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SrI:
SrImathE Gopaladesika Mahadesikaya nama:
Dearest all,

Let us continue to enjoy Swami Nammazhwar's glories. 

Swami Sri Manavala Maamuni in Arthi Prabandham says: 

then arangar seer aruLukku ilakkAga peRROm
thiruvarangan thiruppadiyE iruppAga peRROm
manniya seer mARan kalai uNavAga peRROm
madurakavi soRpadiyE nilaiyAga peRROm
.... 
What an excellent line! (Please forgive me for my free
translations and its errors)

(We are blessed as the recipients of mercy and dayA of
Sri Ranganathan of Srirangam; We are blessed wih the
abode of those steps of Lord Ranganathan's 
temple; We are blessed with the divine food which is
those compostions of Sri SatakOpan -NAMMAZWAR. We are
blessed with the teaching of MAdhurakavi AzhwAr -
(which is Pay obeisance to your sadAchAryan; who is
equal to the Lord Himself, if not more. dhEvu
maRRuaRiyEn)

Acharyan alone is everything to us... He is verily the
God Himself..
How?

parAsara bhattar's thanian on nammAzhwAr:

vAn thigazhum sOlai madhil arangar vAn pugazh mEl/
Aanra thamizh maraigal Ayiraum- EenRa/
mudhal thAi sadagOpan moymbAl vaLarttha/
Edhat thAi ErAmAnujan/

" ThiruvAimozhi' 1000 verses are the vEdAs which
declare the auspicious
qualities of Sri RanganAthA. The natural mother is
sadagOpan(nammAzhwAr) and the foster mother is Sri
RamAnujA, since he based his entire kAlakshEpams on
ThiruvAimozhi.

mikka iRainilaiyum meyyAm uyir nilaiyum/
thakka neRiyum thadaiYAgi -thokkiyalum/
Oozh vinaiyum vAzhvinaiyum Odhum kurugaiyOr kOn/
yAzhin isai vEdaththiyal.

"The ThiruvAimozhi(tamil Vedam) composed by kurugaiyOr
kon-nammAzhwAr,
contains the five realities namely..
1. the nature of the Eternal ParamAtma
2. the nature of the Eternal jeevAtma  
3. the means for the jeevAtma to attain the goal of
ParamAtma 
4. the blocks and hurdles on the way and 
5.the goal of life i.e mokshA.

Such greatest Nammazhwar is praised by Sri Madhurakavi
AzhwAr: 

Mikka Vedhiyar Vadhatthin uttporuL
  niRkkap Paadi yenn nenjuL niRutthinAn
Takka seer SaThakOpan yenn NampikkALL-
  pukka kaathal adimai payan anRe 

[Write up from Sri Satakopan Swami based on Srimath
Azhagiya Singar's teleupanyasam few years ago)

The ancient path of AchArya Bhakthi that constitutes 
the corner stone of Sri VaishNavA theology is
celebrated resoundingly  again by " Thunpu aRRa
Madhura Kavi" in this paasuram .Swamy Desikan
summarized brilliantly the essence of this ninth
paasuram as creating clear comprehension of
the Tatthva Jn~Anam ( Tatthuvatthai uNartthuthalil).

Madhura Kavi AzhwAr declares " 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. [Thanks to Sri Satakopan Swami
for his write up]

AzhwAr ThiruvaDigaLE SaraNam
Regards
Namo narayana
dAsan


       
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