Swami Nammazhwar's Glories... - 10- madhurakavi soRpadiyE nilaiyaagap peRROm...

[Guest guest]

SrI:

SrImathE Gopaladesika Mahadesikaya nama:

Dearest all,

 

Let us continue to enjoy Swami Nammazhwar's glories.

 

Swami Sri Manavala Maamuni in Arthi Prabandham says:

 

then arangar seer aruLukku ilakkAga peRROm

thiruvarangan thiruppadiyE iruppAga peRROm

manniya seer mARan kalai uNavAga peRROm

madurakavi soRpadiyE nilaiyAga peRROm

.....

What an excellent line! (Please forgive me for my free

translations and its errors)

 

(We are blessed as the recipients of mercy and dayA of

Sri Ranganathan of Srirangam; We are blessed wih the

abode of those steps of Lord Ranganathan's

temple; We are blessed with the divine food which is

those compostions of Sri SatakOpan -NAMMAZWAR. We are

blessed with the teaching of MAdhurakavi AzhwAr -

(which is Pay obeisance to your sadAchAryan; who is

equal to the Lord Himself, if not more. dhEvu

maRRuaRiyEn)

 

Acharyan alone is everything to us... He is verily the

God Himself..

How?

 

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

sadagOpan(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.

 

Such greatest Nammazhwar is praised by Sri Madhurakavi

AzhwAr:

 

Mikka Vedhiyar Vadhatthin uttporuL

niRkkap Paadi yenn nenjuL niRutthinAn

Takka seer SaThakOpan yenn NampikkALL-

pukka kaathal adimai payan anRe

 

[Write up from Sri Satakopan Swami based on Srimath

Azhagiya Singar's teleupanyasam few years ago)

 

The ancient path of AchArya Bhakthi that constitutes

the corner stone of Sri VaishNavA theology is

celebrated resoundingly again by " Thunpu aRRa

Madhura Kavi " in this paasuram .Swamy Desikan

summarized brilliantly the essence of this ninth

paasuram as creating clear comprehension of

the Tatthva Jn~Anam ( Tatthuvatthai uNartthuthalil).

 

Madhura Kavi AzhwAr declares " ThEvu maRRaRiyEN ,

KuruhUr Nampi Paavin innisai paadit-thirivEnE " .

Madhura Kavi elected therefore not to perform

SaraNAgathi at the sacred feet of BhagavAn(Aayan

niRkka) , but sought as succour the Ponnadi of Swamy

NammazhwAr.

 

For performing prapatthi at the Lord's feet , one

needs recommendation/SipArsu ( PurushakAram) from

PirAtti. For approaching PirAtti , One should reach

first , the sacred feet of One's SadAchAryan.

Therefore Madhura Kavi chose Swamy NammAzhwAr's Paadha

Kamalams.

 

Those holy feet were Madhura Kavi's parama

prApyam(UpEyam) and PrApakam (upAyam).His mind set was

like that of HanumAn in his relationship to Lord

Raamachandran: " BhAvo Naanyathra Gacchathi " ( My

mind/devotion does not go anywhere else ).

For Madhura kavi , every thing centered around Swamy

NammazhwAr . He said that this is my AzhwAr's

Thirunahar(i) , this is my AzhwAr's Dhivya prabhandham

, this ThirukkuruhUr Nampi is

my AzhwAr's AarAdhya Dhiavatham . Every vishayam was

AzhwAr-related or AzhwAr-Centric .Identification of

his life with his AchAryan,Swamy NammazhwAr was thus

total for Madhura Kavi.

 

Sri UtthamUr Swamy on Bhagavath & BhAgavatha

Seshathvam:

 

If Swamy NammAzhwAr is the epitome of practising

Bhagavath Seshathvam , Madhura kavi is the

epitome/pinnacle of practising BhAgavtha/AchArya

Seshathvam. Madhura Kavi is the Aaadarsa

Purushar (exemplar)for AchArya Kaimkaryam and AchArya

Bhakthi oer any thing else (AchAryAdhiha DevathAm

SamAdhikAm anyAm na manyAmahE). Madhura kavi believed

deeply in AchArya Daasyam as the frontier land of

Bhagavath Seshathvam.

 

Sri Abhinava Desika UtthamUr Swamy sums up brilliantly

the ten paasurams of Madhura Kavi and reveals to us

the links between the thought process of Swamy

NammazhwAr dealing with Bhagavath Seshathvam and

Madhura Kavi's feeling state centering around

BhAgavatha Seshathvam .

 

Abhinava Desikan uses as the headers , the ten point

summary of NigamAntha MahA Desikan in his AdhikAra

Sangraham paasuram : " Inbhatthil, iRainjuthalil--tholl

vazhiyE nall vazhigaL thuNivArkatkkE " .adiyEn will

take them up one by one following Abhinava Desikan's

insightful analysis.

 

Dasa Vidha Sambhandham

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

(1) " Inbhatthil " : Swamy NammAzhAr(SN)said :

" AppothaikkappOzhuthu Yenn AaaravamudhamE " ; Madhura

Kavi(MK) revealed : " Thenn KuruhUr Nampi yenRakkAl

aNNikkum amudhURum yenn naavukkE " . If the bliss

principle for SN was the Lord , for MK , it was SN.He

confided that his tongue will experience the sweet

nectarine taste , the moment he described the KalyAna

guNams of KuruhUr ParipoorNan (Nampi).

 

(2) " iRainjuthalil " : SN declared: " ThiruvEnkatatthAnE

puhal onRillAvadiyEn unnadikkeezh amarnthu

puhunthEnE " ;

MK revealed: " mEvinEnavan Ponnadi meymayE, ThEvu

maRRaRiyEn " . If SN sung about the Lord of

ThiruvEnakatam as the object of his SaraNAgathi, MK

identified the golden feet of SN as the object of his

prapatthi.MK swore that his statement about

SaraNAgathi at the feet of SN is not an

UpachAra Vaarthai , but it is sathya Vaak.

 

(3) " Isayum pERu " : SN's upadEsam is " Ozhivil

KaalamellAm udanAi manni vazhuvilA adimai seyya vENDum

naamm " ; MK celebrated his blessings as " KuruhUr

Nampikku AaL-uriyanAi adiyEn peRRa

nanmayE " . SN chose and recommended Bhagavath Daasyam

and MK elected AchArya Daasyam as his Parama

PurushArtham.MK declared here that wearing of the

birudhu as the Daasan of SN was the treasured gift

from the most generous KuruhUr Nampi.

 

(4) " IhazhAtha PalluRavu " : SN stated: " ThAyum

TanthayumAi ivvulahinil vaayumeesan MaNivaNNan

yenthayE " . MK declared about SN with all his heart : "

AnnayAi AtthanAi Yennai AaNDidum TanmayAn " .If the Lord

is sarva vidha Bhandhu

for SN , That One for MK is SN.

 

(5) " irAgam MaaRuthalil " : SN piously described his

fight and transformation this way: " Innamudhena

thOnRi Oraivar yaavarayum mayakka nee vaittha munna

maayam ellAm muzhu vEr arinthu " .

 

MK described his tansformation as entirely due to

SN: " nambinEn piRar poruL tannayum--madavArayum

munnellAm semponn maadat thirukkuruhUr

nampikkanbhanAi " .Here , MK declares that he abandoned

Kaamams and engaged in efforts towards Moksham through

the purifying power of SN .

 

(6) " Tann paRRil " : For SN, the paRRu/puhazh was "

yennai tannAkki yennAl tannai inn-Tamizh paadiya

Isanai " ; for MK, it was " Tann puhazhEttha aruLinAn " .

For MK , the blessing of SN was to eulogize him

(SN);for SN, the Lord was the One, who blessed him to

sing His glory.MK says that SN gave him the Jn~Anam to

sing about his (SN's) keerthi.

 

(7) " Vinai Vilakkil " : For SN, BhagavAn and Piratti were

the medicine to remove the vinaikaL( " sediyAr vinaikaL

theer marunthE " , " vEri maaRAtha poo mEliruppAL vinai

theerkkumE " ). MK announced that his medicine

(marunthu) for destroying his VinaikaL was SN ( Kaari

Maarap PirAn PaNDai Valvinai paaRRi aruLinAn). MK

declared with certainity that SN accepted his

(MK's)daasyam and through his krupai

chased away all of his (MK's) ancient and powerful

paapams once and for all.

 

(8) " Tahava Okkatthil " : SN acknowledged that he knows

nothing except the dayai of the Lord ( aruL thaan ini

yAnaRiyEN, avvaruL allan aruLaum alla).That aruL of

the Lord was his Sarvasvam. For MK however, the aruL

of SN was every thing that mattered and he celebrated

that krupai : " Aayiramin Tamizh paadinAn aruL kaNDeer

ivvulahinil mikkathE " .

 

(9) " Tatthuvatthai uNartthatalil " : At the very

beginning of ThiruvAimozhi, SN acknowledged as to who

it was that blessed him with superior jn~Anam to

comprehend His tatthvams: " MayarvaRa Mathi nalam

aruLinan yavanavn " . MK acknowledeged that " MayarvaRa

Mathi Nalam aruLiyavan " for him was none other than SN

( Vedatthin uttporuL niRkkap paadi nenjuL

nirutthinAn). "

 

(10) " Tanmai aakuthal " : SN described the way in which

Bhagavaan intervened to engage him (SN) in His

kaimkaryam this way: " ThEvum Tannayum

paadiyAdat-THIRUTTHI , yennaikkoNDu yenn paavam

tannayum pARakkaitthum yemarEzhazhu piRappum mEvum

TANMAI AAKKINAAN " .

 

Tanmai aakuthal for SN is the granting of the boon

of Saayujyam by BhagavAn. MK in his turn declared

with utter visvAsam what was the blessing (tanmai

aakuthal) that he received from the MahOpakaari , his

AchAryan:

 

" Payan anRu aahilum , paangu alar aahilum ,

seyal nanRu aaha THIRUTTHI paNi koLvAN " .

 

MK says here that SN accepted his adimai

(Daasya SveekAram) , whether such daasyam had any

fruit for him or not and whether he(MJ) was

a qualified adhikAri or not to receive such

a magnanimous blessing .MK says that SN corrected

the defects in him and others out of his parama

KaaruNika SvabhAvam as anAchAryan and made him and us

fit for nall Vazhi .MK says that SN as " anbhan ,

tannai adainthavarkkellAm anbhan " corrected his gross

deficiencies in AachAram and anushtAnam and blessed

him with Parama PurushArtham of Kaimkarya Sri at his

(SN's) feet.

 

The visEsha Bhakthi of Madhura Kavi for Swamy

NammAzhwAr , the incarnation of VishvaksEnar , whom

BhagavAn appointed as the Trustee of all of His

Isvaryam (VishvaksEnE vinyastha samastha Aathma

Isvaryam)is thus celebrated by Madhura Kavi through

his incomparable role model of AchArya Seshathvam and

Bhaagavatha Seshathvam. [Thanks to Sri Satakopan Swami

for his write up]

 

AzhwAr ThiruvaDigaLE SaraNam

Regards

Namo narayana

dAsan

 

 

 

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