விளக்கவுரை:
எம்பெருமானார் அவதரித்ததால் புண்ணியம் செய்த இந்தப் பூமியில் வசிப்பவர்களே! இத்தனை காலமாக உலக விஷயங்கள் மட்டுமே உண்மை என்று திரிந்து கொண்டிருக்கும் உங்களுக்கு, இதே போன்ற நிலையில் இருந்து எம்பெருமானாரால் திருத்தப்பட்ட நான் உபதேசிக்க உள்ளேன். தர்மம் என்பது தழைப்பதையே பொறுத்துக் கொள்ள இயலாமல், தான் மட்டுமே விளங்கும்படி இருப்பது இந்த கலிகாலமாகும். இத்தகைய கலியை, அந்தக் கலிபுருஷனுடன் சேர்ந்து அதர்மங்களையும் ஓடிவிடச் செய்யும்படியான அதிசயம் ஒன்று உண்டு. அது “இராமானுசா”, என்று எம்பெருமானாரின் திருநாமத்தைக் கூறுவதே ஆகும். எம்பெருமானின் திருநாமங்கள் போன்று ஆயிரம் திருநாமங்கள் கூற வேண்டிய அவசியம் இல்லை – ஒருமுறை உடையவரின் திருநாமத்தைக் கூறினாலே போதுமானது. இதனால் நிகழ்வது என்ன? எம்பெருமானுக்குக் கைங்கர்யம் செய்யும் ஸம்பத்து, அவன் மீது பக்தி என்னும் ஸம்பத்து, பகவத்ஞானம் என்னும் ஸம்பத்து ஆகியவை உண்டாகிவிடும். இந்தத் திருநாமத்தைக் கூறும்போது நாக்கில் அமிர்தம் சுரந்தபடி இருக்கும். எந்தவிதமான ப்ராயச்சித்தம் செய்தாலும் நீங்காமல் உள்ள பாவங்கள், தோஷங்கள் அனைத்தும், இந்தத் திருநாமத்தைக் கூறிய உடனேயே, வேருடன் களையப்பட்டுவிடும்.
Even if one does not have an opportunity or is not fortunate to hear the upadesam of Ramanuja, no worries; Simply utter the name RAMANUJA and that itself would grant you all fruits.
Meaning:
Oh People! Bhagyasaalis, (Lucky ones) who are blessed with the avataaram of Emperumaanaar Sri Ramanujacharya! I, (who has surely realized this now) am telling this to you who have not yet realized yet: Emperumaanaar chased away the strong Kali purushan’s influence on the world destroying all kali dharmam and virtues. (Kaliyum kedum; KaNdu koNmin says NammAzhwAr). By the simple utterance of the divine name of this AchArya, bhakti and jnAnam will automatically grow; Just by a mere telling of his name, will intensify the sweetness in your mouth leaving an excellent taste in your mouth. Also, all irremovable sins and sorrows of samsaaric afflictions will run away showing their backs to us, in addition to all these anubhavams.
Padiyil uLLeer!– Oh worldly people! Those who are on this earth!
Umakku yaan– to you- I;
aRam serum urukaliyai thurakkum perumai urakkinRanan– Telling the way to chase the Kali purushan’s influence [that antagonizes and agonizes the dharma devathai];
[what is that?]
Iraamanusan enRu solluminE– Utter Iraamaanusan’s divine name
Solapuhil– The moment you attempt to utter that;
Thiru vum surakkum– it will be a fountain head of Auspiciousness
uNarvum surakkum– Fountainhead of jnAnam;
vaayamudham parakkum– just utterance would linger a sweet taste in your
mouth;
iruvinai paRRaRa Odum– the karmic diseases would simply fly off [from you] all paapams would get crushed and extinguished.
Raamaanusa naamam is grander and better even Raama naamam. Rama nama burns some paapams and enables you to perform further bhakti yoga which would crush all paapams completely and leads you to mOksham. But Ramanuja naama, unlike Raama nama, without letting us do any other effort; by burning all paapams completely; grants everything in this world, grants us right jnAnam, enables us surrender to the lotus feet of Acharyan and takes us straight on Supreme expressway to Srivaikunta. Means: Uttering His Thirunaamam alone would please this Acharya saarvabhouman and He would bless us with His merciful glance and perform Acharya nishtai for us.
Solapuhil means“dhEvu maRRaRiyEn”.
AmudhanAr declares thus only in this respect: “surakkum Thiruvum uNarvum solappuhil vaayamudham parakkum iruvinai paRraRavOdum patiyiluLLIr ! uraikkinranan numakkiyAn aRancheeRum uRu kalyai thurakkum perumai RAAMAANUSAN YENRU SOLLUMINE”
Oh People! Bhagyasaalis, (Lucky ones) who are blessed with the avataaram of Emperumaanaar Sri Ramanujacharya! I, (who has surely realized this now) am telling this to you who have not yet realized yet: Emperumaanaar chased away the strong Kali purushan’s influence on the world destroying all kali dharmam and virtues. (Kaliyum kedum; KaNdu koNmin says NammAzhwAr). By the simple utterance of the divine name of this AchArya, bhakti and jnAnam will automatically grow; Just by a mere telling of his name, will intensify the sweetness in your mouth leaving an excellent taste in your mouth. Also, all irremovable sins and sorrows of samsaaric afflictions will run away showing their backs to us, in addition to all these anubhavams.
Padiyil uLLeer!– Oh worldly people! Those who are on this earth!
Umakku yaan– to you- I;
aRam serum urukaliyai thurakkum perumai urakkinRanan Telling the way to chase the Kali purushan’s influence [that antagonizes and agonizes the dharma devathai];
[what is that?]
Iraamanusan enRu solluminE– Utter Iraamaanusan’s divine name
Solapuhil– The moment you attempt to utter that;
Thiru vum surakkum– it will be a fountain head of Auspiciousness
uNarvum surakkum– Fountainhead of jnAnam;
vaayamudham parakkum– just utterance would linger a sweet taste in your
mouth;
iruvinai paRRaRa Odum– the karmic diseases would simply fly off [from you] all paapams would get crushed and extinguished.
Raamaanusa naamam is grander and better even Raama naamam. Rama nama burns some paapams and enables you to perform further bhakti yoga which would crush all paapams completely and leads you to mOksham. But Ramanuja naama, unlike Raama nama, without letting us do any other effort; by burning all paapams completely; grants everything in this world, grants us right jnAnam, enables us surrender to the lotus feet of Acharyan and takes us straight on Supreme expressway to Srivaikunta. Means: Uttering His Thirunaamam alone would please this Acharya saarvabhouman and He would bless us with His merciful glance and perform Acharya nishtai for us.
Solapuhil means“dhEvu maRRaRiyEn”.
AmudhanAr declares thus only in this respect: “surakkum Thiruvum uNarvum solappuhil vaayamudham parakkum iruvinai paRraRavOdum patiyiluLLIr ! uraikkinranan numakkiyAn aRancheeRum uRu kalyai thurakkum perumai
RAAMAANUSAN YENRU SOLLUMINE”
[heard from Sri Velukkudi Krishnan Swami’s discourse]- extracted from Narayan KV’s write up] Swamy Pillai Lokam Jeeyar explains this as follows:-
“Sollpugil Vaayamudham parakkum, iruvainai patraravodum..”
Which means, recite the Iraamaanusa thirunaamam which will give immense happiness or sukham. Here swamy says when we recite the Iraamaanusa Thirunaamam, it gives divine nectar that gives us joy. This is similar to Swamy Madurakavi Aazhwaar’s Kanninun Sirudhaambu where swamy says:-
“Nanni then kurugoor nambi ennakkaal, annikkum amudhoorum en naavukke. .” which means- When adiyen take the name of “then Kurugoor Nambi” (Nammaazhwaar), adiyen tastes divine nectar on the tongue. Initially when we keep saying just on our tongue, in course of time the “iraamaanusa Thirunaamam” will capture our minds automatically and we will at one point of time get so immersed in that thirunaamam that thereafter, whenever we recite, we will feel a divine experience within ourselves and also we will also start experiencing the same feelings of Swamy Thiruvarangathamudanaar or Swamy Madurakavi aazhwar. We do not even need to know the meaning of the thirunaamam.
Emperumaan is considered to be a divine nectar by our azhwaars. Emperumaan in his Koormaavathaaram helped devaas to get amudham from the Thiruppaarkadal. Who gave the amudham there? Emeperumaan – who himself is another “amudham”. Hence source of “amudham” is only “amudham” and not anything else. The taste of nectar can be obtained only from nectar itself. The Iraamaanusa Naamam is a divine nectar. Who gave this “Parapanna Gaayathri” which has the Raamaanusa Thirunaamam? Amudanaar. Hence the thirunaamam itself is a “divine nectar” which has its source from the “nectar” itself which in this case is “Amudanaar” – after all Swamy’s name itself has “amudam” in it! Also, Emperumaanaar himself can be considered as amudham as amudanaar says in 43rd paasuram as mentioned above. Hence his words are also amudham which are nothing but the 9 works with full of divine nectar that he gave us. Those works are called the “navarathnams”. Moreover emperumaanaar thirunaamam itself is an amudham which came from another amudham who is Amudanaar. Emperuman is amrutham who gave us an amrutham in the form of “Emperumaanaar”, Emeprumaanaar is an amrutham and hence he gave us nine rathnaas which has amrutham in it. Amudanaar is an amrutham who gave us the gift of “Iraamaanua Nootrandhaadhi” as an amrutham which has 108 Iraamaanusa Thirunaamam in it.
Thus we do not have to worry if we chant Iraamaanusa Nootrandhaadhi – it will give us both Drishta and Adhrishta Phalam. Here Swamy Pillai Lokam Jeeyar quotes an incident from Raamaayanam:- Once emperumaan Sri Raaman along with Lakshmanan went to take bath in a river very early in the morning. It was shivering cold in the water when they were taking bath. At that time Lakshmana says “Oh. . Raamaa!!, we have come during later hours of the sunrise but still we are experiencing shivering cold. Think of Bharatha who use to go to Sarayu River at the early morning hours (say around 2:00 AM) to take bath and do his morning duties.” After hearing thus Raamaa feels so sad that he immediately tells Lakshmana “Let us now leave all our vratham and immediately go to Bharatha as I cannot bear to think of Bharatha who is struggling like this in this cold weather.” Immediately Lakshmana is worried that Raama should not break his Vratham and consoles Raamaa thus:-
“Rama, if we go back now we are going to see the same Kaikeyi. It is so unfortunate that Bharatha is her son!” Hearing this Raamaa says, “Laskhmana, why are you talking about her now? Why do you not talk about Bharatha for some more time as it gives me immense pleasure when I hear his name who is the king of Ikshwaku vamsa.” Here Rama considers Bharatha as the King of Ikshwahu vamsam and himself as a daasan to Bharata. Not only here but even when He conversing with Vaali and Sugreeva, Rama says that Bharatha is His master and He is Bharatha’s dasan and that whenever He thinks of Bharatha, He experiences an immense pleasure like that coming from Amrutham.
What connection does this incident have with our context? When Bharatha was felt as Amrutham to Sri Raamaa, although Bharatha was a younger brother of Raama, who can be called as “Ramanuja” even though his actual name is Bharatha, our emperumaanaar is also “Raamaanujaa” who makes us feel it is Amrutham when we chant his thirunaamam. There Bharatha is just called as “Raamaanuja” although his name was not that.
Here our emperumaanaar’s name IS Raamaanujaa and he is Raaamaanuja himself. Hence when we recite Raamaanuja Thirunaamam we can experience Amrutham flowing on our tongue as felt by Raamaa while talking and hearing about Bharatha. By this we can experience Drishta Phalam which in this case is the feeling of Amrutham flowing in our tongue.
According to Nammperumaal, who ever has Raamaanuja ThiruvaDi Sambandham will get moksha. Anyone who has performed Saranagathi to this Acharya Saaravabhouman will be granted mOksha as Ramanauja has placed his Saranagathar’s soul at the Lotus Feet of the Lord in the form of Acharya nishtai.
Hence emperumaanaar is considered as “mOksha hEthu” meaning – “responsible or reason for mOksha”. Now Swamy Pillai Lokam Jeeyar differentiates between Bharatha and Raamaanuja thirunaamam. When Rama uttered Bharatha’s name it gave Raamaa an immense happiness which is a Drishta Phalam.
But here when we recite Raamaanuja Thirunaamam we get both Drishta Phalam and adrishta phalam. Because as emperumaanaar himself is responsible to give us moksham, he can give us even the Adhrishta Phalam which is Sri Vaikunta Praapathi which is Nithya Kainkaryam at emperumaan’s feet at Sri Vaikuntam. “Iraamaanusa Nootrandhaadhi” is considered equivalent to the Gaayathri Mantram which in turn is the essence of all the Vedaas and which is emperumaan Himself. But it is very very difficult to get both the drishta phalam and adhrishta phalam by chanting Gayathri manthram. One might get the Drishta Phalam alone by chanting this manthram but Iraamaanusa Nootrandhaadhi which is Iraamaanusa Thirunaamam will give both the Drishta and Adhrishta Phalam even when recited once on our tongue without having to chant from the bottom of our hearts.
The Gaayathri Mantram is the essence of all the Vedaas and its essence is “Iraamaanusa Nootrrandadi” which is also known as “Prapanna Gayathri”. Since a Prapanna is the one who has totally surrendered to Emperumaan, it is more apt to recite “Prapanna Gaayathri” rather than chanting the Gayathri Manthram. [as heard from Sri Velukkudi Krishnan Swami upanyasamtranslated by SrI Narayanan KV- thanks to SrI Narayanan Swamin]
Hence we do not need to worry about anything when we have Raamaanuja Sambandham by chanting Raamaanuja Thirunaamam.
Swamy embaar says with all pride “Illai enakkedhir Illai enakkedhir Illai Enakkedhire. . ” when praising emperumaanaar. This means “when adiyen has the entire thirumeni of rAmAnuja in adiyen’s mind, no one can be against me…
Source:
http://sundarasimham.org/
http://namperumal.wordpress.com/
