kanninunsiruthambu

[Guest guest]

i would like to know where i can get the meanings of madhura kavi

alwars kanninunsiruthambu slokas on the net. i searched for them in

various other websites. i am not able to get.

 

Thanks for the help.

 

*****

SrI:

SrImathE Ramanujaya namah:

 

Our Sri Anbil Ramaswamy had written the meanings of this KaNNinunsiRuthaambu of

Madhurakavi AzhwAr along with the word to word meaning of Swamy desikan's

adhikAra sangraham verse of Inbhatthil iRainjudhalil...[reproduced below]

 

Thans for your query and this gives us an opprotunity to contemplate on the

Sweetest AzhwAr [Madhurakavi AzhwAr] and Acharya saarvabhouman's verse on the

AzhwAr's glories.

 

********

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.

 

Madhurakavi AzhwAr ThiruvaDigaLE SaraNam

regards

Namo narayana

dasan

[Guest guest]

Dear Ms.Krishna,

PLease chk out this URL you have a wonderful write up by Ms.Varadarajan.

Infact I am looking fwd from Sri.Anbil, Sri.Sadagopan and others some more on

this....hopefully we may get to read abt this from them very soon?

 

http://www.ramanuja.org/sv/bhakti/archives/rituals/apr2002/0078.html

 

Regards,

Srimathi Venkatachari Raghavan

padmajakrishna2001 <padmajakrishna2001 wrote:

i would like to know where i can get the meanings of madhura kavi

alwars kanninunsiruthambu slokas on the net. i searched for them in

various other websites. i am not able to get.

 

Thanks for the help.

 

*****

SrI:

SrImathE Ramanujaya namah:

 

Our Sri Anbil Ramaswamy had written the meanings of this KaNNinunsiRuthaambu of

Madhurakavi AzhwAr along with the word to word meaning of Swamy desikan's

adhikAra sangraham verse of Inbhatthil iRainjudhalil...[reproduced below]

 

Thans for your query and this gives us an opprotunity to contemplate on the

Sweetest AzhwAr [Madhurakavi AzhwAr] and Acharya saarvabhouman's verse on the

AzhwAr's glories.

 

********

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.

 

Madhurakavi AzhwAr ThiruvaDigaLE SaraNam

regards

Namo narayana

dasan

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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[Guest guest]

Thank u very much for the immediate response. I have started teaching my son

who is 5 years old the nalayira dhivya prabhandam. He wants to know all the

meanings of slokas. so, before i start teaching him the slokas i note down the

meanings from the net.

 

once again i thank u for sending me the detailed meanings of

kanninunsiruthambu.

 

 

padmajakrishna2001 <padmajakrishna2001 wrote:

i would like to know where i can get the meanings of madhura kavi

alwars kanninunsiruthambu slokas on the net. i searched for them in

various other websites. i am not able to get.

 

Thanks for the help.

 

*****

SrI:

SrImathE Ramanujaya namah:

 

Our Sri Anbil Ramaswamy had written the meanings of this KaNNinunsiRuthaambu of

Madhurakavi AzhwAr along with the word to word meaning of Swamy desikan's

adhikAra sangraham verse of Inbhatthil iRainjudhalil...[reproduced below]

 

Thans for your query and this gives us an opprotunity to contemplate on the

Sweetest AzhwAr [Madhurakavi AzhwAr] and Acharya saarvabhouman's verse on the

AzhwAr's glories.

 

>

>

>

Madhurakavi AzhwAr ThiruvaDigaLE SaraNam

regards

Namo narayana

dasan