Pasuram 1-Part 2- Iramanusa Nootrandhadhi-Velukkudi Swamy Upanyasam
From the Bhakti List Archives
• October 27, 2002
Pasuram 1 (Contd..)
Part II
Iramanusa Nootrandhaadhi - Velukkudi Krishnan Swamy's Upanyasam
English Translation
We left the translation of the first paasuram at ...
Our poorvaachaaryaas have enjoyed this paasuram as follows in terms
of forming the vyaakyaanam (Inner meaning) :-
"Poomannu maadhu, Maadhu Porundhiya Maarban, Maarban Pugazh Malinda
Paa, Paa mannu maaran, Maaran adi panindhuindhavan, Pal kalaiyor
thaam manna vandha iraamaanusan saranaaravindham naam manni vaazha,
Nenje SolluvOm avan naamangale.."
If we look at the verse we ourselves can make out the meaning easily.
Adiyen will first say the explicit meaning as it goes and then
illustrate the correct meaning in its exact sense. Hence adiyen
request everyone not to misunderstand the meaning given below. Adiyen
is doing so because without doing this way the anubhavam of enjoying
the inner meaning will be lost. Hence adiyen prays everyone to
forgive me if adiyen has committed any apachaaram and adiyen also
seek the kshamaa of emperumaan and emperumaanaar.
Poomannu Maadhu :- A woman who sits in a flower
Maadhu Proundhiya Maarban :- A man who has the woman fit in his
chest who doesn't get separated from
his chest
Maarban Pugaah Malinda Paa :- "Paa" the meter of composing tamil
paasurams or songs in which the above
mentioned man is praised all over
Paa Mannu Maaran :- Maaran (Swamy Nammaazhwaar) who
dwelves in these verses of
Thiruvaaimozhi or entire Divya
Prabandham
Maaran Adi Panindhuindhavan :- One who gave his entire life to the
lotus feet of Maaran (Swamy
Nammaazhwaar) and also followed his
footsteps in experiencing the
Bhagavadh Anubhavam
Pal KalaiyOr Thaam Manna
Vandha Iraamaanuasan :- Scholars who had learnt all 4 Vedaas,
shaastras Sruthis failed to realize
and understand supreme power took
refuge at the feet of Swamy
Emperumaanaar
Saranaaravindham Naam
Manni Vaazha :- For us to take refuge at the lotus
feet of this Iraamaanusan who was
praised by all the great scholars of
shaastraas
Nenje SolluvOm avan
naamangalE :- Oh our heart..!!, let us recite the
great Thirunaam of Emperumaanaar
which is the easiest and greatest and
the one which can give both
Drishta and Adhrishta Phalam and it
is the name "Iraamaanusaa"
So when we recite emperumaanaar's thirunaamam what do we get as the
phalan or the the benefit ??. What we get is , We can never get
separated from emperumaanar and his grace will always be with us
throughout our life in this earth and also our life in this earth.
Also while in this earth we get all the great fame and all knowledge
and power that those great scholars of 4 vedaas and shaastraas who
took refuge at the lotus feet of Swamy Emperumaanaar. Hence oh our
great heart, please recite the Thirunaamam "Iraamaanusaa".
So when we recite the thirunaamam of emperumaanaar we get the great
bhaagyam of not getting separated from our emperumaanaar and thereby
living a great life which is indicated by the words "Naam Manni
Vaaza". Here "Manni" means making emperumaanaars thiruvadi as our
prime objective and without getting separated from that thiruvadi and
thereby living our life ("Vaazha") with all his kataaskham (grace).
Here "Manni" "vaazha" are not different from its meaning as if we
take refuge at the feet of emperumaanaar ("Manni"), we will never get
separated from him and that itself becomes our life ("Vaazha") for
ever like Swamy Nammaazhwaar in his Thiruvaaimozhi Paasuram
"Thuyararu sudardai thozhudhu ezhu en mananE.."
Even here the wrods "Thozhudhu" "Ezhu" are the same because once we
attain the feet of emperumaan ("Thozhudhu") then, we dont have
anything else to be achieved in this earth and that itself becomes
our life and we arise ("Ezhu") in our life successful crossing the
ocean of Samsaaram. This was quoted in Swamy Nammpillai's eedu
vyaakyaanam for Thiruvaaimozhi.
Also when we recite Iraamaanusa thirunaamam all our doubts about
emperumaan, and the doubts we have in vedaas and shaastraas will get
cleared automatically and gives us all the knowledge about emeprumaan
in paramapadam.
Now how do we get all this knowledge from emperumaanar's grace ? What
is so unique about this Thirunaam to get all these phalan (fruits)
for us ??
To understand these we need look at from where emperumaanaar got his
knowledge and kataaksham from. i.e with whose relationship or
kataaksham or grace he got this knowledge ?
This can be made clear by going through the initial words of the
Paasuram.
First "Maaran Adi Panidhu Uindhavan.." :- Swamy Emperumaanaar took
refuge at the lotus feet of Swamy Namaazhwaar (Maaran) and hence got
this immense knowledge and aazhwaar's kataaksham.
Swamy Nammaazhwaar was not emperumaanaar's direct aachaaryan. As we
all know that Swamy Perianambigal was his direct aachaaryan as Swamy
Peria Nambigal did Pancha Samskaaram to emperumaanaar. But Swamy
Nammaazhwaar lived before 5000 years from now and emperumaanaar lived
1000 years ago from now.
How is that we say "Maaran Adi Panindhu Uindhavan Iraamaanusan.." ??.
It is because of Swamy Nammaazhwaars grace where aazhwwar says in one
of his Paasurams :-
"Kaliyum Kedum Kandu Konmin, Kadal vannan bhoothangal manmEl...".
Even though this typically points all the aachaaryas starting from
Swamy Nathamunigal as per Swamy Nammaazhwaar's anubhavam it typically
points out emperumaanaar in this context. How ? Once when Madurakavi
Aazhwaar asked swamy Nammaazhwar's moorthi (Vigraham) for worhsip in
his absence after he attains parama padam, Swamy Nammaazhwaar first
gave Madura Kavigal a Vigraham with Kaashaayam (Kaavi Vasthram)
and Thridhandam. This made Madura Kavi aazhwaar think as to why swamy
nammaazhwaar gave this to him when he asked for Swamy Nammaazhwaar's
vigraham. At that time swaamy Nammaazhwaar referred to this vigraham
as the Bhavishyadaachaaryan which means the Lokaachaaryan for the
future which is emperumaanaar and also quoted the above verse. We
could even now see this Bhavishyadaachaaryan vighraham at Aazhwaar
Thirunagari in a separate sannidhi and it looks exactly like the same
thirumeni of udaiyavar in Sri Preumboodhoor Or Sri Rangam or
Thirunaaraayanapuram.
Hence we can now easily refer that this verse was pointing to
emperumaanaar and also we can undoubtedly say emperumaanaar
as "Maaran adi panindhu uindhavan.."
Now where did Swamy Nammaazhwaar got all the pride and fame ?? Is he
educated ? or is he a Brahmanan who learnt all vedaas or shaastraas,
or did he live 120 years in this world to learn all these ? The
answer would be no. Then how is it that he got all this fame ?
because he always stays in his own Paasurams "Paa Mannu Maaran"
of Thiruvaaimozhi. Even though he lives still in his archaa thirumeni
at Thiru Kurugoor we can still say in the absence of this archaa
thirumeni, our Sri Vaishnavam will never die or sampradaayam will
never die because even though the Archaa Thirumeni is not there Swamy
Nammaazhwaar still lives in Thiruvaaimozhi paasurams where azhwaar
left all his Krishnaanubhavams and spent all his life for
Lord Krishnaa.
Why are we speaking so much about Thiruvaaimozhi Paasurams ? What is
so great about it ? Great books and paasurams were written even
recently but we dont read them often but Thiruvaaimozhi has become a
part of every Sri Vaishnavan's daily life and we still recite it
everyday in temple or even at home. What is great about it ?
To know its greatness we need to look at who's fame was sung in
Thiruvaaimozhi "Paa"'s (Paasurams) ? When we dwelve one step further
in the first pasuram of Iraamaanusa Nootrandhaadhi, then we see the
following :-
"Maarban Pugah Malinda Paa..."
which means the paasurams which sings the praise of a man or purushaa
who has a broad and great chest. But look at the paasuram and it
never says whose chest is great and broad. It just generally mentions
the chest of a man. Here is where we should look at the Vyaakyaanam
(Inner menaings) of our poorvaachaaryaaas. Otherwise we would never
know the anubhavam in which the paasuram was enjoyed by our
aachaaryaas.
So whose chest is being referred to here ? Amudhanaar never mentions
the name of any god like Sriman Narayanan or Shivan or Brahmaa. He
generally mentions as "Maarban" meaning one who has broad and great
chest. So how do we take the meaning as ? This clearly refers the
chest of the one and only purushothaman Sriman Naaraayanan. Then
why the paasuram was made without emperumaan's namein it. Because
when something is so obvious in its presence then why should we ever
specifically say and confirm it ? also Amudhnaar is so sure that
there could be only one person who has great and broader chest which
is Sriya: pathi Sriman Narayanan. From our point of view if we look,
then we can also say one who took refuge and attained the lotus feet
of Swamy Emperumaanaar then they would never refer or praise any
other lord other than Sriman Narayanan. Hence here "Maarban" refers
to emeprumaan Sriman Narayanan only and no one else. Hence
"Maarban Pugazh Malindha Paa.."
which means the paasurams which sings the praise of the one and only
Purushothaman who has the broadest and great chest i.e Sriman
Narayanan. This itself became the specific name of emperumaan Sriman
Narayanan who is referred as"Maarban". So if he got this name through
this paasuram then his chest should have some uniqueness which cannot
be found in anyone else's chest. So what it so unique about
emperumaan's chest ? Here comes the answer ...
It is
"Maadhu Porundhiya Maarban.." that makes his chest so unique.
What does this line "Maadhu Prundhiya Maarban.." mean at all ?
it says the chest in which a woman sits unseparated. Again Amudhnaar
refers as just woman instead of specifically referring
a name. So who does this word "Maadhu" (woman) mean here. When
the "Maarban" means Sriman Naaryanan then obviously "Maadhu" her
should refer our mother Mahaalakshmi as she is the only one who sits
always in emperumaan's chest and its quite obvious. Hence
even here there was no specific name mentioned. No other god has this
feature where his consort satys in the chest unseparated. Only
emperumaan has the fame that thaayar sits unseparated from his chest.
Even she makes herself as mole in his chest called "Sreevathsam" so
that she can never get separated from him anytime anywhere. So
now if we try to coin the maning of the line "Maadhu porundhiya
maarban, maarban pugazh malinda paa.." then we can see the meaning as
follows :-
"The paasurams which sung the praise of a Purushothaman Sriman
Narayanan who has great and broader chest and also unique in nature
in having his divine consort Sri MahaaLakshmi unseparated in his
chest.."
which obviously comes to
"Maadhu porundhiya maarban, maarban pugazh malinda paa.."
Hence the chest of emperumaan has greatness. Now if Sri Mahaalakshmi
has come and sat in emperumaan's chest then before coming to his
chest she should have been somewhere.
Which was that place ? Hence the paasuram says
"Poo mannu maadhu.." which means a woman who sits in a flower.
Again here a general name has been used "Poo" menaing flower but the
name of the flower has not been mentioned. Why ? when "Maadu"
means "Sri Mahaalakshmi" then it should be even more obvious
that "Mahaalakshmi" sits always in Lotus flower only and no other
flower. Even shaastraas says the if it is a flower then it is only
Lotus.
Hence "Poo" her means "Lotus flower". So it now means that
"The great Mahaalakshmi who sits in lotus is now sitting in the chest
of emperumaan sriman narayanan unseparated.." i.e
"Poo Mannu Maadhu Porundhiya Maarban.."
Now if we look at the entire meaning of the paasuram, it says oh our
heart..!!, recite the thirunaamam of emperumaanaar (Nenje SolluvOm
avan naamangalE..), who took at the lotus feet of Swamy Nammaazhwaar
(Maaran Adi Panidhuindhavan Iraamaanusan), who has the greatness of
ever existence in the paasurams of thiruvaaimozhi (Maaran Pugazh
malindha paa), which praises the greatness of one and only man,
Purshothaman, with great and broader chest (Maarban Pugazh Malinda
Paa..), where the great Mahaalaskhmi sits ever unseparated (Maadhu
Porundhiya Maarban), who was earlier sitting in the lotus flower
andnow has captured a permanent place at emperumaan's chest (Poo
mannu Maadhu).
So the whole meaning goes as follows :-
"Oh our great heart, recite the thirunaamam of Iraamaanusan who took
refuge at the feet of swamy nammaazhwaar living ever in his great
thiruvaaimozhi paasurams that sung the greatness of Sriman Narayanan,
the one and only man, Purushothaman who has broader and greater chest
in which the great mahaalakshmi who was earlier sitting in Lotus
flower sits now unseparated. If you recite his thirunaamam then oh my
heart you can get all the knowledge and wisdom that any scholars of 4
vedaas and shaastraas attained, after taking refuge at the lotus feet
of Iraamaanusan".
(Will Continue..)
RAAMANUJASYA CHARANAU SHARANAM PRAPADYE, SRIMATHE RAAMAANUJAAYA NAMA:
Vedics Iraamaanusa Nootrandhaadhi Team
http://www.radioramanuja.com
--------------------------------------------------------------
- SrImate rAmAnujAya namaH -
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