kaliyan aruL pAdu



srImath krishNa samAhvAya namO yAmuna sUnavE
yath katAkshaika lakshyANam sulabha: srIdharas sadhA


ஸ்ரீமத் க்ருஷ்ண ஸமாஹ்வாய நமோ யாமுந ஸூநவே
யத் கடாக்ஷைக லக்ஷ்யாணாம் ஸுலப: ஸ்ரீதரஸ் ஸதா

Meaning :  I worship periyavAchAn piLLai who is the son of yAmunar and whose katAksham will make emperumAn sriman nArAyanan's grace fall on us very easily.

 With the blessings of pArthasArathy perumAl & rukmini thAyAr, along with them of Azhwars, pUrvachAryas and asmadh acharyan, adiyEn is attempting to translate the work kaliyan aruL pAdu  by vyakhyAna chakravarti srI periyavAchan pillai  about the pagal paththu and irappaththu utsavam in srIrangam periyakoil.

Thanian of Sri Thirumangaiazhwar:

kalayAmi kalidhvamsam kavim lOka dhivAkAram
yasya gObi: prakAsAbir Avidhyam nihatham thama:

கலயாமி கலித்வம்ஸம் கவிம் லோக திவாகாரம்
யஸ்ய கோபி: ப்ரகாசாபிர் ஆவித்யம் நிஹதம் தம:

I worship srI kaliyan whose srI sUkthIs are like the rays of light which remove the darkness of ignorance or aGnyana and who is capable of destroying the kali doshA.

In periyavAchan pIllai’s avathArikai for thirunedunthAndagam, he starts with the following verse :

                        ஆழ்வார் திருமங்கையாழ்வாராகிரார்
                      
                               AzhwAr ThirumangaiAzhwaragiraar

meaning  emperumAn out of his causeless mercy (nirhethuka krupai) reforms AzhwAr and thereby uplifts many jIvAthmAs through him. thirumangai AzhwAr had kept his AthmA (himself) in the hot sun and the body in the pleasing shadow. Keeping AthmA in hot sun means not engaging in bhagavath vishayam (spiritual matters) and keeping body in pleasing shadow means being attached to materialistic aspirations(vishayAntharam) since time immemorial and having that as the goal in life. This is called ‘ dehatmAbimAnam’. The real shadow is bhagavath vishayam only as it is said in “vAsudhEva tharuch chAyA” (வாஸுதேவ தருச்சாயா) meaning vAsudhEvan (krishNan) is the real shadow giving tree. He is the only pleasing tree which gives shadow, that pleases us everywhere and all the time .This shadow can destroy any thApam (anguish) and is neither too hot nor too cold. Because thirumangai AzhwAr was very attached to vishyAntharam (material aspirations) which were pleasing to the eyes , emperumAn thinks of a way to reform AzhwAr and concludes that he cannot be reformed with sAstrAs  but He  finds that AzhwAr  has a kind of attraction towards beauty ( azhwar describes the beauty of the ladies he was interested till then here “ vErkanAr - 1.1.4” meaning ladies with eyes similar to that of an arrow ) and decides to show his eternal beauty (nithya) and reform him  unlike those azhwar was interested till then(anithya) . AzhwAr is then diverted to the many dhivyadhEsams and archAvathAra emperumAns who are most pleasing to the eyes and makes his mind fully fixed on archAvathAra emperumAns and gives him full anubhavam until a stage where AzhwAr cannot sustain himself without seeing emperumAn even for a moment. Furthermore, emperumAn converts him to be at the stage of mukthAs while he is here in this samsAram, develops his urge to reach paramapadham and ultimately benedicts him with paramapadha prApthi also. 

Azhwar was attracted to archAvatAram so much that he doesn’t accept mOksham as a purushArtham in sIriya thirumadal . He questions us that why should we reach ArAvamudhan there  in paramapadham(‘Aravamudham aNgEydhi’). In periya thirumozhi, he says 'adiyOmukkE emperumAn allIrO? nIr  indhaLUrIrE!' in indhalUr padhigam meaning archAvatAra emberumAn is for blind (in bhagavadh vishayam)  jIvAthmas like us
AzhwAr’s archAvatAra anubhavam is  of immense beauty and so is his own archAvatAra vigraham in thirunagari near sIrkAzhi.   Once when Sri manavAla mAmuni went to this kshetram, he was lost in Azhwar’s beauty that he wrote a vadivazhagu shoornai for him.




 anNaiththa vElum, thozhuthakaiyum,azhuNthiya thiruNAmamum, OmenRa vAyum, uyarNtha mUkkum, kuLirNtha mukamum, paraNtha vizhiyum,pathinhdha netriyum, neritha puruvamum, surunNda kuzhalum,vadintha kAthum, asaintha kAthu kAppum, thAzhNtha cheviyum, cheRiNtha kazhuththum, aganRa mArbum, thiranNda thOLum, NeLiththa muthugum, kuviNtha idaiyum, allikkayiRum, azhuNdhiya chIrAvum, thUkkiya karunGkOvaiyum,thonGgalum, thani mAlaiyum, thalirumilirumAy niRkira nilaiyum, chAththiya thiruththanNdaiyum,chathirAna vIrakkazhalum, thanjamAna thalinaiyum, kuNthiyitta kanNaikkAlum, kuLira vaiththa thiruvadi malarum, vAytha manangollaiyum,vayalAli manavAlanum, vadinEn vadi vazhviTharuliya neela kalaikanni, maruvalartham udalthuniya vAlvIsum parakAlan manGgaimannarAna vadivE


 அணைத்த வேலும், தொழுதகையும்,அழுந்திய திருநாமமும், ஓமென்ற வாயும், உயர்ந்த மூக்கும், குளிர்ந்த முகமும், பரந்த விழியும்,பதிந்த நெற்றியும், நெரித்த புருவமும், சுருண்ட குழலும்,வடித்த காதும், அசைந்த காது காப்பும், தாழ்ந்த செவியும், செறிந்த கழுத்தும், அகன்ற மார்பும், திரண்ட தோளும், நெளிந்த முதுகும், குவிந்த இடையும், அல்லிக்கயிறும், அழுந்திய சீராவும், தூக்கிய கருங்கோவையும்,தொங்கலும், தனிமாலையும், தளிருமிளிருமாய் நிற்கிற நிலையும், சாற்றிய திருத்தண்டையும்,சதிரான வீரக்கழலும், தஞ்சமான தாளினையும், குந்தியிட்ட கணைக்காலும், குளிர வைத்த திருவடி மலரும், வாய்த்த மணங்கொல்லையும்,வயலாலி மணவாளனும், வாடினேன் வாடி வாழ்வித்தருளிய நீலக்கலிகன்றி, மருவலர்தம் உடல்துணிய வாள்வீசும் பரகாலன் மங்கைமன்னன் ஆன வடிவே 

parakAlan’s divine form is always in my heart. This form is narrated as the one with the spear that is supported by the shoulder, the hands which are worshipping emperumAn, the beautiful Urdhva puNdram, the mouth which is saying Om, sharp/slightly raised nose, cooling face, broad eyes, blackish hairs which are beautifully curled, ears which are perfectly built and which are slightly bent (to hear ashtAkshara mahAmanthram from emperumAn), well rounded neck, broad chest, strong shoulders, well shaped upper back, narrow waist, beautiful garlands, wonderful anklets, knees which reflect AzhwAr’s valour, slightly slanting divine lotus feet and the sword which will destroy all enemies. We can easily declare that kaliyan’s archA vigraham in thiruvAli-thirunagari is the most beautiful one in the entire creation.

 
 All AzhwArs have done vAchika kaingkaryam to emperumAn but only a few like thondaradipodi AzhwAr have done kAyika (physical) kaingkaryam to emperumAn. kaliyan also has done kAyika kaingkaryam like bhAgavatha thadiyAradhanam for 1008 srIvaishnavAs for an year and even continued it (bhAgavatha kaingkaryam is bhagavath kaingkaryam). AzhwAr built the thEr for ArAvamudhan in thirukkudanthai (அமுதனுக்கு தேரெடுத்த பெருமான்) and even built  the madhil surrounding AlinAdan thiruchchutru in srI rangam. He also built the dasAvathAra sannidhi in srI rangam. Now in kaliyan aruL pAdu , the history of irApathu utsavam is given. This utsavam was started by AzhwAr as a gratitude towards Adhiguru, nammAzhwAr.



 Now we shall try to know the vaibhavam of Sri Periyavachan Pillai. Periyavachan Pillai was born as the son of yamunAcharya (this yamunAcharya is not AlavandAr) on the day of Avani‐ Rohini , the birthday of gOpalan, at sEngaNUr. His acharya was Nampillai. As identified in periya thirumozhi 7.10.10, it is said that thirukkaNNamangai emperumAn wanted to learn the meanings of thirumangai AzhwAr‘s pAsurams from kaliyan himself (meymai sol mikka vensangam onrendhiya kanna nin dhanakkum kurippagil karkalaam kaviyin porul thane ) – so kaliyan took the avathAram of nampiLLai and emperumAn took the avathAram of periyavAchAn piLLai to learn all the meanings of the aruLicheyal. He is also known as vyAkyAna chakkaravarthi, abhaya pradha rAjar, etc.
In his life time, he has done vyAkyAnams for:
  •  4000 dhiyva prabhandham – He has written vyAkyAnams for all of aruLicheyal. vyAkyAnams for approximately 400 pAsurams for periyAzhwAr thirumozhi was lost and mAmunigaL just wrote those missing pAsura vyAkyAnams.
  • sthOthra granthams – He has written vyAkyAnams for pUrvAchArya srisUkthis like sthOthra rathnam, chathu slOki, gadhya thryayam, etc and jithanthE sthOthram.
  • sri rAmAyaNam – He has selected important slOkams from sri rAmAyaNam and written a detailed commentary for those in rAmAyaNa thani slOki. He was named abhaya pradha rAjar for his masterful explanation of vibhIshaNa sharanAgathi episode.
  • He has also written many rahasya granthams such as mANikka mAlai, parantha rahasyam, sakala prAmANa thAthparyam, etc which explains rahasya thrayam in an excellent manner. He was a pioneer in documenting rahasya thrayam – piLLai lOkAchAryar took the essence of nampiLLai and periyavAchAn piLLai’s teachings and wrote his astAdhasa rahasya granthams.   
adiyEn have referred to the following for translating this :
  • divyaprabandha divyArtha dIpikai by srI U vE pradhivadhi Bayankaram annangarachAriyAr
  • srI puthur krishnamAchar swami's vyakhyana vivaranam for srI perivAchan pillai's vyakhyanam
  •  Velukkudi srI U vE Krishnan Swami's Upanyasam
  • srI sarathy swamy's blog : http://guruparamparai.wordpress.com/
  • srI TCA Venkatesan Swamy's nalayira divyaprabandham in english
 
  
First part can be read at kaliyan aruL pAdu 1 

Second part can be read at kaliyan aruL pAdu 2

Third part can be read at kaliyan aruL pAdu 3 

Fourth part can be read at  kaliyan aruL pAdu 4 

2 comments:

  1. Swamin, very well written. Wishing you and the blog all success - Adiyen Srinivasadhasan

    ReplyDelete
  2. really nice, may parthasarathy perumal and rukmini thayar shower their grace.

    regarding azhwar thirumangai azhwar aagiraar, for information, there is a view that says it is just a varthai paadu. the arumpadhavurai says that of the azhwars, this thirumangai azhwar is, of the qualities that you have nicely mentioned about keeping deham in shadow and athma under sun.

    ReplyDelete