SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
tvam me bandhus tvamasi janakas tvam sakhA deshikas tvam
vidyA vRittam sukritamatulam vittamapyuttamam tvam |
AtmA sheShI bhavasi bhagavannAntara:shAsitA
yadva sarvam varavaramune! yadyadAtmAnurUpam ||
Word to Word meaning:
hE varavaramunE! = Oh Sri Manavaala mahamuni!
tvam =Thou
mE =art unto me
bandhu asi =a relative who can not be given up
tvam janaka asi=my father, because you educate me for my well being
tvam sakA asi =my friend, (1)defending me in my peril(2)fellow in divine enjoyment
tvam deshika asi=teacher, instructing things i do not know
tvam vidhyA asi =the knowledge imparted by that teacher, protecting me like my mother
tvam vritttam=the good conduct that emanates from good education and yields benefits
tvam atulam sukrutam asi=unrivalled good deeds that yield me all the gains like good relatives, wealth etc
tvam uttamam vittama asi=the permanant, unchanging magnificent (spiritual)wealth
tvam atma asi=my own soul that betakes all these
tvam sEshi asi=the master who would accept my soul for its welfare
hE bhagavan! =O Mahamune, filled with knowledge and capabilities
tvam Antharas shAsithA asi =thou art(1)my supreme soul commanding permeating me(2)the Gnaani commanding the supreme soul in me also
yadvA=what if I go on adding like this?
AthmAnurUpam=by giving me the service to the Lord and His servants
yadh yadh bhavathi=Thou art unto me all those benefits also
COMMENTARY
badhnaani iti bandhu=the relative who is with us in times of both distress and pleasure. sakha=comrade. One who is with us in distress and also on occasions like bodhayantap parasparam (Gita, X-10)sharing divine experiences aatma-self, one’s own soul. The One that utilizes all the aforesaid and things to be detailed later
“Thanjamaakiya thanthai thaayodu thaanumaai”(Tiruvaaimozhi 3-6-9)=father the refuge, mother and also Himself, where Nammazhwar used the word Himself instead of Self
so Tvam aatmaa asi can mean thou art me. Also, seshee bhavasi, aantara shaastaa bhavasi=gives two meanings explained above Word to Word. Thou accept me as your servant, Thou also permeate me and command me.
Here, aantara=antare bhava,(1) the oneSupreme Soul who dwells in the mind.(2) aatmana: antara: (Brhadaaranyaka Upanishad 5-7-22_where the word is described to mean the Paramaatma dwelling in the aatma….antarasya ayam aantara:=the gnaani who dwells inside that Paramatma and commands Him. Gnaaneetu aatmaiva me matam(Gita 7-18), the Lord’s declaration that the gnaanee who dwells inside commands Him also, is the pramaanam for this.
yadva=this excludes all those said earlier separately, listed in detail. As detailing each and everything shall make the book.text unduly longer he quotes all that are suitable for aatmaa in this world and finally says You are all those unto me.
His saying here, tvam aatmaa asi is not like equating all souls. But out of regard for sesha/seshee bhaava and niyantru/niyaamya bhava only.
seshee bhavasi, aantaras shaasitaa bhavati etc prove this spirit.
This similarity with the Lord is shaastra principle. Also, like Periyaazhwaar says Peethakavaadaip piraanaar pirama guruvaaki vanthu(Periyaazhwaar Tirumozhi 5-2-9), as Mamuni is an incarnation of the Lord he equates him to Him.
Translation by vangIpuram sadagOpa rAmAnuja dAsan
Source: http://divyaprabandham.koyil.org/index.php/2016/09/உத்தர-திநசர்யை-7/
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