Tuesday, October 25, 2011

அமலனாதி பிரான்

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http://thiruthiru.wordpress.com/2011/10/23/%E0%AE%85%E0%AE%AE%E0%AE%B2%E0%AE%A9%E0%AE%BE%E0%AE%A4%E0%AE%BF-%E0%AE%AA%E0%AE%BF%E0%AE%B0%E0%AE%BE%E0%AE%A9%E0%AF%8D-2/________

தென்னன் தமிழ்

அமலனாதி பிரான் 

Posted in amalanathi piran by thiruthiru on October 23, 2011
 
 
 
 
 
 
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FIRST VERSE
அமலனாதி பிரான் அடியார்க்கு என்னையாட்படுத்த
விமலன் விண்ணவர்கோன் விரையார்பொழில் வேங்கடவன்
நிமலன் நின்மலன் நீதிவானவன்நீள்மதிளரங்கத்தம்மான் திருக்
கமலபாதம் வந்து என்கண்ணினுள்ளன வொக்கின்றனவே
.                  .1.

    He, (1) the ever pure, (2) the primordial Being (3) the great Benefactor, (4) the ever –blemishless One consigning me to the service of the devoted, (5) the  Lord of the Celestials, (6) the Resident of Vengadam with fragrant groves (7) the One who has no fault, (8) the One ever remaining unaffected by (the) faults (of devotees), (9) the One residing in righteous Paramapadam, (10) my Lord and Leige of Arangam with long ramparts —
        His radiant lotus Feet appearas if they have come into, and are, in my eyes.
———————————————————————————————————————–
             This first pasuram enjoys the lotus Feet of lord Ranganatha. It refers to them as Tiru-k-kamala-padam. kamalam is lotus. Tiru stands for all that is sacred and beautiful. These feet are soft, fragrant and lovely to look at. Tiru also means Lakshmi. These are the feet which are the lotuses caressed by Lakshmi. Desika has elaborated this sentiment in his Bhagavad—dhyanasopaana sloka 2. லக்ஷ்மீபூம்யோ:கரஸரஸிஜை: லாளிதம் – பாதோம்போஜம், திருக்கமலபாதம் is all that is said here about the Feet.
              The rest of the verse refers to Lord ranganatha in ten epithets.
          (1) Amalan
                             The verse uses  four words Amalan, Vimalan, Nimalan, and Ninmalan — all having the same meaning malam (மலம்) is impurity, blemish. Absence of மலம் in a person makes him as Amalan, Vimalan etc.
                             The Alwar has evidently left it to the ingenuity of the Commentator, be it Periyavachan Pillay or Vedanta Desika, or any other, to give suitable meanings to the four words in the context in which each word is used.
                         Amalan has been taken to signify and indicate Purity in excelcis. He is பவித்ராணாம் பவித்ரம் in the words of Bhishma. That great purity is reflected in His capacity to make the impure pure.
                (2) Aadi
                       
The first and foremost. He is the first and primordial cause (காரணம்)
                 (3) Piran
                               He is the only true benefactor. பிரான்! உன் பெருமை பிறராரறிவார்? (Poigai Alwar) Who can adequately understand your helpful tendencies?
                 (4) Adiyarkennai – aatpadutittha Vimalan
                       
He who makes me a slave to His true devotees. The faultlessness suggested by the use of the word Vimalan lies in His being so unselfish as not to appropriate me and my servitude to Himself alone, but makes me a servant of the true and faithful devotees of His (அடியார்கள்). The  Seshatvam or servitude of a chetana should not stop with the Lord but must extend to His devotees. This is known as புருஷார்த்த காஷ்டை in Vaishnavism. A true Vaishnavite hankers to serve not only the Lord, but as  a corollary to his பகவத் கிங்கரத்வம் he wants to serve a devotee’s devotee’s devotee’s devotee (seven stages)  Vide Kulasekara’s த்வத் பரிசாரக ப்ருத்த்ய ப்ருத்த்யஸ்ய  and   Nammalwar’s அடியார் அடியார் தமக்கடியார் and so on.
                                Panarpiran enjoys the quality of the Lord that has made a பாகவத கிங்கரன் out of himself.  The reference obviously must be to his having obeyed the behest of Loka Saranga Muni and agreed to ride on his shoulders-an apparently audacious act, but understood by the Alwar as a mere obedient act.
                             (5)   Vinnavar-Kone. The Overlord of the celestials in Paramapadam or vaikunta.
                             (6)   Virayaar-pozhil vengadavan. The Lord of Tiruvengadam, Tirumalai-Tirupati, famous for its fragrant groves.
                                       The Lord left Sri Vaikunta, sojourned at Tirumalai on the way, and finaly came to Srirangam and laid Himself down. Vengadam is a stepping stone to Srirangam.
                              (7)   Nimalan.  The blemish that is negatived by this term is unapproachability. He the great and transcedent Lord, if he thought only of that aspect , will be unapproachable, and that will be a blot on Him. But here He is easily accessible.     
                             (8)  Ninmalan.  He may be easily accessible; but what about our sins, sinfulness and lowliness?  Will they not prevent us from apporaching Him? The answer is no. for He has not in Him the fault of putting our sins against us. He is Avignata  ( அவிஜ்ஞாதா 483rd name in Sahasranama).  One who does not know about His devotees’ sins அடியார் பிழைகள் நின் கருத்தடையா- Vedanta Desika in Mummanikkovai 4.
                            (9)  Neethi-Vaanavan.  He who  pertains and appertains to Sri Vaikunta the celestial region above cosmos in which Neeti or righteousness reigns supreme.
                           (10)  நீள்மதிள் அரங்கத்தம்மான்   Lord Ranganatha of Srirangam which has long and lofty மதிள்l or rampart.  அம்மான் is a term signifying intimate relationship, a father, mother, a சர்வ வித பந்து.
                                    The first nine epithets are descriptive of this Lord of Srirangam. It is His கமலபாதம் that resides in my eyes now,  என் கண்ணினுள்ளன.   The பாதம் in my eye.  The பாதம்  must be taken to mean both feet, as the predicates உள்ளன and ஒக்கின்றவே  are in the plural. ஒக்கின்றவே appears as if that பாதம் is in my eye, having come into it (வந்து).  The impression is so strong and intense that the Feet will not leave my eyes:  என் கண்ணுள் நீங்கா, நெஞ்சுள்ளும் நீங்காவே,  as Nammalwar has put it.  The கண்ணுள் நீங்கா is given expression to here by Panalwar.  Desika completes the idea in his Bhagavat-dhyana-sopana by singing  பாதாம்போஜம் ப்ரதிபலதி மே பாவநாதீர்க்கி காயாம்.  The lotus Feet are reflected in the lake of my mind.
                                     It is noteworthy that this Prabandham begins with a  reference ot the eye (of the Alwar) and ends with another kind of reference to the selfsame eye.

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