Daily Archives: February 6, 2019

periya thiruvandhAdhi – 86 – kAr kalandha

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

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avathArikai

In the 84th pAsuram, AzhwAr had said that it is not possible to live without involving with emperumAn with all three faculties [of thought, speech and action]. In the 85th pAsuram, looking at the normal events in life, he said that he is reminded of the divine beauty of emperumAn’s physical form which has the complexion of rain bearing clouds. In this pAsuram, he says “Leave aside the fact that it is difficult to sustain oneself without involving with that beautiful emperumAn, it is not even possible to spend one’s time without that”.

Let us go through the pAsuram and its meanings:

kAr kalandha mEniyAn kai kalandha AzhiyAn
pAr kalandha valvayiRRAn pAmbaNaiyAn sIr kalandha
sol ninaindhu pOkkArEl sUzh vinaiyin Azh thuyarai
en ninaindhu pOkkuvar ippOdhu

Word by Word Meanings

kAr kalandha mEniyAn – one who has the divine form congruent with cloud

kai kalandha AzhiyAn – one who has the divine disc fitting well with his divine hand

pAr kalandha – (during the time of deluge) keeping the earth fittingly

val vayiRRAn – having strong divine stomach

pAmbu aNaiyAn – emperumAn who is reclining on the mattress of AdhiSEshan, his

sIr kalandha – being with superior qualities

sol ninaindhu – meditating on divine names

sUzh vinaiyin – due to the cruel sins which surround (us)

Azh thuyarai – deep sorrows

pOkkArEl – if they do not get rid of

ippOdhu – during this time

en ninaindhu – thinking of what (else)

pOkkuvar – will they get rid of

vyAkyAnam

kAr kalandha mEniyAn – as mentioned in the previous pAsuram, emperumAn has his divine form congruent with cloud in all manner. The word kalandha refers to the fact that he is congruent in all ways.

kai kalandha AzhiyAn – one who is having the firm disc in his divine hand. Here again, the word kalandha refers to the disc fitting so well with the hand that it would appear that it has taken roots in the ground called as divine hand or that it is like the flower which has blossomed out of the branch called as divine hand.

pAr kalandha val vayiRRAn – one who is having well fitting earth inside his divine stomach, during the time of deluge. Usage of the term kalandha signifies that the earth has got fully mingled with his stomach such that it cannot be detected by the waters of deluge should they enter. The term val vayiRRAn signifies, just as it did in thiruvAsairiyam 7th pAsuramnaLir madhich chadaiyanum” that his divine stomach is capable of offering protection to any number of entities which may enter.

pAmbaNaiyAn – on who has thiruvanthAzhwAn (AdhiSEshan) as his mattress

sIr kalandha sol – the sweet words which describe the beauty of his divine form and his divine qualities. Just like a garland made with different types of flowers and just like a dish made with different types of vegetables, this implies the ithihAsa purANas (epics and historic narratives) as well as aruLichcheyal (4000 dhivya prabandham) which are strung with his variegated divine qualities. People who have cultivated taste in arts, literature etc will say that the phrase kAr kalandha mEniyAn sol refers to SrI rAmAyaNam which describes SrI rAma as “mEgaSyAmam mahAbAhum” (one who has a dark complexion similar to cloud and who has lengthy hands); the phrase kai kalandha AzhiyAn sol refers to SrI bhAgavatham, mahAbhAratham and SrI vishNu purANam which refer to krishNa who was born with divine conch and divine disc even at the time of his birth; the phrase pAr kalandha valvayiRRAn siR kalandha sol refers to purANas which refer to emperumAn protecting all the worlds inside his divine stomach and the phrase pAmbaNaiyAn sIr kalandha sol refers to thiruvAimozhi and other works of aruLichcheyal which describe the greatness of  divine qualities of emperumAn’s as he reclines on the mattress of AdhiSEshan. The term sol refers to emperumAn’s divine names.

sol ninaindhu sUzh vinaiyin Azh thuyaraip pOkkArEl – it is proper that one should think of and recite the divine names of emperumAn in order to get rid of deep sorrows which result from the sins which have to be necessarily experienced. Let them [samsAris] not get rid of such sins in this way.

en ninanidhu pOkkuvar ippOdhu – even if they do not have the earnestness in getting rid of sins, how will they spend their time?

Since AzhwAr is similar to yudhistra who thinks of others as just like himself, he is mercifully stating this.

We will next move on to the last (87th) pAsuram in this prabandham.

adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – 8.1.10 – thALgaLai enakkE

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

Full series >> Eighth Centum >> First decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr says “As you have greatly favoured me by granting your divine feet, in fulfilling my desire, I am offering myself to you as gratitude”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the radiance and greatness acquired by emperumAn on seeing AzhwAr’s gratitude for emperumAn’s favour matching AzhwAr’s desire.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

See nanjIyar‘s introduction. Granting his divine feet implies emperumAn making AzhwAr realise his incompatibility with samsAram and inability to cope in emperumAn’s separation

pAsuram

thALgaLai enakkE thalaith thalaich chiRappath thandha pErudhavik kammARA
thOLgaLai Arath thazhuvi en uyirai aRavilai seydhanan sOdhI!
thOLgaL AyiraththAy! mudigaL AyiraththAy! thuNai malark kaNgaL AyiraththAy!
thALgaL AyiraththAy! pErgaL AyiraththAy! thamiyanEn periya appanE!

Listen

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

(as per my desire of “aruLu nin thALgaLai enakkE“)
thALgaLai – those divine feet
enakkE – to be there exclusively for me

(as the recipient of your lordship, refuge and service to you)
thalaith thalai – more and more
siRappa – to shine
thandha – mercifully granted
pErudhavi – for the great favour
kaimmARA – as gratitude [return of favour]

(the formless)
en – my
uyirai – self [soul]

(due to the bliss of being grateful)
thOLgaLai – shoulders
Ara – to have full satisfaction
thazhuvi – showing great love as if embracing (as if a physical entity)

(due to the similarity of sale and purchase in your favour and my gratitude)
aRavilai – unconditional offering
seydhanan – I did;
sOdhI – oh one who is having radiance! (As I offered myself in bewilderment due to being grateful, without retracting as in “adhuvum maRRu Angavan thannadhu“, you accepted it blissfully as if accepting someone else’s belonging [while the self is already your belonging])
thOLgaL AyiraththAy – (not just the radiance, as said in “Ayiram thOLAl“, you are having) thousand shoulders (which themselves are a favour to me)
mudigaL AyiraththAy – having thousand divine heads (as said in “sahasra SIrshA“)
thuNai malark kaNgaL AyiraththAy – (as said in “sahasrAksha:“) having thousand eyes which appear like matching flowers
thALgaL AyiraththAy – (as said in “sahasrapAdh“) having thousand divine feet
pErgaL AyiraththAy – (as said in “nAma sahasravAn“) having thousand divine names
thamiyanEn – for me (who started doubting even my own intelligence and became lonely)
periya appanE – Oh lord who favoured matching your greatness!

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

Showing great love as if embracing the shoulders of my own self, to have full satisfaction , I unconditionally offered it [soul] as a gratitude for emperumAn who greatly favoured me by granting his divine feet to exist exclusively for me, to have me shine more and more; oh one who is having radiance! You are having thousand shoulders! You are having thousand divine heads! You are having thousand eyes which appear like matching flowers! You are having thousand divine feet! You are having thousand divine names! Oh lord who favoured matching your greatness for me! Implies “Oh one who is having such radiance and greatness! You have become greatly benevolent towards 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

  • thALgaLai enakkE thalaith thalaich chiRappath thandha – As said in thiruvAimozhi 7.10.5palar adiyAr munbaruLiya” (granting his grace in the presence of many servitors) – even as SrI vAlmeeki bhagavAn, mudhalAzhwArgaL et al are present, you granted your special grace upon me to have me shine greatly; saying “fully granting your grace”.
  • pEr udhavi – Not granting according to the level of me who is accepting, but granting according to your level [of greatness].
  • kaimmARA – as prathyupakAram (return of favour).
  • thOLgaLai Arath thazhuvi – As one would embrace his daughter and present her to the groom, here too, the formless AthmA acquired feet, shoulders etc out of gratefulness, so that AzhwAr can embrace it and offer it. Due to the delight, AzhwAr forgot about his own words such as in thiruvAimozhi 2.3.4enadhAvi yAr? yAn Ar?” (neither the actions of the AthmA nor the doership of the AthmA that is submitting are under my control) and in thiruvAimozhi 8.1.8manamum vAsagamum seygaiyum yAnum nIdhAnE” (my mind, speech, body and self are all your attributes).
  • en uyirai aRavilai seyydhanan – I unconditionally gave myself to your highness to exclusively exist for you.
  • sOdhI – As AzhwAr submitted in bewilderment something which does not belong to him as his own belonging, he too, accepted it in bewilderment as if he received something which does not already belong too him, and became radiant; he remained as said in samkshEpa rAmAyaNam 85 “… vijvara: …” (having his fever removed, SrI rAma is happy).
  • thOLgaL …AzhwAr is praising emperumAn after seeing his completeness which is acquired by him on seeing AzhwAr who previously called out for him due to the loss, but now engaging with him out of gratitude. Just as AzhwAr’s self grew feet and shoulders due to thinking about his favours, emperumAn’s sadhEka rUpa (immutable form) became Satha SAkam (with thousands of limbs). Is it believable that sarvESvaran who is avAptha samastha kAman (one who has no unfulfilled desires) will become blissful like this on attaining a samsAri (AzhwAr who was engaged previously in worldly activities)? Though one may be an emperor who rules over the world and may have nothing new to be attained, when it comes to his consort, will he not have desires? As avAptha samastha kAmathvam (being with no unfulfilled desires) is found in authentic scriptures, so is his ASritha vAthsalyam (motherly care towards his devotees), and hence can both not be accepted as they are? AzhwAr praises emperumAn saying “Giving joy to me and seeing that joy, he is becoming blissful!”
  • thamiyanEnAzhwAr is thinking about his loneliness in doubting emperumAn‘s svarUpam [7th pAsuram] and ASritha pArathanthriyam [4th pAsuram].
  • periya appanE – Your favour is not limited! You did not show your mercy due to any noble quality that is present in me, but due to the prApthi (natural connection/responsibility).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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