Daily Archives: August 11, 2016

yathirAja vimSathi – 13

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Tapathrayeejanithadukhkhanipathinopi dehasthethow
mama ruchisthu na thannivriththow /
ethasyakaranamaho mama papameva
Natha thwameva hara tad Yathiraja Seeghram //

(w to w) He Yatiraja -Come God for saints!, Tapathrayee janitha dukhkhanipathinopi – though falling down in the midst of sorrows that were emerged by the three thapas, mama  thu -for a lowlife like me dehasthethow  –the body which is not constant in its shape, by constantly living without ruined, ruche  –the desire, bhavathi -is emerging.  Thath nivriththow -In that perishable body, naruchi bhavathi –it is disgusting.  ethasya –The reason for the desire the body and not accepting it’s perishing, karanam mama papameva –is the cause of my sin. Natha –Head,  thvam eva –You are the Head to eradicate my sin,  thath seegram hara –please eradicate the moment my sins.

(Commentary) In this Sloka, Mamunigal says that Yatiraja informed him that until now the cause for mentioning the mistakes is the desire in  his  stable body.  He can desire to delink the body which is not stable, which is full of multiple impurities and giving room for several diseases, after considering the above mistakes. The word tapathrayee means three types of causes for sorrow.  1. Adhyathmika – based on body by living in the womb etc. 2. Adibowthika – emerging due to five elements of water, fire etc. 3. Adidaivikam –suffering in the hell etc. by the God, Yama. This is mentioned in another way also.  Any man will drive away with a stick the dog, crow etc. which desire to eat the blood, flesh etc. of the body. This is stated in the Sloka – yati namasya kayasya yath antha, tat bhahir bhaveth. In the main Sloka tan nivruththow naruchi the alphabet na which has negative meaning, is to be added with the word ruchi that indicates the negation of desire.  Hence, Mamunigal means to eradicate the sin immediately which is the cause for desire on the stablity of cruel body than the desire in the experience  of worldly matters. Yatiraja has not delinked the body, as Mamunigal was to live in this world to uplift the people.

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-13/

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yathirAja vimSathi – 12

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Antar bahis sakalavasthushu santhameesam
Antaha puraha sthithamivaham aveekshamanaha /
Kandarppavascha hrudayas sathatham bhavami
Hantha thvatagragamanasya Yathindra narhaha //

(w to w) He Yathindra  -Come Yathiraja!. aham myself, sakalavasthushu  -in all things, antar bahischa santham -pervaded in and out, Esam  -Sriman Narayana who is  controlling all, puraha sthitham  -the man who is appearing in front, antaha iva  -like blindman, aveekshamanaha san -not seen by Him, hence, kandarppavascha hrudayaha  -desired and yielded to Manmadan, sathatham bhavami –is being always.  Hence, tvath agra gamanasya -to come before Yourself, (aham) na harhaha  -I am not eligible.  hantha  -Alas! what a hardship.

(Commentary) Mamunigal says that Yathiraja is inviting by saying, please come to my place where I am here, so that I will do whatever is required. Mamunigal feels that he not even eligible to approach Yathiraja. In Sloka 7 for the words, vruththya pasuhu naravapuhu aham, Mamunigal pitifully remarked that not knowing to differentiate between mother and other things like an animal he was existing as a man with body only.  Explaining the above statement, in this Sloka Mamunigal informs Yatiraja the status of his mind which is  yielded to lust.  With due consideration, Mamunigal says that Yatiraja is the Head of those elders who controlled lust and he is unable to face him after being yielded to lust. Annappangar Swami beautiful summarizes that Mamunigal, who is wedded to lust and, feels not eligible to stand before Ramanuja and even if he stands before Ramanuja that will embarass Him.  

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-12/

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yathirAja vimSathi – 11

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Pape krute yadi bhavanthi bhayanutapalajjaha
punaha karanamasya katham ghatetha /
Mohena me na bhavatheeha bhayadilesaha
thasmath punaha punaragham yathiraja kurve //

(w to w) He Yathiraja  -Come Yathiraja! Pape krute  sathe –when doing sin, mama –for myself, bhaya anutapa lajjaha  -there was fear about what’s going to happen further, and I feel for what  a terrible mistake I had committed, and feel ashamed for how I show my face to the elders, bhavanthi yadi  -if happened, asya punaha karanam  –such sins repeatedly, katham gatetha  -how will that be accepted? Iha –In doing this sin, bhaya adilesaha -not an iota of fear in these three things i.e. sin, mistake and shame, mohena  -sense of illusion in experiencing the mundane matter which is not to be experienced, me  -for myself, na bhavathe –not emerging. thasmath  –Hence, agam punaha punaha –doing repeatedly the sin.

(Commentary)  Mamunigal reads Yathiraja’s mind which says that merely carrying the nomenclature of Saranagathi by the sinner, after doing sin, fear and shy will emerge and sinner will not repeat sin. If realization emerges and thereby sinner regrets, the sins will go away. The word agham means sin. If fear and other things emerge completely, there is no chance to do sin again.   Even if it emerges in small proportion, sins could be committed sparingly and not further. But am continuously committing sins since an iota of these fears, shame has not struck me so far. Hence, Mamunigal prays to eradicate such sins which emerges due to sense of illusion through sabdha etc. He prays to eradicate such illusions that prompt him to desire committing such sins. This is the inner meaning of this Sloka. Hence, the word tat varaya is to be added in this Sloka also.

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-11/

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yathirAja vimSathi – 10

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Ha hantha hantha manasa kriyaya cha vacha
yoham charami sathatham thrividhapacharan /
soham tavapriyakaraha priyakrudhvadeva kalam
nayami Yatiraja thathosmi murkhaha //

(w to w)  Yatiraja  -come Yathiraja! yaha aham -what kind of myself, manasa vacha kriyaya cha -by word, mind and body, thrividhapacharan  –three kinds of sins  – disrespect to bhagavan, disrespect to bhagavatas, unbearable disrespectful conduct, sathatham  charami – uninterruptedly doing, so aham -such kind of myself, tava –for your Goodself, who is so kind towards myself, apriyakaraha san –doing unwanted thing, priyakrudhvath eva  -pretend by doing wanted things, kalam  nayami -spending the days. Ha hantha hantha  -Alas, Alas, Alas, thathaha aham murkhaha asmi  -hence, I became ignorant. Tat varaya –That ignorance is to be eradicated.

(Commentary) In this Sloka, Mamunigal prays to eradicate the sins of his mind’s false doings and ignorance, which is the cause for former.  Anna Appangar swami thought that in the Sloka 4, Mamunigal mentioned mind, body and word. Though, he mentioned in the Slokas 7,8,9 and 10 about the above three, in the Sloka 7 and 8, he mentions about body’s sins. In the 9th Sloka, he mentioned about word’s sins and in the Sloka 10, he mentions about mind’s action which are chiefly to be thought of. Disrespect to Bhagavan means that thinking equality of Sriman Narayana with Brahma, Siva and others; thinking the Avatara of Rama is merely man’s action; and thinking Archavatara as stone and bronze and so on. Disrespect to Bhagavata means for the sake of earning money, sandalwood, flower and women, one who does trouble to Srivaishnavas.  Unbearable disrespectful conduct means disliking without any reason Bhagavan, Bhagavatas and disrespect to Acharyas and so on. One can read about this extensively in Srivachanabhushanam. By mentioning the words ha hanta hanta, he regrets three kinds of disrespectful sins committed by himself.  In the Sloka 6, the word tat varaya is to be added till this Sloka. Anna Appangar Swami highlights the reason for mentioning the word murkha  three times, as Tondaradippodigal mentions in the Pasuram 32 of Thirumaalai three times, which Mamunigal mentions in Slokas 8, 9 and 10.

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-10/

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yathirAja vimSathi – 9

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Nityam thvaham paribhavami gurum cha
mantram tatdevatamapi na kinchidaho bibheyme /
Iththam satakopyasatavadhbhavadeyasanghe
hrushtascharami Yatiraja tatosmi murkhaha //

(w to w) He! Yatiraja! -Come Yatiraja, aham -myself, Gurum -the Acharya, who eradicates the inner ignorance by preaching what not known to me, mantram  -that Acharya who did upadesa of Ashtakshara Mantra, otherwise called Tirumantra,  tat devatam api  –Sriman Narayana, the inner meaning of that Mantra, nityam thu –always, paribhavami  –disrespecting, kinchit api – not a little, na bibheme  -not fearing about the annihilation  in future for disrespecting those three things, aho -what a wonderful this!, iththam -In this way, sata api -though, not knowing by anybody doing bad things, asavath  -or as nastika who has no belief in Sastras, behaving like doing good things both in and out, or  like astika has belief as codified in Sastras in those three things, bhavadeyasangge –in the midst of Ghosti, parama astikas,  who are devout at your feet, hrushta –happily think that my bad doings are not aware of by them, charami -wandering. tataha – Hence, aham murkhaha  -myself  became ignorant person.  Tatvaraya  – I request to eradicate all these ignorance.

(Commentary) In the fourth Sloka, my words need to be encouraged in pronouncing the attributes of Sri Ramanuja.  Now, in this Sloka, in contrast, my words abusing and disrespecting the Acharya, Mantra and God resultantly became ignorant and requested to eradicate the same. Disrespecting Acharya means the following – what is to be dispensed is not dispensed and what is to be taken is not taken as preached by him, to do upadesa for the persons who are not eligible to know, for the sake of my own fame or honour or for money.  Disrespecting the Mantra means hiding the true meaning of the Mantra and preaching the devious meaning.  Disrespecting the God who is mentioned in the Mantra means that not using the word, deed and body which were created by Sriman Narayana for Him only and using them for other petty pursuits. One can read the portion elaborately dealt with in Srivachana Bhushanam. The word Aho means wonderful – Since in the world no one can see a sinner like me who has no fear to do sin – hence it wonders to me.

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-9/

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yathirAja vimSathi – 8

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Dukkavahoaha manisam tava tushta cheshtaha
Sabdadibhoga nirathaha saranagathoaakyaha /
Tvatpada bhakta iva sishta janowgha madhye
Mithya charami Yathiraja Tatho asmi murkhaha //

(w to w)   Yathiraja  -Come Yatiraja! saranagatha aakyaha  –One who carry  only the name of Prapanna, Sabdadibhoga nirathaha  -one who interested in experiencing the low mundane matters through the five senses, tushta cheshta  -one who is doing the wrong things that are not to be done ordered by Sastras, tava –hence for yourself, dukkavahoaha  -creating sorrow,  aham –myself, tvatpada bhakta iva  -like Prapanna who prostrates in your feet with bhakti,  sishta jana oka madhye  -in the midst of  Acharyas like Kuraththalwan and others who are clear in their mind in knowing that doing servitude to your feet and to do that you are as a mean,  mithya charami  -I am wandering as a lier.  Tataha –In that reason, murkaha asmi –myself became ignorant person. Tat varaya –Such ignorance is to be eradicated.

(Commentary) In this Sloka, Mamunigal pleads that his interest in involving in mundane matters and that interest which creates sorrow must be eradicated. The word Yathiraja means that  Sri Ramanuja creates happiness by his control of mind to Embar and other saints, who controlled their minds.  The word Saranagathakyaha means that Mamunigal is carrying the name Saranagathan only and devoid of the relevant merits of not looking for other means (akinchinyatvam) and not looking for other ways (ananyagathitvam). Mamunigal says that he has not acquired any one of the following attributes of a Saranagathan  – 1. Think of good things that sprang of his own, 2. Dissipate the bad things, 3. Constant belief on Ramanuja in safeguarding oneself, 4. To handover our own protection to Ramanuja, 5. To feel that there is no other mean and no other protector.  The word dukkhavahaha means that he carrying the name Saranagathan and doing things through five sense organs and creating Sri Ramanuja to feel that our person is like this and pity for him.  Or else, he being Saranagathan he has to be guarded or doing bad things, he has to be left out – such kind of doubt creates sorrow.  He became ignorant, that means he does not know the good and bad things and is adamant in that sense.  Mamunigal is praying to eradicate such kind of ignorance in this Sloka.

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-8/

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yathirAja vimSathi – 7

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Vruttya pasur naravapusthvakaha meethruchoapi
Srutyadi siddha nikilathma gunasrayo ayam /
Ithyadarena krutino api mithaha pravakthum
Adhyapi vanchana paro athra yathindra varththe //

(w to w) He Yatindra – Come Yathiraja! vanchanaparaha  -one who interested in deceiving    others, aham -myself,  naravapuhu -possessing body of humanbeing,  pasuhu thu -as an animal,  vruththya –by my action, jnaye –known. (This means the nature of man-animal i.e. eating, sleeping  and afraid of seeing foes). Idrusaha api -even if I am in this way, sruti adi siddha nikila atmaguna asrayaha -possesser all the attributes of soul as explained in Vedas etc. this Manavala Mamunigal,  iti -hence, kruthinaha api -not only ordinary people but also elites, adarena -with so much of affection, mithaha -among themselves, pravakthum –to speak good words if necessary, athra api – not in other place, but in Srirangam, adya varthathe -now residing. Tatvaraya -Please wipe out decisiveness of others from myself.

(Commentary) The good attributes of soul are codified by Vedas etc. as follows – abstinence from killing, speaking the truth, non-cruelty, controlling mind, purity in heart, control of senses, perseverance, liberality, knowledge etc.   It is appropriate to say that Mamunigal is the possessor of all these attributes. In such a case, researchers feel happy to say that there will not be anyone other than Mamunigal, possessing these attributes.  In the fourth line of the Sloka, the word api is added with athra and given the meaning. I am residing in Srirangam, where Nathamaunigal, Yamunacharya and other Purvacharyas who were not aware of any deception in their lives resided. Whereas I am full such bad qualities that disqualify me from living in Srirangam. It means that, is there any greater sin?

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-7/

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yathirAja vimSathi – 6

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Alpaapi me na bhavatheeya padabhja bhaktihi/
Sabhdadi bhogaruchi ranvahamedhateha /
Mathpapameva hi nidanamamushaya nathyath
Thadvaraya Aarya Yatiraja dayaika sindho //

(w to w) Daya EkasindoGrace which will not dry up such unparalleled ocean!,  Arya –O Acharya, Yatiraja –Chief among the saints!, me –for me, bhavathiya padapja bhaktihi –longing at the lotus feet of yours,  alpa api na –not even a few, sabdhadi bhoga ruchihi –love towards world matters, anvaham ethate –everyday is increasing. Ha –Alas, trouble, amushya nidanam –the reason for not love towards good matter and love towards worldly matters,  mathpapameva bhavati –is my continuous sin, anyath na –not any other thing, tat varaya –that sin be wiped out by your grace.
(Commentary) In the fourth Sloka, I prayed that my mind is to think of your Divya Mangala Vigraha steadily and not to think of other mundane matters. Now his mind has achieved that steadfastness!! In this Sloka, Mamunigal prays that such contrast which is caused by his sin is to be eradicated. Grace means that one who suffers in looking others’ trouble without expecting anything in return and also feels about his trouble. Such grace is present in Sri Ramanuja who is like an eternal ocean. Even if ocean dries up, Sri Ramanuja’s ocean of grace will not dry up. There are three meanings for the word Arya.  (1) Here, the word Arya gives a single meaning of Acharya, who is Sri Ramanuja, and He is the cause of liberation, as he preaches tatva, hita and purushartha. (2) The word Arya – Arath yati yithi Aryaha means, one who adopts good ways as said in Veda and far from bad ways and it means Sri Ramanuja is a greatest Vaidika. The word arath means both near and far. (3) The word Aryathe – prapyate means accomplisher that is, he is the goal for all. The syllabi haa which is the central word means dislike things not to be disliked and desire things not to be desired, which is the source of sorrow. This gives two meanings. That is we wonders that the worldly matters give less enjoyment that is desired and the feet of Sri Ramanuja which gives much enjoyment which is not desired. The phrase math papameva nidanam which means that my sin only is the cause. One who dislikes the bhaktas and the sins that were done by them before being bhakta will become those of their foes. In such case it is not my sin. Hence, my sins are the only cause for attacking me.   

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-6/

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yathirAja vimSathi – 5

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Ashtaksharakhya manuraja padatrayartha
Nishtam mamathra vitharadya Yatindra Natha /
Sishtagraganya janasevya bhavath padabje
Hrustasthu nityamubhuya mamasya buddhihi //

(w to w) Natha!   -Chief  for us, Yatindra  -Yatiraja, athra –in the ignorance world, adya  -reigned by Kalipursha, mama -for the low profile of myself, Ashtaksharakhya manuraja  -in the famous Ashtakshari Mantra, padatrayartha

nishtam -the meaning of Om Namo Narayanaya i.e. ananyarhaseshatvam, ananyasaranathvam and ananyabhogyathvam, vithara –is to be given. Sishta agraganya jana sevya bhavath padabje  -among the disciples Kuresa, Pillan and so on who do not doubt your supremacy, a mean of liberation,  goal which is countable as Lord who is the Supreme, a mean and goal  and thought that  you are Supreme, you are a way, you are only the goal, they served at Your lotus like feet, nityam anubhuya –always experienced,  asya mama bhuddhihi –low profile of my knowledge, hrushta –by enjoying the benefit of the experience, astu –to be done.

(Commentary) Beginning with this Sloka to the final Sloka, the purport is of the third Sloka Nityam Yatindra. The 19th Sloka Sriman Yatindra is the end for the meaning of this Sloka which speaks the prayer for doing service to Yatindra and service to his servants. The 20th Sloka Vijnapanam Yatitham speaks by establishing the cause for meaning of first, end and middle portion matters.  The ultimate meaning of three words in Tirumantra are servitude to Acharya only, Acharya is the only means and Acharya is only to be experienced. The central meaning for Tirumantra is servitude to Bhagavathas only, Bhagavathas are the only means and Bhagavathas are only to be experienced. The first stage is Lord, middle stage is Bhagavathas and Charama or final Stage is Acharya. The eight syllabi Mantra of Akshastra Mantra, the three worded Om, Namaha, Narayanaya explains directly the Chieftain, means and experience – all are Lord only. Then in the place of Lord, Bhagavathas will be mentioned and afterwards those Bhagavathas point to Acharya who is all, as Acharya is the last resort for all. Hence, the first stage is Lord, the central stage is Bhagavathas and final stage is Acharya.  Hence, in this Sloka Mamunigal extolled Ramanuja and He is the meaning for the three words of Tirumantra, in which one can do service to Him, means as Him, goal as Him only and Mamunigal prays to seek his blessings.  The Nrisimha Mantra which has 32 syllabi is called Mantra Raja and to clearly distinguish, he refers Tirumantra Ashtaksharakya in the Sloka. Tirumantra is popular in the form of only eight syllabi.  In the second part of the Sloka, Mamunigal prays that he be blessed to do service at the feet of Sri Ramanuja, which was the cause for the experience of Kuresa, Mudaliyandan and others.

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-5/

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yathirAja vimSathi – 4

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Nityam Yathindra thava divya vapussmruthow me
saktham mano bhavathu vagguna keerthanesow /
kruthyancha dasyakarane thu karadvayasya
vruththyantharesthu vimukham karanathrayancha //

(w to w ) He! Yathindra  -O Yathiraja! me -My, manaha  -mind is for you, divya vapuhu smruthow –to think of much adorable thirumeni, nityam – always, saktham -interested, bhavathu –to be in this.  asow mevak -far away without worshipping you, vag – my voice, tava guna keerthane -for meditating with so much of interest your attributes like simplicity, softness etc. saktha bhavathu -is to be interested.  me karadvayasya -my both hands, dasya karanam thu krutyam -are only to serve your gooself, which is to be the duty. karanathrayam -my mind, body, and action must always to think, worship and serve respectively, vrutiantare vimukham cha astu -and not to serve, worship or think any other person that is to be accomplished.

(Commentary) In the last Sloka, he desired to be the servant to Koorthathalwan and other disciples of Sri Ramanuja. Offering servitude to the disciples of Sri Ramanuja, Mamunigal establishes his servitude to Sri Ramanuja in this Sloka. In the word kruthyam cha, the meaning of chakAram indicates his prayer to involve eyes and ears in good matters and hence placed them in the matter of Sri Ramanuja only. The first three lines in this Sloka indicate the concentration of body, mind and action focused on Sri Ramanuja and the fourth line indicates the non-involvement in others.  The two verbs bavathu and asthu indicate the prayer. The word krutyam means to do the duty compulsorily. Add the word tava and me in the first line to all other three lines also.

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-4/

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