RE-NACHIYAAR THIRUMOZHI- KADALE KADALE

[Guest guest]

Dear Sri vaishnava perunthagaiyeer,

 

Ms. Kalyani Krishnamachari has given a good account of this paasuram. Again

I have taken the liberty of adding few points to that beautiful account.

This is also in line with the request from Ms. Kalyani Krishnamachari.

 

KadalE! KadalE! NaagaNaikkE senRu uraiththiyE! Oh ocean! please go to the

place where snake bed is, as my ambassador and inform the maayaR the Lord.

 

The ambassador, whenever he goes on a mission from one king to the other

king, reports the message of the sender king to the receiver King only and

not to his assistants. Perhaps the king's assistants and others in the court

may guide the ambassador to reach the King easily but the message will be

delivered to the king only, and will be received by the King only. Then, if

required, the receiving king take the counsel of his ministers or his

trusted aides, to reply for the message received through the ambassador.

 

Perhaps ananthaazhvaan the intermediary, will help ocean, the ambassador, to

put forward the message of aaNdaaL, the sender, to the Lord NaarayaNan the

king supreme [receiver]. But ananthaazhvaan the intermediary or the servant

in the court of the receiver king, can not recommend the case of aaNdaaL,

the sender of the messenger. The messenger, ocean, can also plead for early

action or solution but cannot persuade for the plight of sender to the

receiver.

 

The words "unnaik kadainthu udaluL pugunthu ninRu ooral aruththavarku" - for

the ocean it is past tense. Kadainthu pugunthu aruththu- the processes of

churning, entering, cutting, etc are over. By these processes, the sins of

ocean -ooral- are removed. There is no nadalai for ocean- bigger ones but

ooral- nasai- some minor irritants only. That means ocean is freed of sins.

That is why the perum padhavi of doing kaimkaryam, of supporting the snake

bed, on which the Lord reclines in his yOgha nidhra, is given to the ocean.

Thus he has become aNukkar.

 

For aaNdaaL, it is present tense and the work is not over. "Ennaiyum udaluL

pugunthu ninRu ooral arukkinRa maayarku" - slight rearrangement first to get

at correct meaning- "udaluL pugunthu ninRu ennaiyum ooral arukkinRa

maayarku"- [if it is ennudaiya then grammar will straight away be correct-

but this can be taken as poetic license- to slightly deviate in verbs in

grammar].

 

The arukkinRa- the process of removing is not yet complete- the maayan is

continuing standing or residing in the body and mind- udal+uL pugunthu

ninRu, and carrying out - arukkinRa- the removal process. Then what to say

to the maayan- except a very big thanks- you are removing the ooral- nasai-

minor irritants. But oh maayanE! You have not yet started on the nadalaigaL

-bigger problems or sins- that also should be removed. ellaam- in total- oh

ocean! Request him to remove fast. The end result will be that I will be

sinless, blemish less, with his help only. Thereby, I can reach his abode.

 

Again the ocean becomes the aachaarya, the messenger pleading for faster

help on behalf of the sufferer - to request the Lord to remove the entire

load of all remaining karmaas to enable achieve the union which is the

desired fruit.

 

One may argue that earlier aazhi nangaai [either mullai or kadal nurai or

mahalakshmi], mayil the peacock then, now ocean- she will go to how many

aachaaryas- this is not the paramai kaanthithvam to seek so many aachaaryas

but stick to one aachaarya with firm belief that he will lead the correct

path.

 

This argument will fail, since the final adaikkalam is only to Him -the

kurai onrum illaadha govindhan- so can take the help of any number of

aacharyaas who are all surrendered to the same Lord supreme and take their

help to achieve the result faster.

 

The name calling of "maayan" is very very dear to aaNdaaL it seems, since

she uses this in many places. That big list I will add later.

 

Dasan Vasudevan M.G.