Dear BhakthAs of Swamy NammAzhwAr
:
Introduction to the Seventeenth
SeyyuL
Kambhar describes himself as of lowly
birth . He says: " I was like the dog , which enters different homes and
eats leftovers. I led the life of a ghost". You ( Swamy NammAzhwAr) came
in between and and directed me to learn ThiruvAimozhi. You made me relaize
that such an effort is the medicine for cutting off the disease of
repeated cycles of births and deaths. He asks: What puNyam did this lowly dog
do to deserve this most merciful act on your part ? I can not identify any
puNyam , search as I might , to deserve this phalan.My future births in this
samsAram are gone. It went by itself once I learnt ThiruvAimozhi. The ghosts
left me too on their own accord !
Kambhar has nirvEdham here and states
that he was like a wandering ghost in Svaroopam and roopam and in GuNa
chEshtitams ( display of guNams) was like a lowly dog running from house to
house to eat left over , discarded food.
Kambhar pays tribute to
the causeless mercy ( nirhEtuka KrupA) of Swamy NammAzhwAr that helped
the erring people of the world to be redeemed from samsaric bonds
.
Text of the 17th
SeyyuL
NaayppOR piRar kadai tORum
nuzhaintavar yecchil nacchip
pEy pOl tiriyum
piRaviyEnaip-piRavi yennum
nOy pOm maruntennum nunn
ThiruvAimozhi nOkkuvitthu
thAi pOl udhavisey thAikkadiyEn
paNDen
sAtitthatE
SeyyuLL 17:
Word by Word Meanings:
naay pOl=
like a dog in search of Food
piRar kadai tORum
nuzhainthu= entering the front and back portions of every
stranger's house
avar yecchil nacchi pEy
pOl tiriyum piRavi
anaiyEnai= I ate the left overs of the householders with great desire
in a hurry before people chase me away ; this is the kind of janmam
that I have taken with this despicable svabhAvam
.
Piravi yenum nOy pOm
marunthu yennum nunn ThiruvAimozhi nOkkuvitthu= You blessed me to direct my gaze towards Your ThiruvAimozhi
known as the sure medicine for destroying future births in the samsAra
MaNDalam
thAi pOl udhavi seythAykku adiyEn
paNDu sAthitathu Yenn ? =Oh AchAryan! What did I do in my
previous janmams to deserve this great help that You extended to me as a
biological Mother?
Seyyul
18
Introduction to the 18th
SeyyuLL:
Kambar throws a challenge here. He
asks : " Can Your Sanskrit Vedhams meet and surpass the accomplishments of
Swamy NammAzhwAr's Tamizh MaRai ?".
He asks specifically : " Did the Arya
Vedhams establish the Parathvam of
Sriman NarayaNan decisively ? , Were
they able to straighten out the twists of the Para Mathams ? Did they
reveal the correct meanings of PraNavam ? Did they defeat the view of soonya
Vaadhaams and the view that this world is unreal ( MaayA Vaadham)
?
Kambhar says that the answer is a
resounding no for all these questions and that the Arya Vedhams fall way short
of the accomplishments of ThiruvAimozhi.
Text of the 18th
SeyyuLL
sAdhikkumE ?
paratatthuvattaic-chamayat-thirukkaic-
chEtikkumE? onRu
sintikkumE atanait-teriyap-
pOtikkumE ? yengum
Ongip-pothuniRku Meyyaip-poyyaic-
chOtikkumE ? unGal
Vedham yenkOn Tamizhc-choll yenavE
SeyuLL 18: Word by Word
Meaning
UngaL vEdham
YenkOnn Tamizh chollenavE paratatthuvattai SaatikkumE ?= Will the
(Sanskrti) Vedhams that you all celebrate, establish without any doubt the
Supermacy of Sriman NaarAyaNan , just as our Prapanna SantAna Jana Kootastar,
Swamy NammAzhwAr established ?
Samaya tirukkai
sEthikkumE ? = will they (Sanskrit Vedhams) destroy the twists and turns ( kONals and
chikkals) of Para Mathams ?
OnRu sintikkumE
?=will they reveal correctly the true meanings of
PraNavam ? Onru refers to PraNavam .
atanai teriya
bhOdhikkumE ? = would they be able to reveal those
meanings of PraNavam that can be comprehended by all
?
yengum Ongi pothu niRkum
Meyyai Poyyai sOthikkumE ? = will they examine the
truth behind the pervasive ,
ParipoorNa
Para
Brhmam and not dress it up as nonexisting falsity ( MaayA) ?
Kambhar raises all these questions
about the adequacies of the Sanskrit VedhAs to establish the superiority of
Swamy NammAzhwAr's Tamizh Vedhams over the former .
Swamy NammAzhwAr
ThiruvadigaLE SaraNam,
DhAsan ,
Oppiliappan Koil V. Sadagopan