SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavara munayE nama:
AzhwAr is longing to be in the assembly of SrI vaishNavas in the divine courtyard of the SrI rangam temple.
van peru vAnagam uyya amarar uyya
maNNuyya maNNulagil manisar uyyAth
thunbamigu thuyar agala ayarvonRu illAch
chugam vaLara agamagizhum thoNdar vAzha
anbodu then thisai nOkkip paLLi koLLum
aNiyarangan thirumuRRaththu adiyAr thangaL
inbamigu perum kuzhuvu kaNdu yAnum
isaindhudanE enRu kolO irukku nALE
val – not destroyed (even during naimiththika (that which happens for a cause) deluge)
peru vAnagam uyya – for the ethereal worlds such as sathyalOkam (where brahmA resides) to get uplifted
amarar uyya – for celestial entities (such as brahmA et al) to get uplifted
maN uyya – for earth to get uplifted
maNNulagil manisar uyya – for the chEthanas (jIvAthmAs) who were born on earth, to get uplifted
migu thunbam thuyar agala – for sins, which create deep sorrow, to disappear
ayarvu onRu illA sugam vaLara – for joy, which does not have any trace of sorrow, to grow
agam magizhum – having the joy (resulting from engagement with bhagavath anubhavam (matters relating to emperumAn))
thoNdar vAzha – for SrI vaishNavas to prosper
anbodu – with affection (towards vibhIshaNAzhwAn)
then dhisai nOkki – looking towards the southern side
paLLi koLLum – one who is reclining
aNi arangan thiru muRRaththu – in the divine courtyard inside SrI rangam temple
migu inbam – blissful
adiyAr thangaL – SrI vaishNavas’
perum kuzhuvu kaNdu – looking at the huge assembly
yAnum isaindhu – I too, being together with them
udanE irukkum nAL – worshipping with them
enRu kolO – when is that day
emperumAn is reclining inside the temple in SrI rangam, in order to uplift (a) ethereal worlds such as sathyalOkam etc, (b) all the celestial entities (such as brahmA et al) who are living in those words, (c) earth, (d) all the chEthanas who are living on earth; he is lying, looking in the southern direction, in order to make sins which create huge sorrow, to disappear, to nurture joy, without any trace of sorrow, so that his followers, the SrI vaishNavas, can prosper, having the joy which results from their attachment towards emperumAn. When will I be together with such SrI vaishNavas, inside the divine courtyard of that SrI rangam temple and worship emperumAn?
van peru vAnagam uyya amarar uyya – worlds such as brahmalOkam (the place where brahmA resides) are such strong that even during naimiththika praLayam (deluge which happens during every chathur yugam (four epochs which together account for 43,20,000 years in our measurement)) they remain unaffected. For uplifting these worlds and the celestial entities who live in such worlds. In SrIranga mahAthmyam (great narration about SrI rangam), it has been written that brahmA and other celestial entities in those worlds had worshipped SrI ranganAthan, the presiding deity in SrI rangam under praNavAkAra vimAnam (the canopy over the garbhagraham), in that world [before he was brought to earth by king ikshvAku].
maNNuyya maNNulagil manisaruyya – from there, he came down to the earth, being worshipped by kings of ikshvAku clan, until the time of SrI rAma. Later, SrI rAma, as a token of his gratitude, gave periya perumAL to vibhIshaNAzhwAn. perumAL decided to stay in SrI rangam, as brought out by periyAzhwAr in his periyAzhwAr thirumozhi pAsuram 4-9-2 “mannudaiya vibidaNaRkA madhiLilangai thisainOkki malarkkaN vaiththa en thiruvarangar” (periya perumAL turned his face towards the southern side, looking, with his lotus-like eyes, at the fortified lankA for the sake of vibhIshaNa, who was opulent). Thus, showering his grace on vibhIshaNAzhwAn, emperumAn came from ayOdhyA to SrI rangam so that this world and all those who live here, would get uplifted.
thunbamigu thuyar agala – in order to eliminate the sins which the jIvAthmAs (those who live in samsAram) endure, and which are the reason for their sorrow.
ayarvonRillAch chugam vaLara – in order for the jIvAthmAs to lead a life in joy, which does not have even a trace of any sorrow
agamagizhum thoNdar vAzha – for SrI vaishNavas, who attain great bliss only by experiencing emperumAn, to get uplifted
anbodu then dhisai nOkkip paLLi koLLum aNiyarangan thirumuRRaththu – in the divine courtyard of the temple in SrI rangam inside which periya perumAL is reclining, looking in the direction of lankA where vibhIshaNAzhwAn is residing , after being crowned as the king there.
aNiyarangan – the beautiful SrI rangam which periya perumAL has taken as his dwelling place.
adiyAr thangaL inbamigu perunguzhuvu kaNdu yAnum isaindhu – [kulaSEkhara AzhwAr says] ‘Not considering myself as a king who has been crowned but considering myself as one among them’
udanE enRu kolO irukkum nALE – getting rid of the status where I am the king and my subjects come to worship me, when will I get into the assembly of SrI vaishNavas when I can worship them and periya perumAL?
It is pertinent here to recall the following SlOkam from SrI ranga mahAthmyam which says that periya perumAL reclined in SrI rangam to uplift all the people:
bhuvO bhUthyai bhUbhujAm bhUsurANAm
dhivO gupthyai SrEyasE dhEvathAnAm l
Sriyai rAjyAm chOLavamSOdhbhavAnAm
SrImadhrangam sahyajAmajagAma II
(In order to uplift earth, kings who rule the earth and brAhmaNas, in order to protect the world of celestial entities, for the benefit of dhEvathAs (heads of celestial entities) and in order to bestow inseparable opulence to the kings in the clan of chOzhas, the SrI ranga vimAnam (turret of the sanctum sanctorum having periya perumAL) reached the banks of the divine river kAvEri)
We will take up the last pAsuram of this padhigam, in the next article.
adiyEn krishNa rAmAnuja dhAsan
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