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

From the Bhakti List Archives

narayankv • November 4, 2002 


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





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