Fw: PeriyAzhwAr's ThiruppallaNDU Paasurams: Part V( The Second Paasuram )

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Dear BhakthAs :

 

Let us cover the highlights of the Four commentaries

on the Second Paasuram of ThiruppallANDu in this posting .

 

Second Paasuram of ThiruppallANDu

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adiyOmOdum NinnOdum pirivinRi aayiram pallANDu

vadivAy Ninn ValamArbhinil vaazhinRa Mangayum paalANDu

vadivAr-sOthi valatthuRayum SudarAzhiyum pallANDu

padai-pOr-pukku muzhangum appAnjasanniyum pallANDE

 

Sanskrit Meaning by Upanishad BhAshyakArar

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Line 1: AdiyOmOdum NinnODum pirivinRi aayiram pallANdu:

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DaasabhUthai: asmAbhi: SwAminA bhavathA cha ,

vicchEdham-antarENa , anEka sahasra samvathsarAn

ThirukkAppu

 

The TirukAppu here is for state of union with the Lord

and His dhAsabhuthars ( SeshabhUthars) for countless

number of years .The ThirukkAppu is at two levels :

 

(1) It is for the inseperability between the sambhandhis ( PerumAL

and His DhAsabhUthars/adiyArkaL represented by PeriyAzhwAr ) .

 

(2) It is also for the Sambhandham , the state of inseperability

in addition to the relationship between the Sambhandhis.

 

Line 2: VadivAi Unn vala Maarbhinil VaazhinRa Mangayum PallANDu

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RoopavathyA: ThvadheeyE dakshiNO: sTalE sAnandham vasanthyA:

akumAra-yuvathyA LakshmyAsccha anEka samvathsarAn rakshA

(bhavathu)

 

MahA Lakshmi is the embodiment of Beauty (Roopavathy).

Her beauty is in a state between KumAri and Yuvathy

akumAra yuvathy ) . This emboodiment of youthful Soundharyam

is unaltered at all times (eternal). She confers auspiciousness

(MangaLams) to one and all .She does not know any nigraham

(SeeRRam ) ever. She lives in a state of bliss on the right chest of

Her Lord.

 

PeriyAzhwAr wishes ThirukkAppu to PirAtti and to Her Lord

as well as to their state of union . AzhwAr performs benedictions

for their union to be eternal (nithyam and avicchinnam).

 

MahA Lakshmi is the One , who creates Iswaryam for PerumAL.

She confers the lustre (Kaanthi) for PerumAL through Her own

Kaanthi. PeriyAzhwAr recognizes that the invocation of rakshA

for Her would alone produce rakshA (ThirukkAppu ) for PerumAL .

Only then will the assembly of chEtanams will be blessed with

Sadhgathy . Therefore , PeriyAzhwAr hastened to perform

ThirukkAppu for MahA Lakshmi living on the right chest of

the Lord .

 

Line 3: VadivAr sOthi valatthu uRayum Sudar aazhiyum PallANDu

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Dhivya vigraha vyAptha tEjasa: , DakshiNa hasthE vasatha:

jAjvalyamAnasya Sudarsanasya cha anEka samvathsarAn rakshA !

 

Sudarsanar's tejas is expansively present in the ThirumEni of

the Lord and Sudarsanar rests on the right hand of the Lord

and is radiant forever. Sudarsanar acts as the weapon towards

the Lord's enemies and as an aabharaNam incase of the Lord's

BhakthAs . Here PeriyAzhwAr's confers his benediction for

PerumAl and Sudarsanar and performs ThirukkAppu for

their togetherness forever .

 

Line 4: Padai-pOr-pukku muzhangum appAnjajaniyamum pallANDE

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The divine conch of the Lord ( Paanchajanyam) leaves the enemies of

the Lord in a state of delusion (mayakkam) , frightens them and

finally destroys them . PeriyAzhwAr performs ThirukkAppu for

PerumAL and His conch and prays for raksha for their togetherness

for thousands of years .

 

PERIYA PARAKAALA MUNI'S COMMENTARY

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1. AdiyOmOdum : " adi pOnra yemmOdu " is one

interpretation . We are Your Thiruvadi ( DhAsa BhUthars)

and PallANDu to You united with Your Sesha BhUthars , us.

 

The second interpretation is : PeriyAzhwAr does not say

" yengaLODum " ; instead , he says " adiyOmODum " . Yengal

connects to the MamathAkAra ego . When that is destroyed ,

access to the Lord is made easier. The " adiyOm " sabdham

eliminates that mamathAkAram and therefore PeriyAzhwAr

chose the " adiyOm " sabdham.

 

2. AdiyOmOdum NinnOdum : Another Azhwar has declared

the mutual relationship (anyOnya sambhandham) between

the Lord and the Jeevan this way : " Naan Unnai anRi ilEn kaNDAy,

NaaraNanE , Nee yennai anRi ilai " . You do not exist without me

(as Your sarIram) and I do not have satthA (existence ) without

You as my sarIree (indweller ) . That sambhandham is celebrated

here and RakshA is offered to that sambhandham .

 

Sriman NaarAyaNan displayed the lady on His right chest , the powerful

Sudharsanar & the Conch , Paanchajanyam and queried AzhwAr about

the reason for AzhwAr's fear about His safety . AzhwAr responded with

ThirukkAppu for the Union of the Lord with the MangaLa Svaroopi ,

PirAtti , the unfailing Sudarsanar and the Sankham , which raises

the Vijaya ghOsham in the battles of its Lord .

 

Thirukkudanthai Desikan's Commentary

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In the first paasuram of ThiruppallANDu , PeriyAzhwAr performed

ThirukkAppu for the Vigraha Yogam and GuNa yOgam ( MallANDa

ThiNN ThOLL MaNivaNNA ! Unn sevvadi sevvi ThirukkAppu ) .

 

In the second ThiruppallANDu Paasuram , PeriyAzhwAr performs

MangaLASAsanam for the Ubhaya VibhUthi yOgam ( For the state of

His union with the ChEthanams in His LeelA VibhUthi and with His

PirAtti and weapons in the Nithya VibhUthi).

 

Why adiyOmOdum instead of adiyEnOdu ?

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AdiyEn is singular (yEka vachanam) ; adiyOm is bahu vachanam

(Plural). AzhwAr had a clear knowledge about his aathma svaroopam

and his dhAsyam to the lord as His the Seshan ( eternal servant of

the Lord ) . There are many others , who did not have a clear

knowledge about their Svaroopam . Hence , AzhwAr adds them

to his group with adiyOmOdum) and performs rakshA for their

inseperable union with the Lord for untold length of time.

 

How the first two Paasurams cover the meanings of Thiru Manthiram ?

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PraNavArTam is linked with the term " adiyOmOdum " .

 

Nama: sabdham is implied in the passage : " PallANDu pallANDu " .

 

Vigraha SoundharyAdhi yOgam is referred to in the salutation :

" ThiNDOL MaNivaNNA " .

 

(Ubhaya) VibhUthi Yogam along with NaarAyaNa sabdhArTam

is cited with " adiyOmOdum NinnOdum pirivinRi " .

 

Chathruthi (aaya sabdham) is linked to " sevvadi sevvi ThirukkAppu "

passage of the Paasuram .

 

Thus , the first two paasurams together constitute the meaning of

AshtAkasharam ( Moola Manthram/Thiru Manthiram) .

 

Thirukkudanthai RanganAthAcchAr's commentary

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The first Paasuram of ThiruppallANDu celebrated the Vigraha

and GuNa yOgams . The second paasuram focuses on

the Ubhaya VibhUthi yOgam .

 

Why adiyOmOdum instead of YennODum ?

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1. DehAthmAbhimAni is lead by the thinking that the eternal Jeevan

and the time-bound dEham are one and the same (dEhAthma Bramam).

MaayAvAdhi will perform aathma buddhi in ahankAram ( Jeevan and

Iswaran are one and the same). Saankhyan will put the emphasis on

prakruthi ( insentient ) and say " PrakruthE: Param Svayam " ( Prakruthi

is Supreme). AzhwAr is not one of these deluded ones . He clearly knew

about his own intrinsic nature (Sva Svaroopam ) and that of the Lord's

Svaroopam as ParamAthmA ( Para Svaroopam ). Out of compassion for

the other three kinds , PeriyAzhwAr includes them also in his

MangaLAsAsanam for their ujjevanam . He was not content (paryApthi)

with performing RakshA all alone and included all the AathmAs

(SarvAthmAs) as Seshans for the Seshi , ParamAthmA and performed

RakshA kaimkaryam. AzhwAr proceeded with his ThirukAppu on

behalf of all the chEthanams , which constitute the body of the Lord

( charAcharANi sarvANi bhUthAni Bhagavath Vapu: ).

 

2. NinnOdum : Seshithva MangaLAsAsanam dealing with the dhivyAthma

svaroopam aspect of the Lord.

 

3. Aayiram PallANDu : Prayer (MangaLAsAsanam ) to last as long as

the doctrine of time lasts.

 

4. VadivAyi : The Lord's tEjas ( Vadivu=niRam) is enhanced by PirAtti's

tEjas ( SraddhayA dEvO dEvathvam asnuthE ; apramEyam hi tatthtEjO

yasya Saa JanakAthmajA ).

 

5. Mangayum : A stage where the emerging soundharyam is between

a KumAri (maiden) and a Yuvathi/young woman (Yuvathisccha KumAriNee).

Bhagavaan is addressed as " iLam Kumaran " ( YuvA KumAra: ) .She is samam

in all avasthais (stages) and therefore She is Yuvathee-KumAree .

 

6.VadivAr sOthi : BhagavAn's ThirumEni is like a dark rainy cloud.

The jyOthi of Sudaarsanar makes this dark blue ThirumEni

( Purusham KrishNa PingaLam ) vyAptham.

 

7. Padai pOr Pukkum ithyAdhi: With its Naadham , Paancha Janyam

reassures us and destroys the enemies of the Lord (Yasya naadhEna

dhaithyAnAm balahAnir- ajAyatha).

 

8. Why " AppAnchajanyam " instead of Paanchajanyam? : The Mother who

decorates Her child with flowers and jewelery is afraid thereafter and

fears that her kaNN yecchil ( dhrushti dhOsham) will fall on her beautiful

child and hence distances herself by turning her face away . This attitude

is called " ParOksha nirdEsam " . AzhwAr is in a similar mood and

calls the Paanchajanyam as " appAnchajanyam " or that Paanchajanyam

in a distant manner .

 

9. The entire meaning of Thiru Manthiram is enshrined in the first two

Paasurams of ThiruppallANDu .

 

PeriyAzhwAr ThiruvadigaLE SaraNam ,

ThUppul KulatthadiyArkaL adiyAr poRRp-padham pORRi

Daasan , Oppiliappan KOil VaradAchAri Sadagopan

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

SrivaNN SaThakopa Sri Narayana Yatindra Mahadesikaya Nama: