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Divya Prabandham

பெரியாழ்வார் திருமொழி

periAzhwAr thirumozhi

Adiyen Sri rAmAnuja dAsan

(Sampath Kumar Padmanabhan)

***

CONTENT:

thanians

thiruppallAndu

First ten

First thirumozhi

Second thirumozhi (Part 1)

Second thirumozhi (Part 2)

Third thirumozhi

Fourth thirumozhi

Fifth thirumozhi

Sixth thirumozhi

Seventh thirumozhi

Eighth thirumozhi

Ninth thirumozhi

Second ten

First thirumozhi

Second thirumozhi

Third thirumozhi

Fourth thirumozhi

Fifth thirumozhi

Sixth thirumozhi

Seventh thirumozhi

Eighth thirumozhi

Ninth thirumozhi

Tenth thirumozhi

Third ten

First thirumozhi

Second thirumozhi

Third thirumozhi

Fourth thirumozhi

Fifth thirumozhi

Sixth thirumozhi

Seventh thirumozhi

Eighth thirumozhi

Ninth thirumozhi

Tenth thirumozhi

Fourth ten

First thirumozhi

Second thirumozhi

Third thirumozhi

Fourth thirumozhi

Fifth thirumozhi

Sixth thirumozhi

Seventh thirumozhi

Eighth thirumozhi

Ninth thirumozhi

Tenth thirumozhi

Fifth ten

First thirumozhi

Second thirumozhi

Third thirumozhi

Fourth thirumozhi

***

Common & periAzhwAr thanians

(1)

sri maNavALa mAmuni thaniyan

Composed by azhagiya maNavALan

(Namperumal of Srirangam)

श्रीशैलेश दयापात्रम् धीभक्त्यादि गुणार्णवं I

यतीन्द्र प्रवणम् वन्दे रम्यजामातरम् मुनिम् II

shreeshailEsha dayApAtram dheeBaktyAdi guNArNavam

yateendrapravaNam vandE ramya jAmAtaram munim

Purport

The importance of this thaniyan is that this was

composed by namperumaL of srirangam in praise of

maNavaaLa maamuni. This is said to have happened

in srirangam when maNavaaLa maamuni was giving a

discourse on thiruvaimozhi, the Lord came in the guise

of a young boy and offered him this thaniyan.

Since the supreme Lord Himself has composed

this thaniyan, it is customary to sing this thaniyan

at the beginning as well as at the end of

Nalayira divya prabandham recitation.

(2)

Guru-parampara thaniyan

Composed by sri kooraththAzhwAr

लक्ष्मी नाथ समारम्भाम् नाथयामुन मध्यमाम् I

अस्मदाचार्य पर्यन्ताम् वन्दे गुरु परम्पराम् II

lakshmeenAtha samAramBAm nAthayAmuna madhyamAm

asmadAchArya paryantAm vandE guru paramparAm

Purport

This thaniyan is a composition by sri kooraththAzhwAr,

who was the chief disciple of the great AchArya sri rAmAnujA.

sri kooraththAzhwar salutes the guru-parampara tradition

starting with lakshminAtha, nAthamuni in the middle and

ending with his AchArya.

(3)

Composed by sri kooraththAzhwar

यो नित्यं अच्युत पदाम्बुज युग्मरुक्म

व्यामोहतस् तदितराणि त्रुणाय मेने I

अस्मद् गुरोर् भगवतोस्य दयैकसिन्धोः

रामानुजस्य चरणौ शरणम् प्रपद्ये II

yO nityam achyuta pAdAmbuja yugma rukma

vyAmOhatastaditarANi triNAya mEnE

asmadgurOrBagavatO asya dayaikasindhOh

rAmAnujasya charaNou SaraNam prapadyE

Purport

Through this thaniyan, kooraththazhwar offers

saranagathi at the feet of his AchAryan

sri rAmAnujA. He states that sri rAmAnujA,

who is always at the lotus feet of Lord achutA,

renounced the worldly objects and pleasures

so thoroughly that he considered them equal

to ‘grass’ and nothing more. He also says

that sri rAmAnujA, who is an ocean of compassion,

is our guru as he possessed all the

divine and auspicious qualities.

(4)

nammAzhwAr thaniyan

(Composed by Sri ALavandAr)

माता पिता युवतयस् तनया विभूति:

सर्वम् यदेव नियमेन मदन्वयानाम् I

आद्यस्य न: कुलपतेर वकुळाभिरामम्

श्रीमत तदङ्घ्रि युगळम् प्रणमामि मूर्ध्ना II

mAtA pitA yuvatayastanayA viBootih

sarvam yadEva niyamEna madanvayAnAm

Adyasya nah kulapatEr vakuLABi rAmam

shreemat tadangri yugaLam praNamAmi moordhnA

Purport

ALavandAr sings this thaniyan in honour

of nammAzhwAr, who wears the exquisite

garland of vakuLa flowers and is a leader

among seekers. He says in this taniyan

that hitherto he considered his mother,

father, daughters, wealth etc., as the most

important in life. But now after attaining

the divine feet (tiruvadi) of Sri nammAzhwAr,

he sees everything, including all his

relatives, as only the thiruvadi of nammAzhwAr.

(5)

AzhwArs & udayavar thaniyan

Composed by sri parAsara bhattar

भूतं सरस्य महदाह्वय भट्ट नाथ

श्रीभक्तिसार कुलशेखर योगिवाहान् I

भक्ताङ्घ्रिरेणु परकाल यतीन्द्रमिश्रान

श्रीमत् पराङ्कुश मुनिम् प्रणतोस्मि नित्यं II

Bootam sarasya mahadAhvaya BaTTanAtha

shree BaktisAra kulaSEKara yOgivAhAn

BaktAnghrirEnu parakAla yateendra miSrAn

shreemat parAnkuSa munim praNatO asmi nityam

Purport

sri parAsara bhattar composed this thaniyan

at the instance of sri nanjeeyar. He pays

obeisance to ten AzhwArs and sri rAmAnujA

in this thaniyan. The rest of the AzhwArs

are considered to be the different parts of

the body of nammAzhwAr. BoodathAzhwAr is

considered the head (thirumudi), poigai and

peyAzhwArs are the two eyes respectively,

periAzhwAr is the face, thirumazhisai AzhwAr

is the neck, kulashekara AzhwAr and thirupAnAzhwAr

are the two hands respectively, the holy chest

is thondaradi podi AzhwAr, thirumangai AzhwAr

is the naval , yathirAjA( sri rAmAnujA) is the

sacred feet and ofcourse, nammAzhwar is the

swamy who possess all these parts in his body.

(6)

periyAzhwAr thirumozhi thaniyangal

Composed by sri nAthamunigaL

गुरुमुकमनधीत्य प्राह वेदानशेषान्

नरपथिपरिक्लुप्तं शुल्कमादातुकामः I

श्वषुरममरवन्द्यम् रङ्गनाथस्य साक्षात्

द्विजकुलतिलकं तम् विश्नुचित्तम् नमामि II

gurumuKamanadheetya prAha vEdAnaSESAn

narapatiparikalptam SuklamAdAtu kAma:

s'was'uram amara vandyam ranganAthasya sAkSAt

dvijakula thilakam tham vishNuchittham namAmi

Purport

periAzhwAr did not have a formal education

in shaastrAs from a Guru. Despite this, he

successfully established the paratatwa

(the supreme principle) of shriman nArAyaNa

in a conglomeration of learned scholars invited

by the pAndya king. This he did by citing pramAnAs

(proofs) from vEdAs and vEdAntAs. Impressed by

the AzhwAr’s achievement, pAndya king rewarded

him with prize money. Salutations to the periAzhwAr,

who is the father-in-law of Sri Ranganatha

(because of his daughter Andaal’s marriage to

the Lord who is the Lord of nithyasoories and

devas) and who is variously known, as the

“gem among brAhmanAs” and “vishnu-chiththan”.

(7)

Composed by sri pAndya Bhattar

minnAr taDa madiL Soozh villiputtoor enrorukAl

sonnAr kazharkamalam SooDinOm

munnAL kizhi aruttAn enruraittOm

keezhmaiyinil SErum vazhiyaruttOm nenjamE vandu

Purport

pAndya bhattar who has composed this thaniyan

in honour of periAzhwAr states that our heads

will be placed at the feet of those who just

says “srivilliputtur’ even once. He describes

srivilliputtur as a beautiful place with Forts.

He further says that since periAzhwAr has

established the paratatwa of shriman nArAyaNaa,

and won the prize, we can be sure that we have

closed the path to Hell.

(8)

Composed by sri pAndya Bhattar

pANDiyan koNDADa paTTarpirAn vandAnenru

eeNDiya Sangam eDuttooda vENDiya

vEdangaL Odi viraindu kizhiyaruttAn

pAdangaL yAmuDaiya paTTru

Purport

During a ceremony when periAzhwAr was taken in

a procession seated on an elephant accompanied

by sounds of drum beats and blowing of conch,

the pAndya king extolled “Here comes pattar pirAn !”.

We seek refuge in periAzhwAr who established the

paratathwa of shriman nArAyaNa in the assembly

of great scholars with pramanAs from Vedas and

took away the prize money.

thiruppallAndu

(1)

pallaaNdupallaaNdu pallaayiraththaaNdu

palakOdinooRaayiram

mallaaNdathiN thOLmaNivaNNaa!

un sEvadi sevvi thirukkaappu.

Purport

In this pAsuram, periAzhwAr seeks protection for

the Lord Sri Krishna, who has conquered

many asuras and evil people in His avatars and

who Himself is the protector of the Universe.

AzhwAr has a great deal of fear, that the Lord,

who is like a blue colored pearl, should not

in any way be harmed whenever He chooses sojourn

on earth for whatever reasons. Although, AzhwAr

knows very well that He who is mighty shouldered

and unconquerable, needs absolutely no protection,

yet he prefers to wish the Lord and His red colored

lotus like feet 'well' for thousands of years to come.

What else could be the reason for this apparently

illogical reasoning by the AzhwAr except his

intense love and bakthi for Him.

(2)

adiyOmOdumninnOdum pirivinRi aayirampallaaNdu

vadivaayninvalamaarbinil vaazhkinRamangaiyumpallaaNdu

vadivaarsOthivalaththuRaiyum sudaraazhiyumpallaaNdu

padaipOr pukkumuzhangum appaanchasanniyamumpallaaNdE

Purport

In this pAsuram, AzhwAr cites the irrevocable bond

between him and the Lord. Fearing that no hindrance

should come in the way of such a bonding, he invokes

protection for the sacred bond itself. It is AzhwAr's

way of telling us that we should also maintain a close

relationship with the Lord and not consider Him to be

a distant ruler. O Lord, seated beautifully on the

right side of your majestic chest, Mahalakshmi is

ever keen on blessing her devotees and taking them

near to the Lord. Without first taking refuge in her,

how can we imagine approaching the supreme Lord.

The benevolent lady should live for thousands of years.

Positioned eternally on the right hand of the Lord

as a chakrAyudA (a highly potent wheel shaped weapon)

who is protecting the devotees at all times, let that

Sudarsana AzhwAr live thousands of years. BaghavAn has

the great conch in His left hand. He, as Krishna, blew

this at the start of the Kurukshetra war. The

pAnchajanyA not only sounded the death-knell for

the opponents but assured victory for the pAndavAs.

Let that pAnchajanyA live for thousands of years.

(3)

vaazhaatpattuninReeruLLeerEl vandhumaNNummaNamumkoNmin

koozhaatpattuninReer kaLai engaLkuzhuvinilpukuthalottOm

EzhaatkaalumpazhippilOmnaangaL iraakkatharvaazh ilangai

paazhaaLaakappadaiporuthaanukkup pallaaNdukooRuthamE.

Purport

Very concerned about the ultimate welfare of the people,

AzhwAr invites everyone to worship Sriman nArAyaNA, who

is the source of all and who only can grant the final

liberation to every soul. AzhwAr eliminates from his

group all those who goes after other devatas asking

for insignificant and small things such as food, material

benefits etc. He prefers to entertain those who seeks

knowledge of the highest. To make sure what he is talking

about, AzhwAr categorically says that for years his lineage

has been doing devotional service only to Lord rAmA who

destroyed lankA, which was once infested with demons.

Thus AzhwAr sings pallAndu, obviously, to Sri rAmA

in this pAsuram while at the same time

showing us the path to salvation.

(4)

yEdunilaththil iduvathanmunnamvandhu engaLkuzhaampukundhu

koodumanamudaiyeer kaL varampozhivandhu ollaikkooduminO

naadumnakaramumnan kaRiya namOnaaraayaNaayavenRu

paadumanamudaippaththaruLLeer! vandhupallaaNdukooRuminE.

Purport

This pAsuram is very important in that it gives us the

option to choose between small spiritual gains or the

greatest experience of Moksha through direct service

to Sriman nArAyaNA in His divine presence. AzhwAr is

so compassionate to humanity that he wants the best for

all of us. He says in this pAsuram, in no uncertain terms,

that those desirous of experience of AtmA will surely get

it by landing in Kailvalyam. But such souls will be immersed

only in experiencing the AtmA and cannot get out of it.

This experience is not a complete one since each soul

belongs to BaghavAn and we cannot claim a right over it.

The important point to note here is that AzhwAr emphasizes

the need to denounce the desire for kaivalyam and surrender

only to the feet of nArAyaNa for attaining the highest good.

He also impels us to spread the great words 'namO nArAyaNAya'

in all nooks and corners of the Earth for

the benefit of entire humanity.

(5)

aNdakkulaththukkathipathiyaaki asurariraakkatharai

iNdaikkulaththai eduththukkaLaindha irudeekEsan_thanakku

thoNdakkulaththiluLLeer! vandhadithozhuthu aayiranaamamsolli

paNdaikkulaththaiththavirndhu pallaaNdupallaayiraththaaNdenminE.

Purport

In this pAsuram, AzhwAr categorically states that

the Supreme Lord "HrushIkEsan" is administering the

entire Universe. The Lord takes avatArs to eliminate

the asurAs and rAkshasAs and brings about peace

in the worlds. The vedas and Upanishads proclaim

Him to be the greatest and He alone can grant the

highest salvation called Moksham. This being the case,

AzhwAr wonders why people are habitually seeking only

material wealth from Him, when He can grant us the

highest good. He further says that uttering the

glorious thousand names of the Lord and singing

pallAndu to His feet are the only means

to be adopted by us for our salvation.

(6)

endhaithandhaithandhaithandhaithammooththappan Ezhpadikaalthodangi

vandhuvazhivazhi aatcheykinROm thiruvONaththiruvizhavil

andhiyampOthilariyuruvaaki ariyaiyazhiththavanai

pandhanaitheerappallaaNdu pallaayiraththaaNdenRupaaduthamE.

Purport

AzhwAr very proudly states that he, his father and

his preceding seven generations have all been engaged

in the service to the Lord, nArAyaNA. Suddenly he

shifts to the scene of Narasimha avatAr. He says

Narasimha was born during the beautiful evening twilight

period in thiruvoNam star. He sings pallAndu to

Narasimha to pacify Him from the insatiable anger

he had after killing Hiranyakashipu. We all know that the

Lord took this avatAr to protect His great baktha

PrahallAdha. It is perhaps AzhwAr's intention to

remind us that by becoming His baktha, even we

too will get His unfailing protection.

(7)

theeyiRpolikinRasenchudaraazhi thikazhthiruchchakkaraththin

kOyiRpoRiyaalE oRRuNduninRu kudikudi aatseykinROm

maayapporupadaivaaNanai aayirandhOLumpozhikuruthi

paaya suzhaRRiya aazhivallaanukkup pallaaNdukooRuthumE.

Purport

In Srivaishanava sampradayam, it is essential to emboss

on the upper sides of the hands, the Chakra and Conch

symbols (just below shoulder on the sides of right and

left hand respectively). This is symbolic of the Lord

who always holds chakraayudam in his right hand and conch

in his left hand. This procedure known as 'pancha

samskaaram' is performed on the individual by his/her

Acharyan. This gives an individual eligibility to

perform kainkaryam (devotional service ) to the Lord

in a more authentic way. In this pAsuram, AzhwAr

states that he and his predecessors have been performing

devotional service to the Lord from time immemorial after

having these symbols embossed on them. This is perhaps

an indication for all of us to follow suit. He then

heaps praise on Sudarsana AzhwAr by describing Him as

shining with red hued brilliant luster and who once at

the instance of the Lord, cut off the thousand shoulders

of bhanAsura (known for using deceptive/magic tactics

in his fights) and killed him creating a river of blood

in the process. AzhwAr sings pallAndu

to SudarsanAzhwAr and Emberumaan( Sriman nArAyanA)

(8)

neyyidainallathOr sORum niyathamum aththaaNich chEvakamum

kaiyadai kkaayum kazhuththukku ppooNodu kaathukkuk kuNdalamum

meyyidanallathOr saandhamum thandhu ennai veLLuyiraakkavalla

paiyudainaakappakaik kodiyaanukku ppallaaNdu kooRuvanE.

Purport

In an earlier pAsuram, AzhwAr criticizes those who seeks

from BaghavAn only wealth and not care about serving Him.

In this pAsuram, he softens his stand a bit and says that

these necessities of life (like good food, some ornaments

for neck and ears, servants etc) could be sought from

the Lord and obtained. But on obtaining the basic necessities

of life, one should not forget Him or desire for more

material things. Instead, with whatever one got by His Grace,

one should seek from Him the ultimate salvation which would

enable eternal service to Him. AzhwAr portrays in this pAsuram

a scenario in which those who had earlier sought only wealth

from Him are now satisfied with what they got and having

become sAtvic in nature, are ready to serve the Lord.

AzhwAr sings pallAndu to the Lord who has Garuda, a staunch

enemy of king cobra, as the emblem on His flag.

(9)

uduththukkaLaindha ninpeedhakavaadaiyuduththuk kalaththathuNdu

thoduththathuzhaaymalarsoodikkaLaindhana soodumiththoNdar kaLOm

viduththathisaikkarumamthiruththith thiruvONaththiruvizhavil

paduththapainnaakaNaippaLLikoNdaanukkup pallaaNdukooRuthumE.

Purport

Those who had turned at last to the service of Emberuman,

did remarkable things such as wearing only the clothes

discarded by the Lord, consuming only the food left over

after what the Lord had eaten, wearing tulasi malas

(garlands) that were earlier worn by the Lord, carrying

out various works as per His orders and finally singing

pallAndu to Him. They sing pallAndu to Him on the auspicious

day of Shravan and for the one who has snake as His bed

(Sesha sayanam in sanskrit). In this pAsuram AzhwAr outlines

the code of living for all Srivaishnavas.

(10)

ennaaL emperumaan unthanakkadiyOmenRezhuththuppatta

annaaLE adiyOngaLadikkudil veedupeRRu uyndhathukaaN

sennaaLthORRith thirumathuraiyuLsilaikuniththu aindhalaiya

painnaakaththalaipaayndhavanE! unnaippallaaNdukooRuthumE.

Purport

As brought out in the previous pAsurams, the seekers

of kaivalya realized their folly and took to the feet

of emberumAn. No sooner they did so, all their miseries

of mundane existence left for good and they and their

clan started looking up in their lives. The Lord took

avatar as Sri Krishna in the beautiful holy city of

mathurA in an auspicious nakshatra. He performed

super-human feats during His sojourn on Earth. Out of

them, AzhwAr mentions how once He entered the weapons depot

of kamsA and broke the arrow. Secondly how Sri Krishna

climbed and danced on the five headed evil serpent named

kALian. AzhwAr sings pallAndu to these

wonderful activities of Sri Krishna.

(11)

alvazhakkonRumillaa aNikOttiyar kOn abimaanathungan

selvanaippOlath thirumaalE! naanum_unakkuppazhavadiyEn

nalvakaiyaalnamOnaaraayaNaavenRu naamampalaparavi

palvakaiyaalumpaviththiranE! unnaippallaaNdukooRuvanE.

Purport

Here in this pAsuram, AzhwAr cites the flawless

Selvanambi of Thirukkottiyoor who exemplified as

the perfect servant of the Lord. He was flawless

in the sense that he never misunderstood the

Srivaishnava main principles viz., the AtmA is not

independent and that the AtmA is always subservient

to the Lord. AzhwAr is clearly impressed by the

spiritual conduct of Selvanambi and wants to emulate

his steps. AzhwAr requests emberumAn to treat him also

like a dAsan as He has done so in respect of Selvanambi.

AzhwAr then goes about telling the purity-personified-Lord

that he will say pallAndu to Him by singing His various

Names and reciting namO nArAyaNA.

(12)

pallaaNdenRupaviththiranaipparamEttiyai saarNGkamennum

villaaNdaan thannai villipuththoorvittuchiththanvirumbiyasol

nallaaNdenRunavinRuraippaar namOnaaraayaNaayavenRu

pallaaNdumparamaathmanaich choozhndhirundhEththuvar pallaaNdE.

Purport

periAzhwAr was born in Srivilliputtur and was fondly known

as Vishnuchitthan, because of the special relationship

he had with emberumAn. In this pAsuram, AzhwAr cites the

Lord's mastery over the bow "sArngam". He says that whoever

sings these pallAndu pAsurams with great love towards the

blemishless Lord, who resides in paramapadam, he/she will be

conferred the rights to do kainkaryam by being stationed

close to the supreme Lord Sriman nArAyanA

and sing pallandu to Him always.

first ten first thirumozhi

Summary

periAzhwAr recounts the birth of sri Krishna

and describes the ecstatic feelings of the inmates

of gOkulam. AzhwAr describes in these pAsurams

the joyous circumstances prevalent then.

(1)

vaNNamaadangaLsoozh thirukkOttiyur

kaNNan_kEsavan nambipiRanthinil

eNNeysuNNam ethirethir_thoovidak

kaNNanmuRRam kalandhu_aLaraayiRRE

Purport

One who's stationed in thirukkOshtiyur, filled

with colorful palaces, takes birth as Lord Krishna

(also known as Kesava) in the beautiful palace

of Sri Nandagopa. To celebrate this glorious

event, the inmates of the fortunate place

called gOkulam(Thiruvaaipaadi in Tamil) resorted

to throwing oils and turmeric powder on one

another with absolute indescribable joy. As a result

of this play, the palace courtyard became wet and slushy.

(Note: Although Krishna was born in the prison of Kamsa,

AzhwAr states in the pAsuram that He was born in the palace

of Nandagopa. AzhwAr prefers to hide the fact considering

the safety of Krishna. Such is AzhwAr's extreme love

towards Krishna. AzhwAr was intensely living in

Krishnaanubhavam, perhaps transcending the time barrier)

(2)

Oduvaarvizhuvaar ukandhaalippaar

naaduvaarn^ampiraan enkuththaanenbaar

paaduvaar_kaLum palpaRaikottan^inRu

aaduvaar_kaLum aayiRRu_aayppaadiyE

Purport

People started running here and there and some of them

fell to the ground, some were shouting

"where is our Kannan.. where is He?" Some were singing

happily and yet some of them danced to the tune of

playing of musical instruments and drum beats.

(3)

pENichcheerudaip piLLaipiRandhinil

kaaNaththaampukuvaar pukkuppOdhuvaar

aaNoppaar ivann^ErillaikaaN thiru

vONaththaa _nulaKaaLumenbaar_kaLE.

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