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Iramanusa Nootrandhadhi - Velukkudi Swamy's Upanyasam (English Translation)

From: narayankv (
Date: Thu Dec 27 2001 - 09:03:47 PST

Volume XII :-

Volume Title :- Dhrishtaadhrishta Phalamaagiya
                Iraamaanusa Thirunaamam (Contd..)

In the last issue we concluded with the question:

How do we get both the Drishta Phalam and Adrishta
Phalam when we chant the Raamaanuja Thirunaamam ?

Swamy Pillai Lokam Jeeyar explains this as follows :-

"Vaayamudham Parakkum Iraamaanusan enru sollumin.."

43rd Paasuram of Iraamaanusa Nootrandhaadhi says
this :-

"Sollpugil Vaayamudham parakkum, iruvainai

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

Initially when we keep sayin 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 wil 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 isworried 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
slave 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"
althouh 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 Sambandham
will get moksha. 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 uttererd 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.

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..."

Will continue ...


Vedic Iraamaanusa Nootrandhaadhi Team

           - SrImate rAmAnujAya namaH -
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