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SriRangaSri List Archive: Message 00063 Feb 2009

 
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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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