Rangarajastavam 1 To 40 And 50 To 60 In English

॥ About Sri Parasara Battar’s Sri Rangaraja Stavam ॥

One of the dear most disciples of Sri Kurathazhwan was Pillaipillaiazhwan. He was living in Srirangam when the temple was administered by Sri Parasara Battar (more affectionately called Battar). The king who was ruling the province at that time was Veerasundaran. He was in the process of repairing the ramports of the Srirangam temple. At that stage, he noticed that the house of Pillaipillaiazhalwan was obstructing the reparing of the ramport. Hence he ordered to evict Pillaipillaiazhwan. On hearing this, Battar intervened in vain. After this incident, friction developed between Battar and the king. The king gave constant troubles to Battar. One day Battar left Srirangam without informing anyone. He moved to Thirukoshtiyuur.

When Battar was residing at Thirukoshtiyuur, suffering due to the separation of Periyaperumal, Pillai pillaiazhwan came to him. He carried a very happy message for Battar – king eerasundavan passed away. Battar immediately left Thirukoshtiyuur and came to Srirangam. When he returned, he describes the temple city starting from Cauvery, each of the streets, and finally falls at the lotus-feet of Sri Ranganatha. Thus the sloka beautifully describes Srirangam.

This sloka has two parts – poorva (first)and the uttara (concluding ) part. The poorva part has 147 slokas while the uttara part has 105 slokas. This sloka is said to explain the meaning of the dwaya mantra. The poorva part explains the first line of the dwayam while the uttara part explains the second line of the dwayam.

॥ Sri Rangarajasthavam in and Meaning ॥

Sri Rangarajasthavam: 1 to 10

Sri Paraasara Bataarya: srirangesa purohitah:

Sri Vatsaanga sutha: srimaan sreyasE mEsthu buuyase

Meaning – one who is reciting puranas and panchangas before Sri Ranganatha, one who is the son of Kuurathazhwan, one in whom Mahalakshmi always resides – let that Parasara Battar grant all auspicious wealth to me.

Srivathsa chihnamichrepya: nama ukthim atheemahE
Yath ukthaya: thrayeekandE yaanthi mangala suutrathaam. ॥ 1 ॥

Meaning – Let us assume that the Vedas take the form a woman. Her neck is adorned with the mangalasutram (thallai). This mangalasutram is nothing but the sacred works of Sri Koorathaazhwan. Let us fall at the feet of Sri Koorathaazhwan by uttering the word “namah” – meaning I belong to you.

Explanation – Consider an unmarried girl. Before her marriage many persons would have mentally treated her as their wife. Only after her getting married, on seeing her mangalasutram, people refrain from such thoughts. The same condition exists for Vedas also. Though all the Vedas extol only Sriman Narayana, many say that Vedas belong to their sect only. However after Sri Koorathaazwan, this scenario changed. His works came as the mangalasutram for the Vedas, which signifies the wedding with Sriman Narayana. Only then people started believing that Vedas belong only to Sriman Narayana.

Raamaanuja padachchaayaa gOvinda aahvaa anabaayinee
Thath aayaththa swaroopa saa jiiyaath math vichramasthalee ॥ 2 ॥

Meaning – Just like a shadow which never gets separated from an individual, Sri Govinda Battar (affectionately called Embaar), never parts with Sri Ramanuja. He is thus called the shadow of Ramanuja’s feet. He devoted his life at the lotus feet of Sri Ramanuja. I, who is suffering from the grips of samsara, seek refuge under the lotus feet of Embar. Let him live longer so as to protect me.

Ramanujamunir jeeyaath ya: harEr bakthi yanthratha:
Kali kOlaahala kreedaamuthaakraham abaaharath ॥ 3 ॥

Meaning – (now praises Sri Ramanuja) Sri Ramanuja formed the Bagavath bakthi as a yantra. Just like daemons are driven away with a sacred yantra, Sri Ramanuja drove away the evil grips of kalipurusha with his Bhakthi yantra. Let that Ramanuja live longer.

Vithaaya vaidigham maarkkham agauthasgutha kandagam
Nethaaram bagavad bakthEr yaamunam manavaamahai ॥ 4 ॥

Meaning – (now praises Sri Alawandar) Before the birth of Sri Alawandar, the vedic path was filled with thorns (wrong teaching) laid by those who interpreted Vedas in their own way. Sri Alawandar removed all these obstacles and made the path of Bhagavath bakthi a clean one, which is easy to walkthrough. Let us pray him.

Explanation – Those who frequently ask the question – why, how – even on trivial matters are called kauthaskuthar. It is trivial that Vedas speak only of Sriman Narayana. Knowingly many persons argued against it and thus filled the easier pathway with thorn-like objections.

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Naumi naathamunim naama jeemutham bakthi avagrahE
Vairaagya bagavad tathva gnana bakthi abivarshugam ॥ 5 ॥

Meaning – (now praises Sri Nathamunigal) There was a time when it was absolutely drought without the availability of water named Bakthi. At the time gnana, bakthi etc were showered over all the places by the cloud named Sri Nathamuni. I prostrate before him.

Rishim jushaamahE Krishna drushnaa tatvam iva uthidam
Sahasra saagaam ya: atraakshiith draavidiim brahma samhithaam. ॥ 6 ॥

Meaning – (now praises Sri Namaazwaar)- I wonder if the deep love towards Lord Krishna has taken a human form; and that human form has praised Him through Upanishads containing thousand Tamil verses (Thiruvaimozhi). I prostrate before that Namaazhwaar.

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nama: sriranganaayagyai yath bruuvibrama bEthatha:
iisa iisithavya vaishamya nimna unnatham itham jagath. ॥ 7 ॥

Meaning – (now praises Sri Ranganaachiyaar) – It is through Her eye-brow movement, this world gets uplifted or pushed down. I prostrate before that Sri Ranganaachiyaar.

Explanation – The ups and downs in this world are caused by Her mere eye-brow movement. How? Whenever She wants somebody to be uplifted, She looks at Namperumal and signals Him by raising Her eye-brows. Namperumal understands this and uplifts the person. She does not even talk to Namperumal owing to shyness which is natural for any woman, but only through such signals.

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sri sthana aabaraNam tEjah: srirangEsayam aasraye
chinthaamanim iva uthvaantham uthsangE anantha bOgina: ॥ 8 ॥

Meaning – (now praises Periyaperumal) – Here is a luminous Object which decorates the breasts of Sri Ranganaayagi; an Object which appears like a precious stone emitted by Adisesha; which is reclines on Adisesha; which is at Srirangam – I now approach such a luminous Object.

Explanation – It is said that King Cobra emits precious stone. Here Battar wonders if Periyaperumal is that precious stone. Why? The Cobra never separates that stone, similarly Adisesha never separates Periyaperumal; precious stones adorn the breasts of noble women, similarly this stone adorns the breasts of Sri Ranganayagi. It is correct to address Periyaperumal as “Object”? Yes, in a poetic parlance this is perfect.

asthi vasthu idam idanthva prasangyaana paraangmugam
sriimathi aayathanE lakshmii pathalaakshaa eka lakshanam ॥ 9 ॥

Meaning – We cannot says that this Object is of this nature and with these attributes. The Object has on Its body, the marking of the lotus feet of Godess Mahalakshmi. This is visible through the saffron mix found in the lotus feet of the Goddess, which has left this marking. This Object is reclining at the Srirangam temple.

Lakshmi kalpalathaa uththunga sthana sthabaga sanchala:
Srirangaraaja brunga: mE ramathaam maanasa ambujE ॥ 10 ॥

Sri Rangarajasthavam: 11 to 20

Meaning – Sri Ranganayagi is like a karpaga tree. In that tree, her breasts appear like a bunch of flowers. On that bunch of flowers, a bee named Sri Ranganatha rests upon. Let the bee rest on my lotus heart also with affection.

swasthi sristhana kasthuurii magarii muthritha urasa:
srirangaraajaath saratha: satham aasaasmahe thamaam ॥ 11 ॥

Meaning – On the breasts of Sri Ranganayagi, a paste made of kasthuri etc is applied. When Periyaperumal embraces Her, this paste gets on to the chest of the Lord. Let that Sri Ranganatha bring all auspicious things in our life for ever.

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Paathu praNatharakshaayaam vilambam asahan iva
sathaa panchaayuthiim bibrath sa na: sriranganayaka: ॥ 12 ॥

Meaning – Sri Ranganatha never wants to loose even a second when it comes to the protection of His devotees. Thus, He always carries the five weapons fearing that He may have to search them in case of emergency to us. Let that Namperumal protect us.

Amatham matham mathamathaamatham stutham
Pariniinthitham pavathi ninthitham stutham
Ithi rangaraajam uthajuugushath thrayii
Sthumahe vayam kim ithi tham na chakuma: ॥ 13 ॥

Meaning – If we think that Brahman (this term does not indicate four-faced brahma, this indicates the Supreme Lord) cannot be known, then we have understood Brahman. If we think that Brahman can be understood, we are at fault. If we think that Brahman can be praised in full, we are at fault. If we think that Brahman cannot be extolled fully, it is extolled fully. This is the point iterated even by the well-learned Vedas. Such is the plane in which Sri Ranganatha is in. Given this scenario, we people filled with absurdity, attempt to praise Sri Ranganatha. How this is possible? We are unfit for this.

Yathi mE sahasra vadana aadi vaibavam
Nijam arpayEth sa kila rangachandramaa:
Atha seshavath mama cha tathvath eva vaa
Stuthi sakthi abaava vibave abi baagithaa ॥ 14 ॥

Meaning – Sri Ranganatha may impart His features such as possession of thousand mouths to me. If he bestows on me such a blessing, I will also have the capacity to praise Him like Adisesha or the Lord Himself. After that, I may revoke what I said in the last sloka – Sthumahe vayam kim ithi tham na chakuma – how can we praise Him, we being unlearned.

SO anga veda yathivaa na kila ithi Veda:
sandekthi anarkkavidham aathmani ranganaatham
SthaanE thath Esha: kalu thOshamaliimasaabi:
Math vaagbi: aisam athisaayaanam aavrunothi ॥ 15 ॥

Meaning – The Vedas wonder, “Whether Sri Ranganatha Himself knows His own fame in totality”. Thus the Vedas even doubt on the knowledge of the knowledge filled Lord. This doubt is valid. Why? Other wise how this Sri Ranganatha is listening to my absurd poems, hiding His Sarveswara trait?

Swam samskrutha draavida veda suukthai:
Paantham math ukthai: maliniigarothi
Sriranga kamra: kalabam ka Eva
Snaathvaa abi thuuLiirasigam nishEththaa ॥ 16 ॥

Meaning – Sri Ranganatha, who is fond of residing at Srirangam is already extolled by many Sanskrit and Tamil verses. Though He is praised by many verses, still He is not pleased it seems. He is ready to accept the dirt on Him in the form of my verses, which are filled with absurdity. Who will be able to stop an elephant which enjoys throwing sand on itself immediately after a good bath?

kim thu prapathithi pala thaaritha vishnu maaya
math vamchya raajakula thurlalitham kila Evam
srirangaraaja kamalaa patha laalithathvam
yathvaa abaraathyathi mama sthuthi saahasE asmin ॥ 17 ॥

Meaning – Even though I do not posses any qualification to extol Sri Ranganatha, how dare I proceeded? I am proud of my lineage; my ancestors were always at the lotus feet of Sri Ranganatha; I am born in such a noble lineage – with these strengths I dared to compose this sloka. I was nurtured by Sri Ranganaachiar and Sri Ranganatha at the temple itself. The Divya Dhamapathis took care of me right from my child hood (It is said that Battar will sleep in a cradle tied at the Periya perumal sannithi, moved by Sri Ranganayagi Herself). With this boldness, I started the verse which has made me a person who commited a great fault (fault = trying to praise Sri Ranganatha without possessing any qualification to do so).

naathasya cha swa mahima arNava baarathruchva
vignaana vaak vilasitham sahathE na veda:
aabekshikam yathi thathasthi mamaabi thEna
srirangiNa: stuthi vidau aham athayakaarsham ॥ 18 ॥

Meaning – Even the Vedas claim that they have not found the depth of the “attribute-sea” of Periyaperumal. They know pretty well that they do not have the capacity to do so. Still they attempted thinking that, “We are at least better knowledgeable than those who are dull heads”. If it is possible for the Vedas to think like this, it possible for me too, to think in the same plane. Hence I qualified myself to praise Sri Ranganatha.

anyathra athathkuNa ukthi: bagavathi na thath uthkarsha sauryai:
sthuthyathvaath yaavath arththaa paNithi: abi thathaa thasya nissiimagathvaath
aamnaayaanaam asiimnaam abi hari vibavE varshapinthO: iva apthau
sampanthaath swaathmalaaba: nathu kaBaLanatha: sthOthu: Evam na kim mE ॥ 19 ॥

Meaning – There are two ways to praise anybody. One way is to borrow the attributes present in some other person, which are not present in the person who is being praised and with those borrowed attributes he is being praised. This method is not possible with respect to Periyaperumaal – since there is no attribute which could be borrowed from some others, which is not present in Him. Second way is to praise somebody with the actual attributes which he has. For this one has to know what are all the attributes the person has. This method is also not possible with respect to Periyaperumal – since even Vedas does not know (even He Himself does not know) His full attributes. Even then how Vedas extol Him? Just like a rain drop retaining its original name and form by falling on sea, Vedas retain their characteristics by praising Namperumal. If this be the case, I also will retain my swaroopa by doing so.

Explanation – When a rain drop falls on sea, it does not lose its characteristics of water. But when the same drop falls on mud, it loses its shape, color, taste etc. Similarly, if we praise Him, we will keep our swaroopa intact.

kaavEriim avakaahishiiya bagavathbOga antharaayii bavath
Karma klEsa pala Asaya prasamana uthvEla amala srOthasam
janthO: samsaratha: archiraathi saraNi vyaasanga pangaaya yaa
lOkE asmin virajaa iva veellithajalaa srirangam aalingathi ॥ 20 ॥

Meaning – When the departed soul moves to Paramapada through archiradi margam, it takes a holy dip at Vraja river on its way. For the people who are in this samsaric world, the Cauvery is like that Vraja river (where Srirangam is like Paramapada). She is embracing Srirangam with deep affection since Namperumal is there. Let that Cauvery remove my good-bad karma effects, which are hinderances to perform the kainkarya for Periyaperumal. Let her remove my ignorance, karma effects, vasana etc. She is overflowing the banks because of happiness. She is very pure. Let me take a holy dip in that overflowing Cauvery.

Sri Rangarajasthavam: 21 to 30

21. thuktha apthi: janNakO janNanNii aHam iyam sri: Eva puthrii vara:
srirangEsvara: Ethath arHam iHa kim kuryaam ithi iva Agulaa
sansath saamara santhra santhanNa maHaamaaNikyaa mukthaa uthkaraanN
kaavErii laHariikarai: vithathathii paryEthi Saa SEvyathaam

Meaning – Cauvery thought as follows – Thirupaarkadal is my spouse and father os Sriranganayagi. Thus, indirectly Sriranganayagi becomes my daughter. Hence Her spouse Sriranganatha is my son-in-law. How am I going to offer the required gifts, which a mother should offer to her newly wed daughter and her son-in-law? She got confused and after some time she understood what must be done. She brought camphor, sandal trees, highly precious stones, pearls, all in heaps, through her waves which resembled her hands. Thus she performs kainkarya to Sriranganatha, which everyone must imbibe. Hence everyone must take a holy dip in Cauvery.

22. thiirtham sunthathi paathi nanthanNa tharuunN raththyaa angaNaanNi uxathi
SnNaanNiiya arHaNa baanNavaari vaHathi SnNaatha: punNiithE janNaanN
syaamam vEtharaHa: vyanNakthi puLinNE pEnNai: HaSanNthii iva thath
kangaam vishNu pathiithva maathramugaraam HEma Abagaa Hanthu agam

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Meaning – The water which is pure is called Thiirtham. Cauvery purifies even such thiirthams. She saves all the plants and plantains at the garden of Periyaperumal through her waters. When Namperumal visits the holy streets of Srirangam, she sprays waters on those streets. She gives pure water for Namperumal’s pooja rites. She removes not only the bodily blemishes, but also the inner blemishes of those who take bath in her. Periyaperumal, who is extolled by all the Vedas – Cauvery makes a comfortable stay for Him on her banks. Ganges is with a pride that she flowed from the lotus-feet of Narayana when He took Thrivikrama avatharam. But Cauvery is very humble in performing kainkarya to Sriranganatha, with the foams appearing like her smile. Let that Cauvery remove all my sins.

23. agaNithakuNa avathyam Sarvam SthiraThraSam abrathikriyam
abi paya: pUrai: Abyaayanthii anu jaagrathii
pravaHathi jagath thaathrii pUthvaa iva rangapathE: thayaa
sisiramathura agaathaa Saa na: punNaathu maruthvruthaa

Meaning – Because of their past deeds certain lives are plants and non-moving substances. They cannot even perform the holy acts which will remove their sins. Without seeing their blemishes, Cauvery nourishes them with her holy water. Just like a mother who takes care of her infant, Cauvery takes care of all these creatures without sleeping for a second. Just like Namperumal’s kindness is filled everywhere, she fills Srirangam. Let that sweet Cauvery bring about cleanliness in us.

24. tharaLa thanu tharangai: mantham AnthOLyamaanNa
Sva thada vidapiraajii manjarii Suptha prungaa
xipathu kanNaka naamnNii nimnNakaa naaLikEra
kramu kaja makaranthai: maamSalaapaa mathamHa:

Meaning – Cauvery gently dashes at the gardens in her banks through her waves, which are making a gentle noise. Due to this, the flowers on those plants and trees dance gently, thus making the bees on them to sleep comfortably. Also Cauvery makes many trees and plants in those gardens to shell out more pollen dusts. Let that Cauvery wash away all my sins.

25. kathaLa vaguLa jambuu puuga maagantha kaNdta
thvayaSa SaraSa niiraam antharaa SaHyakanNyaam
prapala jala pipaaSaa lambamanNaa ambutha Oka
pramagara tharu pruntham vanthyathaam anthariipam

Meaning – Cauvery is flowing upto the neck level of Plaintains and other trees. How this appear? The clouds which travel a long way, drink the nectar like waters of Cauvery and take rest. These trees appear like those clouds. Let this Srirangam which is filled with such trees and appearing like an island, be worshipped by all.

26. yath vishNO: patham athama: parOraja: akryam
mukthaanNaam anuvirajam vithiipram AHu:
thath puNyam puLinNam ithanthyaa athya mathyE
kaavEri SPpurathi thath iikshishiiya nithyam

Meaning – The learned persons say that those who got mukthi reach Paramapada which is on the banks of the Virajaa river, which is beyond the earthly attributes such as rajo-thamas and which is above all places. This pure Paramapada came down to earth and stationed itself in the midst of river Cauveri as a small sand hillock. Let me always see this Srirangam and happily live there.

27. thrayyantha praHathi mathiishu vaishNavaanNaam
praapyaaSu prasura bava srama abaHaaSu
kaavErii parisarithaaSu baavanNiishu
sriranga ubavanNa thadiishu varthishiiya

Meaning – (Now starts describing gardens) They have a touch of Vedantha; They remove the sufferings and tiredness of those who are in this samsaric life; They fulfill all our desires; They resemble Paramapada to those who consider Periyaperumal as their refuge and the end to be achieved; They are constantly embraced by the waves and cool winds of Cauveri – Let me live in those beautiful gardens of Periyakoil.

28. SPpuritha sapara thiiryath naaLikErii kuLussa praSrumara
mathu kulyaa varthitha anNOkaHaanNi
rathim avirathi ranga Araam ramya STHThalaanNi kramuga
banNaSa mOsaa mEsakaanNi kriyaaSu:

Meaning – The big fishes which are in Cauveri jump up higher. In doing so, they hit at the bunch of coconuts in the tree. Because of this, those Coconuts break open and the sweet waters of tender-coconut flow everywhere like a river. This river raises the trees in those gardens to a great height. In the garden there are betel nut trees, jack trees, plaintains etc which make the garden appear dark green. This makes the mind happier.

29. athiparamapatham puriim ayOthyaam
amruthavruthaam aparaajithaam usanthi
puLinNam upari rangaraajathaanNii
pisithathrusaam abi Saa pura: sagaaSthi

Meaning – (Now describes Srirangam by next 3 slokas) – In Paramapada there is huge city which is surrounded by the river Virajaa, and which is called as Ayodhya or Aparaajitha. Assume that the same huge city came down to earth and stood at the banks of river cauveri – the city which is ruled by Thiruvarangan resembles that city in Paramapada. Thus the city named Ayodhya was made visible to us, who have normal eyes made of flush.

30. pavapatham abi thivyathaama karthum thath
upaya thanthritha Harmya maalikaa iva
bavanNa maNithalai: vijrumpamaaNaa jayathi
tharaam iHa rangaraajathaanNii
Meaning – The tall building in Srirangam serve as a bridge between this world and that world. The top floor of these buildings are studded with very precious stones. It appears that these building are here to make the world resemble lila viputhi. Thus the city which is administered by Sri Rangarajan is high in all aspects.

Sri Rangarajasthavam: 31 to 40

31. maNimakararusii: vithathya paasaanN viSrumarakEthu
karai: mrukam HimaamsO;
sriya iva nava kELayE jikrushu:
Sugayathi rangapurii sagaaSathii na:

Meaning – On the rooftops of all the buildings at Srirangam. Flags in the shape of fish are tied. The flagpoles on which they are tied resemble human hands. They appear as if a woman named Srirangam has laid a net. What for – to capture the “deer” seen in the moon. The woman wants to capture that deer and give it to Sriranganachiyar for Her pastime. Let that Srirangam which makes Sriranganachiyar happy, make us also happier.

32. janNapatha Sarith anthariipa pushyath
pura paripaalanNa nithya jaakaruukaanN
praHaraNa parivaara vaaHanNa AtyaanN
kumuthamugaanN kaNanNaayagaanN namaami

Meaning – Srirangam, which lays at the center of Cauvery is only for those who enjoy the divine company of Lord Sriranganatha. His guards like Kumudhan are ever busy in protecting this city. They are with apt weapons, soldiers, vehicles etc. I bow to them.

33. aHrutha SaHaja thaaSyaa: SUraya: SraStha panthaa:
vimala sarama thEHaa ithi amii rangathaama
maHitha manuja thiryak Sththaavarathvaa: Santha:
SunNiyatham ithiHa Sma praaHu: Epya: nama: Sthaath

Meaning – It is said by Pauranikas that the Nithyasuris who are ever possessed with the kainkarya wealth, the muktha jivas who are liberated from the samsaric life, the mumukshus who have a guarantee that they do not have further birth – all of them have taken birth at Srirangam in the form of human beings, cows etc. Let me worship them.

34. sriranga thivya pavanNam puvi kOpuraaNaam
prakaarithEnNa nikarENa karuthmathaa iva
paarsva praSaaritha pathathra putEnNa pakthyaa
naanNaathanNuupi: upakUdam upaknNayaama:

Meaning – (Now praises Periya koil) – On both the sides of the gopurams, we see beautiful moats. They appear as if, Garuda who never separates Sriranganatha has come chasing Him to Srirangam out of deep affection and has spread his golden wings to protect the temple. Let us catch hold of that temple as support stick (to cross samsara).

35. praakaara mathyE ajira maNdapa ukthyaa
Sathviipa rathnNaakara rathnNasailaa
SarvamSaHaa rangavimaanNa SEvaam
praapthaa iva thath manthiram AviraSthi

Meaning – The moats, streets which join the moats and the gopurams appear as if Bhudevi has come here to pay Her honour to Periyaperumal. She has not come alone. She has brought with Her the seven continents, seven oceans and the meru mountain. These appear as moats etc.

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36. jitha paaHya jinNa Athi maNiprathimaa: abi
vaithikayanN iva rangapurE
maNimaNdapa vapra kaNaanN vithanNE
parakaalakavi: praNamEmaHi thaanN

Meaning – Thirumangai azhwar was like yama to religions like Jains, who preached against Vedas. He defeated them through his verbal intellect itself. He captured all their vigrahas which were made of gold and other precious stones. He constructed the moats and other gopurams at Srirangam out of these valuables.

37. SmEra AnNanNa axikamalai: namatha: punNaanNaanN
thamshdraa kathaa prukutipi: thvishatha: thunNaanNaath
saNda prasaNda mugatha: praNamaami ranga
thvaara AvaLiishu sathaSrushu athikaarapaaja:

Meaning – With their handsome faces resembling fresh lotus flowers and lovely eyes, the Dwara balakas of Srirangam purify the devotees who come to Sriranganatha. With their awesome teeth and eyebrows which exhibit anger, they drive away the foes of Sriranganatha and His devotees. They have the complete freedom to protect the four entrances of Srirangam. Let me worship them (Explanation – The south gate is guarded by Badra-Subadra, North gate is guarded by Thaathru-Vithaathru, West gate is guarded by jayan-vijayan and the East gate is guarded by chanda-prachanda)

38. Sarva Athma SaathaaraNa naatha kOshttii
puurE abi thushpuura maHaavagaasam
ASththaanNam Ananthamayam SaHaSra
SthuuNaathinNaa AmnNaatham avaapnNavaanNi

Meaning – The thirumaamani mandapam in the 1000-pillar hall is so big that even if all the devotees of Sriranganatha, who is the atma of all, throng at the same time, the hall will not get filled up. This manadapa is described in Upanishad as “SahasrathuuNE – with 1000 pillars”. This place is filled with bliss similar to paramapada. Let me pay a visit to this mandapa.

39. viHarathi Harau laxmyaa liilaa Athapathra parishkriyaa
vinNimayavithaa SUnNaaSUnNikriyaa Sapala uthpalaam
atha munNi manNa: pathmEshu apjaa SaHaaya viHaaraja
sramaHara thatiim yaama: thaam ainthaviim aravinthinNiim

Meaning – Sriranganatha along with His Sriranganachiar is ever seated in the hearts of His dearest devotees. But since the heart is a very small place, He gets tired by “living” there. Hence to freshen Himself, He plays with His consort in Chadrapushkarani. The flowers in the pond serve as an umbrella, some for His play and some for His decorations. Let me reach Chandrapushkarani which helps Sriranganatha to get rid of His tiredness.

40. thaapathrayiim ainthava pushkariNyaam nimajjya
nirvaapayithaaSmi yaSyaa:
abyaaSatha: apaam akamarshNiinNaam
santhraS Suthaathiithithithaam avaapa

Meaning – The moon was wandering all over to get rid of his curse. He could not find even single place to do so. Thus, he reached Chandrapushkarini, which can remove all the sins. He had a holy dip in this. Because of this, his curse vanished and he was blessed with cool rays again. I am also cursed with the samsaric troubles. Hence let me take a dip in this pond and get rid of them.

Sri Rangarajasthavam: 50 to 60

50. sriranga santhramaSam inthirayaa viHarthum
vinNyaSya visva sith asith nayanNa athikaaram
ya: nirvaHathi anNisam ankuLi muthrayaa Eva
SEnNaanNyam anNya vimukaa: tham asis riyaama

Meaning – (Praises Vishvaksenar) One who requests Sriranganatha alongwith Sriranganayagi to be seated on Adisesha, one who controls chetanas and achetanas by his index finger alone – we, who do not have any other place to seek refuge, surrender to that Vishvaksenar.
51. SainNyathuriiNa praaNa SaHaayaam SUthravathiim Asis riyam
sri patha laaxaa laanschitha SEvaa prOtha laSaththOr valli vilaaSam

Meaning – (Praises the consort of Vishvaksenar) On the Lotus feet of Sriranganayagi, kunkuma paste is applied. It will be seen on the dresses of those servants who perform this kainkaryam. This is seen on the dress of Sutravathi, who is the consort of Vishvaksenar. Her arms are tender. I praise Her.

52. vithathathu Sukam vashvakSEnNaSya thE prathamE pataa:
karimuka jayathSEnNau kaalaaHva SimHamukau sa na:
jakathi pajathaam thath thath prathyuuHathuula thavaanNalaa:
thisithisi thivaaraathram sriranga paalanNa karmadaa:

Meaning – (Praises four important commanders) – Assume the evil acts of our foes are like cotton. They are like fire to cotton; They guard the temple of Sriranganatha day and night without break on all directions; They are the front-line commanders. Who are they? They are – kajananan, jayathsenan, harivakthran and kalaprakruthi. Let them bless us with all auspicious things.

53. sruthimayam athiHarsha prasraya SmEra vakthram
maNimukuram iva akrE mangaLam rangathaamnNa:
saraNam apikathaa: Sma: yathra ruupaSvaruupa
SvakuNa maHima tharsii mOthathE rangasaayii

Meaning – (Praises Garuda) The handsome divine body, pleasant nature, excellent attributes of Sriranganatha are getting reflected on Garuda. Seeing this the Lord rejoices. Thus Garuda looks like a mirror studded with precious stones. Since he always sees Namperumal, he is full of joy. Hence his face is always bright. He appears as if Vedas have taken a form. He guards us. Let us praise that Garuda.

54. thaarxya paxa thivath thaSya vallapaam
ruthrayaa SaHa SuKiirthim arssayE
Harsha paashpam api kiirthim arthithaam
yanNmukEnNa kamalaa kataaxayEth

Meaning – (Praises the consort of Garuda) – Sriranganayagi blesses us with auspicious things only through the consorts of Garuda. They are Sukeerthi and ruthrai. Let me extol them.

55. Sva aSthraruupa Sppurath mauli maa saptha ithi
uththunNaanNaam SuraanN tharjanNii muthrayaa
naatha nithraa usitha unNnNithra thaamra iixaNaam
Sancaranthiim Sthuma: thaam sa pansaayuthiim

Meaning – (Praises the divine weapons of Namperumal) – They take human form and wander here and there. They are identified through their crowns. They control the demi-gods who have come to worship Sriranganatha. Seeing them the demigods shiver with fear. Since they safeguard Him during His sleep, they never take rest no sleep. Thus their eyes are reddish. Let us worship those five divine weapons.

56. aSthrakraama akrESaram naatha viixaa
siithu xiipa uthvEla n ruththa apiraamam
sakram thaithyassEtha kalmaashitha ankam
praamyath jvaalaa maalapaari prapathyE

Meaning – (Praises Chakrathazwar) – He always drinks the nectar of the divine looks of Periyaperumal. Thus he is always in ecstasy and dances because of that. He is always with blood stains since he is always engaged in the destruction of demons. He is surrounded by high flames. He is the head of the divine weapons of the Lord. Let me surrender to him.

57. Hanupuusha vipiishaNayO: Syaam yathamau iHa mOxam upExya
rakunNaayaka nishkraya puutham puvi rangathanNam ramayathE
Meaning – (Praises Hanuman and Vibeeshana) – Through their services they make the treasure of Srirangam happier. They even dislike moksham. They want to stay in this world forever and perform services to Namperumal. Let me praise that Hanuman and Vibeeshana.

58. itha: paHi: pancha paraanchi kaanNi
prathyanchi thaanNi Syu: itha: antha: ithththam
aupaathikEpya: nirupaathi pOkyE
prathyaaHarath vEthravaram vrajaami

Meaning – (Praises the wooden rod in the Sanctum Sanctorum) – So long as a person stands here before Periyaperumal, his senses must not think about worldly desires, they should think only about PEriyaperumal: who makes this order? The wooden stalk before Periyaperumal makes this. That stalk steals our senses and takes them to Periyaperumal.
Note: Unfortunately this stalk is no longer there in the temple.

59. sEshasaya lOsanNa amruthanNathii raya Agulitha lOlamaanNaanNaam
Alampam iva AmOtha Sthampa thvayam antharangam apiyaama:

Meaning – (Praises the two pillars in the Sanctum Sanctorum) – On the handsome Adisesha, Periyaperumal reclines. His majestic looks flows like a river. Persons standing there and seeing Him may get pushed away by this river. To help them regain balance, they can catch hold of the two pillars in the Sanctum Sanctorum. Let me praise those pillars.

60. sriranga anthar manthiram thiipra sEsham
sripuumii thath ramyajaamaathru karpam
pasyEma srithivya maaNikya puushaa
manjuushaayaa: thulyam unNmiilithaayaa:

Meaning – (Praises the Sanctum Sanctorum) – It has the handsome Adisesha; It has Sridevi, Bhudevi and Namperumal; It is like the jewel box of Sriranganayagi. Let me praise the box like Sanctum Sanctorum.