Srivaishnava Sampradhayam > Azhvar > Thiruppanazhvar > Amalanaadipiraan Aintham Pasuram Vyakyanam

Translated and compiled from pUrvaachaarya commentaries by TCA Venkatesan

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 and bound to 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.

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 (that is, they may come back to us or we may go back to them (having tasted them)).
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.
In love with Him and bound to Him.

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.
Did He, who is beyond karma, leave Ayodhya where He incarnated, without staying at Lanka the home of His devotee Vibeeshana, do this phenomenal penance in the banks of the Cauvery river, to obtain that (AzhvAr) which He had lost for a long time?

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.