SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
thunniya thAragaiyin pEroLi sEr AgAsam
ennum vidhAnaththin kIzhAl – iru sudarai
mannum viLakkAga ERRi maRi kadalum
Word by word meaning
thunniya thAragaiyin pEroLi sEr AgAsam ennum – sky which is said to be lit up by the densely located stars.
vidhAnaththin kIzhAl – under the canopy
iru sudarai – the twin sources of radiance, viz., divine chakra and divine conch
mannum viLakkAga ERRi – like lighting a lamp which never gets put out.
vyAkyAnam
thunniya thAragaiyin pEroLi sEr AgAsam ennum vidhAnaththin kIzhAl – under the divine canopy of pearls which is nothing but the luminous sky, having the splendour of stars which are close to each other. Alternatively, under the sky which is the divine canopy of pearls. The reason for bringing in sky as a simile is to bring in clarity that the pearls are luminous, similar to stars.
iru sudarai mannum viLakkAga ERRi – Wouldn’t chakraththAzhwAn (divine discus) and sangaththAzhwAn (divine conch) go wherever emperumAn takes incarnation and goes? Lighting them as twin lamps which do not get put out ever. Alternatively, the term irusudar would also refer to chandhrasUrya (moon and sun) who are famous in samsAram (materialistic realm). The context here is emperumAn reclining and contemplating about creating the worlds at the end of deluge. Since the worlds are yet to be created, how can there be a reference to sun and moon at this point of time? Since this does not gel properly, the earlier reference (to divine discus and divine conch) was made. Alternatively, reference to sun and moon could also be to hint about divine discus and divine conch. Since the poet (thirumangai AzhwAr) came much later, there is no shortcoming in his bringing reference to sun and moon who had come ahead of him.
adiyEn krishNa rAmAnuja dhAsan
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