SRI UPANISHAD BHASHYAKARAR’S COMMENTARY
Iswaryam seekers have now joined AzhwAr and the delighted PeriyAzhwAr sings PallANDu tothe Lord with them through this eleventh paasuram (IswaryAbhi: sahithOMangalAnyAsasthE).Selva Nampi is the nirvAhakar (Leader/abhimAna Tungan) of ThirukkOttiyUr (SundaraGhOshtIpuram), the jewel among the dhivya dEsams of Southern region (Naayaka MaNi); Heis totally devoid of any gunA dhOshams (blemishless). “aham, Mama ithyAthi roopa dhurvyavahAralEsanApi rahitha:” (He is free even from traces of dhOshams like ahankAram andMamakAram).
Selva Nampi has no sambhandham (links) to dEvathAntharam (no desire for Gods other thanSriman NaarAyaNan). He is without taste for prayOjanams other than Moksham andBhagavath Kaimkaryam. Selva Nampi has no ruchi (desire) for Material wealth (Iswaryam) orKaivalyam (aathmAvalOkanam). He is lofty with Sri VaishNava SrI because of his travel alongthe auspicious way marked for Sri VaisdhNavAs by PoorvAchAryAs. As a result, he is beyondthe influence of AhankAra-MamakArams. “SrI VaishNavathva abhimAnEna SarvOthkrushta:”.Therefore he is “Selvan” (Sampath-PoorNan). He has a lofty status because of his abhimAnamas a SrI VaishNavar.
Oh Prabhu Sriman NaarAyaNaa! Sriya:PathE! adiyEn is also Your dhAsan like Selva Nampi.adiyEn is an old DhAsan to You in every way (Sriya:PathE! Sampath PoorNaa! SelvaNampiriva ahamapi Tava praacheena dhAsa:). adiyEn has adopted DhAsya Vruthti (mode oflife as Your DhAsan) as my kula Dhanam (Family’s Iswaryam) and Moola dhanam (FoundingCapital). Oh Lord! You are Suddha Svaroopi by every measure (ParipoorNa Suddhan). adiyEnmeditates on the deep meanings of Your Moola Manthram without the first and last aksharam(NamO NaarAyaNAya) and observe Prapatthi with its six angams (aspects). “SameechanavidhayA (nall vahayAl) aadhyanthAkshara virahENa, sarvAdhikAra BhUtha Moola mantramanusandhAya paripoorNa prapatthim anushtAya (NamO NaarAyaNA yenRu), tathascchabhOgyathayA bahUni Bhagavan-nAmAni cha sankeerthya (Naamam pala paravi),sarvAbhi:prakArai: Paavana (pall vahayAlum PavitthiranE) pallANDu KooruvanE”.
Oh Lakshmi Pathy! Having dhAsya vrutthi to You as my Kula dhanam and Moola dhanam,adiyEn reflects on the meanings of “NamONaarAyaNa” and perform poorNa prapatthi toYou. After that (Tathasccha), adiyEn recites Your numerous auspicious names as ParamabhOgyam (Recite Your most relishable naamAs as supreme enjoyment). In a way similar toSelva Nampi, adiyEn hails You with long life (PallANDu) and perform MangaLASAsanam for You with Your Devi, aayudhams, Jewellery and Sakala ParivAram.
THIRUKKUDANTHAI DESIKAN’S COMMENTARIES
“Vazhakku allAthathu alvazhakku” (The path which is not prescribed by the Lord’s SaasthrAs) is alvazhakku. These alvazhakkus are (1) dEhAthma abimAnam (confusion that aathmA and deham are one and attaching oneself to the body and its pleasures instead of recognizing the differences between perishable body and the eternal jeevan), (2) SvathanthrAthama Brahmam: the confusion that the Jeevan is independent and the controller of its own destiny instead of theLord, (3) dEvathAnthara ruchi (seeking gods other than Sriman NaarAyaNanas the Mokshamgiver) and (4) prayOjanAnthara ruchi (seeking insignificant goals of life instead of Mokshamsuch as perishable Iswaryam and unsatisfactory Kaivalyam).
Once one emulates a BhagavathOtthamar like Selva Nampi, one has clear knowledge aboutour dhAsya svaroopam to the Lord and then we have to engage in Karthavyam (that needs to bedone as follow up). One of them is the recitation of Moola Manthram: “NamONaarAyaNAyEthi manthra; SarvArTa saadhaka:”). The other karthavyam is the recitation ofthe thousand naamAs of the Lord. The observance of these Karthavyams along with theperformance of Prapatthi removes all asuddhis and amangaLams and qualifies us to sing PallANDu to the Lord (MangaLAsAsanam for the Sarva Seshi, SarvEswaran).