Part I Alwars-Section 2.5 (1)

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Part I : Alwars and Acharyas Section 2.5

 

[ Note : Several theories have been expounded regarding the dates of Alwars,

some placing them about 5100 years back ( e.g) Nammalwar is reported to have

been born on the 43rd day of the commencement of the present Kali Yuga in

3102 B.C. and the first three Alwars at a much earlier period. The findings

of modern research scholors like Dr. M Rajamanickanar Vide his

"Aazhwaargal Kaala Aaraichi" ( Research on the periods of Alwars) and

certain others do not correspond with any of the traditional details and

they place the dates in the 8th century A.D.Irrespective of when they were

born, the fact that their births and lives have shaped the lives of their

contemporaries and successive generations is unquestionable. ]

 

2. 5. Nam Alwar ( Vaikasi - Visakam )

Nammalwar, an incarnation of Vishvaksena ( the Chief of staff of Lord Vishnu

) was born im the year Pramadhi, Vaikasi month, Suklapaksha,on Pournami day,

a Friday in the constellation of Visaka. as the son of Kari, a Vellala

agriculturist of Tirukkurugur on the banks of Tamraparni river and his mother

was Udayanangai of Tiruvanparicharam in Kerala. Since the child did not open

its eyes to see or mouth to eat, never cried like other children, the parents

named it as 'Maaran"-' one different.' Since he controlled the wind called '

Sadam ' which afflicts the just born and banished it with indignation even as

he was born and established himself in yoga, he was called ' Sadakopa'

 

His parents prayed to Lord Adhinatha and put the child in a cradle and left

it under the tamarind tree that stood beside the temple. It is believed

that the tree is an incarnation of Aadhisesha, the serpent couch of Lord

Narayana.The child grew up in the same state of trance for 16 years. People

wondered at this marvel of a boy and everyone called him Nam Alwar- Our

Alwar.It is said that even Christians, Muslims, Bouddhas, Jains and Saivites

marvelled at this phenomenon and claimed him to be one of their own.( Vide

Introduction to 4000 Divya Prabandham published by Lifco Associates, Madras )

 

There was at that time a brahmin saint by name Madhurakavi of Tirukkolur who

was visiting holy places in the north. When he was at Ayodhya, he saw a

bright light shining in the far south which seemed to beckon him. Following

the direction of the light, Madhurakavi reached where Maran was. When

Madhurakavi posed a 'bit question' to the boy, he opened his eyes, looked

at Madhurakavi and gave a 'fit answer.' Immediately, Madhurakavi

acknowledged the boy as his Guru and the latter acknowledged Madhurakavi as

his disciple.

 

The manner in which the individual soul is afflicted when entangled with

`Prakriti' or matter which includes our body is vividly portrayed in the

conversational session of Sri MADHURA

KAVI with his preceptor NAMMALWAR.

MADHURAKAVI asks NAMMALWAR "If the `small one' is born in the womb of the

`dead one' what will it eat and where will it lie?".

NAMMALWAR answers :" `That' it will eat, and `There' it will lie". The `small

one' refers to the individual soul ( subtle spirit) which is believed to be

atomic in size. The `dead one' refers to the (gross matter) body. Only when

the soul enters the body, the body comes to life. Before the soul entering it

and after the soul leaving it, the body is only a dead matter or corpse. The

soul when it gets into the body and so long as it remains therein it

experiences the pleasures and pains through that body and the senses, quite

oblivious of its own innate nature of knowledge and bliss and unaware of its

creator, the Paramatma. This is the meaning of the reply of NAMMALWAR. In

other words, the distinction of the three entities and the behaviour of the

soul when in conjunction with the body have been dramatically displayed. This

brought the master and disciple together. After his encounter with

Madhurakavi, Nammalwar stayed under the tamarind tree for 32 years

 

Nammalwar is also known as Satakopa, Satari, Parankusa, Kurugai Piran, and

Vakulabharanan etc. His involvement with the wonderful experiences of Krishna

Avatar was such that Bhattar observed that it is the thirst of the love of

Krishna that had personified itself and came down to earth as

Parankusa."Krishnaa Trishnaa Tatvam Iva Uditham".

 

He is considered to be the foremost among the Alwars and foremost among the

Acharyas as well. His works brim with devotion, love, poetic excellence and

literary flavour that hold in its grip the attention of anyone who cares to

read. They explain the essence of Vaishnavism, Tattva trayam, Artha panchakam

etc and is deservedly called the 'Tamil Veda'.

 

The four works of Nammalwar written down by Madhurakavi are considered to be

the essence of the four Vedas.

(i) Tiru viruttam in a special style in Tamil called Viruttam in 100 verses

is the essence of RigVeda.

(ii) Tiruv asiriyam in 7 verses is the essence of Yajur veda.

(iii) Periya Tiruv antadhi in Antadhi style of 87 verses is the essence of

Atharva Veda and

( iv) Tiru voi mozhi in 1002 verses is the essence of Sama Veda .

 

The sentiments expressed in every single verse of his works would kindle an

insatiable interest and transport one to an enrapturing state of Bhakti

ecstasy. It is very difficult to select one verse in preference to another

for appreciating the poetic excellence or the emotional content of his works.

It is more because of our own limitations, space and time restrictions that

we have to restrict ourselves to just a few of his expressions. But, even

one among the many of his incompoarable verses can bestow on the reader an

unprecedented delectable experience.We will attempt to have a glimpse of a

few of them for our edification.

 

Tiruviruttam

In the very first verse, the Alwar dramatically stops Bhagavan asking him to

listen to his petition.

Poi Ninra Gnaanamum Pollaa Ozhukkum Azhukku Udambhum

Inninra Neermai Ini yaam Uraamai Uyir Alippaan

Enninra Yoniyumaai Piranthaai ! Emayor Thalaiva !

Mey Ninru Kettu Arulaai Adiyen Seyyum Vinnappame

 

The Alwar for whom the Lord granted absolute wisdom by His grace (Mayarvara

Mathinalam) starts Tiruviruttam with a plea to detach him forever from the

endless chain of 'Samsara'.

" O! Lord of Nityasuris ! You came down to earth several times on your own

accord to save the jivas. But we are born with deep attachment to our filthy

and impermanent bodies and despicable conduct.Thus, we are irrevocably

immersed in misery. Only you can salvage us from this plight.You MUST listen

to my petition. There is no other way for us "

Poi Ninra Gnaanam : Viparita gnaanam = Misguided knowledge.

Pollaa Ozhukku : Conduct tainted by feelings of I, My and Mine.

Azhukku Udambu : Body that is constantly subject to transmutation and

deterioration

The Alwar indicates all the five realities in this first stanza itself :

Paramatma Swarupam : in ' Emaiyor Thalaivaa'

Jeevatma Swarupam in 'Adiyen'

Virodhi Swarupam in 'Poi Ninra gnaanam and Inninra neermai '

Upaya Swarupam in 'En Ninra yoniyumaai Piranthaai' ( the Lord who takes

Avatar is himself the means)

The Phala Swarupa in ' Seyyum Vinnappam' i.e ' Kainkaryam'

 

 

 

Thanian ( Dedicatory Verse ) on Tiruviruttam.

(composed by Kidaambi Aachaan)

Karu Viruttak Kuzhi Neetha pin Kaamak Kadum Kuzhi Veezhndu

Oru Viruttam Pukku Uzhalveer ! Uyirin Porulkatku

Oru Viruttam Puguthaamal Kurugaiyur Kone Uraitha

Tiruviruttathu Ore Adi Karru Ireer Tiru Nattakathe

" O! Those who are caught in the swirl of births and deaths ! You come out of

the womb; Again, you fall into a pit seeking sensual pleasures; You grow into

old age. What have you achieved by going through this interminable cycle of

birth- silly pleasures - old age and death? If you really desire to escape

the clutches of such a 'Samsara' - you learn at least one stamza of

Tiruviruttam and act according to it. You can enter the portals of Paramapada

and attain everlasting and Supreme bliss without let or hinderence there"

 

The word ' Viruttam' in 1st line refers to the circular shaped womb; in the

2nd line it refers to old age; in the 3rd line, it relates to impediments and

in the 4th line the name of the work, Tiruviruttam

Karru Ereer mean ' learn it '

 

In this work,the Alwar simulates the ' Nayaki Bhava'( Lady love) in relation

to the Lord who is visualized as the Nayaka ( Lover), as the mother and

finally as the Sakhi (friend) of the ladylove.Thus, he expresses his

feelings in three different modes.

 

And, in each verse can be discerned an inner esoteric meaning

(Swapadesam) hidden behind the manifest meaning

(Anyaapadesam). Periyavachan Pillai, Nampillai, Azhagiya Manavala Jeeyar and

Appillai have written commentaries not only bringing out these meanings but

also quoting interpretations of Poorva Acharyas. As the Alwar himself

reminded in the last verse, if one studies this Prabandham, one is sure to

escape from Samsara and attain Moksha.

 

Tiruvaasiriyam

In this work, the Alwar praises the beauty and qualities of the Lord. His

Bhakti spirit as an overflow of his enjoyment of the form, qualities and

exploits of the Lord is almost palpable. The blend of the Lord's "Paratvam' (

Omnipotence) with his 'Karunyam'

(compassion) is beautifully brought out. In the last verse, he establishes

how Lord Narayana is THE Lord of everyone.

 

O! O! Ulagin Iyalve! Eenrol irukka Manai Neeraatti Padithidanthu Undu

Umizhndu Alandu Therndu Ulagalikkum Mudar Perum Kadavul Nirpa / Pudaippala

Thaanari Deivam Penudal Thanaathu / Pullarivaanmai Poundhak Kaatti / Kolvana

Mudalaa Allana Muyalum / Inaiya Seigai Inbu Tunbali / Ton Maa Maayap

Piraviyul Neengaa / Pan Maa Maayathu Azhundumaa Nalirndhe /

 

" The Lord created the entire universe. Once, he saved it by taking the form

of a wild boar; At the time of deluge, he kept the whole universe with all

its inhabitants in his tummy and when the time came he released them for

another lease of life; He takes care of all the needs of everyone. When such

an all merciful Lord is there, it is intriguing why people ignore him and run

after petty deities mentioned in some insignificant contexts in the Sastras

and thus are permanently condemned to the miserable cycle of existence. It is

like disregarding one's own mother and celebrating a mere log of wood by

giving it ceremonial bath and offering it even meat by killing creatures.

They do so only in the false hope of securing some evanescent worldly

benefits. Though they may at first appear pleasant, ultimately, they will

lead to further misery by pushing them down into the mire of "Samsara'."

 

He feels sorry for such ignorant folk and exhorts them not to be misled but

to return to the royal road to Moksha viz., Devotion to Lord Naaraayana.

Manai: A piece of wood used as seat, Pudai : In some remote corner, Nalirndu

: Deeply immersed.

 

Thanian on Tiruvaasiriyam

( composed by Arulala Perumal Emperumanar)

Kasiniyore Tham Vaazhak Kali Yugathe Vandu Udithu / Aasiriyappaa Adhanaal Aru

Marai Nool Virithaanai /

Desikanai Paraankusanai Thigazh Vagulathaaraanai /

Maasu Adaiyaa Manathu Vaithu Maravaamal Vazhthuthume /

" Nammalwar known as Parankusan was born in Kaliyuga and sang this work

called Tiruvaasiriyam to save us of the world. He has elucidated the essence

of the Vedas in this. He is our Acharya. Let us always remember and worship

him- who adorns the beautiful garland of Magizha flowers."

Kaasini ; World, Marai : Vedas, Desikan : Guru, Maasu Adaiyaa: a mind

cleansed of all dirt ( of doubt and agnosticim)

 

[ Note : We will continue with Periya Tiruvantadhi and Tiruvoimozhi in our

next posting ]