SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImadh varavaramunayE nama:
jIyar then composed and recited the pAsuram
thiumagaL maruvum irupadhammalarum muzhandhALgaLum kuRangum thAngu
chekkar ammAmugil pOlath thiruvaraich chembonambaramum
arumaisEr sIrAvum ayanaith thandhadhOr undhiyum amudhamAr udharabandhanum
alarmEl mangai uRai thirumArvamum Aramum padhakka nanniraiyum
peruvarai anaiya buyam oru nAngum piRangadalAzhiyum sangum
peRu thivam enRU kAttiya karamum pidiththadhOr marunginiRkaramum
orumadhi enavE sOdhi sEr mugamum uyar thiruvEngadaththu uRaiyum
oppilA appan karuNai sEr vizhiyum ennuLelAm niRaindhu ninRanavE
(The divine feet which are soft like flower and which are constantly meditated upon by SrI mahAlakshmi; the divine knees; the divine thighs; the divine waist which supports the divine golden hued vasthram (cloth around the waist) which is like a huge, reddish cloud; the divine navel which gave rise to brahmA; the divine lines on the waist [when yaSOdhA had tied krishNa to a mortar] which is like nectar; the divine chest where alarmEl mangai thAyAr (SrI mahAlakshmi) resides constantly; the divine chains, pendants and other ornaments which he is wearing, which are in an orderly way; the four shoulders which are like huge mountains; the glittering, victorious divine disc and conch; the divine hand which points to paramapadham which is to be attained; the radiant divine face which is like moon; the divine eyes, which secrete mercy, of the incomparable perumAL who is residing in the great thiruvEngadam – all these features are residing in my mind to make it full). He enjoyed the divine form of thiruvEngadamudaiyAn, as said in the aforementioned pAsuram, from the divine feet to the divine crown. Further, he started enjoying the divine form of thiruvEngadamudaiyAn from his divine face to the divine feet by reminiscing various nAlAyira dhivya prabandha pAsurams such as alangal thuLaba mudi (divine crown decorated with thuLasi garland), thiruththiya kOrambam (the well placed decorative mark on the forehead), suRRum oLivattam sUzhndhu sOdhi parandha kOLizhai vAn mugam (the divine face with effulgence all around), thanmugaththuch chutti (a decorative ornament on the forehead) on that face, the divine thirunAmam (Urdhva puNdram) applied on the divine forehead, kOla nILkodi mUkku (the beautiful nose which is long like a creeper), thAmaraik katkanivAy (the lotus like, sweet mouth), vArkAdhilE sAththina ilagu makara kuNdalam (the divine ear drops on the beautiful ears, which are in the shape of fish) , the divine kaNtam (throat) with which he had swallowed all the worlds as said in ulagam uNda peruvAyA (Oh the one with huge mouth who swallowed all the worlds), the ring around that divine neck, the divine chest where alarmEl mangai dwells, the union with pavaLavAyp pUmagaLum (bhUdhEvi) and paNmaNi pUNAramum (divine ornaments made of many types of gemstones), the divine sacred thread, the divine, beautiful shoulders and the fragrant garlands of thuLasi, which have been applied on those shoulders, the divine hand which is holding the divine conch curling towards right, the divine stomach, mentioned as uyya ulagu padaiththuNda maNivayiRu (the divine, beautiful stomach which swallowed the worlds in order to protect them) , the divine mark on the stomach, thiru udhara bandham where yaSOdhA had tied with a rope, then the waist ornament, the golden waist cord, the girdle of small bells, the yellow divine cloth over the waist which has the colour of dusk, the flower-like divine feet and the ringing anklet bells on them. After thus enjoying the divine dharSan of thiruvEngadamudaiyAn from his divine face to the divine feet, he recited thiruppallANdu, carried out managaLASAsanam. Since he had not had enough, he further recited the SlOkam
mangaLam mAnushE lOka vaikuNtam athithishtathE
SEshaSaila nivAsAya SrInivAsAya mangaLam
(Let auspiciousness happen to thiruvEngadavan who is mercifully residing at thirumalai, which is SrIvaikuNtam in the mAnusha lOkam (habitation of humans)). He pointed out the divine feet of vEnkatEsan as the refuge for all as mentioned in adikkIzh amarndhu pugundhu adiyIr vAzhmin (take refuge under the divine feet of emperumAn) (thiruvAimozhi nURRandhAdhi pAsuram 60) such that even today the following SlOkam is recited by followers:
saumyOpayanthrumuninA mamadharSithauthE
SrIvEnkatESa charaNau SaraNam prapadhyE
(I take refuge under the divine feet of SrI vEnkatEsan who has been identified mercifully as the refuge for me by AchAryar maNavALa mAmunigaL). perumAL too, just as it has been said in malaimEl thAn ninRu manaththul irundhAn’ (standing atop the mountain, he stayed in the divine mind), having attained maNavALa mAMunigaL, wanted to make mAmunigaL’s divine mind as his residence as said in “SrImath sundharajAmAthru munimAnasa vAsinE” (one who resides in the divine mind of azhagiya maNavALa mAMunigaL). mAmunigaL lost out to peRumAL’s incomparable qualities of vAthsalyam (motherly forbearance) etc and was immersed with those qualities. He was praying for complete kainkaryam, as mentioned in the second line of dhvaya mahAmanthram. He was offered thIrtham (sacred water), SrISatakOpan (divine feet of perumAL) and he was very contented. He stayed there for some time as mentioned in gathichanadhivasAni dhAmni thasmin kamalavilOchanamEnam IkshamANa (worshipping this lotus-eyed emperumAn, he stayed in that place mercifully for some time). He showered his mercy on those who were dwelling there, saying that that place is the hills of nithyasUris. He was present during the festivals in that place and worshipped during all those times. When he was about to leave that place, those present there told him “jIyar should appoint someone who will be dedicated towards emperumAn”. jIyar appointed emperumAnAr jIyar, for that purpose.
adiyEn krishNa rAmAnuja dhAsan
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