Alvars | |||
|---|---|---|---|
| |||
| Personal life | |||
| Region | Tamilakam | ||
| Notable work(s) | Naalayira Divya Prabandham | ||
| Known for | Bhakti movement | ||
| Religious life | |||
| Religion | Hinduism | ||
| Denomination | Vaishnavism | ||
| Philosophy | Vishishtadvaita | ||
| School | Bhagavata | ||
| Religious career | |||
Influenced
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TheAlvars (Tamil:ஆழ்வார்,romanized: Āḻvār,lit. 'The Immersed'), also spelled asAzhwars, are theTamil poet-saints ofSouth India who espousedbhakti (devotion) to theHindu preserver deityVishnu through their songs of longing, ecstasy, and service.[2] They are venerated inVaishnavism, which regards Vishnu as theUltimate Reality.
Tradition posits the number of Alvars as ten, though there are other references that includeAndal andMadhurakavi Alvar, bringing the total to twelve.[3] Together with the 63 contemporaryShaiviteNayanars, they are among the most important saints from Tamil Nadu.
The Alvars are considered the twelve supreme devotees ofVishnu inSri Vaishnavism, who were instrumental in popularisingVaishnavism in the Tamil-speaking regions.[4] The Alvars were influential in promoting theBhagavata Sampradaya and the two Hindu epics, theRamayana and theMahabharata.[5]
The hymns of the Alvars are compiled as theNaalayira Divya Prabandham, a collection of 4000 verses, and the 108 temples revered in their hymns are classified asDivya Desams.[6] The verses of the variousAlvars were compiled byNathamuni (824–924 CE), a 9th-century Vaishnavite theologian, who called it the "Dravida Veda" or the "Tamil Veda".[7][8] The songs of thePrabandham are regularly sung in various Vishnu temples of South India, daily, and also during festivals.[9]
The Alvars are described as corresponding to the 63 Shaivite Nayanars (devotees of Shiva) mentioned in thePeriyapurana.[10] Tradition counts twelve Alvars:[11]
Andal is the only female Alvar.[12]
The precise meaning of the termĀḻvār (often transliterated asAlvar orAzhwar) has been debated. The common understanding is that the traditional meaning is derived from theTamil rootāḻ orazh (ஆழ்) which means "deep".[13][14] From this, definitions such as "one who has plunged deep into the divine" ,[15] "who is immersed in deep meditation" ,[16] "god-intoxicated mystics" ,[17] and "one who is deeply immersed in God's experience"[18] are commonly given.
Scholars like S. Palaniappan (2004) argue that the original termāḷvār underwent a process of sound variation, taking the formāḻvār. This linguistic shift and the subsequent folk etymology are seen to have occurred over approximately two centuries in theSrirangam area. Some linguistic analyses show that the term was initiallyāḷvār (from the verbal rootāḷ), meaning "to rule".[19] In this sense it could mean "those who rule, lords".[20] This interpretation is supported by its semantic parallel withNāyaṉār ("lord, master"), the title given to Saivite saints.[19][14] Early temple inscriptions also give weight to this etymology.[21] The termāḷvāṉ (singular masculine form ofāḷvār) is also found in earlier texts, including in reference toVishnu's devotees and even toVishnu himself.[19]Andal, the only woman Alvar, is referred to asāṇṭāḷ "the lady" (literally "she who rules"). This is seen as a fairly precise semantic parallel toāḷvār in the sense of "lord" or "ruler".[19]
Traditionally the Alvars are said to have lived in ancient times. The first three Alvars (Poygai Alvar, Bhutattalvar, Peyalvar) are believed to have been born at the end of theDvapara Yuga, corresponding to around 4203 BCE.[22][23][24] Madhurakavi is believed to have also been born in Dvapara Yuga, corresponding to 3222 BCE.[22] Nammalvar, Kulashekhara Alvar, Periyalvar, and Andal are placed in the first century of theKali Yuga (3102 BCE - 3005 BCE).[22] Specific dates such as Nammalvar in 3102 BCE, Kulashekhara in 2075 BCE, Periyalvar in 3056 BCE, and Andal in 3005 BCE are also given.[25][26] Thondaradippodi Alvar, Thiruppaan Alvar, and Thirumangai Alvar are dated to 2803 BCE, 758 BCE, and 2702 BCE respectively.[22][25]
TheEncyclopædia Britannica says that Alvars lived between 7th and 10th centuries CE.[27] Professor of Religion and Asian Studies, James G. Lochtefeld ofCarthage College, notes in hisThe Illustrated Encyclopedia of Hinduism, the first three Alvars Poigai, Bhoothath and Pey belonged to the 7th century; while Nammalvar and Madhurakavi belonged to the 10th century; while the rest of them lived in the 9th century.[28]
Modern scholarship generally places the Alvars in the early medieval period. Most sources agree that the Alvars "probably lived between the sixth and the tenth centuries CE",[29] or more specifically, between the fifth and eighth centuries CE.[30] One source suggests their age as a class lies "between somewhere about the commencement of the 3rd century A.D. and the 9th century."[31] This period aligns with thePallava,Chola, andPandya kingdoms inTamil Nadu, a time whenTamil bhakti literature emerged.[32]
A significant point in dating the Alvars is their relationship withRamanuja.[33] Scholars agree that the Alvars considerably predated Ramanuja, as his theology was heavily influenced by their teachings.[34] This refutes earlier views by Bishop Caldwell and M. Seshagiri Sastriar, who mistakenly believed the Alvars were disciples of Ramanuja.[35][36]
The legendary information surrounding the Alvars is primarily derived from a variety of Vaishnava hagiographical works, alongside insights from their own literary compositions. These sources often present traditional accounts that blend historical elements with miraculous anecdotes and theological interpretations.[37][38][36][39]
There are many texts that serve as key source material for the Alvar legends. TheDivyasuricarita byGaruḍavāhana Paṇḍita in the 11th century CE is considered the earliest poetical work detailing the biographies of the Alvars.[37] TheGuruparampara Prabhavam is found in multiple variations such asGuruparamparāprabhāvam-ārāyirappaḍi byPinpaḻakiyaperumāḷ Jīyar in the 13th century CE, andGuruparamparāprabhāvam-mūvāyirappaḍi byTṛtīya Brahmatantra Parakālasvāmi in the 14th century CE.[22] TheVārtta Malai by an unknown author of "a fairly late date" also recounts some stories and the Ramanuja connection.[40] TheUpadeśa Ratnamālai byManavala Mahāmuni andPeriya Thirumaḍi Aḍaivu byKoil Kandāḍai Nāyan, both from the 15th century CE, also provide biographical details.[41]
A central theme of the Alvar legends is their divine origin, withVishnu reportedly sending his various insignia to Earth to be incarnated as the Alvars.[42][17][43] For example, Poygai Alvar is believed to be the incarnation ofVishnu's conch (sangu), Bhoothath Alvar of hisspiritual mace (kowmodhakam), and Pey Alvar of theNandaka sword.[17] Other Alvars are linked to Vishnu's divine attendants or attributes, such as Nammalvar asVishvaksena, Kulasekhara Alvar as theKaustubha gem, Periyalvar asGaruda, and Tirumangai Alvar asVishnu's bow.[43]
Many are said to have had supernatural births rather than natural ones. Poygai Alvar reportedly emerged from alotus flower, Bhoothath Alvar from amadhavi flower, and Pey Alvar from a red lotus. Andal was discovered as an infant in a flower garden, and Nammalvar was found by his foster parents in the hollow of atamarind tree.[44][45]
The first three Alvars (Poygai, Bhoothath, Pey Alvar) are said to have been born on three consecutive days and later met by chance in a narrow passageway (itaikkali) inTirukkovalur during a storm, where Vishnu revealed himself to them.[46][47] Nammalvar is said to have remained in yogic meditation under a tamarind tree until the age of sixteen, speaking his first words as an esoteric answer to Madhurakavi Alvar.[45][48][49]
Tirumangai Alvar's life recounts his transformation from abrigand to a saint.[45] Legends include him robbing a Buddhist shrine to fund the construction of the fourth wall (prakara) of theSrirangam temple, with the Lord's assistance.[50][51] He also reportedly engaged in a poetical contest with the Saiva saintSambandar.[52] The only female Alvar, Andal is renowned as a bridal mystic who vowed to marry only Vishnu/Krishna.[48][29] Her legend culminates in her mystical marriage toLord Ranganatha at Srirangam, where she is said to have been absorbed into the deity.[53][54]
One legend recounts that when a Pandyan king tried to coerce Tirumalisai Alvar's disciple, Kannikrishna, to compose songs in his honor, Vishnu himself left his temple to follow the Alvar, only returning after the king humbly apologized.[55] Tiruppan Alvar's legend highlights that he was carried on the shoulders of a temple priest, despite belonging to the lowest caste (panchama/outcaste), into the sanctum sanctorum of Srirangam, where he merged with the deity.[45][9][56]
The main collection of works of devotional poetry created by the Alvars, compiled byNathamuni, is known as theNaalayira Divya Prabandham, with 4,000 verses.[29] These works include:[57]
After the era of the Alvars, a few of the poems from the Divya Prabandham were said to be lost. Nathmuni in the 10th century is said to have gone on search for these lost works and was blessed with the revelation of three short works by Nammalvar and around 20 poems composed by other poets.[58]
These works have been the subject of extensive commentaries and other literary works by later scholars and saints. These are:[59]
The poetry of the Alvars echoesbhakti to God through love, and in the ecstasy of such devotion they sang hundreds of songs which embodied both depth of feeling and the felicity of expressions.[60] The philosophy of theĀḻvārs is fundamentally rooted in devotion (bhakti) toViṣṇu and forms the spiritual and theological basis for theViśiṣṭādvaita Vedānta system.[30][61] Their poetic compositions, collected as the Nālāyira Divya Prabandham, are viewed as the "Dravida Vedam" (Tamil Veda), containing the quintessence of Upanishadic teachings and philosophical ideas disseminated through the Tamil language to the common people.[62][63][64] Their teachings cover the three fundamental doctrines ofVedānta:tattva (ultimate reality),hita (means of attainment), andpuruṣārtha (supreme goal of life).[65][66]
TheĀḻvārs positVishnu/Narayana as the supreme deity (paratattva) and the sole ultimate reality.[67][68] They uphold theSaviśeṣa Brahma-vāda, viewingBrahman as the absolute endowed with infinite auspicious attributes (guṇa).[69] Narayana is described asSarveśvara, the Lord of all, includingBrahma andRudra (Shiva), and the primary cause of the universe's creation, sustenance, and dissolution.[70][71] They emphasize the theological belief in the inseparability ofViṣṇu andŚrī (Lakshmi), with the Goddess acting as themediatrix.[72][73]
The Āḻvārs refer to five manifestations (avatāra) of God that make the divine accessible:[74][75][76]
TheKṛṣṇa avatāra holds special importance due to its display of God's easy accessibility (saulabhya).[77] The devotion of theĀḻvārs was largely temple-centred, praising the local deities (divya deśams).[58] They frequently glorify God's protective and merciful nature, highlighting attributes such as easy accessibility (saulabhya) and gracious condescension (sauśīlya).[78]
The Alvars also describe the nature of the individual self (jīvātman) as an eternal spiritual entity characterized by knowledge (jnāna) and bliss (ānanda),[79] yet eternally subordinate (śeṣa-bhūta) to the Supreme Being.[80] They frequently used the termadiyēn (subservient) to signify their dependence on God.[81] A distinctive theological concept in their hymns is the idea of subordination not only to God, but also to the devotees of God,[82][83] expressing the ideal of becoming the servant of the servants, who are servants to the servants of God's servants.[84]
The core philosophy of theĀḻvārs is the promotion of Bhakti (fervent devotion), which they considered the great way of salvation.[85][86][87]
The central ideology is the idea of absolute surrender to the deity. They advocated implicit faith, ardent devotion, and utter surrender of will and action toViṣṇu.[88][89]Prapatti (self-surrender) is often seen as the only effective means (sādhana) for complete and final liberation.[90]
The attainment of God is believed to be possible only through the Lord's grace.[68][91] They accepted both grace linked to human effort (sahetuka-kṛpā) and spontaneous, unconditioned grace (nirhetuka-kṛpā).[92]
This devotional path is also expressed through the hymns of key Alvars, notably Nammalvar and Tirumangai Alvar, who often assume the role of the female beloved (nāyaki) longing for Vishnu, the divine lover (nāyaka).[93][94][95] This utilizes the imagery of erotic love (śṛṅgāra rasa orrati-bhāva) as an allegory for the spiritual quest and the soul's intense craving for union with the Divine.[96][97] This mystic experience alternates between the joy of communion (samśleṣa) and the anguish of separation (viraha orviśleṣa).[98][99]
The ultimate goal of life isMoksha (liberation, orvidu). Moksha is described as the realization of the blissful Brahman (Brahmānandānubhava).[100] The theological concept of the ultimate goal emphasizes continuous and uninterrupted divine service (Bhāgavat-kaiṅkarya) to the Lord in His eternal abode,Vaikuṇṭha (Paramapada). Nammalvar asserts that he would prefer service to the Lord over moksha itself.[101][102]
Thebhakti literature that sprang from Alvars has contributed to the establishment and sustenance of a culture that deviated from theVedic religion and rooted itself in devotion as the only path for salvation. In addition, they contributed to Tamil devotional verses independent of a knowledge ofSanskrit.[103] As a part of the legacy of the Alvars, five Vaishnavite philosophical traditions (sampradayas) developed over a period of time. These were the sampradayas founded byRamanuja,Madhva,Vallabha,Nimbarka, andChaitanya.[104]
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