periya thiruvandhAdhi – 86 – kAr kalandha

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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


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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