Volme II - THANIYAN - Iraamaanusa Nootrandhaadhi Upanyaasam
From the Bhakti List Archives
• September 20, 2001
Iraamaanusa Nootrandhaadhi - Volume II
Volume Title :- Qualities of a True Devotee, of a Bhaagavthaa
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Title :- Iraamaanusa Nootrandhaadhi Thaniyan - 1
"Munnai Vinai agala moogirkudi amudhan
Ponnam kazharkamalam podhirandum
ennudaiya sennikaniyaaga serthinen
thenpulathaarkku ennukadavudayen yaan"
Serthinen :- When Adiyen has decorated
Enuudaiya :- Adiyen's
Sennikku :- Head or Shiras or Kesham (Hair)
Kazharkamalam Podhirandum :- With the two glorious and divine feet
Ponnam :- Which considered as a precious stone, of
Amudan :- Thiruvarangathamudhanaar
Mongirkudi :- One who was born in the Moongirkudi caste
Munnai Vinai Agala : in order to destroy adiyen's Poorva Janma
Karmaaas,
Ennukkadavudaiyen Yaan :- Why should I ever worry or be indebted to
or even think about
Thenpulathaarkku :- The Yama Kinkaraas who take the Jeevathmaa after
the death (Yama who is
Incharge of the South Direction) and make us
experience our karmaas. As I have destroyed the
Karma due to the Bhgaavatha Paada Thooli
sambandham.
Note :- The above order of words may or may not be the same as found
in Tamizh Language, as the order of arranging words will be
different. We have split the words to match the correct meaning in
English. Pardon us for any inappropriateness of the meanings and
order.
The above wonderful thaniyan on Thiruvarangathamudhanaar was given to
us by "Vedappiraan Bhattar". This thaniyan tells us how a Sri
Vaishnavan should behave with bhaagavthaas and how a bhaagavthaa
should be respected in our heart. The summarised meaning of the above
thaniyan is as follows :-
Vedappiraan Bhattar Says :-
"Adiyen, who is considered to be the lowest of the lowest order of
Jeevaathmaas, has decorated my kesham (hair) with the wonderful feet
of parama bhaagavathar, Thiruvarangathamudhanaar (Bhaagavtha Paadha
Thooli),And
When adiyen has obtained the Bhaagavatha sambandham of "Adiyaarku
Adiyaarku Adiyaan", (Translated, as Thiruvarangathamudhanaar
considered himself as Daasan to Emperumaanaar and Adiyen considers
that adiyen is a Daasan of another Daasan who had emperumaanaar
sambandham)
Who was Thiruvarangathamudhanaar,
[**** Born in holiest Moongirkudi, Who can destroy all our previous
karmaas, Who considers himself as a daasan of emperumaanaar, Who has
decorated his kesham (hair) with the flowers, which are lotus feet of
our beloved emperumaanaar ****]
Then why should adiyen worry about the Yama and his Kinkaraas, who
are responsible for the Southern Direction, who usually come at the
time of death to take the Jeevaathmaa away from this world and the
ones who make us experience the Karmaas? What relation could adiyen
ever have with those Yama Kinkaraas when adiyen has destroyed all my
karmaas due to the parama bhaagavatha sambandham who is in turn
daasan to emperumaanaar.
Explanation :-
Here the inner meaning of the thaniyan says that one should be the
least of the least daasan of a parama bhaagavathaa. Thaniyan
beautifully says that Arulaalap Perumaal emperumaanaar is extremely
proud in saying that he is "Adiyaarkku Adiyaarkku Adiyaan". Swamy
also wishes that one should get bhaagavatha sambandham as the lowest
of the lowest of the Daasans. Swamy Nammaazhwaar also says in
Thiruvaaimozhi
"Adiyaar Adiyaar, tham Adiyaar Adiyaar thamakku Adiyaar tham Adiyaar
Adiyongale.."
Here we all can experience that how Aazhwaar considers himself as the
last Daasar to bhaagavathaas. We can see the number of times Aazhwaar
uses the word "Adiyaar" to indicate the last sambandham that swamy
has with the lineage (Aachaarya sambandham but not necessarily
the actual vamsa vriksham) of bhaagvathaas.
Swamy Vedaantha Desikan says in Paadukaa Sahasram which was rendered
on the paadukai of Sri Rangnaatha that :
"Ya: saptha parva vyapadhaana thungaam
seshathva kaashtaam apajan muraare: ..."
Meaning :- Swamy Vedaantha Desikan says "Oh Paaduke..!! adiyen stands
as the eighth number in the list of bhakthaas of Nammaazhwaar and
Emperumaan Sri Ranganaathan; the one who attained the shade
of the Emperumaan Sri Ranganaathar's thiruvadi, which is the highest
place that one can ever think of that gives us the eternal bliss."
(The last one line of anubhavam has been added to illustrate the
word "Seshathava" which tells the sehathvam of emperumaan, that is,
the bliss that his Paadukaa can provide to us. It is our own words to
just explain the word and has no connection with Velukkudi Swamy's
upanyaasam. We happen to read the vyaakyaanam of Nammaandavan of
Srirangam Srimad Aandavan Periyaashramam's Vyaakyaanam on Paadukaa
Sahaaram. Nammandavan has used a tamil word for the word "Seshathvam"
which was "Thanivu" which literally translates in English
as "Coolness" but we felt that the Coolness here refers to the
paramaanandham that the Ranganaatha Paadukaa gives us. Bhaagavathaas
and readers should pardon if we have misinterpreted in this case and
we plead the learned scholars in the list to correct any mistakes.
Even Kulasekhara Aazhwaar refers to the word "Sennikku Ani" in
his "Perumaal Thirumozhi" in the following paasuram :-
YEradarndhadhum YEnamaai nilankeendadhum, mun iraamanaai
Maaradarndhadhum Mannalandhadhum sollipaadi, vann ponni
pEraarupol varum kanneer konndu, arangan koil thirumutram
seru sei thondarsevadi chezhuncheru en "SENNIKKANIVANE"
Pl. refer to the work "SENNIKKANNI" herein the above paasuram. Here
Kulasekhara Aazhwaar refers the Thiruvadi of Bhakthaas of Perumaal at
Thiruvarangam. The following line indicates this :-
"arangan koil thirumutram seru sei thondarsevadi chezhuncheru
en "SENNIKKANIVANE" .."
The word "Thondar Sevadi" refers to the Thiruvadi of the bhakthaas of
emperumaan sri Ranganaathar at Thiruvarangam. He says one should
decorate their kesham (hair) with the thiruvadi of bhakthaas who have
parama bhakthi to emperumaan at sri rangam; the ones who have
enjoyed the divya sevai of emperumaan at sri rangam by singing his
praise, indicating the great things emperumaan did during
his "Trivikramaavathaaram" and "Raamaavathaarm", with tears in their
eyes coming out like the water from River Ponni.
Whereas here in the above thaniyan of Iraamaanusa
Nootrandhaadhi "Vedappiraan Bhattar" has gone to the extreme that he
says adiyen has removed all my Previous Karmaas by having decorated
adiyen's Kesham (hair) with the thiruvadi of "Adiyaarkku Adiyaan". He
considers himself as "Adiyaarkku Adiyaan" i.e emperumaanaar's daasan
was Thiruvarangathamudhanar and "Vedappiraan Bhattar" has become the
daasan of Thiruvarangathamudhanaar. So from this we actually see how
we should be a daasan. We should be an "Adiyaarku Adiyaan" or even at
the lowest of lowest level like Swamy Desikan says in the Paadukaa
Sahasram verse above that he is at number eight in the line of
bhakthas to emperumaan Ranganaathar at Sri Rangam. This shows the
Bhaagavtha Bhakthi and Nishtai of "Vedappiraan Bhattar". Moreover
when we compare, Kulasekhara Aazhwaar prays to emperumaan that he
should have his Kesham decorated with the thiruvadi of parama
bhakthaas of emperumaan. But here "Vedappiraan Bhattar" says he is
more indebted, now that he has got the thiruvadi
of "Thiruvarangahamdanaar" and thanks emperumaan for getting this
bhaagyam.
Moreover Aazhwaars mostly sing in the following haavam: "Koovikkollum
Kaalaam innum kurugaadho", which clearly indicated that they were
longing and waiting for emperumaan's kripai to be showered on them.
But if you look at this Thaniyan "Vedappiraan Bhattar" says that he
doesn't need anything other than "Thiruvarangathamudanaars" thiruvadi
which is the Thiruvadi of "Adiyaarkku Adiyaan". When it comes to
emperumaan, we may not be in a position to know when emperumaan will
shower his kripai on us; but in case of an Aachaaryaa or a
Bhaagavthaa, emperumaan's kataaksham comes to us instantaneously
because we have obtained the Bhaagavtha sambandham. Even Madurakavi
Aazhwaar uses the "Past tense" by using the
words "Naadinen", "Mevinen" etc. indicating that, he has obtained the
kripai of emperumaan by having "Satagopan" (Nammaazhwaar) as his
Aachaaryan. This also clearly indicates that we don't need
anything else other than parama bhaagavatha sambandham inorder to
have the immediate kataaksham of emperumaan. Whereas if we see the
paasurams of other azhwars, we can see that they were mostly
expecting the kataaksham of emperumaan thinking that it might come in
the future, but they very rarely mentioned that they got it, unlike
Madura Kavi aazhwaar in "Kanninun Sirudhaambu". They have accepted
that thay have got all the kataaksham by having the parama bhaagavatha
thiruvadi sambandham.
So "Vedappiraan Bhattar" says when adiyen has such parama bhaagavatha
thiruvadi sambandham, through which adiyen has destroyed all adiyen's
poorva janma karmaaas, why should adiyen worry of Previous Karma
and "Thenpulathaar" - Yama and his Kinkaraas. The same has
also been indicated by Swamy Nammazhwaar in his Thiruvaaimozhi at
5.2.1 as follows :-
"Poliga Poliga Poliga Poitru valluyir saabam
Naliyum naragamum naindha namanuuku ingu yaadhonrumillai
kaliyum kedum kandu konnminkadal vannan boodhangal mannmel
Maliya pugundhu isai paadi aadi uzhi tharakkandom."
Namaazhwar with assurance says in this above paasuram that even the
worst of worst "Kali" will be destroyed one day with the thiruvadis
of Vishinu Boothaas (Bhaagavthaas), in the line :
"kaliyum kedum kandu konnminkadal vannan boodhangal mannmel"
and at that time the adhipathi of Naragam who is called "Naman"
(Yaman) will have no job in this kaliyugam in the line :
"Naliyum naragamum naindha namanuuku ingu yaadhonrumillai"
to take the jeevaathmaas who has parama bhaagavtha sambandham as they
will destroy all their Previous karma saapam, in the line
"Poliga Poliga Poliga Poitru valluyir saabam" and hence rejoice..!!,
rejoice..!! and rejoice..!! - "Poliga..!!, Poliga..!!, Poliga..!!".
Even though when aazhwaar has said this, this was not in practice or
it was totally left unfollowed after the period of aazhwaars. But
this again has come to the existence from the time when Emperumaanaar
had come to this world as our Lokaachaaryan; which was earlier told
by Nammaazhwaar to Sri Naathamunigal when he obtained the
Thiruvaimozhi from Nammaazhwaar.
Even Periyaazhwaar says as follows in Periyaazhwaar Thirumozhi in the
Paasuram 5.2.8 in a line :-
"Peethagavaadai Piraanaar Piramagurvagi vandhu"
Peethagavaadai Piraanaar - Emperumaan who wears Pattu Pitaahambaram
Pirama guruvaagi vandhu - The word "Pirama" here means "Knowledge"
and Guru means "Aachaaryaa" And the last line says
"En senniththidaril paadha vilachinai vaithaar"
Whole Meaning :- Periyaazhwaar says emperumaan itself has come as an
aachaaryan (Gnaana Guru) and kept his lotus feet on adiyen's siras
(Head) and also on all the jeevaathmaas in this world; which
absolutely equates to emperumaanaar, who is the sakshaath avataaram
of emperumaan through his divyaayudhams which is clearly indicated
in the following paasuram of Iraamaanusa Nootrandhaadhi :-
"Adiyaar kamalthalrmagal Kelvan, Kaiyaazhiennum
Padaiyodu naathagamum padar thandum, On saarnga villum
pudaiyaar puri sangamum indha poodhalam kaapatharku, enridaye
Iraamaanusa Muniyaayina innilathe."
It says the divya Panchaayudhams "Aazhi - Sudarshna Chakram", "Sangu -
Paanchjanyam Conch", "Saarngam - the bow ", "Thandum - Gadhai", and
Sword has together united and which forms saakshaath Alarmel Mangai
Manaalan's avataaram, has come as Iraamaanusa Muni (Emperumaanaar).
Hence from this thaniyan we understand that emperumaan's kataaksham
can be easily obtained be being a last of last adiyaars in the list
of emperumaan's bhakthaas, which translates to "Adiyaarkku Adiyaar"
which "Vedappiraan Bhattar" clearly shows through his "Krithaarthai"
(Thanksgiving) to "Thiruvarangathamudanaar". We dont need to worry
about previous Karmaas when we have such "Adiyaarkku Adiyaar"
sambandham.
This concluded Thaniyan 1. The next volume will continue with the
next thaniyan given to us by "Embaar"
RAAMAANUJASYA CHARANAU SHARANAM PRAPADYE, SRIMATHE RAAMAANUJAAYA
NAMAHA
_____________________________________________________________________
The VEDCIS Iraamaanusa Nootrandhaadhi Team
http://www.radioramanuja.com
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- SrImate rAmAnujAya namaH -
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