AzhwArs – glories and history

 

bhUthathAzhwAr in “perugu madhavEzham” – iraNdAm thiruvanthAdhi – 75th pAsuram).

 

· palaradiyAr munbhrauLiya (7.10.5) – nampiLLai beautifully brings out the thiruvuLLam of nammAzhwAr here. nammAzhwAr says in this pAsuram that emperumAn blessed him to sing thiruvAimozhi instead of great rishis like sri vEdhavyAsar, sri vAlmiki, sri parAsarar and mudhalAzhwArgaL who were expert in thamizh.

 

· chenchorkavikAl (10.7.1) – nampiLLai refers to mudhalAzhwArgaL as “inkavi pAdum parama kavigaL”, “chendhamizh pAduvAr”, etc and identifies that they are ananya prayOjanargaL (one who glorifies emperumAn without expecting anything in return).

 

mAmunigaL identifies how they became to be known as mudhalAzhwArgaL in his upadhEsa rathina mAlai pAsuram 7.

 

maRRuLLa AzhwArgaLukku munnE vaNthuthiththu (

 

)

 

Nal thamizhAl NUl cheythu NAttaiyuyththa – peRRimaiyOr (

 

–                                            )

 

enRu mudhalAzhwArgaL ennum peyarivarkku (

 

)

 

NinRathulagaththE NigazhNthu (                                                                  )

 

Simple translation:

 

These 3 AzhwArs appeared before the other 7 AzhwArs and benedicted the world with their divine thamizh pAsurams. It is because of this glorious act they became to be popularly known as mudhalAzhwArgaL.

 

In the vyakyAnam, piLLai lOkAm jIyar brings out some beautiful aspects.

 

· He identifies that mudhalAzhwArgaL are like praNavam which is always considered as the beginning.

 

· He also identifies that these AzhwArs were born during the dhvApara-kali yuga sandhi (transition period) and thirumazhisai AzhwAr appeared along the same time. Subsequently, in the beginning of the kaliyugam, other AzhwArs appeared one after the other.

 

· They laid the foundation for dhivya prabhandhams in the great dhrAvida bAshai (thamizh).

 

mAmunigaL also brings out the glories of ippasi – thiruvONam, avittam and sathayam as these dates became so popular after the appearance of the mudhalAzhwArgaL on these days.

 

As identified in the thirunedunthAndagam vyAkyAna avathArikai by periyavAchAn piLLai, mudhalAzhwArgaL are focussed on emperumAn’s parathvam. That is why, they are often glorifying thrivikramAvathAram. On the other hand, they also glorified many archAvathAra emperumAns since by nature all AzhwArs had great attachment to archAvathAra

 

 

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AzhwArs – glories and history

 

emperumAns. Their archAvathAra anubhavam is already discussed in here – http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-azhwars-1.html.

 

Yuga sandhi

 

yathIndra matha dhIpikai explains various technical concepts in our sampradhAyam and is considered as one of the most authentic sources for our sidhAntham.

 

In this, kAla thathvam is explained in detail and we see the definition of the various yugams and their sandhi periods.

 

· 1 day of dhEvas (svargam) is 1 year for manushyas (bhUmi)

 

· 1 chathur yugam is made of 12000 dhEva years – (krutha – 4000, thrEthA – 3000, dhvApara – 2000, kali – 1000)

 

· brahmA’s day is made of 1000 chathur yugams. His night is of the same length but no creation during that time. brahmA lives for 100 years of 360 such days.

 

· sandhi period is fairly lengthy between each yugams. Here are the sandhi periods between each yugam:

 

o between krutha yugam and thrEthA yugam, there is a sandhi period of 800 dhEva years.

 

o between thrEtha yugam and dhvApara yugam, there is a sandhi period of 600 dhEva years.

 

o between dhvApara yugam and kaliyugam, there is a sandhi period of 400 dhEva years.

 

o between kaliyugam and the next krutha yugam, there is a sandhi period of 200 dhEva years.

 

· Also, in 1 day of brahmA, there is 14 manus, 14 indhrans and 14 saptha rishis (all of these are posts that are given to certain jIvAthmAs based on their karmA).

 

 

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