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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

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