Pasuram 1-Part 3- Iramanusa Nootrandhadhi-Velukkudi Swamy Upanyasam

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Iraamaanusa Nootrandhaadhi - Paasuram 1 :-

 

Part 3 :-

 

 

In the previous issue we ended with the summarized meaning of the

first paasuram of Iraamaanusa Nootrandhaadhi 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".

 

 

The paasuram started from

 

1. Sridevi or Sri Mahaalakshmi who was sitting in the Lotus Flower

2. She left the flower to live ever unseparated in the broad and

great chest one and only man Purushothaman, Sriman Narayanan

3. Since Sriman Narayanan's glory was sung by Swamy Nammaazhwaar in

his thiruvaaimozhi and hence it has all its greatness

4. Since Swamy Nammaazhwaar himslef lives in his Thiruvaaimozhi

paasurams, it gives greatness to Swmay Nammaazhwaar himself

5. Since emperumaanaar attained the lotus feet of Swamy Nammaazhwaar

as Aazhwar in the past pointed out that in future there will be an

lokaachaaryan who will lead this entire world, emperumaanaar has

greatness and attained the name Bhavishyadhaachaaryan which was

give earlier by swamy Nammaazhwaar.

 

Hence our great heart, always recite Iraamaanusa Thirunamam to get

all the glory and wisdom for the life in earth and also for the life

at paramapadam.

 

If we look at the paasuram upto the word "Maaran" no name of

mentioned and words used were so general like "Poo","Maadu","Maarban"

and "Paa". It leaves any reader in confusion as whom does this points

to. Swamy Pillai lokanm Jeeyar cleary mentions and clears the doubts

here. If it is flower then what we know is only "Lotus" as even

shaastras say so. The only woman we know is only Sri Mahaalakshmi and

hence "Maadu" refers to her only. The only purushan (man) that we

know ever is the great Sriya: pathi Sriman Narayanan who is

Purushothaman and hence "Maarban" refers to him only and finaly

the "Paa". According to what we beleive and follow we take only Swamy

Nammaazhwar's Thiruvaaimozhi Paasurams as "Paa." and not any other

verses. So by this Swamy Pillai Lokam Jeeyar easily clears the doubts

of anyone who would like to enjoy this paasuram. Then why Amudhanaar

didnt clearly mention the respective names in the paasurams ? It is

because amudhanaar felt that "Why should I unnecessarily get a bad

name by pointing out something that is obvious and also reduce the

glory of those names .." which are indirectly pointed out in the

paasuram.

 

Even vedaas says in Sri Sooktham about Sri Mahaalakshmi that

 

"Padme sthithaam Padma Varnaam.." which means one who sits on the

Lotus flower which makes it so obvious that "Poo mannu maadhu" is Sri

MahaaLakshmi who sits on Lotus flower.

 

 

Now coming to "Maarban Pugazh Malinda Paa."

 

what does this "Paa" refers too here. No name has been given But

Swamy Pillai Lokam Jeeyar says "Paa" her means only Thiruvaaimozhi

paasurams. Why ? Cant this word "Paa" be referred to "Vedaas". No it

cannot be. Because every section of Vedam fails to say that it has

cleary understood the Parabrahmam (Supremem Lord) and also say that

it can never sing the praise of that supreme soul and finaly gave up.

 

"YathO vaachO nivarthanthe , apraapya manasaa saha.."

 

But there was only one who boldly says that I can sing the qualities

and true nature of Parabrahmam which was swamy Nammazhwaar and those

verses were the great Paasurams of Thiruvaaimozhi. Hence "Paa" her

could only fit in Thiruvaaimozhi paasurams and nothing else.

 

Now "Maaran adi Panindhuindhavan Iraamaanusan .." can be taken in two

ways. One is that Iraamaanusan who attained the lotus feet of Swamy

Nammaazhwaar. Otherwise swamy Pillai Lokam Jeeyar says that splitting

the word "Maaran" as "Maal" + "Than"

 

"Maal" means Emperumaan and "Than" here means Emperumaan's, hence we

can say

 

"Maal Than Adi Panidhu Uindhavan Maaran"

 

which means Swamy Nammaazhwaar who took refuge at the lotus feet of

emperumaan ("Maal")

 

Or we can say

 

"Maal than Adi Panindhu Uindhavan Saranaaravindham Iraamaanusan"

 

Here "Maal than Adi Panindhu Uindhavan" refers to swamy nammaazhwaar

and "Adi Panindhu Uindhavan Saranaaravindham Iraamaanusan" means

emperumaanar who is under the feet of all Swamy Nammaazhwaar's

thiruvadi at Thirukurugoor temple alone. But in other temples it is

Madura Kavi aazhwaar andnot emperumaanaar. Only at Thirukurugoor we

should ask as "Emperumaanaar" for Sataari or Sri Satakopam.

 

Note :- Staaari is mentione donly in case of emeprumaan's thiruvadi

which is Swamy Nammaazhwaar but for the sak eof easy understanding

adiyen has mentioned the word sataari.

 

So when we need emperumaan's thiruvadi we ask for sataari, for

emperumaanaar's thiruvadi we ask for Mudaliyaandaan, for Swamy

nammaazhwaar's thiruvadi we ask for Madura Kavaigal but except in

Thriukurugoor we ask for Iraamaanusan instead of Madurakavi Aazhwaar

for Swamy nammaazhwaar's thiruvadi. So is the greatness of

emperumaanaar and hence the line "Maaran adi panindhu un=indhavan"

fits emperumaanaar very much in the first paasuram.

 

With this we will end the first part of the vyaakyaanam of first

paasuram of Iraamaanusa Nootrandhaadhi. We will continue with more

aachaaryaanubhavam in the next issue.

 

 

RAMANUJASYA CHARANAU SHARANAM PRAPADYE, SRIMATHE RAAMAANUJAAYA NAMA:

 

 

Vedics Iraamaanusa Nootrandhaadhi Team.

http://www.radioramanuja.com