Daily Archives: August 23, 2016

thiruvAimozhi – 3.4.6 – pAlenkO

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Full series >> Third Centum >> Fourth decad

Previous pAsuram

krishna-messenger

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In sixth pAsuram – AzhwAr speaks about emperumAn having the wealth of all sound forms, be it prose or musical poetry, starting with vEdham.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

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

pAl enkO nAngu vEdhap payan enkO samaya nIdhi
nUl enkO nudangu kELvi isai enkO ivaRRuL nalla
mEl enkO vinaiyin mikka payan enkO kaNNan enkO
mAl enkO mAyan enkO vAnavar AdhiyaiyE

Listen

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

vAnavar – for all dhEvas
Adhiyai – one who is the cause for their existence etc
nAngu vEdham – vEdhams’
pAl – classifications such as SAkA (branch) etc
nAngu vEdham – such four vEdhams’
payan – result
samayam – establishing the meanings
nIdhi – explaining logic
nUl – mImAmsA SAsthram
nudangu – engaging (the listeners)
kELvi – having sounds
isai – songs/tunes
ivaRRuL – in these (which have been discussed)
nalla – distinguished
mEl – unlimited, wondrous enjoyment
vinaiyil – not matching the effort
mikka – great
payan – result
kaNNan – krishNa (who is blissful, in the form of such result)
mAl – who enjoys (those who enjoy him) with great love
mAyan – having matching amazing activities
enkO – should I call?

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

What should I call emperumAn who is the cause for existence etc of all dhEvas? Should I call him as classifications such as SAkA (branch) etc of vEdhams? Should I call him as the result of such four vEdhams? Should I call him as mImAmsA SAsthram which explains logic and establishes the meanings? Should I call him as songs/tunes that are having sounds that engage (the listeners)? Should I call him as the distinguished unlimited, wondrous enjoyment in these (which have been discussed)? Should I call him as the great result that does not match the [minimal] effort? Should I call him as krishNa (who is blissful, in the form of such result) who enjoys (those who enjoy him) with great love and has matching amazing activities?

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

  • pAl enkO – Reminded of the taste that was discussed in the previous pAsuram.
  • nAngu vEdhap payan enkO – Should I call him as vEdham which is the essence of all authentic scriptures? Only if there is a portion of vEdham which glorifies any one else, it should be said “result of four vEdhams”. Since that is not there, AzhwAr is saying “the result of vEdham which has four different aspects”. Alternatively, it is explained as – since emperumAn is fully explained while explaining the nature of worship and the object of worship, since there is nothing except him in vEdham in all four corners of it, he says so. emperumAn himself said in SrI bhagavath gIthA 15.15 “vEdhaiScha sarvair ahamEva vEdhya:” (In all of vEdhams, I am only fully explained).
  • samaya nIdhi nUl enkO – Should I call him as the ithihAsas (epics) and purANas (ancient history) which establish the principles of vaidhika samayam (vEdhic religion)? It is said in bArhaspathya smruthi “ithihAsapurANAbhyAm vEdham samupabrumhayEth” (vEdham should be explained through ithihAsams and purANams).
  • nudangu kELvi isai enkO – Should I call him as tunes/songs having sounds which mesmerize those who heard them?
  • ivaRRuL nalla mEl enkO – Should I call him as something that is beyond these great aspects that have been highlighted? He should tell about all, but will not do so [since he is going to explain further that he is greater than the means that help achieve him].
  • vinaiyil mikka payan enkO – Should I call him as many great results which are accomplished by insignificant efforts? Like planting a handful of paddy seeds and reaping a huge harvest as result. [As said in SrI rAmAyaNam yudhdha kANdam 18.3] In this side [of jIvAthmA], there is “mithra bhAva” (pretending to be friend) and in that side [of bhagavAn], there is “na thyajEyam” (I will never leave you).
  • kaNNan enkO – Should I call him as krishNa who said “I am there for you”, as in SrI bhagavath gIthA 18.66 “mA sucha:” (do not grieve)? krishNa is the one who tells “All you need to do is to not reject what I provide you and accept the same. I will be there for you”.
  • mAl enkO – Should I call him as totally mad for his devotees? While reciting this SlOkam (SrI bhagavath gIthA 18.66), he did not say before “idham thE nAthapaskAya” (Do not reveal this to those who are not austere … – SrI bhagavath gIthA 18.67). Like he warned in SrI bhagavath gIthA 9.1 “idham thu thE guhya thamam pravakshyAmi” (I am speaking to you this most confidential knowledge about bhakthi yOgam) [before instructing bhakthi yOgam], it should have been proper to speak “idham thE nAthapaskAya” before revealing it [i.e., the principle of surrender in charama SlOkam, that is SrI bhagavath gIthA 18.66]. Instead, he first spoke about surrender and then said “idham thE nAthapaskAya” after that. When nanjIyar asked bhattar “Why did he do like this?”, bhattar mercifully explained “Unable to bear witnessing dhraupathi’s untied hair [she vowed to knot her hair only after the kauravas were killed and it is generally considered inauspicious to have the hair left untied. Also dhraupathi is so very dear to krishNa that he could not bear her grief at all], wanting to have it tied, without knowing what to do, he brought out the great principle in the open battle field; after doing so, he contemplated about the confidentiality of the principle, and thought ‘who is qualified to hear this? I have thrown a priceless gem in the ocean’ and said ‘pathaN pathaN’ [a phrase that identifies he worried greatly]”.
  • mAyan enkO – Should I call him as some one who performs amazing activities for his devotees such as going as messenger and being their charioteer? mahAbhAratham udhyOka parvam “kruthArthA bhunjathE dhUthA:” (krishNa to dhuryOdhana – Messenger will eat in the home and accept the worship (of the host) after completing their task. If you fulfill my desire, I will accept your food/worship).
  • vAnavar AdhiyaiyE – What can I say about emperumAn who is the cause for existence etc of brahmA et al, who considers me as the cause for his existence etc?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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yathirAja vimSathi – 20

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Vijnapanam yadidamadya tu mamakeenam
angeekurushva Yatiraja dayamburase /
ajnoyamatmagunalesa vivarjitascha
tasmadnanyasaranow bhavatiti matva //

(w to w) dayamburase  – ocean like grace,  which means restlessness towards other’s trouble, Yatiraja  – Yatiraja!, adya – now, mamakeenam  – of myself, yad vijnapanam  – what I requested from the third Sloka to the earlier Sloka, edam – that request, ajnaha ayam  – he, who has no good knowledge, atmagunalesa vivarjitascha – not even possessing the attributes of nature of soul like control of senses, organ of senses etc., tasmat – Hence, ananya saranaha bhavati  – “He has no refugee than myself”, iti matva – feel, angeekurushva –  to accept me.

(Commentary)   In this Sloka, Mamunigal completes that as requested earlier for the reason that he has no refugee other than Sri Ramanuja. Hence, he composed the word daymburase which means the grace like ocean that never dries out. The grace of Yatiraja is not emerged for any reason and it is everlasting. Sri Ramanuja is called krupamatraprasannacharya  (which means that Sri Ramanuja is an Acharya who by his spontaneous grace preaches with pure mind to attain liberation) as mentioned in the Slokas, dayaikasindo (6), ramanujarya karunaiva tu (14), Yatindra karunaiva tu (15), bhavatdayaya (16), karunaprinama (19), dayamburase (20).

In the first Sloka of this Stotra, the line, sri Madhavangri jalajatvaya nityaseva premavilasaya Parakusa pada bhaktam reminds the first two lines (Poo mannu madhu………uyndavan) in the first hymn of Ramanusa Nootrandadi.   It is to be noticed that  the last but one Sloka in this Stotra (Sriman Yatindra tava divya padabjasevam vivarththaya) which speaks about  Mamunigal’s request in doing service to be sustained towards Sri Ramanuja’s servants, is in parallel with Ramanuja Nootrandadi where the last but one hymn speaks of the same cause (Ramanusa un tondargatke anbuththirukkumbadi yennai angu atpadutte).

Hence, like Sri Ramanuja who was pleased with the recitation of Ramanusa Nootrandadi, there is no doubt that by recitation of this Yathiraaja Vimsati, he will be pleased.

Emberumanar Tiruvadikale saranam

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-20/

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yathirAja vimSathi – 19

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Sriman Yathindra tava divya padabjasevam
Srisailanatha karunaparinamadattam /
Thamanvaham mama vivardhaya natha tasyaha
Kamam viruddamakilancha nevartaya tvam /

(w to w) Sriman Yathindra  – Yathiraja, who possesses everlasting wealth of  granting liberation to His Acharyas and His disciples, tvam – Yourself, me – for myself,  karunaparinamadattam  – given by the mercy of my Acharya Tirumalai Azhawar otherwise called Tiruvoymozhippillai,  tham –such great, tava divya padabjasevam  – to perform service at Your feet, anvaham – daily, vivardhaya  – to be flourished. This means that the descendents of Sri Ramanuja’s servants lineage has to perform this service till the end – that is to be flourished by him.  natha  -Yathiraja!, tasyaha  – for such service, viruddam akilam-  all obstacles, kamam  nevartaya  – should be eradicated.

(Commentary) In this Sloka, Mamunigal completes the prayer for doing service to Sri Ramanuja’s disciples and Sri Ramanuja, which he began in Slokas 3 and 4 respectively. The word sevam vardhaya means the sustenance of service to Sri Ramanuja is requested. The prefix in the word vivardhaya, ’ vi’  means that the upkeep of service to Sri Ramanuja’s disciples is requested. With this, it is considered that accepting the service by Sri Ramanuja is that he is the means to eradicate the obstacles for that service and nourish the same. Mamunigal’s awareness about Sri Ramanuja was only by Thiruvaymozhipillai which is to be noted here. The obstacles for the service to Sri Ramanuja are as follows – experience of worldly matters and enjoyment of swarga etc., experience of soul, doing service for their enjoyment to the Lord and not for the sake of 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-slokam-19/

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yathirAja vimSathi – 18

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Kalatreyepi karanthraya nirmitathi
papakriyasya saranam bhagavatkshamaiva /
sa cha thvayaiva kamalaramanerthata yath
kshemassa eva hi Yatindra bhavatsrutanam //

(w to w) He Yathindra – Come Yathiraja!, Kalatreyepi  – by the past, present and future, karanthraya nirmita  – done by body, mind and action of three instruments, Bhagavan, athi papakriyasya  – unable to tolerate even by the God who tolerates the extreme extent of sins committed by a human, saranam  – a means to wipe out the sins, bhagavatkshamaiva  – God, whose tolerance will redeem  mistakes and the tolerance is the origin of His all other attributes.  Such tolerance is, thvaya eva  – even to order the Bhagavan by your goodself, kamalaramane –Goddess Sriranganachchiyar, the Consort who instigate the real quality of mercy and perseverance of Lord Sri Ranganatha, arthita yithi –  has requested in Saranagati Gadya,  sa eva – such request itself, bhavath sruthanam  – to be in the fold of yourself, who are taken by your goodself, kshemaha – such is the means for attaining liberation.

(Commentary) In the last Sloka, Sri Ranganatha is controlled by Sri Ramanuja. In this Sloka, Mamunigal requests Sri Ramanuja that he be blessed with no need to pray Lord Ranganatha, for washing off his sins. When Sri Ramanuja prayed in Gadyam beginning the Sloka manovakkayai and krithan kriyamanan aseshata kshamasva prayed that the sins done earlier, being done now and going to done in future – all without any trace should be wiped out. Such prayer will lead us to liberation.

There are three reasons in which Mamunigal establishes the greatness of Sri Ramanuja in the line kshemassa eva hi Yatindra bhavatsrutanam.   (1) In the Gadyam mentioned above, there is no clear mention about the prayer made by Sri Ramanuja for his servants. (2) Sri Ramanuja prostrated before Nammalvar, who on behalf of all subjects, prayed the Lord in Tiruviruttam first poem. (3) Actually, the magnitude of mercy is more in Sri Ramanuja than in Lord, as it can be noticed when Sri Ramanuja learnt the meaning of Charama Sloka at the feet of Tirukkotiyur Nambi, and he voluntarily propagated to all those who were  really longing to know. Such is the greatness of Sri Ramanuja. Hence, believing that Sri Ramanuja prayed Lord Ranganatha in Gadyam for the sake of all subjects in the world who approached him is underlined by the above line of Mamunigal. Although there is no word mama in the above Gadya, it is to be implied as he prays Lord to exonerate all mistakes done by all of us.

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-18/

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yathirAja vimSathi – 17

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Srutyagravedya nija divyagunaswarupaha
Pratyakshatamupagatasthviha Rangaraja
Vasyassada bhavati the Yatiraja thasmath
saktha svakeeyajana papavimochane thvam

(w to w) He Yatiraja – Come  Yathiraja, srutyagravedya  – to which it is proper to know the meanings of Vedanta from Acharyas, nija divyagunaswarupaha –

for himself worthy to experience the attributes of knowledge (jnana) and valour (sakti) etc., one who possesses the nature of instigating the subjects by entering into everybody or those who took refuge of Him, who became servitude to the subject, iha thu – in this world of what?, pratyakshatam upagata – who attained to see by everyone with their eyes, Rangaraja  – Sriranganatha, the – for Yourself, sada  – always, vasyaha – bind to do the work what You entrusted, bhavati  – oneself attains existence. (One feels that he exists by doing the work entrusted to oneself).  thasmath  – Such a person if he being a  servant, svakeeya –  among the servants of Yourself, jana – to those servants, papavimochane thvam  – in eliminating the sins, thvam – by Yourself, sakthaha bhavasi  –will attain valour.

(Commentary) In the last Sloka, it is said that to eradicate the desire in the worldly affairs etc., and to develop the desire to serve the servants of Sri Ramanuja’s servant.  To do these, the mercy of Sri Ramanuja is spoken in the last and penultimate Slokas.  Now in this Sloka, it is established that to do that work, he possesses the valour.  In the word “upagathasthu iha” the naure of greatness of Archa Murthy of Sri Ranganatha who is easily visible to all eyes is highlighted in the letter “thu” . The Supremacy of Lord (Paratvam) and reclining in the milky ocean (Vyuham) are only to those far away from this world.  The Vibhava Avatara like Sri Rama and Krishna which took place in earlier Yugas were only for those living in those Yugas.  Antaryami is to those who do penance of Yoga and only those can see the Lord in their heart and not seen by this worldly eyes.  But Archavatara of Sri Ranganatha is easily accessible to all those in this world without doing any Yoga. Such is the greatness of Archavatara.  Such a Lord is obliged to Sri Ramanuja who can recommend to Him to fulfill the desire – that is the gist of this Sloka. The erudite commentator Tirumazhisai Anna appangar Swami establishes that though liberation can be attained by Karma Yoga, Jnana Yoga, Bhakti Yoga and Prapatti Yoga, the fifth Upaya is Acharya who is Sri Ramanuja, and he can recommend for our liberation. If the eradication of sins is attained here, one can do service to Bhagavatas and Bhagavan at Paramapada which is definite and hence in this Sloka the eradication of sin is mentioned.   

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-17/

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yathirAja vimSathi – 16

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Sabdhadi bhogavishaya ruchirasmadeeya
Nashta bhavat vihabhavadhdhayaya   Yathindra /
Tvatdasa dasa ganana charamavathow yaha
Tatdasathaika rasatha aviratha mamasthu //

(w to w) He Yatindra  –  Come Yathiraja,  iha – in  the  present  position  of  body,  asmadeeya  – of myself,  sabdhadi bhogavishaya  – about the experience derived from mundane matter etc. ruche – desire, bhavadhdhayaya – by the kindness of your goodself who constantly felt sorrow heavily, nashta bhavatu –  disappear without any form. Further, yaha  – for one who is lucky person, tvatdasa  – to trade the service to you, dasa ganana  – by thinking of servants, charamavathow  – last in such countable servants, bhavati – I am, tatdasathai – doing  service  to  such  person,  eka rasatha – without  involved  in  other  desires,  aviratha  – daily,  bhavaththayaya  – by  the mercy of Your goodself, mamasthu –  to be formed for myself.  

(Commentary) In the last two Slokas, Mamunigal says that he is the only one to be strengthened by the kindness of Sri Ramanuja. In this Sloka, Mamunigal mentions the gains that he gets from Sri Ramanuja.  In this Sloka, he mentions the two benefits in two lines– 1. To make the desire of experiencing the low things of mundane matter disappear and 2. Only desire to serve the servant who is in turn the last servant among the servants of Sri Ramanuja. The mercy of Emberuman (Sriman Narayana) will not reach those who committed sins and suffer there by. But the mercy of Sri Ramanuja will reach them and uplift them from the sorrow.  Hence, Bhagavan attained name Emberuman and Sri Ramanuja attained the name Emberumanar. Since Tirukottiyur Nambi, who knows the secret that Sri Ramanuja is greater than Emberuman Himself, he called his disciple as Emberumanar. The differentiation between these two part of mercy is known in the word bhavaththayaya, which means that Sri Ramanuja’s mercy only is enlightened.  The mercy of Bhagavan will not work. The mercy of Sri Ramanuja will help Mamunigal which is the theme of 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-16/

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yathirAja vimSathi – 15

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Suddathma Yamuna Guruththama Kuranatha
Bhattakya Desikavaroktha samastha naichyam /
Adyasthyasankuchitameva mayeeha loke
Thasmath Yathindra karunaiva thu mathgathisthe //

(w to w) He  Yathindra -Come Yathiraja! eha loke –this world which has plenty of mistakes done by people, adya –the King Kali is reigning the kingdom in this time, Suddathma Yamuna Guruththama Kuranatha Bhattakya Desikavara –Yamunacharya, otherwise called Alawandar, who is faultless and possessing pure in the nature of soul, Kuresa, who is greatest in the fullness of attributes of soul, Sri Parasara Bhattar, who is greater than other Purvacharyas, uktha samastha naichyam –mentioned in their texts their lawlessness possessed by them, maye eva –in me only asankuchitam (asti)  –existing fully (In others only lesser mistakes). thasmath – hence, the karuna thu –the mercy of your goodself, which is famous in the world, math gathihi eva  – only myself mattered.  

(Commentary) Alavandar, Kuresa and Sri Parasara Bhattar are pure in soul. The purity of soul means that they mentioned in their own texts about their mistakes which is actually not with each of them. Bhattar – Parasa Bhattar, son of Kuresa.  His original name is Sri Ranganathan. Since Lord Ranganatha, otherwise known as Periya Perumal used to call him Bhatta Parasarar, the name is popular as Parasara Bhattar. There is a reason for this nomenclature as he established and preached Tirumal is Supreme like Sage Parasara in his text Sri Vishnu Purana.  

One can take the sentence Samastha naichyam maye eva asankuchitam asthi as given in the word to word meaning above. But this can be linked as it is in the Sloka, i.e. samastha naichyam maye asankuchitameva asthi.  Mamunigal assumed Yatiraja informed him that his abdomen like grace is vast and it will not be filled with lesser sins.  In Mamunigal there is no abundance of sins.  Hence, he will not be in the purview of Yatiraja to get the grace.  In the above linkage of Sloka, Mamunigal assumes  that he committed enough sins to deserve full grace of Yatiraja. Likewise, in the Sloka, the karunathu mathgathireva, not mentioned the meaning in the word to word above, it is also be taken as it is and it means that  for those who qualifies in jnana, anushtana and vairagya as stated in Sastras, that one will have a mean the karma, jnana and bhakti yogas. Mamunigal, being in the fullness of sins and not eligible of any mean, Yatiraja’s grace is the mean for him.

In Stotra Ratna of Sloka 62, Yamunacharya says that he possesses  all evil qualities like: he deviated the rule of Sastras; filthy mind, no clarity in thought, greed, ungratefulness, pride, cheating others, murderer, great sinner etc.

In Atimanushastava Sloka 59, 60, Kuresa enumerates the sins and states that he never disgusted from doing evil things to bhagavan, bhagavathas and acharyas. Such sinner, being, he could not cross the great ignorance like ocean.  Kuresa feels that he has no other means except Lord’s feet, as he believes that He will rescue from this mundane world   Due to magnitude of his sins he has no faith in the refuge of Lord as said earlier.

In Srirangaraja Stava Uttara Sataka Sloka 89, Sri Parasara Bhatta says that he has no means of karma, jnana, and bhakti yoga to take as a mean to attain liberation, no desire to get liberation. No way but full of sins. Influenced by mundane world, my mind says that he is doing Saranagathi to Lord. Such of these can be seen in the words yamunagurottama kuranatha bhattakya desika varokta samasta naichyam

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-15/

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yathirAja vimSathi – 14

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Vachamagochara mahaguna desikagraya
Kuradinatha gathithakila naichyapatram /
Eshoahameva napunar jagatheethruchas tat
Ramanujarya karunaiva thu mathgathis the //

(w to w) He Ramanujarya  -Come Ramanujacharya!, Vacham agochara  maha guna immeasurable, i.e. attributes are not countable, such greatness of attributes possessed, desikagraya Kuradinatha – the great Acharya Kuresa, gathitha -in his Panchasthavee etc., akila naichyapatramfor the low status, esha aham eva  –I am the only one. ethruchaha  punahaSuch other person who is, jagathein this world,  na asthe  -not at all available. Thath -for such reason, thethu karuna eva – in the matter of showering your unlimited kindness, math gathihi -among all other sinners, bhavathi  -for myself it is a refuge to uplift from the sin.

(Commentary) Having informed such sins of him, and thought not to reveal the small matter as Purvacharyas who admitted in their texts about their limitless sins that are available with him. The adjective word of Kuresa, viz.  vachamagochara mahaguna means really he has no faults that has to be informed for us only. When such is the case, these faults are available with me as mentioned in the word akilanaichyapatram ahameva. The word Desika Agrrya means Kuresa, who is Head, among the coronated persons in the propagation of Vedanta Sastras. One can think of the Sloka Adhyam Yatindra Sishyanam Agrayam Vedanta Vedinam which means that we meditate Kuresa, who is the main disciple among the disciples of Sri Ramanuja and one who knows Vedas. It is to be remembered the sayings of Kuresa who enumerated mistakes in him in the Sloka 84 of Sri Vaikunta stavam. Kuresa describes the misktakes that are surrounded by him as follows: Alas! Alas! I am doomed, I am corrupted!   Fie upon me! What have I said falling into delusion? Oh! How can a sinner like me deserve even so much as to remember You who is the abode of auspicious qualities untouched by defects?

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-14/

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