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Volme II - THANIYAN - Iraamaanusa Nootrandhaadhi Upanyaasam
Date: Thu Sep 20 2001 - 07:17:34 PDT

Iraamaanusa Nootrandhaadhi - Volume II

Volume Title :- Qualities of a True Devotee, of a Bhaagavthaa

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    
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 

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 

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 

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 

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 

"Adiyaar Adiyaar, tham Adiyaar Adiyaar thamakku Adiyaar tham Adiyaar 

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 

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 

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" 

This concluded Thaniyan 1. The next volume will continue with the 
next thaniyan given to us by "Embaar"


The VEDCIS Iraamaanusa Nootrandhaadhi Team

           - SrImate rAmAnujAya namaH -
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