Category Archives: thiruppallANdu

thiruppallANdu – Audio

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

mudhalAyiram

Meanings

pallandu

Full rendering

thaniyan 1 – gurumukam anadhIthya

thaniyan 2 – minnAr thadamadhiL sUzh

thaniyan 3 – pANdiyan koNdAda

pAsuram 1 – pallANdu pallANdu

pAsuram 2 – adiyOmOdum ninnOdum

pAsuram 3 – vAzhAL pattu

pAsuram 4 – Edu nilam

pAsuram 5 – aNdak kulam

pAsuram 6 – enthai thanthai

pAsuram 7 – thIyil poliginRa

pAsuram 8 – neyyidai nallathu

pAsuram 9 – uduththuk kaLaintha

pAsuram 10 – ennAL emperumAn

pAsuram 11 – al vazhakku

pAsuram 12 – pallANdu enRu

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thiruppallANdu 12 – pallANdu enRu

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

Full Series

Previous pAsuram

periyazhwar-on-elephant and paramapadhanathan

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

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

Listen

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

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thiruppallANdu 11 – al vazhakku

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

Full Series

Previous pAsuram

Selva Nambi-3selva 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

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

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thiruppallANdu 10 – ennAL emperumAn

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

Full Series

Previous pAsuram

kalinga-nardhanam

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

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

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thiruppallANdu 9 – uduththuk kaLaintha

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

Full Series

Previous pAsuram

lord-vishnu-in-anantashayan-AE23_l

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

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

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thiruppallANdu 8 – neyyidai nallathOr

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

Full Series

Previous pAsuram

krishna-vidhura

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

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

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thiruppallANdu 7 – thIyil poliginRa

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

Full Series

Previous pAsuram

krishna-banasura

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

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

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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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thiruppallANdu 6 – enthai thanthai

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

Full Series

Previous pAsuram

narasimha-hiranyakasipu-vadham

Introduction for this pAsuram

Previously, AzhwAr invited prayOjanAntharaparar (those who are having ulterior goals), i.e., both kaivalyArththi (in 4th pAsuram) and aiswaryArththi (in 5th pAsuram), after inviting ananyaprOjanar (ones who are focussed on kainkaryam only in 3rd pAsuram) – this is because AzhwAr sees bhagavAn‘s magnanimity in accepting all as mentioned in srI bhagavatha gIthA 6.18 “udhArAs sarva EvaithE” (All of them (who approach me) are generous) and considering his relationship with all entities. Now, those who are invited by AzhwAr to perform mangaLAsAsanam (praising for the well-being) to emperumAn start arriving. First, ananyaprayOjanar (those who are fully focussed on kaikaryam) arrive highlighting their family heritage. Is it correct to indulge in self-praise? They are doing it to eliminate the fear from AzhwAr’s heart, just like thiruvadi (hanumAn) highlighted his greatness to remove the fear from the hearts of the assembled monkey army – so there is nothing wrong in that.

pAsuram

enthai thanthai thanthai thanthai tham mUththappan Ezh padikAl thodangi
vanthu vazhi vazhi AL cheyginROm
thiruvONath thiruvizhavil anthiyam pOthil ari uruvAgi ariyai azhiththavanaip
panthanai thIrap pallANdu pallAyiraththANdu enRu pAduthumE

Listen

word-by-word meanings

enthai – me and my father
thanthai – his father
thanthai – his father
tham mUththappan – his father (and ancestor)
Ezh padi kAl thodangi – starting from seven generations before
vanthu – having come (at appropriate time to perform mangaLAsAsanam)
vazhi vazhi – in proper manner
AL cheyginROm – serving
thiruvONath thiruvizhavil – on the auspicious day of sravaNam (star of the thamizh month)
anthi am pOthil – beautiful sun-set time (when the strength of asuras increase)
ari uru Agi – assuming the form of lion-man
ariyai – hiraNyakasipu who is the enemy (of prahlAdha who is his devotee)
azhiththavanai – one who destroyed him
panthanai thIra – to eliminate his fatigue (from killing hiraNya)
pallANdu pallAyiraththANdu enRu pAduthum – we will perform mangaLAsAsanam to him for eternity

Highlights from periyavAchchAn piLLai’s commentary:

  • enthai – him and his father
  • thanthai thanthai thanthai – three generations from his father
  • tham mUththappan – “appan” means father of the third generation person, and “mUththappan” indicates his father. Thus, 7 generations are highlighted. AzhwAr invited them saying “EzhAtkAlam pazhippilOm“, and they arrive saying “EzhpadikAl thodangi“. What is the purpose of highlighting individual generations? They do that to show their affection towards those who performed mangaLAsAsanam to emperumAn. As explained in Apasthamba sUthram 1.1.6 “sa hi vidhyAthastham janayathi thachchrEshtam janma” (The preceptor makes the disciple become born-again through knowledge; this birth is the best) and manu smruthi 2.146 “karIyAn brahmatha: pithA” (knowledge giving father is greater than body giving father), knowledge-based relationship is greatly glorified; but is it OK to glorify just body-based relationships which are explained to be given up in vihagEswara samhitha 22 “pitharam mAtharam dhArAn” (Mother, Father, wives, etc., are to be given up)? They can be glorified – if they are connected to bhagavAn. Even if one is greatly knowledgable, if he does not accept bhagavAn, he is to be given up – so the underlying factor is bhagavath sambandham (being related to bhagavAn).
  • EzhpadikAl thodangi – Though the seven generations are explained individually, here collectively the family heritage is thought about due to the attachment for the same.
  • vanthu – coming forward at the appropriate time, etc., for mangaLAsAsanam
  • vazhi vazhi AL cheyginROm – We serve(d) in proper ways without any faults, i.e., without interruption (in generations) for performing mangaLAsAsanam. Just like a family which did not undergo vEdha adhyayanam for 3 generations, the ones who are born in such family are not qualified to be brAhmaNa and cannot engage in any vaidhIka karma, when a family does not perform mangaLAsAsanam for 3 generations, those who are born in such families cannot be qualified as vaishNava. Such defect is not present in our family. “vazhi vazhi” (repetition) indicates the path of sAsthram and sistAchAram (practice of AchAryas) as well.
  • AL cheyginROm – Serving, means singing “thiruppallANdu” (performing mangaLAsAsanam).

Until now, they explained the glories of their family. Further, they speak about their activities.

  • thiruvONath thiruvizhavilAzhwAr saying “sravaNam” as the day of appearance (which is the general birth-star for srIman nArAyaNan) instead of the specific time – this is because, AzhwAr fears if the enemies know emperumAn‘s exact birth date/time, they may try to harm him.
  • anthiyam pOthil – When the dhEvas are weakened and the asuras are stronger.
  • ari uru Agi – In the beautiful form of narasimha which is to be glorified immediately as explained in sahasranAmam “nArasimha vapu:srImAn” (one who is having a human-lion form, which is extremely beautiful), nAnmugan thiruvanthAdhi – 22 “azhagiyAn thAnE ari uruvan thAnE” (he is the beautiful person; he is in the form of a lion), etc.
  • ariyai azhiththavanai – ari – chathru (enemy). He completely destroyed hiraNyakasipu who had enmity towards him from birth. AzhwAr fears highlighting this incident because he thinks if the descendants (or other asuras) come to know about this, they will show enmity towards bhagavAn.
  • panthanai thIra – to cool-off the fatigue of killing such evil hiraNyakasipu; panthanai means certain disease which affects new-born babies – since narasimhan emperumAn killed hiraNyakasipu on the same day of appearance, AzhwAr fears for such disease.
  • pallANduAzhwAr thinks that – on hearing the mangaLAsAsanam from devotees (who are favourable), such fatigue will be removed quickly.
  • pallAyiraththANdu enRu pAduthumE – Not feeling satisfied with saying pallANdu just once, they say it should be said/done for eternity. This is identified as the activity of such devotees.

adiyEn sArathy rAmAnuja dAsan

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thiruppallANdu 5 – aNdakkulam

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

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Previous pAsuram

dhevas-worshipping-vishnudhEvas worshiping srIman nArAyaNan

Introduction for this pAsuram

First periyAzhwAr  invited ananya prayOjanar (one who does not have any personal desire and only looks after the welfare of emperumAn). Though kaivalyArththi and aiswaryArththi are both prayOjanAntharaparars (ones who go to emperumAn to seek out other benefits instead of pure kainkaryam to emperumAn), seeing the suffering of kaivalyArththi,  periyAzhwAr invited him first. Next, periyAzhwAr invites aiswaryArththi.

pAsuram

aNdak kulaththukku adhipathiyAgi asurar irAkkatharai
iNdak kulaththai eduththuk kaLaintha irudIkEsan thanakku
thoNdak kulaththiluLLIr vanthu adithozhuthu Ayira nAmam chollip
paNdaik kulaiththaith thavirnthu pallANdu pallAyiraththANdu enminE

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word-by-word meanings

aNdakkulaththukku – collection of all the aNdams (worlds)
adhipathiyAki – one who is the master of such collection
asurar irAkkatharai – demons and asuras
iNdak kulaththai – assemblage of demons and asuras
yeduththuk kaLaintha – garner such assemblage and abolish them
irudIkEchan – one who is master of all iNdhriyas (senses)
thoNdak kulaththil uLLIr – who is present in dhAsya kulam (clan of servitors of emperumAn)
vanthu adithozhuthu – come to our ghOshti and invoke lotus feet of achchuthan
Ayira nAmam cholli – singing His thousand nAmas (divine names)
paNdaik kulaiththai – you were in a clan, where you would go to purushOththaman and desire for other purushArththams (goals) than bhagavAn himself
thavirnthu – give up that clan
pallAyiraththANdu enminE – and perform mangaLAsAsanam

Highlights from periyavAchchAn piLLai’s commentary:

  • aNdakkulaththukku adhipadhi – Why does an aiswaryArththi call bhagavAn as aNdAdhipathayE nama: (I worship the master of all worlds)? When a magnanimous person is holding a lemon fruit and we say to him that the lemon is beautiful, immediately he will give the lemon to us. Similarly aiswaryArththis glorify bhagavAn as aNdAdhipathi, so that He will give one of the galaxies to them. emperumAn is so generous that he glorifies such aiswaryArththi also as “udhArA:” in bhagavath gIthA 7.18 while talking about the four types of persons who approach him {because such person gives emperumAn an opportunity to bring out His generosity!}
  • asurarar irAkkatharai – Then why do they again need to glorify as asurar irAkkatharai…..? aiswaryArththis are of two types. (please refer to bhagavath gIthA 7.16 chathur vidhA bhajanthE mAm slOkam). apUrva aiswarya kAman – One who desires for new aiswaryam (the one explained previously) and brashta aiswarya kAman – one who is asking for the aiswaryam he has lost. First type of aiswaryArththi sings “aNdAthipathayE nama:” and second one will sing as “asura chathravE nama:” (I worship the enemy of demons) {like when wealth is lost to demons/others}.
  • irudIkEsan – hrushikEsa (One who controls our senses) – AzhwAr is saying to aiswaryArththi “when you go to him for requesting wealth, just see his beauty and forget the wealth – this way, you too can surrender unto him”.
  • thoNdakkulaththil uLLIr – the ones who belong to the clan of servitors consider “sEshathvamE svarUpam” (being a servitor is the true nature) unlike considering oneself as the body and seeking out bodily pleasures.
  • vanthadi thozhuthu Ayira nAmam cholli – Accepting that serving the lotus feet of  emperumAn is the goal and reciting all the names of emperumAn joyfully.
  • pallANdu pallAyiraththANdu enmin – Now that you too have become ananya prayOjana (not expecting anything other than kainkaryam), what are you waiting for? Start performing mangaLAsAsanam immediately which is fitting for both your svarUpam (true nature) and bhagavAn‘s greatness.

adiyEn sArathy rAmAnuja dAsan
adiyEn sudharsana rAmAnuja dAsan

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thiruppallANdu 4 – Edunilam

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

Full Series

Previous pAsuram

Yogi-meditating

Introduction for this pAsuram

After calling bhagavath prApthi kAmar (one who wants to serve bhagavAn), periyAzhwAr still not satisfied, starts calling out for kaivalyArththi (Athma prApthi kAmar  – ones who are interested in self-enjoyment) and aiswaryArththi (ones who desire wealth). Amongst those two, first, he calls for Athma prApthi kAmar. Why should AzhwAr first call Athma prApthi kAmar instead of aiswaryArththi? It is not because Athma prApthi kAmar are greater than aiswaryArththi as AzhwAr very well knows that kaivalya mOksham (enjoying oneself eternally) is very dangerous (since its a point of no return). The actual reason being that if Athma prApthi kAman relinquishes the sarIram (body), there is no way he can get the parama purushArththam (ultimate destiny) (because he can never get another sarIram and attain mOksham eventually). At least for asiwaryArththi, if not now, some day he can start thinking about bhagavath kainkarya mOksham (serving emperumAn eternally) – but for kaivalyArththi, that option is not available. So, he is in greater danger and that is why AzhwAr invites such kaivalyArththis now.

pAsuram

Edu nilaththil iduvathan munnam vaNthu engaL kuzhAm pugunthu
kUdu manam udaiyIrgaL varambozhi vanthollaik kUduminO
nAdu nagaramum nangaRiya namO nArAyaNAya enRu
pAdu manam udaip paththar uLLIr vanthu pallANdu kURuminE

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word-by-word meanings

Edu nilaththil iduvathan munnam – Before you are put in the graveyard/crematory ground
vanthu engaL kuzhAm pugunthu – come, join our ghOshti (group)
kUdu manam udaiyIrgaL – if you have that thought (of joining us),
varambozhi vanthu – giving up kaivalyam
ollai – soon/immediately
kUduminO – come and join our ghOsti
nAdum – people living in country-side
nagaramum – people living in cities
nangaRiya – for both to be cognizance of your good,
namO nArAyaNA enRu – chanting thirumanthram
pAdu manam udaip paththar uLLIr vanthu – if you have the bhakthi to sing thirumanthram
pallAnNdu kURuminE – come and sing thirupallANdu.

Highlights from periyavAchchAn piLLai’s commentary:

  • Edu nilam – “Edu” is explained as graveyard by piLLai amudhanAr. “Edu” is also explained as sUskhma sarIram (subtle body). It is explained as,  before placing the body in graveyard or before the body becomes transformed into sUkshma state (as part of praLayam (annihilation)). This shows the concern of AzhwAr towards the helpless state of such kaivalyArththis after attaining their goal.
  • engaL kuzhAm pugunthu – In this ghOshti (group), everyone is happy for others’ pERu (welfare)!! Generally, kaivalyArththis would enjoy ones own AthmA individually – there is no sharing/caring for others. But our bhAgavatha gOshti is always sharing/caring for others.
  • kUdu manam udaiyIrgaL – What is the condition to join in this ghOshti? AzhwAr says just “desire” is enough. Since singing mangaLAsAsanam for emperumAn is natural for jIvAthmA, one need not do anything even physically – just the desire itself is enough. For example, to serve ones parents, all one needs is the desire to serve them and the parents will happily accept him/her. Similarly, to serve emperumAn, we only need desire.
  • ollaik kUdminO – Understanding the greatness of bhagavAn, should you not come immediately?
  • nAdu – place of uncivilized/uneducated
  • nagaram – place of civilized/educated
  • nangaRiya – come to us so that your old friends (other kaivalyArththis) give up on you and bhAgavathas accept you for that reason (of giving up old friends).
  • namO nArAyaNAya – Doing some thing favourable for the master is the real goal.
  • pAdu manamudaip paththaruLLIr – (After approaching) just thinking would not be enough, you have to release your love/devotion towards emperumAn.

adiyEn sArathy rAmAnuja dAsan
adiyEn sudharsana rAmAnuja dAsan

archived in http://divyaprabandham.koyil.org

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srIvaishNava education/kids portal – http://pillai.koyil.org