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i would like to know where i can get the meanings of madhura kavi 
alwars kanninunsiruthambu slokas on the net.  i searched for them in 
various other websites.  i am not able to get.

Thanks for the help.

*****
SrI:
SrImathE Ramanujaya namah:

Our Sri Anbil Ramaswamy had written the meanings of this KaNNinunsiRuthaambu of 
Madhurakavi AzhwAr along with the word to word meaning of Swamy desikan's 
adhikAra sangraham verse of Inbhatthil iRainjudhalil...[reproduced below]

Thans for your query and this gives us an opprotunity to contemplate on the 
Sweetest AzhwAr [Madhurakavi AzhwAr] and Acharya saarvabhouman's verse on the 
AzhwAr's glories.

********
Madhura Kavi was born before Swamy NammAzhwAr , when Lord had 
incarnated as KrishNaBhagavAn and He was ruling from DhvArakai.
This was at the end of dhvApara Yugam. Swamy NammazhwAr
was born on the 43rd day of Kali Yugam that follows dhvApara
yugam. While the Lord was in this world , Madhura Kavi did
not elect to seek Him out , but waited and sought refuge later
at Swamy NammAzhwAr's Thiruvadi deliberately.He sought all
the ten anugrahams normally granted by the Lord from 
his AchAryan Swamy NammAzhwAr , since AchAryan was every 
thing for Madhura Kavi and he restricted all his sambhandhams
to his AchAryan. The aasrayaNam of his AchAryan was the only
thing that mattered to Madhura Kavi.He performed upadesam
for us that without AchArya Sambhandham and AaasrayaNam , 
Bhakthi and Prapathti would not become fruitful. As a tathtva 
Jn~Ani , Madhura Kavi practised the truism , " AchAryavatthayA 
mukthou" (because of having a SadAchArya sambhandham alone ,
one gains mOksha Siddhi).

Of the two Tamil verses in his Guru Parampara Saaram of the Rahasya Traya 
Saaram dedicated to Alwars, Swami Sri Vedanta Desika grouped together all other 
Alwars (including Nammalwar!) in one verse and dedicated the whole of the 2nd 
verse exclusively to Madhurakavi Alwar whom he calls as "Thunbatra Madhurakavi" 
(Blemishless) 

This obviously shows how he considered Acharya Bhakti to be of utmost
importance as exemplified by Madhura Kavi Alwar who composed paeans of praise 
of the Prapanna Jana koodasthar, Nammalwar (who is known as "Vedam Tamizh 
Seitha Maaran")

It is the "Sishta Aachaaram" of the devout Srivaishnavas customarily to study 
this Prabandham first before commencing the study of Tiruvoimozhi, because  it 
was Madhurakavi Alwar, the first Sishya of Satakopan. who  introduced us into 
the great Tamizh Vedam  of Nammalwar.

Swami Desika's Pasuram from adhikAra sangraham runs as follows:

"Inbathil -  Irainjuthalil  - Isaiyum Petril
Igazhaatha Palluravil - Iraagam maatril
Than Patril -Vinai Vilakkil - Thagavokkathil
Tattuvathai Unarthuthathil - Thanmaiyaakkil
Anbarke Avatharikkum Maayan Nirka
Arumaraigal Tamizh Seithaan Thaale Kondu
Thunbatra Madhuravi Thonrak Kaattum
Thol Vazhiye Nalvazhigal Thunivaarkatke"

(meaning)
' To those who venture to attain release from the bondage of Samsara, the 
ancient path indicated to us by the spotless Madhurakavi by his own example is 
the only safe path because while there is Sri Krishna, the great cowherd, who 
incarnated solely for the sake of his devotees - to confer bliss on them, - to 
be their refuge, -  to be their final goal, -  to stand in relation to them as
mother, father, brother and so on,  - to change their desire for the pleasures 
of the world  - into a desire for Himself,  - to remove all their sins, -  to 
show them infinite compassion, -  to reveal the truth and so also  - to bring 
about in them a likeness to Himself---while there is Sri Krishna ever ready to
do all this, he sought only the feet of the Sage Satakopa (Nammalwar) who 
rendered in Tamil the truths contained in the Vedas which are otherwise hard to 
understand".
(Vide the English translation of  Srimad  Rahasya  Traya  Saaram by Sri 
M.R.Rajagopala Ayyangar)

In fact, Madhurakavi Alwar makes only a passing reference to Sri Krishna in the 
first line of his work saying "Kanninun Siruthaambinaal Kattunnap Panniya Peru 
Maayan". This is just because his own Acharya was reputed to be the very 
personification of the thirst for Sri Krishna (Krishna Thrishnaa Tattvamiva
Udhitham). Out of respect for his Acharya, he had to make at least this casual 
reference to Sri Krishna. It will be seen that form the very next line, he 
leaves aside Sri Krishna and switches over to describe the glories of
Nammalwar.

Let us see how the Swami Desika's verse relates to the various aspects 
enshrined in  "Kanninun Siru Thaambhu".  Swami Desika's verse lists the 
following 10 benefits which Lord Krishna is said to confer but which were 
obtainable not necessarily through Bhagavad Bhakti but through sheer Acharya 
Bhakti itself.

(1) INBATHIL -  IN CONFERRING BLISS
  kaNNi nuNsiRuth thaampinaal kattuNNap
 paNNi yaperu maayan,en Nnappanil,
 naNNith then_kuru koorn^ampi yenRakkaal,
 aNNik kum_amu thooRum en naavukkE.   (1)
 (meaning)
 The Lord wonderfully submitted himself to tied by means of the tiny knotted 
but short and hurtful string. He may be my master but leave him alone; Come,  
Recite the holy names of Nambi of the Southern Tirukkurugoor. The very 
utterance of his names taste like the nectar to the tongue that utters them.
 Kanni==Knots.  Annikkum== Sweet Tasting
 
(2) IRAINJUTHALIL  - IN BEING THE REFUGE
 naavi Nnaaln^aviR Rinpa meythinEn,
 mEvi NnEn avan ponnadi meymmaiyE,
 thEvu maRRaRi yEn_kuru koorn^ampi,
 paavi Nninnisai paadith thirivanE.  (2)
 (meaning)
 "I enjoyed praising the Alwar by my tongue; Truly did I attain the proximate 
contact with Alwar's golden feet; I do not know any God other than the Alwar; I 
still spend my time singing the mellifluous songs of the Alwar".  Here, 
Madhurakavi explains how he has dedicated himself absolutely to Nammalwar in 
thought, word and deed.
 
(3) ISAIYUM PETRIL - IN BEING THE FINAL GOAL
 thirithan^ thaakilum thEva piraanudai,
 kariya kOlath thiruvuruk kaaNpann^aan,
 periya vaNkuru koorn^akar nampikkaaL
 uriya Nnaay,adi yEn peRRa nanmaiyE.  (3)
 (meaning)
 " I see only through the Alwar the divine azure blue form of the Lord of 
Nityasuris. The greatest blessing of life I have achieved is the opportunity to 
serve the great and merciful Alwar"
 
(4) IGAZHAATHA PALLURAVIL - STANDING AS MY SARVA VIDHA BANDHU
nanmai yaalmikka naanmaRai yaaLar_kaL,
punmai yaakak karuthuva raathalin,
annai yaayaththa Nnaayennai yaaNdidum
thanmai yaan,sada kOpanen nampiyE.  (4)
(meaning)
"When I had been ignored as worthless by the great scholars renowned for their 
knowledge of the Vedas and conduct - it was Satakopa who gave me refuge and 
offered affectionate parental care as father and mother. Indeed, he is my 
master"

(5) IRAAGAM MAATRIL - IN CHANGING MY DESIRES FOR EARTHLY PLEASURES
nampi NnEnpiRar nanporuL thannaiyum,
nampi NnEnmada vaaraiyum munnellaam,
sempon maadath thirukkuru koorn^ampik
kanpa Nnaay,adi yEnsathirth thEninRE. (5)
(meaning)
" Before the Alwar Chastened me, I used to desire whatever others possessed, 
desired to enjoy their womenfolk. But, now, I am fortunate to get rid of all 
these evil desires and be a Bhakta of the great master of Tirukkurugoor, the 
city with numerous golden ramparts"
Nambinen == desired

(6) THAN PATRIL - IN MAKING ME DESIRE HIM ONLY
inRu thottum ezhumaiyum empiraan,
ninRu thanpuka zhEththa varuLinaan,
kunRa maadath thirukku koorn^ampi,
enRu mennai yikazhvilan kaaNminE. (6)
(meaning)
" My master, the Alwar has showed his grace on me so that from today onwards 
and for the rest of my life, I shall resolutely praise the glorious qualities 
of the Alwar. This Alwar who is the lord of the elevated mansions of 
Tirukkurugoor will never forsake me. You can see it for yourself " 
ezhumai == lifetime KaaNminE == See for yourself

(7) VINAI VILAKKIL - IN REMOVING ALL MY SINS
kaNdu koNdennaik kaarimaa Rappiraan,
paNdai valvinai paaRRi yaruLinaan,
eNdi saiyu maRiya iyampukEn,
oNda mizhchchada kOpa NnaruLaiyE. (7)
(meaning)
" The illustrious and merciful son of Porkaariyaar, Nammalwar has extinguished 
by his graceful glance all my sins committed by me from beginningless time. I 
will. Therefore, gratefully publicize his mercy to all those who live in all 
the eight directions"

(8) THAGAVOKKATHIL - IN SHOWERING INFINITE COMPASSION
aruLkoN daadu madiyava rinpuRa,
aruLi Nnaanav varumaRai yinporuL,
aruLkoN daayira min_thamizh paadinaan,
aruLkaN deer iv vulakinil mikkathE.  (8)
(meaning)
" There is only one wonderful thing in this world;  the thousand and odd 
Tiruvoimozhi in Tamil composed by the Alwar bringing out the esoteric meanings 
contained in the Vedas - a work he published out of his infinite and 
incomparable compassion for the pleasure and enjoyment of the true devotees of
the Lord"

(9) TATTUVATHAI UNARTHUTHATHIL - IN REVEALING THE ETERNAL TRUTHS
mikka vEthiyar vEthaththi NnutporuL
niRkap paadiy en nenchuL niRuththinaan,
thakka seerchchada kOpanen nampikku,aat
pukka kaatha ladimaip payananRE?  (9)
(meaning)
" The Alwar firmly established in my heart the esoteric meaning of the Vedas 
(recited by great orthodox Aasthikaas) through hi Tiruvoimozhi. The Alwar is 
the seat of all auspicious qualities. My only desire is to serve at the holy 
feet of the Alwar"

(10) THANMAIYAAKKIL - IN BRINGING ABOUT A LIKENESS OF HIMSELF
payanan Raakilum paankala raakilum
seyaln^an Raakath thiruththip paNikoLvaan,
kuyiln^in Raarpozhil soozhkuru koorn^ampi,
muyalkin REnunRan moykazhaR kanbaiyE.   (10)
(meaning)
" Though he gains nothing by reforming others, though they are not fit enough 
to be reformed, the Alwar who lives in a grove filled with the sweet music of 
the cuckoos in Tirukkurugoor, endeavors to correct them in the service of the 
Lord. Oh! Alwar! I am also trying my very best to be worthy of your holy feet"

(11) PHALA SRUTHI- THE FRUIT OF RECITING 'KANNI NUNN SIRUTHAAMBHU
anban thannai yadainthavar katkellaam
anban, then_kuru koorn^akar nampikku,
anba Nnaaymathu rakavi sonnasol
nambu vaarpathi, vaikundham kaaNminE. (11)
(meaning)
"Oh! You who seek refuge in this Prabandham of the sweet poet (Madhura ==Sweet; 
 Kavi == Poet) who is himself a devotee of Nammalwar, the one who invoked 
Bhakti in the hearts of men for Bhagavaan and Bhaagavataas - You are assured a 
place in Paramapadam" 

Sri Sadagopan swami of New York adds: 

Swamy Desikan thus summarized in his inimitable way the essence of Madhura 
Kavi's ten paasurams and the noblest of paths advocated by him for our 
ujjevanam.

The prabandha Taniyan on Madhura Kavi is as follows:

ThERiya maajn~Anamudan ThirukkOLUril
  ChitthirayiR Chitthirai naaL Vanthu thOnRi
AaRiya NalanbhudanE KuruhUr Nampikku 
  anavaratham antharanga-adimai seythu
MaaRanai allAl yenRum maRanthum thEvu
  maRRaRiyEn yenum Madhura kaviyE nee munn
kooRiya KaNNinuNN SiRutthAmpu athaniR paattuk-
  kulavu pathinonRum yenakku uthavu neeyE 

(Meaning): Oh Maadhura Kavi born on 
Chitthirai maasa Chitthirai at ThirukkOLUr 
with clear Jn~Anam and who performed antharanga 
kaimkaryam for Swamy NammAzhwAr with intense 
devotion and without let ! You declared that 
You do not know of any gods other than Swamy
NammAzhwAr . Please bless me now with the Jn~Anam
about the eleven paasurams of Your aruLiccheyal
(blessed work) KaNNinuNN SirutthAmpu that you blessed 
the world earlier. 

(Comments):Even when KrishNa ParamAthmA was living at
DhvArakai during his (Madhura kavi's) lifetime , he did not
seek Bhagavan's feet for Prapatthi based on his conviction 
that he has to approach the Lord through a sadAchAryan and 
hence he waited for Swamy NammAzhwAr's avathAram to perform
Prapatthi at His sacred feet. He considered thereafter
that his AchAryan's sacred feet alone are his Taaraka-Poshaka
Bhagyam and performed uninterrupted kaimkrayam to 
his AchAryan.Through this act , Madhura Kavi showed 
the world the ancient , auspicious and safe route 
(Tholl Vazhi)of AchArya Bhakthi even over Bhagavath
Bhakthi . Madhura Kavi thus pointed out that even with
the greatest bhakthi to Bhagavaan , those who do not 
approach Him through a sadAchAryan will not be redeemed.
Madhura Kavi instructed us on this very important doctrine 
for the first time (nee munn kooRiya) through his Prabhandham .

Thanks to Sri Anbil Ramaswamy Swamin and Sri Sadagopan swami for their 
wonderful write ups.

Swamy says: Achaaryaadhiha dEvathAm samadhikaam anyaamna manyaamahE.. We 
will never ever consider anyone as Superior to God than The Acharyan. (In 
line with Madhurakavi's dhEvu maRRaRiyEn.. (I do not know any God other than 
NammAzhwAr- my AchArya).

Swami Desikan has pointed out that it is impossible to pay back in any manner 
to The AchAryA, who lights the lamp of knowledge in our minds and banishes the 
nescience and vibhareetha JnAnam that occupied our mind before. The only 
service that we can do is to praise His kalyANa guNAs and reflect on them and 
to spread the message of the great help that he gave us ( Gurum prakAsayEth ):

yERRi manatthu yezhil jnAna viLakkai iruL anaitthum /
mARRinavarkku oru kaimmAru Maayanum kANahillAn /
pORRi uhapathum punthiyil koLvathum pongu puhazh /
sARRi vaLarpathum saRRallavO munnam peRRathaRkE

Swami Desikan states authoritatively that even the Lord can not find a proper 
way to return the gratitude for the AchAryan who lit the JnAna deepam in our 
minds and chased away the darkness of ajnAnam.

SrI Manavala maanuigaL also mentions about this way of worshipping Acharyan 
equal to the Lord (if not more) in Artthi prabandham:

thennarangar seeraruLukku ilakkAga peRROm/
thiruvarangam thiruppathiyE iruppAgap peRROm
manniya seer maaRan pugazh uNavaagap peRROm

MADHURAKAVI SORPADIYE nilaiyaagap peRROm

Let us recite KaNNinunChiRutthambu today as many times as we can and pay our 
obeisance to AzhwAr- Acharya- Prapanna jana santhAna kUtasthar SrI SaTakOpar- 
NammAzhwAr.

Madhurakavi AzhwAr ThiruvaDigaLE SaraNam
regards
Namo narayana
dasan












 
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