Author Archives: sutharsan srinivasan

thiruppallANdu 2 – adiyOmOdum

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

Full Series

Previous pAsuram

vishnu-lakshmi-photo

Introduction for this pAsuram

In the previous pAsuram, periyAzhwAr did mangaLAsAsanam for emperumAn’s thirumEni (divine form) and his kalyANa guNams (auspicious qualities). In this pAsuram, mangaLAsAsanam is done for emperumAn being with ubhayavibhUthi (wealth of both spiritual and material realms).

pAsuram

*அடியோமோடும் நின்னோடும் பிரிவின்றி ஆயிரம் பல்லாண்டு!
வடிவாய் நின் வல மார்பினில் வாழ்கின்ற மங்கையும் பல்லாண்டு!
வடிவார் சோதி வலத்துறையும் சுடராழியும் பல்லாண்டு!
படைப்போர் புக்கு முழங்கும் அப் பாஞ்சசன்னியமும் பல்லாண்டே.

adiyOmOdum ninnOdum pirivinRi Ayiram pallANdu
vadivAy nin valamArbinil vAzhkinRa mangaiyum pallANdu
vadivAr chOthi valaththuRaiyum chudarAzhiyum pallANdu
padaipOr pukku muzhangum appAnjasanniyamum pallANdE

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word-by-word meanings

adiyOmOdum – adiyen and all other chEthanas who are servants for you
ninnOdum – and yourself who is the master for all of us
pirivinRi – should be always together
Ayiram pallANdu – this relationship should exist forever
vadivAy – Beautiful and one who is decorated with jewels
nin valamArbinil vAzhkinRa – one who always dwells in right side of your chest
mangaiyum – mangai denotes nangai (denotes completeness/wholeness of srI mahAlakshmi); “um” (also) – denotes bhUmi and neeLA dhEvis
pallANdu – should be present always
vadivArchOthi – chakkaraththAzhwAn’s thEjas (radiance) surrounds the divine form of perumAL himself
valaththuRaiyum – one who eternally resides in right hand
chudarAzhiyum – chakkaraththAzhwAn who destroys the enemies
pallANdu – long live – should always exist
padai – that serves as weapon
pOr pukku muzhangum – in battle by its sound
appAnjasanniyamum – the conch by name pAnchajanya
pallANdE – should also be there with you always

Highlights from periyavAchchAn piLLai’s commentary:

  • adiyOmOdum – with this servant – One question might arise, why is AzhwAr doing mangalAsAsanam for his own eternal existence? This is because, no one can seek out for the well-being of emperumAn like AzhwAr can do. Hence, AzhwAr is asking that he should be present always so that he can do mangaLAsAsanam. Why did he not say “ennOdum” (with me)? This is because AzhwAr is absolutely clear about his svarUpam (true nature) as a servant of emperumAn. Why did he say “adiyOmOdum” in plural instead of “adiyEnOdum” in singular? He is not satisfied by doing mangaLAsAsanam individually and since everyone is a servant of emperumAn (whether they know/accept it or not) he includes everyone in his gOshti (group) to perform mangaLAsAsanam for emperumAn.
  • vadivAy nin valamArbinil vAzhginRa mangai – sAsthram declares “sradhdhayA dhevO dhEvathvam asnuthE” – By being with srI mahAlakshmI, emperumAn becomes dhEva (worshippable – supreme). Would it minimize emperumAn’s greatness by saying this?  Not at all. By saying a gem is great due to its radiance, or flower is great due to its fragrance, the glories of gem/flower is not minimized – its only increased for having such radiance/fragrance. Similarly, bhagavAn being the master of srI mahAlakshmi, if she bring more glories, it only adds to the greatness of bhagavAn.
  • mangaiyum – She is glorified as yuvthischa kumAriNI and he is glorified as yuvA kumAra: both of which mean “youthful adolescence”. They have ever-youthful and matching divine forms.
  • ap-pAnjasanniyamum – AzhwAr is saying as if emperumAn is not in front of him (“ap” word is used when denoting something which is not in front of us, similar to “that” in English). This is similar to mothers shying away from seeing their children fearing of jinxing (spoiling) their well-being.
  • In this pAsuram, AzhwAr has included himself and other chEthanas who are part of leelA vibhUthi and periya pirAttiyAr, thiruvAzhi AzhwAn (disc), thiruchchangAzhwAn (conch) who are in nithya vibhUthi (paramapadham). Hence, this pAsuram is mangaLAsAsanam for emperumAn who has both nithya vibhUthi (spiritual realm) and leelA vibhUthi (material realm).
  • The first 2 pAsurams reveal the meanings of thirumanthram. praNavam is explained by “adiyOmOdum” in this pAsuram. “pallANdu” in the previous pAsuram explains “nama:”. In the previous pAsuram “mallANda thiN thOL maNivaNNA” and the second pAsuram explains “nArAyaNa“. “un chevvadi chevvi thirukkAppu” explains kainkaryam which is requested by “Aya”.

adiyEn sArathy rAmAnuja dAsan
adiyEn sudharsana rAmAnuja dAsan

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thiruppallANdu 1 – pallANdu

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

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

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thiruppallANdu – thaniyans

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

Full Series

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.

*************

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

*************

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

Listen

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

archived in http://divyaprabandham.koyil.org

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