SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Sri Rangaraja charanambuja Rajahamsam
Srimath Parankusa padambuja brungarajam /
Sri Bhattanatha Parakala mukhabja mitram
Srivatsachihna saranam Yatiraja meede //
word-by-word meanings
Sri Rangaraja charanambuja Rajahamsam – like 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: https://divyaprabandham.koyil.org/index.php/2015/10/yathiraja-vimsathi-tamil-slokam-2/
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