The meaning of the word Azhwar is “one who is deeply immersed in Bhagawath Bhakthi without thinking about anything else”. All the 10 azhwars were immersed in Krishna Bhakthi. The 2 azhwars Andal and Madurakavi azhwar accepted their Acharyars as their God and sung in praise of only their acharyas. Sriman Narayana ordered his Nithyasuris to take birth as Azhwars to make us understand that the only way for salvation is Saranagathy.
Azhwars came to this world to sing Nalayira Dhivya Prabhandam to praise the Supreme Sriman Narayana and spread Bhakti and make people understand His supremacy. Sriman Narayana sent Azhwars to this world to help us find our way out of this material life which is full of jealousy, bondage, old age and sufferings. Bhagawan wanted to assure that no matter where you were born, in what caste you were born, you can attain moksham if you practice Bhakthi. So, to prove this, some azhwars were born as Brahmin, whereas some of them were born as non-brahmins.
Mudhal Azhwargal
Poigai azhwar, Boothath azhwar and Peyaazhwar are called Mudhal azhwargal. They were born at the end of Dwapara Yuga during the month of Aipasi in Onam, Avittam and Sadhayam nakshatrams.
“Aipasiyil Onam Avittam Sathayamivai
Opillava nalkal ulagatheer – eppuviyum
Pesu pugazh poigayaar Bhoothathar Peyaazhwar
Thesudane thondru sirappal”
ஐப்பசியில் ஓணம் அவிட்டம் சதயமிவை
ஒபில்லவா நாள்கள உலகத்தீர் – எப்புவியும்
பேசு புகழ் பொய்கையார் ப்ஹூததாழ்வர் பேயாழ்வார்
தேசுடனே தோன்று சிறப்பால்
- Swami Manavala Mamunigal in the above pasuram conveys that there are no other holy days equal to these 3 days.
Poigai azhwar was born as Sriman Narayana’s Panchajanya amsam in Kanchipuram in a pond on a golden lotus flower during the thula masam in Sravana nakshatram in Ashtami thithi. The following sloka will help us remember the birth details of Poigai Azhwar.
“Thulayam sravane jaatham
Kanchyam kanchana vaarijaath
Dwapare panchajanyamsam
Saro yogina asraye”
துலாயம் ஸ்ரவனே ஜாத்தம்
காஞ்ச்யாம் கஞ்சனா வாரிஜாத்
த்வாபரே பாஞ்சஜன்யாம்சம்
சரோ யோகின அஸ்ரையே
Poigai azhwar's Mudhal Thiruvandhadhi is set in the andhadhi style where the end word of the first song becomes the beginning word of the next song. The end word of the hundredth verse becomes, in turn, the beginning of the first song, making the hundred hymns a true garland of poems.
The very next day in Navami thithi and Avitta nakshathram, Bhoothath azhwar came to this world on a blossomed Kurukathi flower in Thirukadanmallai (Mahabalipuram). He was born as Sriman Narayana’s Gadhayudha amsam.
The next day after Boothath azhwar came to this world, Peyaazhwar came to this world as Sriman Narayana’s Sword amsam. He was found on Sevvalli flower in a well near to Aadhikesava Perumal’s Sannidhi in Thirumayilai (today it is called Mylapore). His Thiru Nakshatram is Sadhayam.
All 3 azhwars, out of boundless mercy of Sriman Narayana became very much immersed in singing the Glories of Sriman Narayana and spent every moment of their life practicing Bhakti at His lotus feet. Without getting attached to this material world, they travelled from one Thirukovil to another, singing hyms in praise of Sriman Narayana. All three azhwars travelled to divya desams without meeting each other. All three of them came to the Thirukovalur temple to get the dharshan of Ulagam Alantha Peruman there. Since the temple was closed, they came to Mrikantu Maharishi Ashram to stay for the night. First, Poigai azhwar entered the ashramam. There was space for one person to lie down, 2 persons to sit and 3 persons to stand.
Then Boothath azhwar knocked on the door and Poigai azhwar allowed Boothath azhwar to come in and they sat together. Then, Peyaazhwar came to the same ashram and they were standing inside the ashram whey they felt some fourth person squeezing them. They could not see who it was, since it was too dark.
Poigai azhwar composed the first 100 verses that served to remove the external darkness. He lighted the first lamp by singing:
“Vaiyam thagaliya var kadale neiyaga seyya
Vaikkathiron vilakaga
Sudar azhiyan adikke suttinen sol malai
Idar azhi nIngkugave enru”
வையம் தகளியா வார்கடலே நெய்யாக செய்ய
வைக்கதிரோன் விளக்காக
சுடராழியான் அடிக்கே சுட்டினேன் சொல்மாலை
இடராழி நின்க்குகவே என்று
- With earth as the vessel, sea as oil, the Sun Lord himself to be the guiding light, I render the garland made of words, saying ‘remove the ocean of obstacles’ at the divine feet of Him who has the Chakra with the bright red light.
But the light did not show clearly who was squeezing them. Then Boothath azhwar composed another 100 verses that removed the internal darkness;He lighted the second lamp by singing:
“Anbe thagaliya arvame neiyaga
Inburu sinthai idhu thiriya
Nan burugi gnanachudar villaketrinen naranarke
Gnanath thamizh purintha naan”
அன்பே தகளியா ஆர்வமே நெய்யாக
இன்புறு சிந்தை இது திரியா
நன்புருகி ஞானச்சுடர் விள்ளகேற்றினேன் நாரனற்கே
ஞானத் தமிழ் புரிந்த நான்
- With love as holding vessel, my sincerity as the ghee that sustains the lamp, happy mind as the vick (thiri) of the light, I light this lamp bowed down by affection, I sing hyms of enlightenment.
At the conclusion of the 200 verses sung by the first two azhwars, Peyaazhwar could see Lord in all His shining glory, with His conch and discus and Thayar shining from His chest. Peyaazhwar described the Divine vision with another garland of 100 verses beginning with :
“Thirukkanden, thirumeni kanden
Thigazhum arukan ani niramum kanden
Serukkilarum ponnazhi kanden
Puri sangam kaikkanden
Ennazhi vannan pal inru”
திருக்கண்டேன், திருமேனி கண்டேன்
திகழும் அருக்கன் அணி நிறமும் கண்டேன்
செருக்கிளரும் பொன்னாழி கண்டேன்
புரி சங்கம் கைக்கண்டேன்
என்னாழி வண்ணன் பால் இன்று
- I saw His persona, I saw the blue body of His, I saw the brilliant shining Chakra (aazhi) and the sounding conch, on my cloud colored Lord.
Mudhal Azhwars began the work that is collectively known as Nalayira Dhivya Prabhandam. Poigai azhwar, Boothath azhwar and Pei azhwar respectively wrote the Mudhal Thiruvandhadhi, Irandam Thiruvandhadhi and Moonram Thiruvandhadhi.
All the three Thiruvandhadhies by the Mudhal azhwars expound the eternal Truth and shed bright light on superior devotion, true knowledge and afford the glimpses of that blissful Bhagavatanubhavam that they all felt.
Through Mudhal Thirvandhadhi, Poigai azhwar explained the state of “Para Bhakti”, Bhoothath azhwar explained the state of “Para jnana” and Pei azhwar explained the state of “Parama Bhakti”.
Poigai azhwar has sung Mangala Sasanam for the following divya desams: SriRangam, Thirukovalur, Thiruvekka, Thirupathi, Thirparkadal (Vyagam) and Thiruparama padham
Boothath azhwar has sung Mangala Sasanam for 13 divya desams: SriRangam, Thri Thanjaimaamani koil, Thirukudandhai, Thirukovalur, Thiruneermalai, Thirukadalmallai, Thirukacchi, Thiru padagam-Pandava thoothar temple, Thiruthankal-Sri Ninra Narayana Perumal koil, Thirumaliruncholai, Thirukkotiyur, Tirupathi and Thiruparkadal
Peyazhwar has sung Mangala Sasanam for Sri Rangam, Thiru Kudandhai Sri Sarangapani Perumal temple, ThiruViNNagar, Thirukkadigai, Thirukacchi, Ashta bhujam-Adhi kesava Perumal, Thiru padagam, Thiru Velukkai, Thirumaliruncholai, Thirukkotiyur, Tirupathi, Thiruparkadal and Thiruparama padham.
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