yathIndhra pravaNa prabhAvam – Part 30

SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:

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Subsequently, he reached kAvEri which is described as “eNdhisaik kaNangaLum iRainjiyAdu thIrtha nIr” (all the created entities from the eight directions fervently take a sacred bath in kAviri) and “gangaiyilum punidhamAya kAviri” (kAviri which is more sacred than gangai), took a sacred bath in that divine kAvEri, applied kESavAdhi dhvAdhasa uRdhvapuNdrams (the twelve divine vertical symbols starting with the name kESava) and bowed down to the magnificent divine town of thiruvarangam. A huge retinue of followers of thiruvarangam came there to receive him. He prostrated before them and went with them, past the orchards of SrIrangam. He then went through the streets of SrIrangam as said in the following pAsuram

mAdamALigaisUzh thiruvIdhiyum mannusEr thiruvikkiraman vIdhiyum
AdalmARan agaLangan vIdhiyum AlinAdan amarndhuRai vIdhiyum
kUdal vAzh kulasEkaran vIdhiyum kulavu rAsamagEndhiran vIdhiyum
thEduthanmA vanmAvin vIdhiyum thennaragangar thiruvAvaraNamE

(He went past the streets which had huge mansions, past thiruvikraman street, past agaLangan street, past thirumangai AzhwAr street, past kulasEkaran street, past rAjamahEndhran street, going past all the protective layers (streets) of SrIrangam). He was very happy looking at the divine mansions, divine streets, divine towers and reached the thirumALigai (divine residence) of kOttUrilaNNar, who was an AchAryar like him, there. kOttUrilaNNar had earlier given discourse on thiruvAimozhi irubaththinAlAyiram (commentary for thiruvAimozhi, composed by periyavAchchAn piLLi) at the divine abode of thirumeyyam and after namperumAL returned to SrIrangam, he too returned to SrIrangam to reside permanently there. nAyanAr paid his respects to kOttUril aNNar who realised that nAyanAr is a distinguished incarnation. aNNar, in order to take nAyanAr to the temple, went to the residence of thirumAlai thandha perumAL bhattar, the head of SrIrangam temple, at that time. bhattar was very happy to receive them and requested nAyanAr to mercifully give the meanings of a thiruvAimozhi pAsuram. nAyanAr narrated the meanings of a pAsuram which reflected the glory of nammAzhwAr [Idu avathArikai (introduction for the decad 6.5 as given in Idu commentary) says that thiruvAimozhi 6.5.1 thuvaLil maNimAdam is the pAsuram which clearly states AzhwAr’s nature, as per our preceptors]. bhattar was very happy hearing the meanings and said “He [nAyanAr] appears to be muppaththARAyirap perukkar (one who describes Idu clearly with multiple meanings)” He then invited them to carry out mangaLASasanam to perumAL and sent word for other SrIvaishNavas too to join. Everyone set out together, initially going to emperumAnAr’s sannidhi in line with irAmAnusa nURRandhAdhi pAsuram ponnarangamennil mayalE perugum irAmAnusan (the moment he hears the words ‘great SrIrangam’, rAmAnujar will get completely infatuated). They worshipped his divine feet, reciting the general thaniyans starting with yOnithyam achyutha … and ending with rAmAnujasya charaNau SaraNam prapadhyE.

ivvulagandhannil ethirAsar koNdaruLum
evvuruvum yAn senRiRainjinakkAl – avvuruvam
ellAm inidhElum ezhil arangaththu iruppuppOl
nillAdhen nenju niRaindhu

(Wherever I go and worship any divine form of rAmAnujar anywhere in this world, all those forms will appear like his divine form in SrIrangam and fill up my heart).

adiyEn krishNa rAmAnuja dhAsan

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