Search

(long live) are all synonymous expressions used in devotion, each echoing a sentiment of unyielding reverence and surrender to the divine.

Manivannā (colored like blue sapphire), may You live long (be eternal) for several years (human years), more years (celestial years), thousands of celestial years (Brahmā's years) and for many crores (of Brahmā's) of years.

• Pallāṇḍu (long live), Jitam (may there be victory), Namaḥ (I am yours, I surrender unto you), Thōṟṟōm [Thiruvāimozhi 2.1.7] (you have triumphed), Pōṟṟi [Thiruppāvai, etc.]

countless) years (denotes year count in human), pallāṇdu — many (countless) years (denotes year count in dhĕva), pallāyiraththāṇdu — many (countless) years (denotes year count in brahmā), palakŏti nūṛayiram — many years of countless brahmās, thirukkāppu — let there be protection The Protection: May You Live

, kazhal — your thiruvadi (lotus feet which stood ground), pŏṝi — shall live for a long time;, eduththāi — ŏh you who lifted, kunṛu — gŏvardhana mountain, kudaiyā — as an umbrella / shelter!

, pugazh — (your) valor, pŏṝi — shall live for a long time;, kanṛu — vathsāsuran who stood as a calf, kuṇilā — was used as a throwing staff (pole),, eṛindhāi — ŏh you who threw (at the asura who took the form of a fruit (vil̤ānkani / விளாங்கனி) (எறிந்தருளியவனே!)

, guṇam — your characteristics (like sauseelyam, etc.,), pŏṝi — should stay for years together;, nin kaiyil vĕl — the spear in your hands, venṛu — that won (the enemies), pagai kedukkum — and destroyed them (the opposition), pŏṝi — should live for a long time;, enṛu enṛu — ṣo doing such mangal̤āsāsanam

இரங்கு anṛu ivvulagam aLandhāi adi pŏṝi – (pallāṇḍu to your feet which measured all the worlds that day (long ago)) anṛu – that day (long ago) – when Indra was suffering after king Mahābali took the worlds from him (though they are truly yours).

(with two steps), adi — (those) divine feet (of yours), pŏṝi — shall live for many years and more years (pallāṇdu pallāṇdu);, angu — in the place where rāvaṇan lived, senṛu — (you) went (எழுந்தருளி), cheṝāi then ilangai — ŏh you who destroyed the lanka of the south!

live – should always exist, padai — that serves as weapon, pŏr pukku muzhangum — in battle by its sound, appānjasanniyamum — the conch by name pānchajanya, pallāṇdĕ — should also be there with you always The Protection: May You Live for Many Millennia காப்பு பல்லாண்டு வாழ்க In the preceding *pāśuram

Let the conch Pānchajanyam that blows aloud in wars, live for several years 2 அடியோமோடும்நின்னோடும் பிரிவின்றிஆயிரம்பல்லாண்டு * வடிவாய்நின்வலமார்பினில் வாழ்கின்றமங்கையும்பல்லாண்டு * வடிவார்சோதிவலத்துறையும் சுடராழியும்பல்லாண்டு * படைபோர்புக்குமுழங்கும் அப்பாஞ்சசன்னியமும்பல்லாண்டே.(2) 2 ## அடியோமோடும்

denotes bhūmi and neel̤ā dhĕvis, pallāṇdu — should be present always, vadivārchŏthi — chakkaraththāzhwān’s thĕjas (radiance) surrounds the divine form of perumāl̤ himself, valaththuṛaiyum — one who eternally resides in right hand, chudarāzhiyum — chakkaraththāzhwān who destroys the enemies, pallāṇdu — long

Let us say, “Live Long, Live Long ! (Pallāndu! Pallāndu!”)

" In this world, it is customary for ordinary mortals, who live for a limited time, to wish one another long life, as expressed in the blessing “dīrghāyuṣmānbhavēt”* (May you live a long life). Periyāzhvār performs this very act for Śriyaḥpati, the eternal Lord Himself.

Periyāzhvar with his abundant love thought that Perumāl needs “Pallāndu” and composed pasurams on the lord that describe how the lord will live for ever. I will not join those who do not think of the shining fame of Rāmānujā who always praised Periyāzhvār.

He is the ultimate creator, as stated in “onRum thēvum ulagum uyirum maRRum yādhum illā anRu nānmugan thannōḍu dhēvar ulagōḍu uyir paḍaiththān” (On that day when no gods, worlds, souls, or anything else existed, He created the four-faced Brahmā, along with the other gods, the worlds, and all living

bhakthi (devotion), perum suzhippāl — caught in its vortex,, thollai — the eternal (emperumān), mālai — for everything other than ḥim, he is the protector; ḥe is having such a glory;, onṛum pārādhu — not seeing even one of ḥis auspicious grand qualities, like how for those who are anithyar (not going to live

So I called women who can sweetly sing, made them grow sprouts and bless you that you may live for many years. I have made curry and rice to celebrate your birthday. O dear child, don’t go from tomorrow to graze the calves.

white conch, iṉṟu eḻu nāl̤ — seventh day from today, tiruvoṇam — is auspicious Thiruvonam, tirunāl̤ — which is Your birthday, mŏḻiyāraik kūvi — I have called the singers, muṉpaṇner — to come as a troupe, mul̤ai aṭṭip — I made them grow spouts, kūṟuvitteṉ — and have them bless You, pallāṇṭu — to for a long

live Ethirāsan!"

This is supplemented by the glorious vāzhith thirunāmams such as, “aRu samayach chediyadhanai adi aRuththān vāzhiyē” (Long live he who uprooted the weeds of the six deviant philosophies!)

, and the benediction in the iyal sāṟṟu, “vāzhiyarō, thakkōr paravum ... mukkōl pidiththa muni” (May he live long, the great sage with the triple staff, who is praised by all worthy souls). rāmānusanai*** – Unto such a celebrated Rāmānuja.

vāzhththum rāmānusanai vāzhththum – They offer benedictions and sing pallāṇḍu* (prayers for long life and glory) to him.

ethirāsan ena vāzhththuvār - vāzhi ena vāzhththuvār vāzhi ena vāzhththuvār thāLiNaiyil thāzhththuvār viNNōr thalai"* (1) Meaning: The celestials in Śrīvaikuṇṭham reverently bow their heads at the feet of those who sing pallāṇḍu to those who, in turn, sing pallāṇḍu* to those who eternally sing "Long

I shall sing your praise and say Live Long, Live Long (Pallāndu! Pallāndu!”)

Bhagavān remedies the situation when wealth is lost, highlighting the existence of two types of wealth seekers: arthārthi (one who seeks new wealth) and Ārthan (one who longs to retrieve lost wealth).

My father, his father, and his great grandfather, since seven generations we have been serving Him who took the form of Narasimhā on the evening of SRavanā Nakshatra and destroyed Hiranyan and to efface our cares, let us praise and sing 'Live long for years a thousand and many thousands'. 6 எந்தைதந்தைதந்தைதந்தைதம்மூத்தப்பன்

We pray that you live long, (“Pallāndu, Pallāndu!”) 10 எந்நாள்எம்பெருமான் உன்தனக்கடியோமென்றெழுத்துப்பட்ட அந்நாளே அடியோங்களடிக்குடில் வீடுபெற்றுஉய்ந்ததுகாண் செந்நாள்தோற்றித் திருமதுரையுள்சிலைகுனித்து * ஐந்தலைய பைந்நாகத்தலைபாய்ந்தவனே.

• ainthalaiya pain nāgath thalaip pāynthavanē - They begin discussing the incident in Ayarpādi (Gokulam) where He lived peacefully. • ainthalaiya pain nāgath thalaip pāynthavanē! - He has five mouths to bite and possesses great hoods expanded out of anger.

This follows a divine sequence, for just as Periyāzhvār sang in his Tiruppallāṇḍu, "long live Śrī Mahālakṣmī who resides in your divine chest" (vaḍivāy nin valamārbinil vāzhginra maṅgaiyum pallāṇḍu) before hailing the discus, "long live the radiant Sudarśana cakra which resides in your radiant right

There is no one to lovingly gaze upon this divine sight and perform maṅgaḷāśāsanam as Periyāzhvār did, singing “vaḍivār śōdi valattuṛaiyum suḍarāzhiyum pallāṇḍu” (Long live the beautifully radiant discus, which resides in His right hand!).

Yet, while they leverage this divine mercy, there is none among them who offers maṅgaḷāśāsanam for the eternal, blessed union of the Divine Couple, as Periyāzhvār so lovingly sang, “vaḍivāy nin valamārbinil vāzhginra maṅgaiyum pallāṇḍu” (Long live the Divine Mother who resides on Your beautiful

Join together and sing His praise 'Live Long (Pallāndu!)'

in country-side, nagaramum — people living in cities, nangaṛiya — for both to be cogniśance of your good,, namŏ nārāyaṇā enṛu — chanting thirumanthram, pādu manam udaip paththar ul̤l̤īr vanthu — if you have the bhakthi to sing thirumanthram, pallānṇdu kūṛuminĕ — come and sing thirupallāṇdu.

you are put in the graveyard/crematory ground, vanthu engal̤ kuzhām pugunthu — come, join our ghŏshti (group), kūdu manam udaiyīrgal̤ — if you have that thought (of joining us),, varambozhi vanthu — giving up kaivalyam, ollai — soon/immediately, kūduminŏ — come and join our ghŏsti, nādum — people living

yāvagai ulagamum — all the categories of the world, yāvarum illā — all kinds of living beings, illā — without, mĕlvarum — the past times, perum pāzh kālaththu — very long, irum porutku ellām — for the countless living beings, peṛal arum — emperuman who is difficult to attain, thani oru viththu — ḥe is

isayum kol – There is a profound difference between living for oneself and living for Bhagavān.

Upon being asked about the further duties, he declares: vāzhiyavēnṛu – One should perpetually perform maṅgalāśāsanam to emperumān with the invocation "pallāṇḍu" (long live). The āzhvār initiates his discourse on emperumān's śeṣitvam (lordship) in the first pāsuram.

yām – Previously, as indicated in Yajurveda's Ashtakam 3.5 "āyurāsāsthe" (praying for long life), we were oriented towards self-preservation; now, abandoning that mindset, thozha – thozhugai (worship) signifies performing maṅgalāśāsanam.

three worlds, vil̤aiththa — creates, undhi — ḥe who has divine navel, māyan — ḥe who has amaśing ability, kadavul — being the supreme god., mā mudhal — emperumān who is the supreme primordial cause, his, adi — divine feet, ūzhithŏṛūzhi — during every kalpa (eon), ŏvadhu — incessantly, vāzhiya — to live

Pallāndu!”

Pallāṇḍum – Forever, as long as the ātmā exists, which is eternal. āzhvār refers to “many years” in the timeless realm of Paramapadam, for he speaks from life in saṃsāra, where temporal limits exist.

Thus praises Vishnuchithan of Villiputhur through his pious verses, the Impeccable, the Supreme Lord who holds the bow Sārangam, Those devotees who recite these hymns (pāsurams) and worship him saying, “Namo Nārāyanaya” they will be with the highest lord, praising him always and saying, “Pallāndu!

This is the very same Lord who, long ago, appeared as a humble dwarf in the sacrificial arena of the great Mahābali and, with His sacred feet, measured all the worlds.

He explains that in this verse, the Āzhvār expresses a deep and specific yearning: he longs for Lord Kṛṣṇa to appear before him and grant His divine embrace, not in His majestic cosmic form, but in the supremely enchanting guise of Vāmana, the divine dwarf.

This is echoed in texts like Śrī Viṣṇu Dharmam, in the Māṅgalyastavam, which states, "saṅghaiḥ surāṇām" (He is praised by the assemblies of celestial beings), and in Nammāzhvār’s own Thiruvāimozhi (7.4.1), "tiśai vāzhi ezha" (May the people in every direction praise Emperumān and live well)

I will praise you and say, “Pallāndu Pallāndu” 11 அல்வழக்கொன்றுமில்லா அணிகோட்டியர்கோன் * அபிமானதுங்கன் செல்வனைப்போலத் திருமாலே நானும்உனக்குப்பழவடியேன் * நல்வகையால்நமோநாராயணாவென்று நாமம்பலபரவி * பல்வகையாலும்பவித்திரனே உன்னைப்பல்லாண்டுகூறுவனே. (2) 11 ## அல்வழக்கு ஒன்றும் இல்லா * அணி கோட்டியர் கோன்

This involves considering the good and bad aspects of the divya deśams and the lives of Śrīvaiṣṇavas as one's own, and feeling joy and sorrow for them respectively. • selvan – One who is endowed with jñāna (knowledge), bhakti (devotion), and vairāgya (detachment).

With his heart now relieved of its prior suffering and longing, the Āzhvār's kaigaḷārat thozhudhu—his hands fold in añjali to their full satisfaction.

Even though the demon was vanquished long ago, the Āzhvār's protective love (vātsalyam) is so intense that he still feels the immediate danger, crying out pōṟṟi (all hail to you! be victorious!) as if the event were unfolding before his very eyes.

live], kaigal̤ — hands (which were as said in thiruvāimozhi 4.4.1 -viṇṇaith thozhudhu- (worshipping the sky)), āra — to the full satisfaction, thozhudhu — performing anjali (joined palms), sol — in the form of a collection strung with words, mālaigal̤ — garlands [poems], ĕṝa — to submit (so he can wear

very cruel (which are hurdles for the protected ones as said in -mahāraudhra:- (very fierce)), mā — horse (named kĕṣi, which is possessed by a demon), pil̤andhān thannai — sarvĕṣvara who tore its mouth (as said in -nipapāthadhvidhābhūtha:-), pŏṝi enṛĕ — performing mangal̤āṣāsanam saying -pŏṝi, pŏṝi #[long

Bow to his feet and say, “Pallāndu! Pallāndu!” 5 அண்டக்குலத்துக்கதிபதியாகி அசுரரிராக்கதரை * இண்டைக்குலத்தைஎடுத்துக்களைந்த இருடீகேசன்தனக்கு * தொண்டைக்குலத்திலுள்ளீர்.

For the Mahābhārata, they focus on Kṛṣṇa’s 'mām ekam...' in the Bhagavad Gītā, and His longing to be with us, His love for us ādiyārs (āśrita vyāmoham) as His primary guṇa. **How did they reach this conclusion?

His longing for ādiyārs is manifest in His form as well. Even those who are not fond of Him are captivated by this beauty. Even without His kindness, this beauty would bind them to Him; This beauty is what fuels the gopikās’ fervor towards Him.