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Nammalwar
Life History:
Nammalwar was born in a clan "Vellalar
tribe" on the 43rd day of kali yuga on Friday, under the star “Vishakha”,
during the sukla pakshi, chathur dashi, in kataka lagna, in the month of
vrushabha (May-June), in vasantha ruthu, in the year of Pramadhi, in Thiru
kurugoor (near Thirunelveli) in the Pandaya dynasty of Tamil Nadu, to kariyar
and Udayanangayar.
The child was extraordinary. For several days, it
lived with eyes closed in perfect health, without food (neither breast fed milk
nor any other). For days together, it never spoke. Distressed at this, the
parents place the child at the shrine of Aadinathar, the deity of Kurugoor,
surrendering into Him the entire burden of upbringing the child.
As the child was totally different from the
general human nature, he was named Maran. He was also called “Sadagopan” as,
unlike other children, he did not allow earthly ignorance to envelope him.
For sixteen long years, Maran sat motionless under
the tamarind tree in Adinathar temple without food or drink, eyes closed, in
padmasana ( one of the meditative posture), in utter silence. He was verily a
SUN in human form with an aura encompassing the universe. He is believed to be
the Avatara of Vishwak-Sena, chief of the hosts of Sriman Narayana in
Vaikuntam.
Madhurakavi Alwar:
During that period, an elderly Brahmin scholar
named Madhurakavi was on his pilgrimage to north Indian shrines. At Ayodhya,
the pilgrim saw an extraordinary sweet glowing light as a star on the southern
sky. Keen on knowing the source whence it emanated he traveled southward. Even
when he reached Srirangam, (near Trichy in Tamil Nadu) the light was visible in
far south. He continued his quest till he reached kurugoor, where the light
merged with the person in Nammalwar, seated blissfully under the tamarind tree.
Getting Nammalwar to speak:
With great difficulty, Madhura kavi succeeded in
drawing out Nammalwar from his deep samadhi. He learnt from Nammalwar the
secrets of all the shastras by becoming his disciple. Thenceforward, he
remained at his lotus feet, recording the divine poem swelling out of the heart
of Nammalwar in great ecstasy of Krishna Bhakti, sometimes rapidly and other
times slowly, depending on the intensity of intuition and inspiration. At the
very thought of the birth and beauty of Sri Krishna, the Alwar used to go into
deep trance for months together.
Nammalwar is the seer of Dravidian Vedas. He sang
four immortal poems as the Tamil version of the of the four Vedas – Rig, Sama,
Yajur and Atharvanda.
Nammalwar stayed on earth in flesh and blood only
for a brief thirty-five years. His return back to Vaikuntam through the
Archaradhi gathi has also been sung by him in the penultimate portion of
Thiruvaimozhi.
KANNI-NU CHIRUTHAMBU:
Madhurakavi composed "kanni-nun
chiruthambu"—a short prabandha of just eleven poems, in praise of
Nammalwar, which in tradition occupies a very central place. Madhurakavi spread
the music of the poems of Nammalwar far and wie. During those days, it is said
that everyone-be he an oarsman, or trader, a chieftain or a Brahmin, reached
the transcendent state by merely singing these verses.
The "Sataari" placed on the heads of all
the devotees in Vishnu temples is supposed to be Nammalwar himself. All other
Alwars are his limbs as brought out in the following invocatory verse:
“Bhootam Saraschya, mahadaavya Bhattanatha
Sri Bhakti sara kulashekhara yogi vahaan
Bhakataangri-renu parakala yateendra mishran,
Srimath paraangusa munim pranatosmi Nityam."
It was Sri Rangathaswamy of Sri Rangam who fondly
referred to "Sadagopan" as Nammalwar (meaning, my devotee).
After this era, a gap of more than 600 years fell
in the path of Vaishnava Bhakthi while religions like Jainism, Saivism etc
seemed to grow.
In the ninth century, when the Divya Prabhandam,
composed by all the Alwars was lost to human memeory, through yogic contact
with Nammazhwar, Sriman Nadhamunigal resuscitated all the paasurams(verses) and
systematized their singing at the Vishnu Temples. The great Ramanuja fostered
this practice universally. He wrote 'Sri Bhashya' keeping the Sri-Sukthis of
Nammalwar in mind. Manavala maamunigal and Vedanta desikar, by their
compositions and discourses, gave the pride of place - Thiruvaimozhi occupies
in Sri Vaishnavam.
Nammalwar's Works:
Nammalwar gave the Tamil version of the Vedas in
the following works:—
1. THIRU-VIRUTTAM
This constitutes the essence of Rig Veda. Thiru
means “Sri”. It is a poem of 100 stanzas each a quadrate. Viruttam is a style
of poetry. Viruttam literally means an event. The event of 'falling in love
with the Supreme being' is narrated poetically. 'Bridal Mysticism' is
symbolized in a mellifluent way.
2. THIRU-ASIRIYAM
This constitutes the essence of yajurveda. It is a
poem in seven sections or seven poems of unequal length. The breathless flow of
the continuity of expression of the sun-lit beauty of the lord takes the reader
to ethereal heights. In all, it has 71 lines.
3. PERIYA
THIRUVANDADI
This constitutes the essence of Atharvana Veda. It
is a poem of 87 lyrical stanzas. The style is at once simple and direct, moving
and inspiring and transports one to see god face to face.
4. THIRUVAIMOZHI
(literally means Divine words)
This is the magnum opus of Nammalwar—the treasure
of Vaishnavism. it consists of 1102 four lined verses or passurams. These appear
in groups of eleven. One group, which is an exception has thirteen paasurams.
Each group is known as a Thiruvaimozhi. Ten such groups is called a pathu
(meaning ten in Tamil). Thiruvaimozhi therefore has 10 pathus that is 100
thiruvaimozhis and 1102 paasurams. The melody produces by chorus singing of
these paasurams by devotees is a feast to the ears.
Guruji. A. Sivaguru Swamy
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Skype – sivaguruswamy29
45/2, Opp.Railway Station, Sirkali Tq, Vaitheeswaran Koil,
Naagai Dist, Tamilnadu–609 117
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