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.
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
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.
adiyEn sArathy rAmAnuja dAsan
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