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thiruppaLLiyezhuchchi – 7 – antharaththu

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

Full Series

dhevas - worshipping-periyaperumal

Introduction of this pAsuram:

  • nanjIyar and periyavAchchAn piLLai highlight that what is explained in the 6th pAsuram briefly  is explained in more detail in this pAsuram and the next 2 pAsurams. nanjIyar highlights that indhran (leader of dhEvas) and saptha rishis (ones who propagate knowledge) arrived filling the whole sky to wake him up by singing auspicious slOkas and to worship emperumAn‘s lotus feet.  periyavAchchAn piLLai highlights that as mentioned in thaithriya upanishadh “bhIshAsmAth…” (dhEvas are fearful of emperumAn and act according to his orders), indhran arrived here to manifest his servitude towards emperumAn.


antharatthu amararagaL kUttangaL ivaiyO
arunthava munivarum marutharum ivarO
indhiran Anaiyum thAnum vandhivanO
emperumAn una kOyilin vAsal
sundharar nerukka vichchAdharar nUkka
iyakkarum mayanginar thiruvadi thozhuvAn
antharam pAr idamillai maRRidhuvO
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

emperumAn – my lord
un(a) kOyilin vAsal – at your divine temple’s entrance
indhiran thAnum – indhran (the leader of dhEvas)
Anaiyum – airAvatham (his elephant vehicle)
vandhu – not only he has arrived
antharaththu amarargaL – dhEvas who reside in the svarga lOkam (worldly heaven)
kUttangaL – their vehicles, family, assistants, etc
aru thavam munivarum – very saintly persons such as sanaka, sanandhana, etc., rishis
marutharum – maruthas with their assistants, etc
iyakkarum – yakshas
sundharar nerukkavum – gandharvas closely standing
vichchAdharar nUkka – vidhyAdharas pushing each other (in the crowd)
thiruvdi thozhuvAn mayanginar – standing there mesmerized in anticipation of worshipping your lotus feet
antharam – sky
pAr – bhUmi (earth/land)
idam illai – no space
arangaththammA – Oh my lord/master lying down in srIrangam!
paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:

My Lord! indhiran, the leader of dhEvas, have arrived at the entrance of your divine temple in his airAvatham (elephant – vehicle). Not only him, the dhEvas of the svarga lOkam, their assistants, great saints like sanaka maharishi, etc., the maruthas along with their assistants, etc., yakshas, gandharvas, vidhyAdharas, etc., arrive there standing close to each other and pushing each other filling the sky and the land leaving no space. They all stand mesmerized in anticipation of worshiping your lotus feet. Oh my lord/master lying down in srIrangam! (Thus,) you kindly wake up and give your blessings.

Highlights from the nanjIyar‘s vyAkyAnam:

  • By the arrival of indhran (who is the leader of dhEvas), saintly rishis, gandharvas, yakshas, vidhyAdharas, etc., to worship emperumAn‘s lotus feet, it is established that srIman nArAyaNan is “sarva swAmy” (master of all).
  • arunthava munivar are explained as sanaka, sanAthana, sanandhana and sanathkumAra – 4 mAnasa puthras (born from the mind) of brahmA who have great thapasyA (austerity).
  • There is so much crowd that even the dhvArapAlakas (the gate keepers) do not have space to stand.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • Though indhran is identified in the 3rd line only, according to the essence of the pAsuram where dhEvas, rishis, etc., are highligted and indhran being the leader of them, his arrival should be explained first. An example is cited for such explanation – In praNavam, though the actual sequence of the letters (a, u, ma) lead to explaining the nature of “jIvAthmA” that the jIvAthmA represented by “ma” is the full servant of paramAthmA represented by “a”, but looking at the essence it explains the full lordship of bhagavAn over everyone else.
  • arunthava munivar are explained as saptha rishis who have performed great thapasyA.
  • gandharvas, vidhyAdharas, yakshas are different types of species who have special abilities for singing, dancing, etc.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 6 – iraviyar

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

Full Series

periyaperumal-art-2

Introduction of this pAsuram:

  • nanjIyar and periyavAchchAn piLLai highlight that along with subrahmaNya who is the chief of the army of the dhEvas, all the dhEvas who are given the position to manage the activities of the material universes (by bhagavAn) have arrived with their wives, vehicles, servants, etc., to worship emperumAn and have their desires fulfilled. thoNdaradippodi AzhwAr requests emperumAn to wake up and give them his merciful vision.

iraviyar maNi nedum thErodum ivarO
iRaiyavar padhinoru vidaiyarum ivarO
maruviya mayilinan aRumugan ivanO
marutharum vasukkaLum vandhu vandhu INdi
puraviyOdu Adalum pAdalaum thErum
kumara thaNdam pugundhu Indiya veLLam
aruvarai anaiya nin kOyil mun ivarO
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)
maNi – best
nedu – big
thErodum – with the chariot
iraviyar – dhvAdhasa (12) Adhithyas (suns)
iRaiyavar – the contoller of samsAris
padhinoru vidaiyar – EkAdhasa (11) rudhras
maruviya – most suitable
mayilinan – one who has peacock as his vehicle
aRumugan – (the six headed) subrahmaNya
marutharum – the 49 marudhas (wind dhEvathAs)
vasukkaLum – the eight vasus
vandhu vandhu – arriving to the front pushing each other
INdI – staying close together in a group
puraviyOdu thErum – (their – dhEvas) chariots with the horses
pAdalum Adalum – singing and dancing
kumarathaNdam pugundhu – groups and groups of dhEvas arrived
INdiya veLLam – closely positioned crowd (like a flood of water)
aru varai anaiya – like a big mountain
kOyil – in the temple
ninmun – in front of your divine vision
ivarO, ivanO – they are present
arangaththammA – Oh my lord/master lying down in srIrangam!
paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:

The 12 Adhithyas arrived in their best and big chariots. The 11 rudhras who are the controllers of the material world and the materialistic people have arrived. The six headed subrahmaNya have arrived with his most suitable peacock vehicle. The 49 maruthas and the 8 vasus have arrived to the front pushing each other. Oh our lord/master who is lying down in srIragangam! please wake up now to bless us. Staying close in a huge crowd, the dhEvas, along with their chariots and the horses are engaged in great singing and dancing. Groups of dhEvas along with subrahmaNya in a huge crowd arrived at the front of the temple which resembles a huge mountain, seeking the divine vision of you. Oh my lord/master lying down in srIrangam! (Thus,) you kindly wake up and give your blessings.

Highlights from the nanjIyar‘s vyAkyAnam:

  • AzhwAr requests that as both prayOjanAntharaparars (ones seeking materialistic benefits) such as dhEvas and ananya prayOjanars (ones seeking emperumAn‘s kainkaryam only – like AzhwAr himself) have arrived, periya perumAL should wake up and give them a merciful glance and bless them all.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • For 11 rudhras being said as “iRaiyavar” (controller), a pramANam from yajur samhithA 6.2.8 is highlighted. Here rudhran himself prays to dhEvas “sObravIth varam vruNA ahamEva | pasunAmadhipathirasANIthi thasmAth rudhra: pasunAmadhipathi: ||” – I pray unto all of you dhEvas that I should be the leader of these samsAris who are like pasu (cow/cattle/animal). That is why they are said as iRaiyavar by AzhwAr here – since they control the material world and the materialistic people.
  • For INdiya veLLam (flood), it is explained that there are many many dhEvas, etc., who have arrived to worship periya perumAL in srIrangam.
  • For kumara dhaNdam – 2 interpretations are given.
    • First, kumaran means subrahmaNyan and dhaNdam means stem/stick (in this context, something thick and well maintained). This means that the servants/soldiers are explained as a stick that is held tightly together (dhEvas standing so close to each other due to the huge crowd).
    • dhEvas look like very young adults (only 16 year old) and have that ever-lasting youthfulness. dhaNdam means collection. So “kumara dhaNdam” means a huge crowd of dhEvas. dhaNdam also can indicate the collection of weapons they hold.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 5 – pulambina

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

Full Series

srirangam golden vimana historysrIranga vimAnam and srIranganAthan gifted by srIrAma to vibhishaNAzhwAn

Introduction of this pAsuram:

  • nanjIyar highlights that thoNdaradippodi AzhwAr is saying to emperumAn that the dhEvas have arrived with flowers to worship him and since he (emperumAn) does not distinguish between his devotees (high/low), AzhwAr requests him to wake up and accept everyone’s kainkaryam.
  • periyavAchchAn piLLai highlights that in the previous pAsuram, AzhwAr spoke about beetles that were sleeping in the fields and in this pAsuram, AzhwAr speaks about the birds that are sleeping in the gardens/groves. The beetles that are sleeping in the fields are woken up easily as soon as they see the sun rising – these are like the devotees who have controlled their senses.  But the birds that are sleeping in the gardens/groves are woken up only after full dawn – these are like the materialistic people who are engaged in sense enjoyment.

pulambina putkaLum pUmpozhilgaLin vAy
pOyiRRuk kangul pugunthathu pulari
kalanthathu guNadhisai kanaikadal aravam
kaLivaNdu mizhaRRiya kalambagam punaintha
alangalan thodaiyal koNdu adiyiNai paNivAn
amarargaL pugunthanar Adhalil ammA
ilangaiyarkOn vazhipAdu sey kOyil
emperumAn paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

pU – blossomed
pozhilgaLin vAy – in the gardens/groves
putkaLum – birds
pulambina – (woke up and) made cheerful sounds
kangul – the night
pOyiRRu – gone
pulari – early morning time
pugunthathu – arrived
guNadhisai – in the eastern direction
kanai – noisy
kadal – sea/ocean
aravam – sound
kalanthathu – spread
kaLi – joyful (due to drinking of honey)
vaNdu – beetles
mizhaRRiya – by the humming sound
kalambagam punaintha – prepared with different flowers
am – beautiful
alangal thodaiyal koNdu – having the garlands
amarargaL – dhEvas
adi iNai paNivAn – to worship (your) divine lotus feet
pugunthanar – arrived
Athalil – thus
ammA – Master of all!
ilangaiyarkOn vazhipAdu sey kOyil – temple served by vibhishaNAzhwAn who is the king of lankA
emperumAn – Oh my lord/master!
paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:

The birds that are in the well-blossomed-flower-rich groves are making cheerful sounds. The night is gone and the day has arrived. The sound of the noisy sea in the eastern direction is heard everywhere. The dhEvas have arrived to worship your lotus feet with garlands prepared using beautiful flowers that still has the beetles that are making joyfully noise after drinking the honey (in the flowers). Thus, you, who are lying down in srIrangam which was worshipped/served by vibhishaNAzhwAn who is the king of lankA! Oh my lord/master (who is lying down in srIragangam)! please wake up now to bless us.

Highlights from the nanjIyar‘s vyAkyAnam:

  • Night is highlighted as the time when thamO guNam engulfs everyone and puts them to sleep. Early morning is identified as the time suitable for worshiping emperumAn as everyone will be situated in sathva guNam early in the morning.
  • emperumAn crowned vibhishaNAzhwAn as the king of lankA even after him being the brother of rAvaNa who had great enmity towards him. He only saw the devotion of vibhishaNAzhwAn and accept him as his brother.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • thoNdaradippodi AzhwAr himself says in thirumAlai 14th pAsuram “vaNdinam uralum sOlai, mayilinam Alum sOlai, koNdal mIdhaNavum sOlai” – srIrangam is filled with beautiful groves where the beetles make beautiful humming sound, the peacocks dance and the clouded sky keeping the place cool. The sound they make resembles them questioning “why is periya perumAL still sleeping?”
  • periyavAchchAn piLLai says AzhwAr is first saying dhEvas who are prayOjanAntharaparars (ones who seek out material benefits) are waiting to serve periya perumAL. But periya perumAL is still not waking up. So he goes on to highlight that emperumAn is lying down facing south where vibhIshaNAzhwAn is crowned by him even though he was the younger brother of rAvaNan. AzhwAr is referring to vibhIshaNAzhwAn saying “You were brought over here by vibhishaNAzhwAn. Should he himself come here and wake you up?”
  • He also explains “vazhipAdu seygai” (worshiping) means acting according to the will of emperumAn. emperumAn is Asritha parAdhInan (totally under the control of his devotees). Though vibhishaNAzhwAn was originally carrying periya perumAL to lankA, enroute, emperumAn decided to stay here in srIrangam to uplift everyone. AzhwAr says “to fulfill such desire, you should wake up now and bless us all”.

While in all pAsurams (except last pAsuram), arangaththammA is used in the end, only in this pAsuram emperumAn is used. This is to highlight that periya perumAL is “emperumAn“, i.e., my (AzhwAr‘s) dear master.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 4 – mEttiLa

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

Full Series

100_0659

Introduction of this pAsuram:

  • nanjIyar highlights that thoNdaradippodi AzhwAr is praying to emperumAn to wake up and help remove the hurdles that stop him from experiencing/enjoying emperumAn just like he helped his devotees as srI rAma by destroying their enemies.
  • periyavAchchAn piLLai highlights that the cowherd boys are taking the cattle for grazing (their free roaming and feeding on grass). The sounds of the bells from the cattle and the humming of the bees are heard identifying the dawn. Thus AzhwAr requests  emperumAn who is the destroyer of enemies and protector of everyone to wake up and bless him.

mEttiLa mEdhigaL thaLai vidum AyargaL
vEynguzhal Osaiyum vidaimaNik kuralum
Ittiya visaidhisai parandhana vayaluL
irinthana surumbinam ilangaiyar kulaththai
vAttiya varisilai vanavarERE!
mAmuni vELviyaik kaththu
avabiratham Attiya adu thiRal ayOththi emmarasE!
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

mEdu iLa mEdhigaL – tall and young buffaloes
thaLai vidum – letting them (buffaloes) loose (for grazing)
AyargaL – cowherds (who are blowing)
vEynguzhal Osaiyum – the sound/music from the flute
maNi – (of the) bells
kuralum – sound
Ittiya isai – the sound of the two (cowherds’ flutes and bells tied on the buffaloes)
dhisai paranthana – spread in all directions
vayaluL – in the green-fields
surumbu inam – group of beetles
irinthana – started with cheerful sound
ilangiyar kulaththai – rAkshasa clan
vAttiya – destroyed
vari silai – (one who holds) Beautiful bow named sArngam
vAnavar ERE! – dhEvAdhi dhEva! God of gods!
mAmuni – visvAmithra maharishi’s
vELviyai – yAga – fire sacrifice
kAththu – protected
avabiratham Attiya – facilitated the holy dip/bathing after successful completion of the yAgam
adu thiRal – one who has great valour which can destroy enemies
ayOththi emmarasE – My lord! due to you are being the ruler of ayOdhyA
arangaththammA – Oh lord/master who is lying down in srIragangam!
paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:
The sound/music from the flutes of the cowherds who have let loose their buffaloes for grazing is spread in all directions. The beetles in the green-fields have started their day with cheerful sounds. Oh srI rAma! you destroyed the rAkshsas and protected the yAgam of sage viswAmithra and helped him complete his yAgam and undergo the avabrutha snAnam (holy bathing done after successful completion of yAgam). You are our lord for being the king of ayOdhyA and you have great valour that will easily destroy your enemies. Oh lord/master who is lying down in srIragangam! please wake up now to bless us.

Highlights from the nanjIyar‘s vyAkyAnam:

  • srI rAma felt great satisfaction after killing rAvaNa with his bow named sArngam since that was the desire of the dhEvas (starting with brahmA) who were being greatly troubled by rAvaNa. Here emperumAn‘s quality of being happy when his devotees are protected is highlighted.
  • The glories of archAvathAra emperumAn is highlighted. While srI rAma in ayOdhyA was only visible during his life time, as srIranganAthan (in archAvathAram), he is visible for many many generations (who are well after the time of srI rAma’s vibhavAvathAram). Such is his saulabhyam (easy approachability) in archAvathAram that he is waiting for everyone to approach him.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • Beautiful sense of humour from periyavAchchAn piLLai. He says AzhwAr highlighting that the cows and cattles have woken up is to indicate to emperumAn that “even beings of lower intelligence have woken up. You are the supreme being with supreme intelligence and should you not have woken up yet?”. narasimha purANa slOkam 16.13 “AhAra nidhrA bhaya maithunAni thulyAni kalvathra samasthajanthO: | gyAnAth visishtO hi nara: parEbhyO gyAnEna hIna: pasubis samAna: ||” is quoted. This says: AhAram (eating), nidhrA (sleeping), bhayam (out of fear, living together in a community) , maithuna (mating and progeny) is common for all beings. But human form is more intelligent than other forms. If such intelligence is not manifested/used, he is as good as cows (other animals).
  • Reason for hailing viswAmithra as “mAmuni” (great sage) is explained beautifully. muni means who is in constant meditation – through their intense power they can accomplish any goal just by desiring for such things. Here, viswAmithra, instead of using his own svAthanthriyam (independence) and power to protect his yAgam, he fully submitted to srI rAma and fulfilled his task. This total dependence on emperumAn gained him the fame of “mAmuni” from AzhwAr‘s words.
  • As said in srI rAmAyaNam bAlakANdam 1.97 “dhasavarsha saharANi dhasa varsha sathAni cha | rAmO rAjyam upAsithvA brahmalOkam gamishyathi” – srI rAma will rule his kingdom for 11000 years and will return his own divine abode, srI rAma lived only for 11000 years. But srIranganAthan is here for many many milleniums to help everyone. So, to have the fully accomplished, please wake up and bless us.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 3 – sudaroLi

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

Full Series

namperumal2

Introduction of this pAsuram:

sudaroLi paranthana sUzhdhisai ellAm
thunniya thArakai minnoLi surungip
padaroLi pasuththanan panimadhi ivanO
pAyiruL aganRathu paimpozhil kamugin
madalidaik kIRi vaNpALaigaL nARa
vaikaRai kUrnthathu mArutham ithuvO
adaloLi thigazhtharu thigiRiyan thadakkai
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

sUzhdhisai ellAm – everywhere (in all directions)
sudar oLi – sun’s rays
paranthana – have spread/permeated
thunniya – closely located (in the sky)
thArakai – stars
min oLi – the bright light/shine
surungi – reduced/diminished
padar oLi – well spread light (of)
pani madhi ivan – even this cool moon
pasuththanan – lost his shine
pAy iruL – well spread darkness
aganRathu – removed
vaigaRai mArutham idhu – this early morning breeze
pai – greenish
pozhil – gardens/groves
kamugin – betel-nut trees
madalidaik kIRi – cutting through the leaves (flaps)
vaN pALaigaL nARa – Beautiful spathes giving out nice fragrance
kUrnthathu – blowing (carrying that fragrance)
adal – very strong
oLi thigazhtharu – radiantly shining
thigiri – thiruvAzhiyAzhwAn (chakkaraththAzhwAr – sudharasana chakram)
am thada kai – (the one with) beautiful big divine hand
arangaththammA – Oh lord/master who is lying down in srIragangam!
(AdhalAl) paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:
The sun’s rays have spread everywhere. The well-spread light of the stars which were closely located have lost their light and even this cool moon have lost its shine. The well-spread darkness have been removed. The early morning breeze which cuts through the flaps of the betel-nut trees in the groves have arrived carrying the beautiful fragrance of the beautiful spathes. Oh the one with the radiantly shining and strong sudharasana chakram in your divine hand! Oh lord/master who is lying down in srIragangam! please wake up now to bless us.

Highlights from the nanjIyar‘s vyAkyAnam:

  • When the king appears, the impostors run away (fearing for their life). Similarly, when the sun appears the darkness disappears immediately.
  • As the enemies are destroyed by the chakkaraththAzhwAr (sudharsana chakram), AzhwAr requests that the sahaja sathru (the enemy which was born along with us), i.e., being controlled by our senses is destroyed to have the senses focussed on emperumAn only to enjoy him.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • As the sun’s radiance is shining, your radiance (which is the source for sun’s radiance) should also shine – for that you need to wake up. thEjasAm rAshimUrjitham (vishNu purANam 1.9.67) and payilum sudaroLi (thiruvAimozhi 3.7.1) – speaks about the glories of bhagavAn‘s radiance.
  • Even without the sudharsana chakram, emperumAn‘s divine hands are so beautiful. With the sudharsana chakram the beauty becomes multifold.
  • You have come here to bless the ones who are suffering and are looking for your dharsan. Why still sleeping instead of waking up, blessing them and fulfilling the purpose of your descending here?

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 2 – kozhungodi

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

Full Series

gajendramoksham

Introduction of this pAsuram:

  • nanjIyar and periyavAchchAn piLLai highlight that the arrival of eastern winds and the waking up of swans indicate the morning. They highlight that thoNdaradippodi AzhwAr requests that bhagavAn being Asritha vathsala (one who is very attached to his devotees), he should wake up now and bless his devotees.

kozhungodi mullaiyin kozhu malaraNavik
kUrnthathu guNadhisai mArutham ithuvO
ezhundhana malaraNaip paLLikoL annam
Inpani nanaintha thamirum chiRagudhaRi
vizhungiya mudhaliyin pilamburai pEzhvAy
veLLeyiRu uRavathan vidaththinukkku anungi
azhungiya vAnaiyin arunthuyar keduththa
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

guNadhisai mArutham – Wind from the east
kozhu kodi – Well nourished creeper
mullai – jasmine plant
kozhu malar – beautiful flowers
aNavi – touching
ithuvO – this
kUrnthathu – blowing
malar aNai – flower-bed
paLLi koL – sleeping
annam – swans
In pani nanaintha – became wet due to the falling snow/fog (like rain)
tham – their
iru chiRagu – beautiful wings
udhaRi – shaking
ezhundhana – waking up
vizhungiya – swallowed/held (the legs of elephant)
mudhalaiyin – crocodile’s
pilamburai – like a cave
pEzhvAy – big mouth
veLLeyiRu uRa – bitten by white and sharp/hard teeth
athan – that elephant’s
vidaththinukku – for the poison (from those teeth)
anungi azhungiya – suffered greatly in pain
Anaiyin – elephant’s (gajEndhrAzhwAn’s)
aru thuyar – big sorrow
keduththa – dispelled
arangaththammA – Oh lord/master who is lying down in srIragangam!
(AdhalAl) paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:
The eastern winds have arrived and is blowing with touching the well nourished jasmine creeper enroute. The swans that sleep in the flower-beds are waking up shaking their wings and feathers which have become wet due to the snow/fog falling like rain. You are the one who removed the sorrows of gajEndhrAzhwAn who suffered greatly in pain due to the poison from the biting of the crocodile’s sharp/hard teeth and the crocodile trying to swallow of its foot using the cave like huge mouth. Oh lord/master who is lying down in srIragangam who helped the elephant! please wake up now to bless us.

Highlights from the nanjIyar‘s vyAkyAnam:

  • bhagavAn revealed vEdham in his hamsAvathAram as said in periya thirumozhi 5.7.3 “annamAy anRu angu arumaRai payanthAy arangamA nagaramarnthAnE“. Since swans have woken up, AzhwAr requests srIranganAthan to wake up as well.
  • As mentioned in vishNu dharmam “paramApadham Apanna:” – gajEndhrAzhwAn faced a great danger of being killed by the crocodile. But emperumAn arrived there, removed gajEndhrAzhwAn’s trouble, accepted the flower (which was held by gajEndhrAzhwAn for emperumAn) in his lotus feet and his service. This is bhagavAn‘s greatest favour.  Similarly, he descended into srIrangam as srIranganAthan in archAvathAram to uplift all samsAris (who are present in the times after vibhavAvathArams). AzhwAr requests emperumAn to wake up and fulfill their cravings to be blessed by him (just like he removed the sorrow of gajEndhrAzhwAn).

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • AzhwAr says “paLLikoL annam” – in dhivya dhEsams (which are very dear to emperumAn), everything – even swans, are given great respect. When emperumAnAr arrived at thiruvEnkatam (thirumalA), periya thirumalai nambi who is emperumAnAr‘s maternal uncle and one of the AchAryas, himself came to the streets to welcome him. When emperumAnAr asked why he himself arrived and did not send some one of lower stature to welcome him, nambi says “nammil siRiyArillai ingu vaththippAril” (among those who live here, there is no one lower to me in stature) –  such was his humility.
  • (similar to nanjIyar‘s vyAkyAnam) Since the swans have woken up, emperumAn who also appeared as swan should have woken up by now.
  • Here AzhwAr says “vizhungiya” (swallowed) when really the crocodile bites and holds the foot tight. This is similar to a mother seeing child very close to an open well and screams “I lost him” out of fear.
  • For “arum thuyar“, it is explained that the sorrow was so big that, perumAL himself jumped directly from paramapadham to rescue gajEndhrAzhwAn.
  • Why are you still sleeping? Would you not wake up and help us who are already fallen in this miserable ocean of samsAram and being bitten by five senses which are like five crocodiles?

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 1 – kathiravan

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

Full Series

namperumal

Introduction of this pAsuram:

  • nanjIyar highlights that the worshippers (dhEvas) of emperumAn have arrived to worship him and thus AzhwAr requests emperumAn to wake up. Through this pAsuram, it is established that srIman nArAyaNan is the worshippable supreme being and all other dhEvathas are his worshippers.
  • periyavAchchAn piLLai highlights that the sun can dispel the external darkness, but only srIman nArAyaNan can dispel the internal darkness (ignorance). AzhwAr requests that emperumAn wakes up to see that the ignorance is dispelled and also to bless the dhEvas, kings, etc., who have arrived to worship him.

kathiravan guNadhisaich chikaram vandhaNainthAn
kana iruL aganRathu kAlai am pozhuthAy
madhu virinthu ozhugina mAmalar ellAm
vanavar arasargaL vandhu vandhu INdi
ethirdhisai niRainthanar ivarodum pugundha
irungaLiRRu Ittamum pidiyodu murasum
adhithalil alaikadal pOnruLadhu engum
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

arangaththammA – Oh lord/master who is lying down in srIragangam!
kathiravan – sun
guNadhisai – in the eastern side
chikaram – at the peak (on the udhayagiri)
vandhu aNainthAn – arrived and positioned himself
kana iruL – heavy darkness (of the night)
aganRathu – dispelled and driven out
am – beautiful
kAlai pozhuthu Ay – as the morning arrived
mA malar ellAm – all the best flowers
virinthu – blossomed
madhu ozhugina – lots of honey dripped
vAnavar – dhEvas
arasargaL – kings
vandhu vandhu – arriving quickly pushing each other
INdi – in groups
ethirdhisai – south side where bhagavAn‘s divine vision will reach
niRainthanar – stood there filling the entire place
ivarodum pugundha – arrived along with them
iru kaLiRu Ittamum – Big groups of male elephants (which are the vehicles for some the dhEvas, kings, etc)
pidiyodu – (Big groups of) female elephants
murasum – musical bands
adhirthalil – when this crowd makes noise (happily)
engum – in all directions
alai kadal pOnRu uLathu – alai (waves). resembles the sound of ocean with fierce waves
(AdhalAl) paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:
Oh lord/master who is lying down in srIragangam! The sun has arrived at the peak of the eastern side dispelling the heavy darkness of the night. As the beautiful morning time has arrived, honey is oozing out of the best of the flowers. The dhEvas and kings are arriving quickly in groups pushing each other to the south side of the sannidhi (temple) where your divine vision will reach. They stand there filling the entire place. Along with them, big groups of male and female elephants (which are the vehicles of the dhEvas, kings, etc) and persons playing musical instruments have arrived. Their sounds and noises that reaches all directions in eager anticipation of your waking up resembles the great sound of an ocean with fierce waves. Thus, you kindly wake up now and give your blessings to all who have assembled here.

Highlights from the nanjIyar‘s vyAkyAnam:

  • periyAzhwAr thirumozhi 4.1.1 “kathirAyiramiravi kalandheriththAl oththa nIL mudiyan”  – bhagavAn‘s divine head itself shines radiantly with the brightness of 1000 suns. The Sun arises from the eastern side where srIranganAthan‘s lotus feet are.  So, in both sides, bhagavAn‘s radiance is glowing brilliantly.
  • Early morning time is highlighted as auspicious time to meditate on emperumAn.
  • dhEvas and kings (who are filled with pride) arrive at emperumAn‘s sannidhi hurriedly to have their desires fulfilled.
  • srIranganAthan is glorified as ubhaya vibhUthi nAthan (one who rules both spiritual and material worlds) independently. AzhwAr identifying himself as ananya gathi:, meaning one who does not have any other refuge than bhagavAn himself.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • Just like when some one wakes up, an assistant/servitor may bring a lamp to light their day, when you wake up, sun himself lights the world with his rays. It is Sun’s small kainkaryam (service) for you. He also arrived in the eastern side to have your divine dharsan and the blessings. As quoted in thaithriya upanishadh “bishOdhEthi sUrya:“, he appears on time and performs his duty as a fearful servant of you.
  • parAsara smruthi “brAhmE muhurththam cha uththAya chinthayEth AthamanO hitham | harir harir haririthi vyAharEdh vaishNava: pumAn ||” – (A vaishNava will wake up early in the morning (around 4am) and will meditate upon the well-being of the AthmA (self). He will recite the name of hari at that time 3 times) and in thiruppAvai 29 “chiRRam chirukAlE vandhunnaich chEviththu” (arriving in the early morning to worship you).
  • Since the dhivya dhEsam is srIrangam which is the dwelling place of srIranganAthan who never gets separated from his divine consort srIranganAyaki thAyAr, the male elephants also arrived with their counterparts (female elephants) to serve the divine couple.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – Introduction (avathArikai)

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

Full Series

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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thiruppaLLiyezhuchchi

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

Audio

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

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