PeriyAzhwAr's ThiruppallaNDU Paasurams: Part IV( The First Paasuram )

[Guest guest]

Dear BhakthAs :

 

Let us cover all the highlights of the Four commentaries

on the First Paasuram of ThiruppallANDu in this posting .

 

First Paasuram of ThiruppallANDu

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PallANDu PallANDu PallAyiratthANDu

PalakODi NooRAyiram

MallANDa thiNDOL MaNi VaNNA

unn sEvadi sevvi thirukkAppu

 

(Meaning ): Oh Lord , who has the powerful shoulders

(bhuja Balam) to subjugate the mighty wrestlers in

Kamsan's court ! Oh Lord with the lustre of a brilliant

blue gem ! May there be undiminishing protection for

many crores of years for the divinity (dhivya tamam)

and beauty(soundharyam) of Your lotus-red sacred fee

(sevvadi) !

 

Upanishad BhAshyakArar's Commentary

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Sriman NaarAyaNA ! Oh Bhujasaalin ! Oh Neela MaNi vaNNA !

Bhavadheeya dhivya charaNAravaindhasya SrImathy-rakshA

asthu . Tath rakshA anEka kODi sahasra vathsarAn sTiram asthu .

avyAthathvamiha rakshayA: SrI: , jithanthE !

 

PeriYAzhwAr uses PallANDu in the spirit of TaitthirIya

Aanandha Valli , where the Aanandham of Human beings

to ParamAthmA is cited . " SaiyshA Aanandhasya meemsA

bhavathi " ( This is the inquiry of that bliss ). That inquiry

defines the bliss at steps of hunderds as it goes up from

Manushya Aanandham to that of the aanandham of Brahamn.

Similarly , PeriyAzhwAr increases the span of rakshai for

the Lord by the thousands of measures and ends up with

limitless crores .

 

The dhivya tamathvam of the Sacred feet of the Lors is their

delectable enjoyment (parama BhOgyathvam) . It is an undiminishing

bhOgam . ThirukkAppu: the MangaLam for the Kaappu (Rakshai) is

SrI Sabdham ( Thiru ). That ThirukkAppu has avyAhathathvam

( blemishlessness and everlasting nature) . Protection is wished for

the Nava Youvvana soundharyam (constantly renewing beauty)

of those parama BhOgya Thiruvadi.

 

There is no verb(Vinaiccholl) included deliberately by PeriyAzhwAr

in his benediction for the Lord's RakshA . The reason is that the RakshA

mangalAsAsanam can be done by all (SarvAdhikAram ) based on

their Phala abhisandhAnam ( desired wish). This verbless hailing

is simialr to the other cases of Svasthi Vaachakams . It can be of

AasIrvAdha roopam or PrarTanA roopam .

 

Periya ParakAla Muni's Commentary Highlights

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" Unnudaya Thiruvadiyum athan sevvyum anEka samvathsaram

Thiruvudayathum kaapudayuthamaa ahA vENum " yenkirAr. May

Your sacred feet and their soundharyam stay eternally lustrous

(nithya oujvalyam ) and auspicious for many , many years !

Propelled by the fear that undefinable harm may come from

the evil eye of the virOdhis of the Lord in this time limited

bhU lOkam , AzhwAr hailed PallANDu to the Lord .

 

Thirukkudanthai Desikan's Commentary

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Samvathsam is used as a measure of Life ( SathAyu: Purusha: ,

Veda NooR-purAyam NooRu . AaayushmAn aasIrvAdham ) .

AzhwAr uses that unit of Samvathsaram ( AaNDu, Year) to

multiply and ends up wishing limitless years of undiminished

glory to the sacred feet of the Lord .

 

PallANDu , Many years of glory to You arises from Maanusha

Varsham( Human year/365 days ) and moves up to Deva varsham

( 320 human years is a day for devAs) ; Deva varsham (360x320

human Years ) is implied with the use of " PallANDu , PallANDu " .

Brahma Varsham is the many multiples of Deva Varsham :

PallAyiratthANDu . several crores of Brahma Varsham and the limitless

time scale beyond is wished for the protection of the undiminished

glories of the Lord with the paasuram passage : " pala kOti NooRAyiram " .

Lord is the Swamy (Master/Seshi ) and is of Uthkarsha Svaroopam .

AzhwAr is the lowly human and servant of the Lord ( Nishkarsha

Svaroopan and Seshan). When a nishkarshan hails an uthkarshan ,

nishkarshan (Seshan) identifies with his svaroopa daasyam and

the Svaroopa Swamithvam of the Lord (Seshi) and identifies himself as

the Lord's beautiful Thiruvadi (Sevvad i ) .

 

ThirukkAppu : This means perfect , blemishless rakshai for the Sevvadi.

This rakshai is for banishing of any inauspicousness (amangaLams) and

for the introduction of any mangaLams that are misisng . ThirukkAppu

is the foreword for all the Paasurams to come .

 

SriRanganAtha Swamy VyAkhyAnam

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AsankyAtha ( Countless) Vathsarams ( years) is equivalent to

eternal . Lord is Nithyan and His atrributes denoted by His

sacred feet are Nithya oujwalyam ( eternally resplendent ).

Therefore AzhwAr hails for their Rakshai through the intensity of

his bhakthi that created the fear of any harm coming His way ,

while the Lord appeared before him and the citizens of the kingdom

of Vallabha Devan .

 

MallANDa tiNN thOLL: When the AzhwAr was afraid, the Lord

displayed His powerful shoulders that defeated the mighty

wrestlers at KamsA's court and reminded the AzhwAr of His

statement to Sugreevan that He can destroy all enemies

(Sarva virOdhi nirasanam) with a little finger of His ( angulyagrENa

thAnn hanyAmi icchan harigaNEswara ). AzhwAr , Why do you still

fear about any harm coming to Me ? Where is the bhaya hEthu ( reason

for fear )? AzhwAr's state was like that of a Mother , who knows

that her son is an unassailable one in the war and still worries

about any harm coming her son's way .

 

" MallaNDa thiNNthOLL MaNivaNNA ! PallANDu PallANDu ,

PallAyiratthANDu , pala kOti nooRAyiram unn sEvadai

sevvi ThirukkAppu " is the prose order (anvayam) for this

First Paasuram .

 

PeriyAzhwAr ThiruvadigaLE SaraNam ,

ThUppul KulatthadiyArkaL adiyAr poRRp-padham pORRi

Daasan , Oppiliappan KOil VaradAchAri Sadagopan

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

[Guest guest]

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 intrepretation 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 (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 in 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. " AppAnchajanyam " instead of Paanchajanyanm : 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

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:

 

 

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: