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Yatiraja Vimsathi -Part 2

From: V. Sadagopan (75041.3037_at_compuserve.com)
Date: Sat Mar 09 1996 - 19:55:16 PST

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