amalanAthipirAn - 3

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srI:

srImathE rAmAnujAya nama:

 

--

 

amalanAthipirAn moonRAm pAsuram

 

manthipAy vadavEngadamAmalai vAnavarkaL

santhiseyya ninRAnarangaththaravinaNaiyAn

anthipOlniRaththAdaiyum

athanmElayanaippadaiththathOrezhil

unthimElathanRO adiyEnuLLaththinnuyirE

 

--

 

Meaning:

He who stands in the mountains of the northern

vEngadam, where male monkeys leap (from branch

to branch), where nithyasooris worship Him with

flowers, He who rests in arangam, lying on the

sweet bed of ananthan (Adisesha), upon His red

dress and upon His most beautiful navel which

created ayan (Brahma), has my inner heart settled.

 

--

 

Essence:

The excessive beauty of the red dress

(thiruppeethAmbaram) of emperumAn has spread to

His navel (thirunAbeekamalam).

 

AzhvAr said in his first song that srIman

nArAyaNan is the jagathkAraNaboothan ("Adhi pirAn").

Some people might say, Brahma, Vishnu and Siva are

considered that and how come AzhvAr has said that

nArAyaNa is the sole creator. AzhvAr has shown

clearly, that from His navel He created Brahma and

Rudra ("muthalAn thiruvuruvam moonRenparonRE,

muthalAgu moonRukkumenpar, muthalvA,

nigarilagukAruruvA ninnagaththathanRE,

pugarilaguthAmaraiyinpoo") and such a navel shows

its beauty and divinity to AzhvAr and has pulled

his mind, which was caught in His dress, to itself.

 

--

 

manthipAy:

In thiruvEngadam, the trees are filled from top to

bottom with sweet fruit. The monkeys there will

start eating one fruit and before they are done,

their eyes will wander and they will jump at

another fruit. AzhvAr's mind was not satisfied with

His feet or His dress. Instead it jumped to His

navel. Hence, he is comparing himself to the

monkeys.

Also, paramapatham, thirumalai, kOyil,

thiruvayOdhya, thirumAlirunsOlai are all sweet and

divine places. Thus, His adiyArs tend to move from

one place to the other all the time.

 

vadavEngadam:

Why did AzhvAr say vada vEngadam instead of

thirumalai? Because thirumalai is considered the

boundary of thamizh land. Similarly AzhvAr

considers his words being the boundary to his

existence on Earth.

 

mAmalai:

Sweetness and divinity is sky high here - because,

emperumAn has arrived here for attaining His goal

of saving us (rakshagathva sidhi) and His adiyArs

have arrived here for saving themseleves (svaroopa

sidhi).

Even the nithyasooris when they arrive here to

worship Him are able to rest on top of this tall

mountain.

Also, even His glory is held within this mountain.

 

vAnavarkaL santhi seyya:

nithyasooris who enjoy His glory in paramapatham

come to thiruvEngadam to worship Him who is made

Himself available to even the lowly people

(seelathvam). Once they worship Him here, they go

back to enjoy His glory there.

Also, they are returning because they realize that

He is not coming back till He has saved all beings.

 

ninRAn:

Just like He once stood with Lakshmana and the

monkey army, thiruvEngadamudaiyAn now stands with

the nithyasooris and the monkeys.

Also, AzhvAr is talking about His glory in standing

here where Brahma, Rudra, and the Devas come in the

dawn and dusk times to worship Him.

 

arangatharavinaNaiyAn:

He stood in vEngadam and now rests in arangam. On

the way from paramapatham to srIrangam, He stopped

at thirumalai.

He is resting here with the intention of never

leaving until He has saved all beings.

He became tired after walking in forests and beaches

as Rama, so He is now resting here.

 

anthipOl niRaththAdaiyum:

AzhvAr mentioned a red dress before ("arais

sivantha Adai"). It may be thought that this one of

His crores of dresses. To stress that the red dress

is adorned often, AzhvAr says anthipOl niRaththAdai

- His dress looks like the red sun during sunset.

 

athanmEl:

Even more beautiful, so none can take their eyes

away. He has worn a red dress and above that is a

lotus that is as red as the dress.

Swami dEsikar says that by stating Brahma's

creation, AzhvAr has also stated the creation of

Rudra, Indra and others. With this AzhvAr has

clearly indicated that for His adiyArs only

the sriyapathi is the refuge and the goal

(SaraNyAntharam and prApyAntharam).

 

ayanaippadaiththathOrezhil:

His navel was always beautiful. After creating

Brahma and therefore creating everything else, the

glory of His navel grew even more.

 

adiyEn:

AzhvAr says adiyEn not just because he is one. He

calls himself that because he lost to His beauty.

AzhvAr calls himself adiyEn not by losing to

emperumAn's entire beauty but to the beauty of

only one avayam.

 

uLLathinnuyirE:

AzhvAr refers to his mind when he says uyir. Since

his mind enjoyed emperumAn's sowntharyam, he says

innuyir.

 

--

 

manthipAy vadavEngadamAmalai vAnavarkaL

santhiseyya ninRAnarangaththaravinaNaiyAn

 

In the second verse, AzhvAr said

"ulakamaLanthaNdamuRa nivarntha neeNmudiyan -

kadiyAr pozhilarangaththammAn", thereby stating

that periya perumAL measured all the worlds with

His divine feet. Should he have said that? Did not

nammAzhvAr say "anRu NYAlam aLanthapirAn senRu

sEr thiruvengadam". Did not the nithyasooris wish

to see His feet and pray "ennALO nAm maNNaLantha

viNaiththAmaraikaL kANpatharku". Did He not show

His feet that measured the worlds and say

"adikkeezhamarnthu pukunthadiyeer vAzhmin". Is

He not "thAnOngi niRkinRAn thaNNaruvi vEngadam".

AzhvAr is stating in this pAsuram that the

standing thiruvengadamudaiyAn is the same as the

resting periya perumAL.

 

--

 

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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