Category Archives: yathirAja vimSathi

yathirAja vimSathi – 9

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Nityam thvaham paribhavami gurum cha
mantram tatdevatamapi na kinchidaho bibheyme /
Iththam satakopyasatavadhbhavadeyasanghe
hrushtascharami Yatiraja tatosmi murkhaha //

word-by-word meanings

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.

Simple Translation

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/

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yathirAja vimSathi – 8

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Dukkavahoaha manisam tava tushta cheshtaha
Sabdadibhoga nirathaha saranagathoaakyaha /
Tvatpada bhakta iva sishta janowgha madhye
Mithya charami Yathiraja Tatho asmi murkhaha //

word-by-word meanings

Yathiraja  – Come Yatiraja!
saranagatha aakyaha  – One who carry  only the name of Prapanna
Sabdadibhoga nirathaha  – one who interested in experiencing the low mundane matters through the five senses
tushta cheshta  – one who is doing the wrong things that are not to be done ordered by Sastras
tava – hence for yourself
dukkavahoaha  – creating sorrow
aham – myself
tvatpada bhakta iva  – like Prapanna who prostrates in your feet with bhakti
sishta jana oka madhye  – in the midst of  Acharyas like Kuraththalwan and others who are clear in their mind in knowing that doing servitude to your feet and to do that you are as a mean
mithya charami  – I am wandering as a lier
Tataha – In that reason
murkaha asmi – myself became ignorant person
Tat varaya – Such ignorance is to be eradicated.

Simple Translation

In this Sloka, Mamunigal pleads that his interest in involving in mundane matters and that interest which creates sorrow must be eradicated. The word Yathiraja means that  Sri Ramanuja creates happiness by his control of mind to Embar and other saints, who controlled their minds.  The word Saranagathakyaha means that Mamunigal is carrying the name Saranagathan only and devoid of the relevant merits of not looking for other means (akinchinyatvam) and not looking for other ways (ananyagathitvam). Mamunigal says that he has not acquired any one of the following attributes of a Saranagathan  – 1. Think of good things that sprang of his own, 2. Dissipate the bad things, 3. Constant belief on Ramanuja in safeguarding oneself, 4. To handover our own protection to Ramanuja, 5. To feel that there is no other mean and no other protector.  The word dukkhavahaha means that he carrying the name Saranagathan and doing things through five sense organs and creating Sri Ramanuja to feel that our person is like this and pity for him.  Or else, he being Saranagathan he has to be guarded or doing bad things, he has to be left out – such kind of doubt creates sorrow.  He became ignorant, that means he does not know the good and bad things and is adamant in that sense.  Mamunigal is praying to eradicate such kind of ignorance in 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-8/

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yathirAja vimSathi – 7

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Vruttya pasur naravapusthvakaha meethruchoapi
Srutyadi siddha nikilathma gunasrayo ayam /
Ithyadarena krutino api mithaha pravakthum
Adhyapi vanchana paro athra yathindra varththe //

word-by-word meanings

He Yatindra – Come Yathiraja!
vanchanaparaha  – one who interested in deceiving others
aham – myself
naravapuhu – possessing body of human being
pasuhu thu – as an animal
vruththya –by my action
jnaye – known. (This means the nature of man-animal i.e. eating, sleeping  and afraid of seeing foes)
Idrusaha api – even if I am in this way
sruti adi siddha nikila atmaguna asrayaha – possesser all the attributes of soul as explained in Vedas etc. this Manavala Mamunigal
iti – hence
kruthinaha api – not only ordinary people but also elites
adarena – with so much of affection
mithaha – among themselves
pravakthum – to speak good words if necessary
athra api – not in other place, but in Srirangam
adya varthathe – now residing
Tatvaraya -Please wipe out decisiveness of others from myself.

Simple Translation

The good attributes of soul are codified by Vedas etc. as follows – abstinence from killing, speaking the truth, non-cruelty, controlling mind, purity in heart, control of senses, perseverance, liberality, knowledge etc.   It is appropriate to say that Mamunigal is the possessor of all these attributes. In such a case, researchers feel happy to say that there will not be anyone other than Mamunigal, possessing these attributes.  In the fourth line of the Sloka, the word api is added with athra and given the meaning. I am residing in Srirangam, where Nathamaunigal, Yamunacharya and other Purvacharyas who were not aware of any deception in their lives resided. Whereas I am full such bad qualities that disqualify me from living in Srirangam. It means that, is there any greater sin?

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-7/

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yathirAja vimSathi – 6

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Alpaapi me na bhavatheeya padabhja bhaktihi/
Sabhdadi bhogaruchi ranvahamedhateha /
Mathpapameva hi nidanamamushaya nathyath
Thadvaraya Aarya Yatiraja dayaika sindho //

word-by-word meanings

Daya EkasindoGrace which will not dry up such unparalleled ocean!
Arya – O Acharya
Yatiraja – Chief among the saints!
me – for me
bhavathiya padapja bhaktihi – longing at the lotus feet of yours
alpa api na – not even a few
sabdhadi bhoga ruchihi – love towards world matters
anvaham ethate – everyday is increasing
Ha – Alas, trouble
amushya nidanam – the reason for not love towards good matter and love towards worldly matters
mathpapameva bhavati – is my continuous sin
anyath na – not any other thing
tat varaya – that sin be wiped out by your grace.

Simple Translation

In the fourth Sloka, I prayed that my mind is to think of your Divya Mangala Vigraha steadily and not to think of other mundane matters. Now his mind has achieved that steadfastness!! In this Sloka, Mamunigal prays that such contrast which is caused by his sin is to be eradicated. Grace means that one who suffers in looking others’ trouble without expecting anything in return and also feels about his trouble. Such grace is present in Sri Ramanuja who is like an eternal ocean. Even if ocean dries up, Sri Ramanuja’s ocean of grace will not dry up. There are three meanings for the word Arya.  (1) Here, the word Arya gives a single meaning of Acharya, who is Sri Ramanuja, and He is the cause of liberation, as he preaches tatva, hita and purushartha. (2) The word Arya – Arath yati yithi Aryaha means, one who adopts good ways as said in Veda and far from bad ways and it means Sri Ramanuja is a greatest Vaidika. The word arath means both near and far. (3) The word Aryathe – prapyate means accomplisher that is, he is the goal for all. The syllabi haa which is the central word means dislike things not to be disliked and desire things not to be desired, which is the source of sorrow. This gives two meanings. That is we wonders that the worldly matters give less enjoyment that is desired and the feet of Sri Ramanuja which gives much enjoyment which is not desired. The phrase math papameva nidanam which means that my sin only is the cause. One who dislikes the bhaktas and the sins that were done by them before being bhakta will become those of their foes. In such case it is not my sin. Hence, my sins are the only cause for attacking 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-6/

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yathirAja vimSathi – 5

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Ashtaksharakhya manuraja padatrayartha
Nishtam mamathra vitharadya Yatindra Natha /
Sishtagraganya janasevya bhavath padabje
Hrustasthu nityamubhuya mamasya buddhihi //

word-by-word meanings

Natha!   – Chief  for us
Yatindra  – Yatiraja
athra – in the ignorance world
adya  – reigned by Kalipursha
mama – for the low profile of myself
Ashtaksharakhya manuraja  – in the famous Ashtakshari Mantra
padatrayartha nishtam – the meaning of Om Namo Narayanaya i.e. ananyarhaseshatvam, ananyasaranathvam and ananyabhogyathvam, vithara –is to be given
Sishta agraganya jana sevya bhavath padabje  – among the disciples Kuresa, Pillan and so on who do not doubt your supremacy, a mean of liberation,  goal which is countable as Lord who is the Supreme, a mean and goal  and thought that  you are Supreme, you are a way, you are only the goal, they served at Your lotus like feet
nityam anubhuya – always experienced
asya mama bhuddhihi – low profile of my knowledge
hrushta – by enjoying the benefit of the experience
astu – to be done.

Simple Translation

Beginning with this Sloka to the final Sloka, the purport is of the third Sloka Nityam Yatindra. The 19th Sloka Sriman Yatindra is the end for the meaning of this Sloka which speaks the prayer for doing service to Yatindra and service to his servants. The 20th Sloka Vijnapanam Yatitham speaks by establishing the cause for meaning of first, end and middle portion matters.  The ultimate meaning of three words in Tirumantra are servitude to Acharya only, Acharya is the only means and Acharya is only to be experienced. The central meaning for Tirumantra is servitude to Bhagavathas only, Bhagavathas are the only means and Bhagavathas are only to be experienced. The first stage is Lord, middle stage is Bhagavathas and Charama or final Stage is Acharya. The eight syllabi Mantra of Akshastra Mantra, the three worded Om, Namaha, Narayanaya explains directly the Chieftain, means and experience – all are Lord only. Then in the place of Lord, Bhagavathas will be mentioned and afterwards those Bhagavathas point to Acharya who is all, as Acharya is the last resort for all. Hence, the first stage is Lord, the central stage is Bhagavathas and final stage is Acharya.  Hence, in this Sloka Mamunigal extolled Ramanuja and He is the meaning for the three words of Tirumantra, in which one can do service to Him, means as Him, goal as Him only and Mamunigal prays to seek his blessings.  The Nrisimha Mantra which has 32 syllabi is called Mantra Raja and to clearly distinguish, he refers Tirumantra Ashtaksharakya in the Sloka. Tirumantra is popular in the form of only eight syllabi.  In the second part of the Sloka, Mamunigal prays that he be blessed to do service at the feet of Sri Ramanuja, which was the cause for the experience of Kuresa, Mudaliyandan and others.

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-5/

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yathirAja vimSathi – 4

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Nityam Yathindra thava divya vapussmruthow me
saktham mano bhavathu vagguna keerthanesow /
kruthyancha dasyakarane thu karadvayasya
vruththyantharesthu vimukham karanathrayancha //

word-by-word meanings

He! Yathindra  – O Yathiraja!
me – My
manaha  – mind is for you
divya vapuhu smruthow – to think of much adorable thirumeni
nityam – always
saktham – interested
bhavathu – to be in this.
asow mevak – far away without worshipping you
vag – my voice
tava guna keerthane – for meditating with so much of interest your attributes like simplicity, softness etc.
saktha bhavathu – is to be interested.
me karadvayasya – my both hands
dasya karanam thu krutyam – are only to serve your gooself, which is to be the duty.
karanathrayam – my mind, body, and action must always to think, worship and serve respectively
vrutiantare vimukham cha astu – and not to serve, worship or think any other person that is to be accomplished.

Simple Translation

In the last Sloka, he desired to be the servant to Koorthathalwan and other disciples of Sri Ramanuja. Offering servitude to the disciples of Sri Ramanuja, Mamunigal establishes his servitude to Sri Ramanuja in this Sloka. In the word kruthyam cha, the meaning of chakAram indicates his prayer to involve eyes and ears in good matters and hence placed them in the matter of Sri Ramanuja only. The first three lines in this Sloka indicate the concentration of body, mind and action focused on Sri Ramanuja and the fourth line indicates the non-involvement in others.  The two verbs bavathu and asthu indicate the prayer. The word krutyam means to do the duty compulsorily. Add the word tava and me in the first line to all other three lines 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-4/

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yathirAja vimSathi – 3

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Vacha Yatindra manasa vapusha cha yushmath
Padaravinda yugalam bhajatham gurunam /
Kuradinatha kurukesa mukadhya pumsam
Padanuchintana  paras sathatham bhaveyam //

word-by-word meanings

Yatindra  – O Ethiraja!
manasa  – by mind
Vacha  – by tongue
vapusha cha  – by body
yushmath  – your
Padaravinda yugalam  – lotus like feet
bhajatham – I worship
Gurunam – by Purvacharyas
Kuradinatha kurukesa mukadhya pumsam –  Kuresa, Tirukkurukaippiran pillan and so on
sathatham  pada anuchintana  para: – always focusing my mind at their feet
bhaveyam – to be done.

Simple Translation

In the coming Slokas, Mamunigal prays Yathiraja to get opportunity to serve him and with a view to establish the same to his disciples, he prays in this Sloka. The word Kuradhinadha means Kuraththalwan, Kurukesa – Tirukkurukaippiran Pillan, adopted son of Sri Ramanuja, Muka means Embar, Mudaliyandan and other disciples. Grunanthi iti Guravaha, the etymology of Gurunam means that he who perform upadesa. Further, in the word Guru, Gu denotes the ignorance of inner darkness and ru means eradication of the same. Hence, Guru is that one who eradicates the ignorance by upadesa. This is the adjective to Kuresa and others.  In the word purva pumsam, the etymology of the word pumas – punanthi iti pumamsuhu, means to inform the sanctified people in general and particularly for Kuraththalwan and others, who are servants to the Lord, His devotees, and specially to Emberumanar. The word anuchinthana means that meditating Kuraththalwan and  disciples of Sri Ramanuja as his Chief. The word grammatically comes to mean the meditation on Kuraththalwan and others which is to be accomplished and for that he prays 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-3/

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yathirAja vimSathi – 2

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Sri Rangaraja charanambuja Rajahamsam
Srimath Parankusa padambuja brungarajam /
Sri Bhattanatha Parakala mukhabja mitram
Srivatsachihna saranam Yatiraja meede //

word-by-word meanings

Sri Rangaraja charanambuja Rajahamsamlike a King Swan at the feet of Sriranganatha
Srimath Parankusa padambuja brungarajam  –  like a great beetle settled to drink honey at the feet of  Nammalvar
Sri Bhattanatha Parakala mukhabja mitram  – like sun who makes the lotuses blossom for those Periyalwar and Tirumangai Alwar
Srivatsachihna saranam  – feet of Kuresa, who is like the mark of Srivatsa
Yatiraja – King of sanyAsis (emperumAnAr)
meede  – I worship.

Simple Translation

Sri Bhagavatham says that it is rare for a soul to take birth as human, which in turn gets perished in a short period. Even if one gets human body it is difficult to see bhagavatas who are loved by Vaikuntanatha (Sri Bhagavatham 11-2-29). As said above when there is dearth of bhagavatas, it is equally difficult to do service to them. So, there is every obstacle to write YathirajaVimsati, which is  a service to bhagavatas. With a view to eradicate such obstacles, Mamunigal again worships Yatiraja in another Mangala Sloka, beginning Sri Rangaraja. The word  Sri in the Sloka denotes Rangaraja who possesses the wealth of this world and  Sri Vaikunta. Or it also denotes the lotus like feet of Sri Rangaraja naturally, which has attributes like beauty, softness and fragrance.  Accordingly, it shows the richness of feet of Rangaraja. The nature of the wealthiest in Parankusa has three things – 1. Experiencing the Lord, 2. To do service to Him and 3. For the sake of doing service Jeevatma which naturally possesses Parabhakti, Parajnana and Parama bhakti in full. Elders say that Parabhakti means longing to see Him. Parajnana means after seeing Him longing to have unison with Him, and Paramabhakti means scared of being separated after unison with Him. These three must be there before doing service to Lord, like feeling hungry before taking food. When there is no hunger, the food will not be tasty.  Likewise, if these three does not exist, our service to Lord is futile. Hence, this word, Srimath enlightens that Nammalvar possesses those three attributes and its effect of experiencing service to Lord. In the sentence, Sri Bhattanatha Parakala the word Sri is applicable to both Alwars. This means that Sri Bhattanatha possesses wealth by establishing that Tirumal is Supreme Being and recited Tiruppallandu. Sri Parakala possesses the wealth of subjugating other religions, constructing compound wall in Srirangam besides lack of softness in the separation of Lord or in experiencing the Lord. Such kind of attribute Parakala himself mentioned in the hymn Periya Tirumozhi 4.9.6. Here Sri Anna Appangar Swami beautifully compares Tiruvindalur Perumal with that of Kuresa. In the word Srivatsachihna, vatsachihna means the Lord who possesses a mole in His chest. Kuresa is having the same nomenclature of Srivatsachihna.  Here, Sri is compared to Kuresa. That means Sri is equal to Srivatsachihnar. Sita safeguarded the single eyed demons who troubled her in Ashoka vanam. Likewise Naluran, who is the cause of Kuresa’s loss of sight, was granted liberation by the limitless grace of Kuresa. One can notice the equality of these incidents. In the first Sloka, the worship by bowing down head was done in the words pranamami murdhana. In this Sloka, Ede denotes the worship by voice. When worshipping is not possible without thinking in the mind, the voice and body implied the worship by mind. In this way, by the first two Slokas, mangalam was done before beginning the Stotra.

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-2/

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yathirAja vimSathi – 1

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Sri Madhavanghri jalajadhvaya nitya seva
Premavilasaya Parankusa pada bhaktam /
Kamadidosha haram atma padastrithanam
Ramanujam Yatipatim pranamami moordna //

word-by-word meanings

Sri Madhava anghri  jalajadhvaya  – at the lotus like feet of Sriyahppati, who is like Sri Mahalakshmi, who attained fame with all things,
nitya seva  premavilasaya – with fond hope of doing daily kainkarya for which dilute mind,
Parankusa pada bhaktam  – great devotion at the feet of Nammalvar, who is otherwise called Parankusa,
atma padastrithanam  – for those who reached at his feet,
Kamadidosha haram Yatipatim  – Chief of those saints who erase the desires and controlled limbs,
Ramanujam  – Sri Ramanuja who is called Emberumanar,
moordna  – by head,
pranamami  – I am worshipping.

Simple Translation

The word Sri is adjective to Madhava.  Sri means Periya Pirattiyar. The attributes of divine beauty, fragrance, tenderness etc., the attribute of soul‘s great kindness, simplicity and mercy, among these taking vows to safeguard the devotees – with all these greatnesses Sriman Narayana is equal to Periya Pirattiyar. In other words, by adding the word Sri to the feet of Madhava, where Piratti is living at His feet. In such a case, Lord’s feet which are adorned by Piratti, similar to Selvappillai in Melkote. Here the commentator reminds Kuresa’s Sundarabhahustavam Sloka 1 version – Srimanthow Haricharanow Samasrithoham  – which means that “Hari who is having eternal relationship with Piratti, such feet I approach as a means”. Nammalvar much desired to do service to Krishna. Nammalvar could not do direct kainkaryam to Krishna and he intended to perform madalural, which means to ride a horse made of palmyra stems, as a disgruntled lover to proclaim his grief and win  Lord’s love. Such intention in the mind of Nammalvar was perceived by Mamunigal and this comes in the Sloka as “Madhavangri jalajathvaya nitya seva premavilasaya Parankusa”. Emberumanar had great devotion at Nammalvar’s feet. Tiruvarangaththamudanar in his Prabandham also says “Maran Adipanindu uyyindavan – Ramanusan”. Following him, Mamunigal said  “Parankusa pada bhaktam ramanujam”. Para  means religions like Jainism, bhuddism etc. and all those that does not accept Veda as a pramana and Advaitas who are misinterpreting Vedas, otherwise metaphor as  elephants. Parankusa means that Nammalvar is the hook like controller of such elephants and hence called Parankusa. One can read the commentary of Tiruvoymozhi of Nammalvar in the decad 4.10 about this.

The word Ramanuja means that since He is the reincarnation  of Lakshmana, who is the brother of  Sri Rama. The Avataras of ten Alwars were considered as Abhinava Dasavatara.  Among these, Nammalvar is the incarnation of Ramavatara. Hence, Sri Annappangar Swami considered that Sri  Ramanuja is the reincarnation of Lakshmana, the parama bhakti for Sri Ramanuja is unquestionable.  Further, Sri Ramanuja is a Chief Sage who controlled the mind,  and he has the capacity to eradicate love, anger, greed etc. of those who approach him. This means that one who controls one’s mind will eradicate other’s flaws. Since the feet of Madhava is compared with that of a lotus which is fresh, softness etc.,  Nammalvar derived the devotion and attributes at the feet of Madhava. Since, the feet of Nammalvar is not compared with that of lotus, the devotion derived for Sri Ramanuja is natural, as he is the disciple whose nature is to be devoted to his Acharya. That is applicable here. Naturally derived devotion on Acharya as stated in Sastra is greater than the devotion derived by the attributes of Lord.

It is to be noted that Mamunigal praises Sri Ramanuja by saying ‘Parankusa pada bhaktam yatipatim Ramanujam’. Here Mamunigal says that the reason for devotion on Sri Ramanuja, who is Acharya for him, is that he has devotion on his Acharya, also a Chief Sage, Nammalvar and hence he is called Parankusa pada bhakta and Yathiraja respectively. The word Yathipati has two meanings.  In primitive terms ( Yatinam Patihi Yatipatihi)  Pati means that He is Seshi (who is Chief to accept the service of disciple) and in derivative name Paati (Pati Iti Patihi), means that he is the protector. Since Sri Ramanuja is Chief and Protector for the saints, He is also the happiest to accept the service. Actually Tirumantra which has three words give these meanings: Acharya is the Chief, Acharya is the Protector and Happiest person to accept the service. Such greatness is attriubuted to Sri Ramanuja in Yatiraja Vimsati composed by Mamunigal.

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-1/

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yathirAja vimSathi – thaniyan

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Introduction

Thus, Erumbiappa experienced the daily rituals like Abigamanam, Upadanam and Ejjyai of his Acharya Manavala Mamunigal in Purva Dinacharyai.

Now, he experiences the fourth ritual of Svadhyaya of Mamunigal. Among the several Svadhyayas, one type is discoursing Purvacharya’s granthas to the disciples. This is being mentioned in Uttara Dinacharyai Sloka 1 Vakyalankruti Vakyanam Vyakyadaram. But thinking about the newly written Stotra called Yathiraja Vimsati, which speaks the devotion on Emberumanar, who is an Acharya to Mamunigal, Erumbiappa repeats the Stotra.

Nammalvar is called Prapannajanakutastha, which means that Nammalvar is the Mula purusha, the primordial one, in the practice of  Prapatti which speaks that Bhagavan is the only means to give liberation. Manavala Mamunigal, who is worshipped by all, got Upadesa on the chronology of Acharyas starting from Nammalvar down to his Acharya Tiruvoymozhi Pillai. The gist of three rahasyas viz.Tirumantra, Dvaya and Charama Sloka, mainly speaks that Bhagavat Ramanuja is a means to attain liberation and he is the only to be attained. With such constant bhakti and grace, Mamunigal desired to liberate the people from the cycle of birth, wrote a Stotra called  Yathiraja Vimsati. With a view to  bless him with no interruptions while writing Stotra, he prayed in the first two Slokas worshipping Yathiraja.

This text reveals the gist of Rahasyas. Sri Annaappangar Swami, the commentator of this text says the words of three Rahasyas combined with 20 in number is accepted in this text. One can notice that Yatiraja Vimsati Stotra is the collection of twenty words  –  three words on Tirumantra, six words on Dvaya and eleven words on Charama Sloka. The word Vimsati means twenty.

Thaniyan

    Yah stutim Yathipati prasadineem vyajahara Yathiraja Vimsatim /
   Tam prapannajana chatakambujam nowmi sowmya Varayogi pungavam //

word-by-word meanings

Yah  – whoever
Yathipati prasadineem  – pleads Yatiraja to shower his grace
Yathiraja Vimsatim  – the matter that pertains to Yatiraja in twenty Slokas, which is called Yatiraja Vimsati
stutim  – that Stotra
vyajahara – wrote
prapanna jana chatakambujam  – Like skylark which gives water to skylarks drawn from the cloud, Mamunigal is helping the people who did prapatti
Tam Varayogi pungavam  – that beautiful Alagiya Manavala Mamunigal, a great saint
nowmi  – worshipping.

Simple Translation

This Taniyan was written by Erumbiappa.  The word Yathipati prasadinee means that this Stotra will have effect in getting the grace of Emberumanar for those who recites this.  The word prapannajana chatakambuda means like Emberumanar is like cloud which showers water for the living of a skylark, Emberumanar is helping the people who did prapatti. The word Yogipungavaha refers to Mahamuni.

Translation by Sri U.Ve.Dr.M.Varadarajan Swami, MA, MA, PhD

Source: http://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-thaniyan/

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