SatakOpar AndhAti : Part XII: Verse 8 and 9

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Dear BhakthAs of Swamy NammAzhwAr :

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Eighth CheyyuL : Introduction

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In this verse , KambhanAttAzhwAr points out that the recital and reflections on ThiruvAimozhi are sweeter than even the Japam of AshtAkshara Mantram recieved as upadEsam from a SadAchAryan . Therefore Kambhar describes the anubhavam as "titthikkum Kuruhaip-pirAn sonna AayiramE " .

 

Text of the Seventh SeyyuL

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titthikkum moolat-teLyamudhuNDu dhivamenpAr

 

patthikku moolam panuvaRkku moolam bhavam aRuppAr

 

muttikku moolam muLarikai vaaLnahai

moykuzhalAr

 

attikku moolam KuruhaippirAn sonna AayiramE

 

 

 

Word by Word Meanings :

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Moolat-teLiyamuthuNDu dhaivam yenpar

patthikku moolam = The thousand paasurams blessed to us by Swamy NammAzhwAr is the moolam for the devotional fervour for those who are considered as veritable dhaivams for their recitation , reflection and the veritable "eating" (enjoyment) of the sweet nectar ( teLiya amudhu) of Moola Mantram ( ashtAksahram) by the rest of the world.

 

panuvaRkku moolam= these paasurams of Swamy NammAzhwAr are the moolam for the stOtrams and SrI Sooktis ( Panuvals) used by others to eulogize their own dhaivams.

 

bhavam aRuppAr adayum muttikku moolam=They are the moolam , Aakaram and mine/surangam for those who destroy their samsAric bonds (bhavam aRuppAr) and attain Moksham ( adyaum muttikku moolam) .

 

muLarikkai vALLnahai moy kuzhalAr attikku moolamE=It is the Moolam or KaaraNam for the chastity (attikku) of the women with lotus like hands ( MuLarikkai) , shining rows of teeth ( vALL nahai) and dense kEsa bhAram

( moy kuzhalAr).

 

The aruLiccheyal of Thiruviruttham of Swamy NammAzhwAr is recognized as the root of the kaamam for women .It is the indicator of the way for Kaamam for KaNNan . Atti here refers to chastity , avyabhichAra bhakti for KaNNan shown by Swamy NammAzhwAr

established as the road marker .

 

SeyyuLL 9

 

Ayiram MaamaRaikkum alankAram; arumtamizhkkup-

 

pAyiram; nARkkavikkup-padic-chandham

panuvaRkellAm

 

thAi; irunAldiSaikkut-tani dheepam; taNNam KurhUrc-

 

chEy iru maamarabhum sevviyAn seyta seyuutkaLE

 

Word by Word Meanings:

 

Swamy NammAzhwAr of verdant KuruhUr ( taNN amm sEy KuruhUr) is the scion of uttama kulam ( sevviyAn) on both sides of his parentage ( iru-mA-marbhu).

 

seytha seyyutkaL Ayiram maa-maRaikkum alankAram=The poems ( seyyutkkaL) composed by Swami NammAzhwAr are like the AbharaNams ( alankAram) for the thousands of noble VedAs ( Ayira Maa MaRai) .

 

arum Tamizhukku paayiram= for the rich Tamizh , the AzhwAr's paasurams are like the introductory grammar(pAyiram).

 

nARRkavikkup-padic-chantam= it is the exemplary intrepretation for the four kinds of poems ( AaSu, madhuram , Chitram and VistAram) .

 

PanuvaRkellAm thai= It is the birth place ( mother) of all poems ( Panuvark-

kellAm) .

 

irunool diSaikku tanid-dheepam= For all the 8 directions , these thousand Paasurams are like a supernatural( aprAkrutam) source of light (ViLakku).

In the Eastern direction , the jyOthi is the Sun, in the west , it is the Moon and in the north,it is the Dhruva MaNDalam. Among all these jyOthis ,

ThiruvAimozhi shines like a matchless and eternal dheepam spreading its lustre.

 

Swamy NammAzhwAr ThiruvadigaLE SaraNam ,

DhAsan , Oppiliappan Koil V. Sadagopan

 

 

 

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