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amalanAthipirAn - 5

From the Bhakti List Archives

Venkatesan Ananth • September 25, 2000 


srI:
srImathE rAmAnujAya nama:

--

amalanAthipirAn ainthAm pAsuram

pAramAya pazhavinai paRRaRuththu ennaiththan
vAramAkkivaiththAn vaiththathanRi yennuLpukunthAn
kOramAthavam seythanan kolaRiyEnarangaththammAn thiru
AramArpathanRO adiyEnai yAtkoNdathE

--

Meaning:
He who removed my association with unbearable and
ancient sins, who not only made me a person who is
in love with Him but also entered my mind, for which 
I do not know when I performed real hard penances,
such a Ranganatha's chest which holds Lakshmi
and an ornament made me a slave to itself.

pArmAya: unbearable
pazha vinai: ancient karmAs/sins
paRRu aRuththu: remove attachment
ennai: Myself (who is the holder of such sins)
than vAramAkki vaiththAn: He made as one who is in 
 love with Him
vaiththathu anRi: not only did He do that
ennuL pukunthAn: He entered my heart
kOram mA thavam: tough large penance
seythanan kol: have I done (in a previous life)?
aRiyEn: I do not know
arangaththu ammAn: srI ranganAthan
thiru Aram: (having) Lakshmi and mukthAhAram
(ornament)
mArpu athu anRO: that chest
adiyEnai: myself who is a dhAsa
AL koNdathu: enslaved

--

Essence: 

The chest of SriRanganatha which is the home of
periya pirAtti has taken over thiruppANAzhvAr.
In the previous song, His stomach showed that it 
holds everything in the universe, and pulled 
AzhvAr's mind to the ornament surrounding it. His 
stomach only has the importance of holding 
everything once upon a time; and also, the beauty 
of having been tied by Yasoda. Unlike that, His
chest is always is the home of periya pirAtti, 
holds the garland that He is the Lord of both 
worlds and possesses the srIvathsa ornament. Such 
a chest shows itself as more important than His 
stomach and is enslaving AzhvAr's mind.

--

pAramAya pazhavinai paRRaRuththu ennaiththan
vAramAkkivaiththAn: In the previous song,
AzhvAr talked about removing the source of
the dhOshAs in his mind using the vivEkagnyAnam
given by Him. That gnyAnam is tied to karmA.
And the karmA is tied to being born. So, how
were these removed? AzhvAr says He Himself
removed them.
He removed the sins and karmAs that last 
forever and which do not get removed even when 
prAyaciththams are done for them.

pAramAya:
As nammAzhvAr said "thonmAval vinaith thodar", 
so does thiruppANAzhvAr say "pAramAya".
Because of our weakness the karmAs do not leave
us. Even when He removes them, they do not
entirely leave us.
The load of being born and dying.

pazhavinai:
Time is endless; the AthmA is forever. These 
karmAs started at an ancient time and will
continue till the end.

paRRaRuththu:
Like a person who has renounced material things 
and has cut everything from its roots.
Even nithyasooris might have some association
with karmAs; but that is not so for AzhvAr any
more.
He has removed these three for AzhvArs: agnyAnam
(lacking knowledge), karmam, and thEhasambantham
(association with a body). He has removed them,
their smell and their taste.

ennai:
The person who sins and who always has karmAs.

than vAramAkki vaiththAn:
He will come and be with AzhvAr and He will make
AzhvAr be with Him.
He made AzhvAr renounce everything and seek Him 
alone.

vaiththAn:
He made AzhvAr know that AzhvAr's love for Him
happened because of Him.

vaithathanRi:
Above and beyond these good things (removing
the bad karmAs and making Himself the goal of
the gnyAnam He provided).

ennuL pukunthAn:
It is possible that due to the prior association
(having smelt and tasted it), the mind might go 
back to the dushkarMas; to prevent that, He has
entered AzhvAr's mind and with that destroyed
that possibility.

kOramAthavam seythanan kol:
AhvArs wonders, to attain this great a prize, did
he perform phenomenal penance for a long time.
In order to regain what has been lost for a long
time, did he do a severe penance on ranganAtha.

aRiyEn:
AzhvAr says he does not know.
What he obtained is only obtained by great souls
performing such penances and he does not know if
he ever did that.
AzhvAr is wondering, because he has not seen
anything within himself to prove that.
He has done all that for His devotee and yet He
is present as if He did nothing.

arangaththammAn:
The means for this prize is severe penance at
the banks of the Cauvery river on periya perumAL.
AzhvAr searched for the reason and said he did
not find it in him, but now he has found the
reason.

thiruvAramArpathanRO:
The chest that has both srI and the hAram.
His chest is periya pirAtti's temple and the hAram 
is like the temple walls.
AzhvAr is putting himself in the shade of his
mother.
Wherever She is She will help us reach Him; if
She is in His chest, do we even have to say that
She is going to help us.
An ornament for His beautiful chest.
His chest is providing the beauty to the ornament.

adiyEnai:
Previously AzhvAr had been enslaved by His beauty.
Here AzhvAr is enslaved by His removing the karmAs
associated with birth.

AtkoNdathu:
He has returned the purity that AzhvAr had lost.

adiyEnaiyAtkoNdathE:
Like restoring the crown to a prince who had lost
his kingdom, He has saved AzhvAr who had sunk in
His beauty.

--

thiruppANAzhvAr thiruvadigaLE saraNam
srI periyavAccAn piLLai, srI azhagiya maNavALap 
perumAL nAyanAr, srI vEdAntha dEsikar thiruvadigaLE
saraNam

--

adiyEn madhurakavi dhAsan
T.C.A. Venkatesan

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