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SriRangaSri List Archive: Message 00077 Feb 2009

 
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Sri:
 
Dear BhakthAs of Swamy NammAzhwAr:
 
In this seyyuL , the mood is that of a Talaivan ( chieftain) talking to his friend in
fond reflection of his Talaivi ( dear lady with whom he is in love) soon after parting with her .He is overcome by his fond memories. This is what he recalls in the style of "iyalidamkooRal " in the Tamizh poetry's grammar:KuruhUr SatakOpan set Sanskrit Vedas in chasteTamizh ( senthanmizh). His face is compared to the red lotus flower by the poet Kambar.The lips are compared to the softness of Ilavam Panju flower ; the whiteness of the rows of teeth are compared to Mullai flowers ; the two darting eyes are equated to two spears. Few words emanate from that mouth but they taste like honey .That lotus face is my life-sustaining force ; it is the soul of my soul ; it is the force within my body and breath .It is the PrANa of PrANans. 
 
The text of the twelfth SeyyuL
 
ilavE-itazhumLavE mullaiyuLLiyampum mozhiyums-
silavE avai sezhum tEnokkumE Tamizh senchorkaLAl
palavEdam mozhintAn KuruhUrp-padhumatthiraNDu
salavElkaLum uLavE athu kaaNN yeNN tani uyirE
 
Word by Word Meaning
 
Semm-Tamizh pala vEdhamum mozinthAn= The AzhwAr born at KuruhUr blessed us with many Vedhams in the chaste Tamizh .
 
KuruhUr padhumatthu ilavE ithazhum , Mullai uLavE uLL mozhiyum silavE iyampum athu sezhum tEnokkum= In the face of this  KuruhUr lotus ( AzhwAr born at KuruhUr) , one finds the soft lips like the flower of Ilavam Panju tree ;the rows of teeth are like the buds of Mullai flower; from that mouth defined by the Ilavam flower and Mullai buds emanate few words , which are sweet like honey . 
 
appadhumatthil sala iraNDu vElkaLum uLavE= In that gently moving lotus face are two eyes that move rapidly like two spears.
 
athu yenn  yennudaya tani uyirE= For me ( yenakku) , this Lotus face of the AzhwAr
( athu) is my ( yennudaya) soul's soul ( tani uyirE). 
 
Kambhar  points out that Swamy NammAzhwAr is the PrANan of his five PrANans 
( the force within the body and breath). The Pancha PrANans are PrANa , apAna, SamAna, UdhAna and Vyaana . There is a MahA PrANa that is the ruler of all these five PrANAs . About this MahA PrANa , Taittirya Upanishad says: " From PrANa indeed all living forms are born, they remain alive by PrANa , at the end they merge into it". The MahA PrANa ( tani uyir) is the subtle energy , which is the basis of all life . It is the subtle energy which works in eaxh and every cell , muscle , nerve and organ. Without that MahA PrANa , the body and mind are dead. PraSna Upanishad of the Atarva Veda discusses in great detail the nature and the glory of this MahA PraNa . Six inquirers after Brahman seek instruction from the great sage PippalAdhar on creation of the Universe,the relationship between the indhriyAs and the vital airs in the body( Pancha PrANAs)  , the entry of PrANa into the body ( the nature and origination of PrANa) , the states of consciousness such as dream and sleep and the relationship of MahA PrANa with indhriyAs and mind during these states of consciousness . 
 
To understand the context of Kambhar's declaration that Swamy NammAzhwAr is the PrANan of his PrANan , we can reflect on the following two Mantrams from PraSnOpanishad:
 
" Like spokes on the hub of the chariot wheel, everything is fixed on PrANa-the riks, the Samans,sacrifices ,the moving and non-moving beings ". PraSnOpanishad:2.6
 
" All this Universe is uder control of PrANa . Whatever is established in heaven is also under the control of PrANa. So protect us even as a Mother protects her sons.Ordain for us wealth and agreeable inteligence ( MaatEva putrAn rakshasva SrIsccha prajn~Am cha vidEhi na:)  ". PraSnOpanishad:2.13       
   
DhAsan , V.Sadagopan
http://www.Oppiliappan.org


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