SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
In the first pAsuram, AzhwAr was longing to have dharSan of emperumAn, with his eyes. In this pAsuram, he longs to praise emperumAn with his tongue.
vAyOr IraingyURu thudhangaL Arndha
vaLai udambil azhal nAgam umizhndha sendhI
vIyAdha malarchchenni vidhAnamE pOl
mEnmElum miga engum parandhu adhankIzh
kAyAm pU malarp piRangal anna mAlai
kadi arangaththu aravaNaiyil paLLi koLLum
mAyOnai maNaththUNE paRRi ninRu
vAyAra enRu kolO vAzhththu(m) nALE
thudhangaL Arndha – full of praises [for emperumAn]
vAy Or IraingyURu – with the thousand mouths, which have no match
vaLai udambil – having a divine form with white complexion
azhal – spitting fire (such that enemies cannot approach)
nAgam – ananthAzhwAn (AdhiSEshan)
umizhndha – spitting without any break
sem thI – reddish fire
vIyAdha malar senni – for emperumAn’s divine crown which is always fresh
vidhAnamE pOl – like a canopy
engum – everywhere
mEnmElum – over and above that
parandhu miga – well spread-out
adhan kIzh – below that fire
kAyA pU piRangalanna – one who is a like a garland strung with purple flowers
mAlai – being the supreme entity
kadi arangaththu – inside the temple fortified with protective walls
aravaNaiyil – on the mattress of thiruvananthAzhwAn
paLLi koLLum – one who has reclined
mAyOnai – one who has wondrous activities
maNaththUNE paRRi ninRu – holding on to the two huge [fragrant] pillars in front of periya perumAL
en vAyAra vAzhththum nAL – that time when I can praise to the satiation of my tongue
enRu kolO – when will it occur?
emperumAn is lying on the white mattress of AdhiSEshan, like a garland strung with purple flowers. AdhiSEshan has a thousand tongues with which he is praising emperumAn. He is also spitting fire so that enemies will not dare approach anywhere near emperumAn. When will I get to worship and praise that emperumAn who is inside SrI rangam, fortified with protective walls?
vAyOr IraingyURu thudhangaL Arndha – when yaSOdhaip pirAtti kept infant krishNa on her lap, as an outlet for her extreme happiness, she praised him with her sweet words. In a similar manner, thiruvananthAzhwAn (AdhiSEshan) gave his lap to emperumAn to recline. As an outlet for the extreme happiness, he took a thousand heads in order to praise emperumAn. The thamizh word thudham is a modification of the samaskrutham word sthutham, which refers to praising with one’s mouth.
vaLai udambil azhal nAgam – AzhwAr says that thiruvananthAzhwAn has a white complexion and emits poison in order to prevent enemies from approaching emperumAn.
umizhndha sendhI vIyAdha malarchchenni vidhanamE pOl mEnmElum miga engum parandhu adhan kIzh – under the canopy of engulfing fire, emitted continuously by AdhiSEshan through his thousand mouths.
vIyAdha malarchchenni – this refers to emperumAn decorating his crown with flower garlands which will never wither.
vidhAnamE pOl – the fire emitted by AdhiSEshan is like a canopy for emperumAn.
kAyAm pU malarppiRangal anna mAlai – emperumAn appears like a garland strung with beautiful, purple-coloured flowers. mAl – a great person
kadi arangaththu aravaNaiyuil paLLi koLLum – inside the huge temple in SrI rangam, which has been fortified with walls which lend protection to the town, emperumAn is reclining on AdhiSEshan who has deep affection towards emperumAn. The term kadi refers to blocks; here it refers to the huge compound walls which protect the town.
mAyOnai – one who has amazing activities. Just as it has been said in SrI rAmAyaNam sundhara kANdam SlOkam 88-25
vAyasEna thathas thEna balavathkliSayamAnayA I sa mayA bhOdhitha: SrImAn sukhaSuptha: paranthapa:
(Subsequently, SrI rAma, who was sleeping comfortably and who looked handsome because of that, and who burns enemies, was awakened by me who was troubled by that demon crow). emperumAn has an amazing quality about himself due to his reclining posture.
maNaththUNE paRRi ninRu – Here, the term maNam refers to naRumaNam which means fragrance. Holding on to the two pillars which are fragrant, and which are present just before the sanctum sanctorum of periya perumAL. Based on this, parASara Bhattar too, in his SrI rangarAjasthavam pUravaSathakam 59th SlOkam mercifully says AmOdha sthambhadhvayam – the two fragrant pillars. The opinion here is that one has to hold on to the two pillars in order to prevent from being carried away by the flood which emanates from emperumAn’s beauty of excessive happiness.
vAyAra enRukoLo vAzhththum nALE – upon having dharSan (vision) of emperumAn, the immediate kainkaryam (service) that one indulges in, is to praise him. Carrying out mangaLASAsanam (praising emperumAn) is the only purushArtham (benefit) of seeing him; there is no other benefit.
Next, we will take up the third pAsuram in this decad.
adiyEn krishNa rAmAnuja dhAsan
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