Period 9th C.

AD Place Thirukollur Other Names Inkaviyaar, Azhwaarukku Adiyaan Month Chitthirai Star (Natshatram) Chitthirai (Chithra) Hamsam Vainatheya (Garuda) In Paandiya Nadu, lots of temples are found. All the temples are rich in Spirituality and divine followers are seen. Inspite of lots of Vishnu temples are found, Thirukkoloor is one of special sthalam is seen. This sthalam is found two miles on the eastern side away from Azhwar Thirunagari. Lots of Brahmins who spread the fame of Sriman Narayanan lived here. In one of those families, in Easwara year, Chittirai month, Sukla Chaturdasi Friday, Chittirai Natshatram (star) Madhurakavi Alwar was born. His birth is referred to as the rays of the sun, which comes out before the sun completely comes out. Here the rays are referred to "Nammalwar", since Madhurakavi born before Nammalwar. He was taught with all him with songs. He was also. He had talent of of all the persons who to ming with those who Vedic books and was devoted to Sriman Narayanan by praising also well - versed in writing poems and songs in Sanskrit writing poems and bhakti songs that could focus the minds hear (or) read it. He lead a life of solitude not wanting were leading earthly life.

To facilitate attaining Moksha, he thought of going for a spritual travel towards the North Indian shetrams like Ayodhya, Madura, Kaasi, Dwaraka etc. He converted his thought into action and started towards the North Indian sthalams. Reaching North India, he worshipped all the Vishnu sthalams and finally he went to Ayodhya temple and admired at the beauty of Sri Rama along with Sita Piratti, Lakshmana and Hanuman. He stayed in Ayodhya for a while. At that time, he heard about a 16 year old child by name Nammalwar who was in unconscious stage, living without eating anything under a tamarind tree in Alwar Thirunagari. One day, after finishing the daily pooja, he saw a bright star in the sky which made him to think whether any village (or) house had caught fire (or) some big fire is burning the forest. He could not definitely get any idea and he left it at that thinking it was some mystery. Then he found that bright object was a star and that was travelling towards south. He decided to follow the star and following it he reached Alwar Thirunagari when the star disappeared. He heard about the child Nammalwar who didn't open his eyes (or) ears for almost 16 years. Madhurakavi on seeing Nammalwar could not believe a 16-year-old child can live without eating (or) moving a little bit for many years. So, he wanted to test his qualities. He lifted a big stone, which is found near the tree and dropped it in the ground. On hearing, Nammalwar opened his eyes and smiled at Madhurakavi Alwar. After this, Madhurakavi was still confused whether he could speak (or) not. He wanted to test him and questioned him as: "Senthin Vayitril Siriyadhu Pirandhal Eatthai Thindru Engae Kidakkum?". This means if anything that is born in a dead, the subtle thing that is born

inside it, how does it leads his life on eating what and where does ir resides? For this, Nammalwar answers him as: "Atthai Thindru Angae Kidakkum". This means that the small Jeevathma resides in the soul (the Paramathma) and enjoys the place which it lives. The answer also explains how all of our human souls are tied up with ordinary life by doing good and evil things to all the persons around them. If a person does these kinds of things, he will experience the same and could not attain the Moksha, the destiny. On hearing this, Madhurakavi Alwar realised that the Nammalwar is not only either deaf nor dumb but is a person of erudite philosophical knowledge. He felt Nammalwar must be a Gyani at whose feet he can learn much. Straightaway he decided to take Nammalwar as his Spiritual Guru and fell at his feet. Thus Madhurakavi Alwar was the student to learn the Veda from Nammalwar, which explains the link between Sriman Narayanan and ordinary human and how to attain his thiruvadi. In return Madhurakavi Alwar wrote his Pasurams in praise of Sriman Narayanan and this is known as "Kanni Nunn Siruthambhu" containing 11 paasurams. He made a statue of Nammalwar and placed in the temple and did daily poojas for him and led his life by praising and singing the greatness of his spiritual guru "Nammalwar".

Discourse about the greatness of shri Madurakavigal. All of us know that in the whole of the Nalaayira Divya Prabhandam only the 11 paasurams of Madurakavigal doesn't praise the bhagavan. Instead it talks about the magimai of sri Nammazhvar, aacharya of Madurakavigal. Madurakavigal was a Brahmana by birth and he was far elder than Sri Nammazhvar and also well versed in Vedas and highly educated. But shri Madurakavigal smashed the pride of being a brahmana or elder by age or well educated and surrendered to the feet of Shri Nammazhvar who was supposed to be the incarnation of Shri Vishvaksenar. Sri Manavala Mamunigal in his Upadesa Ratnamalai sings the praise of Madurakavigal as follows, Arar Madurakavi evvulagil vandudiththa Seerarum Chitiraiyil Chitirainal- paarulagil Mattrulla aazhvargal vanduditha naalgalilum Vuttradu endru nenje oor? (25) Sri Mamunigal praises this day, chitiraiyil chitirai on which day shri Madurakavigal came to this earth to show us the right path which will lead us directly to moksham. He asks us to praise this day more than the Thirunakshatram days of the other alwars who has taken birth.

Oh my mind meditate on this day about the great Madurakavi Alwar. The other alwars showed the feet of emperuman which is very difficult for the jeevatmas filled with paavam to attain but shri Madurakavigal showed the feet of shri Nammazhvar (aacharya) who is full of mercy and forgives our mistakes and leads us to the feet of the Emperuman. In our sampradayam, we regard aacharyas more important than the bhagavan himself since our acharyas lead us to the bhagavan's feet whereas Emperuman stops with saying Mam ekam charanam vraja. When we are confused, how to do saranagathi in the feet of Emperuman our aacharyas come to our help and like guiding a kid they guide us to the Emperuman's feet . In the next paasuram Shri Mamunigal continues to say about the divine work of Shri Madurakavigal(kanninun siruthambhu) Vaaitha Thirumandiraththin madhimamam padam pol seertha madurakavi seikalayai ? Aarthapugazh Aariyargal thangal arulichchayal naduve Saerviththar tharpariyum therindu? Like the middle word in the Thirumandiram Shri madurakavigal's Kanninun Chiruthambhu has been added in between the arulichayal of the alwars due to the importance of the meaning in these paasurams. Now that we have seen the magimai of shri Madurakavigal and his work from the words of Shri Mamunigal let us see some interesting explanations regarding Kanninun Chiruthambu. In the 8th paasuram Madurakavigal says "Arul kondadum adiyavar enbura arulinan avvarumarain porul arul kondu Aayiram entamizh paadinan arul kandeer evvvuladinil mikkadhe" Here there are 2 explanations given by our aacharyas. One is, in this paasuram there is reference only to Nammazhvar who by his krupai gave the meaning of the Vedas for the benefit of the adiyars in the form of sweet 1000 paasurams . But then the second explanation shows Madurakavigal's Aacharya bhakthi to the maximum according to which the first arulinan avvarumarain porul refers to the Geethaacharyan who gave the essence of the Vedas in his Bhagavat Geetha and the second aayiram entamizh refers to Sri Nammazhvar's Thiruvaimozhi. Here Shri Madurakavigal questions the readers whose arul is more the geethacharya's, who gave the geetha in Sanskrit which is tough for many people to understand or shri Nammazhvar's, who gave the same in a simplified form in sentamizh understood by all? Again in the following paasuram shri Madurakavigal says "mikka vediyar vedathtin enporul nirka paadi ennenjul niruthinan" Here our aacharyas again show the greatness of Shri Nammazhvar as a teacher. Shri Krishna taught the essence of the Vedas through his bhagavat geetha to Arjuna. After completing Krishna asked arjuna if he understood what all he has told till now. Arjuna replied you have told a lot of things in very high standard but much of it didn't stay in my mind but now I am clear in one thing that what ever you say I am ready to follow. That was reply by the shisya(Arjuna) to his Aacharya(Krishna). But here the disciple of Nammazhvar Shri Madurakavigal says

"paadi ennenjul niruthinan" my aacharya has sung all the veda arthas and put them into my minds. So thereby our aacharyas prove that Nammazhvar was a better teacher than the Geethacharyan himself since Nammazhvar is able to strongly put all his teachings in the minds of his disciple. Though it is a very small work with only 11 paasurams the depth of meaning in it is extraordinary and that is why it is placed equal to the other alwar paasurams and valued even more by our aacharyas. Madurakavi Alwar thiruvadigale charanam Alwar Emperumanar Jeeyer Thiruvadigale Charanam Adiyen Ramanuja Dasyai Sumithra Varadarajan

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 paattukkulavu 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 SaTakOparNammAzhwAr. Thanks to: Sri U.Ve. Anbil Ramaswamy Iyengar

MAAL UGANDHA AASIRIYAR- Madhurakavi AzhwAr V. Madhavakkannan SrI: SrImathE Gopaladesika Mahadesikaya nama: Continuing on our AzhwAr life history and works ?series, we now enjoy Sri Madhurakavi AzhwAr's life and work. AzhwAr Madhurakavi is the one who helped us by compiling the outpourings of NammazhwAr; Not just that, he also sang 11 beautiful "andhadhi" style pAsurams starting with "kaNNinun siRutthAmbhu..." which do not have any parallel to any other pAsuram/slOka for Acharya Bhakti. He sang these pasurams only in praise of his Acharya "nammAzhwAr" and claimed, in the end, that one can attain mOkshA certainly and definitely after reciting just these 11 pAsurams. It is also told that Nathamuni, who compiled 4000 pAsurams of AzhwArs, was blessed with a darshan of nammAzhwAr and was given a set of all 12 AzhwArs' pAsurams (by NammAzhwAr himself) after he recited Madhurakavi's 11 bhakti-laden pAsurams on nammAzhwAr 12000 times. (Brothers, that is the dynamite packed power of Madhurakavi's pAsurams). Let us ber blessed by the biography of this mahan. Madhurakavi (meaning in sanskrit the sweet poet), a vainathEya (divine bird) incarnate, was born in the year Easwara, chitrai month and in chitrai nakshatram at ThirukkOLoor. He learnt Tamizh and sanskrit and became a great scholar in both the languages. He was a great BhaktA of Sriman Narayana and had an excellent conduct. He was on visits to the North India and obtained divya Darshans of Ayodhya, gaya, Badri, Dwaraka etc., and He chose to stay at Ayodhya as he could not resist being attracted by the Holiness of Sri RAMA's birth place. From there, he was dragged by an unconrolled desire to follow the new Southern BRIGHT Star/Light appeared in the sky (as seen only by his eyes at night) and found himself at the feet of the Greatest AzhwAr "NammAzhwAr". After a brief encounter (Please read the post on NammAzhwAr for details), he prayed to NammAzhwAr requesting him to protect and accept him as his disciple. From then on, he stayed with NammAzhwAr and complied all pAsurams of NammAzhwAr. Madhurakavi was so much devoted to NammAzhwAr, his Acharya, that he held him equal to (higher than) Lord Sri Narayana (You will agree that the Lord asks for that Bhagavatha Bhakti more than Bhagavadh Bhakti). After NammAzhwAr departed from this earthly world, he was blessed

with a Golden vigraham of NammAzhwAr which he consecrated and performed ThiruvarAdhanA and uthsavams in his honour. He was impressed by nammAzhwAr's works so much that wanted to stage NammAzhwAr's works in front of other scholars. the sangam poets objected to such claims and praises NammazhwAr who had no connection with Sangam ( a big deal!). Madhurakavi, it seems was saddened by this protest and was weeping literally. NammAzhwar, appeared as an old Brahmin and consoled him saying " Do not woory about these petty issues, my child, You just place this pasuram of "Kannan kazhaliNai..." on a boat (sangap palagai) and watch the fun" and disappeared. Madhurakavi did the same and the boat, it is told capsized throwing out all the jealous, haughty poets while it retained only the leaf containing "Kannan kazhaliNai.." It is also told that each one of those poets struggled to reach the shore and composed a verse dedicating to NammAzhwAr. And when they were about to publish their verses, they were simply AMAZED to find that each one wrote the same verse in same words; (What a marvel! what a divine AzhwAr and Divine Disciple ! - simply made for each other) The sangam chief says " NammAzhwAr's works are superior and other poets are like flies compared to Garudan (that is NammAzhwAr); fire flies (minmini) in the presence of sun; dogs in front of the ferrocious tiger; wolf before the Lord Narasimha, ugly clumsy dwarfs dancing before the havenly beautiful Oorvasi- All their works are not equal to even one utterance of nammAzhwAr." Madhurakavi's eyes were full of tears for his (his Acharya's) success; The eleven pAsurams are counted as part of 4000 verses simply because the whole of 4000 pasurams is claimed to be Bhagavadh vishayam while Madhurakavi's is on his Acharya which is the central gem that sheds lustre on the other jems of the garland (so says Manavala mamunigal). It is the work that holds the key to the treasure of other pAsurams. Needless to say, Nathamuni's thaniyans (Thaniyan means dedicated verse) on this AzhwAr depict the glory of AzhwAr and it is necessary for us to be blessed by such Great Bhaktals; Before we conclude about this mahan who performed Acharya Nishtai and attained the feet of mOksham, let us get benefitted by the rich two thaniyans of Nathamuni (in sanskrit): Aviditha Vishaya Antharas / Sataarer Upanishadam Upagaana Matra Bogah / Abhi Saguna Vasaath Tad Eka Seshee / Madhura Kavir Hridhaye Mamaavirastu / " Here is one who knew none other than Nammalwar; the one who made it his mission in life to sing the Tamizh upanishadam of Nammalwar; The one being overwhelmed by Nammalwar held him as his very God; Let such Madhurakavi fill my heart" (our hearts, too) VERonRum Naan aRiyEn Vedam Tamizh Seitha / Maaran Sadakopan VaN Kurugur - YeRu EngaL / Vaazhvaam EnRu Ethum Madhura Kaviyaar Emmai /

AaLwaar Avare SaraN / Madhurakavi said -" I do not know anything other than Nammalwar also known as Maaran(original name of NammAzhwAr) who rendered in Tamil the essence of the Vedas and who is the head of Tirukkurugur. This Madhurakavi is our master. He is the guardian of the group of Prapannaas. MadhurakaviAzhwAr thiruvadigaLE saraNam Swami Nathamuni ThiruvadigaLe saraNam Regards Namo narayana dasan

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 to be reformed, the Alwar who lives in a grove filled with the the cuckoos in Tirukkurugoor, endeavors to correct them in the Lord. Oh! Alwar! I am also trying my very best to be worthy of

not fit enough sweet music of service of the 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

Today is Madurakavi Alwar's Thirunakshatram let us all talk about the greatness of shri Madurakavigal. All of us know that in the whole of the Nalaayira Divya Prabhandam only the 11 paasurams of Madurakavigal doesn?t praise the bhagavan instead it talks about the magimai of sri Nammazhvar, aacharya of Madurakavigal. Madurakavigal was a Brahmana by birth and he was far elder than Sri Nammazhvar and also well versed in Vedas and highly educated. But shri Madurakavigal smashed the pride of being a brahmana or elder by age or well educated and surrendered to the feet of Shri Nammazhvar who was supposed to be the incarnation of Shri Vishvaksenar. Sri Manavala Mamunigal in his Upadesa Ratnamalai sings the praise of Madurakavigal as follows, ? Arar Madurakavi evvulagil vandudiththa Seerarum Chitiraiyil Chitirainal- paarulagil Mattrulla aazhvargal vanduditha naalgalilum Vuttradu endru nenje oor? (25) Sri Mamunigal praises this day, chitiraiyil chitirai on which day shri Madurakavigal came to this earth to show us the right path which will lead us directly to moksham. So he says praise this day more than the Thirunakshatram days of the other alwars who has taken birth. Oh my mind meditate on this day about the great Madurakavi Alwar. The other alwars showed the feet of emperuman which is very difficult for the jeevatmas filled with paavam to attain but shri Madurakavigal showed the feet of shri Nammazhvar (aacharya) who is full of mercy and forgives our mistakes and leads us to the feet of the Emperuman. In our sampradayam, we regard aacharyas more important than the bhagavan himself since our acharyas lead us to the bhagavan?s feet whereas Emperuman stops with saying Mam ekam charanam vraja. When we are confused, how to do saranagathi in the feet of Emperuman our aacharyas come to our help and like guiding a kid they guide us to the Emperuman?s feet . In the next paasuram Shri Mamunigal continues to say about the divine work of Shri Madurakavigal(kanninun siruthambhu) ?Vaaitha Thirumandiraththin madhimamam padam pol seertha madurakavi seikalayai ? Aarthapugazh Aariyargal thangal arulichchayal naduve Saerviththar tharpariyum therindu? Like the middle word in the Thirumandiram Shri

madurakavigal?s Kanninun Chiruthambhu has been added in between the arulichayal of the alwars due to the importance of the meaning in these paasurams. Now that we have seen the magimai of shri Madurakavigal and his work from the words of Shri Mamunigal let us see some interesting explanations regarding Kanninun Chiruthambu. In the 8th paasuram Madurakavigal says ?Arul kondadum adiyavar enbura arulinan avvarumarain porul arul kondu Aayiram entamizh paadinan arul kandeer evvvuladinil mikkadhe? Here there are 2 explanations given by our aacharyas. One is, in this paasuram there is reference only to Nammazhvar who by his krupai gave the meaning of the Vedas for the benefit of the adiyars in the form of sweet 1000 paasurams . But then the second explanation shows Madurakavigal?s Aacharya bhakthi to the maximum according to which the first arulinan avvarumarain porul refers to the Geethaacharyan who gave the essence of the Vedas in his Bhagavat Geetha and the second aayiram entamizh refers to Sri Nammazhvar?s Thiruvaimozhi. Here Shri Madurakavigal questions the readers whose arul is more the geethacharya?s, who gave the geetha in Sanskrit which is tough for many people to understand or shri Nammazhvar?s, who gave the same in a simplified form in sentamizh understood by all? Again in the following paasuram shri Madurakavigal says ?mikka vediyar vedathtin enporul nirka paadi ennenjul niruthinan? Here our aacharyas again show the greatness of Shri Nammazhvar as a teacher. Shri Krishna taught the essence of the Vedas through his bhagavat geetha to Arjuna. After completing Krishna asked arjuna if he understood what all he has told till now. Arjuna replied you have told a lot of things in very high standard but much of it didn?t stay in my mind but now I am clear in one thing that what ever you say iam ready to follow. That was reply by the shisya(Arjuna) to his Aacharya(Krishna). But here the disciple of Nammazhvar Shri Madurakavigal says ?paadi ennenjul niruthinan? my aacharya has sung all the veda arthas and put them into my minds. So thereby our aacharyas prove that Nammazhvar was a better teacher than the Geethacharyan himself since Nammazhvar is able to strongly put all his teachings in the minds of his disciple. Though it is a very small work with only 11 paasurams the depth of meaning in it is extraordinary and that is why it is placed equal to the other alwar paasurams and valued even more by our aacharyas. This was just adiyen?s small effort to talk about the great Madurakavigal on his Thirunakshtram. Any errors in this effort is due to my ignorance and lack of knowledge. So may the learned scholars forgive my mistakes and correct me too.

In connection with my previous postings let me inform you all that Shri Parthasarathi Brahmotsavam starts from today in Thiruvallikeni . And Shri Parthasarathi would have started all his kolakalams by this time. Madurakavi Alwar thiruvadigale charanam Alwar Emperumanar Jeeyer Thiruvadigale Charanam Adiyen Ramanuja Dasyai Sumithra Varadarajan

Madhurakavi (Sweet poet), the incarnation of Vainatheya (the divine bird) was born in the year Easwara, Chitrai month, Sukla Paksha, Chaturdasi day (a Friday) in the constellation of Chitrai at Tirukkolur in the Pandya kingdom. He was well versed in Tamil and Sanskrit, was of excellent conduct and absolutely devoted to Lord Narayana. Madhurakavi and Nammalwar: During Madhurakavi's pilgrimage to North India while he was bathing in the River Saraya, he found a bright start in the sky. He was dragged uncontrollably by the light / star all the way South until he reached Thirunagari. He heard about the child Nammalwar who didn't open his eyes or ears for almost 16 years and couldn't believe that a child could be in deep meditation for so long. He drew his attention with the profound question "Senthin Vayitril Siriyadhu Pirandhal Eatthai Thindru Engae Kidakkum?" - "If the small is born in a dead's body(or stomach), what will it eat and where will it stay?" meaning, if the subtle soul is embodied in the gross body, what are its actions and thoughts? Nammalwar broke his lifelong silence and responded "Atthai Thindru Angae Kidakkum" - "If the soul identifies with the body, it will be the body but if it merges with the divine, it will stay in vaikunta and eat (think) of God. On hearing this, Madhurakavi realized that this was no ordinary boy and immediately accepted Nammalwar as his spiritual guru. Madhurakavi became the boy's student and helped compile the outpourings of Nammalwar and set them to music. Kanninun Siruthambu He sang 11 andhadhi style pasurams starting with 'Kanninun Siruthambu' which do not have any parallel to any other pasuram/sloka for Acharya Bhakti. He emphasizes that Acharya Bhakti is more important than even Bhakti towards the Lord and claims that one can attain moksha merely by reciting these 11 pasurams. It is also said that Nathamuni, who compiled 4000 pasurams of alwars, was blessed with a darshan of nammalwar and was given a set of all 12 alwars' pasurams (by Nammalwar himself) after he recited 'Kanninum Siruthambu' 12000 times. It may be truly said that if there were no 'Kanninun Siruthambu', there would be no 4000 Divya Prabandhams at all. Thus, Madhurakavi was responsible for literally the rebirth and publicity of the Prabandhams. It is, therefore, customarily incumbent in 'Anusanthaanam' to first recite 'Kanninun Siruthambu' before beginning the other Pasurams, especially Nammalwar's Tiruvoimozhi.

A question arose as to how this work exclusively devoted to the Alwar could be counted as part of the 4000 Divya Prabandham- the whole of which is claimed to be dedicated to the Lord. Manavaala Maamunigal has answered this question as follows: Vaitha Thiru Manthirathin Maddhimam Padham Pol / Seertha Madhura Kavi Sei Kalaiyai- Aartha Pugazh / Aariyarkal Thangal Aruli Cheyal Naduve / Servithaar Taathparyam Therindhu / The greatness of its contents raises it to be the central gem that sheds luster on the other gems of the garland. That is why it was counted in the midst of the 4000 Divya Prabandhams. Of the two verses dedicated to Alwars, Swami Sri Vedanta Desikan has grouped together all other Alwars in his first verse and has dedicated the whole of his second verse exclusively to Madhurakavi Alwar in Guruparampara Saaram of his Rahasya Traya Saaram. Divya Desams consecrated by Madhurakavi Alwar are the 'Punya Kshetras' of Ayodhya, Mathura, Gaya, Kasi, Kanchi, Avanti and Dwaraka.

Madhurakavi has composed only 11 verses called ?KaNNinuNchiRutthaam bhu? to describe to us his AchArya?s greatness and his Bhakthi on his AchAryA. These very eleven verses are the ones recited about ~12000 times (many times!) by Sriman Nathamuni (the Grandfather of YamunAchArya- Alavandhaar) and he received the upadEsam and blessings straight from Sri SatakOpar, who appeared in front of Sri Nathamuni and gave all pAsurams of All AzhwArs (Not just that of NammAzhwAr). That is the power and Greatness of these ELEVEN VERSES of 4000. Only this AzhwAr has sung no other PerumAL except his AchAryan and his 11 pAsurams are the link to other pAsurams sung on PerumAL (Moral: AchAryan is the only link to PerumAL. He (Acharyan) is PerumAL Himself. Just one small step to AchAryan (11 verses) will facilitate Grandest boons from PerumAL (4000 pAsurams). That?s why Sri Nathamuni has composed two dedicatory verses (thaniyans) on Madhurakavi. One on Sanskrit; the next one on Tamil. Aviditha Vishaya Antharas /Sadaarer Upanishadam Upagaana Matra Bogah / Abhi Saguna Vasaath Tad Eka Seshee /Madhura Kavir Hridaye Mamaavirastu /(in sanskrit) " Here is one who knew none other than Nammalwar; the

one who made it his mission in life to sing the Tamizh upanishadam of Nammalwar; The one being overwhelmed by Nammalwar held him as his very God; May such Madhurakavi fill my heart" (our hearts, too) Veronrum Naan Ariyen Vedam Tamizh Seitha /Maaran Sadakopan Vun Kurugur Yeru Engal /Vaazhvaam Enru Ethum Madhura Kaviyaar Emmai / Aalwaar Avare araNN / (in Tamizh) Madhurakavi said -" I do not know anything other than Nammalwar also known as Maaran(original name of NammAzhwAr) who rendered in Tamil the essence of the Vedas and who is the head of Tirukkurugur. This Madhurakavi is OUR master. He is THE guardian of the group of Prapannaas. 1.kaNNinuN siRuththaampinaal kattuNNap / paNNiya perumaayan, enNnappanil, naNNiththenkurugoor nambi enRakkaal, /aNNikkum amuthooRum en naavukkE. Madhurakavi describes that he has kept aside His father, the Emperumaan KaNNan and has resorted to the greatest AzhwAr (Sri SatakOpar) of Then-kurukur. He mentions that his tongue used by him earlier in the enjoyment of materialistic pleasures has become purified through the utterances of his AcharyA?s name and sweet nectar flows now as a result. 2.naavinaal naviRRu inbameythinEn, /mEvinEn avan ponnadi meymmaiyE, thEvumaRRaRiyEn kurugoor nambi, / paavin innisai paadith thirivanE. Madhurakavi declares he knows no OTHER LORD other than his AchAryA, Sri SatakOpar of Kurugoor. He indicates that he enjoys Graetest Anandham by praising his AchAryan and singing the sweet pAsurams. He declares that it is his aim to go and loiter around singing everywhere his AchAryan?s pAsurams. 3.thirithan thaakilum thEva piraanudai, /kariya kOlath thiruvuruk kaaNpaN naan, periyavaN kurugoor nagarnambikku aaL /uriyanaay* ,adi yEn peRRa nanmaiyE. Here Madhurakavi explains that his reciting the pAsurams has led him to obtaining "the Greatest beauty of Emperumaan?s Thirumeni , with MahA Lakshmi in his chest. This, he says, is his fortune that has yielded from his servitude to Sri SatakOpar. 4.nanmai yaalmikka naanmaRai yaaLar_kaL, /punmai

yaakak karuthuva raathalin, annai yaayaththa Nnaayennai yaaNdidum /thanmai yaan,sada kOpanen nampiyE. Madhurakavi declares that Sri SatakOpar is his mother; his father; his ruler; his master; He mentions that the greatness of Sri SatakOpar will alleviate all his errors /mistakes/paapams and will save him. 5.nampi NnEnpiRar nanporuL thannaiyum,/ nampi NnEnmada vaaraiyum munnellaam, sempon maadath thirukkuru koorn^ampik /kanpa Nnaay,adi yEnsathirth thEninRE. Here Madhurakavi indicates that his lowly life and ways of life have all been vanished and he has been changed by paying obeisance to Sri SatakOpar. He says he has become Sri SatakOpar?s affectionate servant. 6.inRu thottu mezhumaiyu mempiraan, /ninRu thanpuka zhEththa varuLinaan, kunRa maadath thirukku koorn^ampi, /enRu mennai yikazhvilan kaaNminE. Madhurakavi indicates that Sri SatakOpar?s mercy and dayA on him will remain for ever and ever. He also states that Sri SatakOpar has blessed him to sing his pAsurams and pay obeisance to him. 7.kaNdu koNdennaik kaarimaa Rappiraan, /paNdai valvinai paaRRi yaruLinaan, eNdisaiyu maRiya iyampukEn, /oNda mizhchchada kOpa NnaruLaiyE. Madhurakavi mentions that Sri SatakOpar has seen him and has accepted him as his sishya. Immediately, all his sins have been removed. Hence, he says he will forever sing Sri SatakOpar?s glories everywhere and in all eight dhisai (directions) (so that others i.e. we all- who listen to him will also receive the same blessings from Sri SatakOpar) 8.aruLkoN daadu madiyava rinpuRa, /aruLi Nnaanav varumaRai yinporuL,aruLkoN daayira min_thamizh paadinaan, /aruLkaN deeriv vulakinil mikkathE. Madhura Kavi says that his AchAryA, in order to let his bhakthAs be happy and be saved, he sang ~1000 pAsurams to explain the esoteric meanings of VedAs, in people?s language (Tamil). He did that due to his dayA on his bhakthAs (us) and his love for the Emperumaan. 9.mikka vEthiyar vEthaththi NnutporuL /niRkap paadiyen nenchuL niRuththinaan,

thakka seerchchada kOpanen nampikku,aat /pukka kaatha ladimaip payananRE? Madhurakavi declares that Sri SatakOpar?s such blessing him with Vedic principles through his pAsurams has enabled him to retain them in his heart. He adds that he is very much indebted to him for his such Greatest help in uplifting Madhurakavi and the only way for him (and for us also) to thank Sri SatakOpar is to serve him totally for ever. 10.payanan Raakilum paankala raakilum /seyaln^an Raakath thiruththip paNikoLvaan, kuyiln^in Raarpozhil soozhkuru koorn^ampi,/ muyalkin REnunRan moykazhaR kanbaiyE. Madhura Kavi says that his AchAryA, Sri SatakOpar, NammAzhwAr corrects and trains us to make us become a Lord?s BhakthA and thereby then become prapannan, (by correcting us through his writing such Divine pAsurams on par with Vedic meanings). Madhurakai indicates that he attempts to have the greatest devotion to the holy feet of Sri SatakOpar. 11.anban thannai yadainthavar katkellaam /anban, then_kuru koorn^akar nampikku, anba Nnaaymathu rakavi sonnasol /nambu vaarpathi, vaikundham kaaNminE. MadhurakaiAzhwAr explains that his AchAryan is lovingly devoted to everyone, whomsoever he is, if the person has sought refuge at Emperumaan?s Lotus Feet. He gives his phala sruthi (in 11th verse) that the songs by this Madhurakavi, (the sishya and devoted disciple of Sri SatakOpar) will take the reciter ultimately at the end of his life to Sri Vaikuntam without fail, POSITIVELY