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Oppiliappan List Archive: Message 00175 Dec 2004

 
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Dear BhakthAs :

Beofre we go on to the third Paasuram , let us
enjoy the meanings of the first two Paasurams since they
contain the meanings of Ashtakshara Manthram as
described in the previous postings.This will provide
a continuity to the upcoming ThiruppAllANDu Paasurams .

The first two pasurams of the ThiruppallANDu are held in
such high esteem that they are always recited in full
in Sri VaishNava AaarAdhanams both at the beginning
and end .

Mudhal Patthu--Mudhal Thirumozi : PallANDu(Hailing  the Lord)
****************************************************************
(Meaning according to Dr. V.K.S.N. Raghavan): Many years ,
Many years , Many thousands of years , Many Crores and
Millions of Years , Oh Lord of blue emerald hue and mighty
shoulders (arms) that vanquished the mighty wrestlers
( of  KamsA's court ) ! May Your bewitching , beautiful
pair of feet be protected ! May You live long ! May you
live long forever ! Let no evil - eyes befall You that may
harm Your bewitching form and beautiful feet !

Mudhal Patthu- -IraNDAm Thirumozhi : AdiyOmOdum
****************************************************
(Meaning according to Dr. K.C.Varadachari): May Thou
along with ourselves , Thine inseperable servants ,
live for everlasting years ! May She (SrI Devi) adorning
Thee as ornament   residing on Thine right chest , live for
everlasting years ! May  the luminous , blazing sharp disc
in Thine right hand capable of annihilating foes be preserved
for everlasting years ! Let Thine conch (paanchajanyam) ,
whose sound pierces through the clanging din of weapons
in the battle be preserved for everlasting years !

Third  Paasuram of ThiruppallANDu
*************************************
Vaazhpattu ninReeruLLeerEl vanthu maNNum MaNamum koNmin
koozhAtppattu ninReerkalai yengaL kuzhuvinil puhathalottOm
yEzhAtkkalam pazhippilOm nAngaL irAkkathar vaazh , Ilangai
paazhALAhap-padai poruthAnukkup-pallANDu kooRuthumE

(Meaning according to Dr. V.K.S.N.Raghavan): If You are an ardent
devotee in doing service (unto the Lord) , which is itself the great
purushArTam ( ultimate goal of life) and supreme bliss , come and
join me to carry the mud and sandal paste( fragrance) for distribution
as the prasAdham at the ankurArpaNam uthsavam.We won't permit
in our midst those who serve others for food (i-e., aspirants of other
fruits save Bhagavath Kaimkaryam). Bereft of blemishes (e.g, seeking
the help of other gods and yearning for other fruits ) all through
the seven generations , we  sing PallANDu ( May You live long) in praise
of Sri Raama , who with His army , waged war against the RaakshasAs of
Lankaa and destroyed them (thoroughly) .

Summary of Four Commentaries
**********************************
1) Sanskrit Commentary of Upanishad BhAshyakArar
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
Commentary for the First line of the third Paasuram :
*******************************************************
" VaazhAtppattu ninReeruLLeerEl vanthu maNNum maNamum koNNmin "

BhagavAn's disposition (reethi) is that He alone should not be
enjoying the bliss ( Sa yEkAki na ramathE , yEka svAdhu na bhunjeetha) .
The Lord  delights in His BhagavathAs sharing that bliss with Him  .
Following that reethi of the Lord , PeriyAzhwAr is not content with his own
MangaLAsAsanam alone of the Lord ; hence , he invites Jn~Anis , 
KaivalyArTees
( those who enjoy and stop at aathma saakshAthkAram or AathmAvalOkanam)
and IsvaryArTees ( those who just seek material wealth ) to join him in
the MangaLAsAsanam for the Lord through the next three Paasurams .

In the First of this set of three paasuram s , AzhwAr starts with
the invitation to the Jn~Anis to join him in the MangaLASAsanam .

The Jn~Anis have the one and only goal of gaining freedom from
the sorrows of SamsAram . They know that the indhriyams are
given to us for engagement in Bhagavath Kaimkaryam ( KaraNa kalEbhara
parigruhasya Bhagavath paricharaNaika arTam ithi  jn~Athavantha: ).
They enhance their Svaroopa satthai this way and engage in single-minded
kaimkaryam to their Lord. With this nishtai ( determination and dedicated
efforts) , they come to be known as Jn~Anis , who are dear to the Lord .
AzhwAr invites the Jn~Anis to share the MangaLAsAsana rasam .

PeriyAzhwAr asks such Jn~Anis to carry the Mud (MaNN) and the fragrance
(MaNam/sandal paste ) used in the ankurArpaNam portion of the Uthsavam
for the Lord.

MeemAmsakAs explain the meaning of the use of the two words : MaNN and
MaNam . MaNN according to them is that good fortune (adhrushtam) acquired
through the cognition of the objects by sight . This is called "
SannipathyOpakArakam".

MaNN ( the specimens of earth used in ankurArPaNam ) is an object of
cognition by the eye .Since we use that which is seen by the eye for
Bhagavath kaimkaryam , it is called SannipathyOpakArakam .

MaNam is not identified by the eye. It is only cognized by the senses
such as smell and related to thereafter. Kaimkaryam done with such
objects ( fragrance of sandal paste ) and the adhrushtam arising through
their use is known as AaradhupakArakam .

AzhwAr invites the Jn~Anis as competent adhikAris to join him in using
MaNN and MaNam as examples of SannipathyOpakaaraka  and
AaradhupakAraka vasthus for Bhagavath MangaLAsAsan Kaimkaryams.

Second Line of the Third Paasurams
**************************************
" KoozhAtpattu ninReerkaLai yengaL kuzhuvinil puhathalottOm "

Sanskrit Commentary of Upanishad BhAshyakArar:
****************************************************
 " chamUshasya-kruthE dhAsatayA sTithAn YushmAn asmadheeyE
samaajE ( ParamaikAnthinAm SamAjE ) na pravEsyAmA : , BhavathAm
pravEsam naanumanyEmahi ".

AzhwAr draws a line on who can join his ghOshti . As the group belonging to
ParamaikAnthis ( who will not even look at anyadEvathAs and seek any thing
for their vishaya samruddhi from the ParamAthmA ) , Jn~Anis are invited
to join the AzhwAr. Others , who seek material blessings and serve others
( Kings, other gods ) are called PrayOjanAnthara-pararkal. They seek goals
other than Moksham and ParamaikAnthithvam . AzhwAr excludes the joining
of such prayOjanAnthaparars from his ghOshti. Sri R.S. Desikan and
B.L.RanganAthan have translated this section in English this way :

" Ye slaves of men , you are not of us
   Only ye that hunger for the freedom
   of your souls , come unto us
   and join our choir eternal
   We have been for generations
   a stainless , glorious band of men
   ever devoted to the
   sevice of the Lord "

AzhwAr says that with all these disparities and differences
between us , it is not possible for us to come together as
a ghOshti. Therefore , we wont let you in to our ghOshti of
ParamaikAnthis and ananya prayOjanaparALs. You may be
a Bhagavath BhakthA but you are engaged in other prayOjanams .
Hence we wont let you into our group.

Third and Fourth Lines of th Paasuram
*****************************************
" yEzhAtkkaalum pazhippilOm naangaL
  Iraakkathar vaazh Ilangai
  paazhALahap-padai poruthAnukku
  PallANDu kooRuthumE "

Devoid of any blemishes ( seeking other gods or yearning
for other fruits ) all through seven generations , we sing
PallANDu to Lord Raamachandran , who with His army
fought the raakshasAs of LankApuri and destroyed
them all with His parAkramam .

2. Sri Periya ParakAla Muni's Commentary highlights
******************************************************
In the first two paasurams , PeriyAzhwAr hailed long life for the Lord
and His Devis and aayudhams all by himself . He was not satisfied
in performing MangaLAsAsanam all alone . He wanted to invite others
who are qualified to join him . He invited the Jn~Anis to join him
in that PallANDu kaimkaryam.

" Jn~Ani thu ParamaikAnthi" is the definition of Jn~Anis.
They do not look at other gods than Sriman NaarAyaNan
as their Lord ; they do not seek any other prayOjanams
than performing kaimkaryams to the Lord ( Bhagavath Kaimkaryam
alone). AzhwAr invited the Jn~Anis to join him for the Mrudh
sangrahaNam portion of the ankurArpaNa Kaimkaryam ( MaNN
KoLmin ) . " MaNam koLmin " is the next exhortation to the Jn~Anis.
Bringing of the other saamagriyAs for the uthsavam such as
Sandal paste, fragrant flower garlands are indicated by the use
of the term "MaNam ".

When those other than Jn~Anis heard the invitation , they stepped up
to join the ghOshti . AzhwAr now drew the line and expressed clearly
who he had in mind to join the ghOshti : ParamaikAnthis only and
not prayOjantharaprars . He tells others , who pursur multiple interests
and other gods that he will not let them in the ghOshti of Jn~Anis /
paramaikAnthis ( KoozhAtpattu ninreerkaLai yengaL kuzhuvinil
puhathalottOm ).

Form seven generations in our Kulam , we have been blemishless
(free from blemishes like anya dEvathA upAsanam and seeking
purushArTams other than Moksham = " yEzhAtkkalam pazhippilOm
NaangaL " ) . Lord Raamachandran is the delight for our minds
( Raaman yenkaLudaya manathukku iniyavan) . He is the One ,
who pulverized the city of LankA protected by oceans and ramparts
and killed all the raakshasAs . His lotus like soft and red feet walked
over the sEthu built by His army and put an end to RaavaNan and
his kulam , dhanam and Iswaryam . To those "Sevvadi " , we hail
limitless years of glorious existence says PeriyAzhwAr.

3. Thirukkudanthai Desikan's Commentary  Highlights
**********************************************************
ParamaikAnthis are Bhagavath PrApthi KaamarkaL ( One
who wish to reach Parama Padham and perform Kaimkaryam
to the Dhivya Dampathis there ). AzhwAr invites these like-minded
ParamaikAnthis to join in enjoying the MangaLAsAsana rasam .
PeriyAzhwAr seeks the proper adhikAris to join him in Bhagavath
MangaLAsAsanam (aaLL thEduhirAr). He asks the Jn~Anis
to hurry up and join the ghOshti carrying " MaNN and MaNam "
for PerumAL's ThirukkalyANam starting with ankurArpaNam
( Paalikai kottuthal function ).

When the unqualified ones tried to enter this ghOshti , AzhwAr
disqualified them because of their vyApAram of signing themselves
to mere mortals for gaining food and reminded them that they
should be "NaarAyaNa ParAL " if they want to enter this ghOshti.
AzhwAr reminded them that his kulam is free of any blemishes
in Bhagavath Kaimkaryam for seven generations . AzhwAr concluded
with the statement that his ghOshti will perform MangaLAsAsanam
for Lord VeerarAghavan , who destroyed the RaakshasAs of LankA
to overcome the lapse by others in performing such MangaLAsAsana
Kaimkaryam at the end of the heroic war at LankA .

4. Thirukkudanathai RanganAtha Swamy's Commentary Highlights
**********************************************************************
It has been recommended that it is bhAgyam for ParamaikAnthis
to see the ghOshti of Jn~Anis and join that GhOshti ( adiyAr
tangaL inbamihu perum kuzhuvu kaaNN , adiyArhaL kuzhAngaLai
udan kooduvathu yenRu kolO? ) . AzhwAr invites therefore the Jn~Anis
( Bhagavath PrApthi Kaamar) to join in the ghOshti to share
the MangaLAsAsana rasam . AzhwAr invites the JnAnis to
join with him in the performance of Sarva Vidha Kaimkaryam
(MaNNUm MaNamum koNmin ) .

"YengaL kuzhuvinil puhathalottOm " : AzhwAr categorically rejects
others , who seek perishable and transient  material wealth or
engage in  anya devathA aarAdhanam , from entering his ghOshti .

The rejected people ask the AzhwAr : why are you so heartless
and consider your group as unique ? What is so unique? AzhwAr
responds : Our kulam for seven generations has been free of
any blemish of seeking prayOjanams other than Bhagavath PrApthi
and has not engaged in worshipping other gods for alpa siddhis.
AzhwAr points out that his ghOshti is blemishless for seven
generations ( " YezhAtkkalam PazhippilOm " ) and that is what
makes it unique .

AzhwAr reminds the ghOshti that they will be performing MangaLAsAsanam
for the victorious Raamabhadran , who destroyed the VaNangA Mudi
(na NamEyam ) RaavaNan and those who assited him in his adharmic
acts and made LankA  a cremation ground  (SmasAna sadhrusee ).

Our PallANDu to RaavaNa SamhAri , Sri Raamachandran !

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:






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