Nathamunigal
Nathamunigal
Sri Nathamuni was born in 824 CE in the village called Viranarayana in Kattumannar Koil
near Chidambaram, in the month of Ani and star Anusham. His father was Isvarabhatta
and he had a son by name Isvaramuni. Based on some accounts, he lived during the late
9th or early 10th century.
Sri Nathamuni went on a long pilgrimage that took him to Divya Desams like Mathura,
Vrindhavan, Bengal and Puri.
On his return to his home town, he met with some SriVaishnavas from the Western part of
the country, who recited some 10 hymns composed by Nammazhvar where the 11th
paasuram ended with "orayirathhul ippathum" which roughly means "of the one
thousand, this ten poems" then Natha muni asked those srivaishnavas that if they knew
the rest of the thousand, for which they answered "no".
In the same poem he noted a kshetra named "Kurugoor" and a name "Sadakopan" which
meant that the person Sadakopan from Kurugoor wrote the song. And then he reached
kurugoor.
This is where, Nathamuni came in contact with Madhura-kavi azhwar, the disciple of
Nammazhwar, and asked him if the hymns of Nammazhwar are available. Madhura kavi
azhwar told him that, after composing an extensive book of hymns in Tamil and
instructing him the same, Nammazhwar attained salvation. However, the local people,
due to their misconception that the study of the hymns would be detrimental to the Vedic
religion, threw the work into the river Tamraparani. Only one page, containing to hymns
of the work, was picked up by a man who appreciated the hymns and recited them. Thus
only 10 hymns have been saved at this time.
Nathamunigal was very much worried and anxious to compile the missing Pasurams. In
the night Natamuni was blessed by Satakopa and in the morning he started the
parayanam of Kanninunchirutthambu (Prabhandam by madhurakavi, which was common
in kurugoor as praise for satakopa). He recited that 12000 times the verse composed by
Madhura Kavi Alzwar in adoration of Nammalwar. Then Satakopa blessed nathamuni with
the 4000 dhivyaprabhandam. Not satisfied, Nathamuni wanted to know all the purports
also in detail, its meanings commentaries. Satagopa revealed all that was asked for by
Nathamuni.
Nathamuni brought the hymns together and with the help of his two nephews,
Melaiyagattazhwar and Kilaiyagattazhwar, set them to music in the Vedic manner. From
that time onwards, these hymns were sung in the temples and were regarded as Tamil
Veda.
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Shri Nathamuni also practiced Ashtanga yoga. It is with nathamuni that all the five
parampara are combined into one, and hence he is called the one who
established/combined the "Guruparampara". He then passed these on to Shri
Uyyakondar, who in turn passed it on to manakkal nimbi and who inturn passed it to
Nathamuni's grandson YAmuna/Yamunacharya/Alavandhar. Yamuna passed these wealth
of knowledge to five of his eminent students, one each. He passed on bhagawad geetha
rahasyartham to Thirukoshtiyur nambhi (goshti purna), Bhagawad vishayam and its
meanings to Thirumalai Andaan, panchasamskara, mantra mantraartha meanings
commentaries to Periya nambhi (maha poorna), Ramayanan and ithihasa rahasyas to
Thirumalai nimbi, Dhivyaprabhanda and panchamopaya and charamapadArtha and their
commentaries to Thiruvaranga perumal arayar.
Nayaaya-tattva
Purusa-ninnaya
Yoga-rahasya
He was also a great exponent in Yoga and practiced the Yoga of eight accessories (
ashtAnga yoga).
PrapannAmrta says that Nathamunigal attained Vaikuntam by entering into Yoga in the
city of AgangA.
Whenever the Vaishnavas refer to 'Muni trayam'- the three sages, they are paying
homage to the three extraordinary preceptors of the philosophy- Naathamuni, Yaamuna
muni and Raamaanuja muni who have indeed bequeathed to us a rich and vibrant
heritage.
2
Sriman Natha muni was born in the month Aani and in Anusham Nakshatram.
If Vaishnavism has a global appeal today, it is due to the great Naathamuni who literally
recovered from oblivion the hymns of the Azhwars and inaugurated devotional
Vaishnavism.
While Naathamuni was worshipping at the local temple, he heard a few pilgrims reciting a
decad of Nammazhwar's Tiruvoimozhi praising Lord 'AaraaVamudhan' - the unsatiating
nectar. This concluded saying " those who recited these ten which form part of my 1000
psalms would become the darling of the Gods."
Naathamuni was so impressed with the poetic beauty of the decad and asked them
whether they knew the full text of Tiruvoimozhi or at least point out anyone who could
help. They directed him to one Paraankusadaasa in Kurugur who was a disciple of
Madhurakavi.
Naathamuni made straight to Kurugur but Paraankusadaasa also could not help. But, he
suggested that if Naathamuni could recite the " Kanninun Siruthambu" of Madhurakavi
12,000 times at one strech in front of the famous tamarind tree in Adhinaatha temple, he
might get an insight into the original verses.
This Naathamuni did with utmost devotion. He obtained in his trance a vision of
Nammazhwar himself who personally taught him not only his own compositions but also
those of all the other Azhwars.
Naathamuni promptly codified the treasure of devotional hymns as the 'Naalaayira Divya
Prabhandam'. The tradition of reciting these had been established by him and kept alive
these 1000 years and more and institutionalized and observed as 'Arayar Sevai' before the
Lord on special occasions - (a form of dance performed by male dancers specially trained
for the purpose) in the Srirangam temple even today.
3
His grandson, Yaamunamuni later known as Aalavandaar was just 12 years of age when
Naathamuni passed away. And, it is this Aalavandaar who inaugurated the matrix of
Srivaishnavism by his spiritual leadership.
4
Swami further states that such most benevolent, most
merciful, vaLLal [as he had given us the invaluable
treasure in the name of Alwar?s 4000 and also the link
for our Srivaishnava acharyas thereby he himself is
gift to our sampradayam) Sri Nathamuni's lotus feet
alone is our only refuge. Swami is proud and roars
that since we have the divya Prabandam given by Sri
Nathamuni and since we have such greatest Acharya in
our lineage which goes down to prakritham acharya,
there is absolutely none equal to us.
5
His son was Easwara Bhatta Aazhvaan.
His son was Yaamuna Muni.
His son was Sottai Nambi.
His son was Ennaachaan.
His son was Pillaiappar.
His son was Thozhappar.
Thanian:
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profound and difficult meaning of the VedAs was like a nellikkani fruit in the
hand
Whenever the Vaishnavas refer to 'Muni trayam'- the three sages, they are paying
homage to the three extraordinary preceptors of the philosophy- Naathamuni, Yaamuna
muni and Raamaanuja muni who have indeed bequeathed to us a rich and vibrant
heritage.
Sriman Natha muni was born in the month Aani and in Anusham Nakshatram.
If Vaishnavism has a global appeal today, it is due to the great Naathamuni who literally
recovered from oblivion the hymns of the Azhwars and inaugurated devotional
Vaishnavism.
While Naathamuni was worshipping at the local temple, he heard a few pilgrims reciting a
decad of Nammazhwar's Tiruvoimozhi praising Lord 'AaraaVamudhan' - the unsatiating
nectar. This concluded saying" those who recited these ten which form part of my 1000
psalms would become the darling of the Gods."
Naathamuni was so impressed with the poetic beauty of the decad and asked them
whether they knew the full text of Tiruvoimozhi or at least point out anyone who could
help. They directed himto one Paraankusadaasa in Kurugur who was a disciple of
Madhurakavi.
Naathamuni made straight to Kurugur but Paraankusadaasa also could not help. But, he
suggested that if Naathamuni could recite the " Kanninun Siruthambu" of Madhurakavi
12,000 times at one strech in front of the famous tamarind tree in Adhinaatha temple, he
might get an insight into the original verses.
This Naathamuni did with utmost devotion. He obtained in his trance a vision of
Nammazhwar himself who personally taught him not only his own compositions but also
those of all the other Azhwars.
Naathamuni promptly codified the treasure of devotional hymns as the 'Naalaayira Divya
Prabhandam'. The tradition of reciting these had been established by him and kept alive
7
these 1000 years and more and institutionalized and observed as 'Arayar Sevai' before the
Lord on special occasions - (a form of dance performed by male dancers specially trained
for the purpose) in the Srirangam temple even today.
His grandson, Yaamunamuni later known as Aalavandaar was just 12 years of age when
Naathamuni passed away. And, it is this Aalavandaar who inaugurated the matrix of
Srivaishnavism by his spiritual leadership.
Today in all vaishnava temples, in many hindu households and even in mylapore music
concerts the hymns of the ‘nalayira divyaprabhandam’ are recited. Whether their
meanings are understood or not it is an amazing fact that the same verses were recited in
perhaps the same style 1200 years ago. The words have been preserved and have come to
us unsullied, unaltered and with a little guidance can be easily comprehended. One man
was responsible for this amazing act of preservation Nathamunigal the anthologist of
‘azhvar Pasurangal.’ He did what ‘Nambiyandar nambi’ did to the ‘Saivite Thirumaraigal’
and much later, what Swaminatha Iyer did to Sangam literature. Nathamunigal
established an oral tradition of their recitation down the ages. He also gave them Vedic
stature - ‘vedasamyam’ Nathamunigal was the first guru of the guru paramparai tradition,
a continuous preceptor- disciple lineage, another unique practice in the vaishnava
tradition preserved till today.
Nathamuni, finderIt was Sri Nathamuni (whose full name was Ranganatha-muni, born to
Isvara Bhatta of Sottai clan in the Vedic lineage of ‘Satha-marshana,’ with the birth
asterism of Anuraadhaa in the month of Aani-mithunam ~ occurs on June 30, 2004 this
year) who gathered together the precious hymns of the Aazhvaar mystics and saved them
for humanity in the Tamil scripture known as ‘aruli-c-cheyal‘ and as ‘divya prabandham.’ It
is taken to be a sign of divine purpose that this revered savant picked up a clue to the
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scripture quite accidentally. Nathamuni was the finder of the treasure, and he did not
keep it for himself. He told the world.
Tiru-vaai-mozhi
It is well known that Nathamuni was sparked off on his profound quest when he heard for
the first time the ‘Tiru-vaai-mozhi’ decad hymning the deity of ‘tiru-k-kudantai.’ with
“Aara amudhe adiyen udalam”
you are my nectar! My body melts with love towards you.
In ‘kudanthai’ of water filled paddy fields.
My lord, I see your reclining body asleep, aglow.
Even today if you read those ten poems you will feel the same way Nathamunigal did and
seek the rest Natamuni was startled by the beauty of the poem and asked them where
from they learnt those verses; the last verse they sang mentioned "this ten out of
thousand" were there more? They did not know a sage in ‘Thirukurugur’ gave them. Thus
began Nathamunis search for the rest of the verses this is the most plausible version.
Expedition of discovery
It is important to remember and cherish with gratitude Nathamuni’s passion which drove
him to trek down from his native Kaattu Mannaar Koil to ‘Tiru-k-kurukoor / Azhvar
Tirunagari’ in search of the other hymns. The lifetime of Nathamuni is indicated by S.
Krishnaswamy Aiyyangar to be 823-917 ad and by M U Raghava Aiyyangar as 825-918, and
we have to visualize how challenging and stressful it must have been for Nathamuni to
have undertaken the long journey over what must have been difficult terrain. It was
fortunate that Nathamuni met the second-generation disciple of Nammazhvar himself,
parankusa-dasa, who imparted to him the ten-stanza hymn (Kanni-nunn-siru-t-taambu)
dedicated by his preceptor madhura-kavi to his preceptor Nammazhvar.
Spiritual Power
Nathamuni was a yogi par excellence. His renowned grandson ‘Aalavandaar-yaamuna’
personifies him as the ‘totality of Bhakti-yoga’. Parasara Bhatta applies to him the
metaphor, Jnaana-jeemootam (= Nimbus of knowing) which is appropriate to one of
Nathamuni’s spiritual power. Vedantacharya affirms that he held in his palm the
substance of scripture. The poet ‘vadivazhakia nambi daasa’ describes him as one without
a match for his penances. Pillai lokam jeeyar calls him a ‘parama-hamsa’, one of ultimate
realisation. The poetic-esoteric work Acharya Hrdayam (no.115) says Nathamuni was
verily like unto the swan manifestation the lord assumed when he imparted the veda-
scripture to brahmathis is mentioned in svetaasva-tara upanishad; and Tiru-Nedun-
Taandakam (தி1ெந3#தா4டக5 - annamaay aru-maraiyai veli-p-padutta
ammaann, அ7னமா9... அ1மைறைய ெவள=>ப3'த அ5மா7,
Nathamuni seems to have gone to great lengths to play down his yogic proficiency. It was
nevertheless plausible that the simple-sounding kanni hymn of just ten stanzas became a
powerful spell (mantram) when recited and repeated by Nathamuni 12000 times, he could
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behold azhvar materialising before him in a vision, and teach him the entirety of the Divya
prabandham corpus.
Debt of gratitude
It is not easy for us to imagine the extent and nature of the excitement, fulfillment and
peace that Nathamuni must have experienced as he came by the object of his quest, the
Divya-prabandham scripture. There is a beautiful precedent to this in the account of the
Hebraic prophet mosses who “wrote upon the tablets the words the Ten Commandments;
the skin of his face shone while he talked with” the lord (in the epiphany granted to him) ~
exodus 34.
The sensation of gratitude felt for Nathamuni down his successor generations was evident
in acknowledging and adoring him as the grand ancestor of the ‘ubhaya-vedaanta-maarga’
(path of twofold scripture). Lord Sriman Narayana is identified as the first preceptor not
only of the
Sri Vaishnava guru-parampara, but also of the Sankara Sampradaayam (“narayanam
padma-bhavam vasishtham” etc). It is, however, Sri Nathamuni who is acknowledged as
the first acharya நான=ல'தி. @1வரய நாBCனா7 நல#திகD நாதEன=,
Nathamuni, who installed the guru-lineage here on this earth, says the grateful Appillai.
It was Tirumangai Azhvar who originally introduced tiru-vaai-mozhi also (in the great
temple of Srirangam) in the festival of veda recitation (adhyayana utsavam) held annually
from the eleventh day of the bright (sukla) fortnight of the month of maarkazhi / dhanus.
Subsequently Nathamuni, in his time, enlarged the scheme of recitation to include the
entirety of the (4000 verses of) Divya Prabandham. It was through this manner of
canonization of the Divya Prabandham and the concomitant institutionalization of the
araiyar-psalmodists, that Nathamuni ensured the preservation, learning and bequeathing
of the precious scripture down the generations to come.
Disciples:
His five disciples were, pundarikaksha (uyya-k-kondaar); tiru-k-kurukai-k-kaavalappan; his
nephews of the west house and of the east house whom he taught to recite the Tamil
scripture in the celestial music system (deva-gaanam) and appointed them as the araiyar
(psamodists); and tiru-k-kanna-mangai aandaan whom he first equipped with the esoteric
of the twin sacred formula (dvaya-mantram) before imparting to him the fine sensibilities
of the Tamil scripture.
Overcoming Oneself
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Nathamuni is said to have composed a few works in Sanskrit but they are not available.
The next in succession was his renowned grandson-prodigy, yaamuna-aalavandaar who
wrote nothing in Tamil, and is considered the father of the Sanskrit stotra-paatha (hymnal)
literature. His stotra-ratnam contains literal translations from the Tamil scripture into
sanskrit verse, and this precedent came to be readily adopted by all his successors,
culminating in the versatile personality of vedantacharya. Yamuna’s immediate successor
was Sri Ramanuja who wrote almost all of his nine definitive works exclusively in Sanskrit.
The acceptance of the Tamil scripture by such ‘sanskritic’ personalities of great learning
and long-time orthodoxy was not something ‘promoted’ (as we would say to-day) through
any state pressure or by other vested interests. They had no mental barrier to overcome,
and the Tamil scripture stood on its own in poetry, grandeur, philosophic content,
humanistic values, and clear affirmations of godhead. Its divine inspiration was visible for
all to see.
The author of acharya-hrdayam (65) points out that Sri Ramanuja relied on the Dravida-
veda to compose his Sri-Bhashyam gloss on the Brahma-sutra. This affirmation of
scriptural validity has an echo in vedantacharya’s adhikaara-sangraham, where he says
that his studious learning of the Tamil scriptures enabled him to grasp clearly the obscure
regions of the veda-chhandas. While Nathamuni described it as an Upanishad of a
thousand branches, Vedantacharya extolled it (dramidopanishad taatparya-ratnaavali,
130) as the scripture, which is benign to hear.
One of the difficulties in traditional accounts of the lives of azhvars and acaryas is the mix
of myth and fact usually the factual and historic content will be very little and the
traditional account is totally believed. It is very difficult to demythify these traditional
accounts. In fact it is not permitted. They are as sacred as the life of Christ or prophet
Mohammed, not questioned. This attempt of mine to extract Nathamunis life from
traditional accounts is likely to be criticized and I am aware of it. One incident in
Nathamunigals life has to be true even if this has two or three versions the version closest
to realism is this:- One day while worshipping lord mannanar in the temple in
kattumannar koil he heard a group of travelers reciting a few poems they were great
verses they happened to be ten poems from nammalwars thiruvoimozhi.
The myth added to this sends Nathamunigal on a pilgrimage to the north there he hears
these verses sees a light in the sky and follows it south to kurugur much like the biblical
story of the Magi. A similar story is told about mathurakavigal also. Almost all religions
need a leading light story for laymen. All myths are created like this and become more
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obscure down the ages the fact that Nathamunigal went south in search of the leymens is
undeniable.
That Naihamunigal “met” Nammazhvar and got from him the entire 4000 verses is also
apocryphal and cannot stand much scruriny. It is rather difficult to believe that
nammazhwar the silent sage who never left his seat under a tamarind tree had colleceted
and collated threehundred years of poetry and simply handed them over to
Nathamunijgal by a mental process. Nammalwar was the last of the azhvars. He is placed
in the later half of 9th century according to epigraphic evidences Nathamunigal then must
at least be a contemporary certainly not 825 ad. What is plausible is that Narhamunigal
must have spent a lifetime searching recording arranging and setting to music and
sometimes perhaps even writing the eleventh verse of each decade I am pretty sure
traditionists will pounce on me for suggesting this Nathamunigal seems to have had some
yogic powers too he had several disciples of which pundarikakshar was prominent.
A somewhat varied reading of the history and times of this extraordinary event is
proposed in a perceptive paper (journal of anantacharya Indological research institute,
Bombay, i-199 by a. Pandurangan of Pondicherry. He cites inscriptions to establish that
“the names of azhvars were well-known to the people long before the canonization of
nalayira divya prabandham” and that “the study and recitation of the sacred hymns were
continuously carried out at various important centres, and not completely lost, as
suggested by the guru paramparai accounts.”
Pandurangan further points out that there were Vishnu Shrines antecedent to the
recovery and compilation of the Divya Prabandham by Nathamuni, and that the omitting
of hymns on these shrines, especially those located in Kongu land (to-day’s salem,
Namakkal, Coimbatore, Karur), should be explained as that no Azhvar hailed from
thereabouts and that “the activities of Nathamuni for rediscovering the sacred hymns of
Azhvars were mainly confined to Pandya, cola and Kerala countries, but not to Konku
region” which witnessed wars through his time, and “the situation would not have
permitted Nathamuni to undertake a journey in the war-torn region for his sacred
mission.”
The mystery does persist about the non-inclusion of some ancient shrines in the
traditional list of 108 shrines. These shrines as have been omitted were also possibly
hymned by the Azhvars, but were not known to Nathamuni. Pandurangan’s view is that
Nathamuni gathered the hymnal literature by visiting various parts of the Tamil-speaking
country (to the exclusion of kongu land), and did not come by the entirety of 4000-verse
Divya Prabandham corpus in a single spot and moment of revelation. This thesis need not
be read as in conflict with the traditional account of revelation received by Nathamuni, for
the entire history of discovery and of science is dotted with moments of accident and of
unaccountable revelation which, to the believer, is a matter of the lord’s grace. அவன
இ7ன1ேள.
12
Ref: http://www.desikan.com/blogcms/?item=sri-nathamuni-and-the-path-of-two-fold-
scripture&catid=5
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the sake of the world) is the third sloka.
How did he ever get this jnAnam? How much jnAnam does
he have? ? however many times or ways one analyses, no
answer. Not understood. Thus such extent of jnAnam,
the manner in which the jNAnam was acquired, is beyind
understanding, it is athi Ascharyam- most wonderful,
marvellous, and excellent never heard or seen in the
world. It is rarest and hence apoorvam; athi
Ascharyam. Hence is addressed as aklishtam. Also it is
not acequired with hard work or penance; it is
effortless due to the grace of the Lord, like Sanaka,
Sanathkumaras. It is the acquisition of jnAnam with
complete accordance with saasthrAs, running no where
haywire towards other religions, looking for the
correct philosophy. Not a single word is understood by
Sriman nAtha muni is wrong manner; everything in
tandem with saasthrAs and thus effortless, so
naturally acquired. Thus, there is no decaying or
change in his jnAnam and always consistent and
coherent- not contradicting any other word in
saaathrAs, when one word or statement is understood.
And such a characteristic is also due to his greatest
vairAgyam [detachment and renunciation] as well; Due
to such rarest Para, avara tattva jnAnam, he is able
to take his mind away from worldly pleasures,
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materialistic pursuits and hence jnAna, vairAgyam are
both essential and are found in Sriman nATHamuni as
the embodiment of both of them in one lot.
15
athra pathra api cha- in this world [leelA vibhUthi]
and in this SrI vaikuNta [paramapadham where there is
no need for the upAyam- means]
madhIyam charaNam- my refuge- upAyam [the way] and
upEyam [the Goal]. [thasmai- such?]
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immense satisfaction that is limitless and unbounded.
Due to my love for You, my physical body also has been
melting along with my heart longing to see You. Oh
ThirumaalE! You have been literally killing me with
Your azhagu; I have been blessed to enjoy here at
Thirukkudanthai by seeing Your Most Beautiful form;
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devotees - priyO hi jnAninOthyarttham aham sa cha mama
priya: and blessed them with the best arrangement to
make their devotion increase exponentially. Who else
would have been blessed by the Lord like Sriman
nAThamuni? Probably none at all. Thus he was blessed
with Parathatthva jnAnam, Parama hitham (Prapatti);
and Parama purushaartham. Thus he became the pinnacle
of jnAnam too. It was indeed to help us, the suffering
jeevans, that Nathamuni performed this thapas and had
the darsanam of NammAzzhwAr , who blessed Natha Muni
with the nAlAyira Divya Prabhandham and the sakala
SaasthrAs as well as the knowledge along with the
performance of Prapatti and also about the life
history of the other AzhwArs (AzhwAr paramparai).
18
Also yadheeya charaNou- may be interpreted as :
yadheeya- may infer UyyakkoNdaar and charaNou- his
sishya- namely maNakkaal nambhi.. thus mentioning his
acharya [implied] in this verse- enjoys SrI UttamUr
Swamy.
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even after he performed Prapatti and thus it is swayam
prayOjanam. That is also kind of dhyAnam and hence it
is also termed yoga as well. The dhyAna yogam came
down to his sishya Thirukurugaikkavala ppan and could
not be reached to Sri Yamunacharya. The Yoga rahasya
though was not passed on later, it could probably be
there during Alavandhar's time and hence lOkEvatheerNa
word is indeed apt. Thus having even performed
Prapatti and been blessed with the same, Sriman
nAThamuni did not leave his dhyAnam and enjoying of
the Lord in uninterrupted meditation i.e. yogam and
hence he was king among Yogins.
20
Prapatthi and inclusion of his fearlessness( nirbhayam
) as a result of performing prapatthi , even if he
does not have the qualifications of his own
(naicchiyaanusandha anam).
21