Daily Archives: November 2, 2015

thiruppallANdu 7 – thIyil poliginRa

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

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Previous pAsuram


Introduction for this pAsuram

Here, kaivalyArththis (those who are focussed on self-enjoyment) who were invited by AzhwAr, arrive highlighting their qualities and AzhwAr associates with them. AzhwAr, when invited them, requested them to come giving up their boundaries (varambozhi vanthu ollaik kUduminO), accepting bhagavAn only as  the ultimate goal (namO nArAyaNAya) and come so that greatly knowledgable people can accept them and ignorant people can reject them (nAdu nakaramum nangaRiya). Contemplating on that, they think “We can give up insignificant results and become fully focussed on bhagavAn. But, how can we make the devotees accept us and others reject us?” and then realize “If we accept the vaishNava symbols such as having sankam and chakram marks in the shouldrers, acceptance/rejection will naturally happen”. They then wear those symbols, announce the same and arrive at AzhwAr.


தீயில் பொலிகின்ற செஞ்சுடராழி திகழ் திருச்சக்கரத்தின்
கோயில் பொறியாலே ஒற்றுண்டு நின்று குடி குடி ஆட்செய்கின்றோம்
மாயப் பொரு படை வாணனை ஆயிரம் தோளும் பொழி குருதி பாயச்
சுழற்றிய ஆழி வல்லானுக்குப் பல்லாண்டு கூறுதுமே

thIyil poliginRa senjudarAzhi thigazh thiruchchakkaraththin
kOyil poRiyAlE oRRuNdu ninRu kudi kudi AL seyginROm
mAyap poru padai vANanai Ayiram thOLum pozhi kurudhi pAya
suzhaRRiya Azhi vallAnukkup pallANdu kURuthumE


word-by-word meanings

thIyil – even greater than fire, sun, etc
poliginRa – greatly shining
sem sudar – having reddish radiance
Azhi – circular in shape
thigazh – shining
thiruchchakkaraththin kOyil – the abode of srI sudharasana
poRiyAlE – with the symbol
oRRuNdu ninRu – having marked with
kudi kudi – generation after generation
AL seyginROm – came to serve
mAyap poru padai – having an army which is able to engage in cunning warfare
vANanai – bANAsura’s
Ayiram thOLum – from the 1000 shoulders
pozhi kurudhi pAya – blood flowing like a flood
suzhaRRiya – circling
Azhi – sudharasana chakram
vallAnukku – the capable one who holds it
pallANdu kURuthum – we are singing thiruppallANdu

Highlights from periyavAchchAn piLLai’s commentary

  • thIyil poliginRa sem sudar Azhi – They are remembering sudharsana chakram with gratitude for enabling them to enter the vaishNava gOshti [Those who wear sankam/chakram as part of thApa samskAram become part of srIvaishNava gOshti].
  • thIyil poliginRa – Here, “thI” (agni) indicates all items that have radiance, such as moon, sun, etc. paramapadham (spiritual realm) is more radiant than sun, etc. bhagavAn‘s divine auspicious form is more radiant than paramapadham. sudharsana chakram’s radiance is even greater than that. He is glorified as “vadivAr sOdhi valaththuRaiyum sudarAzhi” in thiruppallANdu 1.

While it is stated in katOpanishath 2.5 “thasya bhAsA sarvamidham vibhAthi” (Everything acquires its radiance from bhagavAn), how is it possible that bhagavAn’s form shines due to sudharsana chakram?

  • sem sudar – the radiance that is present due to the reddish glow of sudharsana chakram which is a contrasting feature for the dark-cloudish form, like a lamp lit in a dark room.
  • Azhi thigazh thiruchchakkaram – Like a flood in a narrow space, sudharsana chakram who is glowing in a circular space
  • chakkaraththin kOyil – sudharsanAzhwAr’s abode
  • poRiyAlE oRRuNdu – Being marked with symbol of sudharsana chakram. Only after accepting this mark, he becomes firmly qualified to be liberated instead of being born again in this samsAram (material realm). bhagavAn‘s acceptance too is guaranteed only on having this thApa samskAram (part of pancha samskAram). Once, when krishNa was leaving srI dhvArakA to protect his devotees from their enemies, the gate-keepers asked him “Who can enter here and who can not enter here?”, krishNa replied “chakrAngithA: pravEshtavyA yAvadhAgamanam mama |  nAmudhrithA: pravEshtavyA yAvadhAgamanam mama ||” (hari vamsam 27.24 – Until I return, those who are marked with the symbol of sudharsana chakram are qualified to enter and others are not) – emperumAn himself says “those who have the symbol can enter directly and others need to be tested before being allowed”. So, this chakra dhAraNam (having of sudharsana chakram symbol) is that one which facilitates bhagavAn‘s acceptance, that which keeps the jIvAthmA peaceful thinking that “I am his property” and that which creates fear in yamarAja, etc., who want to punish the jIvAthmA for his sins. It is also that which reminds the jIvAthmA of his true relationship with bhagavAn as stated in kUrma purANam “chakrAdhi dhAraNam pumsAm para sambandha vEdhanam | pathivrathA nimiththam hi vaLayAdhi vibhUshaNam” (By marking the symbols of chakram, etc., the relationship with bhagavAn is revealed. Isn’t ornaments such as bangles, etc., an indication of a chaste wife?)
  • kudi kudi AL seginROm – We came here along with our children, grand children, etc., to serve. To sing thiruppallANdu is the service for such persons who are fully existing for emperumAn.

When asked, for what incident, are you performing mangaLAsAsanam?

  • mAyap poru padai … – We are singing thiruppallANdu for the valiant aspect of sudharasana chakram which brought us here.
  • mAyap poru padai vANanai – mAya first explained as magnificent; Explained as bANAsaura who is having magnificient army; also explained as bANAsura who is having magnificent weapons. mAyam is also explained as “deceptive”, i.e., one who is performing deceptive/cunning warfare.
  • Ayiram thOLum pozhi kurudhi pAya – Blood flowing from the thousand shoulders and filling all the earth like water let out from a dam;

What did emperumAn do to make this happen?

  • suzhaRRiya – He need not send the chakram, just spinning it is sufficient. Just spinning it once caused the thousand shoulders of bANAsura to fall. emperumAn let go of bANAsura (without cutting his head) not because of bANAsura not committing enough mistakes. But it is because – he did not want ushA (his grand-daughter-in-law) to be father-less and to leave a scar to highlight that “this is the result of worshipping other dhEvathAs”. That is, though rudhra vowed to protect bANAsura, when it came to the battle, he ran away from the battle field along with his subordinates leaving bANAsura to defend himself. In the end, bANAsura and rudhra had to console each other, rudhra saying “This is what I got for trying to protect you” and bANAsura saying “This is what I got for surrendering on to you”.
  • Azhi vallAnukku – One who is in full control of chakram. This is like “vilvallAn” (one who is great in bow/arrow), “vALvallAn” (one who is great in sword), etc. Being the husband of srI mahAlakshmi, climbing on garuda, holding on to sudhasana chakram, etc., are unique qualities identifying total supremacy over everyone else.
  • pallANdu kURuthumE – There were not anyone who would sing pallANdu for bhagavAn‘s eternal servitor sudharsanAzhwAr’s valour and the valour of krishNa who accepted us as servitors – to make-up for such loss, today we are singing thiruppallANdu for you.

adiyEn sArathy rAmAnuja dAsan

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rAmAnusa nURRanthAdhi – 13

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SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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pAsuram 13

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says that our prApyam (destiny) is the divine feet of emperumAnAr who does not have affinity toward anything other than the divine feet of thoNdaradippodi AzhvAr.

Introduction (given by piLLai lOkam jIyar)

In the previous pAsuram, (amudhanAr) celebrated emperumAnAr based on his relationship with thirumazhisai AzhvAr. In this pAsuram: (amudhanAr) had served first at the divine feet of periya perumAL; in that perumAL this AzhvAr too was fully involved, and as said in “maRRum Or dheivam uNdE [thirumAlai – 9]” (~there is no other perumAL), this AzhvAr did not seek any other perumAL, having such pAthivratham (chastity), that is, srI thoNdaradippodi AzhvAr; emperumAnAr does not seek anything other than that thoNdaradippodi AzhvAr’s divine feet; such emperumAnAr is my destiny (says amudhanAr);

seyyum pasum thuLavath thozhil mAlaiyum senthamizhil
peyyum maRaith thamizh mAlaiyum pErAdha sIr arangaththu
aiyan kazhaRkaNiyum paran thAL anRi AdhariyA
meyyan irAmAnusan charaNE gathi vERenakkE                               13


Word by word meaning (given by maNavALa mAmunigaL)

seyyum – made by him who is a very distinguished devotee (mikka sIrth thoNdar)
pasum thuLavam – using thiruththuAzhai (thuLasi) that is bright and colourful from the touch of his hands
thozhil – put together
mAlaiyum – divine garland, and
sem – bright by nature
thamizhil – in the language of such thamizh,
peyyum – created in it,
maRai – can be said as Vedha
thamizh mAlaiyum – using thamizh grammar,
pErAdha – As said in “vIdil sIr”, forever existing,
sIr – having auspicious qualities
arangaththu aiyan – As said in “aiyanE aranganE”, periya perumAL who is resting in kOyil (thiruvarangam), with a showing of all type of relationships (with jIvAthmas)
kazharkaNiyum – being devoted to such periya perumAL’s divine feet, in the pinnacle of subservience {not seeking any other perumAL of any other dhivya dhEsam},
paran thAL anRi – not anything other than the divine feet of srI thoNdaradippodi AzhvAr who is in the state of having nobody better than him in subservience; {mAmunigaL has included a ‘srI’ here to show the wealth of AzhvAr that is kainkaryam}
AdhariyA – not seeking (other than emperumAn/AzhvArs/AchAryas)
meyyan – swAmi (master) of truth
charaNE – divine feet only
enakku vERu gathi – is specially my destiny/goal.

peiyum – creating
pErAdha – not separating.


seyyum pasum thuLavath thozhil mAlaiyum – The garland of thiruththuzhAi made by him in correct form such that it appears colourful, bright, and new (pudhukkaNippu) due to the touch of his hands, and be wondered by the followers who appreciate his kainkaryam as a garland of vaijayanthI vana mAlai (garland in  perumAn’s chest) or kalampagan mAlai; as he himself sang “thodai oththa thuLabamum kUdaiyum polindhu thOnRiya thOL thoNdaradippodi [thiruppaLLiyezhuchchi – 10]” (~describing himself as one holding the basket of  thiruththuzhAi), he can identify himself as such (as one making such garlands, as devotees of devotees);

emperumAnAr-thoNdaradippodi AzhwAremperumAnAr with thoNdaradippodi AzhvAr

senthamizhil peyyum maRaith thamizh mAlaiyumUnlike the great vEdhas that are only eligible for three varNas (sets of people), this (AzhvAr’s prabandham) is easily understood by lay persons and is eligible for everyone; uses words that are congruent and so removes any confusion; unlike (vedhAs that) give room for misunderstanding, this AzhvAr’s prabandham helps understand the most accurate and truthful meaning that is written in well-describing thamizh, as if the prabandham can be called as vEdham by itself; such is this AzhvAr’s prabandham that is a thamizh garland, called “thirumAlai”. Here ‘peyyum’ is a key word, to mean ‘to make (in a suitable/natural way)’ (mUda nei ‘peidhu’ in thiruppAvai).

pErAdha sIr arangaththu aiyyan {about emperumAn of thiruvarangam} As said in “para asya sakthir vividhaiva srUyathE svAbhAvikI gyAna bala kriyA cha [svEthashvathara Upanishath 6.8] (~the powers of paran (emperumAn) are supreme; his powers are revealed in many ways)”, and in “yas sarvagya: sarva vith”(~he who knows everything, and understands everything), and in “nithya: sathya: nish kaLanka: niranjana: nir vikalpa: nirAkyAtha: sudhdha: dhEva Eka: nArAyaNa: [nArAyaNa upanishath – 2] (~ever existing, true, no blemishes, holds all auspicious qualities, never changes, pure, etc., that is one lord, nArAyaNan), and in “IRila vaN pugazh nAraNan [thiruvAimozhi 1-2-10]” (boundless list of auspicious qualities), He possesses such qualities;

(aiyyan) and as said in “mAthA pithA bhrAthA nivAsassh saraNam suhrudh gathi:” (~nArAyaNan is all the relationships), and in “pithAsilOkasya charAcharasya” (~you are the lord for everyone in the world), and in “pitha bhrAthA cha mathA cha mAdhava:” (mAdhavan is all the relationships), and in “thAyayth thanthaiyAy [thiruvAimozhi 2-3-2, and 7-8-1]” (~as a mother and father), and so on can be said about his all-pervading relationship with us, is the one in sleeping position in kOyil (thiruvarangam), that is periya perumAL. Azhvar too in his prabandham said the same words ‘aiyanE aranganE [thirumAlai – 33]’.

arangaththu aiyyanemperumAn has got such an affinity to this place, that he identifies himself by the name of the place.

pErAdha – never leaving.

kazharkku aNiyum – to such emperumAn, thoNdaradippodi AzhvAr presented as a decoration to His divine feet

paran – to such AzhvAr who is qualified as the pinnacle of subservience to emperumAn, such that it can be said there is no body above such level; such srI thoNdaradippodi AzhvAr;  he too prayed to emperumAnthoNdaradippodi ennum adiyanai aLiyan enRu aruLi un adiyArkku AtpadhuththAi [thiruppaLLiyezhuchchi – 10]” (~bear with this simpleton named thoNdaradippodi (dust of the divine feet of your devotees), and make me serve your devotees).

thAL anRi – other than those divine feet (of AzhvAr); covers the divine feet of other AzhvArs that are in this AzhvAr’s group, and all prapannas starting from periya mudhaliyAr (sEnai mudhaliyAr);

AdhariyA meyyan – He (emperumAnAr) does not appreciate those who use other means, such a truth seeker; says only whatever he saw through the sAsthras about emperumAn, being such truthful; as his divine bed he has been seeing the nature, form, and wealth of emperumAn, and now as an incarnation, he has truthfully provided such details in his srI bhAshyam; so he is referring to him as ‘meyyan’.


charaNE gathi vERu enakkE – With the ‘E’ when referring to his divine feet, it talks about ananya gathithvam (no other destination).

enakkE – for adiyEn who would not do any other activities, and who is such an akinchan (a destitute), it is only dhEvarIr’s (your) divine feet that are means and destiny. (so showing Akinchanyam and ananya gathithvam). It shall be said, “upAya upEya bhAvEna thathavatha: sarva dhEsikai: .. sUnishchithAngri padhmAya yathirAjAya mangaLam” (~It is the AchAryan who is the means and destiny ..)

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:

seyyum – (makes) thoNdaradippodi AzhvAr made two types of garlands – thiruththuzhAi garland, and thamizh garland. ANdAL too; but she gave flower garland that was made by her father; here AzhvAr is making the garland himself; so ‘seyyum’.

Whereas amudhanar said earlier that poigai AzhvAr combined the meanings of vEdhas and thamizh (onRath thiriththu), and pAN perumAL gave the meanings of the four vEdhas in noble thamizh (nAn maRaich chemporuL senthamizhAl aLiththa), here amudhanar is saying thoNdaradippodi AzhvAr gave the prabandham as if vEdhas became thamizh itself.

aiyan – In the prabandham of thirumAlai, periyavAchchAn piLLai gave vyAkyAnam for this word as, emperumAn being a natural relative.

emperumAn is the pinnacle of sEshithvam (lord) – identification for that are his chankam (conch), and chakram (disc); thoNdaradippodi AzhvAr is the pinnacle of sEshathvam (servitude) – identification for that is his thiruththuzhAi basket.

So, prApyam (destiny) of thiruththuzhAi AzhvAr is arangaththu aiyan‘s divine feet; for thoNdaradippodi AzhvAr who places that garland, destiny is the divine feet of devotees who are happy to see AzhvAr doing kainkaryam to thiruththuAzhAi AzhvAr (for making it reach emperumAn‘s divine feet); emperumAnAr‘s destiny is this paran’s, that is AzhvAr‘s divine feet; amudhanAr‘s destiny is the AchArya emperumAnAr‘s divine feet.

– – – – –

Translation: raghurAm srInivAsa dasan

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