Daily Archives: August 3, 2016

thiruvAimozhi – 3.3.2 – endhai thandhai

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full series >> Third Centum >> Third decad

Previous pAsuram

srinivasa-served-by-all

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram – When asked “Is going to paramapadham and serving emperumAn there not the ultimate goal for all?”, AzhwAr replies “thiruvEnkatamudaiyAn has endless beauty, simplicity etc and is desired even by nithyasUris due to this, made me his confidential servitor. This being the case, I want to perform all services to him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains the distinguished qualities and forms of such master who is greater than all.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

endhai thandhai thandhai thandhai thandhaikku
mundhai vAnavar vAnavar kOnodum
sindhupU magizhum thiruvEnkataththu
andhamil pugazhk kAr ezhil aNNalE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

endhai thandhai thandhai thandhai thandhaikkum mundhai – one who is having the primary relationship with us in our ancestral chain
vAnavar – nithyasUris
vAnavar kOnodum – along with (their leader) sEnai mudhaliyAr (vishvaksEnar)
sindhu – spread out
pU – flowers
magizhum – blossom (due to the connection with the hill)
thiruvEnkataththu – due to residing in thirumalA
andham – antha – end
il – not having
pugazh – having qualities
kAr – dark
ezhil – having beautiful form
aNNal – sarvAdhika (greater than all)

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn is the primary relative in our ancestral chain; he is worshipped by the nithyasUris along with (their leader) sEnai mudhaliyAr (vishvaksEnar) by spreading flowers that blossom (due to the connection with the hill); due to sarvAdhika (greater than all) residing in thirumalA, he has endless auspicious qualities and dark beautiful form.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • endhai … – Just like while establishing svasvarUpam (nature of self), AzhwAr says as in thiruvAimozhi 3.7.10 “adiyAr adiyAr tham adiyAr adiyAr thamakku adiyAr adiyOngaL” (servant of servant of servant of …. of bhagavAn), he started from bhagavAn and ended with himself, while establishing parasvarUpam (bhagavAn’s nature) he starts from himself and goes all the way up to him. It is explained in SvEthASvathara upanishath “thamISwarANAm paramam mahESvaram” (supreme lord of all lords).
  • vAnavar … – vAnavar – nithyasUris, vAnavarkOn – SrI sEnApathi AzhwAn (vishwaksEnar). Along with him, they bring spiritual flowers and wonder “bhagavAn who is unreachable even for us, now is manifesting himself for this forest, monkeys etc – How simple he is?” and become weak [due to overwhelming emotions] meditating upon such qualities, would spread the flowers in a disorderly manner [sindhu – drop]. Just like AthmAs who become liberated and reach paramapadham would become overwhelmed by bhagavAn’s supremacy there, nithyasUris who come here become overwhelmed by his simplicity. His supremacy is to be enjoyed in that (spiritual) realm; his simplicity is to be enjoyed in this (material) realm.
  • sindhu pU magizhum – Due to the divine nature of thiruvEnkatam hill, the flower would look more blossomed after falling into the ground than while they were in the branch [usually, flowers remain fresh when they are in the tree/plant].
  • andhamil pugazh – Looks like in SrIvaikuNtam there is an end to bhagavAn‘s qualities. Since he himself is having a spiritual form, and is prepared for those who approach him with suitable [spiritual] senses, perhaps his glories are limited; but here since he manifests himself for the sake of yALi (a huge lion-headed animal with a trunk like elephant), lion, precious stones, pearls, flower bearing trees etc., there is no end to his glories. Thus, it is as said in SrIvishNu purANam 6.5.84 “samasthakalyANaguNAthmakO’sau” (bhagavAn is the one who naturally has all auspicious qualities).
  • kAr ezhil – dark physical beauty – His beauty is such that, even if devoid of any good qualities, we cannot leave him.
  • aNNal – Even if there is no beauty, the relationship is binding. AzhwAr says “nithyasUris along with vishwaksEnar worship the resident of thiruvEnkatam who is the dark, beautiful bhagavAn with unlimited glories – he is the primary personality in my clan; So, I should perform all kainkaryams to him”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

Arththi Prabandham – 18

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full Series

<< Previous

bhagavad_ramanuja_2011_may

Introduction

SrI rAmAnuja had assured maNavALa mAmunigaL of fulfilling his wish of reaching paramapadham. However, maNavALa mAmunigaL is not ready to wait it out till when it is the appropriate time as shown in the phrase “avan aruL perum aLavAvinillAdhu (thiruvAimozhi 9.9.6)”. maNavALa mAmunigaL is experiencing the pain that nammAzhvAr suffered in his “UrellAm thunji” (thiruvAimozhi (5.3). maNavALa mAmunigaL adds that he is doomed in the eternal darkness caused ignorance that is caused by this materialistic world. In order for this darkness to be obliterated , maNavALa mAmunigaL asks the sun called SrI rAmAnuja as to when will it eventually dawn upon him?

pAsuram 18

enRu vidivadhu enakku endhAi ethirAsA!
onRum aRiginRilEn uraiyAi
kunRAmal ippadiyE indha uyirkku enRum irulE viLaikkum
ippavamAm nInda iravu
 

Listen


Word-by-Word Meanings

endhAi – Oh! My beloved father!!!
ethirAsA! – yathirAja (the leader of sanyAsis)
indha uyirkku – The soul is (immersed) in
ippavamAm – this materialistic world
irulE viLaikkum – that is the source of darkness and ignorance
ippadiyE – It (soul) continues to be in this state
enRum – forever
kunRAmal – without showing any signs of light
nInda iravu – (This is similar to a) very long night that ceases to dawn
uraiyAi – (Oh!!! emperumAnArE!!! Please tell me
enRu – when
vidivadhu enakku – will it dawn for me?
onRum aRiginRilEn – I have no clue about anything in this regard.

Simple Translation

In this pAsuram, maNavALa mAmunigaL tells SrI rAmAnuja that he is completely clueless about when would he see the light at the end of the tunnel. The soul is being engulfed by darkness forever. There seems to be no imminent light that would eradicate the ignorance of the soul that is caused by inherent dark nature of this materialistic world. maNavALa mAmunigaL pleads for help to his father SrI rAmAnuja by declaring his despondency about when would it eventually dawn for him.

Explanation

maNavALa mAmunigaL says, “Oh my beloved father SrI rAmAnuja!!! The leader of sanyAsis! My soul does not show any signs of improvement. It seems to have been engulfed in eternal darkness.  This darkness is caused by the inherent ignorance that is associated with this world that has not an iota of brightness in it. It is because of this association with this dark world that my soul is suffering from time immemorial. This long night of samsAram (worldly pain) is described as “avivEkha ganAnantha dhingmukhE (sthOthra rathnam 49).  I am lost in this dark night called “samsAram” that never seems to be over and I do not see light anytime soon. I am a person who does not have any clue on what is the right direction and have been wandering randomly as per the phrase “padha skalitham (sthOthra rathnam 49)”.  When will the good fortune of receiving your glance, occur to me? I am one, who is verily characterized by ignorance having no idea when and how it will dawn upon me? Hey SrI rAmAnuja! You are all knowing as they say in “nikhila kumathi mAyA sarvarI bAlasUrya: (yathirAja sapthathi 28)”. You are sun and thus only you can get rid of this darkness that engulfs me as described in the phrase “suprabhAthathya rajanI (SrIvishNu purANam)”.

adiyEn santhAna rAmAnuja dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org/
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

yathirAja vimSathi – 3

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full Series

<< Previous

Vacha Yatindra manasa vapusha cha yushmath
Padaravinda yugalam bhajatham gurunam /
Kuradinatha kurukesa mukadhya pumsam
Padanuchintana  paras sathatham bhaveyam //

word-by-word meanings

Yatindra  – O Ethiraja!
manasa  – by mind
Vacha  – by tongue
vapusha cha  – by body
yushmath  – your
Padaravinda yugalam  – lotus like feet
bhajatham – I worship
Gurunam – by Purvacharyas
Kuradinatha kurukesa mukadhya pumsam –  Kuresa, Tirukkurukaippiran pillan and so on
sathatham  pada anuchintana  para: – always focusing my mind at their feet
bhaveyam – to be done.

Simple Translation

In the coming Slokas, Mamunigal prays Yathiraja to get opportunity to serve him and with a view to establish the same to his disciples, he prays in this Sloka. The word Kuradhinadha means Kuraththalwan, Kurukesa – Tirukkurukaippiran Pillan, adopted son of Sri Ramanuja, Muka means Embar, Mudaliyandan and other disciples. Grunanthi iti Guravaha, the etymology of Gurunam means that he who perform upadesa. Further, in the word Guru, Gu denotes the ignorance of inner darkness and ru means eradication of the same. Hence, Guru is that one who eradicates the ignorance by upadesa. This is the adjective to Kuresa and others.  In the word purva pumsam, the etymology of the word pumas – punanthi iti pumamsuhu, means to inform the sanctified people in general and particularly for Kuraththalwan and others, who are servants to the Lord, His devotees, and specially to Emberumanar. The word anuchinthana means that meditating Kuraththalwan and  disciples of Sri Ramanuja as his Chief. The word grammatically comes to mean the meditation on Kuraththalwan and others which is to be accomplished and for that he prays Sri Ramanuja.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-3/

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

yathirAja vimSathi – 2

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full Series

<< Previous

Sri Rangaraja charanambuja Rajahamsam
Srimath Parankusa padambuja brungarajam /
Sri Bhattanatha Parakala mukhabja mitram
Srivatsachihna saranam Yatiraja meede //

word-by-word meanings

Sri Rangaraja charanambuja Rajahamsamlike a King Swan at the feet of Sriranganatha
Srimath Parankusa padambuja brungarajam  –  like a great beetle settled to drink honey at the feet of  Nammalvar
Sri Bhattanatha Parakala mukhabja mitram  – like sun who makes the lotuses blossom for those Periyalwar and Tirumangai Alwar
Srivatsachihna saranam  – feet of Kuresa, who is like the mark of Srivatsa
Yatiraja – King of sanyAsis (emperumAnAr)
meede  – I worship.

Simple Translation

Sri Bhagavatham says that it is rare for a soul to take birth as human, which in turn gets perished in a short period. Even if one gets human body it is difficult to see bhagavatas who are loved by Vaikuntanatha (Sri Bhagavatham 11-2-29). As said above when there is dearth of bhagavatas, it is equally difficult to do service to them. So, there is every obstacle to write YathirajaVimsati, which is  a service to bhagavatas. With a view to eradicate such obstacles, Mamunigal again worships Yatiraja in another Mangala Sloka, beginning Sri Rangaraja. The word  Sri in the Sloka denotes Rangaraja who possesses the wealth of this world and  Sri Vaikunta. Or it also denotes the lotus like feet of Sri Rangaraja naturally, which has attributes like beauty, softness and fragrance.  Accordingly, it shows the richness of feet of Rangaraja. The nature of the wealthiest in Parankusa has three things – 1. Experiencing the Lord, 2. To do service to Him and 3. For the sake of doing service Jeevatma which naturally possesses Parabhakti, Parajnana and Parama bhakti in full. Elders say that Parabhakti means longing to see Him. Parajnana means after seeing Him longing to have unison with Him, and Paramabhakti means scared of being separated after unison with Him. These three must be there before doing service to Lord, like feeling hungry before taking food. When there is no hunger, the food will not be tasty.  Likewise, if these three does not exist, our service to Lord is futile. Hence, this word, Srimath enlightens that Nammalvar possesses those three attributes and its effect of experiencing service to Lord. In the sentence, Sri Bhattanatha Parakala the word Sri is applicable to both Alwars. This means that Sri Bhattanatha possesses wealth by establishing that Tirumal is Supreme Being and recited Tiruppallandu. Sri Parakala possesses the wealth of subjugating other religions, constructing compound wall in Srirangam besides lack of softness in the separation of Lord or in experiencing the Lord. Such kind of attribute Parakala himself mentioned in the hymn Periya Tirumozhi 4.9.6. Here Sri Anna Appangar Swami beautifully compares Tiruvindalur Perumal with that of Kuresa. In the word Srivatsachihna, vatsachihna means the Lord who possesses a mole in His chest. Kuresa is having the same nomenclature of Srivatsachihna.  Here, Sri is compared to Kuresa. That means Sri is equal to Srivatsachihnar. Sita safeguarded the single eyed demons who troubled her in Ashoka vanam. Likewise Naluran, who is the cause of Kuresa’s loss of sight, was granted liberation by the limitless grace of Kuresa. One can notice the equality of these incidents. In the first Sloka, the worship by bowing down head was done in the words pranamami murdhana. In this Sloka, Ede denotes the worship by voice. When worshipping is not possible without thinking in the mind, the voice and body implied the worship by mind. In this way, by the first two Slokas, mangalam was done before beginning the Stotra.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-slokam-2/

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

yathirAja vimSathi – 1

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full Series

<< Previous

Sri Madhavanghri jalajadhvaya nitya seva
Premavilasaya Parankusa pada bhaktam /
Kamadidosha haram atma padastrithanam
Ramanujam Yatipatim pranamami moordna //

word-by-word meanings

Sri Madhava anghri  jalajadhvaya  – at the lotus like feet of Sriyahppati, who is like Sri Mahalakshmi, who attained fame with all things,
nitya seva  premavilasaya – with fond hope of doing daily kainkarya for which dilute mind,
Parankusa pada bhaktam  – great devotion at the feet of Nammalvar, who is otherwise called Parankusa,
atma padastrithanam  – for those who reached at his feet,
Kamadidosha haram Yatipatim  – Chief of those saints who erase the desires and controlled limbs,
Ramanujam  – Sri Ramanuja who is called Emberumanar,
moordna  – by head,
pranamami  – I am worshipping.

Simple Translation

The word Sri is adjective to Madhava.  Sri means Periya Pirattiyar. The attributes of divine beauty, fragrance, tenderness etc., the attribute of soul‘s great kindness, simplicity and mercy, among these taking vows to safeguard the devotees – with all these greatnesses Sriman Narayana is equal to Periya Pirattiyar. In other words, by adding the word Sri to the feet of Madhava, where Piratti is living at His feet. In such a case, Lord’s feet which are adorned by Piratti, similar to Selvappillai in Melkote. Here the commentator reminds Kuresa’s Sundarabhahustavam Sloka 1 version – Srimanthow Haricharanow Samasrithoham  – which means that “Hari who is having eternal relationship with Piratti, such feet I approach as a means”. Nammalvar much desired to do service to Krishna. Nammalvar could not do direct kainkaryam to Krishna and he intended to perform madalural, which means to ride a horse made of palmyra stems, as a disgruntled lover to proclaim his grief and win  Lord’s love. Such intention in the mind of Nammalvar was perceived by Mamunigal and this comes in the Sloka as “Madhavangri jalajathvaya nitya seva premavilasaya Parankusa”. Emberumanar had great devotion at Nammalvar’s feet. Tiruvarangaththamudanar in his Prabandham also says “Maran Adipanindu uyyindavan – Ramanusan”. Following him, Mamunigal said  “Parankusa pada bhaktam ramanujam”. Para  means religions like Jainism, bhuddism etc. and all those that does not accept Veda as a pramana and Advaitas who are misinterpreting Vedas, otherwise metaphor as  elephants. Parankusa means that Nammalvar is the hook like controller of such elephants and hence called Parankusa. One can read the commentary of Tiruvoymozhi of Nammalvar in the decad 4.10 about this.

The word Ramanuja means that since He is the reincarnation  of Lakshmana, who is the brother of  Sri Rama. The Avataras of ten Alwars were considered as Abhinava Dasavatara.  Among these, Nammalvar is the incarnation of Ramavatara. Hence, Sri Annappangar Swami considered that Sri  Ramanuja is the reincarnation of Lakshmana, the parama bhakti for Sri Ramanuja is unquestionable.  Further, Sri Ramanuja is a Chief Sage who controlled the mind,  and he has the capacity to eradicate love, anger, greed etc. of those who approach him. This means that one who controls one’s mind will eradicate other’s flaws. Since the feet of Madhava is compared with that of a lotus which is fresh, softness etc.,  Nammalvar derived the devotion and attributes at the feet of Madhava. Since, the feet of Nammalvar is not compared with that of lotus, the devotion derived for Sri Ramanuja is natural, as he is the disciple whose nature is to be devoted to his Acharya. That is applicable here. Naturally derived devotion on Acharya as stated in Sastra is greater than the devotion derived by the attributes of Lord.

It is to be noted that Mamunigal praises Sri Ramanuja by saying ‘Parankusa pada bhaktam yatipatim Ramanujam’. Here Mamunigal says that the reason for devotion on Sri Ramanuja, who is Acharya for him, is that he has devotion on his Acharya, also a Chief Sage, Nammalvar and hence he is called Parankusa pada bhakta and Yathiraja respectively. The word Yathipati has two meanings.  In primitive terms ( Yatinam Patihi Yatipatihi)  Pati means that He is Seshi (who is Chief to accept the service of disciple) and in derivative name Paati (Pati Iti Patihi), means that he is the protector. Since Sri Ramanuja is Chief and Protector for the saints, He is also the happiest to accept the service. Actually Tirumantra which has three words give these meanings: Acharya is the Chief, Acharya is the Protector and Happiest person to accept the service. Such greatness is attriubuted to Sri Ramanuja in Yatiraja Vimsati composed by Mamunigal.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-slokam-1/

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

yathirAja vimSathi – thaniyan

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full Series

<< Previous

Introduction

Thus, Erumbiappa experienced the daily rituals like Abigamanam, Upadanam and Ejjyai of his Acharya Manavala Mamunigal in Purva Dinacharyai.

Now, he experiences the fourth ritual of Svadhyaya of Mamunigal. Among the several Svadhyayas, one type is discoursing Purvacharya’s granthas to the disciples. This is being mentioned in Uttara Dinacharyai Sloka 1 Vakyalankruti Vakyanam Vyakyadaram. But thinking about the newly written Stotra called Yathiraja Vimsati, which speaks the devotion on Emberumanar, who is an Acharya to Mamunigal, Erumbiappa repeats the Stotra.

Nammalvar is called Prapannajanakutastha, which means that Nammalvar is the Mula purusha, the primordial one, in the practice of  Prapatti which speaks that Bhagavan is the only means to give liberation. Manavala Mamunigal, who is worshipped by all, got Upadesa on the chronology of Acharyas starting from Nammalvar down to his Acharya Tiruvoymozhi Pillai. The gist of three rahasyas viz.Tirumantra, Dvaya and Charama Sloka, mainly speaks that Bhagavat Ramanuja is a means to attain liberation and he is the only to be attained. With such constant bhakti and grace, Mamunigal desired to liberate the people from the cycle of birth, wrote a Stotra called  Yathiraja Vimsati. With a view to  bless him with no interruptions while writing Stotra, he prayed in the first two Slokas worshipping Yathiraja.

This text reveals the gist of Rahasyas. Sri Annaappangar Swami, the commentator of this text says the words of three Rahasyas combined with 20 in number is accepted in this text. One can notice that Yatiraja Vimsati Stotra is the collection of twenty words  –  three words on Tirumantra, six words on Dvaya and eleven words on Charama Sloka. The word Vimsati means twenty.

Thaniyan

    Yah stutim Yathipati prasadineem vyajahara Yathiraja Vimsatim /
   Tam prapannajana chatakambujam nowmi sowmya Varayogi pungavam //

word-by-word meanings

Yah  – whoever
Yathipati prasadineem  – pleads Yatiraja to shower his grace
Yathiraja Vimsatim  – the matter that pertains to Yatiraja in twenty Slokas, which is called Yatiraja Vimsati
stutim  – that Stotra
vyajahara – wrote
prapanna jana chatakambujam  – Like skylark which gives water to skylarks drawn from the cloud, Mamunigal is helping the people who did prapatti
Tam Varayogi pungavam  – that beautiful Alagiya Manavala Mamunigal, a great saint
nowmi  – worshipping.

Simple Translation

This Taniyan was written by Erumbiappa.  The word Yathipati prasadinee means that this Stotra will have effect in getting the grace of Emberumanar for those who recites this.  The word prapannajana chatakambuda means like Emberumanar is like cloud which showers water for the living of a skylark, Emberumanar is helping the people who did prapatti. The word Yogipungavaha refers to Mahamuni.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-thaniyan/

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

yathirAja vimSathi

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

ramanujar-alwaiemperumAnArAzhwArthirunagari bhavishyadhAchAryan sannidhi

mamunigal-srirangammAmunigaL – SrIrangam

e-book – https://1drv.ms/b/s!AiNzc-LF3uwygjSe2NZknk3rWJuE

Preface

mannuyirgAL ingE maNavALa mAmunivan
ponnadiyAm sengamalap pOdhugaLai – unnich
chiraththAlE thINdil amAnavanum nammaik
karaththAlE thINdal kadan [UpadhESa raththina mAlai 74]

The pUrvAchArya paramparai which saw many AchAryas incarnating in this world, concludes with maNAvALa mAmunigaL.  Our elders consider that the guru paramparai completed with mAmunigaL though many great AchAryas appeared even after him since SrIranganAtha himself became the Sishya of mAmunigaL who had all the qualities required for an AchArya in the fullest manner. Born in AzhwArthirunagari which is glorified as “nallAr navil kurugUr“, as the divine son of the great AchArya named thirunAvIrudaiya pirAn thAdhar aNNan in the sAdhAraNa year, aippasi month and thirumUlam star. His AchArya is thiruvAimozhip piLLai.

thiruvAimozhip piLLai was once meditating upon the auspicious qualities of emperumAnAr. Remembering emperumAnAr being glorified as “mARan adi paNindhu uyndhavan” (uplifted after surrendering at the lotus feet of nammAzhwAr) and his great attachment toward AzhwAr’s divine feet and dhivya prabandhams, he mercifully ordered his Sishyas to establish a separate temple for emperumAnAr.

nAyanAr (mAmunigaL in his pUrvASramam) too had great devotion at the divine feet of udaiyavar and was performing kainkaryams at the temple there. As per his AchArya’s orders he compiled this yathirAja vimSathi in glorification of the lotus feet of udaiyavar. The sweetness of this yathirAja vimSathi is nicely spoken by prathivAdhi bhayankaram aNNan in his varavaramuni Sathakam.

adiyen sarathy ramanuja dasan

SlOkams Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Preface is written based on SrI u vE P B aNNangarAchArya swAmy’s article in SrIrAmAnujan magazine dated 3-11-1970 which is archived in http://acharya.org/d.html.

Source: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil/

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org/
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org