Acharya vaibhavam - 30- AzhwArs, their period and their works

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SrI:

SrImathE Gopaladesika mahadesikaya nama:

 

Dearest all,

 

AzhwArs - the four thousand Tamil devotional hymns

(pAsurams) sung by the Divine Ten AzhwArs, Sri Andal

and Sri Madhurakavi AzhwAr and Sri Thiruvarangatthu

Amudhanaar are reverentially praised as 4000 and Tamil

Vedas. They are called Vedas because they reflect the

relevant portions of Vedas in unambiguous terms and

they do not speak of anything other than Vedas,

directly or indirectly. The PAsurams of the AzhwArs

and Sri Andal praise the Lord with His Divine consort

in his varied incarnations, expressing the depth of

devotion in which they were immersed, their divine

experiences and also praying for the eternal bliss of

association with Him and service to Him.

 

Sri Madhurakavi AzhwAr’s 11 pAsurams were in praise of

his Acharya Sri NammAzhwAr and Sri Thiruvarangathu

Amudhanaar’s 108 pAsurams on Sri Ramanuja’s glories

are also in 4000. (this 108 Pasurams of Amudhanaar

were added later into this 4000). Owing to the great

esteem in which Sri NammAzhwAr and Sri Ramanujar are

held in the tradition of Acharyas, the PAsurams

extolling them are also included in the four thousand

devotional hymns worshipping the Lord.

 

Before we outline their number of pAsurams (as to how

it gets added to 4000), let us see their origin and

dates of birth. Tradition assigns high antiquity to

the AzhwArs taking them to 4200 BCE to 2700 BCE and

also regards them as Divine incarnations (as amsaas of

the Lord’s paraphernalia). According to guru

paramparas, the first four AzhwArs namely Poigai

AzhwAr, BhUtatthAzhwAr, PEyAzhwAr and Thirumazhisai

AzhwAr were born at the end of Dwapara yuga, which

corresponds to 4200 BCE. Madhurakavi also is believed

to be born in Dwapara yuga corresponding to 3200 BCE.

NammAzhwAr, KulasekarAzhwAr, PeriyAzhwAr and ANdAL

were born during the first century of Kaliyuga which

approximates to 3103 BCE to 3003 BCE. The remaining

three AzhwArs ThoNdaradippodi AzhwAr, ThiruppAN AzhwAr

and Thirumangai AzhwAr took birth in the years of 298,

343 and 399 respectively in the Kaliyuga which

corresponds to 2803, 2758 and 2702 BCE. (From A

Govindacharya, the Holy lives of Alwars).

 

However, the modern scholars have questioned these

dates and assigned a period ranging from 5th to the

9th centuries CE on the basis of a few historical

evidences, though there is no unanimity among them on

the dates. Whatever it is, the order in which they

would have probably appeared is:

 

Mudhal AzhwArs (First three AzhwArs- Poigai, PhUtha,

PEy AzhwArs);

Thirumazhisai AzhwAr,

Madhurakavi AzhwAr,

NammAzhwAr,

PeriyAzhwAr and AndAL,

KulasekaraAzhwAr

ThoNdaradipodi AzhwAr,

ThiruppAN AzhwAr and

Thirumangai AzhwAr,

 

Further, the reference sis there in Srimad Bhagawatam

to the birth of these AzhwArs:

 

In the beginning of Kaliyuga, persons exclusively

devoted to Narayana and endowed with spiritual

knowledge will be born here and there but in large

numbers in the land of the Draavidas where the flow of

rivers ThaamaraparaNi, Krtamaalaa (Vaigai), Payasvini

(Paalaar), the holy river cauveri, and the MahaanadhI

(PeriyaaRu), which runs westwards.

 

kalau khalu Bhavishyanthi nArAyaNa parAyaNa:

kvachin kvachi mahAbhAga drAmidEsu cha bhUrisa:

thAmaraparaNi nadI yatra krtamaalaa payasvinI:

kAvErI cha mahAbhAgA prathIchI cha mahAnadhI

(Srimad Bhagawatham- XI-5- 38-39)

 

It is to be noted that NammAzhwAr and Madhurakavi

AzhwAr were born in the banks of ThamaraparaNi;

PeriyAzhwAr and ANDAL in a place close to Vaigai

(madurai); Poigai AzhwAr, PhUthathAzhwAr, PeyAzhwAr,

and Thirumazhisai AzhwAr near the Paalaar and

ThoNdaradippodi AzhwAr, ThiruppANAzhwAr, Thirumangai

AzhwAr on the banks of the river Cauveri.

The dates are not however relevant for enjoyment of

their divine pAsurams of course. The important point

is that they were all born before Sri Nathamuni (823

CE) and Ramanuja (1017 CE) who were greatly influenced

by their pAsurams and teachings and after period of

Agamas, the epics and Puranas, as their PAsurams

reflect the deep knowledge of these Agamas, epics and

puranas.

 

The Divine verses of AzhwArs- Divya Prabandhams-

Naalaayiram (4000) is organized as follows:

 

1. FIRST 1000- PeriyAzhwAr Thirumozhi; ThiruppAvai;

Naacchiyaar Thirumozhi; PerumAL Thirumozhi;

Thirucchandha Viruttham; Thirumaalai;

Thiruppalliyezhucchi; Amalanadhipiran;

KaNNinunchIrutthaambhu; - nine works. (Total- 947

pAsurams)

2. Second 1000- Periya Thirumozhi;

ThirukkuRunthANdakam;

ThirunedunthANdakam; - three works (Total- 1134

pAsurams)

3. Third 1000- Thiruvaymozhi alone- (1102 pAsurams)

4. Fourth 1000- mudhal, iraNdaam and mooNraam

nooRanthAdhi; Thirumazhisai AzhwAr’s naanmukhan

ThiruvanthAdhi; Thiruviruttham; Thiruvaasiriyam;

Periya ThiruvanthAthi; ThiruvezhukkuRRirukkai; SiRiya

Thirumadal; Periya Thirumadal; Iraamaanusa

NooRanthAthi (11 works- Total- 817 pAsurams)

 

TOTAL- 4000.

 

Our Sri Sadagopan Swami adds: Dr.S.M.S.Chari has

commented in his excellent book on AzhwArs (Philosophy

and the Theistic mysticism of the AzhwArs) Sri

VaishNavam is the oldest monotheistic religion rooted

in the VedAs and upanishads that developed in four

stages during its growth: (1) Vedic and Upanishadic

period (2) IthihAsA and PurANic period(3)Agamic period

and (4)the AzhwAr's period. The mystical hymns of the

AzhwArs laden with the highest experience (anubhavam)

of the Supreme being as Sriman NaarAyaNA is consistent

with the teachings of VedAs, Upanishads , IthihAsAs ,

Saathvika PurANAs and Sri VaishNavite AagamAs.

 

The essence of the twenty four dhivya prabhandhams of

the twelve AzhwArs as smmarized by Dr.S.M.S.Chari is

as follows: " The most striking feature of the Reality

as portrayed prominently by the ALvArs is that the

Supreme Being of VedAnthA is a personal God in the

name of Sriman NaarAyaNA , who possesses not only

infinite auspicious attributes but also a spiritual

body bedecked with weapons and ornaments " .

 

Swamy NammAzhwAr, who is considered as the doyen of

all the AzhwArs considers this Supreme Reality (Sriman

NaarAyaNA )as the One endowed with a ‘infinite

auspicious attributes par excellence’. Swamy

NammAzhwAr's definition of this Supreme Reality has

been brilliantly summarized further by Dr.S.M.S. Chari

this way: " He possesses infinite , unsurpassable bliss

.. He is essentially of the spiritual knowledge and

bliss. He is distinct from the material objects, which

are cognized by the sense organs and also

(distinct)from the sentient souls, which can be

comprehended by the mind cleansed of all impurities

through yogic practice. He exists at all times and in

all places. There is none, who is higher than Him and

equal to Him...

 

No wonder Swami Desikan mentioned that the Sages and

Rishis are no match to the AzhwArs as AzhwArs are

blessed [mayarvaRa mathinalam aruLap petravargaL].

 

maasil manantheLi munivar vagutthathellaam

maal uagandha aasiriyar [AzhwArs] vaartthaikku ovvaa

 

AsmadhAchArya paryanthAm vandhE GuruparamparAm

Regards

Namo Narayana

dasan