Daily Archives: June 7, 2015

thiruppallANdu 1 – pallANdu

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full Series

krishna-wrestlers

Introduction for this pAsuram

periyAzhwAr  on seeing bhagavAn with most beautiful form which reveals his auspicious qualities such as saundharyam (beauty), etc., in this world which is controlled by kAlam (time), out of great fear starts thinking “what bad might happen to him?” and performs mangaLAsAsanam (well-wishing thoughts) to emperumAn‘s divine and beautiful form to stay like that forever.

pAsuram

பல்லாண்டு பல்லாண்டு பல்லாயிரத்தாண்டு
பலகோடி நூறாயிரம்
மல்லாண்ட திண்தோள் மணிவண்ணா!
உன் செவ்வடி செவ்வி திருக்காப்பு

pallANdu pallANdu pallAyiraththANdu
palakOti nURayiram
mallANda thiNthOL maNivaNNA
un chEvadi chevvith thirukkAppu

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word-by-word meanings

mal – mallars (wrestlers) like chANUran, mushtikan
ANda – one who controlled and killed them
thiN – strong and most powerful
thoL – shoulders
maNivaNNA – one who has the color of dark gem
un – your
chEvadi – reddish feet’s
chevvith – beauty
pallANdu – many (countless) years (denotes year count in human)
pallANdu – many (countless) years (denotes year count in dhEva)
pallAyiraththANdu – many (countless) years (denotes year count in brahmA)
palakOti nURayiram – many years of countless brahmAs
thirukkAppu – let there be protection

In the first pAsuram, periyAzhwAr expresses let there be protection for all auspiciousness to bhagavAn’s reddish lotus feet for countless years. AzhwAr starts with human years and then moves on to dhEva’s (dhEvathAs – celestial beings) years and for one brahmA’s years and then countless bramhAs’ years!

Highlights from periyavAchchAn piLLai’s commentary:

  • pallANdu – AzhwAr is saying ANdu (years) instead of days. The reason is that years denote one’s age/life-time.
  • pallANdu (long live), jitham (let there be victory), nama: (I am for you, I surrender unto you), thORROm [thiruvAimozhi 2.1.7] (you have won), pORRi [thiruppAvai, etc] (long live) are all synonyms.
  • pallANdu – AzhwAr is again saying owing to AzhwAr’s swarUpam (not stopping with once) and Iswara’s swarUpam (on seeing Iswara’s beauty, one cannot say this just once) as well. Also, just like a thirsty person will say “water, water” again and again until his thirst is quenched, AzhwAr will repeat “pallANdu” until his fear is eliminated.
  • One big question arises here – it is normally seen that elders/superiors wish well and bless the younger/inferior ones. But when there is too much love and affection towards someone, even if they are superior to one, one could bless them for their well-being.
  • On seeing that AzhwAr started fearing for Him and performing mangaLAsAsanam, perumAL thought of removing AzhwAr’s fear and showed his strength, similar to the rAmAyana incident. When sugrIva mahArAjar feared for perumAL and did not want to take vibIshaNAzhwAn, perumAL explained his strength and that removed mahArAjar’s fears. So, here, perumAL shows his strong shoulders using which he killed chANUra and mushtika in kamsa’s court.
  • But this increased AzhwAr’s fears, similar to a mother who always worries for her brave son who could easily get into fight with others. AzhwAr started fearing that if dhEvathAs surrender to Him worrying about demons, He will go near the demons to win over – AzhwAr worries that going near such demons could harm perumAL.
  • chevvadi – Contrasting/beautiful colors – divine blackish body and reddish lotus feet – Whenever a sEshabhUtha (servant) sees his sEshi (master), he always looks at the thiruvadigaL (lotus feet).
  • This pAsuram is like a preface for the rest of the pAsurams.

adiyEn sArathy rAmAnuja dAsan
adiyEn sudharsana rAmAnuja dAsan

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thiruppallANdu – avathArikai

Published by:

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full Series

thaniyans

vatapathrasayivatapathrasAyi emperumAn with ubhaya nAchchiyArs – srIvillipuththUr

periyavAchchAn piLLai‘s thaniyan

srImath krishNa samAhvAya namO yAmunasUnavE |
yathkatAkshaika lakshyANAm sulaba: srIdharassadhA ||

periyavAchchAn piLLai, who is celebrated as parama kAruNikar (most merciful) in our sampradAyam, first finished doing 24000 padi vyAkyAnam for thiruvAimozhi based on nampiLLai’s approval. Then periyavAchchAn piLLai started doing vyAkyAnam for the remaining three-thousands of the aruLich cheyal (dhivya prabandham). First, he writes vyAkyAnam for thirupallANdu. Let us start enjoying the highlights of this nectar.

Highlights from the avathArikai (Introduction)

The swarUpam of emperumAn is sarvaswAmi (master of all others) and sarvaniyanthA (one who rules all others), whereas the swarUpam of jIvAthmA is dhAsathvam. Pertaining to this knowledge, the prApthi (right) of jIvAthmA (chEthanan – sentient) towards emperumAn is bhagavath kainkaryam. But the chEthanas take the wrong route of going away from this wonderful purushArththam (goal) due to the sambandham (relationship) with achith. On seeing this, to ensure that the chEthanas turn towards emperumAn, Iswaran first gave us sAsthram.

On seeing that giving sAsthrams also not helping, emperumAn did thiruvavathArams (incarnations) in leelA vibhUthi trying to establish dharmam and the required activities, by showing himself living in this world according to sAsthram. But even that effort was also in vain, as none of the samsAris turned towards emperumAn, rather all of them started saying that such thiruvavathArams are also one amongst us and not Iswara!! So, to correct samsAris emperumAn gave srI periyAzhwAr to this world.

If so, what is the glory of srI periyAzhwAr. Let us see that. This AzhwAr has natural dhAsathvam towards emperumAn. This can be understood by his own words “EzhAtkAlum pazhippilOm nAngaL” in thirupallANdu. Because of this, periyAzhwAr realized that emperumAn’s kainkaryam is this jIvAthmA’s deed to be done and found that krishNan, himself, went to srI mAlAkArar’s thirumALigai and took the garland from him. From then onwards, srI periyAzhwAr was doing pushpa kainkaryam to vatapathrasAyi emperumAn of srivillipuththUr.

periyAzhwAr has much difference compared to other AzhwArs;

Other AzwhArs periyAzhwAr
All other AzhwArs used emperumAn for their samruththi (flourishment). But periyAzhwAr held bhagavath samruththi (mangalAsAsanam) as his purushArththam.
They took Iswaran as shelter to remove their fears periyAzhwAr thought himself as shelter for Iswaran and always feared about what will happen to emperumAn

Similairly, thiruppallANdu is also much different from other dhivya prabandhams. This is even precious than thiruvAimozhi itself.

  • thiruvAimozhi had aruLichcheyal santhais (pAsurams) that proclaimed equivalence of thrimUrthis (brahmA-vishNu-rudhran); there is no such confusion in thirupallANdu
  • thiruvAimozhi is huge and bigger like mahAbhAratham; thiruppallANdu is much small like praNavam, but bigger in terms of the meanings it hols

In thirupallANdu,

  • In the first two pAsurams, AzhwAr does mangaLAsAsanam himself
  • In the next three pAsurams, AzhwAr calls bhagavath prApthikAmar (one who wishes to serve bhagavAn), kaivalyArththi (one who asks kaivalyam/self-enjoyment) & aiswaryArththi (one who asks for aiswaryam/wealth)
  • Next three pAsurams show that these people getting mingled with periyAzhwAr
  • Subsequent three pAsurams show that periyAzhwAr singing thiruppallANdu along with them
  • Last pAsuram is pala-sruthi

adiyEn sudharsana rAmAnuja dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org