thiruppallANdu – thaniyans

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

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periyazhwar

This thaniyan of thiruppallAndu talks about the greatness of srI periyAzhwAr and offers namaskAram to srI periyAzhwAr.

gurumukamanadhIthya prAha vEdhAN asEshAn
narapathiparikluptham sulkam AdhAthu kAma: |
svasuram amaravandhyam ranganAthasya sAkshAth
dhvijakulathilakam tham vishNuchiththam namAmi ||

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word-by-word meanings

  • ya: – that periyAzhwAr
  • narapathiparikluptham sulkam AdhAthukAma: – won the sathas organized by sri vallabhadevan
  • gurumukamanadhIthya – without learning through AchAryan
  • prAha vEdhAN asEshAN – explained entire vedham
  • svasuram amaravaNdhyam ranganAthasya sAkshAth – who is father-in-law for sri ranganAthAn himself
  • dhvijakulathilakam – one who is thilakam (epitome) to brahmana community
  • tham vishNuchiththam namAmi – I pray to such periyAzhwAr

piLLai lOkam jIyar‘s vyAkyAnam

  • gurumukamaNadhIthyaemperumAn himself when manifested as krishNa, learnt the brahma vidhyA from an AchAryan, sANthIpaNi. But periyAzhwAr is like srI pundarIkar and srI mAlAkArar who did puspha kainkaryam to srI vatapathrasAyi emperumAn (vataperum kOyil udaiyAn);
  • narapathiparikluptham sulkam AdhAthukAma: – such great AzhwAr went to srI vallabhadhEvan, pANdiya king on srI vatapathrasAyi’s Orders to establish sriman nArAyaNan’s parathvam (supremacy) and win the prize in the sathas (assembly).
  • prAha vEdhAN asEshAN – As, pIthagavAdaip pirAnAr thAmE piramaguruvAy [periyAzhwAr thirumozhi 5-2-8] (emperumAn himself came as AchAryA and taught everything), to periyAzhwAr; periyAzhwAr knew entire vEdham, which is difficult to learn even for great rishis. This happened due to emperumAn’s blessing of mayarvaRa mathinalam [thiruvAimozhi 1-1-1] (blemishless knowledge) to AzhwAr.
  • svasuram amaravandhyam ranganAthasya sAkshAth – After that periyAzhwAr was involved in pushpa kainkaryam and found srI ANdAL from nandhavanam (garden) and by giving srI ANdAL to srI ranganAthan, periyAzhwAr became father-in-law for sri ranganAthan. patta nAthar is father-in-law for maRai nAngum mun Odhiya pattan (one who first taught the 4 vEdhams – thirumozhi 7-3-6).
  • dhvijakulathilakam – As explained in “vEyar thangaL kulaththu uthiththa vittu chiththar [periyAzhwAr thirumozhi 5-4-11]“, srI periyAzhwAr is the leader of the brAhmaNa kulam.
  • tham vishNuchiththam – one who always thinks about srI vishNu (or having srI vishNu in his thoughts). Many pAsurams are cited highlighting his name –  villipuththUr vittu chiththan virumbiya sol thiruppallANdu 12], minnu nUl vittu chiththan viriththa [periyAzhwAr thirumozhi 1-1-10], vituchiththan manaththE koyil konNda kOvalanai [periyAzhwAr thirumozhi 5-4-11].
  • tham vishNuchiththam namAmi – I pray to such periyAzhwAr.

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minnAr thadamathiLchUzh villipuththUr enRorukAl
chonnAr kazhaRkamalam chUdinOm
munnAL kizhiyaRuththAn enRuraiththOm kIzhmayiniR chErum
vazhiyaRuththOm nenjamE vaNthu

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word-by-word meanings

  • minnAr thadamathiLchUzh villipuththUr – srI villipuththUr being surrounded by mathiL (fort/compound wall) that is full of lights and which is huge both in terms of height and breadth
  • enRorukAl chonnAr – who uttered the dhivya dhEsam’s name once
  • kazhaRkamalam chUdinOm – we bear such person’s lotus feet on our head
  • munnAL – once when nobody knew about purushArththam (goal)
  • kizhiyaRuththAn periyAzhwAr explained and established both parathvam (supremacy) and purushArththam (goal)
  • enRuraiththOm – we utter that incident and by doing so,
  • kIzhmayiniR chErum vazhiyaRuththOm – we avoided in going to avaidhika ways
  • nenjamE vanthu – this is possible due our heart’s acceptance

piLLai lOkam jIyar‘s vyAkyAnam

  • minnAr thadamathiLchUzh – the mathiL (compound wall) is such that, emperumAn’s adiyArs (devotees) are able to enter and others not able to do so; this mathiL is in periyAzhwAr’s town, who is mangaLAsAsanaparar (always seeking out the well-being of perumAL)!
  • villipuththUr – srIvillipuththUr is like praNavam due to villipuththUruRaivAn (vatapathrasAyi perumAL – akAram), villipuththUrp pattarppirAn (AzhwAr – makAram) & annavayal pudhuvai ANdAL’s (thAyAr – ukAram) presence.
  • munnAL kizhiyaRuththAn enRuraiththOm – bhagavath gIthA 4.9 “jaNma karma cha mE dhivyam….” Similar to thinking of krishNa’s birth and his deeds would destroy our deeds, thinking of srI periyAzhwAr’s birth and deeds will also stop our birth in this samsAram. periyAzhwAr’s birth place – srIvillipuththUr and periyAzhwAr’s karmam (deed) – winning the kizhi (price money).
  • kIzhmayiniR chErum vazhiyaRuththOm – We prevented entering all other mArgams (ways) other than archchirAdhi.
  • nenjamE vanthu – this is possible due to our heart’s acceptance

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pANdiyan koNdAdap pattarpirAn vanthAnenRu
INdiya changameduththUtha
vENdiya vEdhangaLOdhi virainthu kizhiyaRuththAn
pAthangaL yAmudaiya paRRu

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word-by-word meanings

  • pANdiyan – srI vallabhadhEvan
  • koNdAda – celebrating, &
  • pattarpirAn – who is leader of srI vaishNavas
  • vanthAnenRu – came
  • INdiya changameduththUtha – started sounding lot of conchs
  • vENdiya vEdhangaLOdhiperiyAzhwAr explained the meanings of the required portion of the vEdhams
  • virainthu kizhiyaRuththAn – and immediately took the prize set for the sathas (assembly/competition)
  • pAthangaL yAmudaiya paRRu – such periyAzhwAr’s louts feet is our protection

piLLai lOkam jIyar‘s vyAkyAnam

  • pANdiyan koNdAdap pattarpirAn vanthAnenRu – srI vallabhadhEvan started celebrating as sri periyAzhwAr established the parathvam
  • INdiya changameduththUtha – started sounding lot of conchs
  • vENdiya vEdhangaLOthi virainthu kizhiyaRuththAnperiyAzhwAr explained that the vedhams utter about the ways to perform ArAdhanam (worship) and also the vasthu (object of that worship) to whom such ArAdhanams should be performed (sriman nArAyaNan is the supreme lord). And after doing so the prize money set for the sadhas (assembly/competition) itself came down to periyAzhwAr’s hands.
  • pAthangaL yAmudaiya paRRu – the lotus feet mentioned here is not “thagaiyAn charanNam thamarkatkOr paRRu [thiruvAimozhi 10-4-10]”; rather it is the lotus feet of periyAzhwAr who sung pallAndu that serves as protection to emperumAn himself; this feet is protection for us too, who are  un-protected, paRRilAr paRRa ninRAn [thiruvAimozhi 7-2-7] (one who is the refuge for the ones who are not attached to anything else).

adiyEn sudharsana rAmAnuja dAsan

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