Daily Archives: January 26, 2017

thiruvAimozhi – 4.3.6 – kAla chakkaraththodu

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Fourth Centum >> Third decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr says “Oh emperumAn who has such love towards me! even if you don’t unite with me, your existence itself is my sustenance etc”. Why is AzhwAr now talking about his own love towards emperumAn [as this decad is about emperumAn’s love towards AzhwAr]? It is to indicate that the great love of emperumAn towards AzhwAr, caught on to AzhwAr and made AzhwAr also reciprocate such love towards emperumAn.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Sixth pAsuram. AzhwAr says “even if you, who has such love towards me, do not come to me, your existence only is my sustenance etc”. AzhwAr says “Though I did not help you, just as my existence is your sustenance etc, even if you don’t come, your existence is my sustenance etc”. While, AzhwAr is talking about emperumAn‘s love, why did he mention about his own love here? When two people unite and enjoy, the joy which is derived is common for both; in this, previously AzhwAr spoke about emperumAn’s love; now, he is saying that emperumAn’s overflowing love made him to manifest such love towards emperumAn as well.


kAla chakkaraththodu veN sangam kai EndhinAy
gyAlamuRRum uNdumizhndha nArAyaNanE enRenRu
Olamittu nAn azhaiththAl onRum vArAyAgilum
kOlamAm en sennikku un kamalam anna kurai kazhalE


Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

kAlan – having the nature of becoming kAla (the destroyer) (to destroy the enemies)
chakkaraththodu – with thiruvAzhi (divine chakra, disc)
veL sangu – SrI pAnchajanya conch which has (contrasting) white colour
am – beautiful (adding grace to them)
kai – in the divine hand
EndhinAy – one who held

(while having the tools for protection in this manner)
gyAlam – for the world (which is protected)

(when faced with danger, to avoid it being consumed by the deluge)
muRRum – without a trace
uNdu – placing it in his stomach and protecting it
umizhndha – (after the deluge) spitting it out to let it see the outside
nArAyaNanE – Oh nArAyaNa (who has natural relationship)!
enRu enRu – saying these aspects repeatedly
Olamittu – crying out
nAn – I (who is not worthy of your arrival)
azhaiththAl – even if I called
onRum – without any indication (of your arrival, as said in periya thiruvanthAdhi 8 “arugum suvadum therivuNarOm” (we don’t have the ability to approach you or know the means to approach you))
vArAy Agilum – even if you don’t arrive
en sennikku – for my head (for me who cannot sustain without you)
un – your (the master)
kamalam anna – infinitely enjoyable like a lotus flower
kurai – making sounds of bravery (which highlight the protection for your devotees)
kazhal – divine feet
kOlam Am – shining radiantly as decoration.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Even if I said “Oh nArAyaNa who is holding in the beautiful divine hands, the thiruvAzhi which is having the nature of becoming kAla (the destroyer) and SrI pAnchajanya conch which has (contrasting) white colour, and who places the world in your stomach, protecting it and then spitting it out to let it see the outside!” repeatedly, cried out and I called you, and if you don’t arrive or don’t show any indication of your arrival, your infinitely enjoyable lotus flower like divine feet which make sounds of bravery are the shining radiant decoration for my head.

AzhwAr indicates “Love at your divine feet is that which sustains me”.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • kAla chakkaram … – This is how AzhwAr calls out. Oh one who gently holds [like holding a flower] the divine chakra which is an enemy for the opponents and white Sanka which is a contrast for your dark complexion, in your beautiful hand, which should be checked for evil-eyes even when there is nothing on them [what to speak, when the conch and disc are present in them?]! Like pristine whiteness is the identity for pAnchajanya, destroying the enemies is the identity for thiruvAzhi (sudharSana chakra).
  • gyAla muRRum … – When he is decorated with these weapons as ornaments, instead of remaining indifferent when his vibhUthi (belongings) is suffering, he would help when needed. During total deluge, he would place the world in his stomach and protect it, and when the deluge is over, he would let it out – in this manner he will completely protect all.
  • nArAyaNanE – Protecting fully in this manner, and the protected ones not having to feel “He protected me, how am I going to payback?”, he is naturally related. One does not feel “My mother cared for me when I was in her stomach, what can I do for her in return?” – that is due to natural relationship; emperumAn is also similar to mother as said in periya thirumozhi 11.6.6 “thAy irukkum vaNNam ummaith than vayiRRiruththi uyyak koNdavan” (Like a mother, he kept you [all] in his stomach and protected you).
  • enRu enRu – Speaking about the combination of the divine hand and the AzhwArs (weapons, Sanka and chakra, who are indicated as SangaththAzhwAr and chakkaraththAzhwAr), his protection as required at specific times, the natural relationship even if such beauty and helping tendency was there. By repetition, AzhwAr‘s individual engagement in each aspect is highlighted.
  • Olamittu nAn azhaiththAl – When I who is powerless, call out for you. When I call out in high pitch so that you hear my cry and are shaken so much that you have to come, even when you are in paramapadham.
  • OnRum vArAy Agilum – As said in mahAbhAratham udhyOga parvam “… kuSasthalE nivasathi sa cha prAtharihaishyathi” (Oh vidhura! krishNa who came from upaplAvya, is now staying in kuSasthalam. In the morning, he will arrive here), even if there is no scope for “he had left from his abode and have arrived here”. “nAmagrAhancha nAthasya SIthala: kAhaLadhvani:” (The trumpet sound which resembles the name of krishNa, will have a cooling effect).
  • kOlamAm en sennikku – For my head which considers as said in SrI rAmAyaNam ayOdhyA kANdam 98.8 “yAvanna SaraNau bhrAthu: pArthivavyanjanAnvithau | SirasA dhArayishyAmi  na mE SAnthirbhavishyathi ||” (Until I behold the divine feet of my brother SrI rAma who has all qualities of being a king, I will not have peace), [your divine feet as] decoration.
  • un kamalam anna – As people would desire to wear fresh flowers [AzhwAr is desiring the lotus like divine feet of emperumAn].
  • kurai kazhalE – kurai can mean vastness, which indicates enjoyable nature of the divine feet; it can also mean the sound of ornaments [decorating the feet]. Why is AzhwAr saying “vArAyAgilum kOlamAm” (even if you don’t come, your divine feet are my decoration)? AzhwAr says “You should not avoid coming here. But if that happened [you did not arrive], this is my thinking”. AzhwAr is saying “you have pushed me to such a state [of deep attachment towards you]”. Naturally, AzhwAr would say “ninnalAl ilEn kAN” (I won’t exist without you).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

rAmAnusa nURRanthAdhi – 67

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full Series

<< previous (gyAnam kanindha nalam koNDu)

Introduction (given by maNavALa mAmunigaL)

In previous pAsurams amudhanAr divined about greatness of knowledge propagated by emperumAnAr, and his greatness of giving mOksham. In this pAsuram – if emperumAnAr had not protected us by commanding with his teachings that the faculties/senses of the body which are for surrendering to emperumAn should not transgress – then who could have been the protector of this AthmA – so thinks amudhanAr to himself and is joyful.

Introduction (given by piLLailOkam jIyar)

In the previous two pAsurams, amudhanAr divined about greatness of knowledge propagated by emperumAnAr, and his greatness of giving mOksham,

and in this pAsuram – when you were without distinction from non-sentient (during the time of annihilated state of worlds), where you were unable to enjoy anything or get mOksham, He made you to be eligible to reach the destiny, after the time of annihilation you were given hands, legs, etc.; so do not transgress from the intended use of those senses, surrender to sarvESvaran, and get the destiny –

if emperumAnAr had not protected us by this advice looking at the samsAri (people involved in worldly matters) who are being servants of their bodily senses, then who could have been the protector of the sentient  – saying so, amudhanAr becomes happy thinking about the greatest help of emperumAnAr.

charaNam adaindha dharumanukkA paNdu nURRuvarai
maraNam adaiviththa mAyavan thannai vaNaga vaiththa
karaNam ivai umakku anRu enRu irAmAnusan uyirgatku
araN angu amaiththilanEl  araN Ar maRRu iv AruyirkkE     –    67


Word by word meaning (given by maNavALa mAmunigaL)

charaNam adaindha – he who did not say ‘na namEyam’ (rAvaNan saying even his dead body won’t fall on perumAL’s feet), using the faculties of the body that He Himself gave, but surrendered to Him,
dharumanukkA – for such dharmaputhran (yudhishtiran),
paNdu – during the time long ago,

those who troubled His devotees, and saying ‘would not worship Him’,
nURRuvarai – that is, dhuryOdhanan, all the hundred (kauravas)
maraNam adaiviththa – (krishNan)  made them get death
mAyavan – such sarvESvaran who possesses astonishing powers;

angu – during the time (of AthmAs) transgressing using the senses of the body
umakku anRu – (advised) that these are not for serving yourselves,
thannai vaNanga vaiththa – (He) gave, as equipment for surrendering to Him,
karaNam ivai – these senses of the body;
enRu – in this way using positive and negative aspects of it, emperumAnAr showed clearly the use of senses as not for using them other than for emperumAn;
iraAmAnusan – (if) emperumAnAr,
amaiththilanEl – had not created
araN – protection
uyirgatku – for the AthmAs, (by so advising)
araN Ar –  who would be the protector
iv Aruyirkku – for this AthmA.

Implied that there is no one else.

Can also read together as ‘mAyavan thannai vaNanga vaiththa’ ((senses are kept for) worshiping emperumAn).


charaNam adaindha dharumanukkA – unlike rAvaNan who did not agree even when periya pirAttiyAr who is said as ‘rAgavathvE abhavath seethA’ (periya pirAttiyAr who incarnates along with emperumAn each time, incarnated as seethA with rAghavan), herself, had, directly, one-on-one, advised him ‘vidhithas sahi dharmagya: SaraNAgatha vathsala: thEna maithree bhavathuthE yadhi jeevithumichchaSi’ (It is well known that rAman knows dharmam (kindness) very well; (He is the) protector of those who surrender to him; go and identify yourself as his friend and hold his hands – if you wish to continue living), and unlike saying ‘na namEyam’,

dharmaputhran and other pANdavas surrendered krishNAn as said in ‘dhraupadhyA sahidhas sarvE namaSchakrur janArdhdhanam’, (along with dhraupadhI they prostrated before kaNNan emperumAn) and, ‘krishNaSrya: krishNa bAlA: krishNA nAthAScha pANdavA:’ (pANdavas who surrendered to krishNan, considered krishNan only as their strength, krishNan only as their lord);

for them –

paNdu nURRuvarai since dhvApara yugam was much earlier to him, amudhanAr is saying paNdu’old times.

During such old time, in mAhAbhAratham, those who were referred to by count as ‘the hundred’, the kaurvavas starting from dhuryOdhanan. All of them –

maraNam adaiviththa – as said in ‘mayaivaidhE nihathA: pUrvamEva nimiththa mAthram bhavasavyasAchin [SrI bhagavath gIthA](They were killed by me only; you can be just a weapon (I have already killed their strength)),  ‘kAlOsmi lOka kshaya kruth pravruththa: [SrI bhagavath gIthA](krishNan saying during giving viSvarUpa dharSanam to arjunan) I am Time, I kill everyone in this world),

krishNan got them death; that is, got the kauravas killed;

mAyavan – making day as night, dropping the vow of “won’t touch weapon”  and taking weapon, stopping arjunan who wanted to avoid war, advised him in many ways , and made him say ‘karishyE vachanam thava’ (I will do as you say) , without minding His greatness, being happy for his devotees, for all of the world to witness He performed lowly acts as charioteer, etc., – having such surprising acts – krishNan;

thannai vaNanga vaiththa karaNam ivai – As said in ‘vichithrA dhEha sampaththi: eeSvarAya nivEdhitham – pUrvamEva kruthA brahman hastha pAdhAdhi samyuthA’ (~ after annihilation at the start of creation, long ago, emperumAn created sentient with arms, legs, etc.,), and ‘jihvE keerththaya kESavam, muraribum chEthO bhaja, SrIdharam pANithvandhva samarchchaya, achyutha kadhAm SrOthra dhvaya thvam SruNu – krushNam lOkaya lOchana dhvaya, harE: gachchAngri yugmAlayam, jigra grANa mukundha pAdha thuLaSeem, mUrdhdhan namAdhOkShajam” , (Oh tongue! sing about kEsavan;  Oh mind! worship murAri that is krishNan;  Oh arms! pay homage to SrIdharan; Oh the two ears! always hear the stories of achyuthan; Oh the two eyes! always see kaNNan;  Oh the two legs! walk only to Hari’s temple; oh nose!  smell only the thiruththuzhAy from kaNNan’s divine feet;  oh head! use of having head is to prostrate upon kaNNan’s divine feet ),

the senses of the body created by sarvESvaran for serving His divine feet.

umakku anRu enRu – in this way using the faculties/senses of the body given for liberating from the material world, like misusing the float given for crossing the river to instead go with the flood, they toil based on directions of their body (Akkai vazhi uzhanRu), and take it upon themselves to go for some remedies or the other (yAdhAnum paRRi neengum viratham) – emperumAnAr addressing such people: umakku anRu enRu – (emperumAnAr told that these senses of the body are) not meant for you to use for involving in this material world;

irAmAnusan – this emperumAnAr

uyirgatku –  it is not meaningful to advice to the non-sentient!  These AthmAs are having the life/breathing,  and so not able to tolerate their degradation, due to his ultimate kindness, addressing the sentient, he says that the senses of your body are not for you to use for yourself;

araN angu amaiththilanEl – in that place (where they used their senses for themselves), he advised based on the nature/temperament of individuals who were disillusioned about the separation of body and AthmA, and by writing text through SrI bAshyam, etc., and for their mind to fully get it he established that through his disciples, through positive (senses are for service to Him), and negative (senses are not for you) ways – if emperumAnAr had not preached this –


iv Ar uyirkku – As said in ‘Evam samsruthi chakrasthE bhrAmyamANEsva karmabhi:’  (like the wheel the sentient would go in cycles in this material world due to their karmas),  for the AthmAs who are drowning in the sea that is material world;  (if emperumAnAr had not saved them by advice etc.,)

araN Ar – is there any other protection?   As said in ‘kShEmassa Evahi yatheendhra bhavachrithAnAm [yathirAja vimSathi]’ (we prayed for emperumAn’s kindness, and you got that from Him for us, that is our wellness), and ‘dhathE rangee nijam abibatham dhESikA dhESAkAngkShee’ (whoever Is having love for SrIvaikuNtam, for all of them emperumAnAr got that from the divine feet of SrI ranganAthan) – it is established that only your divine self is the protector.

It is but said, ‘na chEth rAmAnujEth yEshA chathurA chathurAkshari | kAmavasthAm prapadhyanthE janthavO hantha mAdhrusa: [varavaramuni mukthakam – 5 / uththara dhinacharyA – 20]’

(Oh! If there was no ‘rAmAnujA’ the most prudent four lettered manthra, what (terrible) state would worms like me would have ended up in!).

From AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’ :

dharumanukkA –  referring to dharman represents other pANdavas and dhraupadhI as well.

Killing the hundred kauravas for dharuman shows His partiality towards His devotees.

vaiththa karaNam – since sentient were being like non-sentient at the time of annihilation, amudhanAr uses the word ‘vaiththa’ (placed/created), instead of ‘koduththa’ (gave) faculties/senses of the body, (because it is not possible to take it at that time, and also it is not to be given and forgotten but would be taken back during next annihilation, and also to show that the faculties/senses still belong to Him).

umakku anRu –  they were not placed on you as your properties.

enRu irAmAnusan … Aruyirkku – enRu -> in those ways – emperumAnAr advised. It is not acceptable to use the senses for own purpose; pANdavas who understood this truth did not perform any act as the means; they stood as servants by controlling their faculties/senses (surrendering in the form of not attempting any acts to protect themselves); whereas the kauravas who for their own benefits had used their senses and they died away – showing this as one of the examples, emperumAnAr created protection for the AthmAs.

– – – – –

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org/
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org