SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Full series >> Sixth Centum >> Fourth decad
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 udaiyERku – emperumAn 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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