based on the vyakhyanam of Sri Periyavaccan Pillai
by Sri M.N. Ramanuja

na kAma kaluSham chittam mama tE pAdayOs sthitam
kAmayE vaiShNavatvam tu sarva janmasu kEvalam

Meaning:
tE -- Your
pAdayO: -- at the feet
sthitam -- staying fixed
mama chittam -- my mind
kAma kaluSham na -- is not turbid with other desires
sarva janmasu -- in all births
vaiShNavatvam tu kEvalam -- only the virtue of being a vaiShNava
kAmayE-- I desire

Introduction:
(na kAma kaluSham ityAdi) By this shlokam is said that, my goal is only the pleasure of obedience (pAratantryam) and dedication to You alone. God asks " Earlier, paramapadam was the desired goal, then there was the plea to eliminate the fear of samsAra, then not wanting any of these things, only jnanam was prayed for as adequate, then not wanting that jnanam too, only the manoratha or unfulfilled longing was prayed for, now after sanctioning several births which delay the union with the final goal, why is there a retraction of words and change desire at every step. Is it not fair to decide correctly and ask for one single purushArtha?", the reply is, "this evolution of prayers is not a retraction of words or change of desires. For the purpose of serving You, I prayed for granting parama padam which is a secluded place; I prayed to remove the fear of samsAra since it is antagonistic for Your service; being impressed by Your extreme enjoyability, I prayed for the jnAnam regarding Your svarUpa as sufficient; I cherished even several births (though they would delay my union with You) mainly because of the great sweetness of that jnanam (I could spend my lives happily contemplating on that jnAnam); of course, these are all coincidental. My main desire is still that pleasure of pAratantryam or obedience to You, which I expressed at the beginning as "namastE astu". Thus, the ultimate purushArtham is finalised.

Vyakhyanam:
(tE pAdayO: sthitam me mana: na kAma kaluSham) As You are an eternal master and are extremely enjoyable, my mind dwelling on Your feet, does not become agitated by other personal desires as purushArtham. As described in "jitam te pundarIkAkSha", You came near me in my habitat, showed me Your face and generated great interest in You, and so I am familiar with Your eternal lordship and extreme enjoyability.

(sthitam - samsthitam) establihed firmly. As cited in "yasyAsmi" (in yajurbrAhmanam and SrirangarAjastavam-- To whom I am the belonging, I shall not leave Him and go to other person) my servitude to You is not something incidental but as in "guNair dAsyam upAgata:" ( Lakshmana and Hanuman in Srimad Ramayanam) my servitude to You has come about owing to Your beautful rUpa and svarUpa and therefore, my mind which has fallen for You, will never again leave Your feet and drift towards other sense objects (vishayAntaram).

(mama chittam) As in "en mananE" (tiruvAymozhi 1.1.1), the chetana affectionately calls his mind which has benefited him a lot. (vaiShNavatvam tu) The word 'tu' is for emphasis. VaiShNavatvam can mean the pleasure of pAratantryam to God or the virtue of being cooperative to the God. The phrases "Etam Anandamayam AtmAnam upasamkrAmati"; "anusancharan"; "yEna yEna dhAtA gachchati, tEna tEna saha gachchati - chchAyA vA sattvam anugachchEt" from the vedAntas proclaim that pAratantryam or obedience to Lord alone is the puruSahArtham. Even Lakshmana said to PerumAL in Srimad Ramayanam "kuruShva mAm anucharam".