amalanAthipirAn - 7

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srI:

srImathE rAmAnujAya nama:

 

--

 

amalanAthipirAn EzhAm pAsuram

 

kaiynArsurisankanalAzhiyar neeLvaraipOl

meyyinAr thuLapaviraiyAr kamazhneeNmudiyem

aiyanAr aNiyarankanAraravinaNaimisai mEyamAyanAr

seyyavAy aiyO ennaissinthai kavarnthathuvE

 

--

 

Meaning:

 

He who has the conch and the flaming chakra

("thiruvAzhi") in His divine hands, who has the

divine body that is like a big mountain, who

has a divine crown that has the sweet smell of

thulasi ("thiruththuzhAy"), who is my Lord, who

sleeps in Srirangam that is like an ornament,

who rests on the sweet bed of Adisesha

("thiruvananthAzhvAn"), who performs miraculous

deeds, His red lips have stolen my mind.

 

--

 

Essence:

AzhvAr's mind is now trapped in His lips. The

mind that went up to His crown and returned

is now lost in His lips.

In the sixth song, His divine throat showed

AzhvAr its protective nature and pulled his

mind to itself. His red lips above His throat,

shows that it was the starting point in

protecting the universe ("ulagamuNda

peruvAyan"), it is the source of all the

divine words uttered by Him, its red color

comes not from an ornament rubbing against Him

but naturally, and it has a fragrance associated

with it ("thiruppavaLac cevvAy thAn

thiththiththirukkumO"), and pulls AzhvAr's mind.

AzhvAr had said previously that He without

looking at his defects had removed the ancient

sins that had been with him for several births.

When the doubt came that would He indeed remove

these karmAs, AzhvAr had used the example of

Rudra whose brahmahathyai was removed by Him.

It could be said that, He had given Rudra the

duty of destruction, therefore he might have

tended to commit the brahmahathyai dOsham, and

hence He removed it.

Also, AzhvAr might not have followed the vEdAs

and the vaidIkas and collected sins since time

immemorial, and having shown not one reason to

have the sins removed, why would He do that for

him?

Rudra is above all the dEvAs and He might have

helped him because of that; why would He help

anyone who is below even men.

Rudra is the son of Brahma who is His son; hence

He would have helped His grandchild. Why would

He help one who is not related to Him?

Rudra roamed all three worlds ("moovulagum

balithirivOn") and went to the milky ocean and

then had his sin removed; AzhvAr did not go

everywhere like that; so, why would He remove

his sins?

In this song AzhvAr answers all these questions.

 

--

 

kaiyinAr surisankanalAzhiyar:

To remove our karmAs, He is always wearing the

divine weapons such as the conch ("pAncajanya")

and the cakra.

Just as the spiral is the mark of the conch,

so is the flaming hands of the cakra.

The conch destroys the enemies with its sound

("theeyavasurar nadalaippada muzhangum"), while

the cakram pours fire on the enemies.

Once thiruvananthAzhvAn asked battar, at

thirukkOttiyur, if srI vaikuNta nAthan had two

hands or four hands. He replied that He showed

both forms, that both forms exemplified His

beauty, if He showed two hands He was like

periya perumAL and if He showed four hands He

was like perumAL. Unlike us, the liberated see

periya perumAL also with four hands.

These are the weapons and ornaments for His

divine hands.

With this AzhvAr says He has the tools that

represent the mantram (the shape of the conch

represents the praNava mantram) and that they

turn the mind and thought toward Him.

These weapons stand within the lines in periya

perumAL's divine hands and show up in perumAL's

divine body.

 

neeLvaraipOl meyyinAr:

Such as using a mountain to destroy a mountain,

He has the divine body like that of a large

mountain ("paccai mAmalai pOl mEni") that would

destroy our karmAs and sins that are as large as

the mEru mountain.

The comparison is to mountains and oceans to show

His large extent.

Not just visible to the eyes of those that are

liberated, but also having a mountainous form

that is visible to mortal eyes.

 

thuLavapaviraiyAr kamazhneeNmudi:

He is decorated with the fragrant thuLasi garland.

He makes complete the fragrance of the thuLasi.

He wears the crown that shows Him to be the father

of all worlds.

The question was that, He would help those in

high status; why would He help AzhvAr?

The answer is, He does not wear the crown that He

is the protector only for Brahma and Rudra. He is

indeed the Lord of both worlds ("ubhayavibhoothi

nAthan").

 

thuLavapaviraiyAr kamazh:

He adds the sweet smell to everything that smells

sweet.

 

neeNmudi:

The crown that came all the way to AzhvAr to take

him over.

 

emmaiyanAr:

Showing AzhvAr's relation to Him.

Our Father.

He has the relation to us that He will forgive all

our sins.

The question was, Rudra is related to Him being

His grandson; what is AzhvAr's relation to Him?

Rudra only has that relationship with Him. He is

related to AzhvAr in every way possible ("mAtha

pithA BhrAtha").

 

aNiyarankanAr:

He is resting in an ornamented temple.

An ornament gives grace to the person wearing it;

similarly He is giving us His grace.

Instead of being at an unattainable place, He is

lying close by in a temple that is the ornament

for samsAra.

He is the ornament to both worlds.

He is close by and is an ornament ("aNimai").

The question was, Rudra went to the milky ocean

and his sin was removed; where did AhvAr go?

Rudra went there because he was made to go to all

three worlds. We are like helpless crying babies

and He has to come to us like a mother.

If a child were to fall into a well, would not a

mother jump after it? Similarly, He has come here

and is resting in Srirangam.

 

aravinaNaimisaimEyamAyanAr:

Like gems impressed in gold, He is lying on

thiruvananthAzhvAn showing His beauty even to

those that don't see it.

Adisesha is present as if all His knowledge took

form, and He is lying on him like a limitless pond

of nectar.

He is lying here to destroy all the enemy kind.

 

mAyanAr:

Even though we can go and see Him where He is

resting, we cannot understand Him or His

miraculous deeds.

 

seyyavAyaiyO ennaiccinthai kavarnthathuvE:

His lips that has its own beauty and sweetness

has pulled AzhvAr to itself and has also taken

over his mind.

 

ennaiccinthai kavarnthathu:

AzhvAr tried to measure the ocean with a cup and

he lost even that.

 

seyyavAy:

Would those who get caught in the smile of a

mortal's lips, be able to resist His smile?

The mouth that shows all seven worlds

("vaiyyamEzhum kandAL piLLaivAyuLE").

 

aiyO:

The beauty and the redness of the lips are so great

that AzhvAr is expressing his amazement.

He was letting AzhvAr enjoy His entire beauty;

AzhvAr was also trying to enjoy His entire beauty.

In between, the lips are forcing him to enjoy only

its beauty and AzhvAr is expressing his anguish.

AzhvAr says he has already lost his mind to Him;

why is He still after it?

 

ennai:

In the second song, AzhvAr said he lost his mind

to Him ("senRathAm enasinthaniyE"). There AzhvAr

said his mind which was a stone was melted. Here,

AzhvAr says He not only melted the stone but He

also took it away.

 

--

 

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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[Guest guest]

Sri:

Srimathe Gopaladesika Mahadesikaya Namah:

Dear Sri TCA Venkatesan Swamin,

 

what a beautiful way you describe the sweet amalanaadhipiraan pAsurams! Your

kaimkaryam is really excellent and is greatly enjoyed by everyone, I am

sure.Please continue..

 

this post (on 7th pAsuram last line) makes me indulge and share our enjoyment.

Though this has been discussed more than once earlier in the list, again, I wish

to enjoy, as it is ArA amudhu. (insatiable nectar)

 

amalanAthipirAn EzhAm pAsuram

 

kaiynArsurisankanalAzhiyar neeLvaraipOl

meyyinAr thuLapaviraiyAr kamazhneeNmudiyem

aiyanAr aNiyarankanAraravinaNaimisai mEyamAyanAr

seyyavAy aiyO ennaissinthai kavarnthathuvE

>

>

aiyO:

The beauty and the redness of the lips are so great

that AzhvAr is expressing his amazement.

He was letting AzhvAr enjoy His entire beauty;

AzhvAr was also trying to enjoy His entire beauty.

In between, the lips are forcing him to enjoy only

its beauty and AzhvAr is expressing his anguish.

AzhvAr says he has already lost his mind to Him;

why is He still after it?

 

ennai:

In the second song, AzhvAr said he lost his mind

to Him ("senRathAm enasinthaniyE"). There AzhvAr

said his mind which was a stone was melted. Here,

AzhvAr says He not only melted the stone but He

also took it away.

 

--

 

thiruppANAzhvAr thiruvadigaLE saraNam

srI periyavAccAn piLLai, srI azhagiya maNavALap

perumAL nAyanAr, srI vEdAntha dEsikar thiruvadigaLE

saraNam

==========

 

This aiyO! as you wrote, is the helpless state of being unable to write in

words, or utter in words that the mind enjoys. aiyO! simply great! is all that

we can say. This aiyO! is also used by Kamban when he describes Rama's beauty.

 

:poyyO enum idaiyALodum, iLaiyAnodum pOnAn*

maiyO? maragadhamO? maRikadalO? mazhaimugilO?

aiyO- ivan azhagu enna azhiyaa azhagudaiyaan..

 

SitA- who has the narrow waist (so narrow that it appears as non-existent-

poyyO?). Rama- walked along with such most beautiful Sita and younger brother

Lakshmanan. This Lord Rama- Is He maiyO? so Dark like collyrium?- kaajal? Kamban

is not happy with the word.. So wonders- maragadhamO? Is He like that most

shining Gem stone Maragatham? But it is small. Our Lord is Ajaanubaahu- huge,

Handsome. So Kamban again is not pleased. MaRikadalO? Is He like Blue deep vast

Ocean? But the Ocean is salty and is not useful (though gives rise to the rain

waters). So, He asks mazhai mugilO? is He the dark rainy clouds? So merciful

that he (like the clouds) rains His mercy on everyone?

 

Kamban says.. chE! Why there is such a limited vocabulary in these languages!

aiyO! ivan azhagu enna? What a bewitching Beauty! azhiyaa azhagudaiyaan.. All

other beauty is transitory, never permanent. His Beauty never perishes. Ever

Youthful. So nectarine. Indescribable in words.

 

If Rama is so Beautiful what about the Lord whom he worshipped? NATURALLY Double

aiyO!

 

As described excellently by asmadhAchAryan Srimad PaRavaakkOttai ANdavan in the

first Tele upanyasam, when Lord Rama was performing ThiruvArAdhanam to Lord

Ranganathan, Sita who accompanied Him, shifts her large well spread eyes from

Rama to Ranganathan, and wonders as to whose eyes are more beautiful

 

Now we know, from the words of AzhwAr, it is Lord Ranganthan's eyes that are

more beautiful.

 

Regards

Narayana Narayana

adiyEn Narayana dAsan Madhavakkannan