SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
After reciting the two SlOkams mentioned previously, jIyar climbed up the hill and worshipped the divine feet of pEraruLALan and carried out mangaLASAsam starting with “mangaLam vEdhasEvEdhi mEdhinI gruhamEdhinE varadhAya dhayAdhAmnE thIrOdhArAya mangaLam” (auspiciousness to the one who mercifully came from brahmA’s yAgabhUmi (place where the ritual was conducted by brahmA), to the one who is an ocean of mercy, to pErauLALan who fulfils the desires of those who attain him). The archakar offered him thIrtham (sacred water), SrI SatakOpan (symbolic of perumAL’s divine feet) which he accepted after which he prostrated in front of pEraruLALan. Those in the temple requested him to stay in a matam there. Just as it has been mentioned in the SlOkam:
kathichiththinAni kariSailavAsina: kamalAsakasyanayanAthidhirbhavan
nijapAdha pankaja rajObhishEchanair nikhilASrithAn vimalAyannu vAsasa:
(that maNavALa mAmunigaL stayed in hasthigiri (kAnchIpuram) for a few days, being the target of SrIya: pathi (consort of SrI mahAlakshmi) pEraruLALan’s divine glance; through the contact with his divine lotus-like feet, he made all the ASrithars (those who attained him) to be sudhdhasvabhAvars (having purely good qualities)) and he stayed there for a few days. Subsequently brahmOthsavam (main festival) started in the temple with the advent of vaikAsi viSAkam (nammAzhwAr’s star. On the third day of the uthsavfam, he recited the SlOkam
ArUda: pathakEndhramasya karayOrangri thvayImarppayan
dhivyairambarabhUshaNairdhinakruthO dhIpthim dhivAdhIpayan
mugdhEndhu smitharOchishA madhurayan mugdhAthapathraSriyam
viSvam paSyathi chakshushA vigasathAvIdhIvihArIhari:
(dhEvapperumAL mercifully sat atop periya thiruvadi (garudan), keeping his divine feet on garudan’s hands. He decorated himself with divine clothes, with divine ornaments, making sUriyan’s (sun’s) effulgence to be ineffective and making the pearls which were decorated on the divine umbrella to shine with the radiance of his divine smile. He went round in a procession through all the divine streets, mercifully showering his mercy on everyone with his divine eyes) seeing dhEvap perumAL atop periya thiruvadi, going around the divine streets. jIyar worshipped perumAL and went to the gangai koNdAn maNtapam (hall named after a king).
eRumbiyappA worships jIyar
eRumbiyappA and a few SrIvaishNavas mercifully came to worship perumAL during the divine uthsavam. Unexpectedly appA saw jIyar and prostrated before him. Just as it has been mentioned in
AruyapadhakavrushapamAyAntham varadham AdhArAth dhrashtum
gathvA thadhagrabhUmim nadhrAksham thathra dhESikam dhrushtvA
(having gone affectionately there in order to worship dhEvapperumAL mercifully climbing atop periya thiruvadi, worshipping jIyar there, he could not see anything else due to his total involvement with that (worshipping of jIyar)), appA, with a perplexed heart [since he had not expected to see jIyar there], prostrated at the divine feet of jIyar in a bewildered state due to his deep affection and kept looking at the divine form of jIyar. Just as it has been said in SrI rAmAyaNam “chirENa samgyanam prathilabhyachaiva vichinthyAmAsa viSAlanEthrA: “ (after a long gap, (sIthAppirAtti) regained her consciousness and looked with her well blossomed divine eyes), he was unconscious for three to four nAzhigai (about 72 to 96 minutes). He regained consciousness, realised that it is the brahmOthsavam and worshipped jIyar again, just as it has been said in thiruvAimozhi pAsuram 6-5-2 “kumiRumOsai vizhavoli tholaivillimangalam koNdu pukku” (taking parAnkuSa nAyaki (nammAzhwAr in feminine mood) to tholaivillimangalam which is having a huge roar due to the celebration of festival) and in thiruvAimozhi pAsuram 6-5-5 “izhaikoL sOdhich chendhAmaraik kaNpirAn irundhamai kAttinIr ” (you people showed me the way emperumAn, who is having respelendence because of his divine ornaments and who is having lotus-like divine eyes, is sitting). Subsequently, jIyar too worshipped perumAL who was together with periya thiruvadi as seen in the following SlOkam
sUparNaprushtaramArUdaSSayAma: pIthAmbarOhari:
kAnchanasya girESSrungE sadhatithEthOya thOyathA
(dhEvapperumAL, who has mercifully seated himself on the back of periya thiruvadi (garudan) and who has the complexion of bluish cloud, donning yellow clothes, shined like cloud with lightning, on top of a golden mountain). jIyar recited another pAsuram, praising perumAL on garudan:
tharaLamuththu maNi thavaLa naRpavaLam aruNarathna vagai sAththiyE
sangu chakkaramum angaiyil thigazha mangai pAgan aran EththavE
nararumoththu amarar thiraLum Eththum naravAganan varuNan indhiran
kaduvu nAnmaRai koL munivar vAnavar guNAlamittu nadamAdavE
varaigaLiR periya vadagirikkumisai maradhagakkuvadu pOlavE
varadhar kachchinagar varu thanith theruLil vadagalaikku azhagu pozhiyavE
aravudhiththa maNi magudam uRRavoru aNi piNakkudan mizhaRRavE
kanagam oththadhu oru vadivam oththivaru garudanil bavani varuvarE
(mAmunigaL describes the divine ornaments and beauty of dhEvap perumAL as he mercifully sits atop garudan and goes through the divine streets of kAnchIpuram. He has decorated himself with pearl and coral chains and is holding divine conch and divine disc in his beautiful hands. He is praised by various celestial entities such as Sivan who has his wife on half of his form, by varuNan, indhran et al as well as by people in samsAram, in huge assemblies. mAmunigaL says that perumAL has decorated himself so that even those who are experts in samskrutham will lose themselves in his beauty and worship him [thoNdaradippodi AzhwAr in his thirumAlai prabandham had said that emperumAn is looking in the direction of south, keeping his back to the northern side. When periyavAchchAn piLLai, the paramakAruNika commentator explained this pAsuram, he said that he was showing his back to the northern people who are experts in the tough samaskrutham in order to attract them, since his beauty in the back is superior to his beauty in the front). jIyar mercifully stayed there for the rest of the uthsavam.
adiyEn krishNa rAmAnuja dhAsan
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