yathIndhra pravaNa prabhAvam – Part 67

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

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jIyar then proceeded along with the SrIvaishNavas, reached the foothills of thirumalai and worshipped nammAzhwAr and other AzhwArs there. He then recited the  pAsurams thiruvAimozhi nURRandhAdhi 60 “ulaguyya mAl ninRa … magizhmARan thALiNaiyE un charaNAga nenjamE uL” (Oh heart! Consider as your refuge the divine feet of joyous nammAzhwAr who surrendered to thiruvEngadamudaiyAn who stood atop the hills there, for uplifting the world), thiruvAimozhi nURRandhAdhi 23 “ozhivilAkkAlamellAm .. mikka nalam sEr mARan pUngazhalai nenjE pugazh” (Oh heart! Praise the divine feet of nammAzhwAr who carried out service to thiruvEngadamudaiyAn without any break). He stayed the night in that place, showering his grace on the people living there. Next day, he worshipped thiruvEngadam which stands like “thiladham ulagukkAy ninRa” (standing like a decorative spot for the world). Just as it has been said in thiruvAimozhi 3-3-10 “moyththa sOlai moy pUndhadam thAzhvarE ” (the sloping hills which have dense groves and dense water bodies), in periya thirumozhi 1-9-2 “thEnEy pozhil sUzh thiruvEngadam mAmalai” (the great hills of thiruvEngadam which are surrounded by flower orchards full of beetles) and “aprAkruthamEyancha sarvarathna mayam girim hiraNyamaya mahASrungam panchOpanishadhAthmakam” (thirumalai which is filled with five upanishaths, which is aprAkrutham (opposite of primordial matter), beyond any measure and having peaks which are golden hued and are full of gemstones); he worshipped the divine, wondrous, appearance of thirumalaiyAzhwAr (the term AzhwAr here refers to the hills’ divinity) and climbed the hills which appear like steps which had been built to reach paramapadham (SrIvaikuNtam). He worshipped kAttazhigiya singar (narasimhar) on the way up, enjoying the water courses which appear as if they are streams of honey, the tall peaks of thiruvEngadam which seem to reach up to the sky, the hills which seem to be the resting place for lightning, the beauty of the cool orchards, lotus ponds which seem to be flowing with honey. He enjoyed the forests there and the town which appeared like SrIvaikuNtam and reached near the place which was much liked by thirumAl (SrIya:pathi). Just as it has been mentioned in nAnmugan thiruvandhAdhi pAsuram 47 nanmaNivaNNan (one who has the appearance of bluish gemstone), he enjoyed with amazement, at seeing the rare occurrences there. He worshipped near the entrance to the town. At that time, the temple jIyars and SrIvaishNavas who dwell in thiruvEngadam, as well as many others, came to receive him and prostrated before him. jIyar considered them as nithyasUris and went along with them inside the town. He prostrated at various entrances such as vaikunthan thiruvAsal (vaikuntham divine entrance), avAvaRachchUzhndhAn thiruvAsal (the avAvaRachchUzh divine entrance) etc. He went in a circumambulatory fashion (clockwise around the temple), worshipped the divine orchard which ananthAzhwan had made and which he had named as irAmAnusan (after rAmAnujar’s divine name) as well as several other orchards. He was very happy in his divine mind. In the divine temple tank of thirukkOnEri, he took a divine bath, applied twelve Urdhva puNdrams and worshipped varAhap perumAL who is the kshEthrAdhipathi (head of that abode). He recited perumAL thirumozhi 4th decad UnERu selvaththu [where kulasEkara AzhwAr wishes that he had been born as inanimate objects such as a pillar or path leading to the temple or step inside the temple or as various birds etc so that he could reside permanently in thiruvEngadam and carry out service to perumAL there]. He prayed to the inanimate objects which were cited by kulasEkara AzhwAr as well as various birds, pillars etc. He prostrated near the main temple tower, entered the temple and worshipped azhagiya maNavALan maNdapam, the hall where SrIrangam namperumAL had stayed during the time of invasion in SrIrangam. As mentioned in the SlOkams

SrimathimahadhvarAdhIra chinchAm kAnchanamayancha balipeetam
sthAnamadhayAmunEyam champakatharu sampatham prathIhAram
vinathAthanaya mahAnasa maNimaNtapam kanakamaya vimAnavaram
pruthanApathi yathidhuryau naraharimathanamatha jAnakIjAnim

(may you worship the golden balipeetam at the entrance, then the pushpaka maNtapam called as yamunaiththuRaivar, the seNbagaththiruvAsal (divine entrance) near sheNbaga tree (fragrant flower bearing tree), garuda, the divine kitchen, thirumAmaNi maNtapam, Anandha vimAnam (the tower over the sanctum sanctorum, made of gold), sEnai mudhaliyAr, yathirAsar (rAmAnujar), narasimhar, then SrI rAma).

athapunaranaka maNidhyuthi kavachitha kamAlanivAsa bhujamadhyam
kalayatha kamala vilOchanam anjana giri nidhim anajanam purusham

(may you then have the divine dharSan of thiruvEngadamudaiyAn, who has his divine chest which is pervaded by effulgence coming out of faultless gems and where periya pirAtti (SrI mahAlakshmi) resides forever, who has his divine eyes which are like reddish lotus flower, who is the treasure of dark mountain, who is the exact opposite of all which are faults and who is the paramapurushan (supreme entity))

SaraNamayam ithyangrim nirdhiSya dhakshiNapANinA
      karakisalayam savyam savyOrusImni samarpayan
maNigaNamahOmagnE vakshasthalE thadhadhindhirAm
    bhavathapimatha SrImAnasmAgamasthu parampadham

(let that thiruvEngadamudaiyAn SrInivAsan, who is the most desired entity, who is showing you through his divine right hand that these divine feet are the means for mOksham (SrIvaikuNtam) for you, who is keeping his divine left hand which is like a tender leaf on the divine thigh region on the left side, who is sustaining periya pirAttiyAr (SrI mahAlakshmi) on the divine chest which is immersed in the radiance of gemstones, be our supreme location for attaining), he worshipped in the order of aththANippuLi, SrI balipeetam, the divine flower hall named as yamunaiththuRaivan, the divine entrance of sheNbaga entrance, garuda, the divine kitchen, the thirumAmaNi maNtapam and the divine Anandha vimAnam. Then he worshipped sEnai mudhaliyAr (vishvaksEnar). He recited irAmAnusa nURRandhAdhi pAsurams ninRavaN kIrththiyum nIL punalum niRaivEngadap poRkunRamum (thiruvEngadam which has everlasting great fame, abundant water bodies and beautiful, divine hills), iruppidam vaigundham vEngadam (dwelling places for emperumAn such as SrIvaikuNtam, thiruvEngadam etc) and worshipped emperumAnAr too. With emperumAnAr’s permission, he mercifully left, recited the pAsuram thUNAy adhanUdu ariyAy and worshipped thiruvEngadaththari (narasimhan), reached mercifully the venRumAlaiyittAn thirumaNtapam, recited the pAsuram starting with thAyE thandhai and ending with nAyEn vandhaindhEn nalgiyennaiyAtkoNdu arulE, prostrating there. He then entered inside the sanctum sanctorum, reaching the divine feet of chakravarthi thirumagan (SrI rAma). He then reached the padi (the step before the divine vigraham of thiruvEngadamudaiyAn) of kulasEkaran (who had deep affection to enter the divine feet of thiruvEngadamudaiyAn) and recited the thiruvAimozhi pAsuram adikkIzh amarndhu pugundhu, worshipping there.

adiyEn krishNa rAmAnuja dhAsan

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