Category Archives: thiruppaLLiyezhuchchi

thiruppaLLiyezhuchchi – Introduction (avathArikai)

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thaniyans

periyaperumal-art

 

 

periya perumAL – srIrangam

thondaradipodi-azhwar-srirangamthoNdaradippodi AzhwAr – srIrangam

Based on introduction given by nanjIyar and periyavAchchAn piLLai

nanjIyar‘s introduction

As mentioned in “anAdhi mAyayA supthO yadhA jIva: prabudhyathE” (அநாதி மாயயா ஸுப்தோ யதா ஜீவ: ப்ரபுத்யதே – when the jIvAthmA awakes from the sleep of ignorance) , periya perumAL blesses vipranArAyaNan out of his causeless mercy and wakes him up from ignorance. Being blessed with divine knowledge, AzhwAr realizes that periya perumAL is both prApyam (goal) and prApakam (means) and reveals the same through thirumAlai. After that, wanting to serve periya perumAL, AzhwAr sings thiruppaLLiyezhuchchi to wake emperumAn up (roles reversed now – first emperumAn woke AzhwAr up and now AzhwAr wakes emperumAn up).

Once it is understood that goal and means are bhagavAn only, naturally one will constantly meditate on and enjoy bhagavAn‘s divine sleep, divine assembly and ones own kainkaryam by preparing garlands to bhagavAn. ANdAL nAchchiyAr enjoyed this aspect in thiruppAvai 23  “mArimalai muzhainjil” (மாரிமலை முழைஞ்சில்). nammAzhwAr established ultimate kainkaryam to bhAgavathas in thiruvAimozhi 8.10 decad “nedumARkadimai” (நெடுமாற்கடிமை), instructed the essential principles for the people of this world in thiruvAimozhi 9.1 decad “koNda peNdir makkaL” (கொண்ட பெண்டிர் மக்கள்) and revealed his great desire to serve emperumAn after waking him up in thiruvAimozhi 9.2.3 pAsuram “kidantha nAL kidanthAy” (கிடந்த நாள் கிடந்தாய்). viswAmithra rishi also woke srI rAma up as mentioned in srI rAmAyaNam, bAla kANdam – 23.2 “kausalyA suprajA rAma …” (கௌஸல்யா ஸுப்ரஜா ராம …). Along the same lines,  thoNdaradippodi AzhwAr also observes the beauty of periya perumAL waking up and wanting to serve him, sings thiruppaLLiyezhuchchi.

Adhithya (sun) appears in the udhyagiri (mountain in the eastern side). Giving up their pride, dhEvAthAs and kings arrive at the south side of the temple with raw-materials required for thiruvArAdhanam. Seeking out for the merciful vision of emperumAn, they push each other and stand infront of emperumAn. AzhwAr too requests emperumAn (who is the protector of all, husband of srImahAlakshmi, one who is very attached to his devotees and one who is approachable by all) to engage him in his kainkaryam. Just like some people will show their kids and earn their livelihood, AzhwAr shows the presence of dhEvathAs  (who are looking for material benefits) and request his desires (kainkaryam) to be fulfilled.

Thus ends nanjIyar‘s introduction to this dhivya prabandham.

periyavAchchAn piLLai ‘s introduction

thoNdaradippodi AzhwAr initially being ignorant about svarUpa (true nature of oneself), upAya (means) and purushArththa (goal), considering his dhEham (body) as AthmA (himself), was engaged in wordly pleasures and also engaged his acquaintances to be like that. periya perumAL, out of his causeless mercy, revealed his divine beauty to AzhwAr, eradicated AzhwAr’s worldly desires and stimulated AzhwAr’s attraction towards him. AzhwAr too, approaches periya perumAL with the intent of serving him. But periya perumAL (being archAvathAra emperumAn), does not physically interact with him and just stays lying down.

But him lying down (pretending to be sleeping) does not mean that perumAL ignores AzhwAr since AzhwAr is dear to him. As emperumAn is sudhdha sathvam (pure goodness), it cannot be said that perumAL is lying down due to indigestion or due to thamO guNam (laziness/lethargy). But it is due to to AzhwAr

  • being fully realized about the inappropriate state of material existence for the true nature of jIvAthmA,
  • being fully realized about the true nature of jIvAthmA which is to be a servitor of bhAgavathas
  • having full knowledge about matter and soul
  • having full control over his own senses
  • having no attachment towards other upAyams such as karma, gyAna, bhakthi yOgams, etc

periya perumAL is lying down in srIrangam meditating on getting a dear devotee like AzhwAr, considering his own greatness which reformed AzhwAr and thinking about how to bring all other jIvAthmAs to the same level of AzhwAr.

Just like srI rAma never had good sleep while being separated from sIthA pirAtti, periya perumAL also was having sleepless times when not having AzhwAr as his devotee. But once, AzhwAr became fully devoted to perumAL, perumAL also started sleeping peacefully. Since AzhwAr is so attached to kainkaryam and cannot think about anything else, just like viswAmithra woke srI rAma up (we have already seen “kausalyA suprajA rAma” slOkam), sIthA pirAtti woke srI rAma up as mentioned in srI rAmAyaNam, sundhara kANdam 38.25 “samayA bOdhitha: srImAn” (ஸமயா போதித: ஸ்ரீமாந்) and ANdAL woke kaNNan emperumAn up in thiruppAvai 17 “umbar kOmAnE uRangAthezhundhirAy” (உம்பர் கோமானே உறங்காதெழுந்திராய்), AzhwAr to wakes periya perumAL up saying “arangaththammA paLLiyezhuntharuLAyE” (அரங்கத்தம்மா பள்ளியெழுந்தருளாயே) in this prabandham and requests emperumAn to engage him in kainkaryam to bhAgavathas in the end saying “thoNdaradippodiyennum adiyanai aLiyanenRaruLi unnadiyArkku AtpaduththAy” (தொண்டரடிப்பொடியென்னும் அடியனை அளியனென்றருளி உன்னடியார்க்கு ஆட்படுத்தாய்).

The reason for AzhwAr forcefully waking emperumAn up to engage in kainkaryam is because, AzhwAr knows that kainkaryam (service) for the full pleasure of emperumAn is the ultimate goal. iLaiya perumAL (lakshmaNa) said “aham sarvam karishyAmi jAgrathas svapathascha thE” (அஹம் ஸர்வம் கரிஷ்யாமி ஜாக்ரதஸ் ஸ்வபதஸ்ச தே) in srI rAmAyaNam, ayOdhyA kANdam 31.25 – I will do all types of service to you while you are awake and sleeping. nammAzhwAr said in thiruvAimozhi 3.3.1 “ozhivil kAlamellAm udanAy manni…” (ஒழிவில் காலமெல்லாம் உடனாய் மன்னி…) – one should do all kainkaryams at all places, all times, all aspects and that too purely for his pleasure only as mentioned in thiruvAimozhi 2.9.4 “thanakkEyAga enaikkoLLumIdhE” (தனக்கேயாக எனைக்கொள்ளுமீதே) – engage me in your service only, purely for your own pleasure.  Even while doing, kainkaryam should be done after receiving the orders from emperumAn as iLaiya perumAL requests srI rAma in srI rAmAyaNam, AraNya kANdam 1.57 “kriyathAmithi mAm vadha” (க்ரியதாமிதி மாம் வத) – you order me to construct the hut (which is pleasing to you and sIthA pirAtti). AzhwAr too says to emperumAn in thiruvAimozhi 8.5.7 “mugappE kUvip paNi koLLAy” (முகப்பே கூவிப் பணி கொள்ளாய்) – call me in the front and engage me in your kainkaryam. Thus, AzhwAr wakes emperumAn up informing him that the day has dawned and requesting him to engage him in kainkaryams.

Finally, periyavAchchAn piLLai, highlights the difference between thirumAlai and thiruppaLLiyezhuchchi. Let us see them now.

  • In thirumAlai, perumAL woke AzhwAr (who has been in samsAram since time immemorial) up from ignorance. Here, AzhwAr wakes perumAL (who is mesmerized due to great love towards AzhwAr) up.
  • In thirumAlai, AzhwAr glorifies vAchika kainkaryam (45 – punkavithaiyElum empirARkiniyavARe – performing service by singing, speaking, etc). Here, AzhwAr glorifies kAyika kainkaryam (10 – thodaiyoththa thuLavamum kUdaiym polinthu thOnRiya thOL – performing physical kainkaryam like maintaining flower gardens, making garlands, etc).
  • In thirumAlai, he received the kainkaryam which is dear to emperumAn (45 – empirARkiniyavARe). Here, he prays for kainkaryam which is dear to bhAgavathas (10 – adiyArkkAtpaduththAy).
  • In thirumAlai, emperumAn‘s efforts are highlighted (in reforming AzhwAr). Here, the results of such efforts are highlighted.
  • In thirumAlai, AzhwAr requests emperumAn to acknowledge and bless him (37 – eLiyathOraruLumanRE enthiRaththu). Here, he matures and desires for more glories to emperumAn (9 – avarkku nALOlakkamaruLa).

Thus ends periyavAchchAn piLLai‘s introduction to this dhivya prabandham.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezuchchi – thaniyans

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

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vyuhavasudevanvyUha vAsudhEvan

thaniyan blessed by thirumAlai ANdAn

thamEva mathvA paravAsudhEvam
rangEsayam rAjavadharhaNIyam
prAbOdhikIm yOkrutha sUkthimAlAm
bhakthAngrirENum bhagavanthamIdE

தமேவ மத்வா பரவாஸுதேவம்
ரங்கேசயம் ராஜவதர்ஹணீயம்
ப்ராபோதிகீம் யோக்ருத ஸூக்திமாலாம்
பக்தாங்க்ரிரேணும் பகவந்தமீடே

word-by-word translation
ya: – that AzhwAr
rAjavath – like a king
arhaNIyam – worshippable
rangEsayam – periya perumAL who is lying on the serpent bed at srIrangam
tham paravAsudhEvam Eva – that same paravAsudhEva (of srIvaikuNtam)
mathvA – considering
prAbOdhikIm – that which will wake (him) up
sUkthimAlAm – garland of words
akrutha – mercifully gave
(tham – such)
bhagavantham – one who possesses auspicious qualities such as gyAnam, etc.
bhakthANgrirENum – thoNdaradippodi AzhwAr
IdE – I glorify

Simple Translation
I glorify thoNdaradippodi AzhwAr who possesses auspicious qualities of gyAnam (knowledge), etc., and the one who mercifully gave us the garland of words that will wake up periya perumAL who is lying on the serpent bed, who is worshippable like a king and considering him as none other than paravAsudhEvan of srIvaikuNtam.

Highlights from piLLai lOkam jIyar‘s vyAkyAnam

  • rAjavadharhaNIyam – Since srI rAma who was the son of dasaratha, the unchallenged emperor of the entire bhAratha dhEsam, himself worshipped srIranganAthan (who was the kula dhaivam of raghu vamsam), periya perumAL must be treated like a great king. He is also the king of all kings and everyone else.
  • rangEsayam – archAvathAra emperumAns glories are fully revealed – that he descends from paramapadham with all the same divine form, qualities, etc., and at the same time his saulabhyam (simplicity) is also manifested by emperumAn in archAvathAramarchAvathAra emperumAns are also easily approachable by everyone unlike paravAsudhEvan.
  • paravAsudhEvam – As srIranganAthan is worshipped through thirudhvAdhasAkshari (vAsudhEva manthram) in his thiruvArAdhanam, here vAsudhEva name is used. Amongst the 4 vyUha forms of emperumAn, the first form is called as vAsudhEva. kshIrAbdhi nAthan (emperumAn who is lying down in milk ocean is glorified for his sauhArdham (kind-hearted nature) as he is lying down and contemplating about the well-being of all jIvAthmAs. srIranganAthan is also doing the same – he is lying down in srIrangam and constantly thinking about the well-being of all jIvAthmAs who are suffering in this samsAram.
  • Finally, thoNdaradippodi AzhwAr is glorified as the one who is filled with gyanam (knowledge), vairAgyam (renunciation), etc., and the one who sung these wonderful garland of words named thiruppaLLiyezhuchchi.

 

thaniyan blessed by thiruvaranga perumAL arayar

maNdangudiyenbar mAmaRaiyOr
manniyasIrth thoNdaradippodi thonnagaram
vaNdu thiNarththavayal thennarangath thammAnaip
paLLiyuNarththum pirAnudhiththa Ur

மண்டங்குடியென்பர் மாமறையோர்
மன்னியசீர்த் தொண்டரடிப்பொடி தொன்னகரம்
வண்டு திணர்த்தவயல் தென்னரங்கத் தம்மானைப்
பள்ளியுணர்த்தும் பிரானுதித்த ஊர்

word-by-word translation
vaNdu – beetles
thiNarththa – closely living
vayal – surrounded by fertile fields
then – beautiful
arangaththu – (lying down) in srIrangam
ammAnai – periya perumAL
paLLiyuNarththum – waking him up
pirAn – one who does great favours
thoNdaradippodi – AzhwAr whose name is thoNdaradippodi
udhiththa Ur – birth place
sIr manniya – glorious
maNdangudi – thirumaNdangudi
thol nagaram – ancient town
enbar mAmaRaiyOr – so says elders who are well versed in vEdham

Simple Translation
Elders who are well versed in vEdham say thirumNdangudi is the glorious birth place of AzhwAr whose name is thoNdaradippodi and who has done great favours and the one who is waking up periya perumAL who is lying down in srIrangam which is surrounded by beautiful fertile fields where many beetles live closely to each other.

Highlights from piLLai lOkam jIyar‘s vyAkyAnam

  • Like kaNNangudi, kuRungudi, puLLAmbhUthangudi, etc., which are dhivya dhEsams that are dear to emperumAn, maNdangudi is also glorified here. maNdangudi is also compared to AzhwArthirunagari which the birth place of nammAzhwAr.
  • Existence of many beetles indicates the natural beauty of the environment. srIrangam is glorified in many other dhivya prabandhams as a very beautiful place. Additional Note: thoNdaradippodi AzhwAr himself srIrangam is a beautiful garden populated by many beetles in his thriumAlai.
  • Not only he woke emperumAn up, he has also done us great favours by blessing us with this thiruppaLLiyezhuchchi dhivya prabandham which can be recited by us also.
  • Just like the sun rises in the east and dispels the darkness, AzhwAr appeared in thirumaNdangudi and dispelled the ignorance of the ignorant people.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi

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

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e-book: http://1drv.ms/17vXFFa

srIranganAthan is the object of glorification of thiruppaLLiyezhuchchi dhivya prabandham which was compiled by thoNdaradippodi AzhwAr (bhakthAngri rENu).

periyaperumalperiya perumAL (srIranganAthan) – srIrangam

thondaradipodi-azhwar-mandangudithoNdaradippodi AzhwAr – thirumaNdangudi

In a beautiful grantham named AchArya hrudhayam, in chUrNikai 85, azhagiya maNavALa perumAL nAyanAr highlights the mahAthmAs (great souls) who sung suprabAtham (auspicious songs to wake some one up) for emperumAn to wake him up. He brings out the glories of nampAduvAn (a dedicated devotee of thirukkuRungudi malai nambi) in comparing him with viswAmithra, periyAzhwAr (vishNuchiththa) and thoNdaradippodi AzhwAr (thuLasi bruthyar – one who maintained thuLasi gardens to make garlands for emperumAn) due to him singing suprabAtham to emperumAn. mAmunigaL brings out the details for the crisp words of nAyanAr.

viswAmithra rishi woke srI rAma up with an auspicious slOka (srI rAmAyaNam, bAla kANdam – 23.2) which is well-known to everyone.

kausalyA suprajA rAma pUrvA sandhyA pravarththathE |
uththishta narasArdhUla karththavyam dhaivamAhnikam ||

கௌஸல்யா ஸுப்ரஜா ராம பூர்வா ஸந்த்யா ப்ரவர்த்ததே |
உத்திஷ்ட நரசார்தூல கர்த்தவ்யம் தைவமாஹ்நிகம் ||

Oh rAma who is the dear son of kausalyA! It is early morning now. Oh tiger amongst men! Wake up and engage in auspicious morning rituals.

periyAzhwAr wakes kaNNan emperumAn up in his periyAzhwAr thirumozhi 2.2.1.

aravaNaiyAy AyarERE! ammamuNNath thuyilezhAyE… அரவணையாய் ஆயரேறே! அம்மமுண்ணத் துயிலெழாயே…

Oh bull amongst the cowherd boys who was originally lying down on AdhisEsha! wake up and get ready to eat.

thoNdaradippodi AzhwAr compiled a whole prabandham named thiruppaLLiyezhuchchi to wake srIranganAthan up. thoNdaradippodi AzhwAr was fully focussed on srIranganAthan and served him by maintaining a garden and making garlands for him.

For thiruppaLLiyezhuchchi, we currently have 2 vyAkyAnams. First one written by nanjIyar and subsequently another one written by periyavAchchAn piLLai.

nanjeeyarnanjIyar

periyavachan-pillaiperiyavAchchAn piLLai – thiru sanganallUr

vyAkyAnam for thaniyans have been provided by piLLai lOkam jIyar.

pillailokam-jeeyarpiLLai lOkam jIyar

puththUr krishNaswamy iyengar has given detailed explanations for the available vyAkyAnams in his publishing of this dhivya prabandham vyAkyAnams. With the help of all of these and the mercy of emperumAn, AzhwArs, AchAryas and asmadhAchAryan, we will see the english translation for this wonderful dhivya prabandham.

Puttur-Swami

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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