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RE-NACHIYAAR THIRUMOZHI- KADALE KADALE

From the Bhakti List Archives

L&T-ECCG-Buildings & Factories • March 30, 2000 


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.


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