Thirucchandhaviruttham- 14th verse- You are SaamavEdavEdhyan ! You are ChakrapaaNi!

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Sri:

SrImathE Gopaladesika mahadesikaya namah:

 

Dearest Srivaishnavas,

 

thooymai yOgam aayinaay thu

zhaayalankal maalaiyaay,

aamaiyaaki aazhkadal thu

yinRa Adhi dhEva, nin

naamadhEyam innathenna

vallamalla maakilum,

saamavEdha gIthanaaya

chakrapaaNi allaiyE? (14)

 

[One BhAgawatha suggested adiyEn to ensure that words

in tansliteration is split for easy reading. Hence I

have tried to split above]

 

AzhwAr says here in this verse: even if You appear in

thiryak (animal) form we can not describe Your

Greatness at all fully!

 

Oh pristinely purest YogarUpI! The One who ears

thuLasi garland! The Sarva jagath kaaraNA! (Cause of

all worlds and everything and everyone!) the

Primordial Chief who reclines having His Yoga nithrA

[aRithuyil] in the deep coean and the one who took

Koorma (huge tortoise) avathAram! Thus uttering your

various divine names, we are not able to narrate that

your greatness is this and that; your names aare this

and that.. (limiting to such words or boundaries); We

are powerless and not qualified to do that. [bUT.. ]we

can address You as SaamavEdavEdhyan- one who is

praised in the great song like Saama vEdhas!

 

Thooymai yOgam- pure Yogam- nishkaamya yOgam; with no

material, kaivalya anubahavm yearnings; only with an

intent to enjoy His lotus feet at Paramapadham;

mOkshArttha yOgam. Hence purest Yogam- which is Bhakti

Yogam or Prapatti Yogam-

 

Sicne these two are the reasons and ways for

jeevaathma to get cleaned of all sins and attain

mOksham by pleasing the Lord who is the siddhOpAyan,

they (these two) are themselves pure.

 

Thulasi garlanded Lord- the UbhayavibhUthi nAthan for

our enjoyment-

Thus the first line refers to both the way (Yogam) and

the Goal( the Lord); He is SiddhOpAyan and hence He is

upAyam and upEyam as well. Thus the ubhayavibhUthi

nAthan is UpAyOpEya nAthan as well.

 

He appears also for granting other fruits and hence

appears as tortoise for DevAs’s sake. [PeriyavaachhAn

PiLLai mentions about KoormA of Milky Ocean here and

praLaya Koormam in verse 35the (Koorma sarpantham – is

suthi vaakyam referred to)

 

Befroe becoming tortoise he had His Yoga nithrA on the

milky ocean; how can AzhwAr reclined as Tortoise –

where He slept as Tortoise? Even NammAzhwAr sang also

“maavaay piLandhu marudhidai pOy maNNaLandha…” this

need to be seen in the same fashion. Also one can

refer to Time here.

 

Read Swamy Desikan’s DasaavathAram- avyaasur

bhuvanathrayeemanibrutham… sahaiva shriyA”..[During

the Deva asura battle Sukraachaarya was helping the

demons by restoring to life those slain in the battle.

Seeing this, the Devas complained to Vishnu. Now

Vishnu decided to get Amirtham (nectar- elixir of

life) from the ocean by churning it and for this

purpose he arranged for the mEru mountain to serve as

the spindle, the giant serpent Vaasuki as the cord and

the asurAs to hold the head end of Vaasuki and the

Devas the tail end. When churning began, VishNu had to

take the form of a Tortoise to support the mEru from

underneath. Serpent Vaasuki emitted a continuous

stream of fire and smoke, as the churning continued.

Venomous poison streamed out and Siva offered to take

the same for the sake of mankind. Siva swaollowed and

pleased Lord Sriman Narayanan. As the churning

continued further, out came the moon (Chandran)

Lakshmi seated on a lotus flower, Sura Devi, awhite

horse, a jewel, which could be later worn by Sriman

Narayana on His divine Chest. Iraavadha (elephant in

white colour) with four tusks and finally Dhanvanthri

the Lord of medicine (who is Sriman narayanan Himself)

holding the pitcher of amirtham (nectar) which helps

to restore to life the Devas who had died in the

battle.

 

AdhidhEvaa! Since chathur mukha brahmA and other

devaas went and praued to Him as Devaadhi Devaa and

Adhi dEvaa! He appeared as Koormam.

 

naamadhEyam inna dhenna- Here the divine names

referred to are attributed to Koorma avathAram alone-

say PoorvAchAryas. However many names are addressed

here in this verse, there are additionally.. He

supported the mountain from bottom holding onto it on

his back without tilting; He held the tip with his

hand so that it does not topple; He also encouraged

the Devaas and asurAs to prevent them from getting

exhausted and tired; He also churned finally- So many

guNa roopa chEshtithangaL.. How can one end uttering

his greatness! Eacn deed of His is indescribable.

 

saamavEdhageethanaaya ChakrapaaNi allaiyE.. In

ChandhOkya Upanishad antharAditya vidyA- Sriman

Narayana- freshly bloomed red lotused eyed Lord is

referred to and He alone is ChakrapaaNi (one who has

divine Discuss- chakrA). Also, In first portion of

Saama vEda, Chakrapaani is referred to also. Swamy

desikan refers to saamavEdhOpanishad mentioning this

in his SaccharitharakshA. Also when the ocean is

churned, there was an asurA by name SamhikEyan who

attempted to claim the nectar along with Devas, and

Sriman Narayanan cut his head using His ChakrA to make

him raahu.

 

Thirumazhisai AzhwAr ThiruvaDigaLE SaraNam

Regards

Namo narayana

dasan

 

 

 

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