented to him
by Polindu Ninra Piraan. With his powerful and
profound writings he subdued many other faiths and
philosophies and came to be known as ?Parankusha? and
having born at Thirukkurugur, also came to be known as
?Thirukkurugaippiran? .

It is said that just as the name Rama always refers to
Sri Sita Rama, similarly the name Azhwar, though
twelve in number, always refers to Shathakopa. Lord
Krishna in his Geetha says ?Vaasudevas sarvamithi
samahAthmA sudhurlaba: which means, ?One who is
totally dedicated and surrendered to Vasudeva is very
rare to be found?. May be it is because of the reason
that the Lord during his incarnation as Lord Krishna
couldn?t see Nammazhwar who, throughout his life saw
Kannan or Lord Krishna, in whatever he ate or drank
and remained with his mind contemplating on the Lord
all the time.

Nammazhwar is also said to have lamented upon his
fate, for, had he born a few days earlier in dwapara
yugam then he would have had the bhagyam of seeing
Kannan directly during his manifestation on the Earth
as Lord Krishna.

Madhurakavi Azhwar, who incarnated in dwapara yugam
before Maaran, was touring the northern lands on a
pilgrimage. During this time at Ayodhya, when he
looked towards the southern direction and paid his
respects to the Lord there, he saw a strange
brilliance flashing in the sky. He followed that
brilliance and carried himself southward and finally
reached Thirukkurugur and saw the great luminary who
laid meditating under the tamarind tree. He clapped
his hands and Azhwar awoke from his yoga nidra hearing
the sound and opened his eyes and glanced at
Madhurakavi Azhwar. Madhurakavi Azhwar immediately
addressed Maaran with a question

setthathin vayiRRil siRiyadhu piRandhaal etthait
thinRu engE kidakkum ?

that is, ?If a young one is born out of a dead one,
what will it eat (have) and where will it live?? If a
Jeevatma that is atomic in nature enters into a body
created due to the influence of a lifeless primordial
nature or prakruthi, then what will it experience and
where will it live? To this maaRan replied

atthai thinRu angE kidakkum..

that is, it shall have the same and there it shall
live?. That is, due to its association with the body,
it shall experience happiness and sorrow and shall
live there saying ?inbutREn; vaadinEn?.

After hearing this, Madhurakavi Azhwar immediately
adopted Sri Nammazhwar as his acharya and prostrated
before him and requested Maaran to impart to him the
esoteric manthras. Maaran accepted his request and
after initiating him into the high truths, appointed
him as a scribe to record all his divine works.

Such Greatest AzhwAr, by being away and separated from
the Lord, born in this earthly world, longed to have a
darshan of Emperumaan Sriya: pathi. He suffered with
terrible pangs of love and languishing with a nAyikA
bhAvam, as Paraangusa nAyaki. Due to the grace of
Divya Dampati, He was blessed with growing Para
bhakti, ParajnAnam and Parama bhakthi, and was shown
the arcchiraadhi maargam too (refer 10.9), welcomed by
Nithya sUris.

After living for 35 years he wished to reach His abode
(and so did the Lord, too). Madhrakavi's eyes were
welled with tears and was immensely pleased and
excited when he saw his AchAryA became one with the
Lord and united with Him. Simultaneously, he was also
blessed with a swarNa vigrahA (Golden statute) of
nammazhwAr which he consecrated at the Tamarind tree.
He performed daily ArAdhanA to his AzhwAr and even
ignored the Lord Sriman nArAyaNana since then. (He
composed KaNNinun chiRutthaambhu? 11 verses on our
Kulapathi Swami NammAzhwAr.

NammAzhwAr is also considered as the Chief of all
AzhwArs and is also reported as the One constituted by
other AzhwArs as the parts of his form. BhUthathAzhwAr
as siras (head), Poigai and pEyAzhwAr as his eyes,
PeriyAzhwAr as his Thirumukham (face), Thirumazhisai
vandha jOthi as his neck, KulasEkara PerumAL and
ThiruppANan as His two hands,
ThirumangaiAzhwAr as his chest and Thondaradippodi as
his navel. Madhurakavi as his Thiruvadi (Lotus Feet)
and Emperumaanaar Sri RamanujAchArya as Divya pAdukAs
of NammAzwAr.

Swami Desikan has equated Lord Sri RanganAtha PadukA
to NammAzhwAr Sri SatakOpar in toto. Hence, all Sri
vaishNava temples, the Emperumaan’s Divya PadukA is
called “sataari” or “satakOpam”.

NammaAzhwAr is the most outstanding AzhwAr both in
terms of his extensive composition of the verses and
the contribution that he has made for the
VisishtAdvaita Srivaishnava philosophy and religion.
Hence he is held at the highest position and esteem by
our Srivaishnava acharyans and everyone else as
Prapanna jana santhAna kooTasThar. He is our Kula
pathi, the founder seer of our Srivaishnavam.

[Reproduced below is from asmadhAcharyan His Holiness
PaRavakkOttai Andavan Swami’s tamil commentary on
Yathiraja Sapthathi- Translated into English by Sri CG
Balaji swami of Bangalore]

According to Srivaishnava Guru paramparA, Lord
VishvaksEnar forms the bridge to the Celestial Acharya
and the Acharyas who appeared in human form for our
sake. Senapathi VishvaksEnar himself came down to
Alwar Thirunagari, and gave pancha samskAram and
initiated Swami SatakOpa [Nammazhwar] .

Swami Desikan in his 4th verse of YathirAja saptathi:

yasya saarasvatham srOthO vakuLAmOdhavasitham |
srutheenAm viswa mAyAlam SatArim thamupAsmahE ||

We mediate on ShaTaari, (NammAzhwAr) whose garland of
VakuLa flowers gets its fragrance exuded into the
fluent flow of poetry - a work of literature at which
the Vedas, having been tired of imparting codes of
life, even ineffectively, can safely rest and relax
now, since AzhwAr's works will suffice and do the same
job more effectively!

VishvaksEnar revealed the meanings of the three
rahasyAs and yOgam to SatakOpan and thus became the
Achaarya for the latter. SatakOpan was blessed to wear
the Mahizhampoo garland of the Lord of Thirukkuruhoor
and as a result the prabandhams that came out of his
mouth carry the never-fading fragrance of those
flowers sanctified by the Lord. The blessed
prabandhams of the AzhwAr in Tamil instruct one and
all about the deep meanings of VedAntha in an easy
-to-understand manner. As a result of this unique
service by the AzhwAr to the Sanskritic VedAs , they
take a much needed rest . The flood of the paasurams
form the AzhwAr's lips flow and uplift us and bless us
with all kinds of auspiciousness.

Thus as a paramAchaarya , SatakOpan thru his most
merciful service deserves our uninterrupted meditation
on him and his most brilliant aruLiccheyalgaL.

Nammazhwar composed Thiruviruttam, a collection of
hundred psalms as the essence of Rig Vedam,
Thiruvaashiriyam with seven psalms as the essence of
Yajur Vedam, Periya Thiruvandadi with eighty-seven
psalms as the essence of Atharvana Vedam and
Thiruvaimozhi with a thousand hundred and two psalms
as the essence of Sama Vedam. He also sang thirty-six
divya deshams. Bhattar glorifies the works of
Nammazhwar and says ?drAmideem vEda samhithAm? while
Swamy Deshikan glorifies it as ?sahithA saarvabhoumee
samhithAm dhrushta vanthAm?

One should always remain in contemplation of the great
Shathakopa for his immense contributions to the
sampradayam. When a study of Vedas is undertaken, one
might find something in them to be of asaaram (without
essence), alpa saaram (with limited essence), saaram
(with essence), sarataram (greater essence) and
saaratamam (ultimate essence). It is required that one
accepts and studies only the ultimate essence of the
Vedas (saaratamam) suitable for paramaikantins after
having rejected the others. Azhwar?s srisooktis are
like the pure cloudburst which is free from the saline
qualities of sea-water and is rich in content like
(thirattu-paal) thick condensed sweet milk and the
ultimate truths (saratamam) depicted in them are
greatly cherished like the divine nectar.

Having adorned the garlands of magizhum-poo presented
by Paraman, it is not only Azhwar?s thirumeni that has
the fragrance of magizhum-poo but also the sri-sooktis
that were worded by him. What a fragrance! Having
extolled the divine glories of the Lord,
brahma-gandham emanates out of Azhwar while his tongue
is luscious with brahma-rasam.

Many philosophers, in order to show their native ideas
to be present in works of yore, have gone against the
rule of exegesis (mimamsa-nyaya) and have greatly
mis-interpreted those works in self-contradicting
ways. Having seen the statements of Vedic scriptures
being mis-interpreted, a deeply hurt Veda maatha finds
some solace in the divine outpourings of Nammazhwar.
Azhwar most beautifully speaks about the divine
attributes and glories of Paraman who is the sole
person exalted in the Vedas. Swamy Deshikan says that
may be it is for this reason that Vedamaatha moves
around in graceful paces in the divine outpourings of
Nammazhwar.

Swamy Deshikan says that he bows in front of Azhwar,
who opposed the binding wind of Shata-vayu and the
debates of those adversaries who had incomplete
knowledge. He stands as an enemy to those passing
purposeless statements. Nammazhwar, who remains in
perpetual contemplation of Paraman attains divine
communion with him. Because of this Paraman gets the
ethereal fragrance of Azhwar?s magizhum-poo while
Azhwar gets the fragrance of Paraman?s thirutthuzhaai
malai (garland of basil leaves). It is not an
exaggeration to say that, having adored Nammazhwar who
remains glorifying the Lord all the time, the same
ethereal fragrance of magizhum-poo and thirutthuzhaai
could be found near Deshikan and his sri-sooktis too.

Let us conclude with Sri AlavandhAr's sthOthra rathna
verse paying tribute to Swami NammAzhwAr:

mathA pithA yuvathayas tanayA vibhUthi:
sarvam yadhEva niyamEna madhanvayAnAm
Adhyasya Na: Kulapather VakuLAbhirAmam
Srimath Tadhangri YugaLam praNamAmi MoordhnA

For me and all those associated with me, Swamy
NammAzhwAr is always the Mother, Father, progeny,
spouses and all other wealth. At the most
beautiful pair of Thiruvadis of the emperor of our
Kulam [Kula pathi], Swamy NammAzhwAr adorned with the
most fragrant divine VakulA flower garland, adiyEn
salutes those holy feet with my head.

In line with Sage Parasara?s Sa dhisathu bhagawaan
asEsha pumsaam- and in order to fulfil the same, this
AzhwAr who is Prapanna jana santhAna kootasthar-
blessed us with the most divine and wondreful verses
with clear truth on Tattva traya, Hitha purushaarthams
in a language understood even by common masses so that
all can be immensely benefitted; and in those works
(prabandhams) , in every verse touches upon the Lord
Sriman Narayanan alone and associated with Him; even
losing his heart, mind on the unparalleled Sriman
Narayana- the Most beautiful Purushan- Purusha
utthaman and enchant the reciters? and listener?s
hearts much more times that the purANAs themselves;
and even blessed the prabandhams of other AzhwArs as
well through Sriman Nathamuni- how merciful and most
compassionate is our SrI SatakOpa muni.

maatha pithaa yuvathayas thanayaa vibhuthi:
sarvam yadhEva niyamEna mathanva-yaanaam,
aathyasya na: kulabhthEr vagu-Laabhi- raamam
sreemath thathanGgari- yugalam praNa-maami moordhnaa.
[5th verse of Sthothra rathna]

For my vamsam [lineage], the pair of feet which always
are the Mother, Father, the spouses, the children; the
wealth, the bhOgyam (pleasure); those feet of our Kula
pathi Sri NammAzhwAr, wearing magizha maalai (garland
of magizha flowers).. I prostrate to those lotus feet.

I reverently bow down my head to the Feet of the Kula
Pathi [Srivaishnava Kula pathi] SrI SaTakOpar-
NammAzhwAr- that are enchanting with the vakula flower
garland therein [offered in worship to his feet] and
which are eternally our Father, Mother, spouses, son,
wealth and everything to everyone of my Srivaishnava
community..- says Alavandhaar

Mother takes care of us sacrificing all her
pleasures.. moonRu bhuvanatthu porul muRRUm kodutthu
yEnRa vazhipaadhu iyaRRidinum en thaay oru naaL
vaLartthathaRkku iyaiayAvE... says one tamil poet ..
Even if one pays back the three worlds at the feet of
one?s mother, it does not equate to one day of her
taking care of us.. so great are they. Father takes us
in his arms, teaches us, disciplines us..in our
childhood. During youth and later, the spouse takes
care of us like the mother and father and is loving,
caring ..

At old age and even after death, the children pave the
way for alleviating pains (with pithru tharpaNam..)

Sri NammAzhwAr stood in all these places as bandhus
and bhOgam as well for my lineage (meaning right from
nathamuni- janma vamsam and vidhyA vamsam). He is our
Kula pathi (Srivaishnava kula pathi) for having
initiated and blessed my grand father Sri Nathamuni
with jnAnam and also with the unparalleled his
Thiruvaymozhi and also other AzhwAr?s pasurams the
entire 4000. He performed Prapatti at the Lord?s
Sriya: Pathi Sriman Narayanan?s lotus feet
[agalagillEn iEaium enRu] and showed SrIman nAThamuni
the path of Saranagathi and instructed him for passing
to the vamsam. He [SrI NammAzhwAr] is thus the
prapanna jana santhAna kUTashthar.

Every Acharya for having taught many sishyas various
sampradaic granthas and initiated could become
Kulapathi in due course. The first and foremost among
them is our NammAzhwAr and His lotus feet are to be
worshipped. I bow down to is feet.

What is so great about his feet? VibhEsshaNan,
Gajendran, Lakshmanan et al are blessed with the SrI
prefix to their names due to their kaimkarya SrI and
they longed for Bhagavad Kaimkaryam. Our NammAzhwAr
too longed and languished for the same; Ozhivil
kaalamellAm udanaay manni vazhuvilaa adimai seyya
vENdum naam? says AzhwAr.. Going to Dhivya Desams
alone should be one?s wealth ? AzhwAr says:
eyythiLaippadhan munnam adaiminO? ; Thus he blessed us
with very many verses; The Lord Adhipiraan being
pleased with his verse, blessed NammAzhwAr with the
makizh maalai [vakuLa maalai] that He had worn for his
chest; and sishyas and devotees of NammAzhwAr seeing
this, followed suit, and offered garland of vakuLa
flowers at the feet of NammAzhwAr; Thus the feet ?
wearing magizha maalai (garland of magizha flowers)..
I prostrate to those lotus feet.

I had bowed down to SrI nAThamuni first; Now I bow
down to the feet of NammAzhwAr with maanasa, vachaka,
kaayika prostration and hence is termed as praNAmams.

For AzhwAr, the mother, father, spouse, and everything
is KaNNan; [uNNum sORu, parugum neer, thinnum veRRilai
ellAm kaNNan] and for us his feet are the same? all
sukhams are in these feet; the immersing in AzhwAr
alone is enough for us; Not even that; just immerse
yourself in His Feet; that is adequate. Because His
feet are none other than the Acharyas from SrIman
nAthamuni?

Ya yEva[AzhwAr who]- was not mentioned by Sri
Alavandhar; yadhEva ? was mentioned in the verse- that
which is- i.e. the feet alone is referred to in this
verse. His CharaNam alone is SaraNam for us; In the
temples, the Lord?s lotus feet are to be addressed as
SrI SaTAri [Sri SatakOpam- i.e. NammAzhwar]. During
the period of Alavandhar, NammAzhwAr dhivya mangala
vigraham had vakuLa maalai at his feet and were
worshipped - it is told...

Our NammAzhwAr has always been the most favourite for
Sri RamAnujA , Sri vEdAntha dEsikA, Sri PiLLai
lOkAchAryA, Periyavaacchaan PiLLai, Sri
MaNavaaLa maamunigaL and all Great seers of
visishtAdvaita, till the AchAryAs of present times.

Swamy Madhava Kannan

Madura Kavi Azwar

2007-02-02T17:06:00.000-08:00

Period 9th C. AD
Place Thirukollur
Other Names Inkaviyaar, Azhwaarukku Adiyaan
Month Chitthirai
Star (Natshatram) Chitthirai (Chithra)
Hamsam Vainatheya (Garuda)

In Paandiya Nadu, lots of temples are found. All the temples are rich in Spirituality and divine followers are seen. Inspite of lots of Vishnu temples are found, Thirukkoloor is one of special sthalam is seen. This sthalam is found two miles on the eastern side away from Azhwar Thirunagari.

Lots of Brahmins who spread the fame of Sriman Narayanan lived here. In one of those families, in Easwara year, Chittirai month, Sukla Chaturdasi Friday, Chittirai Natshatram (star) Madhurakavi Alwar was born. His birth is referred to as the rays of the sun, which comes out before the sun completely comes out. Here the rays are referred to "Nammalwar", since Madhurakavi born before Nammalwar.

He was taught with all Vedic books and was devoted to Sriman Narayanan by praising him with songs. He was also well - versed in writing poems and songs in Sanskrit also. He had talent of writing poems and bhakti songs that could focus the minds of all the persons who hear (or) read it. He lead a life of solitude not wanting to ming with those who were leading earthly life.

To facilitate attaining Moksha, he thought of going for a spritual travel towards the North Indian shetrams like Ayodhya, Madura, Kaasi, Dwaraka etc. He converted his thought into action and started towards the North Indian sthalams.

Reaching North India, he worshipped all the Vishnu sthalams and finally he went to Ayodhya temple and admired at the beauty of Sri Rama along with Sita Piratti, Lakshmana and Hanuman. He stayed in Ayodhya for a while.

At that time, he heard about a 16 year old child by name Nammalwar who was in unconscious stage, living without eating anything under a tamarind tree in Alwar Thirunagari.

One day, after finishing the daily pooja, he saw a bright star in the sky which made him to think whether any village (or) house had caught fire (or) some big fire is burning the forest. He could not definitely get any idea and he left it at that thinking it was some mystery.

Then he found that bright object was a star and that was travelling towards south. He decided to follow the star and following it he reached Alwar Thirunagari when the star disappeared.

He heard about the child Nammalwar who didn't open his eyes (or) ears for almost 16 years. Madhurakavi on seeing Nammalwar could not believe a 16-year-old child can live without eating (or) moving a little bit for many years. So, he wanted to test his qualities. He lifted a big stone, which is found near the tree and dropped it in the ground. On hearing, Nammalwar opened his eyes and smiled at Madhurakavi Alwar. After this, Madhurakavi was still confused whether he could speak (or) not. He wanted to test him and questioned him as:

"Senthin Vayitril Siriyadhu Pirandhal
Eatthai Thindru Engae Kidakkum?".

This means if anything that is born in a dead, the subtle thing that is born inside it, how does it leads his life on eating what and where does ir resides?

For this, Nammalwar answers him as:

"Atthai Thindru Angae Kidakkum".

This means that the small Jeevathma resides in the soul (the Paramathma) and enjoys the place which it lives. The answer also explains how all of our human souls are tied up with ordinary life by doing good and evil things to all the persons around them. If a person does these kinds of things, he will experience the same and could not attain the Moksha, the destiny.

On hearing this, Madhurakavi Alwar realised that the Nammalwar is not only either deaf nor dumb but is a person of erudite philosophical knowledge. He felt Nammalwar must be a Gyani at whose feet he can learn much. Straightaway he decided to take Nammalwar as his Spiritual Guru and fell at his feet.

Thus Madhurakavi Alwar was the student to learn the Veda from Nammalwar, which explains the link between Sriman Narayanan and ordinary human and how to attain his thiruvadi.

In return Madhurakavi Alwar wrote his Pasurams in praise of Sriman Narayanan and this is known as "Kanni Nunn Siruthambhu" containing 11 paasurams.

He made a statue of Nammalwar and placed in the temple and did daily poojas for him and led his life by praising and singing the greatness of his spiritual guru "Nammalwar".

Discourse about the greatness of shri Madurakavigal.

All of us know that in the whole of the Nalaayira Divya Prabhandam only the 11 paasurams of Madurakavigal doesn't praise the bhagavan. Instead it talks about
the magimai of sri Nammazhvar, aacharya of Madurakavigal.

Madurakavigal was a Brahmana by birth and he was far elder than Sri Nammazhvar and also well versed in Vedas and highly educated. But shri Madurakavigal smashed the pride of being a brahmana or elder by age or well educated and surrendered to the feet of Shri Nammazhvar who was supposed to be the incarnation of Shri Vishvaksenar.

Sri Manavala Mamunigal in his Upadesa Ratnamalai sings the praise of Madurakavigal as follows,

Arar Madurakavi evvulagil vandudiththa
Seerarum Chitiraiyil Chitirainal- paarulagil
Mattrulla aazhvargal vanduditha naalgalilum
Vuttradu endru nenje oor? (25)

Sri Mamunigal praises this day, chitiraiyil chitirai on which day shri Madurakavigal came to this earth to show us the right path which will lead us directly to moksham. He asks us to praise this day more than the Thirunakshatram days of the other alwars who has taken birth.

Oh my mind meditate on this day about the great Madurakavi Alwar. The other alwars showed the feet of emperuman which is very difficult for the jeevatmas filled with paavam to attain but shri Madurakavigal showed the feet of shri Nammazhvar
(aacharya) who is full of mercy and forgives our mistakes and leads us to the feet of the Emperuman.

In our sampradayam, we regard aacharyas more important than the bhagavan himself since our acharyas lead us to the bhagavan's feet whereas Emperuman stops with
saying Mam ekam charanam vraja. When we are confused, how to do saranagathi in the feet of Emperuman our aacharyas come to our help and like guiding a kid they
guide us to the Emperuman's feet .

In the next paasuram Shri Mamunigal continues to say about the divine work of Shri Madurakavigal(kanninun siruthambhu)

Vaaitha Thirumandiraththin madhimamam padam pol
seertha madurakavi seikalayai ? Aarthapugazh
Aariyargal thangal arulichchayal naduve
Saerviththar tharpariyum therindu?

Like the middle word in the Thirumandiram Shri madurakavigal's Kanninun Chiruthambhu has been added in between the arulichayal of the alwars due to the importance of the meaning in these paasurams.

Now that we have seen the magimai of shri Madurakavigal and his work from the words of Shri Mamunigal let us see some interesting explanations regarding Kanninun Chiruthambu.

In the 8th paasuram Madurakavigal says

"Arul kondadum adiyavar enbura arulinan avvarumarain porul arul kondu
Aayiram entamizh paadinan arul kandeer evvvuladinil mikkadhe"

Here there are 2 explanations given by our aacharyas. One is, in this paasuram there is reference only to Nammazhvar who by his krupai gave the meaning of the Vedas for the benefit of the adiyars in the form of sweet 1000 paasurams . But
then the second explanation shows Madurakavigal's Aacharya bhakthi to the maximum according to which the first arulinan avvarumarain porul refers to the Geethaacharyan who gave the essence of the Vedas in his Bhagavat Geetha and the second aayiram entamizh refers to Sri Nammazhvar's Thiruvaimozhi. Here Shri
Madurakavigal questions the readers whose arul is more the geethacharya's, who gave the geetha in Sanskrit which is tough for many people to understand or shri
Nammazhvar's, who gave the same in a simplified form in sentamizh understood by all?

Again in the following paasuram shri Madurakavigal says

"mikka vediyar vedathtin enporul nirka paadi
ennenjul niruthinan"

Here our aacharyas again show the greatness of Shri Nammazhvar as a teacher. Shri
Krishna taught the essence of the Vedas through his bhagavat geetha to Arjuna. After completing Krishna asked arjuna if he understood what all he has told
till now. Arjuna replied you have told a lot of things in very high standard but much of it didn't stay in my mind but now I am clear in one thing that what ever you say I am ready to follow. That was reply by the shisya(Arjuna) to his Aacharya(Krishna). But here the disciple of Nammazhvar Shri Madurakavigal says

"paadi ennenjul niruthinan"

my aacharya has sung all the veda arthas and put them into my minds. So thereby our aacharyas prove that Nammazhvar was a better teacher than the Geethacharyan himself since Nammazhvar is able to strongly put all his teachings in the minds of his disciple.

Though it is a very small work with only 11 paasurams the depth of meaning in it is extraordinary and that is why it is placed equal to the other alwar paasurams
and valued even more by our aacharyas.

Madurakavi Alwar thiruvadigale charanam
Alwar Emperumanar Jeeyer Thiruvadigale Charanam

Adiyen Ramanuja Dasyai
Sumithra Varadarajan

Madhura Kavi was born before Swamy NammAzhwAr , when Lord had
incarnated as KrishNaBhagavAn and He was ruling from DhvArakai.
This was at the end of dhvApara Yugam. Swamy NammazhwAr
was born on the 43rd day of Kali Yugam that follows dhvApara
yugam. While the Lord was in this world , Madhura Kavi did
not elect to seek Him out , but waited and sought refuge later
at Swamy NammAzhwAr's Thiruvadi deliberately.He sought all
the ten anugrahams normally granted by the Lord from
his AchAryan Swamy NammAzhwAr , since AchAryan was every
thing for Madhura Kavi and he restricted all his sambhandhams
to his AchAryan. The aasrayaNam of his AchAryan 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).

Of the two Tamil verses in his Guru Parampara Saaram of the Rahasya Traya Saaram
dedicated to Alwars, Swami Sri Vedanta Desika grouped together all other Alwars
(including Nammalwar!) in one verse and dedicated the whole of the 2nd verse
exclusively to Madhurakavi Alwar whom he calls as "Thunbatra Madhurakavi"
(Blemishless)

This obviously shows how he considered Acharya Bhakti to be of utmost
importance as exemplified by Madhura Kavi Alwar who composed paeans of praise of
the Prapanna Jana koodasthar, Nammalwar (who is known as "Vedam Tamizh Seitha
Maaran")

It is the "Sishta Aachaaram" of the devout Srivaishnavas customarily to study
this Prabandham first before commencing the study of Tiruvoimozhi, because it
was Madhurakavi Alwar, the first Sishya of Satakopan. who introduced us into
the great Tamizh Vedam of Nammalwar.

Swami Desika's Pasuram from adhikAra sangraham runs as follows:

"Inbathil - Irainjuthalil - Isaiyum 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"

(meaning)
' To those who venture to attain release from the bondage of Samsara, the
ancient path indicated to us by the spotless Madhurakavi by his own example is
the only safe path because while there is Sri Krishna, the great cowherd, who
incarnated solely for the sake of his devotees - to confer bliss on them, - to
be their refuge, - to be their final goal, - to stand in relation to them as
mother, father, brother and so on, - to change their desire for the pleasures
of the world - into a desire for Himself, - to remove all their sins, - to
show them infinite compassion, - to reveal the truth and so also - to bring
about in them a likeness to Himself---while there is Sri Krishna ever ready to
do all this, he sought only the feet of the Sage Satakopa (Nammalwar) who
rendered in Tamil the truths contained in the Vedas which are otherwise hard to
understand".
(Vide the English translation of Srimad Rahasya Traya Saaram by Sri
M.R.Rajagopala Ayyangar)

In fact, Madhurakavi Alwar makes only a passing reference to Sri Krishna in the
first line of his work saying "Kanninun Siruthaambinaal Kattunnap Panniya Peru
Maayan". This is just because his own Acharya was reputed to be the very
personification of the thirst for Sri Krishna (Krishna Thrishnaa Tattvamiva
Udhitham). Out of respect for his Acharya, he had to make at least this casual
reference to Sri Krishna. It will be seen that form the very next line, he
leaves aside Sri Krishna and switches over to describe the glories of
Nammalwar.

Let us see how the Swami Desika's verse relates to the various aspects enshrined
in "Kanninun Siru Thaambhu". Swami Desika's verse lists the following 10
benefits which Lord Krishna is said to confer but which were obtainable not
necessarily through Bhagavad Bhakti but through sheer Acharya Bhakti itself.

(1) INBATHIL - IN CONFERRING BLISS
kaNNi nuNsiRuth thaampinaal kattuNNap
paNNi yaperu maayan,en Nnappanil,
naNNith then_kuru koorn^ampi yenRakkaal,
aNNik kum_amu thooRum en naavukkE. (1)
(meaning)
The Lord wonderfully submitted himself to tied by means of the tiny knotted but
short and hurtful string. He may be my master but leave him alone; Come, Recite
the holy names of Nambi of the Southern Tirukkurugoor. The very utterance of his
names taste like the nectar to the tongue that utters them.
Kanni==Knots. Annikkum== Sweet Tasting

(2) IRAINJUTHALIL - IN BEING THE REFUGE
naavi Nnaaln^aviR Rinpa meythinEn,
mEvi NnEn avan ponnadi meymmaiyE,
thEvu maRRaRi yEn_kuru koorn^ampi,
paavi Nninnisai paadith thirivanE. (2)
(meaning)
"I enjoyed praising the Alwar by my tongue; Truly did I attain the proximate
contact with Alwar's golden feet; I do not know any God other than the Alwar; I
still spend my time singing the mellifluous songs of the Alwar". Here,
Madhurakavi explains how he has dedicated himself absolutely to Nammalwar in
thought, word and deed.

(3) ISAIYUM PETRIL - IN BEING THE FINAL GOAL
thirithan^ thaakilum thEva piraanudai,
kariya kOlath thiruvuruk kaaNpann^aan,
periya vaNkuru koorn^akar nampikkaaL
uriya Nnaay,adi yEn peRRa nanmaiyE. (3)
(meaning)
" I see only through the Alwar the divine azure blue form of the Lord of
Nityasuris. The greatest blessing of life I have achieved is the opportunity to
serve the great and merciful Alwar"

(4) IGAZHAATHA PALLURAVIL - STANDING AS MY SARVA VIDHA BANDHU
nanmai yaalmikka naanmaRai yaaLar_kaL,
punmai yaakak karuthuva raathalin,
annai yaayaththa Nnaayennai yaaNdidum
thanmai yaan,sada kOpanen nampiyE. (4)
(meaning)
"When I had been ignored as worthless by the great scholars renowned for their
knowledge of the Vedas and conduct - it was Satakopa who gave me refuge and
offered affectionate parental care as father and mother. Indeed, he is my
master"

(5) IRAAGAM MAATRIL - IN CHANGING MY DESIRES FOR EARTHLY PLEASURES
nampi NnEnpiRar nanporuL thannaiyum,
nampi NnEnmada vaaraiyum munnellaam,
sempon maadath thirukkuru koorn^ampik
kanpa Nnaay,adi yEnsathirth thEninRE. (5)
(meaning)
" Before the Alwar Chastened me, I used to desire whatever others possessed,
desired to enjoy their womenfolk. But, now, I am fortunate to get rid of all
these evil desires and be a Bhakta of the great master of Tirukkurugoor, the
city with numerous golden ramparts"
Nambinen == desired

(6) THAN PATRIL - IN MAKING ME DESIRE HIM ONLY
inRu thottum ezhumaiyum empiraan,
ninRu thanpuka zhEththa varuLinaan,
kunRa maadath thirukku koorn^ampi,
enRu mennai yikazhvilan kaaNminE. (6)
(meaning)
" My master, the Alwar has showed his grace on me so that from today onwards and
for the rest of my life, I shall resolutely praise the glorious qualities of the
Alwar. This Alwar who is the lord of the elevated mansions of Tirukkurugoor will
never forsake me. You can see it for yourself "
ezhumai == lifetime KaaNminE == See for yourself

(7) VINAI VILAKKIL - IN REMOVING ALL MY SINS
kaNdu koNdennaik kaarimaa Rappiraan,
paNdai valvinai paaRRi yaruLinaan,
eNdi saiyu maRiya iyampukEn,
oNda mizhchchada kOpa NnaruLaiyE. (7)
(meaning)
" The illustrious and merciful son of Porkaariyaar, Nammalwar has extinguished
by his graceful glance all my sins committed by me from beginningless time. I
will. Therefore, gratefully publicize his mercy to all those who live in all the
eight directions"

(8) THAGAVOKKATHIL - IN SHOWERING INFINITE COMPASSION
aruLkoN daadu madiyava rinpuRa,
aruLi Nnaanav varumaRai yinporuL,
aruLkoN daayira min_thamizh paadinaan,
aruLkaN deer iv vulakinil mikkathE. (8)
(meaning)
" There is only one wonderful thing in this world; the thousand and odd
Tiruvoimozhi in Tamil composed by the Alwar bringing out the esoteric meanings
contained in the Vedas - a work he published out of his infinite and
incomparable compassion for the pleasure and enjoyment of the true devotees of
the Lord"

(9) TATTUVATHAI UNARTHUTHATHIL - IN REVEALING THE ETERNAL TRUTHS
mikka vEthiyar vEthaththi NnutporuL
niRkap paadiy en nenchuL niRuththinaan,
thakka seerchchada kOpanen nampikku,aat
pukka kaatha ladimaip payananRE? (9)
(meaning)
" The Alwar firmly established in my heart the esoteric meaning of the Vedas
(recited by great orthodox Aasthikaas) through hi Tiruvoimozhi. The Alwar is the
seat of all auspicious qualities. My only desire is to serve at the holy feet of
the Alwar"

(10) THANMAIYAAKKIL - IN BRINGING ABOUT A LIKENESS OF HIMSELF
payanan Raakilum paankala raakilum
seyaln^an Raakath thiruththip paNikoLvaan,
kuyiln^in Raarpozhil soozhkuru koorn^ampi,
muyalkin REnunRan moykazhaR kanbaiyE. (10)
(meaning)
" Though he gains nothing by reforming others, though they are not fit enough to
be reformed, the Alwar who lives in a grove filled with the sweet music of the
cuckoos in Tirukkurugoor, endeavors to correct them in the service of the Lord.
Oh! Alwar! I am also trying my very best to be worthy of your holy feet"

(11) PHALA SRUTHI- THE FRUIT OF RECITING 'KANNI NUNN SIRUTHAAMBHU
anban thannai yadainthavar katkellaam
anban, then_kuru koorn^akar nampikku,
anba Nnaaymathu rakavi sonnasol
nambu vaarpathi, vaikundham kaaNminE. (11)
(meaning)
"Oh! You who seek refuge in this Prabandham of the sweet poet (Madhura ==Sweet;
Kavi == Poet) who is himself a devotee of Nammalwar, the one who invoked Bhakti
in the hearts of men for Bhagavaan and Bhaagavataas - You are assured a place in
Paramapadam"

Sri Sadagopan swami of New York adds:

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
ujjevanam.

The prabandha Taniyan on Madhura Kavi is as follows:

ThERiya maajn~Anamudan ThirukkOLUril
ChitthirayiR Chitthirai naaL Vanthu thOnRi
AaRiya NalanbhudanE KuruhUr Nampikku
anavaratham antharanga-adimai seythu
MaaRanai allAl yenRum maRanthum thEvu
maRRaRiyEn yenum Madhura kaviyE nee munn
kooRiya KaNNinuNN SiRutthAmpu athaniR paattuk-
kulavu pathinonRum yenakku uthavu neeyE

(Meaning): Oh Maadhura Kavi born on
Chitthirai maasa Chitthirai at ThirukkOLUr
with clear Jn~Anam and who performed antharanga
kaimkaryam for Swamy NammAzhwAr with intense
devotion and without let ! You declared that
You do not know of any gods other than Swamy
NammAzhwAr . Please bless me now with the Jn~Anam
about the eleven paasurams of Your aruLiccheyal
(blessed work) KaNNinuNN SirutthAmpu that you blessed
the world earlier.

(Comments):Even when KrishNa ParamAthmA was living at
DhvArakai during his (Madhura kavi's) lifetime , he did not
seek Bhagavan's feet for Prapatthi based on his conviction
that he has to approach the Lord through a sadAchAryan and
hence he waited for Swamy NammAzhwAr's avathAram to perform
Prapatthi at His sacred feet. He considered thereafter
that his AchAryan's sacred feet alone are his Taaraka-Poshaka
Bhagyam and performed uninterrupted kaimkrayam to
his AchAryan.Through this act , Madhura Kavi showed
the world the ancient , auspicious and safe route
(Tholl Vazhi)of AchArya Bhakthi even over Bhagavath
Bhakthi . Madhura Kavi thus pointed out that even with
the greatest bhakthi to Bhagavaan , those who do not
approach Him through a sadAchAryan will not be redeemed.
Madhura Kavi instructed us on this very important doctrine
for the first time (nee munn kooRiya) through his Prabhandham .

Thanks to Sri Anbil Ramaswamy Swamin and Sri Sadagopan swami for their wonderful
write ups.

Swamy says: Achaaryaadhiha dEvathAm samadhikaam anyaamna manyaamahE.. We
will never ever consider anyone as Superior to God than The Acharyan. (In
line with Madhurakavi's dhEvu maRRaRiyEn.. (I do not know any God other than
NammAzhwAr- my AchArya).

Swami Desikan has pointed out that it is impossible to pay back in any manner to
The AchAryA, who lights the lamp of knowledge in our minds and banishes the
nescience and vibhareetha JnAnam that occupied our mind before. The only service
that we can do is to praise His kalyANa guNAs and reflect on them and to spread
the message of the great help that he gave us ( Gurum prakAsayEth ):

yERRi manatthu yezhil jnAna viLakkai iruL anaitthum /
mARRinavarkku oru kaimmAru Maayanum kANahillAn /
pORRi uhapathum punthiyil koLvathum pongu puhazh /
sARRi vaLarpathum saRRallavO munnam peRRathaRkE

Swami Desikan states authoritatively that even the Lord can not find a proper
way to return the gratitude for the AchAryan who lit the JnAna deepam in our
minds and chased away the darkness of ajnAnam.

SrI Manavala maanuigaL also mentions about this way of worshipping Acharyan
equal to the Lord (if not more) in Artthi prabandham:

thennarangar seeraruLukku ilakkAga peRROm/
thiruvarangam thiruppathiyE iruppAgap peRROm
manniya seer maaRan pugazh uNavaagap peRROm

MADHURAKAVI SORPADIYE nilaiyaagap peRROm

Let us recite KaNNinunChiRutthambu today as many times as we can and pay our
obeisance to AzhwAr- Acharya- Prapanna jana santhAna kUtasthar SrI SaTakOpar-
NammAzhwAr.

Thanks to: Sri U.Ve. Anbil Ramaswamy Iyengar

MAAL UGANDHA AASIRIYAR- Madhurakavi AzhwAr
V. Madhavakkannan

SrI:
SrImathE Gopaladesika Mahadesikaya nama:
Continuing on our AzhwAr life history and works ?series, we now
enjoy Sri Madhurakavi AzhwAr's life and work.
AzhwAr Madhurakavi is the one who helped us by compiling the
outpourings of NammazhwAr;

Not just that, he also sang 11 beautiful "andhadhi" style pAsurams
starting with "kaNNinun siRutthAmbhu..." which do not have any
parallel to any other pAsuram/slOka for Acharya Bhakti. He sang
these pasurams only in praise of his Acharya "nammAzhwAr" and
claimed, in the end, that one can attain mOkshA certainly and
definitely after reciting just these 11 pAsurams. It is also told
that Nathamuni, who compiled 4000 pAsurams of AzhwArs, was blessed
with a darshan of nammAzhwAr and was given a set of all 12 AzhwArs'
pAsurams (by NammAzhwAr himself) after he recited Madhurakavi's 11
bhakti-laden pAsurams on nammAzhwAr 12000 times. (Brothers, that is
the dynamite packed power of Madhurakavi's pAsurams). Let us ber
blessed by the biography of this mahan.
Madhurakavi (meaning in sanskrit the sweet poet), a vainathEya
(divine bird) incarnate, was born in the year Easwara, chitrai month
and in chitrai nakshatram at ThirukkOLoor. He learnt Tamizh and
sanskrit and became a great scholar in both the languages. He was a
great BhaktA of Sriman Narayana and had an excellent conduct. He was
on visits to the North India and obtained divya Darshans of Ayodhya,
gaya, Badri, Dwaraka etc., and He chose to stay at Ayodhya as he
could not resist being attracted by the Holiness of Sri RAMA's birth
place. From there, he was dragged by an unconrolled desire to follow
the new Southern BRIGHT Star/Light appeared in the sky (as seen only
by his eyes at night) and found himself at the feet of the Greatest
AzhwAr "NammAzhwAr".

After a brief encounter (Please read the post on NammAzhwAr for
details), he prayed to NammAzhwAr requesting him to protect and
accept him as his disciple. From then on, he stayed with NammAzhwAr
and complied all pAsurams of NammAzhwAr. Madhurakavi was so much
devoted to NammAzhwAr, his Acharya, that he held him equal to
(higher than) Lord Sri Narayana (You will agree that the Lord asks
for that Bhagavatha Bhakti more than Bhagavadh Bhakti).
After NammAzhwAr departed from this earthly world, he was blessed
with a Golden vigraham of NammAzhwAr which he consecrated and
performed ThiruvarAdhanA and uthsavams in his honour. He was
impressed by nammAzhwAr's works so much that wanted to stage
NammAzhwAr's works in front of other scholars. the sangam poets
objected to such claims and praises NammazhwAr who had no connection
with Sangam ( a big deal!). Madhurakavi, it seems was saddened by
this protest and was weeping literally.

NammAzhwar, appeared as an old Brahmin and consoled him saying " Do
not woory about these petty issues, my child, You just place this
pasuram of "Kannan kazhaliNai..." on a boat (sangap palagai) and
watch the fun" and disappeared. Madhurakavi did the same and the
boat, it is told capsized throwing out all the jealous, haughty
poets while it retained only the leaf containing "Kannan
kazhaliNai.."

It is also told that each one of those poets struggled to reach the
shore and composed a verse dedicating to NammAzhwAr. And when they
were about to publish their verses, they were simply AMAZED to find
that each one wrote the same verse in same words; (What a marvel!
what a divine AzhwAr and Divine Disciple ! - simply made for each
other)

The sangam chief says " NammAzhwAr's works are superior and other
poets are like flies compared to Garudan (that is NammAzhwAr); fire
flies (minmini) in the presence of sun; dogs in front of the
ferrocious tiger; wolf before the Lord Narasimha, ugly clumsy dwarfs
dancing before the havenly beautiful Oorvasi- All their works are
not equal to even one utterance of nammAzhwAr."

Madhurakavi's eyes were full of tears for his (his Acharya's)
success; The eleven pAsurams are counted as part of 4000 verses
simply because the whole of 4000 pasurams is claimed to be Bhagavadh
vishayam while Madhurakavi's is on his Acharya which is the central
gem that sheds lustre on the other jems of the garland (so says
Manavala mamunigal). It is the work that holds the key to the
treasure of other pAsurams.

Needless to say, Nathamuni's thaniyans (Thaniyan means dedicated
verse) on this AzhwAr depict the glory of AzhwAr and it is necessary
for us to be blessed by such Great Bhaktals; Before we conclude
about this mahan who performed Acharya Nishtai and attained the feet
of mOksham, let us get benefitted by the rich two thaniyans of
Nathamuni (in sanskrit):

Aviditha Vishaya Antharas /
Sataarer Upanishadam Upagaana Matra Bogah /
Abhi Saguna Vasaath Tad Eka Seshee /
Madhura Kavir Hridhaye Mamaavirastu /

" Here is one who knew none other than Nammalwar; the one who made
it his mission in life to sing the Tamizh upanishadam of Nammalwar;
The one being overwhelmed by Nammalwar held him as his very God; Let
such Madhurakavi fill my heart" (our hearts, too)

VERonRum Naan aRiyEn Vedam Tamizh Seitha /
Maaran Sadakopan VaN Kurugur - YeRu EngaL /
Vaazhvaam EnRu Ethum Madhura Kaviyaar Emmai /
AaLwaar Avare SaraN /

Madhurakavi said -" I do not know anything other than Nammalwar also
known as Maaran(original name of NammAzhwAr) who rendered in Tamil
the essence of the Vedas and who is the head of Tirukkurugur. This
Madhurakavi is our master. He is the guardian of the group of
Prapannaas.

MadhurakaviAzhwAr thiruvadigaLE saraNam
Swami Nathamuni ThiruvadigaLe saraNam
Regards
Namo narayana
dasan

Madhura Kavi was born before Swamy NammAzhwAr , when Lord had
incarnated as KrishNaBhagavAn and He was ruling from DhvArakai.
This was at the end of dhvApara Yugam. Swamy NammazhwAr
was born on the 43rd day of Kali Yugam that follows dhvApara
yugam. While the Lord was in this world , Madhura Kavi did
not elect to seek Him out , but waited and sought refuge later
at Swamy NammAzhwAr's Thiruvadi deliberately.He sought all
the ten anugrahams normally granted by the Lord from
his AchAryan Swamy NammAzhwAr , since AchAryan was every
thing for Madhura Kavi and he restricted all his sambhandhams
to his AchAryan. The aasrayaNam of his AchAryan 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).

Of the two Tamil verses in his Guru Parampara Saaram of the Rahasya Traya
Saaram dedicated to Alwars, Swami Sri Vedanta Desika grouped together all other
Alwars (including Nammalwar!) in one verse and dedicated the whole of the 2nd
verse exclusively to Madhurakavi Alwar whom he calls as "Thunbatra Madhurakavi"
(Blemishless)

This obviously shows how he considered Acharya Bhakti to be of utmost
importance as exemplified by Madhura Kavi Alwar who composed paeans of praise
of the Prapanna Jana koodasthar, Nammalwar (who is known as "Vedam Tamizh
Seitha Maaran")

It is the "Sishta Aachaaram" of the devout Srivaishnavas customarily to study
this Prabandham first before commencing the study of Tiruvoimozhi, because it
was Madhurakavi Alwar, the first Sishya of Satakopan. who introduced us into
the great Tamizh Vedam of Nammalwar.

Swami Desika's Pasuram from adhikAra sangraham runs as follows:

"Inbathil - Irainjuthalil - Isaiyum 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"

(meaning)
' To those who venture to attain release from the bondage of Samsara, the
ancient path indicated to us by the spotless Madhurakavi by his own example is
the only safe path because while there is Sri Krishna, the great cowherd, who
incarnated solely for the sake of his devotees - to confer bliss on them, - to
be their refuge, - to be their final goal, - to stand in relation to them as
mother, father, brother and so on, - to change their desire for the pleasures
of the world - into a desire for Himself, - to remove all their sins, - to
show them infinite compassion, - to reveal the truth and so also - to bring
about in them a likeness to Himself---while there is Sri Krishna ever ready to
do all this, he sought only the feet of the Sage Satakopa (Nammalwar) who
rendered in Tamil the truths contained in the Vedas which are otherwise hard to
understand".
(Vide the English translation of Srimad Rahasya Traya Saaram by Sri
M.R.Rajagopala Ayyangar)

In fact, Madhurakavi Alwar makes only a passing reference to Sri Krishna in the
first line of his work saying "Kanninun Siruthaambinaal Kattunnap Panniya Peru
Maayan". This is just because his own Acharya was reputed to be the very
personification of the thirst for Sri Krishna (Krishna Thrishnaa Tattvamiva
Udhitham). Out of respect for his Acharya, he had to make at least this casual
reference to Sri Krishna. It will be seen that form the very next line, he
leaves aside Sri Krishna and switches over to describe the glories of
Nammalwar.

Let us see how the Swami Desika's verse relates to the various aspects
enshrined in "Kanninun Siru Thaambhu". Swami Desika's verse lists the
following 10 benefits which Lord Krishna is said to confer but which were
obtainable not necessarily through Bhagavad Bhakti but through sheer Acharya
Bhakti itself.

(1) INBATHIL - IN CONFERRING BLISS
kaNNi nuNsiRuth thaampinaal kattuNNap
paNNi yaperu maayan,en Nnappanil,
naNNith then_kuru koorn^ampi yenRakkaal,
aNNik kum_amu thooRum en naavukkE. (1)
(meaning)
The Lord wonderfully submitted himself to tied by means of the tiny knotted
but short and hurtful string. He may be my master but leave him alone; Come,
Recite the holy names of Nambi of the Southern Tirukkurugoor. The very
utterance of his names taste like the nectar to the tongue that utters them.
Kanni==Knots. Annikkum== Sweet Tasting

(2) IRAINJUTHALIL - IN BEING THE REFUGE
naavi Nnaaln^aviR Rinpa meythinEn,
mEvi NnEn avan ponnadi meymmaiyE,
thEvu maRRaRi yEn_kuru koorn^ampi,
paavi Nninnisai paadith thirivanE. (2)
(meaning)
"I enjoyed praising the Alwar by my tongue; Truly did I attain the proximate
contact with Alwar's golden feet; I do not know any God other than the Alwar; I
still spend my time singing the mellifluous songs of the Alwar". Here,
Madhurakavi explains how he has dedicated himself absolutely to Nammalwar in
thought, word and deed.

(3) ISAIYUM PETRIL - IN BEING THE FINAL GOAL
thirithan^ thaakilum thEva piraanudai,
kariya kOlath thiruvuruk kaaNpann^aan,
periya vaNkuru koorn^akar nampikkaaL
uriya Nnaay,adi yEn peRRa nanmaiyE. (3)
(meaning)
" I see only through the Alwar the divine azure blue form of the Lord of
Nityasuris. The greatest blessing of life I have achieved is the opportunity to
serve the great and merciful Alwar"

(4) IGAZHAATHA PALLURAVIL - STANDING AS MY SARVA VIDHA BANDHU
nanmai yaalmikka naanmaRai yaaLar_kaL,
punmai yaakak karuthuva raathalin,
annai yaayaththa Nnaayennai yaaNdidum
thanmai yaan,sada kOpanen nampiyE. (4)
(meaning)
"When I had been ignored as worthless by the great scholars renowned for their
knowledge of the Vedas and conduct - it was Satakopa who gave me refuge and
offered affectionate parental care as father and mother. Indeed, he is my
master"

(5) IRAAGAM MAATRIL - IN CHANGING MY DESIRES FOR EARTHLY PLEASURES
nampi NnEnpiRar nanporuL thannaiyum,
nampi NnEnmada vaaraiyum munnellaam,
sempon maadath thirukkuru koorn^ampik
kanpa Nnaay,adi yEnsathirth thEninRE. (5)
(meaning)
" Before the Alwar Chastened me, I used to desire whatever others possessed,
desired to enjoy their womenfolk. But, now, I am fortunate to get rid of all
these evil desires and be a Bhakta of the great master of Tirukkurugoor, the
city with numerous golden ramparts"
Nambinen == desired

(6) THAN PATRIL - IN MAKING ME DESIRE HIM ONLY
inRu thottum ezhumaiyum empiraan,
ninRu thanpuka zhEththa varuLinaan,
kunRa maadath thirukku koorn^ampi,
enRu mennai yikazhvilan kaaNminE. (6)
(meaning)
" My master, the Alwar has showed his grace on me so that from today onwards
and for the rest of my life, I shall resolutely praise the glorious qualities
of the Alwar. This Alwar who is the lord of the elevated mansions of
Tirukkurugoor will never forsake me. You can see it for yourself "
ezhumai == lifetime KaaNminE == See for yourself

(7) VINAI VILAKKIL - IN REMOVING ALL MY SINS
kaNdu koNdennaik kaarimaa Rappiraan,
paNdai valvinai paaRRi yaruLinaan,
eNdi saiyu maRiya iyampukEn,
oNda mizhchchada kOpa NnaruLaiyE. (7)
(meaning)
" The illustrious and merciful son of Porkaariyaar, Nammalwar has extinguished
by his graceful glance all my sins committed by me from beginningless time. I
will. Therefore, gratefully publicize his mercy to all those who live in all
the eight directions"

(8) THAGAVOKKATHIL - IN SHOWERING INFINITE COMPASSION
aruLkoN daadu madiyava rinpuRa,
aruLi Nnaanav varumaRai yinporuL,
aruLkoN daayira min_thamizh paadinaan,
aruLkaN deer iv vulakinil mikkathE. (8)
(meaning)
" There is only one wonderful thing in this world; the thousand and odd
Tiruvoimozhi in Tamil composed by the Alwar bringing out the esoteric meanings
contained in the Vedas - a work he published out of his infinite and
incomparable compassion for the pleasure and enjoyment of the true devotees of
the Lord"

(9) TATTUVATHAI UNARTHUTHATHIL - IN REVEALING THE ETERNAL TRUTHS
mikka vEthiyar vEthaththi NnutporuL
niRkap paadiy en nenchuL niRuththinaan,
thakka seerchchada kOpanen nampikku,aat
pukka kaatha ladimaip payananRE? (9)
(meaning)
" The Alwar firmly established in my heart the esoteric meaning of the Vedas
(recited by great orthodox Aasthikaas) through hi Tiruvoimozhi. The Alwar is
the seat of all auspicious qualities. My only desire is to serve at the holy
feet of the Alwar"

(10) THANMAIYAAKKIL - IN BRINGING ABOUT A LIKENESS OF HIMSELF
payanan Raakilum paankala raakilum
seyaln^an Raakath thiruththip paNikoLvaan,
kuyiln^in Raarpozhil soozhkuru koorn^ampi,
muyalkin REnunRan moykazhaR kanbaiyE. (10)
(meaning)
" Though he gains nothing by reforming others, though they are not fit enough
to be reformed, the Alwar who lives in a grove filled with the sweet music of
the cuckoos in Tirukkurugoor, endeavors to correct them in the service of the
Lord. Oh! Alwar! I am also trying my very best to be worthy of your holy feet"

(11) PHALA SRUTHI- THE FRUIT OF RECITING 'KANNI NUNN SIRUTHAAMBHU
anban thannai yadainthavar katkellaam
anban, then_kuru koorn^akar nampikku,
anba Nnaaymathu rakavi sonnasol
nambu vaarpathi, vaikundham kaaNminE. (11)
(meaning)
"Oh! You who seek refuge in this Prabandham of the sweet poet (Madhura ==Sweet;
Kavi == Poet) who is himself a devotee of Nammalwar, the one who invoked
Bhakti in the hearts of men for Bhagavaan and Bhaagavataas - You are assured a
place in Paramapadam"

Sri Sadagopan swami of New York adds:

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
ujjevanam.

The prabandha Taniyan on Madhura Kavi is as follows:

ThERiya maajn~Anamudan ThirukkOLUril
ChitthirayiR Chitthirai naaL Vanthu thOnRi
AaRiya NalanbhudanE KuruhUr Nampikku
anavaratham antharanga-adimai seythu
MaaRanai allAl yenRum maRanthum thEvu
maRRaRiyEn yenum Madhura kaviyE nee munn
kooRiya KaNNinuNN SiRutthAmpu athaniR paattuk-
kulavu pathinonRum yenakku uthavu neeyE

(Meaning): Oh Maadhura Kavi born on
Chitthirai maasa Chitthirai at ThirukkOLUr
with clear Jn~Anam and who performed antharanga
kaimkaryam for Swamy NammAzhwAr with intense
devotion and without let ! You declared that
You do not know of any gods other than Swamy
NammAzhwAr . Please bless me now with the Jn~Anam
about the eleven paasurams of Your aruLiccheyal
(blessed work) KaNNinuNN SirutthAmpu that you blessed
the world earlier.

(Comments):Even when KrishNa ParamAthmA was living at
DhvArakai during his (Madhura kavi's) lifetime , he did not
seek Bhagavan's feet for Prapatthi based on his conviction
that he has to approach the Lord through a sadAchAryan and
hence he waited for Swamy NammAzhwAr's avathAram to perform
Prapatthi at His sacred feet. He considered thereafter
that his AchAryan's sacred feet alone are his Taaraka-Poshaka
Bhagyam and performed uninterrupted kaimkrayam to
his AchAryan.Through this act , Madhura Kavi showed
the world the ancient , auspicious and safe route
(Tholl Vazhi)of AchArya Bhakthi even over Bhagavath
Bhakthi . Madhura Kavi thus pointed out that even with
the greatest bhakthi to Bhagavaan , those who do not
approach Him through a sadAchAryan will not be redeemed.
Madhura Kavi instructed us on this very important doctrine
for the first time (nee munn kooRiya) through his Prabhandham .

Thanks to Sri Anbil Ramaswamy Swamin and Sri Sadagopan swami for their
wonderful write ups.

Swamy says: Achaaryaadhiha dEvathAm samadhikaam anyaamna manyaamahE.. We
will never ever consider anyone as Superior to God than The Acharyan. (In
line with Madhurakavi's dhEvu maRRaRiyEn.. (I do not know any God other than
NammAzhwAr- my AchArya).

Swami Desikan has pointed out that it is impossible to pay back in any manner
to The AchAryA, who lights the lamp of knowledge in our minds and banishes the
nescience and vibhareetha JnAnam that occupied our mind before. The only
service that we can do is to praise His kalyANa guNAs and reflect on them and
to spread the message of the great help that he gave us ( Gurum prakAsayEth ):

yERRi manatthu yezhil jnAna viLakkai iruL anaitthum /
mARRinavarkku oru kaimmAru Maayanum kANahillAn /
pORRi uhapathum punthiyil koLvathum pongu puhazh /
sARRi vaLarpathum saRRallavO munnam peRRathaRkE

Swami Desikan states authoritatively that even the Lord can not find a proper
way to return the gratitude for the AchAryan who lit the JnAna deepam in our
minds and chased away the darkness of ajnAnam.

SrI Manavala maanuigaL also mentions about this way of worshipping Acharyan
equal to the Lord (if not more) in Artthi prabandham:

thennarangar seeraruLukku ilakkAga peRROm/
thiruvarangam thiruppathiyE iruppAgap peRROm
manniya seer maaRan pugazh uNavaagap peRROm

Today is Madurakavi Alwar's Thirunakshatram let us all
talk about the greatness of shri Madurakavigal. All
of us know that in the whole of the Nalaayira Divya
Prabhandam only the 11 paasurams of Madurakavigal
doesn?t praise the bhagavan instead it talks about
the magimai of sri Nammazhvar, aacharya of
Madurakavigal.
Madurakavigal was a Brahmana by birth and he was far
elder than Sri Nammazhvar and also well versed in
Vedas and highly educated. But shri Madurakavigal
smashed the pride of being a brahmana or elder by age
or well educated and surrendered to the feet of Shri
Nammazhvar who was supposed to be the incarnation of
Shri Vishvaksenar.
Sri Manavala Mamunigal in his Upadesa Ratnamalai sings
the praise of Madurakavigal as follows,

? Arar Madurakavi evvulagil vandudiththa
Seerarum Chitiraiyil Chitirainal- paarulagil
Mattrulla aazhvargal vanduditha naalgalilum
Vuttradu endru nenje oor? (25)

Sri Mamunigal praises this day, chitiraiyil chitirai
on which day shri Madurakavigal came to this earth to
show us the right path which will lead us directly to
moksham. So he says praise this day more than the
Thirunakshatram days of the other alwars who has taken
birth. Oh my mind meditate on this day about the
great Madurakavi Alwar. The other alwars showed the
feet of emperuman which is very difficult for the
jeevatmas filled with paavam to attain but shri
Madurakavigal showed the feet of shri Nammazhvar
(aacharya) who is full of mercy and forgives our
mistakes and leads us to the feet of the Emperuman.

In our sampradayam, we regard aacharyas more important
than the bhagavan himself since our acharyas lead us
to the bhagavan?s feet whereas Emperuman stops with
saying Mam ekam charanam vraja. When we are confused,
how to do saranagathi in the feet of Emperuman our
aacharyas come to our help and like guiding a kid they
guide us to the Emperuman?s feet .

In the next paasuram Shri Mamunigal continues to say
about the divine work of Shri Madurakavigal(kanninun
siruthambhu)

?Vaaitha Thirumandiraththin madhimamam padam pol
seertha madurakavi seikalayai ? Aarthapugazh
Aariyargal thangal arulichchayal naduve
Saerviththar tharpariyum therindu?

Like the middle word in the Thirumandiram Shri
madurakavigal?s Kanninun Chiruthambhu has been added
in between the arulichayal of the alwars due to the
importance of the meaning in these paasurams.

Now that we have seen the magimai of shri
Madurakavigal and his work from the words of Shri
Mamunigal let us see some interesting explanations
regarding Kanninun Chiruthambu.
In the 8th paasuram Madurakavigal says ?Arul kondadum
adiyavar enbura arulinan avvarumarain porul arul kondu
Aayiram entamizh paadinan arul kandeer evvvuladinil
mikkadhe? Here there are 2 explanations given by our
aacharyas. One is, in this paasuram there is
reference only to Nammazhvar who by his krupai gave
the meaning of the Vedas for the benefit of the
adiyars in the form of sweet 1000 paasurams . But
then the second explanation shows Madurakavigal?s
Aacharya bhakthi to the maximum according to which the
first arulinan avvarumarain porul refers to the
Geethaacharyan who gave the essence of the Vedas in
his Bhagavat Geetha and the second aayiram entamizh
refers to Sri Nammazhvar?s Thiruvaimozhi. Here Shri
Madurakavigal questions the readers whose arul is more
the geethacharya?s, who gave the geetha in Sanskrit
which is tough for many people to understand or shri
Nammazhvar?s, who gave the same in a simplified form
in sentamizh understood by all?

Again in the following paasuram shri Madurakavigal
says ?mikka vediyar vedathtin enporul nirka paadi
ennenjul niruthinan? Here our aacharyas again show
the greatness of Shri Nammazhvar as a teacher. Shri
Krishna taught the essence of the Vedas through his
bhagavat geetha to Arjuna. After completing Krishna
asked arjuna if he understood what all he has told
till now. Arjuna replied you have told a lot of
things in very high standard but much of it didn?t
stay in my mind but now I am clear in one thing that
what ever you say iam ready to follow. That was reply
by the shisya(Arjuna) to his Aacharya(Krishna). But
here the disciple of Nammazhvar Shri Madurakavigal
says ?paadi ennenjul niruthinan? my aacharya has sung
all the veda arthas and put them into my minds. So
thereby our aacharyas prove that Nammazhvar was a
better teacher than the Geethacharyan himself since
Nammazhvar is able to strongly put all his teachings
in the minds of his disciple.

Though it is a very small work with only 11 paasurams
the depth of meaning in it is extraordinary and that
is why it is placed equal to the other alwar paasurams
and valued even more by our aacharyas.

This was just adiyen?s small effort to talk about the
great Madurakavigal on his Thirunakshtram. Any errors
in this effort is due to my ignorance and lack of
knowledge. So may the learned scholars forgive my
mistakes and correct me too.
In connection with my previous postings let me inform
you all that Shri Parthasarathi Brahmotsavam starts
from today in Thiruvallikeni . And Shri Parthasarathi
would have started all his kolakalams by this time.

Madurakavi Alwar thiruvadigale charanam
Alwar Emperumanar Jeeyer Thiruvadigale Charanam

Adiyen Ramanuja Dasyai
Sumithra Varadarajan

Madhurakavi (Sweet poet), the incarnation of Vainatheya (the divine bird) was born in the year Easwara, Chitrai month, Sukla Paksha, Chaturdasi day (a Friday) in the constellation of Chitrai at Tirukkolur in the Pandya kingdom. He was well versed in Tamil and Sanskrit, was of excellent conduct and absolutely devoted to Lord Narayana.

Madhurakavi and Nammalwar:

During Madhurakavi's pilgrimage to North India while he was bathing in the River Saraya, he found a bright start in the sky. He was dragged uncontrollably by the light / star all the way South until he reached Thirunagari. He heard about the child Nammalwar who didn't open his eyes or ears for almost 16 years and couldn't believe that a child could be in deep meditation for so long. He drew his attention with the profound question

"Senthin Vayitril Siriyadhu Pirandhal Eatthai Thindru Engae Kidakkum?" - "If the small is born in a dead's body(or stomach), what will it eat and where will it stay?" meaning, if the subtle soul is embodied in the gross body, what are its actions and thoughts?

Nammalwar broke his lifelong silence and responded

"Atthai Thindru Angae Kidakkum" - "If the soul identifies with the body, it will be the body but if it merges with the divine, it will stay in vaikunta and eat (think) of God.

On hearing this, Madhurakavi realized that this was no ordinary boy and immediately accepted Nammalwar as his spiritual guru. Madhurakavi became the boy's student and helped compile the outpourings of Nammalwar and set them to music.

Kanninun Siruthambu

He sang 11 andhadhi style pasurams starting with 'Kanninun Siruthambu' which do not have any parallel to any other pasuram/sloka for Acharya Bhakti. He emphasizes that Acharya Bhakti is more important than even Bhakti towards the Lord and claims that one can attain moksha merely by reciting these 11 pasurams. It is also said that Nathamuni, who compiled 4000 pasurams of alwars, was blessed with a darshan of nammalwar and was given a set of all 12 alwars' pasurams (by Nammalwar himself) after he recited 'Kanninum Siruthambu' 12000 times.

It may be truly said that if there were no 'Kanninun Siruthambu', there would be no 4000 Divya Prabandhams at all. Thus, Madhurakavi was responsible for literally the rebirth and publicity of the Prabandhams. It is, therefore, customarily incumbent in 'Anusanthaanam' to first recite 'Kanninun Siruthambu' before beginning the other Pasurams, especially Nammalwar's Tiruvoimozhi.

A question arose as to how this work exclusively devoted to the Alwar could be counted as part of the 4000 Divya Prabandham- the whole of which is claimed to be dedicated to the Lord. Manavaala Maamunigal has answered this question as follows:

Vaitha Thiru Manthirathin Maddhimam Padham Pol /

Seertha Madhura Kavi Sei Kalaiyai- Aartha Pugazh /

Aariyarkal Thangal Aruli Cheyal Naduve /

Servithaar Taathparyam Therindhu /

The greatness of its contents raises it to be the central gem that sheds luster on the other gems of the garland. That is why it was counted in the midst of the 4000 Divya Prabandhams.

Of the two verses dedicated to Alwars, Swami Sri Vedanta Desikan has grouped together all other Alwars in his first verse and has dedicated the whole of his second verse exclusively to Madhurakavi Alwar in Guruparampara Saaram of his Rahasya Traya Saaram.

Divya Desams consecrated by Madhurakavi Alwar are the 'Punya Kshetras' of Ayodhya, Mathura, Gaya, Kasi, Kanchi, Avanti and Dwaraka.

Madhurakavi has composed only 11 verses called
?KaNNinuNchiRutthaam bhu? to describe to
us his AchArya?s greatness and his Bhakthi on his
AchAryA. These very eleven verses are the ones recited
about ~12000 times (many times!) by Sriman Nathamuni
(the Grandfather of YamunAchArya- Alavandhaar) and he
received the upadEsam and blessings straight from Sri
SatakOpar, who appeared in front of Sri Nathamuni and
gave all pAsurams of All AzhwArs (Not just that of
NammAzhwAr). That is the power and Greatness of these
ELEVEN VERSES of 4000.

Only this AzhwAr has sung no other PerumAL except his
AchAryan and his 11 pAsurams are the link to other
pAsurams sung on PerumAL (Moral: AchAryan is the only
link to PerumAL. He (Acharyan) is PerumAL Himself.
Just one small step to AchAryan (11 verses) will
facilitate Grandest boons from PerumAL (4000
pAsurams).

That?s why Sri Nathamuni has composed two dedicatory
verses (thaniyans) on Madhurakavi. One on Sanskrit;
the next one on Tamil.

Aviditha Vishaya Antharas /Sadaarer Upanishadam
Upagaana Matra Bogah /
Abhi Saguna Vasaath Tad Eka Seshee /Madhura Kavir
Hridaye Mamaavirastu /(in sanskrit)

" Here is one who knew none other than Nammalwar; the
one who made it his mission in life to sing the Tamizh
upanishadam of Nammalwar; The one being
overwhelmed by Nammalwar held him as his very God; May
such Madhurakavi fill my heart" (our hearts, too)

Veronrum Naan Ariyen Vedam Tamizh Seitha /Maaran
Sadakopan Vun Kurugur -
Yeru Engal /Vaazhvaam Enru Ethum Madhura Kaviyaar
Emmai /
Aalwaar Avare araNN /
(in Tamizh)
Madhurakavi said -" I do not know anything other than
Nammalwar also known as Maaran(original name of
NammAzhwAr) who rendered in Tamil the essence of
the Vedas and who is the head of Tirukkurugur. This
Madhurakavi is OUR master. He is THE guardian of the
group of Prapannaas.

1.kaNNinuN siRuththaampinaal kattuNNap / paNNiya
perumaayan,
enNnappanil,
naNNiththenkurugoor nambi enRakkaal, /aNNikkum
amuthooRum en naavukkE.

Madhurakavi describes that he has kept aside His
father, the Emperumaan KaNNan and has resorted to the
greatest AzhwAr (Sri SatakOpar) of Then-kurukur. He
mentions that his tongue used by him earlier in the
enjoyment of materialistic pleasures has become
purified through the utterances of his AcharyA?s name
and sweet nectar flows now as a result.

2.naavinaal naviRRu inbameythinEn, /mEvinEn avan
ponnadi meymmaiyE,
thEvumaRRaRiyEn kurugoor nambi, / paavin innisai
paadith thirivanE.

Madhurakavi declares he knows no OTHER LORD other than
his AchAryA, Sri SatakOpar of Kurugoor. He indicates
that he enjoys Graetest Anandham by
praising his AchAryan and singing the sweet pAsurams.
He declares that it is his aim to go and loiter around
singing everywhere his AchAryan?s
pAsurams.

3.thirithan thaakilum thEva piraanudai, /kariya
kOlath thiruvuruk kaaNpaN naan,
periyavaN kurugoor nagarnambikku aaL /uriyanaay* ,adi
yEn peRRa
nanmaiyE.

Here Madhurakavi explains that his reciting the
pAsurams has led him to obtaining "the Greatest beauty
of Emperumaan?s Thirumeni , with MahA
Lakshmi in his chest. This, he says, is his fortune
that has yielded from his servitude to Sri SatakOpar.

4.nanmai yaalmikka naanmaRai yaaLar_kaL, /punmai
yaakak karuthuva raathalin,
annai yaayaththa Nnaayennai yaaNdidum /thanmai
yaan,sada kOpanen
nampiyE.

Madhurakavi declares that Sri SatakOpar is his mother;
his father; his ruler; his master; He mentions that
the greatness of Sri SatakOpar will
alleviate all his errors /mistakes/paapams and will
save him.

5.nampi NnEnpiRar nanporuL thannaiyum,/ nampi NnEnmada
vaaraiyum munnellaam,
sempon maadath thirukkuru koorn^ampik /kanpa Nnaay,adi
yEnsathirth
thEninRE.

Here Madhurakavi indicates that his lowly life and
ways of life have all been vanished and he has been
changed by paying obeisance to Sri SatakOpar. He says
he has become Sri SatakOpar?s affectionate servant.

6.inRu thottu mezhumaiyu mempiraan, /ninRu thanpuka
zhEththa varuLinaan,
kunRa maadath thirukku koorn^ampi, /enRu mennai
yikazhvilan kaaNminE.

Madhurakavi indicates that Sri SatakOpar?s mercy and
dayA on him will remain for ever and ever. He also
states that Sri SatakOpar has blessed him to sing his
pAsurams and pay obeisance to him.

7.kaNdu koNdennaik kaarimaa Rappiraan, /paNdai
valvinai paaRRi yaruLinaan, eNdisaiyu maRiya
iyampukEn, /oNda mizhchchada kOpa NnaruLaiyE.

Madhurakavi mentions that Sri SatakOpar has seen him
and has accepted him as his sishya. Immediately, all
his sins have been removed. Hence, he says he will
forever sing Sri SatakOpar?s glories everywhere and in
all eight dhisai (directions) (so that others i.e. we
all- who listen to him will also receive the same
blessings from Sri SatakOpar)

8.aruLkoN daadu madiyava rinpuRa, /aruLi Nnaanav
varumaRai yinporuL,aruLkoN daayira min_thamizh
paadinaan, /aruLkaN deeriv vulakinil
mikkathE.

Madhura Kavi says that his AchAryA, in order to let
his bhakthAs be happy and be saved, he sang ~1000
pAsurams to explain the esoteric meanings of VedAs, in
people?s language (Tamil). He did that due to his
dayA on his bhakthAs (us) and his love for the
Emperumaan.

9.mikka vEthiyar vEthaththi NnutporuL /niRkap paadiyen
nenchuL niRuththinaan,
thakka seerchchada kOpanen nampikku,aat /pukka kaatha
ladimaip
payananRE?

Madhurakavi declares that Sri SatakOpar?s such
blessing him with Vedic principles through his
pAsurams has enabled him to retain them in his
heart. He adds that he is very much indebted to him
for his such Greatest help in uplifting Madhurakavi
and the only way for him (and for us also) to thank
Sri SatakOpar is to serve him totally for ever.

10.payanan Raakilum paankala raakilum /seyaln^an
Raakath thiruththip paNikoLvaan,
kuyiln^in Raarpozhil soozhkuru koorn^ampi,/ muyalkin
REnunRan moykazhaR
kanbaiyE.

Madhura Kavi says that his AchAryA, Sri SatakOpar,
NammAzhwAr corrects and trains us to make us become a
Lord?s BhakthA and thereby then become prapannan, (by
correcting us through his writing such Divine pAsurams
on par with Vedic meanings). Madhurakai indicates that
he attempts to have the greatest devotion to the holy
feet of Sri SatakOpar.

11.anban thannai yadainthavar katkellaam /anban,
then_kuru koorn^akar nampikku,
anba Nnaaymathu rakavi sonnasol /nambu vaarpathi,
vaikundham kaaNminE.

MadhurakaiAzhwAr explains that his AchAryan is
lovingly devoted to everyone, whomsoever he is, if the
person has sought refuge at Emperumaan?s Lotus Feet.
He gives his phala sruthi (in 11th verse) that
the songs by this Madhurakavi, (the sishya and devoted
disciple of Sri SatakOpar) will take the reciter
ultimately at the end of his life to
Sri Vaikuntam without fail, POSITIVELY

Write up by Shri Swamy Madhava Kannan

Kulasekhara Azwar

2007-02-02T17:04:00.000-08:00

Period 8th C. AD
Place Thirvanjikkolam
Other Names Kollikkaavalan, Koodal Naayagan, Koyikone, Villavar Kone, Cheyralar Kone
Month Maasee
Star (Natshatram) Punar Poosam (Punarvasu)
Hamsam Kaustubha (Gem Necklace)

Chera Nadu is otherwise called as "Malai Nadu", which is rich in wealth and is surrounded by big beautiful mountains and rivers. In this Chera Nadu, lots of Elephants are found as cows found in Thondai Nadu. All the people found in this empire are said to be great warriors. Not only in war, but also in education and the way they led the country and their life. Chera Nadu was ruled by Chera Kings, who ruled for more decades. They led the empire in peace and made the life of the people happy.

In that generation, a king by named "Thidaviradhan", ruled the Chera Empire, who had a great bhakti towards Sriman Narayanan. He gave proper respect and gave lots of valuable things to Vishnu bhaktas. As the kind of life by the king, as the Hamsam of Sri Vishnu's Sri Kousthu, a baby was born in Prabhava year, Maasi month, Sukla Dvadesi, friday in Punarpoosa Natshatram (Star). Since, the child was born as the result of Vishnu bhakti of the king, it look very bright and beautiful.

As the birth of child, the entire empire celebrated his birth and after 10 days, the child was kept the name "Kulasekaran". He did all the mischief things in the childhood days what a child does generally. But, at the same time, he learnt all the important issues and also learnt the Sanskrit language, which is said as the Veda Mozhi (Vedic language). He was not only taught with the studies, but also with various warfare skills like horse riding, Elephant ride, practiced the sword fight, Gadhai and Chariot riding. He was very well taught with studies and also with various fighting aspects for war.

After attaining the proper age, he was given the throne and led the Chera Nadu, better than his father led. He also gave the proper respect to the Vishnu bhaktas and made the people very happy. He fought with great speed in the war and defeated all the opposing kings. On seeing this, the Chozha kings and Pandiya kings got jealous on him and tried to defeat him in the war. But, Kulasekarar with his mighty soldiers and army defeated them and extended his empire towards Chozha Nadu.

On seeing the greatness and the masculine character of Kulasekarar, Pandiyan king married her daughter to Kulasekarar. After getting married, he led his life with his wife and along with the war and capturing the various empires. But, seeing all this, the Emperumaan who is on the Paambanai (Perumal found on the Aadhiseshan using him as his bed) wanted to make kulasekarar to get out from the Maayai and wanted him to lead an spiritual life.

But the life of Kulasekarar went on as this and one fine day, he got irritated for his leading of life and felt sorry for the lives he had killed in the war. This made him to think about Sriman Narayanan and thought that he should lead his life by being useful to others and at the same time he should spread the Vishnu Bhakti in the midst of human life.

He was really worried that he should have not born in a rich family, but instead he might have born in an unwealthy family, so that he could not lead a luxurious life. He even thought that he might have born as a fish in any of the Punniya theerthams, so that he might have a close relationship with the Perumal.

This thought didn't stop, it extended assuming him (Kulasekarar) as the mother (Devaki) of Sri Kannan, he explained the childhood leelas of Sri Krishnar. He explained his leelas as :

"Thann Am Thamaraik Kannane! Kanna
Thavazhtu Ezhundhu Thalarndhu Oar Nadayaal
Mannil Sempodi Aadivandhu Enthan
Maarbil Mannidam Petrilen! Andho!
Vanna Chemsiru Kaiviral Anaithum
Vaari Vaaikkonda Adisilin Micchil
Unnaip Petrilen oh! Keduvinaiyen
Ennai Enseip Petradhu Em Moyae"!

In this, Kulasekarar thinks Sri Kannan as his child and explains him about his childhood leelas. He started to love the God and it extended so well.

Because of his great bhakti, he did lots of Dhaanams to Vishnu bhaktas. He praised the Perumal by praising and satisfying his bhaktas.

Kulasekarar had a great attention towards hearing the purana stories. He called up lots of old persons and heard lots of old stories and the thathuvam in it. He gave lots of prizes to the old person. Likewise, one day an old yogi was called to say a story in the puranas.

The old yogi told the story of Ramayana and the way of life led by Sri Ramar. On hearing the story of Sri Ramar, Kulasekarar as he was deeply attracted by the life of Sri Ramar, his eyes started to release water and he was totally surrounded towards Sri Ramar.

The next day, the old yogi explained about the war scene that happened in Ramayana. In that he explained, that Lakshmanan was asking for the permission to fight with the Rakshasas who had come against them. But, at that time Sri Ramar stopped him not to go to fight with them, but asks him to stay as the protection for Seetha amd came out from the hut. On seeing Sri Ramar, Soorpanaka roared at all of the Rakshasas that Rama has come out and asked Rakshasas to surround him. They all surrounded Rama with sharp weapons in their hands.

On hearing the story of Sri Ramar and he was deeply attracted by this scene, Kulasekarar thought that there is something harm is going to happen for Sri Ramar and quickly went out from that place and ordered his army to get ready for the war.

But, the army was amazed and surprised that why and with whom they are going to raise the war, since the choza and Pandiya kings who are treated as their enemy are being quiet at that time. But, they have to obey the orders of their king and prepared all the horses and Elephants for the war.

But the Ministers understood the event. They realised that Kulasekhara got emotional and so they asked the Yogi to tell the subsequent events in the story so that Kulasekhara could get to know that the war with Rama was already over.

The yogi completed the story saying Sri Ramar, single handedly defeated all the Rakshasas. On hearing this and the greatness of Sri Ramar, he was very much pleased and ordered his army to get back to barracks. This explains about great bhakti of Kulasekarar towards the Emperumaan.

Days passed. Kulasekhara was continuing to be more devotional than ruling the country.

One day he found that some of the jewels adorning his Lord were missing. Kulasekarar was angered by seeing the ornaments having been stolen. He wanted to know who had done that. Since the Minisiters wanted to turn the Kings attention away from Vishnu and Vishnu Bhaktas, they said that the ornaments were stolen only by the Vishnu Bhaktas. But, kulasekarar refused to believe since he had a great faith in them. He ordered for a pot filled with snakes.

He told his Ministers that he is going to put his own hand inside the pot and if the Vishnubhaktas had stolen the jewels as was mentioned by the Ministers, then let the snakes bite his hand. And if not, they would not bite his hand.

God wanted the truth to come out. When Kulasekhara inserted his hand into the vessel, the snakes did not do any harm. The ministers then came out with truth. Kulasekhara wanted the Ministers to say sorry to Vishnubhaktas whom they defamed. This act of Kulasekarar explains how dedicated he is towards Vaishnavism and to the Vishnu bhaktas.

In honor of Sri Rama, Kulasekhara wrote "Perumal Thirumozhi", 105 Pasurams.

Perumal here means Sri Rama of whom Alvar was a great devotee. Thirumozhi is Alvar’s holy sayings.

Following are the titles under which he has composed the hymns with most of them with 10 hymns or pasurams under each title or group. Some have been sampled to show the meaning and richness of composition in imagination and bhakti.

1. Alvar is longing for darshan of Lord at Srirangam

He wants to join devotees and lose himself in Darshan of the Lord with tears of joy flowing in his eyes, his mind melting in devotion to the Lord etc. He says he wants to roll on the dust of holy devotees’ feet on the floor in temple.

2. In this group Alvar is proclaiming himself to be mad after Sri Azhagiya Manavala Perumal ( Another name of Sri Ranganatha) whose temple is found on opposite bank of Cauvery and Srirangam in place called Uraiyur, Near Trichy Tamilnadu.

In one of the Pasurams, Alvar says that he finds the worldly folk is like a spirit (Pey ) that is non-existent to him as he is a spirit to the common folk immersed in worldly matters . He does not wish to speak on this and calling O Ranga, O protector he has become a spirit immersed in Bhakti to the Lord.

4. Alvar says that it is satisfying for him to be born and live in holy Thiruvengadam ( Thirumala hills, Thirupathi.)

In one of the hymns ( Pasuram ), Alvar he likes to be born as the doorstep in Lord Venkateswara’s temple. The step crossed by devotees, celestials and nymphs like Rambha so alvar can constantly be looking at the red lips of the Lord, which resemble Red Coral Even today, the innermost step in front of The Lord Venkatesha of Tirumalai at the sanctum sanctorum is known as KULASHEKHARA PADI, after the Alvar.

5. In these pasurams Alvar prays to Lord at Vitthvakkodu in Kerala Alvar’s family deity. These are soaked in devotion and shows the utter helplessness of Alvar who is dependent on Divine Mercy for existence.

In one of the pasurams, Alvar compares himself to a sick patient who is totally dependent on his Apothecary (vaidyan ) The latter may by way of treatment cut by knife (operation ) burn diseased location patient does not lose his goodwill or faith in him. Similarly, even if God gives him difficulties / sorrow Alvar is looking forward to His Grace to alleviate his suffering.

6. This group is on Gopikas chastising the Lord for having deluded them.

7. This group is on lamentation of Mother Devaki on deprivation of the pleasure of the bringing up the child Krishna, which fell to the lot of Mother Yashoda.

8. This group is the famous Lullaby sung on Lord of Thirukkannapuram, whom Alvar sees as child Sri Rama.These are very popular and sung by many young mothers for their babes.

9. Dasharatha is lamenting the Lord Rama’s entering the Forest.

10. Alvar while worshipping Lord Govindaraja of Chidambaram , sees Lord Rama in him and sung the epic of Ramayana in these 11 pasurams.

These are titles of pasurams soaked in Devotion by Mahatma Sri Kulashekhara Alvar

KumbhE Punarvasubhavam KeraLE ChoLa PattaNE
KaustubhAmsham DharAdheesham KulashekaramAshrayE

Today Maasi punarvasu is Sri KulasEkara PerumAn
Thirunakshathram.

Ponpuraiyum kulasEkaranE MAASIP
Punarpoosatthezhil vanjik kaLatthut thOnRi
anbudanE num perumAL sempoRkOil
anaitthulagin peruvaazhvum, adiyaar thangaL
inbamigu perunkuzhuvunkaaNa maNmEl
iruLiriya venReduttha visaiyiR chonna
nunporuL sErthirumozhi nOORainthu (105) paattum
nunRaaga enakkaruL sey nulgi neeyE? [from Swamy
Desikan?s prabandha saaram- 8the verse]

GushyathEyasya nagarE rangayaathrA dhinE dhinE
Thamaham sirasaa vandhE rAjAnam kulasEkaram

[Sri KulasekarAzhwAr inherited the kingdom from his
father. Even while he was a king, ruling his kingdom,
he was deeply devoted to the Lord Sriya: Pathi Sriman
Narayanan; he was firm in the Supreme Lordship
[Parathvam] of Sriman Narayanan as the one and Only
One; intensely aspired for having a Bhagavath
anubhavam of the enjoyment of the Lord?s incarnations
as Sri Rama, Sri Krishna and the like and the Lord?s
dhivya mangaLa vigrahams at Divya Desams at Srirangam,
Thirumalai, VitthuvakkOdu etc..

His composition expresses the glories of the devotees
who had the good fortune to be residents of Srirangam,
under the shade of the lotuses of Sri Ranganatha?s
feet and expresses his longing to have the darshan of
the magnificent and glorious congregation of such
BhAgawathas at Srirangam. It is said that in Sri
KulasekarAzhwAr?s cicty there were always shouts
hailing the golden opportunity of a pilgrimage to
Srirangam.]

Translation of Prabandha saaram- 8th verse -extract
from Sri Srinivasa Varadan?s article]: Kulasekara
wielding a sharp spear shining like gold! Incarnating
in the month of Maasi, on the day of Punarvasu star,
in the beautiful Thiruvanjikkulam, with intense
devotion and longing for the great wealth of residing
in the red and golden sacred city known as Koil-
Srirangam divya desam- of our PerumAL (Num PerumAL),
with a deep desire to enjoy the darshan of and to look
at the blissful great congregation of those devotees
of Srirangam Ranganathan, in order to drive away the
darkness (of ignorance) on this earth, you gracefully
sang at the grand pitch of your voice the 105 verses
[devotional hymns] in chaste Tamizh known as PerumAL
Thirumozhi starting with the words IRULIRIYA, filled
with a good essence of greatest spiritual truths.

May You be pleased to grace us conferring on us well
(a perfect knowledge of such glorious) PerumAL
Thirumozhi.

Anjana maalai piRavi sindhippOn vaazhiyE
aruN maasip punarpoosath avaritthAn vaazhiyE
anchudarsoozh thirumaNatthooN adaintha piraan vaazhiyE
aNiarangan adiyaarkkE ATpattAn vaazhiyE
senjaalimiguvanji nagar vandhaan vaazhiyE
thirumozhi 105 seyyuL seppinaan vaazhiyE
vanjamaRa adiyaarkkaay sapathamittaan vaazhiyE
vanjiyarkOn malarp padhangaL maanilatthil vaazhiyE..

Perhaps, he is the only Alvar who has written a Sanskrit Shloka, MUKUNDAMALA, in praise of Lord Krishna. This shloka is a classic in itself showing Alvar’s devotion, ecstasy he feels in chanting Lord’s names.

It is adiyEn's delight and Bhagaym to post a slokam
from his Mukunda mala for our enjoyment and our
obeisance to the Great AzhwAr.

This is 33rd verse there:

krishNa tvadheeya padha pankaja pancharaantham
adhyaiva mE visathu maanasa raaja hamsa:/
praaNa prayaaNa samayE kapa vaadha pitthai:
kaNTavarOdhanavidhou smaraNam kuthasthE?//

Oh KrishnA! At this moment, at this spot of time, in my life, let the swan
of my manas (mind), enter the Lotus Feet of Yours..
How can I remember You at the dying moment when my
throat is choked with phlegm (and emotions), mucus,
bile and air (gasping..)

A Tribute to Kulasekara AzhwAr ( Masi - Punarvasu )

Kulasekara, an incarnation of Koustuba, (divine gem of Lord Vishnu) was born
to King Dridavrata at Tiru vanchi kalam. He was born in the year ParAbhava,
MAsi month, Sukla Paksha DwAdasi (a Friday) in the constellation of
Punarvasu. As a prince, he learned all the martial arts besides becoming
proficient in Sanskrit and Tamil. In due time, he ascended the throne after
his father. He married the PANDya princess. He was a great devotee of Sri
Rama. His other names are Kolli KAvalan, Koodal NAyakan and SEralar KOne.

Like Rama, he was born as a Kshatriya;
Like Rama, he was born in Punarvasu nakshatram;
Like Rama, his Archa moorthi was that of Lord Ranganatha;
Like Rama, he renounced royal pomp and preferred a simple ascetic life.

Like LakshmaNa, he desired to do service to Bhagavan;

Like Bharata, even while carrying out his duties as a King, he considered
himself a vassal of the Lord's pAdukA;

Like Satrugna, he valued BhAgavata seva above all.

Sri Rama is called PERUMAL;
Sri Ranganatha worshipped by him is known as PERIYAPERUMAL;
Periya Perumal's temple is known as PERIYA KOVIL;
Kulasekara who was so devoted to all these, came to be called as KULASEKARA
PERUMAL.
And, his work is naturally called PURUMAL TIRUMOZHI.

He was fond of listening to Srimad Ramayana. Once, when a lecturer was
narrating how Sri Rama had to fight single handedly the rAkshasa headed by
Kara and Dushana, he was so excited that he rose up from his throne and
gave orders to his troops to march to help Sri Rama. Immediately, the
lecturer switched over to saying that Sri Rama vanquished the rAkshasas and
returned triumphant. Then only, Kulasekara realized that the episode was not
contemporaneous and regained composure.

He was so much devoted to BhAgavatas that he would even cancel his tour
programs should any BhAgavata arrive to visit him. The ministers became
annoyed and on an occasion hid a costly pearl necklace that the king used to
adorn the ArchA moorthi idol and put the blame on the visiting BhAgavatas.
The king ordered a pot into which a live cobra was let in. He boldly put his
hand into the pot challenging that if any of the BhAgavatas had stolen the
jewel, the cobra would bite his hand. The cobra did not bite and thus he
vindicated the innocence of the BhAgavatas. The ministers apologized.
Disgusted with the royal pomp he anointed his son as king and left on a
pilgrimage of holy places.

SwAmi Desika praises him as ?Thuyya KulasEkaran? meaning ?one who had a pure
mind with regards BhAgavatas?

He composed a poem of 105 verses called " PerumAL Tirumozhi"- a classic
example of the yearning of a Bhakta to serve the Lord. Every single verse of
the 105 verses of this work is so filled with touching emotion and packed
with palpable sentiments that even a cursory reading is sure to bring tears
flowing from one's eyes and leave an indelible impression in one's mind.

Distributed in 10 decads, each one vividly portrays a different facet of
AzhwAr's experience of the Lord as shown below: -

DECAD 1: AzhwAr expresses his yearnings to do service to Lord Ranganatha and
the BhAgavatas. He asks-

" When ! Oh! When am I going to enjoy the sight of the Lord who reclines on
the serpent couch at Srirangam?
' Kanninaigal Enru kolo Kalikkum Naale?'
When! Oh! When am I going to offer mouthful of praise of the Lord?
' Vaayaara Enru kolo Vaazhthum Naale?'
When Oh! When would I be blessed with the company of Bhagavatas?
" Adiyavarodu Enru kolo Anugum Naale?'
When! Oh! When am I going to shower flowers at his feet?
"Kaikal Koi malar Thoo Enru kolo Kooppu Naale?'
When! Oh! When am I going to bow my head at the foot of the Lord?
" Malar Chenni Enru kolo Vanangum Naale?'
When Oh! When am I going to develop the amount of Bhakti that would melt my
heart?
'Ullam Miga Enru kolo Urugum Naale?'
When! Oh! When my eyes are going to shed tears of joy on seeing the form of
the Lord?
'Neer Malga Enru kolo Nirkum Naale?'
When! Oh! When am I, the worst sinner, going to redeem my life?
'Vul Vinaiyen Enru kolo Vaazhum Naale?'
When! Oh! When am I going to roll on the ground sanctified by the Lord's
presence?
'Bhoothalattil Enru kolo Puralum Naale?'
When! Oh! When am I going to reach the proximity of the great Adiyaars of
the Lord?
'Isaindu Udane Enru kolo Irukkum Naale?'

DECAD 2: He expresses his dedication to BhAgavatas. In verse 9, he declares
that those who are overwhelmed by the joy of serving the servants of the
Lord are not insane: It is only the others who are insane

moyththukkaNpani sOrameykaLsi
lirppaEngi yiLaiththun^inRu
eyththukkumpidu nattamittezhun^
thaadippaadiyi Rainci,en
aththanassa Nnaranganukkadi
yaar_kaLaaki avanukkE
pittharaamavar piththarallar_kaL
maRRaiyaarmuRRum piththarE 2.9

Decad 3: He avers that the act of shunning worldly pleasures and adhering to
the feet of the Lord is the ONLY REAL duty one has.
In Verse 8, he repeats the same sentiments as above. He says -
I may appear crazy for others but it is they who are really crazy. Yes! I am
madly in love with my Lord!'

675:
pEya rEyenak kiyaavarum yaanumOr
pEya NnEyevark kum_ithu pEsiyen
aaya NnEaraNG kaaenRa zhaikkinREn
pEya Nnaayozhin^ thEnempi raanukkE 3.8

DECAD 4: In this, he expresses his longing to be associated with
Tiruvenkadam- the abode of Lord Venkateswara in any capacity- whether as an
animate being or even as an inanimate object.
"Can I be born?" he asks as a kurugu bird in the forest, or as a fish in the
pond, or a temple vessel, or a flower at his feet, or even a pillar, or a
flowing rivulet, or as a rock or even as a stepping stone leading to the
innermost sanctum sanctorum in the temple of the Lord on which the Bhaktas
would place their holy feet- all in the sacred Tiruvenkadam? It can be seen
that such a step in every Vishnu temple is called as "KULASEKARAP PADI"- the
'KULASEKARA STEP'

DECAD 5: In this, he addresses the Lord of TiruVittuvakkodu saying that even
if the Lord were to forsake him, he will never ever leave him and he has no
other refuge. This he expresses drawing different parallels:
"Like a child that clings on to the feet of the mother even when she spurns
it indignantly;
Like a Pativrata who holds on to her husband steadfastly even if he is of a
despicable character;
Like the fish that stays even at the risk of death when the waters in the
tank becomes dried up (having nowhere to go);
Like a patient who loves the surgeon even though he cuts and
burns his flesh (during surgery);
Like the seagull that perches on the mast of a ship flies all over in the
mid ocean only to return to rest on it (having no other go);
Like the lotus flower that does not blossom by the heat of even fire but
blossoms only to Sunshine:
Like the fields that though parched always look up to the rain bearing
clouds for succor;
Like the torrential flowing rivers that ultimately merge only in the Ocean
and nowhere else and
Like fortune that favors only that person who is not after it - I will
forever resort ONLY to your feet"

DECAD 6: Here, he simulates the despair and disappointment experienced by
the GOpis when Lord KrishNa does not turn up as promised.

DECAD 7: This is one of the most heart- rending portions of the poem. Here
he imagines himself as DEvaki. DEvaki laments that even though she gave
birth to KrishNa she missed the joy of witnessing KrishNa's childhood
pranks.
" I am your mother only in name;
How unfortunate am I?
I did not put you in the cradle;
I did not sing any lullaby to you;
I did not enjoy seeing the various stages of your growth from babyhood to
childhood to boyhood;
I lost my pleasure of breast feeding you;
I am so unfortunate to have missed all these.
But, Lo! And, Behold! What was my loss became Yasoda's gain! How fortunate
she has been to see your pretending to be afraid of her?"

715:
muzhuthum veNNe yaLainthuthot tuNNum
mukizhi LanchiRuth thaamaraik kaiyum
ezhilkoL thaampukoN tatippathaR keLkum
nilaiyum veNthayir thOynthasev vaayum
azhukai yumanchi nOkkuman^ nOkkum
aNikoL senchiRu vaayn^eLip pathuvum
thozhukai yumivai kaNta asOthai
thollai yinpath thiRuthikaN taaLE 7.8

He calls YasOda "Deiva Nangai" - the divine damsel.
He pleads to the Lord on behalf of DEvaki tearfully
"If possible, can you reenact all these for my sake?"

DECAD 8: Here, the AzhwAr simulates Kausalya and describes the joy she
experienced in rearing Sri Rama in his childhood. The cradle- song to baby
Rama " Mannu pugazh Kauasalai thun" is very touching. and is being sung
almost in all households as a lullaby.

DECAD 9: Here is another heart- rending episode. Here, the AzhwAr simulates
the grief of Dasaratha on his banishing Sri Rama to exile. As Dasaratha,
he visualizes how Sri Rama had unjustly been subjected to the hard and harsh
life of a wandering ascetic when he should have been ruling AyOdhya in the
cozy comfort in all his royal regalia. He curses himself bitterly, curses
Kaikeyi who induced him and finally he curses Kooni who influenced Kaikeyi -
setting forth the chain of misfortunes and finally says
"O! Rama! I will also leave the AyOdhya which you left; Nay, I will even
quit this world and go to the other world never to return"

DECAD 10: Sage VAlmiki elaborately dwelt with the story of Sri Rama in his
Srimad Ramayana. Here, the AzhwAr addresses the Lord in the Tiruchitrakoodam
( Chidambaram) and gives a condensed version of the entire epic in just 11
verses.

SwAmi Desika pays a glorious tribute to him in his PrabandhasAram:
Pon puraiyum vEl kulasEkaranE mAsip
Punarpoosathu ezhil vanjikkaLathu thOnri
AnbuDanE nam perumAL sempor kOil
Anaithulagin peruvAzhvum aDiyAr thangaL
Inbamigu perum kuzhuvum kANa maN mEl
IruLiya venreDutha isaiyir sonna
Nan poruL sEr Tirumozhi nootraindhu pATTu
NanrAga yenakkaruL nalgi neeyE.
Meaning
Kulasekara wields a spear of shining gold; He was born at TiruvanjikkuLam in
the month of mAsi in the asterism of Punarvasu; He composed a work
consisting of 105 verses out of an outpouring of love and devotion towards
the Lord of Sri Rangam and the devotees of that Lord who had the good
fortune to stay at the holy place to render service to the Lord; May he
grant me the understanding of these 105 verses for my emancipation?

The Thritheeya Brahma Tantra Swatantra ParakAla SwAmi in his 3000 PaDI- Guru
ParamparA prabhAvam has composed the following on Kulasekara:
KumbE punarvasu jAtham kEralE kOLapaTTaNE/
KousthubhAmsam dharAdeesam kulasekaramAsrayE//
Meaning
I resort to KulaseEkara, an AvatAra of Lord?s Kousthubam, was born in Masi
month-punarvasu nakshtram at KOLapaTTaNam (VanjikkuLam) in KeralA?
(Quoted in Hayagriva Priya, February 1999 issue p.11)

THANIANS ON PERUMAAL TIRUMOZHI

1. Composed by Emperumaanaar

innamutham oottukEn ingEvaa paingiLiyE
thennarangam paadavalla seerpperumaaL ponnaNY
silaisEr nuthaliyarvEL sEralar_kOn engaL
kulasE karanenRE kooRu

" O! Green hued parrot! Come hither ! I will give you some sweet nectar! You
should always mutter the name of Kulasekara-
who composed the sweet poem on the auspicious qualities of Lord Ranganatha
lying in the South direction at Srirangam; who is the darling of beautiful
damsels with bow - like eyebrows; who is the King of Chera kingdom; who is a
great Prapanna and who is our crown jewel"

2 Composed by MaNakkAl Nambi
aaram ketappara Nnanpar_koL LaarenRu avar_kaLukkE
vaaraNG kodukutap paambilkai yittavan maaRRalarai
veeraNG keduththaseNG kOlkolli kaavalan villavar_kOn
sEran kulasE karanmudi vEnthar sikaamaNiyE

"Kulasekara is the one who put his hand boldly into the pot containing the
deadly King Cobra in order to vindicate the innocence of the Srivaishnavas
when they were accused (by his ministers) of stealing the precious pearl
necklace;
Kulasekara is the one who vanquished the valor of his enemies; He was the
king of Kola;
Kulasekara was the Emperor of other kings: the very gem of the Chera
dynasty; the very crown of the crowned monarchs"

Divya Desams consecrated by Kulasekara AzhwAr
1.Tiruvarangam
2.Tiruk Kanna Puram
3.Tiru Chitra Koodam
4.Tiru Vittuvak Kodu
5.Tiru Venkadam
6.Tiru Ayodhya
7.Tirup Paar Kadal.

Excerpts from: Srirangasri

MAAL UGANDHA AASIRIYAR ? LIFE OF KULASEKARA PERUMAN
BY SRI V. Madhavakkannan, Singapore

SrI:
SrImathE Gopaladesika mahadesikaya nama:
Dearest all,
Kushyate Yasya NagarE Ranga YAtra Dine Dine
TAmaham ShirasAm VandE RajanAm Kulashekaram.

KumbhE PunarvasuBhavam KeraLE ChoLa PattaNE
Kaustubhamsham DharAdeesham KulashekaramAshrayE

Continuing on AzhwAr life and works series under "MAAL UGANDHA
AASIRIYAR", let us enjoy Sri Kulasekara PerumAn in this journal.

KulasEkarAzhwar was born as a prince to ChEra king Dhidavradhan and
nAdhanAyagi during 8 th century(?) in the month of mAsi and the
nakshatram of punarpoosam(same as that of Lord Rama). The child
looked divine and made everyone who saw it happier and cheerful. The
entire kingdom was in a jubilant mood. The kid was named kulasEkaran
and when he grew he was taught all sAstrAs, epics, arts, Tamil and
Sanskrit and was also given training on fighting, Horse riding,
Elephant riding, etc. In each endeavour, he excelled and came out in
flying colours. When Dhidavradhan became old, kulasEkaram ascended
the throne and since then he was ruling like Lord Sri Rama and
brought in RamaRajyam to his kingdom. People were very happy and
there was rich harvest throughout the year; there were regular rains
and there was only subheeksham. Hence the citizens had great amount
of love and respect for their king kulasEkarA.

Once without knowing kulasEkarA's strengths, the neighbouring kings
(Chola and pAndyA) came to fight and during the battle kulasEkaran
won with no difficulty. Impressed PandyA king gave his daughter to
kulasEkarA for marrying her. kulasEkarA was blessed with a son (whom
he named dhidavradhan) and a daughter ILai.

One night, The Lord wished to divert kulasEkarA's attention to Him
and he appeared as Lord Tirupati Venkatachalapathi in the king's
dream and blessed him. The king was overwhelmed with the Lord's love
and became silent and was only thinking of the Lord at all times. He
became totally like water in Lotus leaf (Water never wets the Lotus
leaf) and was ruling the kingdom without any attachment; He was
spending his time more and more on Thiru vArAdhnam and Bhajans and
listening to stories of Rama and KrishNa. He even started disliking
the battles since he did not like to see more loss of lives in the
battle. He started singing in Tamil and sanskrit with full of love
and Bhakti in praise of the Lord. He spent his most of the time only
on religious activities and attending discourses. Once when the
UpanyAsakar was narrating Rama RavaNa yuddham where the battle was
going on for a long time and RavaNa was giving a tough fight,
kulasEkara was so much attached to the story and it the discourse he
ordered his Army General to immediately organize to send the
soldiers, elephants and horses and the king was also making himself
ready for the battle to give a helping hand to Sri Rama.

The upanyAsakar and all others were totally perplexed and could not
say anything. The upanyAsaker at last came to the king and said" O,
mighty king, We need not go. The Lord Rama has already killed ravaNa
and is on his way back to AyOdhyA for his pattAbhishEkam". That made
the king silent and he came to normal; Such was kulasEkarA's bhakti
for Rama. It is told Lord Rama appeared in his dream that night and
said" kulasEkarA, I am deeply moved by your readiness to offer me
help in the battle. I Since you are having blind affection and live
for me , you did not realize my Strength and parAkramam. We can win
asurAs with no effort; You are acting just like LakshmaNA, who is
also attached to me deeply. From today you will be called kulasEkara
perumAL like ILayaperumAL LakshmaNA. Even today he is reverred as
kulasEkara perumAL. The pAsurams he sang were compiled
under "perumAL thirumozhi". One can see his feeling of deep regret
for not being born during RamA's time in his pAsurams.

As he was getting more and more involved in Bhagavadh Bhakti and
Bhagavadha Bhakti and was spending all his time in such activities,
the ministers were not clear as to how to bring the king back to his
administration. The king had even consecrated a Golden statute of
Sri Rama in the palace where he was spending most of the time with
other pundits and upanyAsakALs. Once during a Ramanavami day (the
birthday of Sri Rama), the king was astonished to see a big nice
Navaratna mAlai which had adorned Sri Rama missing. He was confused
as to how somoen can come inside the palace with so much security
and so many people around. The ministers were asked; One of them
(may be the chief minister) hesitantly stammered to say" May
be ..O .king........one of upanyAsakALs, or
pundits...could..........have.....take...."

He did not even finish his statment. The king was shivering and was
literally shocked to hear that statement as if he has stepped on a
Red hot burnt iron; He could not believe his ears as to how these
minister can even think of these GREAT BHAKTAAS as ones who could
have flicked; "What are you saying? Are you talking about these
adiyArs of Sriman NARAYANA. Are you not ashamed to say that? Is your
tougue still alive? How dare you think them as thieves when their
love is only for th Lord and they consider the Gold and dust the
same; Those UTTHAMARGAL - Do you think they have stolen the
MAALAI? . He did not stop with that. He called somone to bring a pot
wherein he had arranged to place a poisonous snake; Bewildered
ministers obeyed. He showed them the pot with the snake inside. He
said and prayed to the Lord" If the mAlai has been taken by one of
the BhaktALs, let the snake bite me; If not, I will come out
unscathed.". He put his hand inside the pot. The snake NEVER TOUCHED
his hand. The minister came out openly saying "we are very sorry and
we beg your pardon. We are the ones who removed the MALAI and put
the blame on BhaktA so that you will start disliking them and will
concentrate on administrative matters. Please forgive us for this
irresponsible act." KulasEkarA thought silently after listening to
all this and understood the underlining concern of his ministers for
the kingdom and the rule. He immediately decided to bring his son
into the pictute and trained him for some time before he started off
his kshEtrAdanam throughout India singing Lord's Glories and GuNAs.

He visited almost all the temples and he lost his heart for Sri
Rama. He has sung lullabies for Sri Rama as "RaghavanE ThAlElO!". He
has even sung pAsurams on Devaki's misfortune of not able to enjoy
kaNNan's leelA's and " thollai inbam" which yasOdhA was blessed
with. One can greatly be moved by his pAsurams where in he longs for
being born as a step in Tirupathi Lord's temple or a fish in the
Holy pushkaraNi or a seNbhaga tree in Tirupathi(standing in front of
the temple) or a Big stone which can not be removed so easily; He
even wished to be born as a servant holding the Golden Bowl in front
of Sriman nArAyaNan to spit the water after washing, girgling and
cleaning His mouth in the morning. Such was his desire to serve the
Lord ceaslessly and that too from a king!.( One can imagine our
plight with so little(or no) material possessions and for that we
walk with so much pride with even a very little achievement(which
too is possible only with His grace)).

He lived till 67 years and then reached His abode and it is also
told that his daughter ILai followed her father kulasEkara perumAn
and was also blessed with the Lord's ThiruvaruL.

A sample pAsuram to taste the sweetness and longing deaire of AzhwAr
before we conclude this post.
AnAtha selvatthu arambaiyargaL thaRsoozha
vAnALum selvamum; maNNarasum yAn vENdEn |
thEnAr poonchOlai thiruvEngadatthu chunaiyil
meenAi piRakkum vidhiyudaiyOnAvEnE ||

Such a wonderful pAsuram. He says" I do not want to be a king even
if it is to rule this earth and the "vAn lOkam" [Devendra loka]
where there is great wealth, and where there are beautiful damsels
dancing around; I do not wish that; All that I want is to be born as
a mere fish in the pond (PushkaraNi) in Thirupathi (as mentioned
earlier, or a tree standing in front of Thirupathi or a big rock [or
at least as a tall building.. to be in the vicinity of
ThiruvEnkatamudaiyaan.

AzhwAr ThiruvaDigaLE SaraNam

A Tribute to Kulasekara AzhwAr ( Masi - Punarvasu )

Kulasekara, an incarnation of Koustuba, (divine gem of Lord Vishnu) was born to King Dridavrata at Tiru vanchi kalam. He was born in the year ParAbhava, MAsi month, Sukla Paksha DwAdasi (a Friday) in the constellation of Punarvasu. As a prince, he learned all the martial arts besides becoming proficient in Sanskrit and Tamil. In due time, he ascended the throne after his father. He married the PANDya princess. He was a great devotee of Sri Rama. His other names are Kolli KAvalan, Koodal NAyakan and SEralar KOne.

Like Rama, he was born as a Kshatriya;
Like Rama, he was born in Punarvasu nakshatram;
Like Rama, his Archa moorthi was that of Lord Ranganatha;
Like Rama, he renounced royal pomp and preferred a simple ascetic life.

Like LakshmaNa, he desired to do service to Bhagavan;

Like Bharata, even while carrying out his duties as a King, he considered himself a vassal of the Lord's pAdukA;

Like Satrugna, he valued BhAgavata seva above all.

Sri Rama is called PERUMAL;
Sri Ranganatha worshipped by him is known as PERIYAPERUMAL;
Periya Perumal's temple is known as PERIYA KOVIL;
Kulasekara who was so devoted to all these, came to be called as KULASEKARA PERUMAL.
And, his work is naturally called PURUMAL TIRUMOZHI.

He was fond of listening to Srimad Ramayana. Once, when a lecturer was narrating how Sri Rama had to fight single handedly the rAkshasa headed by Kara and Dushana, he was so excited that he rose up from his throne and gave orders to his troops to march to help Sri Rama. Immediately, the lecturer switched over to saying that Sri Rama vanquished the rAkshasas and returned triumphant. Then only, Kulasekara realized that the episode was not contemporaneous and regained composure.

He was so much devoted to BhAgavatas that he would even cancel his tour programs should any BhAgavata arrive to visit him. The ministers became annoyed and on an occasion hid a costly pearl necklace that the king used to adorn the ArchA moorthi idol and put the blame on the visiting BhAgavatas. The king ordered a pot into which a live cobra was let in. He boldly put his hand into the pot challenging that if any of the BhAgavatas had stolen the jewel, the cobra would bite his hand. The cobra did not bite and thus he vindicated the innocence of the BhAgavatas. The ministers apologized. Disgusted with the royal pomp he anointed his son as king and left on a pilgrimage of holy places.

SwAmi Desika praises him as ?Thuyya KulasEkaran? meaning ?one who had a pure mind with regards BhAgavatas?

He composed a poem of 105 verses called " PerumAL Tirumozhi"- a classic example of the yearning of a Bhakta to serve the Lord. Every single verse of the 105 verses of this work is so filled with touching emotion and packed with palpable sentiments that even a cursory reading is sure to bring tears flowing from one's eyes and leave an indelible impression in one's mind.

Distributed in 10 decads, each one vividly portrays a different facet of AzhwAr's experience of the Lord as shown below: -

DECAD 1: AzhwAr expresses his yearnings to do service to Lord Ranganatha and the BhAgavatas. He asks-

" When ! Oh! When am I going to enjoy the sight of the Lord who reclines on the serpent couch at Srirangam?
' Kanninaigal Enru kolo Kalikkum Naale?'
When! Oh! When am I going to offer mouthful of praise of the Lord?
' Vaayaara Enru kolo Vaazhthum Naale?'
When Oh! When would I be blessed with the company of Bhagavatas?
" Adiyavarodu Enru kolo Anugum Naale?'
When! Oh! When am I going to shower flowers at his feet?
"Kaikal Koi malar Thoo Enru kolo Kooppu Naale?'
When! Oh! When am I going to bow my head at the foot of the Lord?
" Malar Chenni Enru kolo Vanangum Naale?'
When Oh! When am I going to develop the amount of Bhakti that would melt my heart?
'Ullam Miga Enru kolo Urugum Naale?'
When! Oh! When my eyes are going to shed tears of joy on seeing the form of the Lord?
'Neer Malga Enru kolo Nirkum Naale?'
When! Oh! When am I, the worst sinner, going to redeem my life?
'Vul Vinaiyen Enru kolo Vaazhum Naale?'
When! Oh! When am I going to roll on the ground sanctified by the Lord's presence?
'Bhoothalattil Enru kolo Puralum Naale?'
When! Oh! When am I going to reach the proximity of the great Adiyaars of the Lord?
'Isaindu Udane Enru kolo Irukkum Naale?'

DECAD 2: He expresses his dedication to BhAgavatas. In verse 9, he declares that those who are overwhelmed by the joy of serving the servants of the Lord are not insane: It is only the others who are insane

moyththukkaNpani sOrameykaLsi
lirppaEngi yiLaiththun^inRu
eyththukkumpidu nattamittezhun^
thaadippaadiyi Rainci,en
aththanassa Nnaranganukkadi
yaar_kaLaaki avanukkE
pittharaamavar piththarallar_kaL
maRRaiyaarmuRRum piththarE 2.9

Decad 3: He avers that the act of shunning worldly pleasures and adhering to the feet of the Lord is the ONLY REAL duty one has.
In Verse 8, he repeats the same sentiments as above. He says -
I may appear crazy for others but it is they who are really crazy. Yes! I am madly in love with my Lord!'

675:
pEya rEyenak kiyaavarum yaanumOr
pEya NnEyevark kum_ithu pEsiyen
aaya NnEaraNG kaaenRa zhaikkinREn
pEya Nnaayozhin^ thEnempi raanukkE 3.8

DECAD 4: In this, he expresses his longing to be associated with Tiruvenkadam- the abode of Lord Venkateswara in any capacity- whether as an animate being or even as an inanimate object.
"Can I be born?" he asks as a kurugu bird in the forest, or as a fish in the pond, or a temple vessel, or a flower at his feet, or even a pillar, or a flowing rivulet, or as a rock or even as a stepping stone leading to the innermost sanctum sanctorum in the temple of the Lord on which the Bhaktas would place their holy feet- all in the sacred Tiruvenkadam? It can be seen that such a step in every Vishnu temple is called as "KULASEKARAP PADI"- the 'KULASEKARA STEP'

DECAD 5: In this, he addresses the Lord of TiruVittuvakkodu saying that even if the Lord were to forsake him, he will never ever leave him and he has no other refuge. This he expresses drawing different parallels:
"Like a child that clings on to the feet of the mother even when she spurns it indignantly;
Like a Pativrata who holds on to her husband steadfastly even if he is of a despicable character;
Like the fish that stays even at the risk of death when the waters in the tank becomes dried up (having nowhere to go);
Like a patient who loves the surgeon even though he cuts and
burns his flesh (during surgery);
Like the seagull that perches on the mast of a ship flies all over in the mid ocean only to return to rest on it (having no other go);
Like the lotus flower that does not blossom by the heat of even fire but blossoms only to Sunshine:
Like the fields that though parched always look up to the rain bearing clouds for succor;
Like the torrential flowing rivers that ultimately merge only in the Ocean and nowhere else and
Like fortune that favors only that person who is not after it - I will forever resort ONLY to your feet"

DECAD 6: Here, he simulates the despair and disappointment experienced by the GOpis when Lord KrishNa does not turn up as promised.

DECAD 7: This is one of the most heart- rending portions of the poem. Here he imagines himself as DEvaki. DEvaki laments that even though she gave birth to KrishNa she missed the joy of witnessing KrishNa's childhood pranks.
" I am your mother only in name;
How unfortunate am I?
I did not put you in the cradle;
I did not sing any lullaby to you;
I did not enjoy seeing the various stages of your growth from babyhood to childhood to boyhood;
I lost my pleasure of breast feeding you;
I am so unfortunate to have missed all these.
But, Lo! And, Behold! What was my loss became Yasoda's gain! How fortunate she has been to see your pretending to be afraid of her?"

715:
muzhuthum veNNe yaLainthuthot tuNNum
mukizhi LanchiRuth thaamaraik kaiyum
ezhilkoL thaampukoN tatippathaR keLkum
nilaiyum veNthayir thOynthasev vaayum
azhukai yumanchi nOkkuman^ nOkkum
aNikoL senchiRu vaayn^eLip pathuvum
thozhukai yumivai kaNta asOthai
thollai yinpath thiRuthikaN taaLE 7.8

He calls YasOda "Deiva Nangai" - the divine damsel.
He pleads to the Lord on behalf of DEvaki tearfully
"If possible, can you reenact all these for my sake?"

DECAD 8: Here, the AzhwAr simulates Kausalya and describes the joy she experienced in rearing Sri Rama in his childhood. The cradle- song to baby Rama " Mannu pugazh Kauasalai thun" is very touching. and is being sung almost in all households as a lullaby.

DECAD 9: Here is another heart- rending episode. Here, the AzhwAr simulates the grief of Dasaratha on his banishing Sri Rama to exile. As Dasaratha, he visualizes how Sri Rama had unjustly been subjected to the hard and harsh life of a wandering ascetic when he should have been ruling AyOdhya in the cozy comfort in all his royal regalia. He curses himself bitterly, curses Kaikeyi who induced him and finally he curses Kooni who influenced Kaikeyi - setting forth the chain of misfortunes and finally says
"O! Rama! I will also leave the AyOdhya which you left; Nay, I will even quit this world and go to the other world never to return"

DECAD 10: Sage VAlmiki elaborately dwelt with the story of Sri Rama in his Srimad Ramayana. Here, the AzhwAr addresses the Lord in the Tiruchitrakoodam ( Chidambaram) and gives a condensed version of the entire epic in just 11 verses.

SwAmi Desika pays a glorious tribute to him in his PrabandhasAram:
Pon puraiyum vEl kulasEkaranE mAsip
Punarpoosathu ezhil vanjikkaLathu thOnri
AnbuDanE nam perumAL sempor kOil
Anaithulagin peruvAzhvum aDiyAr thangaL
Inbamigu perum kuzhuvum kANa maN mEl
IruLiya venreDutha isaiyir sonna
Nan poruL sEr Tirumozhi nootraindhu pATTu
NanrAga yenakkaruL nalgi neeyE.
Meaning
Kulasekara wields a spear of shining gold; He was born at TiruvanjikkuLam in the month of mAsi in the asterism of Punarvasu; He composed a work consisting of 105 verses out of an outpouring of love and devotion towards the Lord of Sri Rangam and the devotees of that Lord who had the good fortune to stay at the holy place to render service to the Lord; May he grant me the understanding of these 105 verses for my emancipation?

The Thritheeya Brahma Tantra Swatantra ParakAla SwAmi in his 3000 PaDI- Guru ParamparA prabhAvam has composed the following on Kulasekara:
KumbE punarvasu jAtham kEralE kOLapaTTaNE/
KousthubhAmsam dharAdeesam kulasekaramAsrayE//
Meaning
I resort to KulaseEkara, an AvatAra of Lord?s Kousthubam, was born in Masi month-punarvasu nakshtram at KOLapaTTaNam (VanjikkuLam) in KeralA?
(Quoted in Hayagriva Priya, February 1999 issue p.11)

THANIANS ON PERUMAAL TIRUMOZHI

1. Composed by Emperumaanaar

innamutham oottukEn ingEvaa paingiLiyE
thennarangam paadavalla seerpperumaaL ponnaNY
silaisEr nuthaliyarvEL sEralar_kOn engaL
kulasE karanenRE kooRu

" O! Green hued parrot! Come hither ! I will give you some sweet nectar! You should always mutter the name of Kulasekara-
who composed the sweet poem on the auspicious qualities of Lord Ranganatha lying in the South direction at Srirangam; who is the darling of beautiful damsels with bow - like eyebrows; who is the King of Chera kingdom; who is a great Prapanna and who is our crown jewel"

2 Composed by MaNakkAl Nambi
aaram ketappara Nnanpar_koL LaarenRu avar_kaLukkE
vaaraNG kodukutap paambilkai yittavan maaRRalarai
veeraNG keduththaseNG kOlkolli kaavalan villavar_kOn
sEran kulasE karanmudi vEnthar sikaamaNiyE

"Kulasekara is the one who put his hand boldly into the pot containing the deadly King Cobra in order to vindicate the innocence of the Srivaishnavas when they were accused (by his ministers) of stealing the precious pearl necklace;
Kulasekara is the one who vanquished the valor of his enemies; He was the king of Kola;
Kulasekara was the Emperor of other kings: the very gem of the Chera dynasty; the very crown of the crowned monarchs"

Divya Desams consecrated by Kulasekara AzhwAr
1.Tiruvarangam
2.Tiruk Kanna Puram
3.Tiru Chitra Koodam
4.Tiru Vittuvak Kodu
5.Tiru Venkadam
6.Tiru Ayodhya
7.Tirup Paar Kadal.

SrI:
SrImathE Gopaladesika mahadesikaya namah:
Dearest Srivaishnavas,

KulasEkarAzhwar was born as a prince to ChEra king
Dhidavrathan and nAdhanAyagi in the month of mAsi and
the nakshatram of punarpoosam (same as that of Lord
Rama). Today is this AzhwAr?s Thirunakshathram. The
child when born looked divine and made everyone
happier and cheerful. The entire kingdom was in a
jubilant mood. The child was named kulasEkaran and
when he grew he was taught all sAstrAs, epics, arts,
Tamil and Sanskrit and was
also given training on fighting, Horse riding,
Elephant riding, etc. In each
endeavour, he excelled and came out in flying colours.
When Dhidavrathan
became old, kulasEkaram ascended the throne and since
then he was ruling like Lord Sri Rama and brought in
RamaRajyam to his kingdom. People were very happy and
here was rich harvest throughout the year; there were
regular rains and there was only subheeksham. Hence
the citizens had great amount of love and respect for
their king kulasEkarA.

Once without knowing kulasEkarA's strengths, the
neighbouring kings (Chola and pAndyA) came to fight
and during the battle kulasEkaran won with no
difficulty. Impressed PandyA king gave his daughter to
kulasEkarA for marrying her. kulasEkarA was blessed
with a son (whom he named dhidavradhan) and a daughter
ILai.

One night, The Lord wished to divert kulasEkarA's
attention to Him and he appeared as Lord Tirupati
Venkatachalapathi in the king's dream and blessed him.
The king was overwhelmed with the Lord's love and
became silent and was only thinking of the Lord at all
times. He became totally like water in Lotus leaf
(Water never wets the Lotus leaf) and was ruling the
kingdom without any attachment; He was spending his
time more and more on ThiruvArAdhnam and Bhajans and
listening to stories of Rama and KrishNa. He even
started disliking the battles since he did not like to
see more loss of lives in the battle. He started
singing in Tamil and sanskrit with full of love and
Bhakti in praise of the Lord.

He spent his most of the time only on religious
activities and attending discourses. Once when the
UpanyAsakar was narrating Rama RavaNa yuddham where
the battle was going on for a long time and RavaNa was
giving a tough fight, kulasEkara was so much attached
to the story and it the discourse he ordered his Army
General to immediately organise to send the soldiers,
elephants and horses and the king was also making
himself ready for the battle to give a helping hand to
Sri Rama. The upanyAsakar and all others were totally
perplexed and could not say anything. The upanyAsaker
at last came to the king and said" O, mighty king, We
need not go. The Lord Rama has already killed rAvaNa
and is on his way back to AyOdhyA for his
pattAbhishEkam" . That made the king silent and he came
to normalcy; Such was kulasEkarA's bhakti for Rama. It
is told Lord Rama appeared in his dream that night and
said" kulasEkarA, I am deeply moved by your readiness
to offer me help in the battle. Since you are having
blind affection and live for me , you did not realise
my Strength and parAkramam. We can win asurAs with no
effort; You are acting just like LakshmaNA, who is
also attached to me deeply. From today you will be
called kulasEkara perumAL like ILayaperumAL LakshmaNA.
Even today he is revered as kulasEkara perumAL. The
pAsurams he sang were compiled under "perumAL
thirumozhi". One can see his feeling of deep regret
for not being born during RamA's time in his pAsurams.

As he was getting more and more involved in Bhagavadh
Bhakti and Bhagavadha Bhakti and was spending all his
time in such activities, the ministers were not clear
as to how to bring the king back to his
administration. The king had even consecrated a Golden
statute of Sri Rama in the palace where he was
spending most of the time with other pundits and
upanyAsakALs.

Once during a Ramanavami day (the birthday of Sri
Rama), the king was astonished to see a big nice
Navaratna mAlai which had adorned Sri Rama missing. He
was confused as to how someone can come inside the
palace with so much security and so many people
around. The ministers were asked;

One of them (may be the chief minister) hesitantly
stammered to say" May be ..O .king....... .one of
upanyAsakALs, or these scholars
...could.... ......have. ....taken. ..." He did not even
finish his statement. The king was shivering and was
literally shocked to hear that statement as if he has
stepped on a Red hot burnt iron; He could not believe
his ears as to how these minister can even think of
these GREAT BHAKTAAS as ones who could have flicked;
"What are you saying? Are you talking about these
adiyArs of Sriman NARAYANA. Are you not ashamed to say
that? Is your tongue still alive? How dare you think
them as thieves when their love is only for the Lord
and they consider the Gold and dust the same; Those
UTTHAMARGAL - Do you think they have stolen the
MAALAI? . He did not stop with that. He called someone
to bring a pot wherein he had arranged to place a
poisonous snake; Bewildered ministers obeyed. He
showed them the pot with the snake inside. He said and
prayed to the Lord" If the mAlai has been taken by one
of the BhaktALs, let the snake bite me; If not, I will
come out unscathed." He put his hand inside the pot.
The snake NEVER TOUCHED his hand. The minister came
out openly saying "we are very sorry and we beg your
pardon. We are the ones who removed the MALAI and put
the blame on BhaktA so that you will start disliking
them and will concentrate on administrative matters.
Please forgive us for this irresponsible act."

Such was his love and reverence on Bhagawathas. He has
written special ten for Bhagawatha sEshathvam in His
perumAl Thirumozhi.

In one of his paasurams , he revealed to us that those
, who wear the dust from the feet ( Thondar adippodi)
on their heads do not need GangA snAnam to wash away
their sins :

aadip paadi arangavO yenrazhaikkum
ThondaradippodiyAda naam peRil ,
Gangai neer kudainthAdum vEtkai yennAvathE ?

In another paasuram, Azhwar states that his hairs
stand on end over the thought of those BhagavathAs ,
who enjoy Sri Ranganaathan as the SaarnghaPaaNi and
get goose pimples:

..tiNNa maamathiL TennaranganAm meysilaik
karumEhamonRu tamm nenjil ninru thihazhap pOy mey
silippavar tammayE
ninainthu yenn manam mey silirkkumE

In another paasuram of PerumAL THirumozhi, AzhwAr
expressed his deep desire. He revealed that his prayer
was to lose his mind in devotion to the BhagavathAs,
who sing and dance with aanandha paravasam about the
glories of the Lord of Sri Rangam with the beautiful
eyes reminding one of the beauty of the soft, red
lotus flower. He wanted to become one of the
BhagavathAs to get closer to the Lord of Sri Rangam
(Thondar vAzhvukku maalayuRRathen nenjamE ).

Let us get back to his history. Sorry for the
digression. We were lured by the Bhagawatha sEshathvam
of AzhwAr.

KulasEkarA thought silently after listening to all
this and understood the underlining concern of his
ministers for the kingdom and the rule. He immediately
decided to bring his son into the picture and trained
him for some time before he started off his Divya
Desam pilgrimage throughout India singing Lord's
Glories and GuNAs.

He visited almost all the temples and he lost his
heart for Sri Rama. He has sung lullabies for Sri Rama
as "RaghavanE ThAlElO!". He has even sung pAsurams on
Devaki's misfortune of not able to enjoy kaNNan's
leelA's and "thollai inbam" (naughty Kannan?s divya
chEstithangaL) which yasOdhA was blessed with.

One can greatly be moved by his pAsurams where in he
longs for being born as a step in Tirupathi Lord's
temple or a fish in the Holy pushkaraNi or a seNbhaga
tree in Tirupathi(standing in front of the temple) or
a Big stone which can not be removed so easily; He
even wished to be born as a servant holding the Golden
Bowl in front of Sriman nArAyaNan to spit the water
after washing, gargling and cleaning His mouth in the
morning. Such was his desire to serve the Lord
ceaselessly and that too from a king!. [One can
imagine our plight with so little(or no) material
possessions and with that few pennies in our wallet we
walk with so much pride, with arrogance with even a
very little achievement in our lives (which too is
possible only with His grace).]

He lived till 67 years and then reached His abode and
it is also told that his daughter ILai followed her
father kulasEkara perumAn and was also blessed with
the Lord's ThiruvaruL.

As mentioned earlier, this AzhwAr had dreamt about
pilgrimage to Srirangam every day from his kingdom. He
gave up his kingdom finally and moved to Srirangam and
reached the Lord's sacred feet there. He blessed us
105 marvellous pAsurams in his PerumAL Thirumozhi
known for their depth of Bhakthi. The first three of
his ten decads are about Azhagiya MaNavALan Sri
RanganAthan.

In the first decad, KulasEkarA longs for the day, when
he would be able to stand in the courtyard of Sri
RanganAthan hugging the two ThirumaNatthUNNkal (huge
pillars in His sannidhi)- that one can see even today
in Srirangam. These two pillars are known as the
marriage pillars. They are recognized as a pair
representing the fragrance of Sri RanganAthan. The
BhakthAs overcome by the Lord's beauty hold on to them
to maintain their balance, when the flood of the
Lord's beauty hits them as they stand in the
ThirumuRRam of the Lord :

KadiarangattharavaN ayil paLLIk koLLUM MaayOnai, maNat
thUNE paRRi ninru yenn vaayAra yenru kolO vAzhtthum
nALE

(when will that day arrive, when I can stand holding
the two marriage pillars in the sannidhi of Sri
RanganAthan and praise Him with all the power
of my tongue?).

In the third decad , AzhwAr explains the
transformation in him as his mind fell in love with
the BhaagavathAs of Lord RanganAthan . He says that he
developed VairAghyam [detachment] and lost interest in
pomp and circumstance and discarded all perishable
pleasures that are fleeting. He says that he avoided
from then on all those who confuse their body with
their AthmA and equate the perishable worldly
pleasures with the divine Bliss of relating to the
Lord. In the sixth paasuram of this
decad , Azhwar states with conviction:

yemparatthar allArodum kUdalan
umbar vAzhvai onRak karuthalan
TampirAn amararkku , Aranganahar
EmpirAnukku Yezhumaiyum pitthanE

(Meaning ) : I will not associate with those, who have
are not the servants of the Lord like me. I will
always stay intoxicated with the love for my Lord of
Nithya Sooris, who is at His Periya Koil
at Srirangam .

A sample pAsuram to taste the sweetness and longing
desire of AzhwAr for ThiruvEnkatamudaiya an and be
there in Tirumala in any form whatsoever.

AznAtha selvatthu arambaiyargaL thaRsoozha/
vAnALum selvamum; maNNarasum yAn vENdEn/
thEnAr poonchOlai thiruvEngadatthu chunaiyil/
meenAi piRakkum vidhiyudaiyOnAvEnE/

Such a wonderful pAsuram. adiyEn requests all those
who can read Tamil to read these 105 pAsurams of
PerumAl Thirumozhi today and it takes only about 30
minutes at a maximum. adiyEn?s daring and rash desire
to start the anubhavams of these verses as next
kaimkaryam.

May AzhwAr bless the kaimkaryam and grant me strength
to take up his divine verses for sharing with you all
soonest

kulasEkara perumAn thiruvadigaLE saraNam

Regards
Namo narayana
dAsan
Reference: Sri Satakopan Swami write up and Sri SMS
Chari's book on Alwars.