Monthly Archives: November 2015

iyaRpA rAmAnusa nURRanthAdhi

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rAmAnusa nURRanthAdhi – 14

November 8, 2015 Published by: raghuram

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

<< previous (seyyum pasum thuLava)

kulasEkara AzhwAr – thiruvanjikkaLam

emperumAnAr – srIperumbUthUr

pAsuram – 14

Introduction (given by maNavALa mAmunigaL)

Since emperumAnAr, who praises those who recite the divine poems of srI kulasEkarap perumAL, does not separate from me (paragatha svIkAram), adiyen have rid of the impulse of using other means for reaching the goal (, says amudhanAr).

Introduction (given by piLLailOkam jIyar)

This emperumAnAr in his previous incarnation was engaged with chakravarthi thirumagan (srI rAman); now srI kulasEkarap perumAL is deeply engaged in that, and as said in ‘sUthrE maNigathA iva’ like how an expert in gems would string them together, this AzhvAr had taken out from sAsthram the good gems and using his divine words created the prabandham; the divine feet of the noble ones who are involved in the experience of such prabandham of this AzhvAr are always praised by emperumAnAr; and such emperumAnAr would not rid of me; and because of that. the nature of taking the suffering by doing other means for reaching the goal has gone from me, (says amudhanAr).

gathikkup pathaRi venkAnamum kallum kadalum ellAm
kothikkath thavam seyyum koLgai aRREn kolli kAvalan sol
pathikkum kalaik kavi pAdum periyavar pAdhangaLE
thuthikkum paraman irAmAnusan ennaich chOrvilanE 14

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Word by word meaning (given by maNavALa mAmunigaL)

kolli kAvalan – srI kulasEkarap perumAL
kalai sol pathikkum – compiled the words from sAsthram like setting the stones of gems (in an ornament)
kavi – (as) poems;
pAdum periyavar – those who recite such poems as the outlet of their love;
pAdhangaLE thuthikkum – he who worships such noble ones’ divine feet,
paraman – he who does not have any one better than him in devotion toward bhAgavathas (devotees),
irAmAnusan – that is emperumAnAr,
ennaich chOrvilan – would not separate from me; so,
kathikkup padhaRi – becoming anxious about the benefit of the goal; as said in (poruppidaiyE ninRum punal kuLiththum aindhu neruppidaiyE niRkavum [mUnRAm thiruvanthAdhi – 76] (~ don’t have to do difficult penances)
vem – very hot
kAnamum kallum kadalum – indiscriminately in all of the places of forest, mountain, and sea;
ellAm kothikka – such that all the faculties of the body heat up together,
thavam cheyyum koLgai aRREn – am rid of the intention to do such thapas (penance) .
(or)
venkAnamum kadalum ellAm kothikkath thavam seyyum koLgai – due to the intensity of the penance, those places themselves heat up – so explain some people.
kolli kAvalan sol pathikkum kalaik kavi – due to the overflowing involvement, srI kulasEkarap perumAL wrote about it as poetry, like filling a jewel with gems, and is in the form of sAsthram.
koLgai – svabhAvam
sOrvu – separation; sOrvilan – am not having separation.

vyAkyAnam

kolli kAvalan sol padhikkum kalaik kavi – srI kulasEkarap perumAL who graces/protects the place thiruvanjikkaLam also known as kolli nagar, added in his prabandham in the right and fit places the details of bhagavath svarUpa rUpa guNa vibhUthi (nature, form, qualities, and wealth of emperumAn), and the thathva hitha purushArththam (truth, means, and goal) as given by sAsthras as their core meanings; like how an eager expert would know how to string together the gems in the right combination and setup. Azhvar, starting from ‘iruLiriyach chudar maNigaL’, through ‘nalam thigazh nAraNan adik kIzh naNNuvAr’, gave us the enjoyable prabandham (perumAL thirumozhi).

kAvalan – rakshakan (protector).

pAdum periyavar pAdhankaLE – only the divine feet of those noble and knowledgeable ones (gyAnAdhikar) who, as an outlet of their devotion sing/recite this prabandham – such nobles ones as nAthamunigaL, ALavandhAr, periya nambi, thirumalai nambi, thirukkOttiyUr nambi, thiruvarangap perumAL araiyar, thirumAlai ANdAn.

thuthikkum paraman – (emperumAnAr praises those divine feet); As said in “guru padhAmbujam dhyAyEth gurOr nAma sadhA japEth gurOr vruththAschaka dhayEth gurOr anyam na bhAvayEth archhanIyamcha vandhyascha kIrththanIyascha sarvathA”, (emperumAnAr) is always involved in praising, to the extent of having no comparison to such a superior level of devotion to bhAgavathas. The one who got mayarvaRa mathinalam (true knowledge with no blemishes) too divined “yavarElum – emmai ALum paramar [thiruvAimozhi 3.7.1]”, and, “nammai aLikkum pirAkkaL [thiruvAimozhi 3.7.5]”.

irAmAnusan ennaich chOrvilanE – irAmAnusan – emperumAnAr; ennai – me who has been accepted by emperumAnAr’s own mercy (paragatha svIkAram); chOrvilan – (emperumAnAr) would not get rid of me from now on.

From then, I got interested in prApyam (goal), and stopped paying attention to other means. prApakAnthara parithyAgaththukkum agyAna ashakthigaL anRu svarUpa virOdhamE pradhAna hEthu. “prApakAntharam agyarkku upAyam, gyAnigaLukku apAyam”, so it is said (in srI vachana bhUshaNam 116-118) (~ main reason to avoid going for other means (to reach the goal), is not due to ignorance or inability, but it is against our true nature; It is said, “other means are means for ignorant people; dangerous for knowledgeable/enlightened people”).

gathikkup pathaRi – being anxious to reach the ultimate goal

venkAnamum kallum kadalum – As said in “poruppidaiyE ninRum punal kuLiththum aindhu neruppidaiyE niRkkavum vENdA [mUnRAm thiruvanthAdhi – 74]”, and “Un vAda uNNAdhu uyir kAvalittu udalil piriyAp pulan aindhum nondhu, thAm vAda vAdath thavam cheyya vENdA”, and “kAyOdhu nIdu kani uNdu vIsu kadunkAl nugarndhu nedunkAl amaindhu thIyodu ninRu thavam cheyya vENdA” [periya thirumozhi 3.2.1], in the very cruel forests, and living in the caves of mountains, and being in very cold waters, standing in the middle of five fires,

ellAm kothikkath thavam cheyyum – doing penance while all parts of the body are suffering together;

koLgai aRREn – got such impulse removed in me.

Or,

venkAnamum kallum kadalum ellAm kothikkath thavam cheyyum koLgai aRREn – is to say that I got removed of the impulse to do such severe penances and causing violent disturbance to the worlds. (This is shown with examples from bhagavath gIthA, srI rAmAyaNam, and bhAgavatham, where the penances cause the worlds to stir and become disturbed violently).

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

Azhvar, starting from ‘iruLiriyach chudar maNigaL’, through ‘nalam thigazh nAraNan adik kIzh naNNuvAr’, gave us the enjoyable prabandham (perumAL thirumozhi). -> and these pAsurams, and ones in the middle like ‘mudi mEl mAl adiyaiyum [perumAL thirumozhi 7.1]”, and “arasu amarndhAn adi [perumAL thirumozhi 10.7]” refer to the divine feet of emperumAn. But emperumAnAr who is involved in the divine feet of this AzhvAr is focused on the divine feet of the devotees.

ennaich chOrvilan – he would not leave me since he has accepted me into his fold; only if I had tried and gone to him would there be a chance of me leaving him; since it is paragatha svIkAram there would not be any separation between me and emperumAnAr.

– – – – –

Translation: raghurAm srInivAsa dasan

thiruppallANdu 12 – pallANdu enRu

November 7, 2015 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

Wanting to declare the results for those who learn this prabandham, AzhwAr is performing mangaLAsAsanam with over-flowing love. First, he invited ananya prayOjanar (those who are fully focussed on kainkaryam) since they too have close proximity towards bhagavAn like him. AzhwAr then invited even aiswaryArththi (those who are looking for wealth) and kaivalyArththi (those who are looking for self-enjoyment) with the hope that they too will become focussed on mangaLAsAsanam by the grace of bhagavAn. Now, he mercifully declares the glories of this prabandham which will transform samsAris (those who are not interested in approaching bhagavAn for anything) too to become focussed on mangaLAsAsanam eternally.

pAsuram

பல்லாண்டு என்று பவித்திறனைப் பரமேட்டியைச் சார்ங்கம் என்னும்
வில்லாண்டான் தன்னை வில்லிபுத்தூர் விட்டு சித்தன் விரும்பிய சொல்
நல்லாண்டு என்று நவின்று உரைப்பார் நமோ நாராயணாய என்று
பல்லாண்டும் பரமாத்மனைச் சூழ்ந்து இருந்து ஏத்துவர் பல்லாண்டே

pallANdu enRu paviththiranaip paramEttiyaich chArngam ennum
villANdAn thannai villipuththUr vittuchiththan virumbiya sol
nallANdu enRu navinRu uraippAr namO nArAyaNAya enRu
pallANdum paramAthmanich chUzhnthu irunthu Eththuvar pallANdE

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word-by-word meanings

paviththiranai – being the one who is (naturally) super pure
paramEttiyai – being the one who is seated in the highest abode of srIvaikuNtam
sArngam ennum – having the auspicious name “sArngam”
vil – bow
ANdAn thannai – towards emperumAn who has complete control over that
villipuththUr – one who is born in srIvillipuththUr
vittuchiththan – periyAzhwAr who has the auspicious name of vishNuchiththan
pallANdu enRu – saying “eternally being auspicious”
virumbiya – mercifully spoken with (such) desire
sol – srIsUkthi (divine words)
nal ANdu enRu – feeling that this is auspicious time (suitable to sing thiruppallANdu)
navinRu uraippAr – who says repeatedly
namO nArAyaNAya enRu – meditating upon the thirumanthram
paramAthmanai – srIman nArAyaNan who is the paramAthmA
chUzhnthu irunthu – surrounding him
pal ANdum – countless time (in future)
pallANdu Eththuvar – will sing thirupallANdu

Highlights from periyavAchchAn piLLai’s commentary

paviththiranai – Naturally pure and not due to any particular cause/reason. This is explained in “sAsvatham sivam” (eternally auspicious). It is explained through this – when contacted with impure objects, bhagavAn still maintains his purity and his supreme purity which transforms such impure objects to be pure as well. That is, even though he is pervaded in a chith and achith, he does not acquire their defects, and him transforming those who are in samsAram from time immemorial into the same level of nithyasUri (eternally free).
paramEttiyai – One who is seated in the supreme abode.
sArngam ennum vil ANdAn thannai – Highlighting his control over his sArngam (bow) is just a sample of his control over his consorts, ornaments, weapons, servitors, etc. The bonding of emperumAn and nithyasUris is so strong that, emperumAn is identified by his connection with the nithyasUris.
sArngam ennum vil ANdAn thannai – his bow is popularly known as sArngam. Like one who has full control over an elephant and rides it, emperumAn has full control over his bow and he is glorified for his handling of sArngam. He is explained in srI rAmAyaNam yudhdha kANdam 100.12 “AlikanthamivAkAsamavashtabhya mahadhdhanu:” (One who is tightly holding the great bow which reaches up to the sky). From this, bhagavAn‘s nithya vibhUthi yOgam (being together with spiritual realm) that is reminded by his purity which was explained in 2nd pAsuram “mallANda thiN thOL maNivaNNA” (broad shouldered krishNa who destroyed the wrestlers).
villipuththUr vittuchiththan – pallANdu enRu – virumbiya sol – Now, AzhwAr induces everyone to join his group (unlike before where pure devotees, those with ulterior motives, etc., were coming in sequence) and he himself is speaking with joy. Earlier AzhwAr spoke on behalf of them to show that everyone will be qualified to perform mangaLAsAsanam by the grace of bhagavAn and to show his own attachment to performing mangaLAsAsanam.
villipuththUr vittuchiththan – Due to birth in srIvillipuththUr, close proximity to bhagavAn occurred; due to that close proximity, overwhelming love which is cause for mangaLAsAsanam developed. The name “vishNu chiththa” indicates presence of srIman nArAyaNan in AzhwAr‘s heart. Even if AzhwAr leaves bhagavAn, bhagavAn would consider staying in his heart as his own goal and would never leave him. AzhwAr himself says in periyAzhwAr thirumozhi “vittuchiththan manaththE kOyil koNda kOvalanai” (gOpAla (krishNa) who resides in the heart of vishNu chiththa).
nallANdu enRu – Glorifying the time which is suitable to recite this pAsuram as akrUra said in “adhya mE sapalam janma …” (Today my birth became meaningful on seeing krishNa). For those who fully seeked out personal senses’ enjoyment, engaging in mangaLAsAsanam for emperumAn is rare.
navinRu uraippAr – repeating continuously.
namO nArAyaNAya enRu – [meaning of nArAyaNAya – serving srIman nArAyaNan is highlighted]. Since time immemorial we have been seeking for worldly pleasures only and now we are looking for your (emperumAn‘s enjoyment). This highlights the qualification required for performing mangaLAsAsanam (looking for his enjoyment instead of ours).
pallANdum – forever. As long as the AthmA exists (which is forever since AthmA is permanent). AzhwAr says “many years” in paramapadham where there is no boundary of time (since it is eternal) because he is living in samsAram (material realm) where there are such boundaries in time.
paramAthmanai – Having no one greater than him, having every one else under his full control. This implies that, in bhagavAn, there is no room for inauspiciousness and there is no new glory which will be added by anyone’s mangaLAsAsanam.
sUzhnthu irunthu Eththuvar – As explained in bhagavath gIthA 11.39 “nama: purasthAdhatha prushtathasthE namOsthu thE” (I worship you in your front and in your behind; I offer my worships to you), I will enjoy your smile standing in the fore front; I will enjoy the beauty of your back and the ornaments in there; On seeing such beauty and standing still, one will naturally become engaged in mangaLAsAsanam, fearing for the loss of the same.

Thus ends the English translation of periyavAchchAn piLLai‘s vyAkyAnam for periyAzhwAr‘s thiruppallANdu.

periyAzhwAr thiruvadigaLE charaNam
emperumAnAr thiruvadigaLE charaNam
periyavAchchAn piLLai thiruvadigaLE saraNam
jIyar thiruvadigaLE charaNam

adiyEn sArathy rAmAnuja dAsan

Source: http://divyaprabandham.koyil.org/index.php/2015/05/thiruvezhukurrirukkai-introduction/

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

iyaRpA telugu thiruvezhukURRirukkai

తిరువెళుకూట్ఱిరుక్కై- అవతారిక

November 7, 2015 Published by: shashidhar nalla

శ్రీ:
శ్రీమతే శఠకోపాయ నమ:
శ్రీమతే రామానుజాయ నమ:
శ్రీమద్వరవరమునయే నమ:

తిరువెళుకూట్ఱిరుక్కై

<< తనియన్లు

తిరుమంగై ఆళ్వార్లు ఈ సంసారములోని సుఖ: దుఖ:ములను చూసి విరక్తి చెందారు. పెరియ తిరుమొళిలో, అనేక దివ్య దేశములను వర్ణించారు. అది చూసి ఈయన శ్రీవైకుంఠమునే మరచిపోయారని భగవంతుడే ఆశ్చర్య పోయి ఈ సంసారము యొక్క స్వరూపమును చూపారు.

పెరియ తిరుమొళిలో ఆఖరి దశకము “మాఱ్ఱముళ”లో ఆళ్వార్లు ఈ సంసారములో ఉండటము నిప్పులలో ఉన్నట్లు అని పాడారు. ఆ దుఖ:మును తొలగించుకోవటానికి తిరుక్కుఱుంతాణ్డగమును పాడారు.

అందులోని “వాక్కినాల్ కరుమం తన్నాల్(4)” లో ఈ సంసారము మీద వైరాగ్యముతో, త్రికరణ శుద్దిగా భగవంతుడిని శరణాగతి చేశారు.

భగవంతుడు ఆళ్వార్లను ఈ సంసారములోని దుఖ:మును తొలగడానికి తన నుండి ఏమి ఆశిస్తున్నారని అడిగారు. ఈ సంసారము యొక్క రుచి వాసనలున్నా అవి తనను భగవదనుభవమునకు దూరము చేస్తున్నాయి. అందువలన రుచి వాసనలతో సహా తొలగించి దీని నుండి తనను బయట పడేయాలని అడిగారు ఆళ్వార్లు. సమస్త పదార్థములు నీచే సృష్టించబడి, రక్షింప బడుతున్నాయి. అందువలన నీవు తప్ప మాకు రక్షకులు ఇంకెవరూ లేరు. నన్ను నేను రక్షించుకోగలిగితే నేను శ్రీవైకుంఠమునకు ఎప్పుడో చేరుకునేవాడిని కదా! నీవు మాస్వామివి అన్నారు. ఆళ్వార్లందరూ ఈ విషయాన్నే చెప్పారు, తమను ఆయన సొత్తుగా అంగీకరించారు. తిరువాయిమొళి 5-8-3 లో “ఉన్నాలల్లాల్ యావరాలుం ఒన్ఱుం కుఱై వేణ్డేన్ ” (నీ వలన కాక పోతే ఇంకెవరి వల్ల అవుతుంది) అన్నారు నమ్మాళ్వార్లు. అలాగే ఇక్కడ తిరుమంగై ఆళ్వార్లు తిరుక్కుడందై ఆరావముద పెరుమాళ్ళను శరణాగతి చేశారు. ఈ ప్రబంధములో ఈ విషయమునే పాడారు. నమ్మాళ్వార్లు కూడా తిరువాయిమొళి 5వ దశకములో తిరుక్కుడందై ఆరావముద పెరుమాళ్ళను శరణాగతి చేశారు.

కోమళవల్లి సమేత ఆరావముదన్ , తిరుక్కుడందై.

కుమదవల్లి నాచ్చియార్ సమేత తిరుమంగై ఆళ్వార్, ఆళ్వార్ తిరువారాధన పెరుమాళ్- శిన్దనైక్కినియ పెరుమాళ్(నీల వర్ణ వస్త్రం ఉన్న వారు)

రెండవ అవతారిక వ్యాఖ్యానము:

పెరియవాచ్చాన్ పిళ్ళై ఈ ప్రబంధమునకు కాలక్షేపము పూర్తి చేసిన తరువాత శ్రీవైష్ణవులు కొందరు అక్కడికి వచ్చారు. వారి ప్రార్థన మేరకు కృపతో ఆచార్యులు మళ్ళీ కాలక్షేపము చేసారు. పెరియవాచ్చాన్ పిళ్ళై ఆచార్యులైన నంపిళ్ళై గారికి కూడా తిరువాయిమొళికి, ఈడు36000 పడికి కాలక్షేపము చేసిన సమయములో, ఇలాగే మూడు సార్లు జరిగింది. అందువలననే ఈడు 36000లో శ్రీయ:పతి పడి’ మూడు సార్లు ఉన్నాయని అందరికి తెలిసిన విషయమే.

తమస్సుచే ఆవరింపబడి, నామ రూపములు లేకుండా, ఙ్ఞాన శూన్యులుగా, అచిత్తులా పడి వున్న జీవులకు నువ్వు కృపతో నామ రూపములనిచ్చి, ఙ్ఞానము నిచ్చి, మాకు , నీకు వున్న సంబంధమును నిరూపించావు అని తిరువెళుకూఱ్ఱిరుక్కై రెండవ అవతారికలో పెరియవాచ్చాన్ పిళ్ళై చెపుతున్నారు.

ఆళవందార్ తమ స్తోత్ర రత్నము(10)లో, ‘అమూని భువనాని భవిధుం నాలం’ (ఈ సమస్త భువనములు నీవు లేనిదే సృజింపబడేవి కావు. సమస్తము నీ ఆధీనములోనిదే కాని వేరు కాదు) అన్నారు.

అదే అర్థములో నమ్మాళ్వార్లు (తిరువాయిమొళి 1.1.6) లో, “నిన్ఱనర్ ఇరుందనర్ … నిన్ఱిలర్ ఇరుందిలర్” అన్నారు.

పొయిగై ఆళ్వార్లు ముదల్ తిరువందాది (60)లో, “చరణామఱై పయంద” (చతుర్ముఖ బ్రహ్మతో సహా చిత్, అచిత్ పదార్థములన్నీ తమ రక్షణ కోసము చక్రధారివైన నిన్నే ఆశ్రయిస్తారు. ఈ సంసారము నుండి తమను తాము రక్షించుకోలేరు) అన్నారు.

అలాగే నమ్మాళ్వార్లు https://guruparamparaitelugu.wordpress.com/2013/09/11/nammazhwar/(తిరువాయిమొళి 10.10.6)లో, “ఉణ్దిత్తాయి ఇని ఉణ్డొళియాయ్ “(నీలో నుంచి సృజించావు. మరి మళ్ళి నిలో చేర్చుకో) అన్నారు.

వశిష్ట, విశ్వామిత్రుల వంటి ఙ్ఞాన సంపన్నులుండగా రక్షించేవారు లేరని ఎలా చెపుతునారని భగవంతుడు అడిగాడు.

దానికి, ఆళ్వార్లు “నైవ కించిత్ పరోక్షం తే ప్రత్యక్షోసి న కస్యచిత్ | నైవ కించిద సిధ్ధం తే న చ సిధ్ధోసి కస్యచిత్” (జితంతే 1-6), నీకు తెలియనిదేది లేదు. నిన్ను తెలిసిన వారు లేరు. నువ్వు నీ కృపచే తప్ప ఎవరి స్వయం కృషితోను పొందగలిగిన వాడవు కాదు.) అన్నారు. గుడ్డి వాడు చూపు వున్న వడి సహాయము లేనిదే నడవలేడు. అలాగే ఎంతటి ఙ్ఞాన, బల, శక్తి వంతులైనా నీ కృప లేనిదే నిన్ను పొందలేరు.

తమరిచ్చిన ఙ్ఞాన, బల, శక్తులున్నా,నీ కృప లేనిదే నేను శ్రీవైకుంఠము చేరగలనా? అనడిగారు ఆళ్వార్లు. (భగవంతుడు ఆలస్యము చేస్తున్నాడని కాదు , పసి బిడ్డ తల్లి కనపడక పోతే ఏడ్చి సాధించినట్లు ఆళ్వార్లు కూడా ఈ సంసారము నుండి బయట పడవేయమని విన్నవించుకుంటున్నారు).

అవతారిక సంపూర్ణము

అడియేన్ చక్రవర్తుల చూడామణి రామానుజదాసి

thiruppallANdu 11 – al vazhakku

November 6, 2015 Published by: Sarathy Thothathri

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

selva nambi – perunkaruNai (his avathAra sthalam)

Introduction for this pAsuram

Here, AzhwAr is singing thiruppallANdu through the words of aiswaryArththis (those who are focussed on worldly wealth) who were invited in “aNdak kulam” pAsuram and who joined him in “neyyidai” pAsuram.

pAsuram

அல் வழக்கு ஒன்றும் இல்லா அணி கோட்டியர் கோன் அபிமான துங்கன்
செல்வனைப் போலத் திருமாலே நானும் உனக்குப் பழ அடியேன்
நல் வகையால் நமோ நாராயணா என்று நாமம் பல பரவிப்
பல் வகையாலும் பவித்திரனே உன்னைப் பல்லாண்டு கூறுவனே

al vazhakku onRum illA aNi kOttiyar kOn abhimAna thungan
selvanaip pOlath thirumAlE nAnum unakkup pazha adiyEn
nal vagaiyAl namO nArAyaNA enRu nAmam pala paravip
pal vagaiyAlum paviththiranE unnaip pallANdu kURuvanE

Listen

word-by-word meanings

thirumAlE – Oh master of srI mahAlakshmi!
al vazhakku – bad manners/habits
onRum illA – one who is not having even a tinge of it
aNi – being an ornament (for the samsAram (material realm))
kOttiyUr – for the residents of thirukkOshtiyUr
kOn – being the leader
abhimAna thungan – being great due to considering himself as “I am a servant of emperumAn”
selvanaip pOla – like selva nambi
nAnum – me too
unakku – for you who is the master
pazha adiyEn – am being an eternal servitor;
pal vagaiyAlum paviththiranE – Oh the one who can eliminate [my/our] sins in many ways (through his nature, form, qualities, wealth, etc)!
nal vagaiyAl – through beautiful ways
namO nArAyaNA enRu – meditating upon the thirumanthram and reciting the same
pala nAmam – your many auspicious names
paravi – saying in different improper ways
unnaip pallANdu kURuvan – I will perform mangaLAsAasnam to you

Highlights from periyavAchchAn piLLai’s commentary

al vazhakku onRum illA – vazhakku means “nyAyam” (manner, justice, etc). Real justice according to AzhwAr is to be constantly performing mangaLAsAsanam to the master. There are many injustices/ill-manners. They are:
- Considering the body to be soul is improper.
- Considering AthmA which is distinct from body, to be independent is improper.
- Considering dhEvathAntharams (other dhEvathAs such brahmA, rudhra, etc) to be supreme is improper.
- Considering ulterior results for worshipping emperumAn is improper.
- Considering upAyAntharams (other means such as karma yOgam, etc., which are based on self-effort) as means even after being an ananya prayOjana (one who is fully focussed on kainkaryam) is improper.
- Considering bhagavath anubhavam (experiencing bhagavAn) as for ones own exclusive joy is improper.
aNi kOttiyar kOn – the residents of thirukkOshtiyUr is without any of these defects and fully exist for performing mangaLAsAsanam to emperumAn. The cause for that is selva nambi being the leader of the town. This town is greatly glorified as an ornament for the whole (material) world.
abhimAna thungan – abhimAnam (pride) is generally a hurdle for being a servitor – then how is he glorified as having abundance of pride? abhimAnam which is acquired by karma (material activities, puNyam (virtues) and pApam (sins)) are to be given up; But being “dhAsOham” (I am a servitor) is good pride which is to be pursued – and selva nambi is having abundance of such servitude. That is , considering the good and bad aspects of the dhivya dhEsams and the lives of srIvaishNavas to be ones own [and feeling joy and sorrow for them respectively].
selvan – one who does not lack gyAnam (knowledge), bhakthi (devotion) and vairAgyam (detachment). Also, being “aham sarvam karishyAmi” (I will serve in all ways (said lakshmaNa)- srI rAmAyaNam ayOdhyA kANtam 31.25) as said in srI rAmAyaNam bAla kANdam 18.28 “lakshmaNO lakshmIsampanna:” (srI lakshmaNa who has abundance of kainkaryasrI (wealth of servitude)).
pOla – Like it is said in srIvishNu purANam 1.15.157 “upamAnamasEshANAm sAdhUnAm” (prahlAdhAzhwAn who is the prime example for all devotees) – selva nambi is the prime example for sAthvikas (srIvaishNavas). Does it not seem contrary that saying “pazha adiyEn” (eternal devotee) and quoting selva nambi (who is such great devotee coming in great family heritage) as an example for aiswaryArththis who just became servitors? No – when the ahankAram that is acquired by karma is eliminated, the natural quality of all AthmAs is to be servitors – that is why here AzhwAr says “pazha adiyEn” for aiswaryArththis who became real servitors. Alternatively, it can also be explained as – bhagavAn‘s glories of accepting all irrespective of whether he is a nithyasUri or was an aiswarArththi (before), is revealed here.
thirumAlE – Here, it is explained that “this jIvAthmA is a servitor for the divine couple” and thus explains the nature of the lordship who accepts the service. From this, we can understand that being a servitor of mother, father, other dhEvathAs, etc., are based on ones karma (artificial/temporary). Alternatively, it is explained us – just like you (emperumAn) are identified by your relationship with srI mahAlakshmi, we are identified with our servitude toward you.
nAnum – Me who was immersed in worldly pleasures since time immemorial. To expect ulterior benefits from the master is like a chaste wife expecting money for her (intimate) services [prostitution] from her husband.
unakkup pazha adiyEn – Just like your lordship is eternal, my servitude is also eternal.
unakku – For you, who has the ability to transform even those who come to you for ulterior benefits to be a pure devotee.

How did we acquire this true knowledge about the self? This is explained by AzhwAr further that it was acquired from nArAyaNa manthram which is the essence of all of vEdhAntham.

nal vaigaiyAl namO nArAyaNA enRu – Saying that “I am existing only for nArAyaNa” and “I am not existing for myself”.
nal vagaiyAl – Previously without understanding the meaning of this manthram, they used it in japam, hOmam, etc – this is called thI vagai (improper ways). [Now they are practicing with proper understanding of the manthram] this manthram can accomplish all results as explained in nAradhIya purANam 1.41 “… namO nArAyaNAyEthi manthras sarvArththasAdhaka:” (this manthram of “namO nArAyaNAya” will accomplish all results).
nAmam pala paravi – When AzhwAr invited aiswaryArththis, he called them in 5th pAsuram saying “adi thozhuthu Ayira nAmam solli“. So, they too are repeating the same saying they will recite the many names of emperumAn.
paravi – Once when something is “means” (the process), it should be performed properly [Since emperumAn is the only means to attain him, all of these are kainkarayams only and not means to attain him] – so, this can even be recited in improper ways. For those who were fully focussed on material enjoyment, to become focussed on mangaLAsAsanam, they only need to have the desire for that [no other rules are applicable].
pal vagaiyAlum paviththiranE – Oh one who is pure in eliminating the dirt of being interested in ulterior motives, removing the ahankAram and mamakAram which are the cause of that, and even in servitude, removing the servitude towards mother, father, other dhEvathAs, etc.! Even looking at his svarUpam (true nature), rUpam (forms), guNa (qualities) and vibhUthi (wealth), it is understandable that he is capable of eliminating (our) sins.
unnaip pallANdu kURuvanE – I am performing mangaLAsAsanam to you who is with auspicious qualities such as saundharyam (beauty), etc. By saying it in singular, it can be understood that, AzhwAr is speaking on behalf of ananya prayOjanars, kaivalyArththis and aiswaryArththis.

adiyEn sArathy rAmAnuja dAsan

thiruppallANdu 10 – ennAL emperumAn

November 5, 2015 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

In the previous pAsuram, ananya prayOjanars (those are focussed on kainkaryam) arrived proclaiming the glories of their nature being totally dependant on bhagavAn instead of being focussed on worldly life. In this pAsuram, prayOjanAntharaparars (those with ulterior motives – specifically kaivalyArththi) who are being discussed here, did not have such nature previously and were fully reformed by bhagavAn‘s greatness [mercy]. So, they talk about such grace of bhagavAn. Even while entering, aiswaryArththi (those who are after material pleasures and wealth) too claimed bhagavAn‘s greatness in transforming them by saying “sAnthamum thanthu ennai veLLuyir Akkavalla“. They wondered how emperumAn fulfilled their desires and transformed them to be pure. kaivalyArththis (those who are focussed on self-enjoyment) too wonder about their attachment to insignificant result (of enjoying oneself) which is also eternal destruction for them and how emperumAn rescued them from that while they surrendered unto him.

pAsuram

எந்நாள் எம்பெருமான் உன் ததனக்கு அடியோமென்று எழுத்துப்பட்ட அந்நாளே
அடியோங்கள் அடிக் குடில் வீடு பெற்று உய்ந்தது காண்
செந்நாள் தோற்றித் திரு மதுரையுள் சிலை குனித்து
ஐந்தலைய பைந்நாகத் தலை பாய்ந்தவனே உன்னைப் பல்லாண்டு கூறுதுமே

ennAL emperumAn un thanakku adiyOmenRu ezhuththuppatta annALE
adiyOngaL adik kudil vIdu peRRu uynthathu kAN
sennAL thORRith thiru mathuraiyuL silai kuniththu
ainthalaiya pain nAgath thalaip pAynthavanE unnaip pallANdu kURuthumE

Listen

word-by-word meanings

emperumAn – Oh our master!
un thanakku – to you (who is the master of all)
adiyOm enRu – that “we are servitors”
ezhuththup patta – when we gave that in writing
ennAL – which day
annALE – that day
adiyOngaL – our (who are servitors)
kudil – sons, grand-sons, etc., who are in the house
adi – being surrendered to you
vIdu peRRu – being freed from kaivalya mOksham
uynthathu – got liberated/uplifted
sem nAL – on that beautiful day
thORRi – descended
thiru mathurai uL – in the beautiful mathurA (of north bhAratham)
silai kuniththu – broke the bow (in kamsa’s weapons court)
ain thalaiya – having five heads
pai – having well expanded hoods
nAgam – kALiya the serpent
thalai – on the head
pAynthavanE – sarvEsvaran (you) who mercifully landed on it
unnai – for you
pallANdu kURuthum – we will perform mangaLAsAsanam

Highlights from periyavAchchAn piLLai’s commentary

ennAL – Reason for saying “ennAL” (which day? – what a day?) instead of “annAL” (that day) is – they are overwhelmed by the time when they surrendered to the right master but asked for insignificant results (kaivalyam – self-enjoyment), yet emperumAn transformed them to become kainkaryaparars (servitors) who can perform magaLAsAsanam. bhagavAn‘s greatness is such that, even the day when he accepted us is to be celebrated. Like his appearance day is greatly celebrated [the day when we surrender unto him and are accepted by him, that day is our real birth day].

How did the one who came for insignificant benefits become transformed into looking for kainkaryam only?

emperumAn – When coming for insignificant fruits to the eternal master, the natural servitude became manifested.

Though he is the natural master, when some one desires for something (other than kainkaryam), should they not have some thing in them to receive that?

un thanakku adiyOm enRu ezhuththup patta – we are qualified to say “adiyOm” (we are your dependents). Even, if it is not coming from our hearts, you are capable of fulfilling our desires just for hearing the words from us. Alternatively, when we go to some one seeking some thing from them, we use the term “nama:” (I am for you, I surrender unto you) to glorify them. That word is clear representation of the natural/intrinsic quality of AthmA. That is our principal for you to benedict us. Just like it is difficult to find servitors in this world which is filled with ego, it is also rare to say nama: for those who are simply discussing useless things.
annAL – it should be read as “emperumAn un thanakku adiyOm enRu ezhuththup patta ennAL – annAL” (Oh master! the day when we accepted your lordship, that is the real day). By saying “annALE” (only that day), it is established that emperumAn‘s grace alone is the means and we have no other good qualities in us.

What did they get out of this?

adiyOngaL … – We became servitors. We became uplifted. Our kudil (house) too became adik kudil (residence of servitors). We got vIdu (liberation).
adiyOngaL – though we were filled with ahankAram (ego, pride) and surrendered unto your lotus feet seeking self-enjoyment, we became servitors and gave up our ahankAram.
adik kudil – kudil means gruham (residence). This indicates, those who are in the house like sons, grand-sons, etc., also became servitors. This is what is explained in thiruvAimozhi 8.10.10 “nalla pathaththAl manai vAzhvar” (will lead virtuous/devotional gruhastha (married) life). When emperumAn accepted only them, how did their children, grand-children become purified? When some one is protecting a pearl-spot in the ocean, they will also protect the nearby areas. Similarly, emperumAn protects all the related ones of those who surrender unto him and gives them true knowledge too. Even when they arrived, they declared “kudi kudi AL seyginROm“.
vIdu peRRu – Being liberated; i.e., freed from aiswaryam (worldly wealth) and kaivalyam (self-enjoyment liberation) which are caused by ahankAram (considering oneself as body) and mamakAram (considering bhagavAn‘s property as ones own). Removal of hurdles is also part of attaining the goal.
uynthathu kAN – dhAsyam (being servitor) and ujjIvanam (upliftment) are synonyms. Why are they saying to bhagavAn “See I have been uplifted” as if informing to unknown person? You are so magnanimous that you won’t even remember helping us – so hear from us the favour you have bestowed us.
sem nAL thORRith thirumathurai uL silai kuniththu – What are you going to do after being reformed? Our task is to perform mangaLAsAsanam (pray for your well-being) to you only.

What is the aspect to perform mangaLAsAsanam?

sem nAL – that auspicious day which is beautiful due to you appearing on that day.
thORRi – manifesting the form that is beyond our senses, so that even those who don’t have the desire can see you as explained in gIthA bhAsyam introduction “sakalamanujanayanavishayathAm gatha:“.
thirumathurai uL – that too not in ayOdhyA which is the safest place, but in mathurA where kamsa, the enemy lives.
silai kuniththu – leaving mathurA immediately after birth and being raised in vrindhAvanam, you returned to kamsa’s weapons court in mathurA, broke the bow and caused havoc. This is totally fearsome for your devotees to see you enter the palace of kamsa to stir his anger.
ainthalaiya pain nAgath thalaip pAynthavanE – They start speaking about the incident in AyarpAdi (gOkulam) where he was living peacefully.
ainthalaiya pain nAgath thalaip pAynthavanE! – He has give mouths to bite and has great hoods which are expanded out of anger. As said in srIvishNu purANam 5.7.1 “EkathA thu vinA rAmam krushNO brundhAvanam yayau |” (one day, krishNa went to vrindhAvanam in the absence of balarAma), when the elder-brother did not accompany him, he is so mischievous that he fell in the trap of a snake. When nanjIyar asked bhattar “Why are all AzhwArs caring for krishNa?”, bhattar replied “In rAmAvathAram, the four boys are very capable, with very good qualities, their father being sambarAnthaka (the killer of sambara), ministers are vasishta, etc., the town is ayOdhyA (great fort), the time is good time (thrEthA yugam) – so there is nothing to fear. But in krishNAvathAram, he was born in the prison in enemy’s fort, kamsa is a cruel person who will send different persons to destroy him, father is a cow-herd man, residence is colony of cow-herd men and women, the boys themselves (krishNa, etc) are mischievous and the time (dhvApara yugam) is close to kali yugam. That is why AzhwArs have nothing else to do other than caring for krishNa”.
unnaip pallANdu kURuthumE – For such emperumAn (yourself), we cannot sustain ourselves by anything other than performing mangaLAsAsanam to you.

adiyEn sArathy rAmAnuja dAsan

thiruppallANdu 9 – uduththuk kaLaintha

November 4, 2015 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

AzhwAr sings thiruppallANdu in this pAsuram along with those ananya prayOjanars (those who are focussed in kainkaryam) whom he invited in “vAzhAL pattu” and who arrived in “enthai thanthai”.

pAsuram

உடுத்துக் களைந்த நின் பீதக ஆடை உடுத்துக் கலத்ததுண்டு
தொடுத்த துழாய் மலர் சூடிக் களைந்தன சூடும் இத் தொண்டர்களோம்
விடுத்த திசைக்கருமம் திருத்தித் திருவோணத் திருவிழவில்
படுத்த பைந் நாகணைப் பள்ளி கொண்டானுக்குப் பல்லாண்டு கூறுதுமே

uduththuk kaLaintha nin pIthaga Adai uduththuk kalaththathu uNdu
thoduththa thuzhAy malar sUdik kaLainthana sUdum ith thoNdargaLOm
viduththa thisaik karumam thiruththith thiruvONath thiruvizhavil
paduththa pain nAgaNaip paLLi koNdAnukkup pallANdu kURuthumE

Listen

word-by-word meanings

uduththu – worn in the sacred waist
kaLaintha – discarded
nin – your (being the master)
pIthaga Adai – yellowish cloth
uduththu – wearing it
kalaththathu – remainder in the vessel (from which you ate)
uNdu – eating it
sUdik kaLainthana – that which where worn by you and discarded
thoduththa – prepared by (us, your servitors)
thuzhAy malar – thuLasi flowers
sUdum – wearing it
ith thoNdargaLOm – us who are such servitors;
viduththa – sent out to
thisaik karumam – the targets in the particular direction
thiruththi – complete it properly
paduththa – in a lying down position
pai – (due to that) having raised hoods
nAga aNai – in the bed named thiruvananthAzhwAn (Adhi sEshan)
paLLi koNdAnukku – you who is resting on it
thiruvONath thiruvizhavil – on the auspicious sravaNam day
pallANdu kURuthum – we will sing thiruppallANdu

Highlights from periyavAchchAn piLLai’s commentary

uduththu – Wearing the cloth along the waist such that there is good contact and to retain the stains of turmeric and sandalwood paste in it. We are amongst those who pray for (to receive) such cloth which causes auspiciousness for the master and having such stains/symbols in the cloth that is to be constantly remembered by the servitors in a pleasant manner.
kaLaintha – When he discards such clothes due to change of postures/situation, the servitors want such clothes to fall on their head. This too is their prayer.

The reason for such clothes being desired by the devotees is explained further.

nin pIthaga Adai – Because its the clothes of the real/fitting master, all the clothes are considered as a form of the pIthAmbaram (yellow [waist] cloth).
nin pIthaga Adai – Even the waist cloth of bhagavAn has an AthmA as explained in pauskara samhithA “sragvasthrAbaNairyuktham svAnurUpairanUpamai: | chinmayas svaprakAsaischa anyOnta ruchiranjithai: ||” (parabrahmam is with radiantly beautiful garlands, clothes, ornaments which are matching his glories, incomparable, filled with knowledge and self-illuminous).
uduththu – For ananya prayOjanars, such clothes, etc., are ornaments. Alternatively, it is explained as – As said in jithanthE sthOthram “bhakthAnAm” (for the devotees only), the servitors think about this with utmost care when it comes to their master – just like a servant of the king will set the cloth properly on his own (servant’s) waist first and present it perfectly for the king to wear.
kalaththathu uNdu – When the food is offered to emperumAn, the remnants are enjoyable for the devotees. It is explained in sthOthra rathnam 42 “thvadhIya bhukthOjjitha sEshabhOjinA …” (viswaksEnar who [always] eats your food remnants …). Those who don’t have true understanding of self, will eat the remnants as ordered in “gurOruchchishtam bhujjItha” (one must eat the food remnants of the master), to get their own desired results. But those who are fully devoted towards bhagavAn, will consume the remnants as the ultimate result (with great love). The food remnants of bhAgavathas (being surrendered to them is the pinnacle of being bhagavAn‘s servitor) are to be given to only the most-qualified persons as stated in thirumAlai 41 “tharuvarEl” (if they give, it is a great fortune). But bhagavAn‘s prasAdham (remnants) are enjoyable by even those who are focussed on material benefits.
thoduththa … – When they pluck the thuLasi and make the garland, they would do it with so much love thinking that it is going to be worn by emperumAn. And such garland when discarded after being worn by emperumAn, will be happily worn by us. emperumAn too knowing well the flavour of wearing the garland worn by some one else [ANdAL], he too happily gives out the worn garlands to his devotees.
ith thoNdargaLOm – We are such devotees who would only eat, wear, etc., his remnants instead of doing it for our own desires. We sustain ourselves by using what is discarded by him.
viduththa … – We are such persons who fulfill the orders of our master and spend our life in that manner.
viduththa thisaik karumam thiruththi – As explained in srI rAmAyaNam AraNya kANdam 15.7 “kriyathAm” (… you order me to build the hermitage), we will hold your order as our life and fulfill the task. When we are sent in a particular direction, we will fulfill the task in such a manner that no one needs to go there again. adhama – one who does not fulfill the orders of the master; madhyama – one who fulfills the orders of the master as it is; uththama – one who fulfills the orders of the master and also fulfills anything else that is related to that. thiruvadi (hanumAn) is such uththama (perfect) servitor. When he was sent to lankA to locate sIthA pirAtti, not only he located her, he also analysed rAvaNa’s capabilities (knowing well that srI rAma will subsequently ask for that) and created terror in the minds of the rAkshasas.
thiruvONath thiruvizhavil – Though they fulfilled the orders, they are not satisfied and are worried for the birth day of bhagavAn which is sravaNam and thus they perform mangaLAsAsanam for that.
paduththa … – Even after that they are not fulfilled; On seeing the beautiful posture of bhagavAn lying down on Adhi sEshan, they perform mangaLAsAsanam to avoid some one causing damage for that. The Adhi sEsha bed has qualities such as softness, fragrance, coolness, etc., and it even mesmerizes bhagavAn who is all-knowing. The combination of bhagavAn and Adhi sEshan is most beautiful and it is like a dark-cloud seated on a silver mountain. On seeing such contrasting beauty, what else one can do other than perform mangaLAsAsanam?

adiyEn sArathy rAmAnuja dAsan

thiruppallANdu 8 – neyyidai nallathOr

November 3, 2015 Published by: Sarathy Thothathri

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

Introduction for this pAsuram

AzhwAr accepts the aiswaryArththis (those who are after material wealth) who accept AzhwAr‘s suggestion and arrive at him after being invited by him in “aNdak kulam” pAsuram. ananya prayOjanars (those who are focussed on kainkarayam) who were invited in “vAzhAL pattu” arrived in “enthai thanthai” highlighting their greatness. kaivalyArththis (those who are focussed on self-enjoyment) who were invited in “Edu nilam” arrived in “thIyil poliginRa” highlighting their greatness. These people (aiswaryArththis) desired for insignificant results, yet, emperumAn responded to them as he would do for ananya prayOjanars and fulfilled their desires. Being overwhelmed with emperumAn‘s generosity, they gave up the wealth and with pure heart arrive to glorify bhagavAn who is most generous. While they previously spoke about the greatness of (materially) higher worlds, now they are talking about that which is dhAraka (sustenance), pOshaka (nourishment) and bhOgya (enjoyment) – this is because of them realizing the insignificant nature of the higher material worlds and also realizing that even for brahmA (who is great) the need is for dhAraka, pOshaka and bhOgyam only. If we consider anything other than such basic needs as “mine”, that will only lead to losing ones own true nature/composition.

pAsuram

நெய்யிடை நல்லதோர் சோறும் நியதமும் அத்தாணிச் சேவகமும்
கையடைக் காயும் கழுத்துக்குப் பூணொடு காதுக்குக் குண்டலமும்
மெய்யிட நல்லதோர் சாந்தமும் தந்து என்னை வெள்ளுயிராக்க வல்ல
பையுடை நாகப் பகைக் கொடியானுக்குப் பல்லாண்டு கூறுவனே

neyyidai nallathOr sORum niyathamum aththANich chEvakamum
kai adaikkAyum kazhuththukkup pUNodu kAthukkuk kuNdalamum
meyyida nallathOr sAnthamum thanthu ennai veLLuyirAkka valla
paiyudai nAgap pagaik kodiyAnukkup pallANdu kURuvanE

Listen

word-by-word meanings

ney idai – in between ghee
nallathu Or sORum – rice which is seen in there, that which is placed with pure heart and that which tastes delicious
niyathamum – always
aththANich chEvakamum – inseparable service
kai – placed by (emperumAn with his own) hand
adaik kAyum – betel leaves and nuts
kazhuththukkup pUNodu kAdhukkuk kuNdalamum – ornaments for the neck and ears
meyyida – fit to be applied on the body
nallathu Or sAnthamum – very fragrant sandalwood paste
thanthu – given
ennai – (most lowly) me
veL uyir Akka valla – to transform me to be pure natured
pai udai – having hoods
nAgam – for the serpent
pagai – garuda who is the enemy of (serpent)
kodiyAnukku – one who has it (garuda) in his flag
pallANdu kUruvan – will perform mangaLAsAsanam

Highlights from periyavAchchAn piLLai’s commentary

neyyidai – idai means abundance and amidst. This means – rice with abundance of ghee and rice morsels in the midst of ghee (that there is some rice morsels as well in the ghee – very rich food).
nallathOr sORum – goodness of food is – when the giver of food does not think “I have given” and the receiver does not feel “What will I have to do in return?”. It is like mother feeding her son [where there is no other expectation than feeding the child].
Or sORu – Not just the mood of goodness, but also very tasty food. Alternatively, it is the food offered by sEsha bhUtha (servitor) to sEshi (master). That is, food with abundant devotion, i.e., offering food to bhagavAn thinking that bhagavAn exists purely for his devotees as stated in jithanthE sthOthram “… bhakthAnAm …” (for the devotees only) and also thinking that bhagavAn is vathsalan (having motherly affection towards child, who tolerates the child’s mistakes). How will such food offered by ananya prayOjanars to their master be? That is explained in mahAbhAratham udhyOga parvam 74 “vidhurAnnAni bubhujE suchIni guNavanthi cha” (krishNa accepted the pure and delicious food offered by vidhura). Here the purity is that vidhura did not have any pride while offering food. dhuryOdhana was prideful about his wealth. bhIshma was prideful about his knowledge/wisdom. dhrONa was prideful about his birth in good family. Unlike these men, vidhura was filled with devotion only.
niyathamum – always. Unlike material wealth, even when given by sarvEswaran himself, it will not stay permanently. Even when its lost, bhagavAn will remedy that situation – that is why two types of wealth seekers are defined namely arththArththi (one who seeks out new wealth) and Arththan (one who longs to retrieve lost wealth). Alternative explanation – samsAris are those who take the favours from bhagavAn yet have no gratitude towards him. Still bhagavAn protects them and shows his magnanimous nature.
aththANich chEvakamum – aththANi means being inseparable. chEvakam means service. Even for aiswaryArththi, always thinking about bhagavAn , thinking about bhagavAn during the last moments are essential duty just like for a ananya prayOjana. In that case, why is this said “thanthu” (given) like a result derived out of some self-effort? Because it is done after being purified, they do it purely as svayam prayOjanam (kainkaryam – service) instead of upAyam (means) to attain something else.
kaiyadaik kAyum – dhAraka, pOshaka are explained previously. Now, bhOgyam is explained. Why is it said as “given by bhagavAn himself?” Just like the servitor treats the master with respect/reverence, bhagavAn too treats the servitor with dignity/love.
kazhuththukkup pUNodu kAthukkuk kuNdalamum – Since he was interested in material wealth, he is decorating himself with ornaments instead of doing the same on emperumAn. The reason for separately identifying necklaces and earrings is to distinguish between one self-enjoying an ornament (necklace), and the others seeing and enjoying the same (ear-rings). When srI rAma returns to ayOdhya (victoriously), he looks at ornaments that are lovingly presented to them by indhra and tells sIthA “this is for your neck”, “this is for your ears”, etc.
meyyida – After developing taste in the lotus feet, we will joyfully say that “this body is to be given up”.
nallathOr sAnthamum – Matching his form which is gloried in chAndhOgya upanishath 3.14.2 as “sarva gantha:” (the cause of all fragrances). Like the sandalwood paste from kubhjA. When krishNa and balarAma was visiting mathurA, krishNa asked the hunch-back lady “Would you offer/apply sandal paste for all?” As she was attracted to krishNa, she did not leave but did not want to give the best sandalwood paste considering them as mere cowherd boys. She initially thought that krishNa and balarAma being from AyarpAdi, they may not know these different types of sandal wood pastes, but realizing their knowledge in this, she gave the best paste to them. Such sandalwood paste was applied by bhagavAn in our hands.
thanthu – While giving, he made us feel overwhelmed by the gait in his face and his magnanimity and made us give up the attachment towards the material wealth and we thus became fully attached to him.
ennai veLLuyir Akka valla – My situation was as explained in mahAbhAratham udhyOga parvam 42.35 “…chOrENa AthmAbahAriNA” (what sins are not committed by the one who steals the AthmA (considers it to be ones own property) which is really the property of bhagavAn?) – I was fully engrossed in worldly pleasures, he purified such person.
veLLuyir Akka valla – He purified me so much that I looked like a nithyasUri and can never be recognized by any one here where I was fully immersed in this worldly activities previously.
valla – One who is naturally capable to transform one type of object (being completely immersed in worldly pleasures) into another (being completely immersed in him).

When asked what/who is the object of mangaLAsAsanam?

paiyudai … – performing mangaLAsAsanam to bhagavAn who has the garuda dhvaja (flag) – garuda who is the enemy of serpent [in worldly matters] – having such serpent with raised hoods due to the touch of bhagavAn as his bed. AzhwAr is saying that he is singing thiruppallANdu for the eternal well-being of bhagavAn who is in anantha (Adhi sEsha) which resembles a gem embossed in a gold plate and to the one who has garuda flag which establishes that even if some one comes to him with ulterior motives, they will become fully surrendered to him. Here, in the end “kURuvanE” is in singular unlike when singing about ananyaprayOjanars and kaivalyArththis which were in plural. This is because those groups are limited in numbers but aiswaryArththis are unlimited (most common set of people). So, in this case, a single person represents the huge group and speaks on behalf of them.

adiyEn sArathy rAmAnuja dAsan

thiruppallANdu 7 – thIyil poliginRa

November 2, 2015 Published by: Sarathy Thothathri

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

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.

pAsuram

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

Listen

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