<< Tiruma\u1e3bisai \u0100\u1e3bv\u0101r<\/a><\/p>\n\n\n Tirunak\u1e63atram\u2019\u0131:<\/strong> Cittirai, Cittirai<\/p>\n\n\n\n Avat\u0101rasthalam\u2019\u0131:<\/strong> Tirukk\u014d\u1e37\u016br<\/p>\n\n\n\n \u0100c\u0101ryan\u2019\u0131:<\/strong> Namm\u0101\u1e3bv\u0101r<\/p>\n\n\n\n Paramapadam\u2019a Erdi\u011fi Yer:<\/strong> \u0100\u1e3bv\u0101r Tirunagari<\/p>\n\n\n\n Eserleri:<\/strong> Ka\u1e47\u1e47i\u1e49u\u1e47 Ci\u1e5futt\u0101mbu<\/p>\n\n\n\n Nampi\u1e37\u1e37ai, Vy\u0101khy\u0101na Avat\u0101rikai’de (yazd\u0131\u011f\u0131 tefsirin giri\u015finde) Madhurakavi \u0100\u1e3bv\u0101r’\u0131n g\u00f6rkemini g\u00fczel bir bi\u00e7imde a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r. Buna biraz g\u00f6z atal\u0131m.<\/p>\n\n\n\n \u1e5a\u1e63i’ler; ai\u015bvaryam (d\u00fcnyevi konfor, g\u00fc\u00e7 sahibi olma), kaivalyam (\u0101tm\u0101’y\u0131 tecr\u00fcbe etme) ve bhagavat kai\u1e45karyam’\u0131 (Bhagav\u0101n’a hizmette bulunma) puru\u1e63\u0101rtha (insan\u0131n hedefleyebilece\u011fi belirli ama\u00e7lar) olarak belirleyen s\u0101m\u0101nya \u015b\u0101stram’a odaklan\u0131rlar. \u0100\u1e3bv\u0101r’lar ise sadece uttama puru\u1e63\u0101rtham’a (En Y\u00fcce Amaca), yani \u015ar\u012bman N\u0101r\u0101ya\u1e47an’a sevgiyle hizmet etmeye odaklan\u0131rlar (bhagavat kai\u1e45karyam). Madhurakavi \u0100\u1e3bv\u0101r ise, bhagavat kai\u1e45karyam’\u0131n en \u00fcst\u00fcn hali olan bh\u0101gavata kai\u1e45karyam’a, yani Bhagav\u0101n’\u0131n hizmetkar\u0131na hizmette bulunmaya odaklan\u0131r. Tabii Bhagav\u0101n Kendisine yap\u0131lan hizmetten \u00e7ok, O’nun hizmetkarlar\u0131na yap\u0131lan hizmetten mutlu olur.<\/p>\n\n\n\n Bu ilkeyi \u015ar\u012b R\u0101m\u0101ya\u1e47am’da da g\u00f6zlemleyebiliriz. \u015ar\u012b R\u0101m\u0101ya\u1e47am, veda upab\u1e5bahma\u1e47am (veda’n\u0131n anla\u015f\u0131lmas\u0131 g\u00fc\u00e7 anlamlar\u0131n\u0131 a\u00e7\u0131klayan) oldu\u011fundan, vedam’\u0131n en hayati ilkelerini a\u00e7\u0131k\u00e7a g\u00f6sterir niteliktedir.<\/p>\n\n\n\n Nampi\u1e37\u1e37ai, \u015ar\u012b Bh\u0101\u1e63yak\u0101rar’\u0131 (R\u0101m\u0101nujar) al\u0131nt\u0131layarak \u015aatrughna’n\u0131n Bharat\u0101\u1e3bv\u0101n’a olan mutlak teslimiyeti sayesinde \u015ar\u012b R\u0101ma’n\u0131n onu di\u011fer iki karde\u015finden (I\u1e37aya Perum\u0101\u1e37 ve Bharat\u0101\u1e3bv\u0101n) daha de\u011ferli g\u00f6rd\u00fc\u011f\u00fcn\u00fc s\u00f6yler. Madhurakavi \u0100\u1e3bv\u0101r da t\u00fcm\u00fcyle bh\u0101gavata ni\u1e63\u1e6dhai’de olan \u015ar\u012b \u015aatrughn\u0101\u1e3bv\u0101n’a benzemektedir. Tamamen Namm\u0101\u1e3bv\u0101r’a teslim olmu\u015f ve ona hizmet etmi\u015ftir. Onun i\u00e7in Namm\u0101\u1e3bv\u0101r, nihai ama\u00e7 ve nihai ara\u00e7t\u0131r. Madhurakavi \u0100\u1e3bv\u0101r, divya prabandham’\u0131nda bunu g\u00f6stermi\u015ftir.<\/p>\n\n\n\n Pi\u1e37\u1e37ai Lok\u0101c\u0101ryar, \u015faheseri \u015ar\u012bvacana Bh\u016b\u1e63a\u1e47am’\u0131n \u0101c\u0101rya abhim\u0101na ni\u1e63\u1e6dhai’yi (\u0100c\u0101rya’n\u0131n merhametinin en \u00fcst\u00fcn yol oldu\u011funu) konu alan son prakara\u1e47am’\u0131nda bu ilkeyi Madhurakavi \u0100\u1e3bv\u0101r’\u0131n ya\u015fam\u0131n\u0131 ve Namm\u0101\u1e3bv\u0101r’a olan ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 \u00f6rnek g\u00f6stererek anlat\u0131r. 8’inci prakara\u1e47am’da, Bhagav\u0101n’\u0131n nirhetuka k\u1e5bp\u0101’s\u0131 (ko\u015fulsuz merhameti) anlat\u0131l\u0131r. Fakat buna ra\u011fmen, Bhagav\u0101n j\u012bv\u0101tm\u0101’lara eylemlerinin sonucunu vermekle y\u00fck\u00fcml\u00fcd\u00fcr. Bu sebepten dolay\u0131, Bhagav\u0101n’\u0131n bizi kabul edip etmeyece\u011fine dair teredd\u00fct edebiliriz. Buna ili\u015fkin olarak 9’uncu (ve sonuncu) prakara\u1e47am’da Pi\u1e37\u1e37ai Lok\u0101c\u0101ryar, \u0100c\u0101ryan’a ba\u011fl\u0131l\u0131k olan carama up\u0101yam’\u0131n (en \u00fcst\u00fcn ara\u00e7\/yolun) g\u00f6rkemini ve j\u012bv\u0101tm\u0101’y\u0131 nas\u0131l kolayca kurtaraca\u011f\u0131n\u0131 belirler. Buna g\u00f6z atal\u0131m:<\/p>\n\n\n\n 407’nci s\u016btram’da Emperum\u0101n tamamen ba\u011f\u0131ms\u0131z oldu\u011fu i\u00e7in ki\u015finin kendi karm\u0101’s\u0131na dayal\u0131 sonu\u00e7lar\u0131n verildi\u011fini belirten \u015b\u0101stram’a m\u0131, yoksa k\u0101ru\u1e47yam’\u0131na (merhametine) g\u00f6re mi hareket edece\u011fi konusunda \u015f\u00fcpheye d\u00fc\u015f\u00fclebilece\u011fi g\u00f6sterilmi\u015ftir. M\u0101muniga\u1e37, vy\u0101khy\u0101nam’\u0131nda s\u016btram’\u0131n “E\u011fer paratantran (Emperum\u0101n’a tamamen ba\u011fl\u0131) olan \u0100c\u0101ryan’a ba\u011fl\u0131ysak endi\u015felenmek i\u00e7in hi\u00e7bir sebep yoktur, \u00e7\u00fcnk\u00fc o kurtulmam\u0131zdan emin olacakt\u0131r. \u0100c\u0101ryan, k\u0101ru\u1e47yam’\u0131n v\u00fccut bulmu\u015f halidir ve sadece j\u012bv\u0101tm\u0101’n\u0131n k\u00f6t\u00fc \u00f6zelliklerden kurtulup hakikate ermesi i\u00e7in \u00e7abalayacakt\u0131r” s\u00f6ylenmesiyle tamamland\u0131\u011f\u0131n\u0131 belirtir.<\/p>\n\n\n\n 408’inci s\u016btram’da, bunun tamamen Emperum\u0101n’a teslim olmu\u015f 10 \u0100\u1e3bv\u0101r’\u0131n (Madhurakavi \u0100\u1e3bv\u0101r ve \u0100\u1e47\u1e0d\u0101\u1e37 d\u0131\u015f\u0131ndaki \u0100\u1e3bv\u0101r’lar) p\u0101suram’lar\u0131 yoluyla kan\u0131tlanmas\u0131n\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 a\u00e7\u0131klanm\u0131\u015ft\u0131r. Bu \u0100\u1e3bv\u0101r’lar, Emperum\u0101n’\u0131n Kendisi taraf\u0131ndan kusursuz bilgiyle kutsanm\u0131\u015flard\u0131r. Bh\u0101gavata’lara (Bhagav\u0101n’\u0131n hizmetkarlar\u0131na) \u00f6vg\u00fclerini bhagavad anubhavam’a (Bhagav\u0101n’\u0131n kutsal \u00f6zelliklerinin tecr\u00fcbesine) dald\u0131klar\u0131nda sunarlar. Ancak Emperum\u0101n’dan ayr\u0131l\u0131k ya\u015fad\u0131klar\u0131nda bu umutsuz durumdan dolay\u0131 bh\u0101gavata’lardan ho\u015fnutsuz olurlar (M\u0101muniga\u1e37 buna dair bir\u00e7ok p\u0101suram al\u0131nt\u0131lar). Sonunda M\u0101muniga\u1e37 (zaman zaman bh\u0101gavata’lar\u0131 \u00f6vmelerine ra\u011fmen) \u0101c\u0101rya vaibhavam’\u0131n ger\u00e7ek y\u00fcceli\u011fini 10 \u0100\u1e3bv\u0101r’\u0131n p\u0101suram’lar\u0131ndan anlayamayaca\u011f\u0131m\u0131z\u0131, bunun i\u00e7in Madhurakavi \u0100\u1e3bv\u0101r’\u0131n p\u0101suram’lar\u0131na ba\u015fvurmam\u0131z gerekti\u011fini belirler.<\/p>\n\n\n\n 409’uncu s\u016btram’da, di\u011fer \u0100\u1e3bv\u0101r’lar bh\u0101gavata’lar\u0131n g\u00f6rkemlerinden bazen bahsedip di\u011fer zamanlar g\u00f6rmezden gelirken Madhurakavi \u0100\u1e3bv\u0101r’\u0131n tamamen \u0100c\u0101ryan’a (Namm\u0101\u1e3bv\u0101r’a) odakland\u0131\u011f\u0131, bu sebepten dolay\u0131 da di\u011fer t\u00fcm \u0100\u1e3bv\u0101r’lardan son derece \u00fcst\u00fcn oldu\u011fu a\u00e7\u0131klanm\u0131\u015ft\u0131r. Madhurakavi \u0100\u1e3bv\u0101r’\u0131n kutsal s\u00f6zleri yoluyla \u0101c\u0101rya vaibhavam’\u0131n y\u00fcceli\u011fini belirlememiz m\u00fcmk\u00fcn olmu\u015ftur.<\/p>\n\n\n\n M\u0101muniga\u1e37, Madhurakavi \u0100\u1e3bv\u0101r’\u0131n g\u00f6rkeminden ayn\u0131 zamanda Upade\u015ba Rattina M\u0101lai eserinin 25 ve 26’nc\u0131 p\u0101suram’lar\u0131nda da bahsetmi\u015ftir. 25’inci p\u0101suram’da, Madhurakavi \u0100\u1e3bv\u0101r’\u0131n bu d\u00fcnyaya geldi\u011fi kutsal g\u00fcn olan Cittirai ay\u0131n\u0131n Cittirai nak\u1e63atram’\u0131n\u0131n bir prapanna’n\u0131n (Bhagav\u0101n’a teslim olmu\u015f birinin) do\u011fas\u0131na m\u00fckemmel bir \u015fekilde hitap etti\u011fini, bu g\u00fcn\u00fcn di\u011fer \u0100\u1e3bv\u0101r’lar\u0131n d\u00fcnyaya geldikleri g\u00fcnlerden bile daha \u00fcst\u00fcn oldu\u011funu yazm\u0131\u015ft\u0131r. 26’nc\u0131 p\u0101suram’da, \u0100\u1e3bv\u0101r’\u0131n ve bize ba\u011f\u0131\u015flad\u0131\u011f\u0131 prabandham’\u0131n g\u00f6rkemlerini g\u00fczel bir \u015fekilde a\u00e7\u0131klam\u0131\u015ft\u0131r:<\/p>\n\n\n\n v\u0101ytta tirumandirattin mattimam\u0101m padam p\u014dl Pi\u1e37\u1e37ai Lok\u0101m J\u012byar bu p\u0101suram’a g\u00fczel bir a\u00e7\u0131klama getirmi\u015ftir. Burada tirumantram’\u0131n nama\u1e25 padam’\u0131 Ka\u1e47\u1e47inu\u1e47 Ci\u1e5futt\u0101mbu’nun temsilcisi olarak kabul edilmi\u015ftir. Tirumantram, okuyan\u0131 sa\u1e43s\u0101ram’daki esaretten kurtaracak bir mantram olarak y\u00fcceltilir. Tirumantram’daki “nama\u1e25” en \u00f6nemli kelimedir \u00e7\u00fcnk\u00fc kendimizi korumaya g\u00fcc\u00fcm\u00fcz\u00fcn yetmedi\u011fini, Efendimiz olan Emperum\u0101n’\u0131n korumas\u0131 alt\u0131nda olmam\u0131z gerekti\u011fini, O’na muhta\u00e7 oldu\u011fumuzu vurgular. Ayn\u0131 ilke, \u0101c\u0101rya ni\u1e63\u1e6dhai’sinden dolay\u0131 y\u00fcce olan Madhurakavi \u0100\u1e3bv\u0101r taraf\u0131ndan prabandham’\u0131nda \u0100c\u0101rya’ya tamamen ba\u011fl\u0131l\u0131k olarak anlat\u0131lm\u0131\u015ft\u0131r. \u015a\u0101stra’n\u0131n (kutsal metinlerin) \u00f6z\u00fcn\u00fc a\u00e7\u0131klad\u0131\u011f\u0131 i\u00e7in, \u0100c\u0101rya’lar\u0131m\u0131z bu prabandham’\u0131 4000 Divya Prabandham’a dahil etmi\u015ftir. Nas\u0131l ki Madhurakavi \u0100\u1e3bv\u0101r 27 nak\u1e63atram’\u0131n tam ortas\u0131nda yer alan Cittirai tirunak\u1e63atram’\u0131nda do\u011fmu\u015fsa, bu prabandham (Ka\u1e47\u1e47inu\u1e47 Ci\u1e5futt\u0101mbu) da divya prabandha ratna h\u0101ram’\u0131n (divya prabandham kolyesinin) merkezinde yer alan m\u00fccevherdir.<\/p>\n\n\n\n B\u00f6ylece Emperum\u0101n\u0101r, Nampi\u1e37\u1e37ai, Pi\u1e37\u1e37ai Lok\u0101c\u0101ryar, M\u0101muniga\u1e37 ve Pi\u1e37\u1e37ai Lok\u0101m J\u012byar’\u0131n bu ilkeyi bir\u00e7ok farkl\u0131 bak\u0131\u015f a\u00e7\u0131s\u0131ndan nas\u0131l ele ald\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fck.<\/p>\n\n\n\n Bu bilgilerin bize sundu\u011fu anlay\u0131\u015fla Madhurakavi \u0100\u1e3bv\u0101r’\u0131n ya\u015fam\u0131na g\u00f6z atal\u0131m. Madhurakavi \u0100\u1e3bv\u0101r, Caitra ay\u0131n\u0131n Citr\u0101 nak\u1e63atram’\u0131nda, Tirukk\u014d\u1e37\u016br kentinde d\u00fcnyaya gelmi\u015ftir. Nas\u0131l ki g\u00fcne\u015f do\u011fmadan evvel g\u00fcn \u0131\u015f\u0131\u011f\u0131 kendini g\u00f6steriyorsa, ayn\u0131 \u015fekilde Madhurakavi \u0100\u1e3bv\u0101r, Namm\u0101\u1e3bv\u0101r’dan hemen \u00f6nce bu d\u00fcnyaya gelmi\u015ftir. Garu\u1e0dav\u0101hana Pa\u1e47\u1e0ditar, \u0100\u1e3bv\u0101r’\u0131n g\u00f6rkeminden yola \u00e7\u0131karak onu “Kumudaga\u1e47e\u015bar”\u0131n ve “Garu\u1e0d\u0101\u1e3bv\u0101r”\u0131n bir enkarnasyonu olarak \u00f6ver (Fakat \u0100\u1e3bv\u0101r’lar\u0131n sa\u1e43s\u0101ram’daki j\u012bv\u0101tm\u0101’lar olduklar\u0131n\u0131, sonradan Bhagav\u0101n’\u0131n merhametiyle O’na ula\u015ft\u0131klar\u0131n\u0131 biliriz. Bu \u00f6vg\u00fcler, \u015fiirsel nitelik ta\u015f\u0131maktad\u0131r).<\/p>\n\n\n\n Kendisi S\u0101ma Veda’ya mensup bir p\u016brva \u015bikh\u0101 br\u0101hma\u1e47a ailesinde d\u00fcnyaya gelmi\u015ftir. B\u00fcy\u00fcd\u00fck\u00e7e j\u0101takarma, n\u0101makara\u1e47a, annapr\u0101\u015bana, caula, upanayanam vb. rit\u00fcellerden ge\u00e7mi\u015ftir. Vedam, pur\u0101\u1e47am, itih\u0101sam gibi kutsal metinleri \u00f6\u011frenir. Emperum\u0101n’dan ba\u015fka hi\u00e7bir \u015feye ilgi duymaz ve Bh\u0101rata De\u015bam’\u0131n kuzey k\u0131sm\u0131nda yer alan Ayodhy\u0101, Mathur\u0101, vb. kutsal mekanlara (divya de\u015bam) t\u012brtha y\u0101tr\u0101’ya \u00e7\u0131kar.<\/p>\n\n\n Madhurakavi \u0100\u1e3bv\u0101r’dan sonra bu d\u00fcnyaya gelen Namm\u0101\u1e3bv\u0101r, do\u011fdu\u011fu andan itibaren annesinin s\u00fct\u00fcne bile ilgi g\u00f6stermeden, mutlak bir s\u00fckunetle ya\u015far. Ebeveynleri K\u0101ri ve U\u1e0daya Na\u1e45gai, \u0100\u1e3bv\u0101r’dan endi\u015felenirler. 12’nci g\u00fcn\u00fcnde onu T\u0101mirabhara\u1e47\u012b nehrinin g\u00fcneyinde g\u00fczel bir tap\u0131na\u011f\u0131 olan, \u015ba\u1e45kham (kutsal deniz kabu\u011fu) ve cakram (disk) ile s\u00fcslenmi\u015f olan, lotus \u00e7i\u00e7e\u011fine benzeyen g\u00f6zlere sahip, eliyle abhaya hastam g\u00f6steren (avu\u00e7 i\u00e7ini kald\u0131rarak korkmamam\u0131z\u0131, bizi korudu\u011funu ifade eden), divya mahi\u1e63\u012b’leri \u015ar\u012bdev\u012b, Bh\u016bdev\u012b ve N\u012b\u1e37\u0101dev\u012b ile birlikte olan Polindu Nin\u1e5fa Pir\u0101n Emperum\u0101n’\u0131n huzuruna \u00e7\u0131kar\u0131rlar. Emperum\u0101n’\u0131n huzurunda ona “M\u0101\u1e5fan” (“di\u011ferlerinden farkl\u0131 olan”) ismini verirler ve onu tap\u0131na\u011f\u0131n yan\u0131ndaki demirhindi a\u011fac\u0131n\u0131n alt\u0131na b\u0131rak\u0131rlar. Onun kutsal bir ki\u015filik oldu\u011funu anlay\u0131p ona taparlar. Paramapadan\u0101than (Vaiku\u1e47\u1e6dham’\u0131n efendisi olan Emperum\u0101n), Vi\u1e63vaksenar’a Namm\u0101\u1e3bv\u0101r’\u0131n pa\u00f1ca sa\u1e43sk\u0101ram’\u0131n\u0131 yapmas\u0131n\u0131, ona Dr\u0101vi\u1e0da Vedam’\u0131 (bu vesileyle ayn\u0131 zamanda N\u0101yan\u0101r’\u0131n \u0100c\u0101rya H\u1e5bdayam eserinde belirtmi\u015f oldu\u011fu gibi Dr\u0101vi\u1e0da Vedam’\u0131n ebedi oldu\u011funu anlar\u0131z) ve anlamlar\u0131yla birlikte t\u00fcm rahasya mantram’lar\u0131 \u00f6\u011fretmesini buyurur, o da bunu sayg\u0131yla yerine getirir.<\/p>\n\n\n\n Namm\u0101\u1e3bv\u0101r bundan sonra Tiruppu\u1e37iy\u0101\u1e3bv\u0101r’\u0131n (kutsal demirhindi a\u011fac\u0131n\u0131n) alt\u0131nda 16 y\u0131l kal\u0131r. Ebeveynleri \u0100\u1e3bv\u0101r’\u0131n g\u00f6rkemini anlasa da bunu ba\u015fkalar\u0131na (oral\u0131 olmad\u0131klar\u0131 i\u00e7in) anlatamazlar, ve s\u00fcrekli Tirukku\u1e5fu\u1e45gu\u1e0di Nambi Emperum\u0101n’a dua ederler. Madhurakavi \u0100\u1e3bv\u0101r da bu olay\u0131n haberini alm\u0131\u015ft\u0131r. Bir seferinde geceleyin nehrin k\u0131y\u0131s\u0131na gitti\u011finde g\u00fcneyden bir \u0131\u015f\u0131\u011f\u0131n parlad\u0131\u011f\u0131n\u0131 fark eder. Bunun \u00f6nce yanmakta olan bir k\u00f6y ya da orman yang\u0131n\u0131 oldu\u011funu d\u00fc\u015f\u00fcn\u00fcr.<\/p>\n\n\n\n Ancak daha sonra art arda 2 veya 3 gece ayn\u0131 \u0131\u015f\u0131\u011f\u0131 g\u00f6rmeye devam eder. Bu \u0131\u015f\u0131\u011f\u0131n ne oldu\u011funu ara\u015ft\u0131rmaya karar verir. Bunun \u00fczerine g\u00fcnd\u00fczleri uyumaya, geceleri de o \u0131\u015f\u0131\u011f\u0131n y\u00f6n\u00fcne do\u011fru yol almaya ba\u015flar. Yoldayken bir\u00e7ok divya de\u015bam’a bakar, ve sonunda \u015ar\u012bra\u1e45gam’a ula\u015f\u0131r. I\u015f\u0131\u011f\u0131n daha da g\u00fcneyden geldi\u011fini g\u00f6r\u00fcr ve sonunda Tirukkurug\u016br’a (\u0100\u1e3bv\u0101r Tirunagari) ula\u015f\u0131r. Art\u0131k \u0131\u015f\u0131k g\u00f6r\u00fcnmez, o da \u0131\u015f\u0131\u011f\u0131n buradan geldi\u011fi sonucuna var\u0131r. Daha sonra tap\u0131na\u011fa girer, ve Tiruppu\u1e37iy\u0101\u1e3bv\u0101r’\u0131n alt\u0131nda saf bilgeli\u011fe sahip bir g\u00f6r\u00fcn\u00fcm\u00fc olan, g\u00fczel g\u00f6zlere sahip, sadece 16 ya\u015f\u0131nda, dolunay gibi g\u00fczel, padm\u0101sanam’da oturmu\u015f, eli Emperum\u0101n’a dair \u00f6\u011fretiler veren upade\u015ba mudr\u0101’y\u0131 g\u00f6steren ve t\u00fcm prapanna’lar\u0131n \u0100c\u0101ryan’\u0131 Namm\u0101\u1e3bv\u0101r’\u0131 g\u00f6r\u00fcr. Onun tamamen bhagavad anubhavam’a dalm\u0131\u015f oldu\u011funu g\u00f6zlemler, eline bir ta\u015f al\u0131p onun yak\u0131nlar\u0131na atar. \u0100\u1e3bv\u0101r g\u00fczelce uyan\u0131r ve bak\u0131\u015flar\u0131n\u0131 Madhurakavi \u0100\u1e3bv\u0101r’a \u00e7evirir. Onun konu\u015fup konu\u015famad\u0131\u011f\u0131n\u0131 \u00f6\u011frenmek isteyen Madhurakavi \u0100\u1e3bv\u0101r, \u201ccettattin vayi\u1e5f\u1e5fil ci\u1e5fiyadu pi\u1e5fand\u0101l ettaittin\u1e5fu e\u1e45g\u0113 ki\u1e0dakkum\u201d (\u0b9a\u0bc6\u0ba4\u0bcd\u0ba4\u0ba4\u0bcd\u0ba4\u0bbf\u0ba9\u0bcd \u0bb5\u0baf\u0bbf\u0bb1\u0bcd\u0bb1\u0bbf\u0bb2\u0bcd \u0b9a\u0bbf\u0bb1\u0bbf\u0baf\u0ba4\u0bc1 \u0baa\u0bbf\u0bb1\u0ba8\u0bcd\u0ba4\u0bbe\u0bb2\u0bcd \u0b8e\u0ba4\u0bcd\u0ba4\u0bc8\u0ba4\u0bcd\u0ba4\u0bbf\u0ba9\u0bcd\u0bb1\u0bc1 \u0b8e\u0b99\u0bcd\u0b95\u0bc7 \u0b95\u0bbf\u0b9f\u0b95\u0bcd\u0b95\u0bc1\u0bae\u0bcd) yani “Bir cetanan (j\u012bv\u0101tm\u0101 \u2013 bilince sahip varl\u0131k) acetanam (bilin\u00e7siz) olan bir varl\u0131\u011fa girerse, ne tecr\u00fcbe eder ve nerede ya\u015far?” diye sorar. \u0100\u1e3bv\u0101r, \u201cattaittin\u1e5fu a\u1e45g\u0113 ki\u1e0dakkum\u201d (\u0b85\u0ba4\u0bcd\u0ba4\u0bc8\u0ba4\u0bcd\u0ba4\u0bbf\u0ba9\u0bcd\u0bb1\u0bc1 \u0b85\u0b99\u0bcd\u0b95\u0bc7 \u0b95\u0bbf\u0b9f\u0b95\u0bcd\u0b95\u0bc1\u0bae\u0bcd) yani \u201cMaddi keyif ve ac\u0131lar\u0131 tecr\u00fcbe ederek art\u0131k orada kal\u0131r.\u201d diye cevap verir. Bu cevab\u0131 duyan Madhurakavi \u0100\u1e3bv\u0101r “O s\u0131radan bir ki\u015filik de\u011fil, bir sarvaj\u00f1a (her \u015feyi bilen). Bu y\u00fcce ki\u015fili\u011fe hizmet etmeli, b\u00f6ylece kemale ermeliyim” der ve Namm\u0101\u1e3bv\u0101r’\u0131n kutsal ayaklar\u0131n\u0131n kar\u015f\u0131s\u0131nda secde edip yere kapan\u0131r. Daha sonra s\u00fcrekli \u0100\u1e3bv\u0101r’la ya\u015famaya ba\u015flar, hep ona hizmet eder ve ona \u00f6vg\u00fcler dizer.<\/p>\n\n\n\n Sonras\u0131nda, t\u00fcm nedenlerin Nedeni, her \u015feyin sahibi, t\u00fcm varl\u0131klarda ikamet eden \u00dcst\u00fcn Ruh, g\u00fczelliklerle dolu koyu renkli bir tirum\u0113ni’ye (kutsal v\u00fccuda) sahip Vaiku\u1e47\u1e6dhan\u0101than (\u015ar\u012bman N\u0101r\u0101ya\u1e47an), \u0100\u1e3bv\u0101r’\u0131 g\u00f6rmek ister. Periya Tiruva\u1e0di (Garu\u1e0d\u0101\u1e3bv\u0101n) hemen Emperum\u0101n’a gider, Emperum\u0101n Mah\u0101lak\u1e63m\u012b’yle birlikte onun omuzlar\u0131na t\u0131rman\u0131r ve derhal Tirukkurug\u016br’a ula\u015f\u0131rlar. Bhagav\u0101n, \u0100\u1e3bv\u0101r’a dar\u015banam’\u0131n\u0131 bah\u015feder ve onu kusursuz ilahi bilgiyle kutsar. Emperum\u0101n taraf\u0131ndan l\u00fctufland\u0131r\u0131lan Namm\u0101\u1e3bv\u0101r, derin bir bhagavad anubhavam’a dalar; kalbinden ta\u015f\u0131p \u00e7a\u011flayan bu anubhavam, nihayetinde Emperum\u0101n’\u0131n ilahi svar\u016bpam’\u0131n\u0131, kutsal formlar\u0131n\u0131 ve y\u00fcce \u00f6zelliklerini a\u00e7\u0131\u011fa \u00e7\u0131karan d\u00f6rt veda’n\u0131n \u00f6z\u00fc olan Tiruviruttam, Tiruv\u0101siriyam, Periya Tiruvand\u0101di ve Tiruv\u0101ymo\u1e3bi prabandham’lar\u0131 halinde v\u00fccut bulur. T\u00fcm divya de\u015ba Emperum\u0101n’lar\u0131; \u0100\u1e3bv\u0101r’\u0131 l\u00fctufland\u0131rmak ve onun ma\u1e45ga\u1e37\u0101\u015b\u0101sanam’lar\u0131yla varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrmek i\u00e7in birer birer Tiruppu\u1e37iy\u0101\u1e3bv\u0101r’\u0131n huzuruna gelirler. Ard\u0131ndan Namm\u0101\u1e3bv\u0101r, t\u0131pk\u0131 kendisi gibi Emperum\u0101n’a adanm\u0131\u015f kullar olabilmeleri i\u00e7in herkese l\u00fctfunu sunar. Paramapadam’dan gelen nityas\u016bri’ler ve k\u1e63\u012br\u0101bdhi’den gelen \u015avetadv\u012bpa v\u0101s\u012b’ler de onun huzuruna vararak kendisine \u00f6vg\u00fcler dizerler. Onlar\u0131 g\u00f6ren Namm\u0101\u1e3bv\u0101r da kendilerine ma\u1e45ga\u1e37\u0101\u015b\u0101sanam’lar\u0131n\u0131 sunar. Nityas\u016bri’lerin ve \u015avetadv\u012bpa v\u0101s\u012b’lerin g\u00f6rkemini tecr\u00fcbe eden Namm\u0101\u1e3bv\u0101r, (Emperum\u0101n’\u0131n ilahi l\u00fctuflar\u0131n\u0131n bir tezah\u00fcr\u00fc olan s\u0101ttvika aha\u1e45k\u0101ram’\u0131n etkisiyle) kendini t\u00fcm evrenin en \u00fcst\u00fcn\u00fc ilan eder; sonsuz bir ihti\u015famla ya\u015far ve varl\u0131\u011f\u0131n\u0131 ancak Ka\u1e47\u1e47an Emperum\u0101n’\u0131 kesintisiz d\u00fc\u015f\u00fcnerek idame ettirir. Artha pa\u00f1cakam’\u0131 (param\u0101tma svar\u016bpam, j\u012bv\u0101tma svar\u016bpam, up\u0101ya svar\u016bpam, upeya svar\u016bpam ve virodh\u012b svar\u016bpam) ve Dvaya Mah\u0101 Mantram’\u0131n anlamlar\u0131n\u0131 Emperum\u0101n’\u0131n adanm\u0131\u015flar\u0131na kutsal bir \u015ferbet olan Tiruv\u0101ymo\u1e3bi yoluyla tamamen a\u00e7\u0131klar. Sonunda 32 ya\u015f\u0131na eri\u015fti\u011finde Emperum\u0101n’\u0131n ilahi arzusu do\u011frultusunda bu sa\u1e43s\u0101ram’dan ayr\u0131larak paramapadam’a erer.<\/p>\n\n\n\n Daha sonra, (“Prapanna jana k\u016b\u1e6dasthar” yani Bhagav\u0101n’a teslim olanlar\u0131n lideri) Namm\u0101\u1e3bv\u0101r’\u0131n en yak\u0131n \u00f6\u011frencisi olan Madhurakavi \u0100\u1e3bv\u0101r, ona \u00f6vg\u00fcler ya\u011fd\u0131ran Ka\u1e47\u1e47inu\u1e47 Ci\u1e5futt\u0101mbu eserini yazar ve bu eseri pa\u00f1camop\u0101ya ni\u1e63\u1e6dhar (karma, j\u00f1\u0101na, bhakti ve prapatti olmak \u00fczere di\u011fer d\u00f6rt up\u0101yam’\u0131n \u00f6tesindeki be\u015finci up\u0101yam olan \u0101c\u0101rya ni\u1e63\u1e6dhai’de olan, yani \u0100c\u0101rya’n\u0131n en mutlak s\u0131\u011f\u0131nak oldu\u011funu anlayan) mumuk\u1e63u’lara (Hakikate her \u015feyi adam\u0131\u015f ki\u015filiklere) sunar. \u0100\u1e3bv\u0101r Tirunagari’ye \u0100\u1e3bv\u0101r’\u0131n vigraham’\u0131n\u0131 yerle\u015ftirir ve nitya (g\u00fcnl\u00fck), pak\u1e63a (iki haftada bir), m\u0101sa (ayda bir), ayana (alt\u0131 ayda bir) ve sa\u1e43vatsara (y\u0131ll\u0131k) utsavam’lar\u0131n (festivallerin) g\u00f6rkemli bir \u015fekilde d\u00fczenlenmesini sa\u011flay\u0131p kendisi de bunlarda yer al\u0131r. Namm\u0101\u1e3bv\u0101r’a \u201cv\u0113dam tami\u1e3b ceyda perum\u0101\u1e37 vand\u0101r, tiruv\u0101ymo\u1e3bip perum\u0101\u1e37 vand\u0101r, tirunagarip perum\u0101\u1e37 vand\u0101r, tiruva\u1e3budiva\u1e37an\u0101\u1e0dar vand\u0101r, tirukkurug\u016brnagar nambi vand\u0101r, k\u0101rim\u0101\u1e5far vand\u0101r, ca\u1e6dag\u014dpar vand\u0101r, par\u0101\u1e45kucar vand\u0101r\u201d (\u0bb5\u0bc7\u0ba4\u0bae\u0bcd \u0ba4\u0bae\u0bbf\u0bb4\u0bcd \u0b9a\u0bc6\u0baf\u0bcd\u0ba4 \u0baa\u0bc6\u0bb0\u0bc1\u0bae\u0bbe\u0bb3\u0bcd \u0bb5\u0ba8\u0bcd\u0ba4\u0bbe\u0bb0\u0bcd, \u0ba4\u0bbf\u0bb0\u0bc1\u0bb5\u0bbe\u0baf\u0bcd\u0bae\u0bca\u0bb4\u0bbf\u0baa\u0bcd \u0baa\u0bc6\u0bb0\u0bc1\u0bae\u0bbe\u0bb3\u0bcd \u0bb5\u0ba8\u0bcd\u0ba4\u0bbe\u0bb0\u0bcd, \u0ba4\u0bbf\u0bb0\u0bc1\u0ba8\u0b95\u0bb0\u0bbf\u0baa\u0bcd \u0baa\u0bc6\u0bb0\u0bc1\u0bae\u0bbe\u0bb3\u0bcd \u0bb5\u0ba8\u0bcd\u0ba4\u0bbe\u0bb0\u0bcd, \u0ba4\u0bbf\u0bb0\u0bc1\u0bb5\u0bb4\u0bc1\u0ba4\u0bbf\u0bb5\u0bb3\u0ba8\u0bbe\u0b9f\u0bb0\u0bcd \u0bb5\u0ba8\u0bcd\u0ba4\u0bbe\u0bb0\u0bcd, \u0ba4\u0bbf\u0bb0\u0bc1\u0b95\u0bcd\u0b95\u0bc1\u0bb0\u0bc1\u0b95\u0bc2\u0bb0\u0bcd\u0ba8\u0b95\u0bb0\u0bcd \u0ba8\u0bae\u0bcd\u0baa\u0bbf \u0bb5\u0ba8\u0bcd\u0ba4\u0bbe\u0bb0\u0bcd, \u0b95\u0bbe\u0bb0\u0bbf\u0bae\u0bbe\u0bb1\u0bb0\u0bcd \u0bb5\u0ba8\u0bcd\u0ba4\u0bbe\u0bb0\u0bcd, \u0b9a\u0b9f\u0b95\u0bcb\u0baa\u0bb0\u0bcd \u0bb5\u0ba8\u0bcd\u0ba4\u0bbe\u0bb0\u0bcd, \u0baa\u0bb0\u0bbe\u0b99\u0bcd\u0b95\u0bc1\u0b9a\u0bb0\u0bcd \u0bb5\u0ba8\u0bcd\u0ba4\u0bbe\u0bb0\u0bcd) diye, yani “Vedam’\u0131n \u00f6z\u00fcn\u00fc a\u00e7\u0131klayan O geldi! Tiruv\u0101ymo\u1e3bi’nin y\u00fcce yazar\u0131 geldi! Tirunagari’nin efendisi geldi! Tiruva\u1e3budiva\u1e37a’l\u0131 (\u0100\u1e3bv\u0101r Tirunagari ve etraf\u0131n\u0131 kapsayan b\u00f6lge) olan geldi! Tirukkurug\u016brnagar’l\u0131 olan, y\u00fcce \u00f6zelliklerle bezenmi\u015f olan geldi! K\u0101ri’nin o\u011flu geldi! \u015aa\u1e6dag\u014dpar geldi! Herkesi b\u00fcy\u00fcs\u00fc alt\u0131na alan geldi!” vb. s\u00f6zlerle \u00f6vg\u00fcler ya\u011fd\u0131r\u0131r. Bu s\u0131rada, g\u00fcney Madurai’deki Tami\u1e3b Sa\u1e45gam’\u0131n Tami\u1e3bcede uzman olan alim\/\u015fairleri bu \u00f6vg\u00fcye kar\u015f\u0131 \u00e7\u0131karlar. E\u011fer Namm\u0101\u1e3bv\u0101r’\u0131n y\u00fcceli\u011fi ca\u1e45gappalagai (bir eserin y\u00fcceli\u011fini belirleyen, suyun \u00fcst\u00fcne konulan sihirli bir tahta par\u00e7as\u0131) yoluyla kan\u0131tlanmazsa onun bizi vedam’\u0131n \u00f6z\u00fcyle l\u00fctufland\u0131rd\u0131\u011f\u0131n\u0131 kabul etmeyeceklerini s\u00f6ylerler. Madhurakavi \u0100\u1e3bv\u0101r, Namm\u0101\u1e3bv\u0101r’\u0131n hi\u00e7bir yere seyahat etmedi\u011fini s\u00f6yler. Sadece Tiruv\u0101ymo\u1e3bi 10.5.1 p\u0101suram’\u0131n\u0131n ilk iki kelimesi olan \u201cka\u1e47\u1e47an ka\u1e3bali\u1e47ai\u201d (\u0b95\u0ba3\u0bcd\u0ba3\u0ba9\u0bcd \u0b95\u0bb4\u0bb2\u0bbf\u0ba3\u0bc8) s\u00f6z\u00fcn\u00fc bir palmiye yapra\u011f\u0131na yazar ve bunu Tami\u1e3b Sa\u1e45gam’\u0131n \u015fairlerine takdim eder. Onlara ca\u1e45gappalagai \u0100\u1e3bv\u0101r’\u0131n bu iki kelimesini kabul ederse zaten onun g\u00f6rkeminin ortaya \u00e7\u0131kaca\u011f\u0131n\u0131 s\u00f6yler. \u015eairler Madhurakavi \u0100\u1e3bv\u0101r’\u0131n fikrini kabul ederler. Madurai’ye d\u00f6n\u00fcp Tami\u1e3b Sa\u1e45gam’\u0131n ba\u015f \u015fairine olaylar\u0131 anlat\u0131rlar, o da bu tavsiyeyi kabul eder. \u0100\u1e3bv\u0101r’\u0131n p\u0101suram’\u0131n\u0131 ve o zaman\u0131n en b\u00fcy\u00fck 300 \u015fairinin eserlerini birlikte ca\u1e45gappalagai’nin \u00fcst\u00fcne koyarlar. Sihirli tahta di\u011fer t\u00fcm eserleri suya d\u00fc\u015f\u00fcr\u00fcr ve \u0100\u1e3bv\u0101r’\u0131n s\u00f6zlerini tek \u00fcst\u00fcnde tutar. Bu da derhal \u0100\u1e3bv\u0101r’\u0131n g\u00f6rkemini herkese g\u00f6sterir. Bunun \u00fczerine sa\u1e45gam’\u0131n ba\u015f \u015fairi \u0100\u1e3bv\u0101r’\u0131 y\u00fccelten bir \u015fiir s\u00f6yler:<\/p>\n\n\n\n \u012by\u0101\u1e0duvad\u014d garu\u1e0da\u1e5fkedir\u0113 “Nas\u0131l ki, <\/p>\n\n\n\n aras\u0131nda mukayese olmaz, (\u015ar\u012bman N\u0101r\u0101ya\u1e47an’a s\u0131\u011f\u0131nan ve vedam’\u0131n \u00f6z\u00fcn\u00fc binden fazla p\u0101suram’\u0131nda bize sunan) Namm\u0101\u1e3bv\u0101r’\u0131n tek bir kelimesi bile d\u00fcnyevi \u015fairlerin yazd\u0131\u011f\u0131 sonsuz say\u0131da \u015fiirle kar\u015f\u0131la\u015ft\u0131r\u0131lamaz.”<\/p>\n\n\n\n Buna \u015fahit olan \u015fairler derhal Namm\u0101\u1e3bv\u0101r’\u0131n aff\u0131na s\u0131\u011f\u0131n\u0131rlar ve ona \u00f6vg\u00fcler ya\u011fd\u0131r\u0131rlar. B\u00f6ylece Madhurakavi \u0100\u1e3bv\u0101r, \u201cguru\u1e43 prak\u0101\u015bayed dh\u012bm\u0101n\u201d, yani “\u0100c\u0101ryan’\u0131 herkesin aras\u0131nda \u00f6vmeli” ilkesine ba\u011fl\u0131 kalarak ve b\u00f6ylece say\u0131s\u0131z ki\u015finin kemale ermesini sa\u011flayarak ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Bir s\u00fcre sonra bu sa\u1e43s\u0101ram’dan ayr\u0131lm\u0131\u015f, Namm\u0101\u1e3bv\u0101r’a nitya kai\u1e45karyam’da (ebedi hizmette) bulunmak \u00fczere \u0101c\u0101rya tiruva\u1e0di’ye (\u0100c\u0101rya’s\u0131n\u0131n kutsal ayaklar\u0131na, yani paramapadam’a) ermi\u015ftir.<\/p>\n\n\n\n Madhurakavi \u0100\u1e3bv\u0101r’\u0131n Taniyan’\u0131 <\/strong> Madhurakavi \u0100\u1e3bv\u0101r’\u0131n arc\u0101vat\u0101ra anubhavam’\u0131ndan burada bahsedilmi\u015ftir \u2013 http:\/\/ponnadi.blogspot.in\/2012\/10\/archavathara-anubhavam-madhurakavi.html<\/a>. Kaynaklar: Vy\u0101khy\u0101nam\u2019lar, 6000 Pa\u1e0di Guru Parampar\u0101 Prabh\u0101vam, Periya Tirumu\u1e0di A\u1e0daivu<\/p>\n\n\n\n Prameyam (hedefimiz) \u2013 https:\/\/koyil.org \u015br\u012b\u1e25 \u015br\u012bmat\u0113 r\u0101m\u0101nuj\u0101ya nama\u1e25 \u015br\u012bmad varavaramunay\u0113 nama\u1e25 \u015br\u012b v\u0101n\u0101cala mah\u0101munay\u0113 nama\u1e25 Guru Paramparai << Tiruma\u1e3bisai \u0100\u1e3bv\u0101r Tirunak\u1e63atram\u2019\u0131: Cittirai, Cittirai Avat\u0101rasthalam\u2019\u0131: Tirukk\u014d\u1e37\u016br \u0100c\u0101ryan\u2019\u0131: Namm\u0101\u1e3bv\u0101r Paramapadam\u2019a Erdi\u011fi Yer: \u0100\u1e3bv\u0101r Tirunagari Eserleri: Ka\u1e47\u1e47i\u1e49u\u1e47 Ci\u1e5futt\u0101mbu Nampi\u1e37\u1e37ai, Vy\u0101khy\u0101na Avat\u0101rikai’de (yazd\u0131\u011f\u0131 tefsirin giri\u015finde) Madhurakavi \u0100\u1e3bv\u0101r’\u0131n g\u00f6rkemini g\u00fczel bir bi\u00e7imde a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r. Buna biraz g\u00f6z atal\u0131m. \u1e5a\u1e63i’ler; ai\u015bvaryam (d\u00fcnyevi konfor, g\u00fc\u00e7 sahibi … Read more<\/a><\/p>\n","protected":false},"author":50,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[40,5,41,48,166],"tags":[168],"class_list":["post-9752","post","type-post","status-publish","format-standard","hentry","category-azhvars","category-azhwars","category-azwhars","category-other-acharyas","category-turkish","tag-turkce"],"_links":{"self":[{"href":"https:\/\/acharyas.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/9752","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/acharyas.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/acharyas.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/acharyas.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/50"}],"replies":[{"embeddable":true,"href":"https:\/\/acharyas.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=9752"}],"version-history":[{"count":19,"href":"https:\/\/acharyas.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/9752\/revisions"}],"predecessor-version":[{"id":9774,"href":"https:\/\/acharyas.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/9752\/revisions\/9774"}],"wp:attachment":[{"href":"https:\/\/acharyas.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=9752"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/acharyas.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=9752"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/acharyas.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=9752"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/acharyas.koyil.org\/wp-content\/uploads\/madhurakavi.jpg\")
<\/figure>\n<\/div>\n\n\n\n
c\u012brtta madhurakavi cey kalaiyai
\u0101rtta puga\u1e3b \u0101riyarga\u1e37 t\u0101\u1e45ga\u1e37 aru\u1e37iceyal na\u1e0duv\u0113
c\u0113rvitt\u0101r t\u0101\u1e5fpariyam t\u0113rndu
\u0bb5\u0bbe\u0baf\u0bcd\u0ba4\u0bcd\u0ba4 \u0ba4\u0bbf\u0bb0\u0bc1\u0bae\u0ba8\u0bcd\u0ba4\u0bbf\u0bb0\u0ba4\u0bcd\u0ba4\u0bbf\u0ba9\u0bcd \u0bae\u0ba4\u0bcd\u0ba4\u0bbf\u0bae\u0bae\u0bbe\u0bae\u0bcd \u0baa\u0ba4\u0bae\u0bcd \u0baa\u0bcb\u0bb2\u0bcd
\u0b9a\u0bc0\u0bb0\u0bcd\u0ba4\u0bcd\u0ba4 \u0bae\u0ba4\u0bc1\u0bb0\u0b95\u0bb5\u0bbf \u0b9a\u0bc6\u0baf\u0bcd \u0b95\u0bb2\u0bc8\u0baf\u0bc8
\u0b86\u0bb0\u0bcd\u0ba4\u0bcd\u0ba4 \u0baa\u0bc1\u0b95\u0bb4\u0bcd \u0b86\u0bb0\u0bbf\u0baf\u0bb0\u0bcd\u0b95\u0bb3\u0bcd \u0ba4\u0bbe\u0b99\u0bcd\u0b95\u0bb3\u0bcd \u0b85\u0bb0\u0bc1\u0bb3\u0bbf\u0b9a\u0bc6\u0baf\u0bb2\u0bcd \u0ba8\u0b9f\u0bc1\u0bb5\u0bc7
\u0b9a\u0bc7\u0bb0\u0bcd\u0bb5\u0bbf\u0ba4\u0bcd\u0ba4\u0bbe\u0bb0\u0bcd \u0ba4\u0bbe\u0bb1\u0bcd\u0baa\u0bb0\u0bbf\u0baf\u0bae\u0bcd \u0ba4\u0bc7\u0bb0\u0bcd\u0ba8\u0bcd\u0ba4\u0bc1<\/p>\n\n\n\n![\"\"](\"https:\/\/acharyas.koyil.org\/wp-content\/uploads\/nammazhwar-madhurakavi-nathamuni.jpg\")
iravikkedir minminiy\u0101\u1e0duvad\u014d
n\u0101y\u014d\u1e0duvad\u014d u\u1e5fumippulimun
narik\u0113carimun na\u1e0daiy\u0101\u1e0duvad\u014d
p\u0113ya\u1e0duvad\u014d e\u1e3bil\u016brvacimun
perum\u0101na\u1e0di c\u0113r vagu\u1e37\u0101bara\u1e47an \u014dr\u0101yiram\u0101ma\u1e5faiyin tami\u1e3bil oru col porum\u014d ulagil kaviy\u0113
\u0b88\u0baf\u0bbe\u0b9f\u0bc1\u0bb5\u0ba4\u0bcb \u0b95\u0bb0\u0bc1\u0b9f\u0bb1\u0bcd\u0b95\u0bc6\u0ba4\u0bbf\u0bb0\u0bc7
\u0b87\u0bb0\u0bb5\u0bbf\u0b95\u0bcd\u0b95\u0bc6\u0ba4\u0bbf\u0bb0\u0bcd \u0bae\u0bbf\u0ba9\u0bcd\u0bae\u0bbf\u0ba9\u0bbf\u0baf\u0bbe\u0b9f\u0bc1\u0bb5\u0ba4\u0bcb
\u0ba8\u0bbe\u0baf\u0bcb\u0b9f\u0bc1\u0bb5\u0ba4\u0bcb \u0b89\u0bb1\u0bc1\u0bae\u0bbf\u0baa\u0bcd\u0baa\u0bc1\u0bb2\u0bbf\u0bae\u0bc1\u0ba9\u0bcd
\u0ba8\u0bb0\u0bbf\u0b95\u0bc7\u0b9a\u0bb0\u0bbf\u0bae\u0bc1\u0ba9\u0bcd \u0ba8\u0b9f\u0bc8\u0baf\u0bbe\u0b9f\u0bc1\u0bb5\u0ba4\u0bcb
\u0baa\u0bc7\u0baf\u0b9f\u0bc1\u0bb5\u0ba4\u0bcb \u0b8e\u0bb4\u0bbf\u0bb2\u0bc2\u0bb0\u0bcd\u0bb5\u0b9a\u0bbf\u0bae\u0bc1\u0ba9\u0bcd
\u0baa\u0bc6\u0bb0\u0bc1\u0bae\u0bbe\u0ba9\u0b9f\u0bbf \u0b9a\u0bc7\u0bb0\u0bcd \u0bb5\u0b95\u0bc1\u0bb3\u0bbe\u0baa\u0bb0\u0ba3\u0ba9\u0bcd \u0b93\u0bb0\u0bbe\u0baf\u0bbf\u0bb0\u0bae\u0bbe\u0bae\u0bb1\u0bc8\u0baf\u0bbf\u0ba9\u0bcd \u0ba4\u0bae\u0bbf\u0bb4\u0bbf\u0bb2\u0bcd \u0b92\u0bb0\u0bc1 \u0b9a\u0bca\u0bb2\u0bcd \u0baa\u0bca\u0bb0\u0bc1\u0bae\u0bcb \u0b89\u0bb2\u0b95\u0bbf\u0bb2\u0bcd \u0b95\u0bb5\u0bbf\u0baf\u0bc7<\/p>\n\n\n\n\n
avidita vi\u1e63ay\u0101ntaras \u015ba\u1e6dh\u0101rer
upani\u1e63ad\u0101m upag\u0101na m\u0101tra bhoga\u1e25
api ca gu\u1e47a va\u015b\u0101t tadeka \u015be\u1e63\u012b
madhurakavir h\u1e5bdaye mam\u0101virastu<\/em>
“G\u00f6nl\u00fcnde \u015aa\u1e6dh\u0101ri’den (Namm\u0101\u1e3bv\u0101r) ba\u015fka hi\u00e7bir gayeye yer vermeyen; ruhunun tek g\u0131das\u0131n\u0131 onun o kutsal Upani\u1e63ad’lar\u0131n\u0131 s\u00f6ylemekten alan ve onun m\u00fcbarek \u00f6zelliklerine kalpten ba\u011flanarak onu tek efendisi ilan eden Madhurakavi \u0100\u1e3bv\u0101r, sonsuza dek kalbimde taht kursun.”<\/p>\n\n\n\n
\u2014 Orijinali Sri Sarathy Svami\u2019nin l\u00fctfudur: https:\/\/acharyas.koyil.org\/index.php\/2013\/01\/17\/madhurakavi-azhwar-english\/<\/a>
adiyen raghava ramanuja dasan<\/p>\n\n\n\n
<\/a>Pram\u0101\u1e47am (kutsal metinlerimiz) \u2013 http:\/\/granthams.koyil.org
<\/a>Pram\u0101th\u0101 (hocalar\u0131m\u0131z) \u2013 https:\/\/acharyas.koyil.org
<\/a>\u015ar\u012bvai\u1e63\u1e47ava e\u011fitim\/\u00e7ocuk portal\u0131 \u2013 http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"