Swami Desika and Madhura kavi Alwar

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SWAMI DESIKAN'S TAMIL VERSE "INBATTIL..." - AS AN EXPLANATION OF

MADHURAKAVI ALWAR'S "KANNINUN SIRUTHAAMBU" PRABANDHAM

in reverential dedication at the feet of Srimad Andavan, Paravakkottai Gopala

Desika Maha Desikan of Poundarikapuram Andavan Ashramam, on the occasion of

his 78th Tirunakshatram on 23rd March1999

(Anbil Ramaswamy)

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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 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 madhukaviyaazhvaar, swAmi sri vedAnta desikan, sri gopAla desika mahA

desikan thiruvadigaLE saraNam