Category Archives: thiruppallANdu

thiruppallANdu 9 – uduththuk kaLaintha

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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

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

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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

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

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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

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

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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

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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

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

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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

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

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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

எந்தை தந்தை தந்தை தம் மூத்தப்பன் ஏழ் படிகால் தொடங்கி
வந்து வழிவழி ஆள் செய்கின்றோம்
திருவோணத் திருவிழவில் அந்தியம் போதி  அரி உருவாகி அரியை அழித்தவனை
பந்தனை தீரப் பல்லாண்டு பல்லாயிரத்தாண்டு என்று பாடுதமே

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

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srI:
srImathE satakOpAya nama:
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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

அண்டக் குலத்துக் அதிபதியாகி அசுரர் இராக்கதரை
இண்டைக் குலத்தை எடுத்துக் களைந்த இருடீகேசன் தனக்கு
தொண்டக் குலத்திலுள்ளீர் வந்து அடிதொழுது ஆயிர நாமம் சொல்லி
பண்டைக் குலத்தைத் தவிர்ந்து பல்லாண்டு பல்லாயிரத்தாண்டு என்மினே

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

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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

ஏடு நிலத்தில் இடுவதன் முன்னம் வந்து எங்கள் குழாம் புகுந்து
கூடு மன முடையீர்கள் வரம்பொழி வந்துஒல்லைக் கூடுமினோ
நாடும் நகரமும் நன்கறிய நமோ நாராயணாய என்று
பாடு மனம் உடைப் பத்தர் உள்ளீர் வந்து பல்லாண்டு கூறுமினே

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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thiruppallANdu 3 – vAzhAtpattu

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

Full Series

Previous pAsuram

lord-rama

Introduction for this pAsuram

periyAzhwAr did mangaLAsAsanam in the first 2 pAsurams. Not feeling satisfied about that (AzhwAr himself singing alone), AzhwAr thinking of calling bhagavath prApthi kAmar (one who wishes to serve bhagavAn), kaivalyArththi (one who asks for kaivalyam/self-enjoyment) & aiswaryArththi (one who asks for aiswaryam/wealth) as mentioned in bhagavath gIthA 7.16 “chathurvidhA bhajanthE mAm” and first calls bhagavath prApthi kAmar. As said in “EkasvAdhu na bhunjItha” (one should not enjoy alone), he is inviting others so they too can enjoy bhagavath vishayam. He is also inviting them so that he can perform mangaLAsAsanam for bhagavAn along with his devotees instead of doing that alone.

pAsuram

வாழாட்பட்டு நின்றீருள்ளீரேல் வந்து மண்ணும் மணமும் கொண்மின்
கூழாட்பட்டு நின்றீர்களை எங்கள் குழுவினில் புகுதலொட்டோம்
ஏழாட்காலும் பழிப்பிலோம் நாங்கள் இராக்கதர் வாழ் இலங்கை
பாழாளாகப் படை பொருதானுக்குப் பல்லாண்டு கூறுதமே

vAzhAtpattu ninRIruLLIrEl vanthu maNNum maNamum koNmin
kUzhAtpattu ninRIrkaLai engaL kuzhuvinil puguthalottOm
EzhAtkAlum pazhippilOm nAngaL irAkkathar vAzh ilangai
pAzhALAgap padai poruthAnukkup pallAnNdu kURuthumE

Listen

word-by-word meanings

vAzhAL pattu – if you are engrossed in bhagavath kainkaryam
ninRIruLLIrEl – and stand on that nishtai (intention/ways)
vanthu – join with us (AzhwAr)
maNNum maNamum koNmin – and for the uthsavams for emperumAn, please take soil (thirumuLaith thirunAL – sprouting ritual which is done before the uthsavam) and get immersed in the uthsavam
kUzhAL pattu ninRIrkaLai – if you are serving other people to fulfill your worldly needs,
engaL kuzhuvinil puguthalottOm – we won’t allow you to join us
nAngaL – us
EzhAtkAlum pazhippilOm – We are flawless/faultless for 21 generations
irAkkathar vAzh ilangai – lankA which is filled with demons
pAzhALAga – getting destroyed
padai poruthAnukku – who went to battle field
pallANdu kURuthum – we are singing pallANdu now

Highlights from periyavAchchAn piLLai’s commentary:

  • AzhwAr first calls for bhagavath prApthi kAmar as ninRIruLLIrEl (Are there any one?). Then AzhwAr saw lot of others also joining and stopped such prayOjanAntharaparars (one who wishes for things other than bhagavAn himself). This means prayOjanAntharaparars are available in lots and one does not have to search for them like bhagavathprApthikAmar as mentioned in “uLLIrEl” (Are there any one?). In this samsAram, vaishNavathvam (being a true vaishNava) is difficult to find.
  • maNNum maNamum  – kainkarayaparars (Servants) lead from front while collecting soil for uthsavam. Similarly, when there is a maNam (marriage/festival) in the master’s house, the servants would fully engage themselves in the events. Similarly, AzhwAr is asking everyone to engage in such activities for emperumAn.
  • kUzhAL – one who comes to the party just for food – this is an example for prayOjanAntharaparars (one who desires benefits other than bhagavAn himself).
  • puguthalottOm – We will not include such prayOjanAntharaparars in our group. A question arises here. Is AzhwAr not merciful towards such persons? He is merciful – yet such persons cannot be included in the group of devotees (because they may spoil the devotional mood). Even though sage vasishta may be most merciful, he will not invite a chaNdALa (dog-eater) to perform agni kAryam (yAgam, etc). So, it is emphasised here that, for such devotees of emperumAn, relationship with prayOjanAntharaparars is to be avoided.
  • pazhippilOm – We have no defects. Here AzhwAr is not talking about basic defects such as vishayAnthara prAvaNyam (attachment to worldly pleasures),  dhEvathAnthara bhajanam (worshiping other dhEvathAs), etc. But he is talking about seeking out other benefits than emperumAn himself and engaging in other upAyams such as karma, gyAna, bhakthi yOgam, etc.
  • pallANdu kURuthum – When sIthA pirAtti got separated from perumAL (srI rAma), brahmA and other dhEvathAs were happy that rAvaNan will soon be destroyed, behaving like prayOjanAntharaparars. Since nobody was there at that time to perform mangaLAsAsanam, AzhwAr is saying that we are doing that now.

adiyEn sArathy rAmAnuja dAsan
adiyEn sudharsana rAmAnuja dAsan

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thiruppallANdu 2 – adiyOmOdum

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

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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

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

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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

archived in http://divyaprabandham.koyil.org

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thiruppallANdu – avathArikai

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

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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

pramEyam (goal) – http://koyil.org
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