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uththara dhinacharyA – 9

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karmAdhInE vapushi kumathi: kalpayanAthma bhAvam
dhu:kEmagna: kimithi suchiram dhUyathE janthurEsha: |
sarvam thyakthvA varavaramunE sampradhi thvathprasAdhAth
dhivyam prApthum thava padhayugam dhEhi mE suprabhAtham ||

Word to word meaning

hE varavaramunE!=O, Manavala Mahamune!
Esha janthu =this soul, who is devoted to us
karma adhInE =due to the previous deeds
vapushi =in this body
Athma bhAvam =assuming that to be the Self Soul
kalpayan =with that feeling
kumathi =and perverted intellect
dhu:kEmagna:=drowning in the pain of worldly life
kim=why
dhUyathE =is he suffering?
ithi (mathvA)=thinking like that
sarvam =enabling me to give up all such illusion
thyakthvA=and giving them up
samprathi=right now
thava dhivyam padhayugam prApthum=to enable me attain your gracious lotus feet
thvath prasAdhAth =due to your natural compassion
mE=for me
suprabAtham =the  auspicious day break (for liberation)
dhEhi=you should grant

COMMENTARY

From “karmaadheene” upto “dooyate janturesha” Maamunikal’s thought for his disciples’ we;fare is stated. For commentary sake, the word “matva” was added to “iti”. By this, he appeals to Maamunikal to end the painful, dreadful dark night disabling his experiencing the Grace, with the advent of the daybreak for his Graceful protection.

Translation by vangIpuram sadagOpa rAmAnuja dAsan

Source: http://divyaprabandham.koyil.org/index.php/2016/09/உத்தர-திநசர்யை-9/

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uththara dhinacharyA – 8

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agre pashchAdupari parito bhUtalam pArshchvato me
maulau vaktre vapuShi sakale mAnasAmbhoruhe cha |
darshamdarsham varavaramune divyamangridvayam te
nityam majjannamRitajaladhau nistareyam bhavAbdhim || 

Word to word meaning

hE varavaramunE!=O Sri Vararamune!
tE=your
dhivyam=magnificent
angri dvayam=pair of feet
agrE=(i want to see)in front of me
paschAth=behind me
bhU thalam paritha:=on all four directions of the earth
mE pArsvatha:=my two sides
maulau=on my head
vakthrE=on my face
vapushi=in all parts of my body
mAnasa ambhOruha ja=in my heart
pasyan pasyan (dharsam dharsam)=seeing always
amrutha jaladhau= in the life giving ocean of nectar to a dying person
majjan=drowning
bhavAbdhim nistharEyam=i want to cross the ocean of birth.

COMMENTARY

Guru paadaambuyam dhyaayet guroranyam na bhavayet….(Prapanchasaaram)

this pramanam states we shoud brood over the guru paadam and never think of anything else.  It is surprising to drown in one ocean and cross another. But the magnificent feet of Acharya makes it feasible.

Bhagavataa aatmeeyam srimad paadaaravinda yugalam sirasi krtam dhyaatvaa amrta saagaraantar nimagna sarvaavayas sukhamaaseet says sri Ramanuja in Sri Vaikuntha Gadya=what he said about the Lord, here he says about his Acharya.

 

Translation by vangIpuram sadagOpa rAmAnuja dAsan

Source: http://divyaprabandham.koyil.org/index.php/2016/09/உத்தர-திநசர்யை-8/

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uththara dhinacharyA – 7

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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/

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uththara dhinacharyA – 6

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unmeelat padhma garba dhyuthithalamupari ksheerasangaatha gauram
raagaa chandhra prakaasa prachuranakamani dhyotha vidhyothamaanam |
angulyagreshu kinchit natamati mrudulam ramajaamaatruyogee
divyam tatpaaha yugmam disatu sirasi me deshikendro dayaalu: ||

Word to Word meaning:

dayaalu:= one who is of the aspect of compassion
desikendra:= the supreme among the gurus
ramya jaaamatru yogee= Azhakiya manavaaala maamunikal
unmeela garbha dhyuti talam=lustrous feet like the insides of the just blossoming lotus petals
upari=in the upper side
ksheera sanghata gauram= white like the sweetened milk
raagaa chandraprakaasha prasura nakha manidhyota vidhyotamaanam=lustrous nails like the white of the full moon
anguli agreshu=the end parts of the nails
kinchit natam=slightly bending
ati mrdulam=very soft
divyam=not of this world
tat=extremely exalted
paada yugmam=his two feet
me  shirasi=should grace my head

COMMENTARY

From this stanza, next six slokas are in the form of stotra by discioles.   In the first sloka one disciple appeals to Mamuni to put his feet on his head as its decoration.  Dayalu=one for whom compassion is natural.  Like Sri Ramanuja Mamuni is also compassionate to disciples not due to the service rendered like other acharyas, but by nature. dishati upadishati iti deshika:= one who teaches meanings of sastras is desika.  desikaanaaam indra:=deshikendra;  Chief to the Acharyas who are Deshikas. Chief of the Acharyas means possessing the wisdom, practice congruent to wisdom, compassion unto all.  maamuni’s feet are pink like lotus, the nails are white like the moon, and generally the whole feet are fair, smooth and soft.  As Mamuni is  an incarnation of Adisesha his feet are described as Apraakrtam, not of this world, but a supreme thing of Paramapada.  They are not low and cheap like those of the samsaaris of this world.   The description earlier, “Unmeelat padmagarbha”, all those are the aspects of beauty which qualify a person as a uttamapurusha.  This disciple appeals to Mamuni to grace him with those feet for which  he is naturally eligible as  a shishya.  Like Nammazhwar praying in Tiruvaaimozhi, “Nin sem maa paada parpu(padmam) thalai serththu”, here a disciple prays to Mamuni requesting him to grace with his feet as he is his Acharya, “paada yugma shirasi dishatu me”

Though this sounds like a sentence in third person, may Mamuni grace me, the real intent is in personal request to Mamuni from the disciple. This will be clearer in the next slokas.

Translation by vangIpuram sadagOpa rAmAnuja dAsan

Source: http://divyaprabandham.koyil.org/index.php/2016/09/uththara-dhinacharya-tamil-6/

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uththara dhinacharyA – 4 and 5

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tata: kanaka paryanke taruna dhyumani dhyutau |
visaala vimala slakshna tunga dhoolaasana ujjwale ||

samagra saurabha utkaara nirantara dhigantare |
sopadhaane sukha aaseenam sukumaare vara aasane ||

Word to Word meaning

tata=after that
taruna dhyumani dhyutau= with lusture like the morning sun
visaala vimala slakshna tunga dhoolaasana ujjwale=broad, spotless, smooth, and thick with cotton mattresses
samagra saurabha utkaara nirantara dhigantare=full of flowers offered to Perumal and with theie r pleasant aroma in all four directions
sopadhaane=with pillows to lean on
kanaka paryanke=bed of gold
sukumaare=very smooth
vara aasane=on the seat made of holy grass, deerskin and clothes
sukha aaseenam=being seated comfortably
(tam)=that Manavaala Mam
(chintayaami)=i always meditate.

COMMENTARY      

In this sloka  Appa   eulogizes Mamuni who is seated in great elegance on the golden cot  always meditating on Emperumanar who is the goal of panchamopaya nishta  and who is the subject matter of all his simple, sweet erudite talks that please  his disciples and depicts here the great beauty and elegance of Mamuni seated so.  Though sanyaasis are prohibited from sitting on golden cots by the sastras, when requested by the disciples such seating is not barred.  Saints do not incur sin by eating in vessels made of gold, silver, bell metal, copper, stone etc.  If they ask for such things from their disciples, the sages are afflicted, says Medhati and here what is said for eating vessels applies to cot and using a cot not asked fr personally but used only upon the disciples prevailing is not unethical.  One can deny his own yearning for gold or silver, but can not deny when the disciples desire them to use it/ Therefore using the golden cot is not wrong for Mamuni.

Translation by vangIpuram sadagOpa rAmAnuja dAsan

Source:  http://divyaprabandham.koyil.org/index.php/2016/09/உத்தர-திநசர்யை-4-5/

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uththara dhinacharyA – 3

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saayantanam tata: krtva samyagaaraadhanam hare: |
svairaalaapai: subhai: strotrun nanadayantam namaami tam ||

Word to Word meaning

tata:= in the evening after erforming sandhya vandanam
saayantanam=the evening oriented
hare: aaraadhanam=tiru aaraadhanam for Aranganagar Appan, his Personal deity
samyag=in great detail
and with deep devotion
krtva=having performed
subhai=auspicious
svai: aalaapai:=his own sweet willed simple utterances
srotrun=the audience, listeners
nandayantam=pleasing
tam=that Mamuni
namaami=i worship

COMMENTARY

As stated in Upadesa Ratnamala verse 55, “aar vachana bhooshanaththin aazh porul ellaam arivaar? aar athu sol neril anuttippaar?”…in .howsoever simpler language the tenets may be explained by Mamuni to his disciples, , the concepts in Srivachanabhooshanam would be too tough to follow and more difficult to enjoin in practice; yet because of the complications in the meanings, the teachings to the disciples also would appear to be difficult.  The discourses by the swami after performing the saayam sandhyavandanam and the evening Tiruvaaraadhanam would be spontaneous couched in simple utterances.  This is svairaalaapai:  The discourse that contains all the saastraartha and yet in simple style is svairaalaapai.  Mamuni pleases his disciples by his very lucid and simple discourses.  Here, Hari refers to AranganagarAppan referred to as  ‘Ranganidhi’ in sloka 17 of Poorva Dinacharya   ‘Hari’ means one who removes the obstacles of the devotees, and also One who appoints, controls all the othergods.  It should be noted that in Poorva Dinacharya sloka 17 the morning aaraadhanam to  ‘atha Ranganidhi’, in sloka 29  “aaraadhya Srinidhim’  thebhagavad aaraadhanam, and in this sloka the evening aaraadhanam have been mentioned, indicatin that the swami was offering all the three tiru aaraadhanam to the Lord.

Translation by vangIpuram sadagOpa rAmAnuja dAsan

Source:  http://divyaprabandham.koyil.org/index.php/2016/09/உத்தர-திநசர்யை-3/

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uththara dhinacharyA – 2

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atha ghoshteem garishtaanaam adhishtaaya sumedhasam |
vaakyaalankruti vakyanam vyaakhyaataaram namaami tam ||

Word to Word meaning

ata= after composing Yatiraja Vimsati
garishtaanaam=each in his own right capable of composing texts and holding the Acharya status
sumedhasaam=truly wise and virtuous
ghoshteem=assembly
adhishtaaya=having attained
vaakyaalankruti vaakyaani=the sentences in Sri Vachana Bhooshanam
vyaakhyaataaram=explaining
tam=that Mamuni
namaami=i worship

COMMENTARY

Having detailed till now the swaadhyaaya of composing a grantha, henceforth he details the other type of swaadhyaaya namely explaining the vyaakhyaanas for the great works of the earlier preceptors.   karishtha= adhyantam kuravak karishtha=the supreme teachers.  The title for them is, “sumedhasa:”   Knowing the meanings perfectly in just one hearing,  remembering the learnt concepts well, is called Medha.  Sumedhaa:=those who have excellent Medha.  Who are these Sumedha here?  Koil Kanthaadai Annan, Vanamamalai Jeeyar and other Ashta Dig Gajas.  Mamuni who was till now worshiping Sri Ramanuja in yoga by himself is now giving it up to sit in assembly with the disciples explaining the  Sei Vachana Bhooshana divya sastra. I am worshipping such a saint, says Sri Erumbiyappa.   Vachana bhooshanam=a jewelery made of rubies and diamonds is a ratnabhooshanam.  The text by Sri pillai lokacharya with very few of his own words, but mainly by the great words of the earlier saints giving illumination to the readers is Vachana bhooshanam.   As this text is of very order in style and contents, Mamuni explains it with grace, making the meaning understandable.   He explains by breaking words whose meaning is not known,  by splitting sentences and clauses so that the concepts are easy to follow,  by raising questions where doubts are likely and answering them so on so forth.  Sumedhasa: karishtha…..by saying that Mamuni explains the difficult concepts of Sri Vachana Bhooshanam hard to know even for great scholars like Koil Annan, it is indicated that the concepts of the Text are very deep and Mamuni’s medha makes it easier for us to follow the great text.

As Sri Vachana Bhooshanam contains all the essence of Vedas, smritis, itihaasas, puranas, Divya prabandhas etc explaining this one text itself will tantamount to explaining all those other ancient texts, and therefore Mamuni practiced the supreme form swaadhyaaya by explaining this unique Grantha.

 

Translation by vangIpuram sadagOpa rAmAnuja dAsan

Source:   http://divyaprabandham.koyil.org/index.php/2016/09/uththara-dhinacharya-tamil-2/

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uththara dhinacharyA – 1

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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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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/

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