Category Archives: yathirAja vimSathi

yathirAja vimSathi – 19

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

word-by-word meanings

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 decedents 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.

Simple Translation

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 //

word-by-word meanings

He Yathindra – Come Yathiraja!
Kalatreyepi  – by the past, present and future
karanthraya nirmita  – done by body, mind and action of three instruments
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.
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 good-self
kshemaha – such is the means for attaining liberation.

Simple Translation

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

word-by-word meanings

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.

Simple Translation

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 //

word-by-word meanings

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 good-self who constantly felt sorrow heavily
nashta bhavatu – disappear without any form
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 good-self
mamasthu –  to be formed for myself.  

Simple Translation

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 //

word-by-word meanings

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 good-self, which is famous in the world
math gathihi eva  – only myself mattered.

Simple Translation

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 //

word-by-word meanings

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.

Simple Translation

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 //

word-by-word meanings

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.

Simple Translation

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 //

word-by-word meanings

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
tvath agra gamanasya – to come before Yourself
aham na harhaha – I am not eligible
hantha – Alas! what a hardship.

Simple Translation

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 //

word-by-word meanings

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.

Simple Translation

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 //

word-by-word meanings

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 Good-self, 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.

Simple Translation

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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