Tag Archives: thiruppallyezhuchi

thiruppaLLiyezhuchchi – 10 – kadimalar

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

Full Series

periyaperumal-thondaradippodiazhwar

Introduction of this pAsuram:

  • nanjIyar highlights – thoNdaradippodi AzhwAr explains that “From the first pAsuram to the ninth pAsuram, dhEvas, rishis who come with ulterior motives and leave after being fulfilled with those motives are explained. In this pAsuram, kindly wake up and bless me who simply seek out to have the vision of your beauitful face while waking up”.
  • periyavAchchAn piLLai highlights
    • Here the upakrama (beginning) and upasamhAra (ending) are perfectly in sync/harmony in this prabandham like few others such as nammAzhwAr‘s thiruviruththam (in the first pAsuram, AzhwAr says “adiyEn seyyum viNNappam” and in the last pAsuram he says “mARan viNNappam seytha“), ANdAL‘s thiruppAvai (in the first pAsuram she says “namakkE paRai tharuvAn” and in the last pAsuram she says “angap paRai koNda“) and ALavandhAr‘s sthOthra rathanam (in the first slOkam he says “nAthAya munayE” and in the last slOkam he says “pithAmaham nAthamunim vilOkya“). Here also, AzhwAr starts with “kathiravan guNadhisaich chikaram vanthaNainthAn” in the first pAsuram and ends with “kathiravan kanaikadal muLaiththanan” in the last pAsuram.
    • For the lotus flowers blossoming seeing the sun, a beautiful example is given. Just like when a father’s face blossoms seeing the return of a son from foreign-land, the lotus flower blossoms seeing the arrival of sun who disappeared the previous evening.

 

கடிமலர்க் கமலங்கள் மலர்ந்தன இவையோ
கதிரவன் கனைகடல் முளைத்தனன் இவனோ
துடியிடையார் சுரி குழல் பிழிந்துதறித்
துகிலுடுத் தேறினர் சூழ்புன லரங்கா
தொடையொத்த துளவமும் கூடையும் பொலிந்து
தோன்றிய தோள் தொண்டரடிப்பொடி யென்னும்
அடியனை அளியனென்றருளி யுன்னடியார்க்
காட்படுத் தாய்பள்ளி எழுந்தருளாயே

kadimalark kamalangal malarnthana ivaiyO
kathiravan kanaikadal muLaiththanan ivanO
thudi idaiyAr suri kuzhal pizhinthu udharith
thugiluduththu ERinar sUzhpunal arangA
thodai oththa thuLavamum kUdaiyum polindhu
thOnRiya thOL thoNdaradippodi ennum adiyanai
aLiyan enRu aruLi un adiyArkku AtpaduththAy
paLLi ezhuntharuLAyE

padha padhArththam (word by word meaning)

punal sUzh – surrounded by the sacred water of cauvery river
arangA – oh srIranganAtha who is lying down in srIrangam!
kadi – fragrant
kamalam malargaL – lotus flowers
malarnthana – have blossomed (fully)
kathiravan – the sun (who can trigger the blossoming of the lotus)
kanai kadal – in the ocean which is by nature making huge noise
muLaiththanan – appeared in the udhayagiri (eastern side)
thudi idaiyAr – the women who have very small waist like a udukkai (hand held small drum which has a thin middle portion with two ends)
suri kuzhal – (their) curly hairs
pizhinthu udhari – dried it fully (removing all water)
thugil uduththu – wearing (their) clothes
ERinar – climbed the bank (came out of the river)
thodai oththa – properly prepared
thuLavamum – thiruthtuzhAi (thuLasi) garland
kUdaiyum – flower basket
polindhu thOnRiya – shiningly manifesting
thOL – shoulder
thoNdaradippodi ennum – carrying the auspicious name “thoNdaradippodi”
adiyanai – dhAsan – servant
aLiyan enRu aruLi – acknowledging that I am a suitable candidate for your blessings
un adiyArkku – bhAgavathas who are the servants of your holiness
AL paduththAy – engage me in their service
(athaRkAga) paLLi ezhuntharuLAy – (for that purpose) kindly wake up and bless me

Simple Translation:

oh srIranganAtha who is lying down in srIrangam which is surrounded by the holy water of the cauvery river!  The fragrant lotus flowers have blossomed seeing the rise of the sun in the ocean which by nature makes constant noise. The women who have very small waist like a udukkai (small hand-held drum) have dried their curly hairs (after completing their bathing), worn their clothes and have reached the banks of the river. (me) This servant (of your holiness) named  thoNdaradippodi (the dust of the lotus feet of the bhAgavathas) is manifesting the shining shoulders which carry the flower-basket that contains properly prepared thiruththuzhAi (thuLasi) garlands . (Thus,) you wake kindly wake up, acknowledge that I am a suitable candidate for your blessings and engage me fully in the service the bhAgavathas (your dear servants).

Highlights from the nanjIyar‘s vyAkyAnam:

  • The reason for AzhwAr quoting the incident of women with thin waists and curly hairs is to remind periya perumAL about the girls of vrindhAvan where the gOpikAs would bathe in the ghats of yamunA and thus wake him up quickly. bhattar used to say “periya perumAL is kaNNan emperumAn and namperumAL is srI rAma”.
  • First periya perumAL‘s identity is revealed by saying “sUzh punal arangA!” – he is identified with srIrangam which is an island in the cauvery river and is his dearest abode. Cauvery river is so pleasant that periya perumAL forgets about virajA river (which separates srIvaikuNtam and samsAram), sarayu river (ayOdhyA) and yamunA river (mathurA/vrindhAvan).
  • Then AzhwAr reveals his own identity of having the flower basket and well prepared garlands which are quite fitting for emperumAn‘s glories. Just like iLaiya perumAL (lakshmaNa) was identified in srI rAmAyaNam as the one who was holding a spade (for working in the fields) and a basket (to carry the soil) along with his bow/arrows to guide perumAL (srI rAma), here AzhwAr is identified with the flower-basket and flowers. This sEshathvam (servitude) is the real wealth for jIvAthmAs.
  • thoNdaradippodi (dust of the lotus feet of bhAgavathas) – as the name suggests AzhwAr is situated in the ultimate position of being the servant of bhagavAn‘s devotees.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • kadimalar – fragrant flowers – It is obvious that the flowers in this srIrangam will be most fragrant since this is the abode of srI mahAlakshmi who is identified in nammAzhwAr‘s thiruvAimozhi 10.10.2 as  “vAsam sey pUnguzhalAL thiru” (the abode of srI mahAlakshmi whose hair is most fragrant).
  • thiruppANAzhwAr identifies in amalanAdhipirAn 10th pAsuram “kOvalanAy veNNey uNdA vAyan … aNi arangan” (srIranganAthan is the same krishNa who as a cowherd boy ate butter).
  • The divine conch and disc are bhagavAn‘s identities as identified in thirumangai AzhwAr‘s periya thirumozhi 11.2.6 “Azhiyum sangumudaiya nangaLadigaL“. Similarly, the flower-basket is the most important identity of a bhAgavatha’s identity. Note: Garland making kainkaryam is glorified as the purest kainkaryam to perform for emperumAn in other places as well. Notably, periyAzhwAr, thoNdaradippodi AzhwAr, ananthAzhwAn, etc., have engaged in this pushpa (flower garlands) kainkaryam.
  • When the extraneous aspects of AthmA are removed, ultimately the AthmA is identified by his sEshathvam (servitude) towards emperumAn and his devotees only.
  • Invalid stage of sEshathvam (servitude) is towards samsAram (materialist people and aspects). First valid stage of sEshathvam (servitude) is towards emperumAn. Ultimate stage of sEshathvam (servitude) is towards bhAgavathas.
  • Why are you still sleeping even after getting a devotee like me who has understood and accepted the ultimate stage of sEshathvam? Should you not get up and bless me now?

Thus ends the English translation for thiruppaLLiyezhuchchi based on the wonderful vyAkyAnams written by nanjIyar and periyavAchchAn piLLai.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 9 – Ethamil

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

Full Series

periyaperumal-art-3

Introduction of this pAsuram:

 

ஏதமில் தண்ணுமை யெக்கம் மத்தளியே
யாழ் குழல் முழவமோடிசை திசை கெழுமி
கீதங்கள் பாடினர் கின்னரர் கெருடர்கள்
கந்தருவரவர் கங்குலு ளெல்லாம்
மாதவர் வானவர் சாரணரியக்கர்
சித்தரும் மயங்கினர் திருவடி தொழுவான்
ஆதலிலவர்க்கு நாளோலக்க மருள
அரங்கத்தம் மாபள்ளி யெழுந்தருளாயே.

Ethamil thaNNumai ekkam maththaLi
yAzh kuzhal muazhavamOdu isai dhisai kezhumik
kIthangaL pAdinar kinnarar kerudar(gaL)
kadharuvar avar kanguluLellAm
mAthavar vAnavar chAraNar iyakkar
siththarum manginar thiruvadi thozhuvAn
Athalil avarkku nALOlakkam aruLa
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

Ethamil – blemishless (without any defect)
thaNNumai – small one sided drum
ekkam – single string instrument
maththaLi – maththaLam (a type of two-sided drum – like a mrdhangam/dOlak)
yAzh – vINai (string instrument)
kuzhal – pullAnguzhal (flutes)
dhisai – in all directions
muzhavamOdu – with their sound
isai kezhumi kIthangaL pAdinar – ones who are capable of singing with the music spreading (in all directions)
kinnarar – kinnaras
garudar – garudas
gandharuvar avar – gandharvas who are standing there
kanguluLellAm – all through the night
mAthavar – great rishis (sages)
vAnavar – dhEvas
chAraNar – chAraNas
iyakkar – yakshas
siththar – sidhdhas
thiruvadi thozhuvAn – to worship your lotus feet
mayanginar – became mesmerized (in the crowd/close proximity)
Athalil – thus
avarkku – for them
nALOlakkam aruLa – to bless them audience in the grand assembly in the morning
arangaththammA – Oh my lord/master lying down in srIrangam!
paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:

The kinnaras, garudas, gandharvas, etc., are playing many blemishless musical instruments such as one sided drums, single stringed instruments, double sided drums, vINai, flutes, etc., making loud sounds which spread in all directions. Some have been arriving throughout the night and others in the morning. Great rishis, dhEvas, chAraNas, yakshas, sidhdhas, etc., have arrived to worship your lotus feet. Oh my lord/master lying down in srIrangam! (Thus,) you kindly wake up and bless them your audience in the grand assembly this morning.

Highlights from the nanjIyar‘s vyAkyAnam:

  • thoNdaradippodi AzhwAr says to emperumAn – all the different types of devotees have arrived and are eagerly waiting to have your dharsan. So, since you are the protector of all, kindly wake up and bless them and engage them in your service.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • To establish emperumAn being the protector of all irrespective them being high/low in stature, thirumazhisai AzhwAr‘s nAnmugan thiruvanthAdhi 47th pAsuram is quoted here:

nanmaNi vaNNanUr ALiyum kOLariyum
ponmaNiyum muththamum pUmaramum
panmaNi nIrOdu poruthurLum kAnamum vAnaramum
vEdum udai vEnkatam

In this pAsuram, thiruvEnkatam (thirumalA) which is the abode of thiruvEnkatamudaiyAn (srInivAsan) who has blakcish-blue bodily-hue (the color of a pure high quality pearl) is also glorified as the abode of yALi (a lion like huge animal with an elephant-like-tusk), lions, gold, precious stones, pearls, flower-bearing-trees, forests which is abundant of water-falls that bring along valuable gems, monkeys and hunters. Here, the principle is, emperumAn has descended to thiruvEnkatam to bless all these different types of entities which are seen in the mountain.

adiyen sarathy ramanuja dasan

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thiruppaLLiyezhuchchi – 8 – vambavizh

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

Full Series

vishnu-and-naradha

Introduction of this pAsuram:

வம்பவிழ் வானவர் வாயுறை வழங்க
மாநிதி கபிலையொண் கண்ணாடி முதலா
எம்பெருமான் படிமைக்கலம் காண்டற்கு
ஏற்பன வாயின கொண்டு நன் முனிவர்
தும்புரு நாரதர் புகுந்தன ரிவரோ
தோன்றினனிரவியும் துலங்கொளி பரப்பி
அம்பர தலத்தில் நின்றகல்கின்ற திருள்போய்
அரங்கத்தம்மாபள்ளி யெழுந்தருளாயே.

vambavizh vAnavar vAyuRai vazhanga
mAnidhi kapilai oN kaNNAdi mudhalA
emperumAn padimaikkalam kANdaRku
ERpanavAyina koNdu nal munivar
thumburu nAradhar pugundhanar ivarO
thOnRinan iraviyum thulangoLi parappi
ambara thalaththil ninRu agalginRathu iruLpOy
arangaththammA paLLi ezhundhu aruLAyE

padha padhArththam (word by word meaning)

vazhanga – to submit to your highness
vAyuRai – aRugampul (bermuda grass)
mA – the best
nidhi – sanga nidhi, padhma nidhi, etc – wealth (having them in their hands)
vambu avizh – with nice fragrance
vAnavar – dhEvas
kapilai – kAmadhEnu (divine cow)
oN – radiantly shining
kaNNadi mudhalA – Mirror, etc
emperumAn – my lord who is the master
kANdaRku – to accept them and bless us
ERpana Ayina – appropriate (to your stature)
padimak kalam koNdu – bringing the materials
nalmunivar – good/great saints
thumburu nAradhar – thumburu, nAradhar, etc (divine musicians who constantly serve emperumAn)
pungundhanar – arrived
iraviyum – the sun too
thulangu oLi – (his) bright radiance
parappi – spreading everywhere
thOnRinan – appeared
iruL – the darkness
ambara thalaththil ninRu – from the sky
pOy agalginRathu – disappeared
arangaththammA – Oh my lord/master lying down in srIrangam!
paLLi ezhundhu aruLAyE – (Thus,) you kindly wake up and give your blessings

Simple Translation:

Oh my lord who is the master! the great rishis, thumburu, nAradha, dhEvas who live in svargam which has a nice fragrance, kAmadhEnu (the divine cow), etc., have all arrived with bermuda grass, great wealth, mirror, etc., and all the other materials to submit them for your thiruvArAdhanam. The sun has risen spreading his rays everywhere and the darkness has disappeared. Oh my lord/master lying down in srIrangam! (Thus,) you kindly wake up and give your blessings.

Highlights from the nanjIyar‘s vyAkyAnam:

  • nalmunivar” is explained as rishis who are ananya prayOjanas – one who dont expect any other prayOjanam than serving emperumAn for his pleasure alone.
  • The sun dispels the external darkness. But the internal darkness (ignorance) can only be removed by emperumAn who is the rakshaka (protector) for all. Note: piLLai lOkAchAryar explains that in mumukshuppadi 36th sUthram “rakshakathvam” means removing the hurdles (unfavourable aspects) and providing the needs (favourable aspects). In subsequent sUthrams he identifies hurdles/needs for different types of persons. In sUthram 38, among other things, he explains that – for prapannas/mumukshus, samsAra sambandham (existence is this material world due to ignorance) is the hurdle and reaching paramapadham to serve emperumAn eternally is the need. Such rakshakam can be done by emperumAn only.

Highlights from the periyavAchchAn piLLai‘s vyAkyAnam:

  • nalmunivar” is explained as the ones who are constantly meditating on what is pleasing for emperumAn – “aththalaikkup pAngAnavaRRaiyE mananam paNNumavargaL” (அத்தலைக்குப் பாங்கானவற்றையே மனனம் பண்ணுமவர்கள்).
  • Just like emperumAn listens to lullaby songs while going to sleep, he listens to suprabAtham songs while waking up too. That is why thumburu and nAradha have arrived.
  • As explained by nanjIyar, periyavAchchAn piLLai also explains about how emperumAn should help get rid of internal darkness.

adiyen sarathy ramanuja dasan

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