Tag Archives: thiruppallandu

upadhEsa raththina mAlai – 20

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

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pAsuram 20

uNdO thiruppallANdukku oppadhOr kalai thAn
uNdO periyAzhvArkku oppu uruvar – thaN thamizh nUl
seydhu aruLum AzhvArgaL thammil avar sey kalaiyil
paidhal nenjE nee uNarndhu pAr                                             20

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Word by word meaning

uNdO – Is there
oppadhu – an equal
Or kalai thAn – prabandham
thiruppallANdukku – for thiruppallANdu
uNdO – is there?
oppu oruvar – an equal person
periyAzhvArkku – for periyAzhvAr?
(Is there an equal)
AzhvArgaL thammil – among AzhvArs
seydhu aruLum – who divined
nUl – prabandhams
thaN thamizh – (in) sweet thamizh (eerath thamizh),
kalaiyil – and among the prabandhams
avar – (that) those AzhvArs
sey – divined,
paidhal nenjE – Oh childish mind!
nee – you
uNarndhu pAr – try to know.

vyAkyAnam

Further more, he (maNavALa mAmunigaL) is divining about the greatness of this AzhvAr and also his prabandham due to there being no equal for them, starting with ‘uNdO thiruppallANdukku’.

maNavALa_mAmunigaL_thiruvaheendhrapuram-closupmaNavALa mAmunigaL – thiruvaheendhrapuram

For this prabandham which is focused only on doing mangaLASasanam, is there an equal in other dhivya prabandhams that are focused on experiencing emperumAn and be immersed in that?

Difference is that ‘pallANdum paramAthmanaich chUzhndhu irundhu Eththuvar pallANdE [thiruppallANdu – 12]’ (would be around emperumAn for ever and do mangaLASasanam to Him),

(as compared to the following where it is about one’s experiencing of and immersed in the matter of emperumAn only)

AyiraththuL ivaiyum Or paththum vallAr URRin kaN nuN maNal pOl urugA niRpar neerAyE [thiruvAimozhi 6.8.11]’ (Like the fine sand near a spring, their mind (who learn this) would melt (for emperumAn)), and in

onbadhOdu onRukkum mUvulagum urugumE [thiruvAimozhi 9.5.11]’ (Those in all the three world would melt),

– is how the difference of this prabandham (thiruppallANdu) is compared to these other prabandhams.

uNdO periyAzhvArkku oppu oruvar – Can he (periyAzhvAr) who sustains himself by doing mangaLASAsanam to emperumAn’s beauty etc., be equaled by other AzhvArs who are (only) immersed in such beauty, etc., of emperumAn?

Starting from ‘adiyOmOdum [thiruppallANdu – 2]’ (we and you shall live forever), through ‘pAncha chanyamum pallANdE [thiruppallANdu -2] (including the disc and the conch shall live forever), such is the state of this Azhvar, and can he be equaled by the other AzhvArs who say ‘adiyEn innam thaLarvEnO [thiruvAimozhi – 6.9.3]’ (even though I am having your relationship would I still be here and suffer (due to separation from you)),

chinthai kalangith thirumAl enRu azhaippan [thiruvAimozhi 9.8.10]” ((Thinking whether I would be able to reach and live with you) with my worried mind I would call your divine name out (thirumAl)), and “chakkaraththu aNNalE enRu thAzhndha(u) kaNNeer thathumba [thiruvAimozhi 4.7.10]” (Saying that you mesmerized me by showing your disc and conch, would drop tears due to not getting your experience now), etc., where they get immersed in every which way they related to emperumAn) – so he (nammAzhvAr (of thiruvAimozhi)) cannot equal this periyAzhvAr isn’t it? This is applicable for other AzhvArs as well.

thaN thamizh nUl seydhu aruLum AzhvArgaL thammil uNdO periyAzhvArkku oppu oruvar – The other AzhvArs through the grace of sarvEsvaran had divined their prabandhams in sweet thamizh, can they equal periyAzhvAr who by nature cannot sustain himself without doing mangaLASAsanam to emperuman?

avar sei kalaiyil thiruppallANdukkum oppadhu Or kalai thAn uNdO – As they wished by His grace their sustenance and growth (of experience with emperumAn), can they equal periyAzhvAr who wishes well for the growth of emperumAn?

kalai -> dhrAvida prabandhams; their prabandhams are in thamizh that talk about brahmam.

Among these, about the greatness of this AzhvAr’s prabandham

paidhal nenjE nee uNarndhu pAr – (Oh the childish mind you try to know whether those are equal to this prabandham) – Get out of your dumbness and using your true nature of having wisdom analyze the difference in greatness of this.

Since in the aspect of getting‘ ‘mayarvaRa mathinalam’ [thiruvAimozhi 1.1.1] (unblemished knowledge) and divining dhivya prabandhams based on that is same among all of the AzhvArs, Oh the ignorant mind which thinks that due to this the other AzhvArs and prabandhams are equal to periyAzhvAr and his prabandham!

At least now, since you have the ability to understand the huge difference between these, think properly and analyze it. Then only you can understand their huge difference.

– – – – – –

English Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 19

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

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pAsuram – 19

kOdhilavAm AzhvArgaL kURu kalaikkellAm
Adhi thiruppallANdu Anadhuvum – vEdhaththukku
Om ennum adhu pOl uLLadhukkellAm surukkAyth
thAn mangalamAdhalAl                                                         19

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Word by word meaning

kalaikku ellAm – Among all the dhivya prabandhams,
kOdhu ilavAm – (all of which are) non-blemished
AzhvArgaL kURu – which are divined by AzhvArs,
thiruppallANdu,
Anadhuvum – is arranged
Adhi – as the first;
Om ennumadhu pOl – Like Om is recited (first)
vEdhaththukku – for the vEdhas,
thAn – that thiruppallANdu
surukku Ay – is as the summary/essence
uLLadhukku ellAm – for all the other prabandhams
mangalam AdhalAl – because it is the auspicious mangaLASAsanam.

vyAkyAnam

Now he (maNavALa mAmunigaL) is divining about the greatness of this with an example through this AzhvAr’s dhivya prabandham that is thirupallANdu’s placement as the first of all dhivya prabandhams, by starting with ‘kOdhilavAm’.

Mistake (kOdhu) in a poem is – talking about some other story. That is not present here. For these AzhvArsdhivya prabandhams, starting with ‘rAmAyaNam, nArAyaNa kathai [AchArya hrudhayam 63]’ author of AchArya hrudhayam (azhagiya maNavALap perumAL nAyanAr) has established showing that this problem exists in those (rAmAyaNa, etc), and does not exist in the dhivya prabandhams;

Or, when ‘no mistakes’ is taken as an adjective for AzhvArs (kOdhilavAm AzhvArgaL), they don’t have the mistake of even a hint of trying some other means on their own for reaching him which in turn would prevent getting emperumAn’s grace, nor do they have any less haste in wishing to reach emperumAn. These AzhvArs are having love without any mistakes.

Azhvars

AzhvArgaL kURu kalaikkellAm – For the dhivya prabandhams divined by the AzhvArs who do not have any blemishes and so can be referenced (pramANam), and all of them speak the same in unison, and their dhivya prabandhams are ‘gyAnak kalaigaL [thiruvAimozhi 1.9.8]’ (pAsurams based on their (faultless) knowledge), and are sAsthras about ‘adhyAthma vidhyai [vEdhArththa sangraham]’ (“jIva paramAthma”).

– for all such dhivya prabandhams

Adhi thiruppallANdu Anadhuvumthis (thiruppallANdu) is foremost among all the dhivya prabandhams; like how:

vEdhaththukku, etc. – As said in, ‘praNavAdhyAs thathA vEdhA: – OngkAra prabhavA vEdhA: [lakvathri samruthi 1.9]’ (All vEdhas include praNavam as first; vEdhas came from praNavam), and ‘vAngmayam praNavam sarvam [vishNu dharmam – 67.6]’ (All the four vEdhas came from brahmA’s face),

(so) praNavam is the essence of all the vEdhas;

starting from ‘OngkArach chAdhA sabdhachcha [Word that is Om], it says ‘thasmAnmAnggaLikAvubhou [so the two auspicious]’, and ‘a ithi bhagavathO nArAyaNasya pradhamAbhidhAnam | kimnAma mangaLam na krutham [What mangaLam has not been done when he has started with ‘a’ (first part of praNavam (a-u-m)), that is the first divine name of bhagavAn nArAyaNan]’ (mahA bhAshyam kaiyadam-1], is having auspicious ways in the beginning,

Like how ‘yadhvEdhadhau svara: prOktha: [thaiththiriyOpanishath nArAyaNavalli 10-24]’ (the sound that is recited first for vEdham) , the praNavam is in the beginning of vEdhas, thiruppallANdu too (is recited first in dhivya prabandhams);

Like said in ‘prApyasya brahmaNO rUpam [hArItha smruthi 8-141]’, etc., (nature of the goal (emperumAn)), all of their meaning is about artha panchakam (five aspects of it – nature of emperumAn, nature of individual soul, way to reach Him, activity/goal of individual soul after reaching emperumAn, and hurdles that stop souls from reaching the goal); since these are divined in his prabandham (thiruppallANdu), and starting from ‘pallANdu pallANdu (thiruppallANdu – 1)’, through ‘sUzhndhu irundhu Eththuvar pallaNdE [thiruppallaNdu -12]’ it is mangaLASAsanam everywhere,

like so, since it is having the quality of being the essence, and being auspicious, there is no issue in this also being the first of dhivya prabandhams.

Some more – Like how thirumanthram that is having praNavam in the beginning is important for reaching emperumAn, thiruppallANdu which is its explanation is also acceptable to be the first (of prabandhams).

Not only that, for all the other prabandhams which talk about the greatness of emperumAn, this prabandham (thiruppallANdu) is present in the beginning and in the end, and so protects the prabandhams.

This protection is as said in ‘brahmaNa: praNava kuryAdhAdhAvanthE cha sarvadha | sravanthyanOngkrutham pUrvam parasthAchcha visIryathE [dharma sAsthram]’ (It is special, that to begin with, for brahmam in all states/stages, in the beginning and end, praNavam is pronounced).

periyazhwar-srivilliputhurperiyAzhvAr – SrIvillipuththUr

With this, it is concluded that like how this AzhvAr is foremost among the AzhvArs, his prabandham also is foremost about the dhivya prabandhams.

– – – – –

English Translation: raghurAm SrInivAsa dhAsan

archived in http://divyaprabandham.koyil.org

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