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Madhura Kavi: Part 2

From the Bhakti List Archives

V. Sadagopan • April 14, 1996 


The Prabhandham of Madhura Kavi is 
the last of the Prabhandhams of the 
Mudalaayiram . The verses are related to
one another in the "Anthaadhi" style, where the 
last word of one verse becomes the beginning
word of the next verse. The paramount devotion of 
Madhura Kavi to his Acharya becomes abundantly
evident in these verses of Kanninun-Siritthaambhu .
The Two taniyans for this prabhandham --one in
Sanskrit and another in Tamil --are ascribed to 
none other than Acharya Natha Muni.

Natha Muni  is said to have recited the eleven verses of 
Madhura Kavi many times  to receive the blessings of 
direct instruction
from Nammaazhwar on the lost works of all of  the 
Aazhwaars. Naatha Muni thus restored for us these
Tamil marai as  a result of  Nammaazhwaar"s 
blessings. Such is the power of Madhura Kavi's 
Prabhandham. No wonder that Natha Muni composed
two taniyans, one for Sanskrit Vedas and another for
Tamil Vedas to pay his homage to Nammazhwaar, who 
distilled the essence of Arya Vedas in Dramida Bhaashaa. 

The most important lesson here is that Acharya Abhimaanam and 
Acharya Bhakthi (worship) is a sure and steadfast 
route for the realization of Bhagavaan. Infact, Acharya--Realization
according to Sri K.C.Varadachar is God--Realization. According to him, 
"Acharya is indeed is the small cord that binds(one to ) the infinite
Divine . Service to  the true illumined Acharya is service to  God 
(that is ) pleasing to Him ." 

Madhura Kavi was a Poorva Sikhai Brahmin of Sama Vedic 
tradtion. He was  a great scholar and  was older than Nammazhwaar. 
Many contemproaries(Brahmins) of Madhura Kavi 
looked down on him for his  Bhakthi to Nammazhwaar ,
an Acharya born in the  lower caste of Maran.
Madhura Kavi refers to this in his fourth verse and
dismisses it. He states that SatakOpa is his be-all
and end-all . He cites his Acharya as his Father, 
Mother and Ruler. He points out that SatakOpa is the 
savior of his and has removed all of his Samsaric sorrows.

In his first verse, he clerly states that he has set aside deliberately
His father, the Bhagavan and has elected to resort to the 
great Acharya of Then-kurukur. He states that his tongue 
used before in the enjoyment of unworthy things became
sanctified thru the recitation of the name of his Acharya  and 
delicious nectar flows now as  a result of recitation of his 
Acharya"s name. 

In the second verse, he confesses that he knows of no other 
God  other than his Acahrya. He states that  he enjoys infinite
bliss by eulogizing his Acharya and singing his Acharya's 
sweet pasurams in perfect ragam and Talam . He says that 
his  misison in life to wander from place to place singing his
Acharya's divine Pasurams.

In the third verse, he reveals that his practise of reciting
the verses of the divine bard has led him to the gaining
of the boon of obtaining "the beatific vision of the Parma 
Purusha's Thirumeni , which is distinguished by 
the presence of Maha Lakshmi at his chest .This indded 
is my good fortune that results  from my service 
to SatakOpa .

In the fourth verse, he reveals that SatakOpa is
his sarvam . He says that  the greatness of satakOpa
will banish all his misgivings and will protect him from
any kind of harm. 

In the fifth verse, he points out the transformation
in him caused  by worshipping SatakOpa. He states
that his lowly ways  have vanished and the result of
worshipping his Acharya ahs made him  a fulfilled one
in every way.

In the sixth verse, he states that he has been blessed by
SatakOpa to sing about his great works and salute his
greatness. His grace and compassion will forever be my
companion from this day on.

V.Sadagopan