Vol. VI :- Iraamaanusa Nootrandhaadhi - by Velukkudi Swamy (English Translation)

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Volume VI :- Thaniyan 3 (Continued..) Part II

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Volume Title :- Ananya Prayojan Bhakthi

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In the last post we saw the meaning of "ananya Prayojana

Bhakthi" and the qualities of a "ananya Prayojana Bhaktha".

Now lest us continue our journey of the rest of the

thaniyan.

 

"Sollin Thogai Kondu, unadhadippodhukku thondu seiyum,

Nallanbar ethum .."

 

Means :-

 

Those bhAgvathAs who do eternal VAchika Kainkaryam

to Devareer.

 

The line "Unadhadippodhukku thondu seiyum nallanbar" can be

understood in 2 ways :-

 

1. Those Nallanbar or BhAgvathAs who do eternal service

to Devareer's Lotus Feet

 

2. They are "Nallanbars" because they do eternal service to

Devareer's Lotus Feet

 

Both mean the same. A similar meaning is also given for

Kanninun SirudhAmbu verse :-

 

Which is as follows :- "NanmaiyAl mikka nAn maraiyAlargal.."

 

This can also be interpreted in two ways :-

 

- NAn maraiyAlargal means those who are scholars in all four

vedAs

 

- NanmaiyAl mikka means those who have done enormous punyams or

good deeds or kainkaryam

 

Hence

 

1. They are all "NAn maraiyAlargal because they have done good

deeds or kainkaryam and hence "NanmaiyAl mikka"

 

2. They are great scholars of 4 VedAs "NAn maraiyAlargal"

because they have done enormous punyams or kainkaryams

("NanmaiyAl mikka")

 

 

Next, "Un nAmamellAm.." -

 

Those names which are chanted by those "ananya prayojana rAmAnuja

BhakthAs". Here we have been referring to only one name which is

"rAmAnusA". But the line seems to be saying "nAmamellAm" which means

all his nAmams. We do not see any other name except "IrAmAnusA" in the

verses of "IrAmAnusa NootrandhAdi" - then why ThiruvarangathamudhanAr

has mentioned "NAmamellAm"? Here swamy Pillai Lokam Jeeyar has

quoted a verse of AzhwAr which tells the greatness of the eternal

child PrahlAda who proved the existence of emperumAn or rather than

saying that, for whose words emperumAn came as a Nrusimhan from

then sthambam (pillar).

 

"AganmA GyAlam anja, angor AlariyAi.." which means - one who came

as Nrusimha, from the sthambam to make His bhakthan's words true, by

seeing whose "thirukkolam" the entire universe was frightened.

AzhwAr describes this child's greatness as "Palliyil odhi vandha than

siruvan vAyil, orAyira nAmam olliya vAgi podha.."

 

Here AzhwAr says that PrahalAdan recited 1008 names of Sriman

nArAyanan but we have seen that PrahalAdan uttered only the thirunAmam

"nArAyana". Then why did AzhwAr say that "OrAyira nAmam" here?

That is because one thirunAmam "nArAyanA" was equivalent to saying

1008 thirunAmams of emperumAn.!

 

Similarly in this thaniyan "Nallanbar ethum un nAmamellAm.." means

reciting the thirunAmam "IrAmAnusA" is equivalent to reciting all the

other thirunAmams of emperumAnAr and hence the term "nAmamellAm" is

mentioned here.

 

The above line "nallanbar ethum un nAmamellAm.." can be compared to

PrahalAdan in the following way:

 

PrahalAdA was not a son of a devA or, any rishi such as Vasihtar.

But he was only the son of an asuran, named Hiranyan. Hence emperumAn

treated that name "nArAyanA" coming out of this child PrahalAdA as

equivalent to a bhAgavthA reciting 1008 thirunAmams of emperumAn. It

is with such great faith that PrahalAda recited the thirunAmam.

 

Similary here, ThiruvarangathamudhunAr does not consider himself as a

bhAgavthA but treats himself as an asura equivalent to Hiranyan

with all the undesirable qualities. He also says "at least

PrahalAdan said the `nArAyana' thirunAmam with great belief at

that very young age, whereas adiyEn did not have that bhAgyam".

Moreover PrahalAdan was so gifted to receive the ThirumanthrArtham

(the meaning of AshtAksharam) when he was in his mother's womb itself.

But adiyEn did not have that bhAgyam either. Hence if adiyEn says

"IrAmAnusA" at least once, it is equivalent to reciting 1000 other

names of IrAmAnusA.

 

Further Thiruvrangathamudhunar considers himself so lowly as being

equivalent to an Asuran with undesirable qualities! This is because,

according to him, his tongue has become so bad by saying undesirable

words causing apachArams to so many bhAgavathAs. Hence Swamy wants to

take the thirunAmam of emperumAnAr as "rAmAnusA" and thus remove all

the sins that he has committed so far.

 

Hence "Nallanbar ethum nAmamellam endhan nAvinulle..".

 

AmudhanAr says that he wants thirunAmam of emperumAnAr always

to be on his tongue. He feels that he so far had not thought

of this thriunAmam whole heartedly. Hence at least wants to

recite this thirunAmam on his tongue though not coming from the

heart. We have to learn reciting this thirunAmam always irrespective

of what we are doing such as getting up, sitting down and always!

Just as we recite "Govinda" nAmam we can also recite emperumAnAr's

thirunAmam always.

 

AmudanAr says that he has been ignorant so far in reciting this

thirunAmam. But due to the sambandham of KoorathAzhwAn, he

now has that eagerness to recite the thirunAmam of emperumAnAr

and hence says "Oh rAmAnujA ! Please bless adiyEn to recite your

thirunAmam using adiyEn's tongue which has been always involved

in reciting and speaking undesirable things!".

 

As Madurakavi AzhwAr says "NAvinAl Navitri Inbam Eidhinen.."

Meaning "I received full of enjoyment by reciting the thirunAmam

of Thirukkurugoor Nambi".

 

We can see that both AmudanAr and Madurakavi AzhwAr use the word

"nAvinAl" rather than "manathinAl". This is because they feel the

thirunAmams (IrAmAnusAr's and Thirukkurugoor Nambi's respectively)

were not uttered as coming from their hearts. But that they wanted

to recite the thirunAmams on their tongue at least if not from the

bottom of their heart.

 

"Allum pagalum amarum padi nalgu.." meaning "irrespective of day or

night, adiyEn should continuously recite Devareer's thirunAmam on

adiyEn's tongue"

 

Kaliyan says "Nalirulum pagalum nAn azhaippan.." in Periya

Thirumozhi, meaning that he wants to recite the bhagavnnAmam

incessantly Irrespective of day or night.

 

In this way, "Oh rAmAnusA, adiyEn requests you to bless me with the

gift of reciting, without a break all the thirunAmam of Devareer ,

which are chanted by all those bhAgavathAs who do eternal service at

Devareer's Lotus Feet." In order to acheive this Devareer is the only

one who adiyEn can do sharanAgtahi to. Hence Devareer only should

bless adiyEn with this bhAgyam.

 

Hence the thirunAmam of emperumAnAr should always be on our tongues

incessantly. How ? Just like the saliva in our tongue which doesn't

get separated from our tongue. Thus amudanAr prays emperumAnAr to do

this mahA katAksham for him. The question may arise as to why should

mere incessant chanting of the name "rAmAnujA" be referred to as

mahA katAksham by amudanAr. If we try it by our own effort, we may

not be successful unless we have a mahA vairAgyam and the desire of

destroying our cycle of births/deaths and karmAs. Hence we should at

least try to recite this thirunAmam always, which can happen only

with emperumAnAr's katAksham. Therefore we first have to surrender to

him just like we surrender to emperumAn in order to make us recite

His thirunAmam always.

 

Will continue with concluding part of this thaniyan in the

next posting ...

 

 

RAMMANUJASYA CHARANAU SHARANAM PRAPADYE, SRIMATHE RAMANUJAYA NAMA:

 

 

EmperumAnAr, BhAgavatha, Bhagvath tiruvadigalE sharanam,

 

The VEDICS IrAmAnusa NootrandhAdhi Team