Mysticism in the composition of Azhwars - by Dr. NSA - Part 1

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ShrimatAm Shri KavitArkikasimha Sarvatantraswatantra VedAntAchArya Thooppul

Nigamantha Maha Deshikan ThiruvadigaLE SharaNam

 

adiyEn is hereby forwarding an article written by U.Ve Dr. N.S

Anantharangacharya swamy on the topic of " Mysticism in the composition of

Azhwars " .

The first part of the article is presented below.

 

Mysticism in the composition of Azhwars - Part 1

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It is an astounding fact that at a time when Sanskrit language was in its

zenith and used for both religious and secular purposes, that a clear and

forceful spring of inspired Hymnal literature burst forth in the regional

language of Tamil in Tamil Nadu. The inspired uttering of the

God-intoxicated Azhwars formed a class by itself and began to be ranked

along the Vedic lore. These soul-stirring expressions of the mystic poets,

the Azhwars, came to be recognised as the Tamil Veda. These sayings have a

mystical element in them and reflect the intense longing of the mystics for

communion with God.

 

According to tradition, the time of the Azhwars is stated to be as far back

as 3000 and 4000 B.C. But according to modern scholars they belong to a

period ranging from 4th Century A.D to the 9th Century A.D. It is declared

that all this literature was almost lost but it was retrieved and regained

by NAthamunigaL in the 9th Century A.D, by virtue of his ardent efforts and

yogic power. So it may be said that these hymns of the Azhwars belong to a

period earlier than the 9th Century A.D.

 

The Azhwars are ten in number and two more namely Madhurakavi Azwar and

Andal are included in their group. The Azhwars are Boothathaazwr, Poigai

Azhwar, Peyaazhwar, Thirumazhisai Azhwar, Kulashekhara Azhwar,

Thondaradipposi Azhwar, Periyaazhwar, Nammazhwar, Thirumangai Azhwar,

Thiruppaanaazhwar, Andal and Madhurakavi Azhwar.

The total number of verses sung by all these Azhwars come to 4000. These

Azhwars are said to have gained divine intuition even from the time of their

birth. Nammazhwar is said to have been in a trance of divine communion for

nearly 16 years. The Azhwars had the insight of the wisdom of the Vedas,

IthihAsas and PurANaas and in their compositions they are frequently

referring to the divine sport of the Lord in His incarnation. These Azhwars

did not teach nor gather disciples. They ever felt the presence of the

Supreme and yearned for a communion with Him and gave expression to their

intense longing for such a communion. Often times they have also described

their ecstasy due to their communion with that Supreme principle. They had

enthusiastically surrendered themselves at the feet of the Lord, fully

confident of the fact that He would not let them down. They are always aware

of the fact that the Lord is a repository of all auspicious qualities and

that He alone is the goal of their life. The intense aspiration of the

Azhwars for an eternal union with the Lord is reflected in their uttering

and this forms the mystical element in the hymns of the Azhwars.

 

The various stages of this kind of mystical experience are also reflected in

these compositions. Firstly they have experienced directly the reality of

God. This is followed by another state which is marked by the experience of

joy and positive pain when one is in separation from that principle. So

their thirst for divine experience intensified and they long for the union

with the Lord. The mystic passes through several stages, which a bride

undergoes with reference to her lover. The view that God is the bridegroom

and the devout and ardent soul is the bride is an allegorical expression of

the intimate union between the God on the one hand and the soul on the

other. And this kind of mystic view is expressed by the mystics in beautiful

figures and similes. According to the VedAntic school, the Lord is the one

Purusha and all others whether men or woman are only brides to Him.

 

Continued ...

 

dasan,

Balaji (Rajiv)

 

vAzhi vyAkhyAmuddirak kai !!!