108 TEMPLES OF NAMMALWAR

Introduction: This special edition of Templenet features the 108 temples and celestial Abodes of Vishnu revered in the tamil hymns of the Alwars, of the 1st millennium CE.

nammalwar.jpg (22525 bytes)The Alwars: Sri Vaishnavism is one of the pre-eminent traditions of Hinduism. An unbroken lineage of teachers, (the Acharyas) and a wealth of literature in Tamil and in Sanskrit and the Vishishtadvaita philosophy form the backbone of the Sri Vaishnava religion. Twelve saint (poet) devotees - the great Alwars lived their lives dedicated to expressing their devotion to MahaVishnu - considered to be the supreme manifestation of Divinity in the Vaishnava system of beliefs.. These saints composed verses in chaste tamil, and revitalized the religious spirit of the region, sparking off a renewal of devotional worship in what is generally referred to as the Bhakti movement. The first of the twelve, Peyalwar, Bhootattalwar and Poikaialwar lived in the first half of the first millennium CE.

The Paasurams: Srivilliputtur in southern Tamilnadu, is home to Perialwar, and his foster daughter Andal; the works of Andal are very well known to the tamil world. The Tiruppaavai hymns written by Andal (a manifestation of the mother Goddess) are chanted in congregations throughout Tamilnadu during the cold month of Margazhi, in the cool pre-dawn hours, in temples as well as in the streets that surround temples. The 30 hymns constituting Tiruppavai have been recorded by several artists, and the national radio station All India Radio (used to) broadcast(s) a hymn each day throughout the month of Margazhi. Also composed by Andal is 'Vaaranam Aayiram' (Kanaakkanden Tozhi), describing Andal's dream of her marriage to Narayanan (Vishnu). This work is chanted during Sri Vaishnava weddings. A popular version of Vaaranam Aayiram sung by S. Janaki hit the charts in 1990.

Amalanaadipiraan, a decad of 10 verses composed by Tiruppaanaalwar of Uraiyur, describing his ecstasy upon seeing the image of Ranganathar at Tiruvarangam, is held in great reverence. Tondaradippodialwar has composed several verses in praise of Ranganathar at Srirangam. The most prolific poets of the Alwars were Nammalwar and Tirumangaialwar (8th - 9thcentury CE). The collection of Nammalwar's works is referred to as Tiruvaimozhi.

The compilation of these verses is the revered Naalayira Divya Prabandam. Credit for this compilation goes to Nadamuni (923 - 1023 CE), who upon hearing Nammalwar's verse 'Aaraavamude' being chanted at Kumbhakonam, researched into and compiled the works of all of the Alwars. The lineage of spiritual leaders of the Sri Vaishnava way of life, held these works in the highest regard, considering them equivalent to the Vedas. The Alwar paasurams therefore have been chanted in temples for centuries together (in a manner similar to that of chanting the Vedas in sanskrit).

The tradition of Arayar Sevai involving the expressive recitation (enactment) of the paasurams originated during the period of Nadamuni, at Srirangam. This tradition exists even today at Srirangam, and at Srivilliputtur and Alwar Tirunagari (and at Melkote in Karnataka). The descendants of the family of Nadamuni are the torchbearers of this tradition.

Divya Desams: The verses of the Alwars, speak of the glory of Vishnu, of instances from the puranams. of the devotion of the Alwars and of the glory of the temples (and locales) enshrining Vishnu (which they had visited). The entire decad of verses commencing with Amalanaadipiraan praises Ranganathar at Srirangam. Some of these verses only refer to (or address) temples in which Vishnu is enshrined as in the case of Nammalwar's hymns referring to the deity enshrined in Srivaikuntham in two verses in a decad of verses dedicated to Tiruppulinkudi. Pillaipperumaal Iyengar's work Tirupati Andadi captures 108 of the shrines, mentioned in the works of the Alwars. These shrines are hailed as Divya Desams, hallowed by the hymns of the saints.

History of patronage: These shrines have been held in reverence for centuries. In Tamilnadu where 84 of these shrines are situated, the Pallava rulers (as in Mahabalipuram, Nandipuravinnagaram), and the Chola emperors (10th through the 13th centuries) provided for the construction (in stone), expansion and upkeep of these shrines through generous endowments. The Pandyas who followed continued this tradition. It was under the rule of the Vijayanagar emperors that shrines such as Srirangam, Tirukkachhi and Tirupati received the greatest extent of royal patronage. The Nayaka rulers of Madurai continued this glorious tradition after the Vijayanagar rulers.

The shrines: 47 of the 108 Divya Desams have been addressed only by Tirumangaialwar and 18 only by Nammalwar. While 2 are addressed only by Tirumazhisaialwar, 1 by Kulasekharalwar and 1 by Perialwar, the remaining 39 are addressed by hymns composed by more than one of the saints. In combination with the other saints, Tirumangaialwar has addressed 83 of the 108 Divya Desams and Nammalwar 35. While 247 verses are addressed to Srirangam - 202 are addressed to Tirupati, 128 to Azhagar Koyil and only 7 to Kanchipuram (Tirukkachhi Attigiri). The celestial abodes Tirupparkadal (The Milky Ocean) and Paramapadam (Vaikuntham) get 51 and 36 verses each.

padma2.jpg (68746 bytes)Geographic distribution: 40 of the shrines are located in the fertile Chola kingdom and 22 are in Tondainaadu - around Kanchipuram and Chennai. 2 are in Nadu Naadu (Tiruvahindrapuram and Tirukkovilur) and 18 are in Pandyanaadu. 13 of the shrines are in Malainaadu, of which 11 are in Kerala and 2 are in Kanyakumari district; therefore the total number of Divya Desams in Tamilnadu is 84. 11 Divyadesams are in Vada Naadu, or the northern lands - of which two, Tirupati and Ahobilam are in Andhra Pradesh. 7 of these 11 are in Uttar Pradesh (such as Mathura, Ayodhya , Badrinath etc.). , 1 in Nepal and 1 in Gujarat. Two of the Divyadesams - Ksheerasaagaram and Vaikuntham are celestial abodes.

badri1.jpg (64731 bytes)Thus, 106 temples have been addressed by the Tamil Alwars, who were pillars of the Sri Vaishnava tradition that was to evolve in Tamilnadu. The contrast in the nature of these temples is stunning, given the diversity in the Indian subcontinent. Even a virtual visit to these 106 shrines across the nation, is quite an experience, and is illustrative of this contrast, given the difference in the nature of temples in the various regions such as the Kaveri basin, Andhra Pradesh, Kerala, the Tirunelveli region, the Gangetic plains and the Himalayas.

State of these temples: Some of the Divya Desam shrines are grand monuments such as thetirupati.jpg (23215 bytes) Ranganathar Temple at Srirangam, Naachiyaar temple at Srivilliputtur, the Padmanabhaswamy temple at Tiruvanandapuram and the Varadaraja Perumaal temple at Kanchipuram, visited by thousands. Badrinath, the northernmost of the Divyadesams is a shrine venerated throughout India. Tirupati (Tirumala) is the most visited of these 108 Divya Desams, and is held in great regard by pilgrims all over the country. Tiruvallikkeni a well visited shrine and a prominent landmarks in the modern city of Chennai, attracts thousands of devotees during the Vaikuntha Ekadasi festival in the month of Margazhi.

Some of the Divya Desams in Tamilnadu, stand as grand monuments gracefully located away from the beaten track (Tirukkovilur, Sri Vaikuntham for example). Three of the Divya Desams are sub shrines in the prakarams of other Divya Desams. The Tiruoorakam (Ulagalanda Perumaal Koyil) houses the Divyadesams Oorakam, Neerakam, Kaarakam and Kaarvaanam. Two of the Divyadesams are subshrines in other temples. Nilattingal Tundam is a shrine to Vishnu in the inner prakaram of the grand Ekambreswarar temple at Kanchipuram, while Kalvanoor is a shrine to Vishnu in the Kamakshiamman temple at Kanchipuram.Tiruchitrakootam, is located within the grand Nataraja temple complex at Chidambaram.

Iconography: While in Saivite shrines, it is the Shivalingam or the non-anthropomorphic form that is enshrined in the innermost sanctum, it is the iconic form of Vishnu that is center of reverence in the 106 Divya Desams. Vishnu is represented usually in one of three postures - reclining (Sayanam or kidanda kolam) as in Kumbhakonam, seated posture (irunda kolam) as in Tirupperai, or standing (ninra kolam) as in Tirupati (Tirumala).

Worship protocol: While in all of the Divya Desams in Tamilnadu (with the exception of Nilattingal Tundam, Kalvanoor, Tiruvaattaru and Tiruvanpatisaaram) the Vaishnava Agamic (Pancharatra or Vaikanasa) protocol of worship is followed, the Kerala Tantram is followed in the Divyadesams in Malainadu. Worship services at Badrinath follow a protocol established during the period of Adi Sankaracharya.

Festivals: Most of the Divya Desams in Tamilnadu follow an elaborate tradition of festivals. The Margazhi festival, involving the recital of the Alwar hymns - and the climax of the festival on the day of Vaikuntha Ekadasi are traditions which have sustained for several centuries, enriching the cultural life of the tamil region. The annual festival at the Kallazhagar temple in the month of Chittirai, coinciding with the Bhramotsavam at the Madurai Meenakshi Sundareswarar temple imparts a festive look to the entire region, drawing hundreds of thousands of visitors from all over the state.

The Saivite Nayanmars lived roughly during the same period as the Alwars. While Karaikkal Ammaiyaar and Tirumoolar lived in the first half of the first millennium CE (the first of the Alwars are said to belong to the same period), Appar and Sambandar the foremost of the Tevaram saints lived in the 7th century. (Tirumangaialwar belonged to the 9th century while ) Sundaramurthy Nayanar lived in the 9th century CE. The Tevaram hymns were rescued from obscurity and set to music by Nambiandar Nambi during the rule of Rajaraja Chola I, roughly during the same period in which the Alwar Paasurams were compiled by Nadamuni. 275 Shiva temples in the Indian subcontinent have been glorified with at least a decad of 10 Tevaram verses (patikam) each of the Nayanmars (275 Tevara Paadal Petra Stalams) , while 249 (others) have been addressed (referred to) by the Tevaram (249 Tevara Vaipputtalams). Please visit the Abodes of Shiva for more information on the Nayanmars, the Tevaram hymns and these shrines.

Templenet is proud to feature the 108 shrines and celestial Abodes of Vishnu revered by the tamil hymns of the Alwar saints. Please send feedback on this special feature to kanniks@templenet.com.

Welcome to a virtual tour of the 108 Divya Desams arranged by region.





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:

NammalwarWith 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."

Nammalwar - Alwar Thirunagari
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. Nammalwar 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.