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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/

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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/

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