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

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Date: Sat Nov 03 2001 - 11:32:16 PST

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








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