Daily Archives: January 21, 2018

thiruvAimozhi – 6.4.9 – kalakka Ezh kadal

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

Full series >> Sixth Centum >> Fourth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says “For me who is having a power of speech which will even cause bewilderment to sarvESvara, is there any match on this earth?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “For me who is having the tongue to praise the superhuman activities of krishNa who is having distinguished symbols of supremacy, such as bringing back the children of vaidhika, is there any match on this earth?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.

pAsuram

kalakka Ezh kadal Ezh malai ulagEzhum kazhiyak kadAy
ulakkath thEr kodu senRa mAyamum utpada maRRum pala
valakkai Azhi idakkaich changam ivai udai mAl vaNNanai
malakku nAvudaiyERku mARuLadhO immaNNin misaiyE?

Listen

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

Ezh – seven
kadal – oceans
Ezh – seven
malai – mountains
Ezh – seven
ulagum – worlds
kalakka – to be fitting well (so that there is no difference between land and water)
kazhiya – to reach beyond the top of the oval shaped universe
kadAy – bring over

(upto avyakatha (unmanifest)  which is the cause)
thEr – chariot which is a part of the resulting material world
kodu – using
ulakka – upto the end
senRa – went
mAyamum – amazing act
utpada – including
maRRum – other
pala – many other activities (such as bringing back the sons of vaidhika without any delay etc)

(the symbols of supremacy)
valakkai Azhi idakkaich changam ivai – these distinguished symbols of the chakra (disc) in the right hand and Sanka (conch) in the left hand
udai – having
mAl vaNNanai – one who is with dark form
malakkum – bewildering him out of bliss
nA – powerful tongue
udaiyERku – for me who is having
i – this
maNNin – earth
misai – on
mARu – opposition
uLadhO – is there?

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

emperumAn used the chariot which is a part of the resulting material realm to reach beyond the top of the oval shaped universe which has seven oceans, seven mountains and seven worlds fitting well in it, and reaching up to the end and performed many other such amazing activities. For me who is having the powerful tongue which can bring bliss and bewilderment to emperumAn who is having a dark form and having these distinguished symbols of the chakra (disc) in the right hand and Sanka (conch) in the left hand, is there any opposition on this earth? Implies that there is no one who has the speech which steals the heart of ISvara.

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

  • kalakka Ezh kadal Ezh malai ulagu Ezhum kazhiyak kadAy – To cross over the seven oceans, seven mountains and the seven worlds. kalakka – in the same manner. That is, while riding the chariot, he rode it without any distinction on water, mountain or land. Alternative explanation – if kalakka is considered as an attribute for the seven oceans, it is explained as ocean with tides. Another explanation – while crossing over the seven oceans, seven mountains and seven worlds, he agitated them very much.
  • ulakkath thEr kodu senRa mAyamum – His amazing of skill of riding the chariot which is an effect into the layer of mUla prakruthi (primordial matter) which is the cause, without losing its form. ulakka – end.
  • utpada maRRum pala – The amazing acts of how the infant children of the vaidhika [brAhmaNa] were carried from here [to paramapadham], and how they were brought back in the same manner [without aging etc] and how he completed all of these between the morning session and noon session.
  • valakkai … – When bhattar was mercifully explaining this, a SrIvaishNava named vaN thuvaraip perumAL from kanjanUr asked “Is it not sufficient to say ‘mAl vaNNanai malakku nAvudaiyEn‘? What is the hidden reason for AzhwAr using the adjective ‘valakkai Azhi idakkaich changam ivai udai‘? bhattar mercifully replied “AzhwAr is saying ‘I am going to shake chOLEndhra singan (the elephant on which emperumAn rides)’!”. Sanka and chakra are the identities for the supreme lord. AzhwAr is saying “I am having the powerful tongue to emotionally charge the supreme lord who is said as in chAndhOgya upanishath 3.14 ‘avAkyanAdhara:’ (does not speak, ignores [in paramapadham])”.
  • mAl vaNNanai – The sarvESvara who is dark in complexion.
  • malakku nA udaiyERkuemperumAn is of the nature to be bewildered on hearing AzhwAr‘s words. Just as AzhwAr is apt to be bewildered speaking about emperumAn, emperumAn is apt to be bewildered hearing his words.
  • mARuLadhO immaNNin misaiyE – AzhwAr would not consider the experience in paramapadham as significant since it is natural there [everyone will be able to enjoy emperumAn anywhere at all times].
  • immaNNin misai – mARuLadhO – To even hypothetically say that there is some one to compare or not, it is possible only in nithya vibhUthi (paramapadham) [So, there is none to compare in this realm]!

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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iraNdAm thiruvandhAdhi – 76 – varaich chandhana kuzhambum

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

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avathArikai

AzhwAr says that just as the song was sweet for him, collecting the materials for his worship and falling at the divine feet of emperumAn, who has taken residence near us and who is the ordained Lord for us, is the act which will bring benefit to the AthmA.

Let us go through the pAsuram and its meanings:

varaich chandhanak kuzhambum vAn kalanum pattum
viraippolindha veN malligaiyum niraiththukkoNdu
AdhikkaN ninRa aRivan adiyiNaiyE
Odhip paNivadhu uRum

Word by Word Meaning

varaich chandhanak kuzhambum – sandalwood paste made from sandalwood trees in mountains
vAn kalanum – great jewels
pattum – silken clothes
virai polindha – full of fragrance
veN malligaiyum – garlands of white jasmine flower
niraiththukkoNdu – gathering these materials
AdhikkaN ninRa aRivan – the omniscient emperumAn who has been there from time immemorial as the causative factor for the worlds
adi iNaiyE – the two divine feet
Odhi – praising him handsomely with the mouth
paNivadhu – bowing down to him with the head
uRum – will be apt (for the nature of chEthana, the sentient entity)

vyAkyAnam

varaich chandhanak kuzhambum – sandal paste taken from a good place (mountain). Sandal paste which has no shortage in fragrance. thirumangai AzhwAr, in his periya thirumadal, has mercifully stated “thennan podhiyil sezhum sandhanak kuzhambum” (the high quality sandal paste prepared from the sandalwood trees in the podhiyamalai range of mountains in the kingdom of pANdiyas).

vAn kalanum – highly valued, divine jewels which are apt for emperumAn. nammAzhwAr too has mercifully mentioned in thiruvAimozhi 4-3-2thEsamAna aNikalanum” (radiant jewels).

pattum – good silken clothes suitable for emperumAn’s divine waist and appropriate to his softness.

viraip polindha veN malligaiyum – jasmine flower, full of fragrance and being white in colour; being sweet to merely look at, not even needing to be worn.

niRaiththukkoNdu – all these materials [mentioned thus far] should be such that even as emperumAn sees them, they create an involvement for him towards us. periyAzhwAr, considering himself as yaSOdhAppirAtti, says in his periyAzhwAr thirumozhi 2-4-4 “anjanamum koNdu vaiththEn” (I kept the decorative black coloured pigment for applying to the eyes), with lot of affection. We should also exhibit similar affection for emperumAn when taking the materials [mentioned earlier for worshipping him]. Taking the materials in the order in which they should be taken, as mentioned by nammAzhwAr in thiruviruththam 21 “sUttu nanmAlaigaL thUyana Endhi” (carrying the beautiful, pure, garlands appropriate for emperumAn).

AdhikkaN ninRa – emperumAn who has been standing from time immemorial [waiting for the AthmAs to reach him]. emperumAn was existing even when the AthmAs did not have a physical form or sensory perceptions [during deluge]. Before that, being the causative factor for all these AthmAs. When asked which entity should be worshipped, upanishath said “kAraNam thu dhyEya:” (meditate on the that entity who is the cause for everything).

aRivan – the omniscient. If the chEthana does a favourable act towards emperumAn who is apt to be worshipped, he will always remember that, being the omniscient, as he himself mentioned in mahAbhAratham udhyOga parvam 47-22 “gOvindhEthi yadhAgrandhath krishNA mAm dhUravAsinam ruNam pravrudhdhamiva mE hrudhayAnnApasarpayathi” (when dhraupadhi called out to me from a far away distance, it did not leave my heart, similar to the interest on interest for a loan given). He will wonder whether the chEthana has to do anything more towards him.

adiyiNaiyE – his two divine feet which are comparable only to each other.

Odhip paNivadhu uRum – it is apt to praise and worship him. AzhwAr says that praising emperumAn with the mouth and bowing with the head would be apt for this AthmA.

uRum – this [praising and worshipping] would be of a very high order, be sweet at that moment and forever too. AzhwAr says that praising and worshipping emperumAn would be similar to being offered sugar candy as a wage for eating a piece of jaggery [adding sweet to sweetness]. He says that to worship emperumAn who is aprAkrutham (extraordinary; not related to materialistic world) one need not take aprAkrutha materials. Materials from this world such as sandal paste, jewels, silk cloth, jasmine etc are sufficient.

We shall take up the 77th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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