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SrI:
SrImathE Ramanujaya namah:

Dearest all,

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. 

surakkum thiruvum uNarvum cholappukil vaayamutham
parakkum iruvinai paRRaRa vOtum patiyiluLLeer
uraikkin Rananumak kiyaanaRaNY cheeRum uRukaliyaith
thurakkum perumai iraamaa NnuchanenRu cholluminE. 43
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 enablses 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- uttering His divine name again and
again; It will also mean- once uttered ? it would
yield. 

In Sri VaishNava sampradhAyam , AchAryan is recognized
as the avathAra visesham of Sriman NaarAyaNan.
Therefore , one worships one's AchAryan as not
different form EmperumAn . Such AchArya abhimAna
nishtaaLs appreciate deeply Madhura Kavi's sincere
declaration , "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 Narayankv?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 Gaayahtri 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 wil give both the Drishta and
Adhrishta Phalam even when recited once on our tongue
without having  to chant the from the bottom of our
hearts.

The Gaayahtri Mantram is the essence of all the Vedaas
and its essence is "Iraamaanusa Noorthrandadi" 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 upanyasam- translated by
SRi Narayanankv- 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...
             
EmperumAnAr ThiruvadigaLE SaraNam
Regards
Namo Narayana  
dAsan

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