SatakOpar AndhAti : Part XIII: Verse 10 and 11, Based on U.Ve. N.R. KrishNaswamy IyengAr's anubhavam in Tamil

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Dear BhakthAs of Swamy NammAzhwAr :

 

Introduction to the Tenth SeyyuL

 

Here Kambhar laments over the indifference of the multitude over the upakArams done by Swamy NammAzhwAr to bring out the anantha KalyANa guNams of EmperumAn and the Paratvam of EmperumAn easily like seeing a fruit in one's hand .Inspite of such MahOpakAram of Swamy NammAzhwAr thru His ThiruvAimozhi Paasura upadEsams , this crowd does not offer any reverential worship to the AzhwAr and does not get excited and loose their mind under the spell of Bhakti Yogam . In contrast to these multitudes are the connosieurs of poetry, who find that their bhakti for EmperumAn has grown as a rich crop in their minds ( cultivable soil) irrigated by the sacred flow of ThiruvAimozhi .

 

Text of the Tenth SeyyuL

seyyOdu-aruvik-kuruhaippirAn ThirumAlai nangaL

 

kaiyOr kani yenak-kAttit-tanthAn; kazhaRkkE kamalam

 

peyyOm avan pujazh yEtthip-pithaRRip-pitthAi toriyOm

 

AyyO! aRithum yenRE upakAratthin AaRRalayE

 

SeyyuLL 10: Word by Word Meanings:

 

sey Odu aruvi KuruhaippirAn ThirumAlai nangaL kaiOrkani yena tanthAn=The Lord of Kuruhai ( AzhwAr) incarnating in the dhivya dEsam with flowing streams irrigating rich crop lands made it easy to experience PerumAL (ThirumAl) as a single fruit held in our hand . He made it very easy for us to enjoy that sukhAnubhavam .

 

KuruhaippirAn kazhaRkkE kamalm peyyOm ; avan puhaz yEtthi pitaRRi pitthAi tiriyOm =Inspite of the AzhwAr's mahOpakAram , We wont perform archnaai to His sacred feet with lotus flowers in expression nof our gratitude. We wont eulogize His Vaibhavam and let ourselves overcome with the intensity of our love for Him or roam around singing ecstatically His glories like Madhura Kavi AzhwAr.

 

AyyO! upahAratthin AaRRalayE yenRE aRithum= Alas ! When are we we going to know about the magnitude and splendor of Swamy NammAzhwAr's upahAram for us ?

 

Seyyul 11

 

Introduction

 

The sacred Vedic Texts are many ( annathA vai VedhA:). They are not easy to count as in the case of the sand on the river bed. It is not possible to determine how many there are in both instances . Inspite of it, it is difficult to find unison of thought among the VedhAs . For instance, they have divergent views on the Tattva Trayam: Iswaran , ChEtanam and achEtanam . One can get confused from the VedhAs presenting us with divergent views . The clarity about Tatthva Trayam can however be easily experienced at ThirukkuruhUr , where the noble thousand petalled lotus blossoms at ThirukkuruhUr (thru the ThiruvAi-mozhi of Swamy NammAzhwAr)

 

Text of the 11th SeyyuLL

 

AaRRiR pothintha maNalin tohaiyaru maa-maRaikaL

 

vERRiR pothintha poruLkaL yellAm vizhumAkkamalam

 

sERRiR potuiyavizhk-kunkuruhUrar senchoR-patikam

 

nURRiR pothintha poruLoru kooRum nuvalkilavE

 

Word by Word Meaning of SeyyuL 11

 

AaRRil pothintha maNalin tohai arumA-maRaihaL =The innumerable VedhAs defying count just as the sand on the river bed ; these VedhAs present us with the different meanings of noble doctrines relating to tattva trayam.

 

vERRil pothintha poruLkaL yellAm vizhu maa kamalam sERRil pothi avizhkkum=The individual mantrams of these various VedhAs contradict each other in meanings and conclusions. One (abhEdha Sruti) says that chEtanam and Iswaran are one and the same. The BhEdha Sruti states that Prakruti is different from Iswaran . KaDaka sruti reconciles the opposing points of views of BhEdha and abhEdha Srutis. ThiruvAimozhi of Swamy NammAzhwAr reveals the true meanings of the Veda Mantrams without any conflict .The situation is like a sahasra patra Kamalam ( thousand petalled noble lotus /vizhu maa Kamalam) arising out of the mud of a crop growing parcel of land with shallow waters and blossoming with all its splendor. Normally, the Sahasra Padma Kamalam would need deep waters to grow.At the avatAra stalam of Swamy NammAzhwAr this miracle of the thousand petalled lotus is seen growing in the shallow waters of an irigated field( vayal).

 

kuruhUrar senchol patika nURRil pothintha poruL oru koorum nuvalhila=

 

The many VedhAs are unable to reveal the indisputable doctrines about tattva trayam . The first one hundred Paasurams of AzhwAr reveal the rich doctrines relating to Tattva trayam in a succinct and indisputable manner. That is the contrast between AzhwAr's Tamizh Vedham and the huge number of Sanskrit Vedhams .

 

Swamy NammAzhwAr ThiruvadigaLE SaraNam,

DhAsan , Oppiliappan Koil V. Sadagopan