SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
itiyatikuladhuryamedhamaanaisruti madhurairuditai: prahaharshayantam
varavaramunimeva chintayantee matiriyametiniratyayam prasadam
Word to Word meaning
iti= as stated from “Sreemaadhavaanghri” unto “vigyaapanam”
etamaanai= the ever further evolving
sruti madhurai= pleasant to hear
uditai=utterances
yatikula dhuryam=on the chief of the yatis lineage, Ramanuja
praharshayantam=while pleasing him
varavaramuni eva= always steadfast in Sri varavara muni
iyam mati=my mind
niratyayam=permanantly
prasadam eti=attains clarity
COMMENTARY
Sri Erumbiyappa is consoled and pleased that his mind which was until now drowned in turmoil in the attained and unattainable matters, has now reached the status of thinking only of Sri Varavaramuni who plunged Sri Yatiraja in joy by submitting to him Yatiraja Vimsati and there by is rid of its earlier turbulance and absolutely calm. By stating “Varavaramni eva” he specifically says the bliss is due not directly by thinking of Yatiraja but by thinking of Mamuni who pleased Yatiraja by his stotra. More than by the thought of Bhagavan, or Bhagavatas, or even the Acharya the mental clarity attained by thinking of Mamuni who is absolute in his devotion to Acharya is supreme and also stable. Though this Text is small in size with only just 20 verses, these utterances are referred to by the word “edhamaanai” which sound excessive perhaps due to the Grace of Sri Ramanuja who would consider each verse by Mamuni as equal to a thousand paeans
Mahatmas consider our love unto them even of very petty measure as big and valuable. In the word “praharshayantam”, indicating bliss, the word “Harsham” is preceded by “pra” indicating Sri Ramanuja”s immense happiness unto Mamuni. Sri Ramanuja”s happiness unto Mamuni is just due to the devotion and Mamuni is not going to think of obtaining any material gain by this happiness of Acharya. By the word “Chintayantee”, it is clear that Mamuni who is always thnking of Sri Ramanuja is unique compared to Chintayantee the gopi who was always thnking of Sri Krishna or Nammazhwar who is known as Dheergha Chintayantee due to his immeasurable deep love for Him. Here the words were split into three parts…..sruti, madhurai, and uditai. This can also be split into srutimadhurai and uditai, when ruditai would mean crying. From the stanza “Alpaapi me” as Mamuni is mostly talking about his ignorance, lack of devotion, and cries “haahanta hanta” explaining his pain, and as crying always leads to self effulgence we can take the word to be “ruditai”. Is it necessary to say that it will please Sri Ramanuja to listen to the cries asking for Moksha? So Mamuni used the word “ruditai”. Mamuni’s cries in Samskrit is Yatiraja Vimsati and his cries in Tamizh is Arti Prabandham.
Translation by vangIpuram sadagOpa rAmAnuja dAsan
Source: http://divyaprabandham.koyil.org/index.php/2016/09/uththara-dhinacharya-tamil-1/
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