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Srimath Azhagiya Singar Tele-UpanyAsam : Paasuram 9 of Madhura kavi azhwAr's KaNNInuNN SiRutthAmpu , Part II

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Sadagopan • February 22, 2001 


Dear BhakthAs:

HH Srimath Azhagiya Singar underlined the fact that
Madhura Kavi AzhwAr saluted BhAgavatha Seshathvam ,
the doctrine, which is celebrated by Swamy NammazhwAr
as Sakala Vedha Taathparyam  in His two ThiruvAimozhi 
( Payilum SudaroLi : III.7 and NedumARRkku adimai: VIII.10 )
decads.

adiyEn covered the meaning of" Payilum SudaroLi" decad in 
the previous posting as background for Srimath Azhagiya Singar's 
UpanyAsam .

Today , adiyEn will cover some general observations
on the thoughts from ThiruvAimozhi dealing with
Bhagavath Seshathvam and connect them to the Paasura
Vaakhyams of Madhura Kavi dealing with BhAgavatha Seshathvam
following the analysis of Sri UthamUr Swamy .

The meanings of "NedumARRkku adimai" Paasurangal will be
covered in the third and final posting in this series.

As Srimath Azhagiya Singar Observed , Vedam dwells 
mainly on Bhagavath Seshathvam. ThiruvAimozhi salutes
BhAgavatha Seshathvam , which is the inner meaning of the Vedam . 
In other words, Vedam focussed on Tadh-Vishayam and ThiruvAimozhi
pointed out the primacy of TadhIya-Vishayam. 

Sri T.C.A.VenkatEsan of Michigan has kindly agreed to summarize 
the contents of the most recent UpanyAsam of Srimath Azhagiya Singar . 
Hence , adiyEn will just invite your attention to the paasages of
ThiruvAimozhi Paasurams , which provided the inspiration for 
Madhura Kavi AzhwAr to declare " 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.

Swamy Desikan in his dialog with Lord VaradarAjan of
Kaanchi celebrated this unmatched greatness of 
the TadiyALs of the Lord this way:

"SamsrujyathE yadhi cha daasa jana:thvadheeya:
 SamsAra yEsha Bhagavan ! apavarga yEva"
-- Sri varadarAja PanchAsath: slOkam 43

Swamy Desikan declares here that the boon of saameepyam 
with the Lord and the company of His BhaagavathALs would
transform this sad samsAra maNDalam into veritable Srivaikuntam
on this earth .That is the anapAya VibhUthi or the imperishable/
unchanging /eternal wealth that Madhura Kavi described .

madhura Kavi azhwAr ThiruvadigaLE SaraNam
asmath AachAryan ThiruvadigaLe SaraNam
Daasan, Oppiliappan Koil VaradAchAri SatakOpan
Vikrama Maasi AmaavAsyai , Avitta nakshathram.
 





  
  



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