Birth of Swami Madhurakavi Azhwar:
One day, Swami Madhurakavi azhwar finished his daily poojas and was returning to his temporary home in Kaasi then. In that night time, he saw a southern star shining brilliantly in the dark sky. He was amazed by the divine outlook and soon started to follow its path. It started moving south, further south. It reached Thirumala hills. Swami Madhurakavi azhwar thought it would stop there. It did not. It traveled till south. Reached Thiruvallikeni, then Srirgangam but still would not stop. It still traveled south. It reached Thirumaalirunjolamalai, Srivilliputhur. But still would not stop. Our Swami Madhurakavi azhwar would not give up too. It proceeded further south towards Thirukuruhoor where it finally stopped. Swami Madhurakavi azhwar asked some of the inhabitants of that place “Is there something special in this place? People started to tell about Swami Nammazhwar. Madhurakavi azhwar got interested in this but still wanted to test our Swami Nammazhwar.
Swami Madhurakavi Azhwar’s Prabandham: Let us take one pasuram from his dhivya prandham and relish it.
“Meshe chithasamudhbhutham pandyadhesay ganamsakam
Sri parankusa sadhbhaktham madhuram kavimasraye”
In the month of chithirai, in the star of chithirai, as a manifestation of Kumudhan (who was the head of nithyasuris)’, who was born in Pandya dhesam, who was devoted to Parankusa alias Nammazhvar, I take refuge in him. It is also said that Swami Madhurakavi Azhwar was also the amsam of Periathiruvadi, the king of birds, Sri Garudazhvar. Like Vyasar to the samaskritha vedam, our sweet Madhurakavi was the pravvarthakar to Nammazhvar’s thamiz vedam.
This great poetic azhwar was born in the 883879th year of Dhwapara yukam. Tamil scholars have pointed out 3224 B.C., to be his year of birth. As said earlier, he was born in the month of chithirai, in suklapaksha, in chithra nakshathra, on a Friday, in the divya desam of Thirukolur, near Thirukurugur. He was born in a Srivaishnava Brahmin family belonging to samaveda.
Since he was well versed in vedha sasthras he could sing poetry with very sweet words. And hence he was called ‘Madhura Kavi’. He was full of jnanam, bhakthi and vairagyam (determination).
Swami Madhurakavi Azhwar meets Swami Nammzhwar:
One day, when Swami Madhurakavi azhwar was returning to his house after worshiping Perumal, he found an old cow grazing his paddy fields. He started to chase the cow with a long stick in his hand. The cow ran mad and since it was an old cow, it could not run anymore. It fell on its way and soon died. Swami Madhurakavi azhwar realized that something is wrong or Perumal is giving some cues for something to happen. He realized his mistake and wanted to do praayaschitham. He started to go for a pilgrimage to North India, especially to places like Ayodhya, Mathura etc.
One day, Swami Madhurakavi azhwar finished his daily poojas and was returning to his temporary home in Kaasi then. In that night time, he saw a southern star shining brilliantly in the dark sky. He was amazed by the divine outlook and soon started to follow its path. It started moving south, further south. It reached Thirumala hills. Swami Madhurakavi azhwar thought it would stop there. It did not. It traveled till south. Reached Thiruvallikeni, then Srirgangam but still would not stop. It still traveled south. It reached Thirumaalirunjolamalai, Srivilliputhur. But still would not stop. Our Swami Madhurakavi azhwar would not give up too. It proceeded further south towards Thirukuruhoor where it finally stopped. Swami Madhurakavi azhwar asked some of the inhabitants of that place “Is there something special in this place? People started to tell about Swami Nammazhwar. Madhurakavi azhwar got interested in this but still wanted to test our Swami Nammazhwar.
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| Swami Nammazhwar under Tamarind Tree in ThiruKurugoor |
He went towards azhwar who meditating deeply with his legs crossed and hands in chin mudrai pose. Swami Madhurakavi azhwar thought that azhwar was deaf and dumb. He took a small stone and threw it in the lotus pond nearby. Now that was the first time, azhwar would ever open his divine lotus eyes. So it was confirmed that azhwar was not deaf. But Madhurakavi azhwar wanted to make sure that azhwar was not dumb either. So he asked a question “Seththathin vayitril siru kutti pirandhaal etrai thindru enge kidakum? Azhwar replied “Atrai thindru ange kidakum”. We don’t understand what the question means, leave alone Swami Namazhwar’s answer to the esoteric question in the first place. But our poorvaachaaryargal, fortunately for us have given us the vyaakyaanams through which we are able to relish every aspect of our sampradhaayam.
The peripheral meaning of the question: “If a small thing is born into a dead thing, what will it do and where will it be”? The meaning of azhwar’s reply was “It will eat that and stay there”. Nothing could be understood if not for our great aachaaryas who had provided us with the inner meaning. The inner meaning of the question: “Seththadhu” – body, “siru kutti” – soul. “vayiru” – stomach. Madhurakavi azhwar asked “what will the soul do when it enters an inactive body / stomach?” The concept is that when a soul enters a body, the body gets life. The soul is able to enjoy as well as suffer everything through the body. When it enters the body, the soul forgets its true nature (swaroopam) and thinks that the body is everything. It eats and lives on whatever the body earns as paapams and punyams. Once the body is dead, the soul departs. So, till the time the soul is present, it has to suffer and enjoy all the feelings of the body. But once the soul realizes its true nature that it is the servant of Sriman Naarayanan and peforms Saranaagathi, the soul gets liberated from the cycle of births and deaths. But until, that happens, it has to undergo all the pangs that a body has to undergo.
This was Swami Madhurakavi azhwar’s intention in his question. Our azhwar’s answer was equally cryptic and brief. The inner meaning of our azhwar’s answer was “It will stay there. Eat whatever the body eats (i.e, enjoys the likes and dislikes of the body). It will be there till it leaves the body”.
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| Swami Madhurakavi Azhwar and Swami Nammazhwar |
Swami Madhurakavi azhwar was amazed by Swami Nammazhwar’s knowledge and asked Swami Nammazhwar to accept him as his disciple. Swami Nammazhwar readily agreed and asked him to help him in composing his works. Swami Nammazhwar wrote 1,296 out of 4,000 divya prabandham. The split of 1196 paasuram is as follows.
(1) Thiruvirutham : A collection of 100 paasurams that is the essence of Rig Veda.
(2) Thiruvaasiriyam: A collection of 7 paasurams that is the essence of Yajur Veda
(3) Periya Thiruvandhaadhi: A collection of 87 verses that is the essence of Atharvana Veda and lastly
(4) Thivaaimozhi: A collection of 1102 verses that is the essence of Sama Veda.
Azhwar gave the essence of all the four Vedas in the language of the masses called “thamizh”. For this reason, he is called as “Vedam thamizh seydha maaran” or “Maaran who translated Vedam into thamizh”. Out of these four works, Thiruvaaimozhi stands out. It is a magnum opus that is simply unparalleled for its literary composition, musical language, vedic essence that is impregnated in it and much more. He sang 36 dhivya desa Perumaals within his first 32 years. All those Perumals sung by Swami Nammazhwar can still be found in the mural walls around the tamarind tree.
Swami Madhurakavi Azhwar after Swami Nammazhwar’s time
Swami Nammazhwar left his mortal coils when he completed 35 years. His mortal body is under the tamarind tree where he lived. In that area, they have erected a shrine (sannidhi) for Nammazhwar inside the Aadhinaadhan sannidhi. During the last moments of Nammazhwar’s life, Swami Madhurakavi azhwar requested that he be blessed with Swami Nammazhwar’s idol. Azhwar told “Oh! Madhurakavi. Please go to thamaraparni river, fetch some water and use that copper in it to get my idol”. Madhurakavi azhwar followed azhwar’s instructions. He took with him some great vedic scholars to thamaraparani river, fetched some water, performed penance and pooja for seven days continuously and boiled and distilled that water. At the end of this process, a statue emerged with his hands in a worshipping position (koopiya kaigaludan). But it was not azhwar’s statue but of somebody else’s. Madhurakavi azhwar was very befuddled as to who is this person who is in the statue form.
He was very upset and prayed to Swami Nammazhwar “Swami. What is this sport of yours? Adiyen wanted to have your idol and you have given me somebody else”. Azhwar replied smilingly “Do not worry Madhurakavi. That idol is that of the great Jagadhaacharyan who is going to remove the darkness in this whole world, spread the knowledge about Srivaishnavism throughout. His name would be “Ramanuja. Poliga!! Poliga!! Poliga!!” “Poliga, Poliga, Poliga” is how azhwar blesses everybody. He uses this phrase in this thiruvaaimozhi and also uses this whenever he wants to bless anyone. Azhwar showed his right feet and made sure that Swami Ramanujar’s form is visible there. After that azhwar kept Swami Ramanuja’s idol near the tamarind tree and asked Swami Madhurakavi azhwar to start the process again. Swami Madhurakavi azhwar repeated the procedure and this time, a bright resplendent idol of our Swami Nammazhwar appeared before him. A powerful light from Swami Nammazhwar’s mortal body transformed to the idol. This is the idol that we see today in Thirukurugoor. In this dhivya desam, the importance is given to Swami Nammazhwar rather than to “Polindha nindra piraan” and “Aadhinaadhan”. Every year during vaigaasi visaakam, people celebrate azhwar’s thirunakshatram with so much pomp. “Undo vaaigaasi visaaagathirku opporu naal” is what Swami Manavaala Maamunigal exclaims in his Upadesa Rathina Maalai.
Swami Nammazhwar was under the care of his parents for his first 16 years. For the rest of his life, it was Swami Madhurakavi azhwar who took care of azhwar. At the completion of 35 years, azhwar wanted to attain moksham. But Perumal asked him to spread and educate about dhivya prabandham to all people in the world. Swami Nammazhwar replied him that his sishya Madhurakavi will complete that task and he was ready to go to Srivaikuntam. During that time, Swami Madhurakavi azhwar asked him “Swami. Please do grant me moksham. Let me also accompany you and serve you there. Adiyen don’t want to get separated from you. Swami Nammazhwar blessed Swami Madhurakavi azhwar with his “Poliga!! Poliga!! Poliga!! He replied “Oh! My dear sishya!! It is only you who can do the task of spreading dhivya prabandham successfully to the masses in this world. You will have to impart the essence of that to everyone continuously. You will be blessed by Polindha nindra Piraan and I shall always be with you in your chitham”.
After Swami Nammazhwar departed this leela viboothi, Swami Madhurakai azhwar was very sad. He was always under the tamarind tree thinking about his dearest azhwar. He was always in the task of improving azhwar’s sannidhi and making sure each year the azhwar’s festival is being celebrated in a grand manner. Swami Nammazhwar was given various names like Kari Marar, Satagopar, Parankusar, Thirukurugur Nambi, Thiruvazhuthi valanadar, Thirunagari Perumal, Thiruvaai Mozhi Perumal, Magizh Malai Maran
Swami Madhurakavi Azhwar tested:
Time passed by. Every year it was a gala time during vaigaaasi visaakam. One particular year, when Swami Madhurakavi azhwar was taking azhwar’s idol in a procession during the celebrations, some poets from Madurai Thamizh Sangam (Club) stopped Swami Madhurakavi azhwar and questioned him “Oh! Madhurakavi!! What is that you are doing? You are worshipping Nammzhwar. He is a just a bhakta not bhagavaan. Moreover, is he “sangam” certified? Has his works been certified by Madurai Thamizh Sangam as “authentic, original and of the highest quality”? Above all, is he qualified enough to translate the Vedas into thamizh”? Swami Madhurakavi azhwar was not only taken aback but also was completely disappointed at these half baked cynics.
He went to azhwar’s sannidhi and pleaded “Azhweer!! Those guys will have to be taught a lesson. Please do something. Otherwise I will die without eating”. He went back to his house after crying for a long time. At that time, azhwar appeared before Swami Madhurakavi azhwar in a disguised form. He came in the form of an old man and asked Swami Madhurakavi azhwar about his reason for his grief. Swami Madhurakavi azhwar repeated the story to the old man. The old man replied “Do not worry. “Kannan Kazhalinai” will support you always”.
Swami Madhurakavi azhwar realized that the old man was none other than Swami Nammazhwar. He wrote the paasuram “kaNNan kazaliNai naNNum manamudaiyeer eNNum thiru_naamam thiNNam naaraNamE” and proceeded to Madurai to meet the sangam poets. He gave that two lined paasuram to the poets and asked them to read. The poets read and started ridiculing Swami Madhurakavi azhwar. He asked all the poets to stand in sanga palagai (boat) in the Golden Temple Pond (Potraamarai Kulam) in Madurai Meenakshi Amman Temple. After all the poets were in, Swami Madhurakavi azhwar just kept the one olai chuvadi (a small leaf in which people write in olden times) in the) in which he had written “Kannam Kazhalinai…” of Thiruvaaimozhi. The whole boat topsided all the poets. They swam hard and with much difficulty reached the shore. To their astonishment, they found that it retained only that olai chuvadi alone that had the “Kannan kazhilinai”. Their ego was brought down and they realized about Swami Nammazhwar now. Each one of them wrote about Nammazhwar’s greatness separately. When they collectively published their works, to their surprise one more time, they found that everybody’s poems accepted Swami Nammazhwar as Sriman Naarayanan himself. If we join just the first words of all those poets this was what resulted in:
”semankurugaiyo saiya thiruparkadalo
Namam parankusamo naranamo—thaman
Thulavo vagulamo tholirando nangu
Mulavo perumanunakku”
Swami Madhurakavi azhwar was complete ectasic and was praising the lotus feet of Swami Nammazhwar again.
Prathama parva nishtai vs Charama Parva Nishtai: There are many ways to reach Sriman Naarayanan. Some of the ways are karma yogam, gyana yogam and bhakti yogam. But all those are not easy. They are extremely tough. An easier way to reach is through performing total surrender to the lotus feet of Sriman Naarayanan, realizing the fact that we do not have anything to reach Perumal. We have surrended our everything to HIM. He will take care. This is called prapatti or charanaagathi. This is what all the 10 azhwars (excluding Swami Madhurakavi azhwar and our sweet Andal) did. They did not go through a regular, typical acharyan. Instead they directly went and dealt with Perumal. But there is a catch in this approach of the regular 10 azhwars as well. Since Perumal is independent (swaathanthriyan) he may or may not grant moksham to us. He can do whatever He likes to do. So there is no guarantee for us because His jaathi is different (Paramaathma jaathi) and our jaathi is different (jeevaathma jaathi). So what is the easiest of all approaches. It is nothing but to go through an aacharyan. There is no question of uncertainty in this approach followed by our Andal and Swami Madhurakavi azhwar. Why? Because, the aachaaryan himself is the Lotus feet of Sriman Naarayanan. If we seek refuge at the lotus feet, then Perumal cannot escape. He is bound (dependent). Swami Madhurakavi azhwar and our Kodhai did this and regarded their acharyan as everything for them. This approach is called the charama parva nisthai which is considered one step higher than prathama parva nishtai.
Swami Pillai Lokaacharyar says this as “bhaktiyil ashaktanuku prapatti, prapattiyil ashaktanuku idhu” in his SriVachana Booshanam. Idhu refers to going via "aacharya prathipatthi / acharya abhimaanam". In azhwars, we saw that Swami Madhurakavi azhwar and Andal chose this approach. In acharyas, vaduga nambigal chose this. He regarded Swami Ramanuja as everything for him. He would not even pay attention to Perumal utsavam in the streets. Rather he would concenterate in cooling the milk that he would offer for Swami Ramanuja. He will not bear when Swami Ramanuja tastes it and find it hot to drink. During Ramayanam, Shathrughnan chose this approach. He regarded Bharathan who was an adiyar for Perumal as everything to him. So in our sampradhaaam, people who regard their "adiyaarku adiyaarku adiyaarku adiyaarku adiyaar" are celebrated than those who regard Perumal. It is because if we regard Perumal as everything, then we are having only Him in our heart. If we have His adiyaar, then we are not only having that adiyaar but also Perumaal. Likewise it goes on and on. To illustrate this point, Madhurakavi azhwar came into this world.
Why was Swami Madhurakavi azhwar born on Chithirai Chithirai?: There is one more thing to be noted in his avathaaram. His thirunakshatram was chithirail chithirai. chithirai is the 14th nakshatram of the 27 nakshatrams. 14 is the exact middle number between 1 and 27. So that should mean he is born to say something about a middle thathuvam. What is that middle thathuvam? It is nothing but the namo shabdam in the thirumanthiram which is “Om Namo Naarayanaaya”. Om means we are slave to our Master. Naarayanaa means we have to do our kainkaryam to Him and only to HIM (etraikum ezh ezh piravikum undhanodu uttrome aavom umake yam aatcheyvom). Namo (Namaha) –Swami Pillai Lokachariyar says in his 79th choornikai in Thirumanthira Prakaranam in Mumuksupadi “maha engira ithaal thanu uriyan engiradhu, “na” endru athai thavirkiradhu”. This means “enaku naan allen” which is “I don’t exist to satisfy me (this body). I am existing to serve HIM”. Well then we may get a doubt. When does Madhurakavi azhwar wanted to say this? The meaning of Namaha that we saw just above is the superficial meaning. However, on going deep, we can see the real meaning, i.e. “we are not for us. And also we are not for Perumaal. We are there for His adiyaar who can be our direct acharyar.”. That is the real meaning of namaha and that is why Madhurakavi azhwar was born in chithiraiyil chithirial (in the month of chithra and chitrai nakshtram).
“naavinaal navitru inbam eydhineen
mevinen avan ponnadi meimaye
Thevu matrariyen kurugoor nimbi
paavin innisai paadi thiruvane”
This is an absolutely amazing paasuram. It is the second of the total 11 paasurams. Before explaining the paasuram , let us know about the condition of Swami Madhurakavi azhwar. As we saw above, he regarded Swami Nammazhwar as everything. He does not even know if there exists other gods. While all the other azhwars suffered terribly to see Perumal, Swami Madhurakavi azhwar cared a damn for HIM. His only work is to sing about his nammazwar and his works. So he does not even know about Perumal. This quality of Swami Madhurakavi azhwar caught Perumal’s attention. He wanted to give darisanam to Swami Madhurakavi azhwar. He came and appeared before Swami Madhurakavi azhwar. But our azhwar did not even recognize HIM. Now Perumal is in the same state as other azhwars who craved to see HIM. Perumal wanted Swami Madhurakavi azhwar just to glance HIM from a distance. But out azhwar was least bothered. He does not even have time for other things except to glorify Swami Nammazhwar. So in an effort to make swami Madhurakavi azhwar, Perumal came well dressed (kola thiruvuru). He appeared with his black hued body (kariya). In addition, He appeared with HIS consort (Thiru). In the third paasuram, Swami Madhurakavi azhwar says “Kariya Kola thiru uru kaanben”. Perumal is doing everything that He can to make this azhwar see. Now why does HE has to do all this. Now Perumal is in love with Swami Madhurakavi azhwar. Normally, people dress up well if they are meeting for the first time in their love. As time progresss and they get married, they care least about appearances because it is all fixed. The marriage has been over and so no need to bother about the appearances. But Perumal is now in a state of tension. He somehow wants to win over Swami Madhurakavi azhwar. So He comes up with HIS most beautiful color, with HIS consort and HE dresses Himself so beautifully to catch azhwar’s attention. Perumal did all these stunts for our azhwar whereas all the other 10 azhwars did all these for Perumaal. Now we can see who is higher and what is highest. If one gets the idea that adiyaar’s adiyaar is what matters of all, then Perumal comes and craves for attention for us. If we consider Perumaal as everything, then it is the other way round.
So with this background, let us see this paasuram. People asked Swami Madhurakavi azhwar , “Swami. You say you do not know anyone except your Nammazhwar. But see what he had sung. He had sung “agalagillen irayumenru alar mel mangai urai maarbaa…… un adi keezh amarndhu pugundhene (Thiruvaaimozhi, 6,10,10). Even your Nammazhwar did charanaagathi to Perumaal. But you refused to do charanaagathi to our Perumaal. Why do you regard Swami Nammazhwar as everything for you? Can he pave way for aishwaryam in this world? Can he show the path to moksham? Can he be your swami? Even if he shows the moksham, can he entertain you till you leave this materialistic world? Swami Madhurakavi azhwar replies to all these four questions in the paasuram. He says, Yes, He will pave way for this world’s aishwaryam”. How? It is by singing his paasuram using my tongue that I will be happy in this world. This is the first line’s explanation (naavinaal navitru inbam eyidhineen) Then the other people asked him,”Swami. What are you saying? Everybody talks and sings using tongue. It is like saying “Kannaara paarthal, Kaadhala ketal”.Why are you highlighting this as a special point. Swami Madhurakavi azhwar says “You don’t even have to know the meaning of Thiruvaaimozhi to relish it. Even if you tell with your tongue just for the sake of telling it, it will take you to an exalted state”. I just recited Thiruvaaimozhi with just a superficial mindset and even then it had given me utmost happiness. Note the tense here. For Swami Madhurakavi azhwar everything is certainty unlike other azhwars. He says everything in past tense. I attained happiness (eyidhenen). But all other azhwars state is not like that. Swami Nammazhwar says “Kaana vaaraai Kaaana vaaraai”,i.e., come and give darisanam to me. They have craved. But our azhwar says with certainty, I did charangathi to ahzwar. He got me moksham. Everything is past tense. Its over. There is no sufferings for him. Its all over. Such is the significance of going through the acharyan. There is not surity in the 10 azhwars’ approach – which is the prathama parva nishtai.
The people around asked “Okay. You say your azhwar will pave way for this world’s aishwarayam. But nammazhwar is a jeevathma. Can he show the path to Moksham? To this, Swami Madhurakavi azhwar says “Mevinen avan ponnadi meimaye”, i.e., I took refuge under Swami Nammazhwar’s feet. It had fetched me moksham (look at the past tense again here). The other people around him now asked, “Can he be your swami? To this, our azhwar says, “Thevu matru ariyen kurugoor nimbi”. The meaning is that he does not even know anyone except Swami Nammazhwar. First of all, he does not even knew that there existed other gods except Swami Nammazhwar. Only when Swami Nammazhwar told about Krishnan, he came to know of him and even then he is least bothered about Krishnan.
The other people continued “Okay Swami. Everything looks fine. Can your Swami Nammazhwar entertain the time period between when a person did charanaagathi and till he gets moksham? Swami Madhurakaviazhwar says “Yes. He will entertain everyone and anyone with his mellifluous Thirvaaimozhi”. It is set in an excellent musical form. So this is “Paavin inisai paadi thirivane”. Innisai – beautiful musical work (refers to Thiruvaaimozhi).
Such is the state of Swami Madhurakavi azhwar. His work Kanninum Siru thaambu is just 11 paasuram in number. But this 11 paasuram fetched us the whole 4,000 Divya prabandham through Swami Naadhamuni. It is a must for all of us to know the meaning of this important divya prabandham and to relish Swami Madhurakavi azhwar’s ecstatic experience of Swami Nammazhwar.
Mathimamaam padha porulai vaazhvithaan Vaazhiye!!!
The Thirumanthiram has three parts to it, namely "OM", "Namaha" and "Narayanaaya". OM signifies that the jeevathama is a slave to Sriman Narayanan and only to Sriman Narayanan. Namaha signifies that "the jeevathama is not for himself", i.e., not for him to enjoy himself. It also says that "I am not repsonsible for my moksham. Only your Nirhetuka Krupai is the reason for my moksham. Even the thought that I have done prapati and will get moksham will not be a cause for my moksham because again it is driven by Perumal's Nirhetuka Krupai. Namaha signifies "enaku naan allen". The third part namely "Naarayanaaya" says that this "jeevathma who is a slave forever to only Sriman Narayanana, after relinquishing all his ways to save himself, have come unto the Lotus feet of Sriman Narayananan. After reaching there, the jeevathma will do kainkaraym to Lord Sriman Naryanan and his adiyaars.
Thirupallandu is said to be the "OM" part of the thirumanthiram and Kanninum Siruthambu is the "Namaha" and finally "Thiruvaimozhi" is the Naarayanaya. In addition to the aforementioned meanings, there is a deeper meaning of Thirumanthiram. More than being a slave to Lord Sriman Naryanan, it says that jeevathama is a slave to HIS adiyaarku adiyaarku..... Similarly, on the namaha side, when the jeevathama recognizes that he does not have anything to protect, only Acharya abhimanam can protect him and not the abhimanam that jeevathama has on his acharyan. Similarly on the Narayanana part, it is doing kainkaryam to Lord Sriman Narayanan and his adiyaars for purely their enjoyment and not for a jeevathama's enjoyment. After seeing the enjoyment on their faces, a jeevathama can feel happy or sad but apart from that no personal reasons attached here. Since each of the three prabandhams talk in detail about these three, they associated each one of them to one of the three padhams in Thirumanthiram. The middle part (Namaha) is expounded by Kannium Siruthambu and so people celebrate Madhurakavi Azhwar as "Mathimamaam Padha Porulai Vaazhvithan Vaazhiye".
Swami Madhurakavi Azhwar’s Vaazhi Thirinaamam
Let us sing pallandu to this great azhwar:
"Chithiraiil chithirai thirunal sirakka vandhon vazhiye!!!
Thirukolur avadharitha selvanar vazhiye !!!
Uthira ganga theerathu uyartha vandhon vazhiye !!!
olikadhiron therkku thikku ugandhu vandhon vazhiye !!!
Patthiyodu padhinondrum paadinar vazhiye !!!
Parankusane paran endru pattrinan vazhiye !!!
Mathimamam padhapporulai vazhvithan vazhiye !!!
Madhurakavi thiruvadigal vazhi vazhi vazhiye!!!
Azhwar Emberumaanar Jeeyar Thiruvadigale sharanam
