sincere thanks to: (smt) hema rajagopalan, in … andhadhi...sadagopan.org sincere thanks to: 1. sri...

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Sincere Thanks To:

1. Sri N.R.K. Swamy family members in general and to his grand daughter, Dr. (Smt) Hema Rajagopalan, in particular for their gracious consent to translate the outstanding work of Sriman U.Ve. dhArmika ratna pradIpa N.R. KrishaNaswAmy IyengAr (1886-1966) of Madurai.

2. SrI Srinivasan Narayanan for compiling source document and addition of Tamil texts as well as proof reading

3. Nedumtheru SrI Mukund Srinivasan, SrI Shreekrishna Akilesh and SrI Malolan for the images

4. SrI Santhanam Sudarsanan for eBook assembly

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C O N T E N T S

CeyyuL 1 - 32 PDF

CeyyuL 33 to 40 1 - 15

CeyyuL 41 to 50 17 - 34

CeyyuL 51 to 60 35 - 48

CeyyuL 61 to 70 49 - 62

CeyyuL 71 to 80 65 - 79

CeyyuL 81 to 90 80 - 93

CeyyuL 91 to 100 95 - 111

SiRappau taniyan 112

nigamanam 113

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Swamy nammazhwar

(Thanks: SrI Shreekrishna Akilesh)

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ஸ்ரீ:

கம்பர் இயற்றிய

சடேகாபர் அந்தாதி KAMBAR’S

SATHAKOPAR ANDATI VOLUME 2

(Continued from Vol. 1. )

Please see Srihayagrivan series e-Book #49 for Vol. 1 for CeyyuLs 1 to 32 at: http://www.srihayagrivan.org/html/ebook049.htm

- - - -

CEYYUL (VERSE) 33 உயிர்த்தாைரயில் க்கு உ கு ம்பாம் ஒ ன்றைன ம்

ெசயிர்த்தார் கு ைக வந்தார் தி வாய்ெமாழி ெசப்பல் உற்றால்

மயித்தாைரகள் ெபா க்கும் கண்கள் நீர் மல்கும் மாமைற ள்

அயிர்த்தார் அயிர்த்த ெபா ள் ெவளி ஆம் எங்கள் அந்தணர்க்ேக.

uyirttArayil pukku uRu kuRumpAm oru mUnRanaiyum

seyirttAr kurukai vantAr tiruvAimozhi seppal uRRAl

mayirt tAraikaL poDikkum kaNkaL nIr malkum mAmaRaiyuL

ayirttAr ayirtta poruL veLi Am engaL antaNarkkE.

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Prose order:

uyirttArayil pukku uRu kuRumpAm oru mUnRanaiyum seyirttAr; kurukai vantAr tiruvAimozhi seppal uRRAl engaL antaNarkku mayirt tAraikaL poDikkum. kaNkaL nIr malkum. mAmaRaiyuL ayirttAr, ayirtta poruL veLi Am.

Meaning:

Swamy NammAzhvAr born at TirukkurukUr has won over the arrogance arising from the three mischiefs: Birth in a lofty vamsam, great scholarship and acquired wealth.

The three mischiefs causing havoc among simple people are: kAmam/attachment to worldly things, brahmam about body and Self and nescience.

Swamy NammAzhvAr chased away the SaTha vAyu that causes all aj~nAnam, while He was in His mother's womb and overcame all the ills of the three kinds of mischief to which ordinary people are exposed. The recitation of or the listening of Swamy NammAzhvAr's pAsurams will spontaneously cause horripilation/romaharshaNam (hair standing upon ends out of joyous experience), make eyes watery from the shedding of joyous tears (Ananda bhAshpam/netrAmbupaTanam) and remove the doubts on siddhAntam even among the scholars well trained in understanding the subtle meanings of the Veda-VedAntams.

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CEYYUL 34

அந்தணர்க்ேகா நல் அ ந்தவர்க்ேகா அன்றி ேயாகியராய்

வந்தவர்க்ேகா மறம் வாதியர்க்ேகா மகரக் குைழேசர்

சுந்தரத் ேதாள க்ேகா அவன் ெதாண்டர்கட்ேகா சுடர்ேதாய்

சந்தனச் ேசாைலக் கு ைகப் பிரான் வந் சந்தித்தேத.

antaNarkkO nal arum tavarkkO anRi yOgiyarAi

vantavarkkO maRam vAdiyarkkO makarak kuzhaisEr

sundara tOLanukkO avan toNDarkaTkkO suDartOy

candana sOlai kurukaip pirAn vantu santtitate.

Prose Order:

suDartOy candana sOlai kurukaip pirAn vantu santtitatu antaNarkkO? nal arum tavarkkO? anRi yOgiyarAi vantavarkkO? maRam vAdiyarkkO? makarak-kuzhaisEr sundara tOLanukkO? avan toNDarkaTkkO?

Meaning:

Here Kambar reflects on the purposes (Prayojanams) of the avatAram of the TiruvAimozhi of Swamy NammAzhvAr born in TirukkurukUr known for its tall and dense sandalwood forests, where those trees almost touch the Sun and the Moon. Kambar asks a series of rhetorical questions:

1. was AzhvAr born to bring auspiciousness for the Brahmins (Vedic experts)?

2. was it for the benefit of Rshis, who engage in penance?

3. was it for the advancement of the interests of the Yogis?

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4. was it for quelling the agitations of the Para Mata vAdis?

5. was it for pleasing the Lord Himself? and

6. was it for the uttama bhAgavatAs, who are always engaged in serving the Lord?

Kambar answers that the prayojanams of TiruvAimozhi was for the benefit of all of the above six categories of adhikAris. The fourth group's attacks were brought under control.

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CEYYUL 35

சந்தி ம் சந்திப்பத ம் அைவ தம்மிேல தைழக்கும்

பந்தி ம் பல் அலங்காரப் ெபா ம் பயி கிற்பீர்

வந்தி ம் வந்திப்பவைர வணங்கும் வைக அறி ர்

சிந்தி ம் ெதன் கு கூர் ெதா ஆட் ெசய் ம் ேதவைரேய.

sandiyum sandip padamum avai tammilE tazhaikkum

pandiyum pal alankArap poruLum payilukiRpIr

vandiyum vantippavarai vaNangum vakai aRivIr

cintiyum ten kurukhUr tozhutu At-ceyuum dEvaraiyE.

Prose Order:

sandiyum sandip-padamum avai tammilE tazhaikkum pandiyum pal alankArap poruLum payilukiRpIr! ten-kurukhUr tozhutu At-ceyuum dEvaraiyE cintiyum, vandiyum vantippavarai vaNangum vakai aRivIr.

Meaning and Comments:

Kambar pauses to reflect here on the multiple literary, poetical and the subtle SAstrArtham glories of AzhvAr's pAsurams. Kambar cites the magnificence of the meaningful words chosen, the tasteful union of these words to provide deep meanings and the figures of speech (SabdAlankArams) for embellishment and to gain different anubhavams of the meanings.

Kambar admires the expert utilization of the five aspects of construction of noble Tamil poetry (ezhuttu/letter, word, meaning, yAppu/grammar and aNi alankAram) in these pAsurams. Even if some clever poet can do all these things

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in his compositions, it is the extraordinarily rich and Bhakti bhAvam-laden meanings embedded in the soulful verses of Swamy NammAzhvAr that places Him in a class by Himself. Those who recognize the leader of TirukkurukUr (Swamy NammAzhvAr) as their Master and perform Kaimkaryams for Him are the celestials (dEvar). We have to follow the spiritual path of these "dEvars" like Madhura Kavi AzhvAr and adopt their ways; only then, we can begin to comprehend the richness and sacredness of Swamy NammAzhvAr's divine pAsurams.

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CEYYUL 36

ேதவைர ஏறிய தறிவாட் ையச் சீரழித்தீர்

வைர ஏறிய ேகாைத உள்ளம் குந்தார் எவர்

என்ேற வைர ஏறி ெமாழிகின்றேபா இயம்பிற் இைறவர்

வைரேயா கு கூைரேயா ெசால் ந் றேவ.

dEvarai ERiya mUdaRivAttiyai sIrazhittIr

pUvarai ERiya kOtai uLLam pukuntAr evar

enRE varai ERi mozhikinRa pOtu iyambiRRu iRaivar

mUvaraiyO kurukURaiyO sollu muntuRave.

Prose Order:

dEvarai ERiya mUdaRivAttiyai sIr azhittIr, varai ERi mozhikinRa pOtu pUvarai ERiya kOtai uLLam pukuntAr iRaivar mUvaraiyO kurukURayiyO evar enRu muntuRa iyambiRRu sollu!


Kambar reaches the stage of nAyaki (talaivi) experiencing anguish over the separation from her nAyakan. A elderly and skilled sooth-sayer lady is called to diagnose which spirit is possessing the nAyaki. Kambar was inspired by the SiRiya TirumaDal pAsurams of Kaliyan here. Tirumangai AzhvAr (Kaliyan) becomes ParakAla nAyaki and her relatives call in a sooth sayer (SiRiya TirumaDal: pAsurams 19 onwards) to find out what is causing such suffering to the nAyaki. The KaTTuvicchi (Sooth-sayer) describes the nAyakan who is behind all of the sufferings of the nAyaki and identifies Him as: "emperumAn pErAyiramuDaiyAn, pEyppeNDIr, nummakaLai tIrA nOy seytAn ena uraittAL".

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The sooth-sayer says: "Oh ignorant women confusing nAyaki's sickness! Sarva Swamy, the EmperumAn with thousands of names has caused the love sickness to the nAyaki.

In this 36th CeyyuL, Kambar becomes the suffering nAyaki and her relatives call in an experienced sooth-sayer for diagnosis of who is behind her suffering. The sooth-sayer makes all the preparations and reaches the stage, when the daivam in her is about to leave her body and gives the diagnosis. Kambar asks in this verse: "who did the sooth-sayer's daivam identify as the agent responsible for the sufferings of the nAyaki? Is it one of the trinity (Brahma, VishNu, Rudran) playing the role of nAyakan and causing love sickness or is it Swamy NammAzhvAr standing in as the nAyakan?" Kambar hints that the nAyaki was suffering because of the abundant love she had for Swamy NammAzhvAr, the nAyakan.

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CEYYUL 37:

றவாதவர்க்கும் றந்தவர்க்கும் ெசால்லேவ சுரக்கும்

அறவா அைவ இங்கு ஓர் ஆயிரம் நிற்க அந்ேதா சிலர் ேபாய்

மறவாதியர் ெசான்ன வாசகமாம் மலட் ஆைவப்பற்றி

கறவாக்கிடப்பர் அங்கு என் ெபறேவா தங்கள் ைகவ ப்ேப.

tuRavAtavarkkum tuRantavaRkkum sollavE surakkum

aRavA avai ingu Or Ayiram niRka antO silar pOy

maRavAdiyar sonna vAcakamAm malaTTtu AvaippaRRi

kaRavAkkiDappar angu en peravO tangal kaivalippe?

Prose Order:

tuRavAtavarkkum tuRantavaRkkum sollavE surakkum aRavA (aRa+A) avai Or Ayiram ingu niRka, antO! maRa vAdiyar sonna vAcakamAm malaTTtu Avai paRRi angu kaRavAkkiDappar tangaL kaivalippu en peRavO ?


TiruvAimozhi is like a divine cow like Kaamadenu. The thousand verses of TiruvAimozhi on recitation will grant any desired boon in this and the other world for the samsAris as well as for the sanyAsis. When the divine cow of Swamy NammAzhvAr's aruLiccheyal (TiruvAimozhi) is standing by to yield what all one desires, some roughnecks (advocating Para matams) engage in the study of fruitless books. This situation is like milking an infertile cow that can not yield milk and developing pain in the hands because of such futile effort. aDiyEn feels sorry over their sad lot.

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Swamy nammAzhwAr - tirukkuruhur

(SrI Shreekrishna Akilesh)

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CEYYUL 38

ைகதைலப் ெபய் அ ம் சல் இட் கவியால் உலைக

உய்தைலச் ெசய்த ம் ெபாய் என் ேமா ெசன் அவ் ர் அறிய

ைவ அைலத் எசு ேமா கு கூர் என் ம் ஆ அறியாப்

ைபதைலக் ேகாகு உகட் ட் ஏட் ல் ஏற்றிய பண்பைனேய.

kaitalip peytu arumpUsaliTTu kaviyAl ulakai

uytalaic ceitatum poy enRumO senRu avvUr aRiya

vaitu alaittu EsutumO kurkUr ennum ARu aRiyAp

paitalaik kOku ukaTTiTTu ETTil ERRiya paNpanaiyE.

Prose order:

kurkUr ennum ARu aRiyA paitalai kOku ukaTTu iTTu ETTil ERRiya paNpanaiyE kaitalip-peytu arum pUsal iTTu kaviyAl ulakai uytalaic-ceitatum poy enRumO senRu avvUr aRiya vaitu alaittu EsutumO?


The friend of Kamba nAyaki displays her anger on the injustice meted out to her dear tOzhi.

She says: This young girl does not even know how to articulate the name of KurukUr. The nAyakan has enchanted this girl friend of mine and pushed her to the stage of intoxication that she is ready to perform the act of maDalUrtal to unite her nAyakan with her. She is ready to sit on a palm leaf horse and travel on the main street of the city of KurukUr to seek retribution for the injustice done to her. What should I do now? Should I engage in verbal battle with this

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insensitive nAyakan (Swamy NammAzhvAr of TirukkurukUr) with uplifted hands over my head and seek justice on behalf of my dear friend? All these statements that He is famous in uplifting the people of the world through His TiruvAimozhi can not be true, when one looks at the sad plight of my friend. Shall I go to KurukUr and shout insults at this insufferable nAyakan over the grievous treatment meted out to my friend?

Kambar's devotion for Swamy NammAzhvAr is evident here. Swamy NammAzhvAr himself engages in the performance of MaDal as ParAnkusa nAyaki in the third patikam of the fifth pattu of TiruvAimozhi. Normally men engage in MaDal act to seek the help of elders to reunite them with the nAyaki, who rejected his love. ParakAla nAyaki reversed this procedure in practice in the northern part of the country and took the initiative of a lady performing MaDal to gain the attention of the nAyakan. Kambar follows the southern way shown by Kaliyan as Kamba nAyaki to reunite with her nAyakan, Swamy NammAzhvAr.

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CEYYUL 39

பண் ம் தமி ம் தவம் ெசய்தன பழநான்மைற ம்

மண் ம் விசும் ம் தவம் ெசய்தன மகிழ் மாறன் ெசய் ள்

எண் ம் தைகைமக்கு உாிய ெமய் ேயாகியர் ஞானம் என் ம்

கண் ம் மன ம் ெசவி ம் தவம் ெசய்த காலத்திேல.

paNNum tamizhum tavam seytana pazha nAnmaRaiyum

maNNUm visumpum tavam seytana mahizh mARan ceyyuL

eNNum takaimaikku uriya mey yOgiyar j~nAnam ennum

kaNNum manamum seviyum tavam seyta kAlattilE.

Prose order:

mahizh mARan ceyyuL eNNum takaimaikku uriya mey yOgiyar j~nAnam ennum kaNNum manamum seviyum tavam seyta kAlattilE paNNum tamizhum tavam seytana. pazha nAnmaRaiyum maNNUm visumpum tavam seytana.

Meaning and comments:

Kambar says that the integrated penance of many and the intense tapas of many tattvams at the same time led to the fruit of the incarnation of Swamy NammAzhvAr at TirukkurukUr and the birth of TiruvAimozhi. That avatAram of the aruLiccheyal of TiruvAimozhi made poetry, the tamizh language, the earth and the heavens famous.

Kambar says the tapas of the Yogis, who though their divine eyes (j~nAna cakshus) can see what is not seen by the physical eye, ear and mind, made it possible to be blessed with the avatAram of Swamy NammAzhvAr and

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comprehend the sUkshmArthams of the pAsurams of His TiruvAimozhi.

The word and the verse in union add to the beauty of each other. Therefore, they performed the tapas for the birth of AzhvAr and His magnum opus. The ancient VedAs performed their tapas for the scholars to comprehend the meanings of the Sanskrit Veda Mantrams and to help those who can not recite VedAs achieve moksham through the study of TiruvAimozhi in tamizh as drAviDa Vedam. That desired phalan was realized. In the world, dharmam got strengthened and the assembly of aDiyArs got enlarged and this world became holier. Narakams closed and all became eligible for moksahm. Such are the benefits from the avatAram of Swamy NammAzhvAr and His TiruvAimozhi resulting from the unified and intensive tapas of Yogis, VedAs, the earth and the heavens.

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CEYYUL 40

காலத்திேல கு கூர் க்குக் ைகக்ெகாள்மிேனா கைடநாள்

ஆலத்திேல யின்ேறார் ெகாண்ட ஐஇரண்டாய் அைமந்த

ேகாலத்திேல ைளத் ெகா ந் ஓ க் குணம் கடந்த

லத்திெல ெசல்ல ட் ய ஞானத் எம் ர்த்திையேய.

kAlattilE kurukUr pukkuk kaikkoNminO kaDai nAL

AlattilE tuyinROr koNDa ai iraNDAi amainta

kOlattilE muLaittu kozhuntu ODi guNam kaDanta

mUlattilE sella mUTTiya j~nAttu em mUrtiyaiyE.

Prose Order:

kaDai nAL AlattilE tuyinROr koNDa ai iraNDAi amainta kOlattilE muLaittu kozhuntu ODi guNam kaDanata mUlattile sella mUTTiya j~nAttu em mUrtiyai kurukUr pukku kAlattilE kaikkoNmin.


Kambar instructs us to journey to TirukkurukUr without delay to prostrate before the arcai of Swamy NammAzhvAr to gain the upAyam for Moksham. He reminds us that AzhvAr is the embodiment of J~nAnam and helps us with the sublime features of AzhvAr and His avatAram in this context: Sriman nArAyaNan sleeping on the pupil leaf during the time of deluge is the Adi mUlam and the prime seed. He incarnates in ten forms, protects the good, destroys the enemies of the good and establishes dharmam, whenever it declines.

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Swamy nammazhwAr - tirukkurukUr

In each of the ten avatArams, Sriman nArAyaNan displays only a small portion of His kalyANa guNams in a subtle manner. For this prime seed to grow and spread, the avatArams become the basis. The creeper grows, spreads widely, blossoms and bears the fruit of the J~nAna mUrti, Swamy NammAzhvAr, who is established in PraNavam that transcends the three guNams. The sacred arcA of Swamy NammAzhvAr is present at the divya desam of TirukkurukUr. Kambar asks us to travel to KurukUr without delay and redeem ourselves.

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CEYYUL 41

ர்த்தத்திைன இம் ேவ லகும் குகின்ற

தீர்த்தத்திைனச் ெசய்ய ேவதத்திைனத் தி மால் ெப ைம

பார்த்தற்கு அ ளிய பாரதத்ைதப் பணித்தா ம் நின்ற

வார்த்ைதக் கு ைகப்பிரா ம் கண்டான் அம்மைறப்ெபா ேள.

mUrttattinai immuzhuvEzhu ulakum muzhukukinRa

tIrtattinanic ceyya vEdattinait tirumAl perumai

pArttaRkku aruLiya bhAratattaip paNittAnum ninRa

vArttaik kurukaip-pirAnum kaNDAn ammaRaip-poruLE.

Prose order:

ammaRaip-poruL mUrttattinai immuzhuvEzhu ulakum muzhukukinRa tIrtattinani, seyya vEdattinai tirumAl pArttaRkku aruLiya perumai bhAratattai paNittAnum ninRa vArttai kurukaip-pirAnum kaNDAn.


Sriman nArAyaNan's true svarUpam was seen by Veda VyAsar and Swami NammAzhvAr. VyAsar compiled the VedAs in to four (Rg, Yajur, sAma and atharva VedAs). He used Veda-VedAntams as PramANams to bless us with Brahma sUtrams as VedAnta SAstram. These Brahma sUtrams branched out in to different Vaidika darSanams. Veda VyAsar also blessed us with the itihAsam of MahA BhAratam. Srimat Bhagavat gItA is housed in BhAratam. In GitA, KrshNa BhagavAn instructs us all about the supreme PurushArtham using Arjuna as a vyAjam. It s generally accepted KrshNa and VyAsa are one and the same as AcArya PurushAs.

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The revered Vedam teaches us Para Brahmam, nArAyaNan is in the state of aru (that can not be seen by our physical eyes) as well as uru (a form that can be enjoyed by our mAmsa cakshus). This state with uru (visible form) is seen at divya desams as consecrated arcA mUrtis. Both are the same. This emperumAn is tIrttan (pAvanan) and purifies every one who accesses Him. He is the Lord of SrI. For all in the world to know about this pAvanan, VyAsar revealed His tattvams to Arjuna in the words of the Lord Himself in GitA. Arjuna saw the Lord and Swamy NammAzhvAr also saw and enjoyed this Lord through His TiruvAimozhi's ninRa vArttai. SiddhAntam (established fact with the help of Veda PramANams after rejecting pUrva paksham) is "ninRa vArttai" or enduring, eternal word. Thus AzhvAr's aruLiccheyalkaL are siddhAntams for our benefit.

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CEYYUL 42

ெபா ைளச் சுைவ என் ேபாவ எங்ேக கு கூர்ப் னிதன்

அ ைளச் சுமந்தவள் கண்ணின் கைட திறந் ஆ பட் க்

கு ைளச் சுமந் ெவளிபரந் ஓட்ட ம் ெகாள்ைள ெவள்ளம்

உ ைளச் சுடர்மணித்ேதைர அந்ேதா வந் உைதக்கின்றேத.

poruLai suvai enRu pOvatu engE kurukUrp punitan

aruLaic cumnatavaL kaNNin kaDai tiRantu ARupaTTuk

kuruLaic cumantu veLiparantu ODu arum koLLai veLLam

uruLaic cuDarmaNittErai antO vantu udaikkinRatE.

Prose order:

kurukUr punitan aruLaic-cumnatavaL kaNNin kaDai tiRantu ARupattu kuruLai cumantu veLi parantu ODu arum koLLai veLLam uruLai cuDar maNi tErai vantu udaikkinRatE, antO! poruLai suvai enRu engE pOvatu?


The nAyakan and the nAyaki are married now. Few months pass and the husband (nAyakan) has to go on a journey across the ocean to earn money. The sorrow of the wife (nAyaki) is unbearable over the thought of separation from her nAyakan. She sheds copious tears, which flows as a fast flowing river that carries away the animals in its path and even the chariot of her nAyakan adorned with the precious gems. When the situation is like this, how can the nAyakan leave his nAyaki for the sake of earning money? This situation of the nAyaki and her suffering over her nAyakan, Swamy NammAzhvAr. This type of expression of the feeling state of a nAyaki is one of the six kinds of poetic

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features (selavu – sthAyi bhAvam) of ancient times. The friend of the nAyaki describes in this type of poetry, the pitiable state of the nAyaki overcome by the viraha tApam at the thought of her husband leaving home to engage in commerce and earn money.

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CEYYUL 43 (மருங்கைணதல் marunkaNaital)

வந் அ க் ெகாண்டன ெகாங்ைககள் மாறன் கு ைக வஞ்சி

ெகாந் அ க்ெகாண்ட குழ ம் கைல ம் குைலந் அைலய

பந் அ க்கும் ெதா ம் ெநஞ்சம் பைற அ க்கின்ற என்றால்

ெசந்த த் அன்ன ம ங்கிற்கு உண்ேடா நிற்கும் சிக்கனேவ.

vantu aDikkoNDana konkaikaL mARan kurukai vanji

kontu aDikkoNDa kuzhalum kalaiyum kulaintu alaiya

pantu aDikkum tORum nencam paRai aDikkinRatu enRAl

sem-taDittu anna marunkiRkku uNDO niRkum sikkanavE.

Prose Order:

mARan kurukai vanji konkaikaL vantu aDikkoNDana; Atalin (ivaL) kontu aDikkoNDa kuzhalum kalaiyum kulaintu alaiya pantu aDikkum tORum nencam paRai aDikkinRatu enRAl, sem-taDittu anna marunkiRkku niRkum sikkanavE uNDO?


The breasts of the nAyaki have begun to swell. Her hair and the clothing became disarrayed and are moving here and there. Whenever she plays with the ball, my mind gets agitated. She is like the tender Vanji creeper growing in Kurukai. She has a red slender waist like the lightning. I begin to wonder whether this young lass can bear the pressure of the embrace of her nAyakan, Swamy NammAzhvAr.

The inner meanings of words used in this CeyyuL are:

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1. Konkai Bhakti: the bhakti of the newly arrived one at the sacred feet of AzhvAr and His aDiyavars, which grows steadily in to J~nAnam and ultimately VairAgyam to engage in many kaimkaryams for them.

2. "kontu aDikkoNDa kuzhalum kalaiyum kulaya" refers to the state of offering everything that belonged to them (madIyam) and staying as the dAsan of the aDiyArs of AzhvAr.

3. "pantaDittal" is the act of swift engagement in many kaimkaryam for AzhvAr and His aDiyArs.

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CEYYUL 44

கன ஆயின ம் ாிய ம் ஆயைவ ம் கடந்

மனவாசகங்கைள சிய மாறைன மாமைறைய

வினவா உணர்ந்த விரகைன ெவவ்விைனையத் ெதாைலத்த

சினவாரணத்ைதக் கு ைகக்கு அரசைனச் ேசர்ந்தனேம.

kanavu Ayinavum turiyamum Ayavaiyum kaDantu

manavAcakankaLai vIsiya mARanai mAmaRaiyai

vinavAtu uNarnta virakanai vevvinayai tolaitta

sina vAraNattai kurukaikku arasanai sErntanamE.

Prose order:

Same as the above text of the CeyyuL.


The five states (avastai) that a jIvan experiences are:

jAgrat, Svapna, sushipti, turIyam and turIyAtItam.

The fourth avastai is turIyam (samAdi) , where the AtmA sees itself (Atma sAkshAtkAram). In the next avastai of turIyAtItam (beyond turIyam), Swamy NammAzhvAr had the direct visualization (sAkshAtkAram) of the VedAs. We are taking refuge at His sacred feet. He has the power to visualize directly the VedAs and has destroyed our fierce sins like the elephant in rut destroys the things in front of it .He is the Lord of TirukkurukUr and we have arrived at His sacred feet to seek their protection. AzhvAr is "vedam tamizh seyta mARan". In our tradition, Vishvaksenar is the AcAryan of Swamy NammAzhvAr.

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Swami nammazhwar - tirumangalam

(Thanks: SrI Sriram Murali)

This CeyyuL points out that AzhvAr is sarva veda vid (knower of all the four Vedams). AzhvAr comprehended the VedAs without inquiry (on his own: "vinavAtu uNarntAn").

"mana vAcakangaLai vIsiya" refers to the turIya (samAdi) state, when the mind and the words are powerless to express themselves; they are thrown overboard as it were.

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CEYYUL 45

ேசராதன உளேவா ெப ம் ெசல்வர்க்கு ேவதம் ெசப் ம்

ேபர் ஆயிரம் திண்ெப ம் யம் ஆயிரம் ெபய் ளவத்

தாரார் ஆயிரம் கு கூர்ச் சடேகாபன் ெசான்ன

ஆரா அ தக் கவி ஆயிரம் அவ்வாியி க்ேக.

sErAtana uLavO perum selvarkku vEdam seppum

pEr Ayiram tiNperumbhuyam Ayiram peytuLavat

tArAr muDi Ayiram kurukUr SaTakOpan sonna

ArA amudak kavi Ayiram avvariyinukku

Prose Order:

perum selvarkku sErAtana uLavO? avvariyinukku vEdam seppum pEr Ayiram; tiN perum bhuyam Ayiram; pey tuLava tAr Ar muDi Ayiram; kurukUr SaTakOpan sonna ArA amudak-kavi Ayiram.


When this CeyyuL refers to "Ayiram" , it means anantam (limitless). The names by which the Vedam addresses the Lord are thousand. His powerful shoulders are thousand. The Siras adorning the tuLasI garlands are thousand. The number of His insatiably delectable pAsurams bequeathed to us by KurukUr SaTakOpan are thousand. For this Lord of unmitigated aiSvaryam, is there anything that does not reach Him by themselves?

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Swamy nammazhwAr - SrIrangam


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CEYYUL 46 (The compassionate lament of the friend of the nAyaki)

அாிவைள ெபான்மகிழ் ஆயிைழக்கு ஈ ம் ெகால் அந்தி வந்

ாிவைள த் ம் சிைன ம் மயங்க ைற ெச த்

வாிவைள ம் அன்ன ம் தம்மிேல வழக்காட வலம்

ாிவைள ஊட க்கும் கு கூர் எம் ரவலேன.

arivaLai ponmahizh Ayizhaikku Iyum kol anti vantu

murivaLai muttum cinaiyum mayanga muRai seRuttu

varivaLaiyum annamum tammilE vazhakkADa valam

purivaLai UDaRukkum kurukUr em puravlanE

Prose Order:

murivaLai muttum cinaiyum mayanga muRai seRuttu vari vaLaiyum annamum tammilE vazhakkADa valampuri vaLai UDu aRukkum kurukUr em puravlan anti vantu ari vaLai pon mahizh Ayizhaikku Iyum kol?


In the sands of the tAmbrabharaNi river at KurukUr, the pearls bursting out of the oysters and the eggs of the swans are mixed together. The oyster shell and the swans fight with each other claiming them all as their own. The king of conches (the Valampuri Sanku) arrives at this time and acts as a mediator and separates the pearls from the swan's eggs and returns to the oyster and the swan whatever that belongs to them. Thus, the Valampuri Sanku puts an end to the quarrel between the two contestants. The loftiness of the J~nAnam of the avatAra sthalam of Swamy NammAzhvAr is celebrated here. Swamy Desikan's

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Hamsa sandeSa Slokam (51st Slokam of the second ASvAsam echoes the thought of this Slokam .

The friend of the nAyaki now asks: "My dear friend is in a state of deep enchantment with Her Lord, Swamy NammAzhvAr and is totally lost. Could not this nAyakan show up during the evening time and reduce her sorrow from separation (viraha tApam)? If he could present her with the garland made of MahizhampU, she will be comforted.

The wonderful tattvam of the J~nAna devatai (pAncajanyam) separating the JaDa vastu (pearl) from the one with the jIvan (egg of the swan) and giving the JaDa Vastu to the oyster (parents) and the one with J~nAnam ( Jn~Ana SiSu) to AzhvAr is beautifully visualized here.

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CEYYUL 47 (nAyaki appealing to the Ocean not to destroy the chariot wheel marks starting from the bathing ghats of tambrabharaNi river at KurukUr)

ைர ைடத் ப் ெப ம் ெபாய் ம் ைடத் ப் பிறர் க ம்

உைர ைடத் அங்கு உள்ள ஊசல் ைடத் எம் உ பிறவித்

ைர ைடத் ஆட்ெகாண்ட ெதாண்டர் பிரான் ைறநீர்ப்

ெபா ைனக் கைர ைடக்கும் கடேல ைடேயல் அன்பர் காற்சுவேட.

purai tuDaittu perum poyyum tuDaittu piRar pukalum

urai tuDaittu uLLa Usal tuDaittu em uRu piRavit

turai tuDaittu At-koNDa toNDarpirAn tuRainIrp

porunai karai tuDaikkum kaDalE tuDaiyEl anbar kAl cuvaDE.

Prose order:

purai tuDaittu perum poyyum tuDaittu piRar pukalum urai tuDaittu uLLa Usal tuDaittu em uRu piRavit turai tuDaittu At-koNDa toNDarpirAn anbar kAl cuvadu tuRai nIr porunai karai tuDaikkum kaDalE tuDaiyEl.


The nAyakan enjoys conjugal bliss with the nAyaki, stays at KurukUr for some time and one night drives away from KurukUr fearing the apavAdam from the citizens. The nAyaki suffers immensely as a result of the thoughtless action of the nAyakan. The Porunai river at KurukUr is not too far from the place, where it joins the ocean. The wheel marks from the nAyakan's chariot are left behind in the sands. Once the waves of the ocean flow over these track marks, it will be impossible to trace the path taken by the nAyakan as he made his hurried

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exit away from the side of the abandoned nAyaki. The track here is the auspicious path established by Swamy NammAzhvAr and the prayer to the ocean is not to erase those path marks (track marks).

The prayer from the friend of the nAyakai is: "Swamy, Prapanna santAna jana kUTastarE! Your nAyaki is sorrow-stricken over separation from You. AzhvAr's krpai is the Ocean here. The sandy banks of Porunai river are the place for the chariot paths laid out by Veda-SAstrams. They have to be protected for auspiciousness in this and the other world. These need to be protected at all costs. Travel along these paths are essential to avoid rebirth in this samsAric world. The pAsurams of TiruvAimozhi help us overcome the samsAric bonds. The nAyaki does not know where nAyakan went but the tracks left by Him are still present to follow". The friend's prayer therefore is not to erase those auspicious tracks.

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CEYYUL 48

சுவ றக்கத் ெதாடர் ஆைசக்களிற்ைறத் ெதாடர்ந் இரண்

கவ றக் கட் ய பாசத்தைளக் கண்பாிந் சங்கக்

குவ றக் குத்திய மாறப் ெபயர்க் ெகாைலயாைன நங்காய்

இவள் திறத் ஒன் ம் படர் அந்திவானம் இ ள்கின்றேத.

suvaDiRakka toDar AsaikkaLiRRait toDarntu iraNDu

cuvaDriak kaTTiya pAsat taLaik kaN parintu sankak

kuvaDiRak kuttiya mARap peyark kolaiyAnai nangAy

ivaL tirattu onRum paDar antivAnam iruLkinRatE.

Prose order:

nangAy! kaTTiya iraNDu pAsat-taLai kaN parintu toDarntu iRa toDar Asaik-kaLIRRai suvaDu iRakka sanka kuvaDu iRa kuttiya mARap-peyar kolai yAnai paDar antivAnam iruLkinratu onRum.


MaaRan (Swamy NammAzhvAr) is visualized as the angry elephant in rut. This elephant is capable of destroying without trace the two ropes (sancita and AgAmi pApams) that tie down the bhaddha jIvan in samsAram. That elephant has destroyed the substanceless and distorting vAdams of Para Matams. He will arrive for sure and bless this young girl as the advancing night (aj~nAnam) creates fear in her mind. This is a reassuring recollection of the krpai of AzhvAr regarding ASrita rakshaNam (for nAyaki) and Virodhi nirasanam (destruction of the arguments of the Para Matams). SrI N.R.Krishnaswamy refers us to the passage from the 81st pAsuram of nAnmukhan tiruvandAti ( kadavu…..tIrntEn) in this context:

"kadavu manamenRum kANalAmenRum kudaiyum vinaiyAvi tIrntEn".

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Swamy nammazhwar - tiruallikeni


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CEYYUL 49

இ ளாய்ப் பரந்த உலகங்கைள விளக்கும் இரவி

ெபா ளாய்ப் பரந்த தான் ெபா நிற்ற ன் மற்ற ேபால்

ம ளாய்ப் பரந்த மயக்கத் யக்கு அற்ற மாறன் எங்ேகான்

அ ளால் சமயம் எல்லாம் பரன் உண் என் அறி ற்றேத.

iruLAi paranta ulakankaLai viLakkum iravi

poruLAip parantatu tAn potu niRRalin maRRatu pOl

maruLAip paranta mayakkat tuyakku aRRa em kOn

aruLAl samayam ellAm paran uNDu enRu aRivuRRatE.

Prose order:

iruLAi paranta ulakankaLai viLakkum iravi tAn potu niRRalin poruLAi parantatu maRRu atu pOl maruLAi paranta mayakka tuyakku aRRa em kOn mARan aruLAl samayam ellAm paran uNDu enRu aRivuRRatu.


The Sun is the light for seeing the vastus of the world clearly. Similarly, Swamy NammAzhvAr is the light to chase away the illusions (darkness) caused by the mAyA vAdams of Para matams. Besides removing the confusion on vastu nirNayam by the Sun, the vastus may be mistaken as the forms of the Sun. Swamy NammAzhvAr removes that confusion (marumai) too. Just as the Sun reveals the objects clearly, AzhvAr reveals the EmperumAn clearly and He is to be accepted as an AcAryan by all Matams for this help to them as well. He is the common AcAryan for all.

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CEYYUL 50

அறிேவ உைனத் ெதா ேதன் மற்ைற ஆகம வாதியைரச்

ெசறிேவன் என ஒன் சிந்ைத ெசய்யா ெசய்தாைர இல்லா

ெநறி ேவத நின்ற நிைல உணர்ந்ேதான் கு கூர் நிலத்ைதப்

பிறிேவன் என ம் எண்ணா என்ைன ெப த்திைனேய.

aRivE unai tozhutEn maRRai Agama vAdiyarai

seRivEn ena onRu cintai seyyAtu seytArai illA

neRi vEda ninRa nilai uNarntOn kurukUr nilattaip

piRivEn enavum eNNAtu ennai vIDu peRuttinaiyE.

Prose Order:

aRivE! maRRai Agama vAdiyarai seRivEn ena onRu cintai seyyAtu seytArai illA neRi vEdam ninRa nilai uNarntOn kurukUr nilattai piRivEn enavum eNNAtu ennai vIDu peRuttinaiyE (atan poruttu), aRivE unai tozhutEn.


Kambar addresses his mind: Oh my intelligent mind! I will not join the group of people, who seek Para matams. The glory to the Vedams is that it is not created by humans (apaurusheyam). Swamy NammAzhvAr comprehended the path and the upadesams of the Vedam during His Yogic state and sang about them in the Tamil language to qualify them as drAviDa Vedam. Oh My intelligent mind! aDiyEn will never ever leave the side of the AzhvAr's upadesams that has assured me Moksham because of your intervention. The pativratA dharmam of Kambar as the nAyaki of Swamy NammAzhvAr is revealed here. His strict adherence to the path shown by AzhvAr, Her nAyakan and the total rejection of the other matams is the central message of this verse as Kambar arrives at the midway point of SaThakOpar andAti.

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CEYYUL 51

ெப ம் பாக்கியம் உள்ள ேபா ம் பிைழப் ம் உண்ேட பிறர்பால்

ெவ ம் பாக்கிளத்தி ெம கின்ற என்ைன விைனெகா ேபாய்

எ ம்பாக்கியதமிேயைன அமரர்க்கும் ஏறவிட்டான்

கு ம்பாக்கிய ப்பைக தவிர்த் ஆண்ட கு ைகமன்ேன.

peRum bhAkkiyam uLLa pOtum pizhaippum uNDE piRarpAl

veRum pAkiLatti melikinRa ennai vinaikoDupOy

erumpAkkiya tamiyEnai amararkkum ERa viTTAn

kuRumpAkkiya muppakai tavirttu ANDa kurukaimannE.

Prose Order:

piRarpAl veRum pA kiLatti melikinRa vinai koDupOy erumpu Akkiya tamiyEnai ennai kuRumpAkkiya muppakai tavirttu ANDa kurukaiman amararkkum ERa viTTAn. peRum bhAkkiyam uLLa pOtum pizhaippum uNDE?

Meaning:

Due to my pApa karmAs, aDiyEn sang about the insignificant and the inappropriate folks, lowered myself in stature and achieved the paltry status equal to that of an ant. My speech, tejas, poetic skills and the physical well being were reduced through my preoccupation with the praising of the inappropriate for livelihood. The triple enemies (Mukkurumpu: pride based on scholarship, wealth and kulam) must have afflicted aDiyEn and reduced my standing. For such an unfortunate one, AzhvAr extended His anugraham now and lifted aDiyEn to an exalted status.

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Nammazhwar’s blessings protects aDiyArs!

(Thanks : SrI Shreekrishna Akilesh)

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CEYYUL 52 (The glories and the phalans of BhAgavata sambandham)

கு கூர் நகர் எம்பிரான் அ யாெரா ம் கூ அன் ற்

ஒ கூைரயில் உைறவார்க்கும் உண்ேட எம்ைம ள் ம் சுற் ம்

இ கூர்விைன ம் அ த் இறப்பார்க்கும் இயற்ைக அவ் ர்

அ கூர் அ கில் அயல் அயலார்க்கும் அாியதன்ேற.

kurukUr nakar empirAn aDiyAroDum kUDi anpuRRu

oru kUraiyil uRaivArkkum uNDE emmayuLLum suRRum

irukUrvinaiyum aRuttu iRappArkkum iyaRkai avvUr

arukUr arukil ayal ayalArkkum ariyatanRE.

Prose order:

emmai uLLum suRRum iru kUr vinaiyum aRuttu iRappu Arkkum iyaRkai kurukUr nakar empirAn aDiyAroDum kUDi anpuRRu oru kUraiyil uNDE, (mElum) avvUr aruku Ur arukil ayal ayalArkkum ariyatu anRu.


The pApa-puNyams do not stick to those, who live under the same roof of the aDiyArs of Swamy NammAzhvAr. You may ask why! It is all due to the power of the links (sambandham) to the AzhvAr. It is no wonder that such a powerful effect extends not only to those living under the same roof of His aDiyArs but it extends also to such fortunate ones living in the neighboring villages as well.

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CEYYUL 53 (The pitiable cry of the nAyaki over the separation from Her nAyakan)

அன்றாத அன்றிைல ம் அன் வித் என்ைன அன்ைன டன்

பின்றாத வண்ணெமல்லாம் பின் வித் பிைறக்ெகா ந்ைத

ஒன்றாத வண்ணம் உபாயம் இயற்றிய ஊழ்விைனைய

ெவன்றான் கு ைகப்பிரான் மகிேழ அன்றி ேவறில்ைலேய. anRAta anRilaiyum anRuvittu ennai annaiyuDan

pinRAta vaNNamellAm pinRuvittup piRaikkozhuntai

onRAta vaNNam upAyam iyaRRiyatu Uzhvinaiyai

venRAn kurukaippirAn mahizhE anRi vERillaiyE.

Prose order:

anRAta anRilaiyum anRuvittu ennai annai uDan pinRAta vaNNam ellAm pinRuvittu piRaikkozhuntai onRAta vaNNam upAyam iyaRRiyatu. Uzhvinaiyai venRAn kurukaippirAn mahizhE anRi vERu illaiyE.


This nAyaki according to the dear friend suffers intensely over the separation from Her nAyakan. She wails in the night like the female anRil bird, which cries pitifully at night, when her mate is not with her. The Moon's cool beams enhance the nAyaki's suffering. She disobeys her mother's well meant instructions. Would the nAyakan (Swamy NammAzhvAr, who destroys ancient vinaikaL) bless His nAyaki with the garland of MahizhampU that He is wearing and mitigate the nAyaki's sufferings somewhat? Kambar points out that all delight-creating experiences will turn out to be painful ones for those, who have not been blessed with AzhvAr's anugraham.

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CEYYUL 54

ேவேற நமக்கு இவன் அன் ைட ெமய்ய யான் என் உள்ளம்

ேதேறன் எனல் அ ேதறத்தகும் ெசந்தமிழ்ப் லவர்க்கு

ஏேற எதிக க்கு இன்ன ேத எறி நீர்ெபா ைன

ஆேற ெதாடர் கு கூர் மைறேயார் ெபற்ற ஆணிப்ெபான்ேன.

vERE namakku ivan anbuDai meyyaDiyAn enRu uLLam

tEREn enal atu tERattakum sentamizh pulavarkku

ERE etikaLukku innamudE eRi nIr porunai

ARE toDar kurukUr maRaiyOr peRRa ANipponnE.

Prose Order:

sentamizh pulavarkku ERE! etikaLukku in amudE! eRi nIr porunai ARE toDar kurukUr maRaiyOr peRRa ANip-ponnE! namakku ivan vERE anbuDai meyyaDiyAn enRu uLLam tEREn enal atu tERa takum.


Oh Lion among the exquisite Tamizh poets! Oh Leader! Oh delectable bhogyam for the SanyAsis! Oh the gold bar used to assess the quality of other gold (ANip-pon) that is the treasure of the Vedic scholars living on the villages on the banks of Porunai river! Please do not discard aDiyEn as unfit to receive Your grace. Your compassionate heart should choose aDiyEn to enjoy the status as Your bhaktan. It is true that until now aDiyEn did not understand Your glories and stayed as a nIca svabhAvan. Now aDiyEn understands that You are a terror to the haughty scholars (with vidyA garvam), delight to those with VairAgyam (sanyAsis) and the wealth to be cherished by samsAris to destroy their cycles of births and deaths. Oh the most compassionate Swamy! Please accept me as one of Your dear devotees.

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Swamy nammazhwar

(Thanks: www.namperumal.com)

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CEYYUL 55

ெபான்ைன உைரப்ப அப்ெபான்ெனாடன்ேற லைமக்கு ஒ வர்

உன்ைன உைரத் உைரத்தற்கு உளேரா உயர் நாற்கவி ம்

பின்ைன உைரக்கப் ெப வதல்லால் ெப ம் தண்கு கூர்

ெதன்ைன உைரக்கும் இயற்கும் இைசக்கும் சிகாமணிேய.

ponnai uraippatu apponnoDanRe pulamaikku oruvar

uNNai uraittu uraittaRkku oruvar uLarO uyar nARkaviyum

pinnai uraikkap peRuvatallAl perum taNkurukUr

tennai uraikkum iyaRkkum isaikkum sikhAmaNiyE

Prose order:

perum taN kurukUr tennai uraikkum iyaRkkum isaikkum sikhAmaNiyE! uyar nARkaviyum pinnai uraikkap-peRuvatallAl pulamaikku uNNai uraittu uraitaRkku oruvar uLarO? ponnai uraippatu apponnoDu anRe?


There is no poet, who is equal to You in glories of mastering the word, meaning, poetry and music. You are like Siroratnam among the poets of the world. You blessed us with the four kinds of poetry and that is the basis and guide for all other poets to engage in their tasks. They follow Your poetry. They thrive by Your tejas. You are like the central gem in a diadem and the rest of the poets are the surrounding gems and reflect Your lustre. It is not proper to compare You with any other poet because You outclass them and leave them far behind in the dust heap. You are like ANip-pon used to evaluate the quality of other poets.

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CEYYUL 56

மணித்தார் அரசன் தன் ஓைலையத் வன் வாய் வழிேய

திணித் ஆசு அழியச் சிைதமின் தைலைய எம் தீவிைனையத்

ணித்தான் கு ைகப்பிரான் தமிழால் சு திப் ெபா ைளப்

பணித்தான் பணியன்ெறனில் ெகாள் ம் ெகாள் ம் எம் பாைவையேய.

maNittAr arasan tan Olaiyait tUtuvan vAy vazhiyE

tiNittu Asu azhiya sitaimin talaiyai em tIvinayait

tuNittAn kurukaippirAn tamizhAl surutip poruLai

paNittAn paNiyanRenil koLLum koLLUm em pAvaiyai

Prose order:

em tIvinayai tuNittAn, surutip-poruLai tamizhAl paNittAn, kurukaip pirAn paNi anRu enil em-pAvaiyai maNittAr koLLum koLLUm, arasan tan Olaiyai tUtuvan vAy vazhiyE tiNittu Asu azhiya talaiyai sitaimin.


We are the subjects of AzhvAr for many, many generations and kaimkaryam to AzhvAr is the only commandment to us. We do not pay loyalty to any one else, be it King or otherwise. The command of the king does not interest us and his wealth also does not impress us. We are suddhAnta siddhAntis and the powers of the Kings do not touch us and we delight only in performing kaimkaryam for AzhvAr. That is our svarUpam(inherent nature) . We are offended deeply by the king, who dared to send his messenger seeking the hands of our daughter in marriage. How dare he insult us with this offer? He needs to be punished severely for his effrontery. Please stuff the royal decree carrying leaf into the

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mouth of the messenger and destroy quickly the messenger and his message. Moksha PrApti through sambandham with AzhvAr is our sole goal and we are interested in nothing else.

Moksha prapti through AzhwAr’s sambandham is our sole goal!

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CEYYUL 57 (The loftiness of TiruvAimozhi)

பாைவத் தி வாய்ெமாழிப் பழத்ைதப் பசும் கற்பகத்தின்

ைவப் ெபா கடல் ேபாதா அ ைதப் ெபா ள் சுரக்கும்

ேகாைவப் பணிந்த எம் ேகாைவ அல்லா என்ைனக் குற்றம் கண் என்

நாைவப் பறிப்பி ம் நல்லர் அன்ேறா மற்ைற நாவலேர. pAvait tiruvAimozhip pazhattai pasum kaRpakattin

pUvaip porukaDal pOtA amudaip poruL surakkum

kOvaip paNitta em kOvai allA ennai kuRRam kaNDu en

nAvaip parippinum nallavar anRO maRRai nAvalare.

Prose order:

pazhattai pasum kaRpakattin pUvai porukaDal pOtA amudai poruL surakkum kOvai tiruvAimozhi pAvai paNitta em kOvai allA ennai maRRai nAvalar kuRRam kaNDu en nAvaip-parippinum nallavar anRO ?


Great indeed is the glory of TiruvAimozhi! It is a combined delight of a ripe fruit, fragrance of the Karpakaa flower, the nectar that is not born out of the milky ocean, the divine cow, Kaamadhenu, yielding the milk of VedAs. The One who blessed us with TiruvAimozhi of this level of vaibhavam is the King of TirukkurukUr. If aDiyEn has sung any thing other than those praising His guNa vaibhavam, I deserve to be punished severely for my offense by other poets. They can cut off my tongue for this offense. I am the property of the AzhvAr. How can I dare to sing the praise of others? The chastity (pativratA dharmam) of Kambar displayed towards his nAyakan, the AzhvAr, is outstanding.

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CEYYUL 58

நாவலம் தீவில் கவிகெளல்லாம் சிலநாள் கழியப்

வலம் தீவ ேபால்வ அல்லால் கு கூர்ப் லவன்

ேகவலம் தீங்க ப்பான் கவிேபால் எங்கும் ேபாய்க் ெக மிக்

கூவலம் தீம் ன ம் ெகாள் ேம ெவள்ளம் ேகாளிைழத்ேத.

nAvalam tIvinil kavikaLellAm silanAL kazhiyap

pUvalam tIvatu pOlva allAl kurukUrp pulavan

kEvalam tIngaRuppAn kavipOl engum pOyk kezhumi

kUvalm tImpunalum koLLumE veLLam kOLizhaittE.

Prose Order:

nAvalam tIvinil kavikaL ellAm sila nAL kazhiya pUvalam tIvatu pOlva allAl kEvalam tIngu aRuppAn veLLam kOL izhaittu engum pOy kezhumi kurukUr pulavan kavi pOl kUvalm tIm-punalum koLLumE!


This continent is known as nAvalam tIvu (Jambhu dvIpam). There are many poets in this dvIpam, who compose poetry. Over the passage of time, these poems shrivel and lose their fragrance. Is it possible for the water in the well to rise and flow over the land? It is not possible. AzhvAr's divine pAsurams do not belong to this category. They will cut up all sins and will spread to all corners of the land like a flood and create lasting auspiciousness.

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CEYYUL 59

இைழத்தார் ஒ வ மில்லா மைறகைள இன் தமிழால்

குைழத்தார் கு ைகயில் கூட்டம் ெகாண்டார் குமாித் ைறவர்

மைழத்தார் தடக்ைககளால் என்ைன வானின் வரம்பிைட நின்

அைழத்தார் அறி ம் தந்தார் அங்கும் ேபாய் அவர்க்கு ஆட்ெசய்வேன.

izhaittAr oruvarumillA maRaikaLai in tamizhAl

kuzhaittAr kurukaiayil kUTTam koNDAr kumarittuRaivar

mazhaittAr taDakkaikaLAl ennai vAnin varampiDai ninRu

azhaitthAr aRivum tantAr angum pOy avarkku ATceyvanE.

Prose Order:

izhaittAr oruvarum illA maRaikaLai in (iniya) tamizhAl kuzhaittAr, kurukaiayil kUTTam koNDAr kumari tuRaivar mazhaittAr taDa kaikaLAl ennai vAnin varampiDai ninRu azhaitthAr. aRivum tantAr. angum pOy avarkku ATceyvanE.


Vedam was not composed by anyone (apaurusheyam). It is like a self-manifested piece of granite. Swamy NammAzhvAr, the king of the KurukUr community rendered the meanings of this hard to comprehend Sanskrit Veda mantrams in to sweet pAsurams in the Tamizh language. Many aDiyArs learnt them at different locations and taught them to others to spread them far and wide. Through these efforts, the banks of Porunai river became a veritable Ocean represented by KanyAkumAri and He became its Lord (Kumari tuRaivan). AzhvAr's vaibhavam became now as vast as the Ocean. It is now raining heavily. The sheets of descending rain appear like the outstretched hands of

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NammAzhvAr inviting aDiyEn to Sri VaikuNTham. aDiyEn understood now that the ubhaya vibhUtis of EmperumAn has now become the aiSvaryam of the AzhvAr. aDiyEn accepts AzhvAr's invitation for ascending to SrI VaikuNTham to perform nitya Kaimkaryams for Him there.

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CEYYUL 60

ஆட்ெசய்யலாவ எல்லாம் ெசய் அ அைடந்ேதன் அதன்றித்

தாள் ெசய்ய தாமைர என் தைல ஏற்றனன் தண் கு கூர்

நாள் ெசய்ய ந்ெதாைட மாறன் என்ேறன் இனி நாள் குறித் க்

ேகாட் ெசய்யலாவ உண்ேட எந்தன் ஆ யிர் கூற்றி க்ேக.

At-ceyyalAvatu ellAm ceytu aDi aDaintEn atanRit

tAL ceyya tAmarai en talai ERRanan taN kurukUr

nAL ceyya pUntoDai mARan enREn ini nAL kuRittu

kOT-ceyyalAvatu uNDE entan Aruyir kURRinukke.

Prose Order:

AL ceyyalAvatu ellAm ceytu aDi aDaintEn. atanRi tAL ceyya tAmarai en talai ERRanan. taN kurukUr nAL ceyya pUntoDai mARan enREn. ini en tan Ar uyir kURRinukku nAL kuRittu kOL ceyyalAvatu uNDE.


aDiyEn is the servant of AzhvAr. His sacred feet can be found on my head. aDiyEn will recite only the name of MaaRan in my japam. From here on, it is not possible to mark a date for the withdrawal of my uyir by Yaman or His servants or their journey here for that purpose is impossible. The uyir that has entered the AzhvAr can not be controlled, commanded or accessed by Yaman or His servants anymore. All of their efforts will be futile.

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CEYYUL 61 (nAyaki reacting to the sweet breeze during the time of separation from Her Lord)

கூறப்படாமைறயின் ெபா ள் கூறிக் குவலயத்ேதார்

மாறப்படாவிைன மாற்றிய மாறன் மகிழலங்கல்

நாறப்படாநின்றேபா அ தாகும் அதன்றி நஞ்சம்

ேதறப்படா ெகட்ேடன் மன்றல் நா ம் தண்ெதன்றைலேய.

kUrappaDA maRaiyin poruL kUrik kuvalayattOr

mARappaDA vinai mARRiya mARan mahizhalangal

nARappaDA ninRapOtu amudAkum atanRi nancam

tERappaDAtu keTTEn manRal nARum taN tenRalaiyE.

Prose Order:

maRaiyin kUrappaDA poruL kUri kuvalayattOr mARappaDA vinai mARRiya mARan mahizh alangal nARappaDA ninRapOtu amudu Akum atanRi nancam manRal nARum taN tenRalai tERappaDAtu. keTTEn!


The gentle breeze is called Manmathan's chariot. The effect of that breeze during the time of samSlesham (Union) and viSlesham (separation) of the nAyaki from her nAyakan, Swamy NammAzhvAr, is the subject of this pAsuram. AzhvAr is wearing a garland of Mahizham flowers. This has an intense and enchanting fragrance. The breeze wafts this fragrance from the nAyakan's chest during their samSlesham and enhances the bliss of the nAyaki. When Her nAyakan is away from Her, the cool breeze without the fragrance of the

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Mahizha mAlai is like poison for the nAyaki and increases her suffering multifold and tortures her soul. Her nAyakan condensed the true meanings of the apaurusheya Vedam in Tamizh to chase away the sins of the samsAris and has a fragrant garland presented to Him as a reward for His kaimkaryam by His Lord AdinAthan. The AnukUla-prAtikUla phalan of that garland and its fragrance during the union and separation stages of the nAyakan and nAyaki and the role played by the breeze is described by Kambar here.

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CEYYUL 62

ெதன்தைலத் ேதான் ம் உபநிடத்ைத என் தீவிைனைய

நின் அைலத் ஒன் ம் நியாய ெநறிைய நிைற கு கூர்

மன்தைலத் ேதான் ம் ம ரகவிைய மனத் ள் ைவப்பார்

என்தைலத் ேதான் எம்பிராற்கள் என் நா க்கு உாியவேர.

tentalait tOnRum upaniDattai en tIvinaiyai

ninRu alaittu onRum nyAya neRiyai niRai kurukUr

mantalait tOnRum madurakaviyai manattuL vaippAr

en talait tOnRu empirARkaL en nAvukku uriyavarE.

Prose Order:

tentalai tOnRum upaniDattai en tIvinaiyai ninRu alaittu nyAya neRiyai onRum niRai kurukUr mantalai tOnRum madurakaviyai manattuL vaippAr en talai tOnRu em pirARkaL en nAvukku uriyavar.


Swamy NammAzhvAr's aruLic-cheyals are Upanishads that arose from the south (Tamizh desam); the Sanskrit VedAntams arose from the forests in the northern desam. AzhvAr's Upanishads (TiruvAimozhi) destroyed my sins entirely, stayed in me as my guard and kept aDiyEn in the right and auspicious path. These Upanishads of AzhvAr give us easily the meanings of difficult VedAntic doctrines without the need for help from any other sources. Kambar says that the feet of those, who learn and recite AzhvAr's Upanishads, are on his head. They are my Masters. I am duty bound to eulogize them and sing about them to my heart's content.

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CEYYUL 63

உாிக்கின்ற ேகாட ன் உந் கந்தம் என ஒன் மின்றி

விாிக்கும் ெதா ம் ெவ ம் பாழாய் வி ம் பிறர் ன்கவி ெமய்

ெதாிக்கின்ற ேகாச் சடேகாபன் தன் ெதய்வக் கவி வியில்

சுாிக்கின்ற ண்மணல் ஊற் ஒக்கும் ேதாண்டச் சுரத்த ேன.

urikkinRa kODalin untu kandam ena onRuminRi

virikkum tORum veRum pAzh AyviDum piRar pun kavi mey

terikkinRa kO SaTakOpan tan deivak kavi puviyil

surikkinRa nuN maNal URRu okkum tONDa surattalinE.

Prose Order:

piRar pun kavi urikkinRa kODalin untu kandam ena virikkum tORum onRum inRi veRum pAzh AyviDum mey terikkinRa kO SaTakOpan tan deivakkavi puviyil tONDa surattalin puviyil surikkinRa nuN maNal URRu okkum.


KODal is a kind of tuber. When You peel off the layers of this tuber leaf by leaf, there will be no seed or remnants left at the center. There will be an abrupt end. TiruvAimozhi on the other hand is like a well created water spring in the river bed. As one digs deeper and deeper in the river bed, fresh, sweet and abundant water springs forth. Similarly, the deeper and deeper study of TiruvAimozhi reveals subtler and subtler meanings for us to enjoy.

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CEYYUL 64

சுரக்கும் தி ம் வ ைம ம் தீ ம் ெதாடக்கு விட் க்

கரக்கும் இ விைன ேமன்ைம ம் கா ம் கயல் குதிப்பத்

திரக்கும் கைழ ெந ம் தாளில் ெதா த்த ெசம்ேதன் உைடந்

பரக்கும் பழன வயல் கு கூர் வளம் பா மிேன.

surakkum tiruvum vaRumaiyum tIrum toDakku viTTuk

karakkum iruvinai mEnmaiyum kANum kayal kutippa

tirakkum kazhai neDum tALil toDutta semtEn uDaintu

parakkum pazhana vayal kurukUr vaLam paDuminE.

Prose Order:

tirakkum kazhai neDum tALil toDutta semtEn kayal kutippa uDaintu parakkum pazhana vayal kurukUr vaLam paDumin. tiruvum surakkum. vaRumaiyum tIrum. iruvinai toDakku viTTu karakkum. mEnmaiyum kANum.


kurukUr vaLam pADumin: Kambar asks us to get deeply immersed in the fertile pAsurams of the TiruvAimozhi of Swamy NammAzhvAr and enjoy them. The dhana, dhAnya, tIrttha VaLam (fertility) of KurukUr is legendary like the pAsurams of AzhvAr. Here the lush bamboo forests will have stalks with bee hives abundant with honey; the green rice fields have lot of water, where the fat fish jump out in playful mood. The honey from the bamboo groves would run in to the rice fields and make the fish happy. The eight kinds of wealth is spread out in the divya desam of KurukUr. The sins of the residents of KurukUr (the avatAra sthalam of Swamy NammAzhvAr) are destroyed and all kinds of auspiciousness prevail here due to their sambandham with AzhvAr.

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nammazhwAr os the best among four kinds of AcAryAs!


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CEYYUL 65

பா ம் கறங்கும் சிைறவண் பாடப் ைபந்தாள் குவைளத்

ேதா ம் கறங்கும் கு ைகப்பிரான் இச்சுழல் பிறவி

ேயா ம் கறங்கன்ன வாழ்க்ைகைய நீக்கி உணர் தவி

ம் திறந் தந்தாைன எஞ்ஞான் ம் விடகிலேம.

pADum kaRangum siRai vaNDu pADap paintAL kuvaLait

tODum kaRangum kurukaippirAn iccuzhal piRavi-

yODum kaRanganna vAzhkkaiyai nIkkki uNarvudavi

vIDum tiRantu tantAnai ejjn~AnRum viDakilamE.

Prose Order:

kaRangum siRai vaNDu pADum pADa paintAL kuvaLai tODum kaRangum kurukaip-pirAn ODum kaRangu anna suzhal piRavi vAzhkkaiyai nIkkki uNarvu udavi tiRantu vIDum tantAnai ejjn~AnRum viDakilamE.


Kambar salutes Swamy NammAzhvAr here as the best among the four kinds of AcAryAs.

The first kind of AcAryan teaches his sishyAs exactly what he learnt from his AcAryan like a parrot.

The second type of AcAryan is compared to a maiden, who is picking fully blossomed fragrant flowers for the benefit of His sishyAs. He picks from different PramANa granthams and selects special items to present to the sishyan.

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The third kind of AcAryan is like the Hamsa Pakshi, which takes in the essence (sAram) of every thing, follows AcAram/anushThAnam and teaches the sishyAs the sArAmsam of SAstrams.

The fourth AcAryan is the one like a honey bee, which takes in the nectar of bhagavat GuNAnubhavam and sings about it, corrects the sishyAs and prepares them for Moksha sambandha J~nAnam. This is the most lofty AcArya (Swamy NammAzhvAr) that one can hope to attain as Parama BhAgyam.

Like the honey bee, AzhvAr uses the two wings of AcAram and anushThAnam to blow the breeze on the sishyan; he sings the sweet song of Bhagavat rUpa, GuNa anubhavam to enhance the feelings of reverence for the Lord in the sishyan. He kindles the Paroksha J~nAnam in the sishyA to cut the bonds to the samsAric life. AzhvAr performs upadesam on tattva trayam and the upAyam to prepare us for SaraNAgati at the Lord's sacred feet to gain Moksham.

Kambar says that he can not abandon the sacred feet of the most compassionate AzhvAr, who engages in so many mahopakArams. The honey bee (VaNDu) is the AcAryan.

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CEYYUL 66 (Empathy of the Mother about the suffering of her daughter as the evening darkness sets in and AzhvAr (nAyakan) has not returned to the side of her daughter )

விட அந்தகாரெவம்பா ல் பராங்குசர் ெமல் ய க்கு

இடர் வந்ததால் என்றிரங்கிப் ணர்ந்திலர் இன் யிைர

அட வந்த காலன் ெகாேலா அறிேயன் இன் இவ்வந்தி வந்

பட அந்தகாரப் ெப ம் ைக ஓ ப் பரக்கின்றேத.

viDa andakAra vempAlil parAnkusar melliyalukku

iDar vantatAl enRirangip puNarntilar innuyirai

aDa vanta kAlan kolO aRiyEn inRu ivvanti vantu

paDa andakArap perum pukai ODip parakkinRatE.

Prose order:

inRu iv anti vantu paDa andakAra perum pukai ODi parakkinRatu. melliyalukku viDa andakAra iDar vantatAl enRu irangi parAnkusar puNarntilar. (iv iruTTu) vempAlil innuyirai aDa vanta kAlan kolO? aRiyEn.


The darkness of the evening has set in due to my bad karmAs. My daughter's nAyakan, who is ASrita vatsalar, has not returned yet to embrace her and comfort her. This separation at the time of darkness of the evening is like poison to my dear daughter and she suffers immensely. The compassionate AzhvAr, who should be worried about the darkness-caused suffering experienced by His nAyaki has not returned yet for union with her. Is this darkness the Yaman, who has come to take my daughter's uyir from her?

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CEYYUL 67 (The nAyakan explains to the nAyaki that His place of residence is approaching and comforts her during their travel through Maruta nilam)

பரவா ேகட் இனிப்ைபயநட சு திப் பசுக்கள்

சுரவாதவற்ைறச் சுரப்பித் அைவ ெசாாி ம் ெபா ள்பால்

கரவா உதவிய மாறன் கவியைனயாய் இனிேயார்

சரவாதம் இப் றம் அப் றம் காணத்தடம் பைணேய.

paravAtu kEttu ini paiyya naDa suruti pasukkaL

suravAtavaRRai surappittu avai soriyum poruL pAl

karavAtu udaviya mARan kaviyanaiyAi iniyOr

saravAdam ippuRam appuRam kANattaDam paNaiyE.

Prose order:

suruti pasukkaL suravAtavaRRai surappittu avai soriyum poruL pAl karavAtu mARan udaviya kavi anaiyAi attaDampaNai ippuRam ini oru saravAdam, appuRam kAN. paravAtu kEttu ini paiyya naDa.


Oh nAyaki like the poem of SaTakopan's aruLIc-cheyalkaL! The cow of Vedam will not release its milk to undeserving ones, who might misinterpret the meanings of veda Mantrams. The Vedams will release the milk form their udders only to the deserving ones. Through His Yoga Mahimai, Swamy NammAzhvAr filled vessel after vessel with VedAntic milk and included them in every one of His pAsurams in a clear and direct manner so that every one (PaNDita as well as pAmara) can understand the meanings of these Veda

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mantrams in the vernacular language of Tamizh bhAshai. Oh Kamba nAyaki, who displays such deep and sincere affection for Me (SaTakOpa nAyakan)! We have now travelled through the pAlai nilam and have reached the fertile Maruta nilam (land). My place of residence is now only at a short distance reached by an arrow. Please walk briskly to the divya desam of KurukUr. It is not too far anymore. You are almost home.

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CEYYUL 68 (The viraha tApam of the (Kamba) nAyaki)

தடம்பைணத் தண் ெபா ைனக் கு கூரர் தைகவகுள

வடம்பைணக் ெகாங்ைகயில் ைவக்கின்றிலர் மற்ைற மாைலெயல்லாம்

உடம்பைணக்கும் ெதா ம் ெவந் உகும் ஐந் ெவம்பாம் உமிழ்ந்த

விடம்பைணக் ெகாண்டனேவ பனிேதாய்ந்தி ம்ேமகங்கேள.

taDampaNait taN porunaik kurukUrar takai vakuLa

vaDampaNaik kongaiyil vaikkinRilar maRRai mAlaiyellAm

uDambaNaikkum toRum ventu ukum aintu vempAmpu umizhnta

viDampaNaik koNDanavE pani tOyntiDum mEgankaLE.

Prose Order:

taDam paNai taN porunai kurukUrar takai vakuLa vaDam paNai kongaiyil vaikkinRilar. maRRai mAlai ellAm uDambaNaikkum toRum ventu ukum. pani tOyntiDum mEgankaL aintu vempAmpu umizhnta viDam paNai koNDanavE.


talaivi is suffering from the pangs of separation from her nAyakan. Even the cool clouds of the rainy season are not of help to cool her off. Her anxiety about the absence of her Lord is causing her intense pain and suffering . She feels as though she is embracing the five fiercely poisonous snakes. The mahizhampU mAlai worn by her nAyakan (Swamy NammAzhvAr) would quench her viraha tApam quickly but no one is making an effort to bring that garland and place it on her breasts. That alone can bring down the suffering. Any garland other than that made up of MahizhampU will shrivel, when they are placed amidst her breasts.

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CEYYUL 69 (The megha sandeSam (sending of message through the clouds) by the nAyakan to His nAyaki about his delayed arrival at home)

ேமகத்ைத ஆற்றில் கண்ேடன் என்ெறண்ணா ெமய்யன் கு கூர்

பாகத்ைத ஆற் ம் ெசால்லாைளக் கண்ணீாின் ளி பரந்த

ேமாகத்ைத ஆற்றிக்ெகாண்ேட கண்ட மாற்றம் ெமாழிந் சிந்ைத

ேசாகத்ைத ஆற்றிக்ெகாண்ேட ளி வத் ெதாடங்குகேவ.

mEgattai ARRiRl KaNDEn enReNNAtu meyyan kurukUr

pAkattai ARRum sollALaik kaNNIrin tuLi paranta

mOkattai ARRikkoNDE kaNDa mARRam mozhintu sintai

sokattai ARRikkoNDE tuLi tUvat toDangukavE.

Prose order:

mEgattai ARRiRil kaNDEn enRu eNNAtu kurukUr meyyan (AzhvAruDaiya) pAkattai ARRum sollAlai kaNNIrin tuLi paranta mOkattai ARRikkoNDE kaNDa mARRam mozhinthu sintai sokattai ARRikkoNDE tuLi tUva toDangukavE.


Oh fast moving rainy season clouds! Pease do not think that I saw you accidentally during my speedy travel home (KurukUr) and am sending this message through you casually to my nAyaki, who is pining for me, shedding copious tears and is waiting impatiently for her union with me. Oh Clouds! You are moving faster than me and will reach my home town earlier than me. Please tell my sorrowing nAyaki that I am rushing home as fast as I can, cool her tApam and gently release the rain that you are holding after giving my message to her.

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CEYYUL 70

ெதாடங்குகின்றாள் நடம் ெசால் கின்ேறன் கு கூரர்த்ெதாழா

மடங்குகின்றாள் மண்டலம் சுற்றி ஆ கின்றாள் மதங்கி

விடங்கு கண் ஆர் பிைழப்பார் சைபயீர் விைரந் ஏகும் இந்தப்

படங்கு விண்டால் பின்ைனப் ேபாகெவாண்ணா உம் பதிக க்ேக.

toDangukinRAL naDam sollukinREn kurukUrart tozhA

maDangukinRAL maNDalam suRRi ADukinRAL matangi

viDangu kaNDu Ar pizhaippAr sabhaiyIr viraintu Ekum intap

paDangu viNDAl pinnai pOka oNNAtu um patikaLUkkE.

Prose Order:

matangi naDam toDangukinRAL kurukUrar tozhA maDangukinRAL. maNDalam suRRi ADukinRAL. sabhaiyIr! sollukinREn. viDangu kaNDu Ar pizhaippAr? viraintu Ekumin. inta paDangu viNDAl pinnai um patikaLUkku pOka oNNAtu.


Matangi is an evolved soul, who has been the object of Parama anugraham of Swamy NammAzhvAr. Her beauty is Her J~nAna samskAram. Her dance is her anushThAnam. SabhaiyIr refers to the motley assembly of evolved and not so evolved souls gathered to enjoy the dance of Matangi. For now, the curtains to the dance stage are not open and Matangi is practicing her dance steps (moving aroud in the nATtya arangam to the tune of tALam, while holding a sword in each hand) behind the screen. This dance can be seen only by those, who have serious intention to follow the path shown by Swamy NammAzhvAr and His aDiyArs like this Matangi. There is still time for you to leave. Once the stage

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curtain is drawn aside and the dance commences, you will become so riveted to the dance movements, you will forget your samsAric duties to your families (The yoga kshemam of your families and the household obligations). Therefore make up your mind about staying or leaving before the dance on the elaboration of the Moksha dhAyaka doctrines commences.

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“kurukUr enthai!”

Swamy nammazhwar - satyagalam - (thanks: SrI Malolan)

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CEYYUL 71

பதியம் தமிெழன்ன நான்மைறெயன்ன இப்பார் ரக்கும்

மதி அந்தமில் ஒளி மாைலகள் என்ன மைறத் தமிழின்

அதியம் த ம் கவி ஆயிரம் ெசய் அளித்தான் அ தம்

ெபாதியம் த நதி அம் கு கூர் எந்ைத சுரர்க்ேக.

patiyam tamizh enna nAnmaRai enna ippAr purakkum

mati antamil oLi mAlaikaL enna maRait tamizhin

atiyam tarum kavi Ayiram seytu aLittAn amudam

podiyam tarunadi am kurukUr entai bhUsurarkkE.

Prose Order:

podiyam tarum nadi am kurukUr entai tamizh patiyam enna nAnmaRai enna ippAr purakkum mati antamil oLi mAlaikaL enna maRait tamizhin ati am tarum kavi Ayiram seytu bhUsurarkku amudam aLittAn.


Our Father, Swamy NammAzhvAr incarnated at TirukkurukUr on the banks of tAmrabharaNi flowing from the Podigai mountain (seat of residence of Agastya Munivar, who wrote the Tamizh grammar). It is as if to honor sage Agastya, Swamy NammAzhvAr chose the Tamizh language to bless us with the thousand pAsurams of TiruvAimozhi, which have meanings deeper than even one finds in the Sanskrit Veda mantrams. AzhvAr presented this nectar to the nila devars (Vediyars of this earth). These strands of pAsurams glitter with eternal inner splendor and give clear meanings of the Veda Mantrams and go even beyond.

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CEYYUL 72

ட்சி கண்டீர் ெபாய்ச்சமயப் லவர்க்குப் ேபாக்குவல்வாய்

வாட்சி கண்டீர் மற்ைற மாயத் அ கர்க்கு மன் யிர்கட்கு

ஆட்சி கண்டீர் ெதாண்டர்க்கு ஆனந்தவாாி கண்டீர் அறிைவ

காட்சி கண்டீர் பர ம் கு கூர் வந்த கற்பேம.

pUtci kaNDIr poy samayap pulavarkku pOkku valvAy

vAtci kaNDIr maRRai mAyattu arukarkku mannuyirkaTku

Atci kaNDIr toNDarkku AnandavAri kaNDIr aRivai

kAtci kaNDIr paravum kurukUr vanta kaRpakamE.

Prose order:

aRivai kAtci kaNDIr paravum kurukUr vanta kaRpakam poy samayap-pulavarkku pUtci maRRai mAyattu arukarkku pOkku valvAy vAtci man uyirkaTku Atci toNDarkku Ananda vAri kaNDIr.


AzhvAr addresses those who see the tattvam of "aRivu" as objects visible to the eye! Our AzhvAr is a grove of KaRpaka trees. He grants many boons and accomplishes a lot of things:

1. He locked up the mouths (arguments) of the mithyA vAdis, who claim that whatever we see is illusion (Buddhists),

2. He was like a sword for the Jains, who create things that do not exist and use mAyam to defend their religion.

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3. He chases away the matams that used tarkam exclusively to defend their philosophy.

4. For those aDiyArs, who followed the VisishTAdvaita VedAnta matam, AzhvAr was like a flood from the ocean of bliss. Have you seen all these accomplishments of our AzhvAr?

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CEYYUL 73

கற் ம் ெசவி றக்ேகட் ம் ப கிக் களித் ம் உள்ேள

ற் ம் உகப்ெபய் ம் ழ்கிக் குைட ம் கந் ெகா

நிற் ம் நிைல உற நீந் ம் யாம் நிதம் மாறன் எம்ைம

விற் ம் விைலெகாள்ள ம் உாியான் கவி ெவள்ளத்ைதேய.

kaRRum seviyuRak kETTum parukik kaLittum uLLE

muRRum ukappeytum mUzhkik kuDaitum mukantu koDu

niRRum nilai uRa nIntutum yAm nidam mARan emmai

viRRum vilai koLLavum uriyAn kavi veLLattaiyE.

Prose order:

mARan kavi veLLattai yAm nidam kaRRum sevi uRa kETTum paruki kaLittum uLLE muRRum uka peytum mUzhki kuDaitum mukantu koDu nilai uRa niRRum nIntutum (Atalin) mARan emmai viRRum vilai koLLavum uriyAn.


The flood of TiruvAimozhi has eight kinds of prayojanams. It can therefore be considered a kind of ashTAnga Yogam. The eight experiences encountered by us are:

1. We hear them daily to the delight of our ears,

2. We take it in (drink and taste them),

3. We make them fill our minds,

4. we spill it in all its entirety and enjoy them,

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5. We immerse in that flood and sport in it,

6. We experience their fragrance and do not seek alternate floods of experiences to delight us,

7. We swim in that flood with you and

8. We will feel proud that we are duty bound to AzhvAr and declare that AzhvAr can buy and sell us.

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CEYYUL 74

ெவள்ளம் பரந்தனேவா கமலத் அன்றி ெவண்மதிேமல்

கள்ளம் பரந்தனேவா யல் நீக்கிக் கவிக்கரசன்

ெதள்ளம் பரந்த வயல் கு கூர்க் ெகாம்பின் ெசம் கத் எம்

உள்ளம் பரந்தனேவா கண்கேளா ஒன் ம் ஓற்கிலேம.

veLLam parantanavO kamalattu anRi veNmati mEl

kaLLam parantanavO muyal nIkki kavikkarasan

teLLam paranta vayal kurukUr kombin semmukattu em

uLLam parantanavO kaNkaLO onRum OrkilamE.

Prose Order:

kavikku arasan teLLam paranta vayal kurukUr kombin semmukattu kamalattu veLLam anRi veNmati mEl muyal nIkki kaLLam parantanavO (allatu) em uLLam parantanavO kaNkaLO onRum Orkilam.


This is about the nAyaki of KurukUr Nambi, who is the king of poets. Her face is like a red lotus in beauty and softness. In that face, the two eyes are like two ponds that are even larger than the vast ocean (kaDalinum periya kaNkaL). Her blemishless face is like the Moon, where the kaLangam of the rabbit has been removed. Did this Moon spread himself secretly in Her face? Did my stealthy mind take its place as the shiny, black eyes in her face?

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CEYYUL 75

ஓ ம் தகைமக்கு உாியா ம் ஓங்கிய ஞானிய ம்

சா ம் தனித்தைலவன் சடேகாபன் தடம் பதிக்ேக

வா ம் உமக்கு ஓர் உ தி ெசான்ேனன் உம் மயக்கெமல்லாம்

தீ ம் தி க்கு அ ம் சிந்ைத ெசவ்ேவ நிற்கும் தீங்கு அ ேம.

Orum takaimaikku uriyArum Ongiya j~nAniyarum

sArum tanit talaivan SaTakOpan taDam patikke

vArum umakku oru uRuti sonnEn um mayakkamellAm

tIrum tirukku aRum sintai sevvE niRkum tIngu aRumE.

Prose order:

Orum takaimaikku uriyArum Ongiya j~nAniyarum sArum tani talaivan SaTakOpan taDam patikku vArum umakku oru uRuti sonnEn. (nIr varuvIrAyin) um mayakkam ellAm tIrum, tirukku aRum. sintai sevvE niRkum tIngu aRum.


Oh Brahma Vids (OrumtakaimaikkuriyOy) who are familiar with Brahma vicAram through the route of SAstrAs! Please come to KurukUr, the birth place of our Master, Swamy NammAzhvAr! If you come, all your nescience (aj~nAnam), viparIta j~nAnam would all vanish. Your distorted views (kudrushTis) will be destroyed. You will transform from being kumatis to sumatis through the study of our AzhvAr's aruLiccheyalkaLs. Your sins will run away from you in a discernible/perceptible way. KurukUr is a PuNya BhUmi because of the avatAram of our AzhvAr.

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“sarva deva namaskAram keSavam pratigacchati”

Paradevatai - namperumal - SrIrangam (Thanks SrI Shreekrishna Akilesh)

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CEYYUL 76

அ வைகயாய சமய ம் ஐவைகத் தாம் ல ம்

உ வைகயால் ெசான்ன ஓட்டெமல்லாம் ஒழிவித் ஒ ங்ேக

ெப வைக ஆ எனச் ெசய்த பிரான் கு கூர்ப் பிறந்த

சி வைகயார் அவைரத் ெதா ேதாம் எம்ைமத் தீண் கேவ.

aRuvakaiyAya samayamum aivakait tAmpulanum

uRuvakaiyAl sonna OTTamellAm ozhivittu orungE

peRuvakai ARu enac ceyta pirAn kurukUrp piRanta

siRuvakaiyAr avarai tozhutOm emmai tINDukavE.

Prose order:

aRuvakaiyAya samayamum aivakai tAm pulanum uRuvakaiyAl sonna OTTam ellAm orungE ozhivittu peRuvakai ARu ena ceyta pirAn kurukUr piRanta avarai tozhutOm. siRuvakaiyAr emmai tINDuka.


The six matams have at their center - VinAyakan (gANapatyam), SubramaNyan (KaumAram), Sakti (SAktam), sUryan (sauryam), Sivan (Saivam) and VishNu (VaishNavam). They have their own Agamams and ways of worship. They aver that they can grant Moksham. All five except Sriman nArAyANan are karma VasyALs and accept Sriman nArAyaNan as their Supreme Lord. AzhvAr goes to great length to instruct us that we should not have devatAntara ArAdhanam and sambandham and that Sriman nArAyaNan is the only one, who has the power to grant us the boon of Moksham (peruvakai ARu). We avoid the Kshudra devatA worship as ParamaikAntis and PrapannAs and surrender only at

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gopa

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the sacred feet of the Lord celebrated by Swamy NammAzhvAr as the Para devatai. The worship performed to other devatais reaches Lord nArAyaNan ultimately (sarva deva namaskAram keSavam pratigacchati).

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தீண் த் தி வ ையப் பற்றிக் ெகாண் சிந்தித்தைதேய

ேவண் க் ெகாளப் ெபற்றிேலன் விைனேயன் இவ்ெவ ம் பிறவி

ஆண் ல் பிறந்த அக்காலத்திேல அன்பனாய் அணி நீர்ப்

பாண் த் தமிழ்த் தி நாட் உ க்காட் ய பாவகற்ேக.

tINDi tiruvaDiyaip paRRik koNDU cintittataiyE

vENDi koLap peRRilEn vinaiyEn ivveRum piRavi

ANDil piRanta akkAlattilE anbanAy aNi nIrp

pANDi tamizht tiru nATTu urukkATTiya bhavakaRkE.

Prose order:

aNi nIr pANDi tamizh tiru nATTu

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