Yatiraja Vimsathi -Part 2

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VERSE I

 

SRI MADHAVAANGRI JALAJA DWAYA NITYA SEVAA

PREMA AAVILA AASAYA PARAANKUSA PAADA BHAKTHAM I

KAAMADHI DHOSHA HARAM AATMA PADA AASRITHAANAAM

RAMANUJAM YATIPATHIM PRANAMAAMI MOORDHNAA II

 

Maamuni says here that he salutes the king of Sanyaasis,

Sri Ramanuja, with his head (i-e) he prostrates before him.

He describes three attributes of Ramanujaa here. First, he

states that Ramanujaa destroys the defects such as Kaamam

in those, who seek refuge at his holy feet. Second, Maamuni explains

that Ramaanuja had extraordinary affection and reverence for

Nammazhwaar. Third, He says that Ramanuja had a mind

"agitated " by his great desire to offer Nitya Kainkaryam at the

lotus feet of Madhava, his Lord.

 

He describes Raamanuja as "Kaamathi Dhosha Haram ".

Kaamam, Lobham, Madham, Moham, Maatsaryam, Ajnaanam,

and Asooyai are the undesirable character traits that become

reasons for Bhagavat -Bhagavatha Virodham. Out of his compassion

for his disciples, Ramanuja helps them overcome these limiting

defects and sets them free on the perfection of their spiritual

quest to practise of Bhakthi Yoga or Prapatti Yoga.

 

Next, Maamuni states that the mind of Ramanuja was

"agitated over his deep desire to offer Nitya Kainkaryam to

the Lord (Nitya Sevaa Aavila Aasaya ). There are two kinds of agitation

that the mind experiences. One is out of Karma Nibhandanam or

based on Karma driven worries . The other is Prema Nibhandanam

or driven by the great affection for the Lord. Here, the sorrow out of

separation from the Lord (Visslesham ) makes the Bhaktha long

for the Lord and makes him engage in Practising Madal (Paraankusa

Nayaki and Para Kaala Nayaki"s attempts) or Mangalaasasanam

( pouring out of one's heart desires thru verses of Praise) or

Practising Nonbu like Aandaal did in Thiruppavai. The minds of

Satakopa, THirumangai and AandaaL were indeed agitated about

their inabilit y to acheive union (Samslesham ) with the Lord. Maamuni

cmpares the state of Ramanuja with that of the Azhwaars, who preceded him.

 

VERSE 2

 

SRIRANGARAAJA CHARANAAMBHUJA RAJAHAMSAM

SRIMAD PARAANKUSA PADAAMBHUJA BRUNGARAAJAM I

SRI BHATTANATHA PARAKAALA MUKAABJAMITRAM

SRIVATSA CHIHNNA SARANAM YATIRAAJAMEEDEH II

 

THERE ARE FOUR POINTS ABOUT RAMANUJA THAT ARE

BEING REVEALED TO US BY MAAMUNI IN THIS VERSE:

 

(1) Sri Rangaraaja Charanaambhuja Raja Hamsam : That

Ramanuja is like the king swan that is resting at the lotus

feet of the Lord.Sri Ranganatha asked RamAnuja to rest at

his feet until he shakes off his mortal coils ( Yaavat Sareera Paatam

Atraiva Srirangeh Sukhamaasva) during a conversation with

RamAnujA in one of the Gadhyams.

(2) SRIMAD PARAANKUSA PADHAMBHUJA BRUNGHA RAAJAM :

Sri RamAnujA is sitting on the lotus feet of Nammazhwaar as a

king of bees tasting the nectar . This is called Guna Prayukta Daasyam.

Nammazhwaar's statement ( Thondarkku Amudhunna SolmaalaigaL

Sonnehn ) is related to the experience of Ramanuja here. That

Thiruvaimozhi was nectar to Ramanuja is indicated here.

(3) Sri Bhattanatha Parakaala Mukabhjamitram: Bhattanatha is Periyzhwaar.

Parakaala is Thirumangai Azhwaar. Ramanuja is described as the sun,

which makes the faces of Bhattanatha and Parakaala.. Ramnuja was engaged

in ParaTatva Nirnayam or establishing the supermacy of Sriman Narayana , just

like Periyaazhwaar; He was involved in temple kainkaryams , just as Parakaalan

was involved with the building of Prakaarams, Dasaavathra Sannadhi at Srirangam.

 

Hence, Periyaazhwaar and Parakaala would be beaming with joy at the

Kainkaryams of Ramanuja, just as the Lotus blooms at the sight of the Sun.

(4) SRIVATSA CHIHNA CHARANAM : Here, Maamuni points out that Ramanuja was

the object of Kooratthaazhwaan"s Saranaagati or latter was the feet of

Ramaanuja.

Maamuni states here that he offers his salutation to Raamaanuja , who had such

special relationship with Sri Ranganatha, Nammazhwaar, Peiyaazhwaar , Parakaala

and Kooratthaazhwaan .

 

VERSE 3 :

 

VAACHAA YATEENDRA! MANASAA VAPUSHAA CHA

YUSHMAT PAADHAARAVINDHA yUGALAM BHAJATHAAM GURUNAAM I

KOORAATHINATHA KURUKESA MUKA AADHYA PUMSAAM

PAADA ANUCHINTANA PARA: SATATAM BHAVEYAM II

 

O Lord of Sanyaasis! Kooratthaazhwan, Thirukkuruhai Piraan

PiLLAn and others occupying Acharya Peetam are worshipping your

Lotus feet with their speech, mind and body . May I be blessed with

the boon of devotion to such Acharyas , who are direct disciples of

yours !

 

VERSE 4:

 

NITYAM YATINDRA ! TAVA DIVYA VAPU: SMRUTHOU MEH

SAKTAM MANOH BHAVATHU VAAK GUNA KEERTANEH ASOU I

KRUTYAM CHA DAASYA KARANAM TU KARA DWAYASYA

VRUTYANTHAREH ASTHU VIMUKAM KARANATRAYAM CHA II

 

Here, Maamuni prays to Ramaanuja that his speech,mind and

body should always be attached to him(RamAnujA).He prays for his mind

to be focussed on the thoughts about the Divya Anga Sowndharyam of Ramaanuja.

He prays for his Speech to be engaged in offering praise to Ramaanuja.

He prays for his limbs to be offerig Daasyam to Yatindraa. He begs

RaamAnuja to change his mind, body and speech away from

thoughts that do not focus on him .

 

VERSE 5:

 

ASHTAKSHARAAKYAMANURAAJA PADATRAYA ARTHA

NISHTAAM MAMA ATHRA VITARAATYA YATINDRA NATHA I

SISHTAGRA GANYA JANASEVYA BHAVAT PADAHAABHJEH

HRUSHTAASTHU NITYAMNUBHOOYA MAMAASYA BUDDHI: II

 

Here, Maamuni asks for the blessing of RamAnujA to strengthen

his faith in the three parts of Ashtakshara mantram. The three

parts are Pranavam, Nama:Padam and NArAyana padam. They stand for

Ananyaarha Seshatvam, Ananya Saranathvam and Ananya

Bhogyatvam. He begs RaamAnujA to bless him here and now to

have that type of enduring faith in following the meanings of the

Maha mantram of Sriman NarAyanA. He also asks for RaamAnujA's blessing

for his wavering mind to become rooted inthe thoughts about

the lotus feet of Yatindra , which is the object of uninterrupted

worship by great disciples like Kooratthzhwaan, Aandaan and Embaar.

 

Oppiliappan Koil Varadachari Sadagopan