சிறந்த ஞானம் உள்ளவர்களுக்கும் அறிவதற்குக் கடினமான ஆழ்பொருள் அடக்கிய வேதங்கள் அனைத்தையும், பெண்கள் – சிறுவர்கள் என்னும் பேதம் இன்றி அனைவரும் கற்கும் விதமாக, ஆயிரம் இனிய பாசுரங்களில் செய்தருளினார். இவர் யார் என்றால் – இவ்விதமாக இந்த வேதங்களை எளிமைப்படுத்தவே இந்த உலகில் அவதாரம் செய்தவரும், மற்ற மதங்கள் என்னும் சடம் (ஒருவிதமான வாயு) நீங்க, சடகோபன் என்ற திருநாமம் கொண்டவரும் ஆகிய நம்மாழ்வார் ஆவார். இப்படிப்பட்ட நம்மாழ்வாரை எப்போதும் தனது உள்ளத்தில், “தேவு மற்று அறியேன்”, என்று வைத்துக் கொள்ளும் தகுதி கொண்டவர் மதுரகவியாழ்வார் ஆவார். இத்தகைய மதுரகவிகளின் உயர்ந்த திருக்கல்யாண குணங்கள் அனைத்தையும், இந்த உலகில் உள்ளவர்களை உய்விக்கும் விதமாக அருளியவர் எம்பெருமானார் ஆவார். இப்படிப்பட்ட உடையவரே எனக்குத் திடமான துணை ஆவார் (வேறு யாரும் அல்லர்).
Above all AzhwArs, Sri Ramanuja’s devotion and respect, love for NammAzhwAr is much more- shows Amudhanaar. There is nothing equal to Sri SaTakOpar’s most wonderful divine thousand verses that are nothing but Upanishadic truths. The Upanishads that are highly complex, and are in Veda bhAshA, Sanskrit language much difficult for a commoner to even read [let alone understand], even if one is qualified with the right Varna All such inner and esoteric meanings and declaration of truth is very beautifully and explicitly declared in sweet Tamil verses by NammAzhwAr. And that can be seen and enjoyed in every single verse of His. Hence Amudhaar takes up three beautiful verses on EmperumAnAr’s enjoyment and devotion towards Nammaazhwaar.
NammAzhwAr blessed the world with His Divine pAsurams that are the essence of not-easy-to-understand Vedas, in sweet, simple Tamil words easily understandable by everyone.
For other religious people (saTars- aj~nAnis), he stood opposite to them, and was called SaTakOpar, thus. Sri Madhurakavi AzhwAr was blessed to have Sri SaTakOpar always fully in his mind as his AchArya. Sri Ramanujacharya- Emperumaanaar, who gracefully blesses and narrates to all his sishyas always about the greatness of MadhurakaviAzhwAr [who always has only Sri SatakOpa in his heart and surrendered to him with acharya nishtai], is my only support and refuge [in the footsteps of Sri Madhurakavi Azhwaar].
On other AzhwArs, probably Emperumaan, manifested in the sooris, who took birth as those aazhwaars. [anupravEsam]. Thus He composed these verses of other AzhwArs.
poorvOthpannEshu bhoothEshu thEshu thEshu kalow prabhu:|
anupraviSya kuruthE yath sameehithamachyutha: ||
Unlike that, Namaazhwaar took his avatharam in order to sing Tamil veda alone, and from the day one after he realized the right time to commence his composition, he started singing these verses with his jOthi vaay. That is why is addressed as aayiram in thamizhaal seydhaRku ulagil varum Satakopana?
Madhurakavi is referred to reverently as periyavar seerai. He is considered as the Elder, because he has relaised that Acharya nishtai is much superior to Bhagavath nishtai. Hence he is much above the rest. Periyavar. His glories are always though of and contemplated by Emperumaanaar. His path of Acharyan Thiruvadi alone is the means and the Goal is the older path and is the Great path. tholvazhiyE nalvazhi. . That’s why for us also, Acharya nishtai, [Surrendering to SadhAchAryan ThiruvaDi alone] is the only way for us. He alone is our refuge. For us, thus Sri Ramanujacharya alone is our refuge says Amudhanaar. Anukalpabhoothamurabhitthdhadham sathAm SaraNam yatheendhra charaNam vruNeemahE. . . Because he took the greatest nishtai [path] he is Periyavar. Also he is older than nammaazhwaaar in age. Hence may be called as periyavar. But that is not important for us.[Sri TV Venkatesh adds:] Brahma SutrAs are nothing but the essence of the vEdAs and the upanishads.
Sri RAmAnuja wrote commentary for this, which is known as Sri BhAshyam. Nobody has been able to challenge the interpretations made by Sri rAmAnuja on the Brahma Sutras. SwAmy azhagiya maNavALa perumAL nAyanAr, in His magnum opus “AchArya Hrudayam” (This is an unparalleled work, which describes the entire thiruvAzimozhi with respect to the rahasyAs entrained in it) says that idhu koNdu Sri bhAshaykArar sUtrangaLai orunga viduvar. It means, Sri RAmAnuja explains the brahma sUtras with the help of AzhwAr’s works.
Sri Vachana BhooshNam a very authentic rahasya grantha by Sri piLLai lOkAchAryar (Incidentally he is the elder brother of the above referred Sri azhagiya maNavALa peruMaL nAyanAr) gives, vivid references to many AzhwAr’s works regarding the love that should shown to all kinds of human creations. He even compares the vEdas to AzhwAr’s works in this aspect. [Thanks to Sri Venkatesh]
In dEsika prabhandam, Swamy dEsika brings this point out clearly by saying that seyya thamizh mAlaigaL nAm theLiya Odhi, theLiyAdha maRai nilangaL theligindrOmE. Means, the AzhwAr’s works, gives out the clear meaning of the, otherwise difficult to understand portion of the vEdAs.