AzhwArs – glories and history

 

returns to thirukkurugur. On their return, everyone in thirukkurugUr welcomed them with a great mood of devotion and celebration just like when srI rAman married sIthA pirAtti and brought her along to ayOdhyA from mithilA.

 

After some time, kAriyAr and udayanangai visit thiruvaNparisAram and on their way back, they visit thirukkurungudi and worship nambi emperumAn. They pray to him to have a child and nambi promises them that he himself will appear as their child. They return to thirukkurugur happily and after some time udaya nangai becomes pregnant. On the 43rd day after the dawn of kaliyugam, as per the orders of emperumAn, nammAzhwAr as he himself declares in

 

“thirumAlAl aruLap peRRa chatagOpan” (                                                                                                          )

 

meaning nammAzhwAr who was divinely blessed by srIman nArAyaNan, appears as an amsam of vishwaksEnar on bahudhAnya year (also said that it is pramAdhi year), vasantha ruthu (spring season), vaikAsi month, sukla paksham, paurNami thithi and thiruvisAka nakshathram. Similar to azhagiya maNavALa perumAL nAyanAr ‘s declaration in his AchArya hrudhayam, here it is said that “Adhithya rAmadhivAkara achyutha bANukkaLukku NInGgAtha uLLiruL NInGgi chOshiyAtha piRavikkadal chOshiththu vikasiyAtha pOthil kamalam malarumpadi vakuLabUshanNa bAskarOdhayam unNdAyththu udaiyaNanGgaiyAgiRa

 

pUrvasaNdhyaiyilE” (

 

 

) meaning the inner ignorance of samsAris

 

that was not removed by the appearance of the sun (Adhithya), srI rAman (rAma dhivAkara) who is glorified as a shining sun and krishNan (achyutha bAnu) who is also glorified as a shining sun, the ignorance was removed and the knowledge bloomed after the arrival of nammAzhwAr (vakuLA bhUshaNa bAskara) and this nammAzhwAr was conceived by udaiyanangai.

 

AdhisEshan appears as the divine tamarind tree to protect AzhwAr (knowing that AzhwAr will take shelter in thirukkurugUr AthinAthan emperumAn’s temple).

 

AzhwAr’s subsequent activities are described in madhurakavi AzhwAr’s charithram – http://guruparamparai.wordpress.com/2013/01/17/madhurakavi-azhwar/.

 

NammAzhwAr’s thanian

 

mAthA pithA yuvadhayas thanayA vibhUthi

sarvam ya dhEva niyamEna madh anvayAnAm

 

Adhyasyana: kulapathEr vakuLAbhirAmam

srimath thadhangri yugaLam praNamAmi mUrdhnA

 

His archAvathAra anubhavam is discussed in http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-nammazhwar.html.

 

 

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AzhwArs – glories and history

 

Madhurakavi AzhwAr

 

 

thirunakshathram: chithirai, chithirai

 

avathAra sthalam: thirukkOLUr

 

AchAryan: nammAzhwAr

 

Works: kaNNinuN chiruthAmbu

 

Place where he attained paramapadham: AzhwAr thirunagari

 

nampiLLai, in the vyAkyAna avathArikai brings out the glories of madhurakavi AzhwAr beautifully. Let us see some glimpses of it.

 

rishis are focussed on sAmAnya sAsthram which establishes ishvaryam, kaivalyam and bhagavath kainkaryam as purushArtham (goal to be attained by a soul). Azhwars are focussed on the uththama purushArtham (ultimate goal) that is loving service to srImannArAyaNan. madhurakavi AzhwAr is focussed on the epitome (top most stage) of bhagavath kainkaryam that is bhAgavatha kainkaryam – ofcourse bhagavAn appreciates service to his devotees more than service to him.

 

We can see this in srI rAmAyaNam as well. Since srI rAmAyaNam is vEdha upabruhmmaNam (that which explains the intricate meanings of vEdham) it promptly establishes the main

 

 

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