SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
Azhwar and Azhwan
The third hymn of Atimanushastavam also brings out Azhwan’s devotion to Azhwar.
“śrīmat-parāṅkuśa-munīndra-manovilāsāt tajjānurāgarasamajjanaṃ añjasā~pya |
adyāpyanāratatadutthita-rāgayogaṃ śriraṅgarājacaraṇāmbujam unnayāmaḥ ||”
The key portion of this hymn is “śriraṅgarājacaraṇāmbujam unnayāmaḥ” and is directed to the lotus feet of Lord Sriranganatha. An ordinary poet would write numerous reasons for the redness of the Lord’s lotus feet. They may attribute redness to the tenderness of the feet or that the feet, being tender, had attained redness due to the strain of walking or other activities.
Not Azhwan, who is the crest jewel among poets and Srivaishnavas. He attributes the redness of the lotus feet to a very interesting reason. The Lotus feet of the Lord have resided in the heart of Swami Nammazhwar, who is the Highest Saint. Drenched in the love (bhakti) in Azhwar’s heart, the lotus feet had attained the color of love – redness – and they remain so even now.
Azhwan’s devotion to Azhwar seems to be ten times that of Azhwar’s devotion to the Lord.
The second half of Atimanushastavam, which describes the incarnation as Lord Krishna, is entirely based on Azhwar’s divine words.
The twelfth hymn of Sundarabahustavam is:
“vakuladharasarasvatīviṣakta-svararasabhāva-yutāsu kinnarīṣu |
dravati dṛṣadapi prasaktagānāsviha vanaśailataṭīṣu sundarasya ||”
Here, Azhwan says that Kinnara women-folk come to worship Sundarabahu at Thirumalirunsolai. They sing the hymns of Swami Nammazhwar with their skilled voices and in a manner that fits the meaning of the hymns. The melodious ring of these songs melts even the stones in Thirumalirunsolai Thirumalai. Everything melts in the song and flows as the stream Nupura Ganga (Silambaru).
Azhwan remembers “maraṇgaḷum iraṇgum vagai maṅivaṅṅā enḍru kūvumāl”. The songs of divine love that arose from Azhwar are capable of melting even stone. What to say of ordinary humans! They are capable of redeeming all kinds of people.
Azhwan also indicates that the songs of Azhwar are sung not only by humans but by people of all worlds when they worship the Lord. In this manner, Azhwan celebrates the greatness of Azhwar’s words in his own inimitable style.
In Varadarajastavam (59), Azhvan lists the names of places where the lotus feet of the Lord rest blissfully. In this list, he includes “yaśca mūrdhā śaṭhāreḥ”. The head of Swami Nammazhwar is mentioned as a blissful resting place of the Lord.
Almost the entire stavams are based on Azhwar’s works. Yet, for the sake of illustration, a few examples are given below for readers to compare for themselves. Those who wish to understand the meanings may refer to the beautiful commentaries graced by Sri U.Ve. Kanchi Swami, which show the similarity between the words of Azhwan and those of Azhwars in every hymn.
| Name of Azhvan’s book | Azhvan’s words | Azhvars’ words | Comparison |
| Srivaikuntastavam (7) | ūrdhvapuṃsāṃ mūrdhani cakāsti | Azhvar (i) thirumāliruñcolai malaiyē thiruppāṛkaḍalē enthalaiyē!(ii) ennucchiyuḷānē |
Azhvar says that the Lord stands on His head as He stands in other divyadesams. Azhvan says that the Lord stands on the heads of great souls (like Azhvar) |
| Srivaikuntastavam (10) | premārdra-vihvalitagiraḥ puraṣāḥ purāṇāḥ tvāṃ tuṣṭuvuḥ madhuripo! madhurairvacobhiḥ | Azhvar
(i) uḷḷelām-urugi kural thazhuththu ozhindhēn (ii) vēvārāvētkai nōy mellāviyuḷḷularththa (iii) ārāvamudhē! aḍiyenuḍalam ninpālanbāyē nīrāyalaindhu karaiya vurukkuginḍra neḍumālē |
Azhvar speaks of the tenderness rendered to his voice and heart due to the loving experience of the Lord.
Azhvan speaks of the same nature in the great masters (like Azhvar) of the past, whose words are softened with love. |
| Srivaikuntastavam (10) | premārdra-vihvalitagiraḥ puraṣāḥ purāṇāḥ tvāṃ tuṣṭuvuḥ madhuripo! madhurairvacobhiḥ | Azhvar
(i) kēṭṭu ārārvānavarkaḷ cevikkiniya ceṅchollē (ii) thoṇdarkku amudhuṇṇa conmālaikaḷ connēn |
Azhvar speaks of how his words are sweet and delectable to all including the Lord, Nitya Suris and devotees.
Azhvan says that the words of saints (like Azhvar) are sweet. |
| Sundarabahustavam (4) | udadhigamandarādri-manthana-labdha-payomadhura-rasendirāhvasudha-sundaradoḥ parigham | Andal mandaram nāṭṭi yanḍru madurakkozhuñchāṛu koṇḍa sundaraththoḷuḍaiyān |
Direct translation (the hymns talk about the churning of Kshirabdhi) |
| Sundarabahustavam (5) | śaśadharariṅkhaṇāḍhyaśikham | Azhvar
madhitavazhkuḍumi māliruṅcholai |
Direct translation |
| Sundarabahustavam (5) | bhidurita-saptaloka-suviśṛṅkhala-śaṅkha-ravam | Azhvar
adhirkural caṅgaththu azhagar tham kōyil |
Direct translation |
| Sundarabahustavam (8) | sundaradōrdivyājñā … (entire hymn) | Periyazhvar
karuvāraṇam thanpiḍi … thaṇ thirumāliruṅcholaiyē |
Direct translation |
| Sundarabahustavam (16, 17) | prārūḍha-śriyam / ārūḍha-śrīḥ | Andal
ēṛu thiruvuḍaiyān |
Direct translation |
| Sundarabahustavam (40) | entire hymn | Azhvar
koḷkiṇḍra kōḷiruḷai cukirndhiṭṭa … māyan kuzhal |
Direct translation |
| Sundarabahustavam (49) | entire hymn | Andal
kaḷivaṇdeṇgum kalandhāṛpōl … miḷiraninḍru viḷaiyāḍa Thirumangai Azhvar maivaṇṇa naṛuṅkuñji kuzhalpinthāzha magaram cēr kuzhaiyirupāḍilaṅgiyāḍa |
Azhvan’s hymn is a combination of experiences from both Andal and Thirumangai Azhvar |
| Sundarabahustavam (55) | entire hymn | Andal
ceṅkamala nāṇmalarmēl thēnukarumannampōl … caṅkaraiyā |
Direct translation |
| Sundarabahustavam (62 & 63) | entire hymns | Azhvar
thaṇḍāmarai cumakkum pādapperumānai |
Azhvan experiences the importance of the word ‘cumakkum’ in Azhvar’s hymn. |
| Sundarabahustavam (92) | entire hymn | Thirumangai Azhvar
nilaiyiḍameṅguminḍri |
Direct translation. Azhvan also matches Thirumangai Azhvar in meter. |
adiyen ranganatha ramanuja dasan
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