श्रीरङ्गक्षेत्रमाहात्म्यम् Śrī Raṅga Kṣetra Māhātmyam

Salutations to Śrīraṅgabrahman, who is Nārāyaṇa, Hari, the refuge for all living beings, and an ocean of compassion.

śrīmate sarvajīvānāṃ śaraṇyāya kṛpālave |

nārāyaṇāya haraye śrīraṅgabrahmaṇe namaḥ

श्रीमते · śrīmate — to the possessor of Sri

सर्वजीवानाम् · sarvajīvānām — of all living beings

शरण्याय · śaraṇyāya — to the one who is the refuge

कृपालवे · kṛpālave — to the ocean of compassion

नारायणाय · nārāyaṇāya — to Narayana

हरये · haraye — to Hari

श्रीरङ्गब्रह्मणे · śrīraṅgabrahmaṇe — to the Brahman of Srirangam

नमः · namaḥ — salutations

सर्वजीवानां शरण्याय कृपालवे श्रीमते नारायणाय हरये श्रीरङ्गब्रह्मणे नमः।

to the possessor of Sri · of all living beings · to the one who is the refuge · to the ocean of compassion · to Narayana · to Hari · to the Brahman of Srirangam · salutations

This opening verse establishes the mangala-charana, invoking the Lord of Srirangam as the ultimate refuge and the source of all compassion. It sets the devotional tone for the entire chapter by identifying the deity as the supreme Brahman.

The Bhāgavatas said:

O Lord, best of Sadgurus, ocean of unconditional mercy! In this unfathomable ocean of worldly existence, you are the one who shows us the other shore.

bhāgavatā ūcuḥ

bhagavan sadguruśreṣṭha nirvyājakaruṇānidhe |

saṃsārasāgare'gādhe bhavānnaḥ pāradarśakaḥ

भगवन् · bhagavan — O Lord

सद्गुरुश्रेष्ठ · sadguruśreṣṭha — O best of Sadgurus

निर्व्याजकरुणानिधे · nirvyājakaruṇānidhe — O ocean of unconditional mercy

संसारसागरे · saṃsārasāgare — in the ocean of worldly existence

अगाधे · agādhe — which is unfathomable

भवान् · bhavān — you

नः · naḥ — to us

पारदर्शकः · pāradarśakaḥ — the one who shows the other shore

भगवन् सद्गुरुश्रेष्ठ निर्व्याजकरुणानिधे! अगाधे संसारसागरे भवान् नः पारदर्शकः।

O Lord · O best of Sadgurus · O ocean of unconditional mercy · in the ocean of worldly existence · which is unfathomable · you · to us · the one who shows the other shore

The devotees address the Sadguru, acknowledging his role in guiding them through the ocean of samsara. This establishes the relationship between the teacher and the seeker, emphasizing the necessity of a guide.

O chief among Gurus, O Lord, having drunk the nectar of Hari's divine plays that has issued forth from your lotus-like mouth, we are overjoyed.

bhavato vadanāmbhojānniḥsṛtaṃ gurupuṅgava |

harilīlāmṛtaṃ pītvā prahṛṣṭāḥ smo vayaṃ prabho

भवतः · bhavataḥ — from your

वदनाम्भोजात् · vadanāmbhojāt — from the lotus-mouth

निःसृतम् · niḥsṛtam — issued forth

गुरुपुङ्गव · gurupuṅgava — O chief among Gurus

हरिलीलामृतम् · harilīlāmṛtam — the nectar of Hari's plays

पीत्वा · pītvā — having drunk

प्रहृष्टाः · prahṛṣṭāḥ — overjoyed

स्मः · smaḥ — we are

वयम् · vayam — we

प्रभो · prabho — O Lord

गुरुपुङ्गव प्रभो! भवतः वदनाम्भोजात् निःसृतं हरिलीलामृतं पीत्वा वयं प्रहृष्टाः स्मः।

from your · from the lotus-mouth · issued forth · O chief among Gurus · the nectar of Hari's plays · having drunk · overjoyed · we are · we · O Lord

The devotees express their gratitude for the spiritual nectar received from the Guru's teachings. This highlights the joy of hearing the divine pastimes of Hari.

In the Divya Desams, the Lord Mādhava, the ocean of mercy, is present in the form of an icon (arcā), visible to the eyes of men.

divyadeśeṣu bhagavānarcārūpeṇa mādhavaḥ |

sannidhatte kṛpāsindhurnarāṇāṃ dṛṣṭigocaraḥ

दिव्यदेशेषु · divyadeśeṣu — in the holy abodes

भगवान् · bhagavān — the Lord

अर्चारूपेण · arcārūpeṇa — in the form of an icon

माधवः · mādhavaḥ — Madhava

सन्निधत्ते · sannidhatte — manifests

कृपासिन्युः · kṛpāsindhuḥ — the ocean of mercy

नराणाम् · narāṇām — of men

दृष्टिगोचरः · dṛṣṭigocaraḥ — visible to the eyes

दिव्यदेशेषु कृपासिन्धुः भगवान् माधवः अर्चारूपेण सन्निधत्ते, नराणां दृष्टिगोचरः भवति।

in the holy abodes · the Lord · in the form of an icon · Madhava · manifests · the ocean of mercy · of men · visible to the eyes

This verse introduces the central theological concept of the chapter: the arcā-avatāra. It explains how the formless Lord becomes accessible to humanity through His iconic manifestations.

Otherwise, O best of teachers, how in this world could there be a vision of the imperceptible God (Adhokṣaja) even for ignorant men?

nocetkathaṃ darśanaṃ syānnṝṇāmajñānināmapi |

adhokṣajasya devasya loke'smin deśikottama

नोचेत् · nocet — if not

कथम् · kathaṃ — how

दर्शनम् · darśanam — vision

स्यात् · syāt — would be

नॄणाम् · nṝṇām — for men

अज्ञानिनाम् · ajñāninām — the ignorant

अपि · api — even

अधोक्षजस्य · adhokṣajasya — of the imperceptible God

देवस्य · devasya — of the Lord

लोकेऽस्मिन् · loke'smin — in this world

देशिकोत्तम · deśikottama — O best of teachers

देशिकोत्तम! नोचेत् अस्मिन् लोके अज्ञानिनां नॄणामपि अधोक्षजस्य देवस्य दर्शनं कथं स्यात्?

if not · how · vision · would be · for men · the ignorant · even · of the imperceptible God · of the Lord · in this world · O best of teachers

The devotees pose a rhetorical question emphasizing the necessity of the arcā-avatāra. Without this condescension of the Lord, the finite human mind could never perceive the infinite God.

Indeed, men directly see Viṣṇu, Śrīdhara, who is difficult to behold even for the best of gods like Brahmā, for the sages, and for the yogis.

**7. Thus, the Vaiṣṇavas chant His names, they dance, and in the temple of the Lord of Śrī, they constantly perform great festivals.

brahmādidevavaryāṇāṃ munīnāṃ yogināmapi |

durlabhaṃ śrīdharaṃ viṣṇuṃ sākṣātpaśyanti vai narāḥ

ब्रह्मादिदेववर्याणाम् · brahmādidevavaryāṇām — of gods like Brahma

मुनीनाम् · munīnām — of sages

योगिनाम् · yoginām — of yogis

अपि · api — even

दुर्लभम् · durlabham — difficult to attain

श्रीधरम् · śrīdharam — the bearer of Sri

विष्णुम् · viṣṇum — Vishnu

साक्षात् · sākṣāt — directly

पश्यन्ति · paśyanti — they see

वै · vai — indeed

नराः · narāḥ — men

ब्रह्मादिदेववर्याणां मुनीनां योगिनां च अपि दुर्लभं श्रीधरं विष्णुं नराः साक्षात् पश्यन्ति।

of gods like Brahma · of sages · of yogis · even · difficult to attain · the bearer of Sri · Vishnu · directly · they see · indeed · men

This verse underscores the greatness of the arcā-avatāra by contrasting it with the difficulty of attaining a vision of the Lord through traditional yogic or Vedic means, highlighting the accessibility of grace.

nāmāni kīrtayantyevaṃ nṛtyanti kila vaiṣṇavāḥ |

śrīpaterālaye nityaṃ kurvanti ca mahotsavān

नामानि · nāmāni — names

कीर्तयन्ति · kīrtayanti — they chant

एवम् · evaṃ — thus

नृत्यन्ति · nṛtyanti — they dance

किल · kila — indeed

वैष्णवाः · vaiṣṇavāḥ — the Vaisnavas

श्रीपतेः · śrīpateḥ — of the Lord of Sri

आलये · ālaye — in the temple

नित्यम् · nityam — constantly

कुर्वन्ति · kurvanti — they perform

च · ca — and

महोत्सवन् · mahotsavān — great festivals

वैष्णवाः एवम् नामानि कीर्तयन्ति, नृत्यन्ति, श्रीपतेः आलये नित्यं महोत्सवान् च कुर्वन्ति।

names · they chant · thus · they dance · indeed · the Vaisnavas · of the Lord of Sri · in the temple · constantly · they perform · and · great festivals

This verse describes the devotional life of the Vaisnavas, showing that the presence of the arcā-avatāra leads to active, joyful service and communal celebration.

The best of Vaiṣṇavas, being detached, filled with the supreme bliss of service (kaiṅkarya) to the arcā-avatāra, disregard even liberation (mokṣa).

arcāvatārakaiṅkaryaparamānandatundilāḥ |

upekṣante mokṣamapi viraktā vaiṣṇavottamāḥ

अर्चावतारकैङ्कर्य · arcāvatārakaiṅkarya — service to the icon

परमानन्द · paramānanda — supreme bliss

तुन्दिलाः · tundilāḥ — filled with

उपेक्षन्ते · upekṣante — they disregard

मोक्षम् · mokṣam — liberation

अपि · api — even

विरक्ताः · viraktāḥ — detached

वैष्णवोत्तमाः · vaiṣṇavottamāḥ — the best of Vaisnavas

अर्चावतारकैङ्कर्यपरमानन्दतुन्दिलाः विरक्ताः वैष्णवोत्तमाः मोक्षमपि उपेक्षन्ते।

service to the icon · supreme bliss · filled with · they disregard · liberation · even · detached · the best of Vaisnavas

This verse highlights the supreme state of the Vaisnavas who are so absorbed in service to the arcā-avatāra that they transcend the desire for moksha, illustrating the superiority of bhakti over liberation.

The Lord Keśava also, in the form of the arcā-avatāra, delights with His devotees, engaging in various kinds of divine sports.

arcāvatārarūpeṇa bhagavānapi keśavaḥ |

ramate nijabhaktaiśca krīḍāṃ nānāvidhāṃ caran

अर्चावताररूपेण · arcāvatārarūpeṇa — in the form of an icon

भगवान् · bhagavān — the Lord

अपि · api — also

केशवः · keśavaḥ — Keshava

रमते · ramate — delights

निजभक्तैः · nijabhaktaiḥ — with His own devotees

च · ca — and

क्रीडाम् · krīḍām — divine play

नानाविधाम् · nānāvidhām — of various kinds

चरन् · caran — engaging in

भगवान् केशवः अपि अर्चावताररूपेण निजभक्तैः सह नानाविधां क्रीडां चरन् रमते।

in the form of an icon · the Lord · also · Keshava · delights · with His own devotees · and · divine play · of various kinds · engaging in

This verse emphasizes the reciprocal nature of the relationship between the Lord and His devotees, showing that the arcā-avatāra is not a static object but a living, playful presence.

In Naimiṣa, in Puṣkara, and in Badarikāśrama; in Śālagrāma, on Veṅkaṭādri, on Sahyādri, and also in Ahobilam;

naimiṣe puṣkare caivaṃ tathā badarikāśrame |

śālagrāme veṅkaṭādrau sahyādrāvapyahobile

नैमिषे · naimiṣe — in Naimisa

पुष्करे · puṣkare — in Pushkara

च · ca — and

एवम् · evaṃ — thus

तथा · tathā — also

बदरिकाश्रमे · badarikāśrame — in Badarikashrama

शालग्रामे · śālagrāme — in Shalagrama

वेङ्कटाद्रौ · veṅkaṭādrau — on Venkatadri

सह्याद्रौ · sahyādrau — on Sahyadri

अपि · api — also

अहोबिले · ahobile — in Ahobilam

नैमिषे, पुष्करे, तथा बदरिकाश्रमे, शालग्रामे, वेङ्कटाद्रौ, सह्याद्रौ, अपि अहोबिले (भगवान् सन्निधत्ते)।

in Naimisa · in Pushkara · and · thus · also · in Badarikashrama · in Shalagrama · on Venkatadri · on Sahyadri · also · in Ahobilam

This verse lists various holy sites to establish the universality of the Lord's presence in the arcā-avatāra, setting the stage for the question of which one is supreme.

In Puṇḍarīka (Tiruvellarai), in Jagannātha (Puri), in Śrīmuṣṇam, in Campaka forest (Mannargudi); in Kumbhakoṇam, in Nāgapurī (Nagapattinam), in Madhurā, and on Vṛṣācala;

puṇḍarīke jagannāthe śrīmuṣṇe campake vane |

kumbhakoṇe nāgapuryāṃ madhurāyāṃ vṛṣācale

पुण्डरीके · puṇḍarīke — in the place named Puṇḍarīka

जगन्नाथे · jagannāthe — in the place named Jagannātha

श्रीमुष्णे · śrīmuṣṇe — in the place named Śrīmuṣṇam

चम्पके · campake — in the place named Campaka

वने · vane — in the forest

कुम्भकोणे · kumbhakoṇe — in the place named Kumbhakoṇam

नागपुर्याम् · nāgapuryāṃ — in the city of Nāgapurī

मधुरायाम् · madhurāyāṃ — in the city of Madhurā

वृषाचले · vṛṣācale — on the mountain Vṛṣācala

पुण्डरीके, जगन्नाथे, श्रीमुष्णे, चम्पके वने, कुम्भकोणे, नागपुर्याम्, मधुरायाम्, वृषाचले च (भगवान् सन्निधत्ते)।

in the place named Puṇḍarīka · in the place named Jagannātha · in the place named Śrīmuṣṇam · in the place named Campaka · in the forest · in the place named Kumbhakoṇam · in the city of Nāgapurī · in the city of Madhurā · on the mountain Vṛṣācala

This verse begins a long list of sacred sites, establishing the vast geography of the Lord's presence across the Indian landscape. It sets the stage for the devotees to later ask which of these many holy places is the most supreme.

On Totādri (Vanamamalai), in Dhanvipurī (Tirukkovilur), and on the mountain named Mahendra; at Setu (Rameswaram), at Darbhaśayana (Tiruppullani), and in the sacred Anantavana (Trivandrum) as well;

totādrau dhanvipuryāṃ ca mahendrākhye mahīdhare |

setau ca darbhaśayane puṇye'nantavane tathā

तोताद्रौ · totādrau — on the mountain Totādri

धन्विपुर्याम् · dhanvipuryāṃ — in the city of Dhanvipurī

च · ca — and

महेन्द्राख्ये · mahendrākhye — named Mahendra

महीधरे · mahīdhare — on the mountain

सेतौ · setau — at the bridge/Setu

दर्भशयने · darbhaśayane — at Darbhaśayana

पुण्ये · puṇye — in the sacred

अनन्तवने · anantavane — in the Anantavana forest

तथा · tathā — also

तोताद्रौ, धन्विपुर्याम्, महेन्द्राख्ये महीधरे, सेतौ, दर्भशयने, तथा पुण्ये अनन्तवने च (भगवान् सन्निधत्ते)।

on the mountain Totādri · in the city of Dhanvipurī · and · named Mahendra · on the mountain · at the bridge/Setu · at Darbhaśayana · in the sacred · in the Anantavana forest · also

Continuing the enumeration, this verse highlights the diversity of sacred sites from mountains to coastal regions. It emphasizes that the Lord's mercy is not confined to one location but permeates the entire sacred geography.

Thus, in many thousands of holy sites, Mādhava, the repository of compassion, is present in the form of the arcā-avatāra.

evaṃ bahusahasreṣu puṇyakṣetreṣu mādhavaḥ |

arcāvatārarūpeṇa sannidhatte kṛpānidhiḥ

एवम् · evaṃ — thus

बहुसहस्रेषु · bahusahasreṣu — in many thousands

पुण्यक्षेत्रेषु · puṇyakṣetreṣu — in holy sites

माधवः · mādhavaḥ — Lord Mādhava

अर्चावताररूपेण · arcāvatārarūpeṇa — in the form of the icon

सन्निधत्ते · sannidhatte — manifests/resides

कृपानिधिः · kṛpānidhiḥ — the ocean of compassion

एवं बहुसहस्रेषु पुण्यक्षेत्रेषु कृपानिधिः माधवः अर्चावताररूपेण सन्निधत्ते।

thus · in many thousands · in holy sites · Lord Mādhava · in the form of the icon · manifests/resides · the ocean of compassion

This verse serves as a summary of the preceding list, concluding that the Lord, out of compassion, adopts the arcā-avatāra form in thousands of places. It transitions the narrative from the existence of many sites to the search for the supreme one.

Among these sites, which is the greatest? Among these sacred waters, which is the best? Tell us, O chief among teachers, for we are eager to hear.

teṣu kṣetreṣu kiṃ śreṣṭhaṃ teṣu tīrtheṣu kiṃ varam |

asmākaṃ śrotukāmānāṃ vada deśikapuṅgava

तेषु · teṣu — among those

क्षेत्रेषु · kṣetreṣu — in the sites

किम् · kiṃ — what

श्रेष्ठम् · śreṣṭhaṃ — is the best

तीर्थेषु · tīrtheṣu — among the holy waters

वरम् · varam — is the most excellent

अस्माकम् · asmākaṃ — of us

श्रोतुकामानाम् · śrotukāmānāṃ — who are desirous of hearing

वद · vada — tell

देशिकपुङ्गव · deśikapuṅgava — O chief among teachers

देशिकपुङ्गव, तेषु क्षेत्रेषु किम् श्रेष्ठम्? तेषु तीर्थेषु किम् वरम्? श्रोतुकामानाम् अस्माकम् वद।

among those · in the sites · what · is the best · among the holy waters · is the most excellent · of us · who are desirous of hearing · tell · O chief among teachers

The devotees now pivot from acknowledging the Lord's presence to seeking specific wisdom. This verse initiates the inquiry that will eventually lead to the glorification of Śrīraṅgam.

In which sacred site is Viṣṇu, the ocean of mercy, the bestower of boons, always present and most pleased? Tell us, O chief among Gurus.

kasmin kṣetre kṛpāsindhuḥ suprasanno varapradaḥ |

sannidhatte sadā viṣṇurvada tvaṃ gurupuṅgava

कस्मिन् · kasmin — in which

क्षेत्रे · kṣetre — site

कृपासिन्युः · kṛpāsindhuḥ — the ocean of mercy

सुप्रसन्नः · suprasanno — very pleased

वरप्रदः · varapradaḥ — the bestower of boons

सन्निधत्ते · sannidhatte — resides

सदा · sadā — always

विष्णुः · viṣṇuḥ — Lord Viṣṇu

वद · vada — tell

त्वम् · tvaṃ — you

गुरुपुङ्गव · gurupuṅgava — O chief among Gurus

गुरुपुङ्गव, कस्मिन् क्षेत्रे कृपासिन्धुः वरप्रदः विष्णुः सदा सुप्रसन्नः सन्निधत्ते? त्वम् वद।

in which · site · the ocean of mercy · very pleased · the bestower of boons · resides · always · Lord Viṣṇu · tell · you · O chief among Gurus

The devotees refine their question by asking about the Lord's personal pleasure and his specific residence. This highlights the bhava that the Lord is not just present, but 'pleased' in certain locations.

Which site in this world is such that it is dearer even than Vaikuṇṭha to Viṣṇu Himself? Tell us, O best of Vaiṣṇavas.

viṣṇorapi prītikaraṃ vaikuṇṭhādapi santatam |

kiṃ kṣetraṃ tādṛśaṃ loke vada tvaṃ vaiṣṇavottama

विष्णोः · viṣṇor — to Viṣṇu

अपि · api — even

प्रीतिकरम् · prītikaraṃ — pleasing

वैकुण्ठात् · vaikuṇṭhād — than Vaikuṇṭha

सन्ततम् · santatam — always/continuously

किम् · kiṃ — which

क्षेत्रम् · kṣetraṃ — site

तादृशम् · tādṛśaṃ — such

लोके · loke — in the world

वद · vada — tell

वैष्णवोत्तम · vaiṣṇavottama — O best of Vaiṣṇavas

वैष्णवोत्तम, लोके विष्णोः अपि वैकुण्ठात् अपि सन्ततम् प्रीतिकरम् तादृशम् क्षेत्रम् किम्? त्वम् वद।

to Viṣṇu · even · pleasing · than Vaikuṇṭha · always/continuously · which · site · such · in the world · tell · O best of Vaiṣṇavas

This verse introduces the theological comparison between the earthly abode and Vaikuṇṭha, setting the stage for the claim that Śrīraṅgam is even dearer to the Lord than His heavenly realm.

Among the forms of the arcā-avatāra of Viṣṇu, who has infinite forms, which is said to be pre-eminent? Tell us, O chief among Vaiṣṇavas.

arcāvatārarūpeṣu kasya prādhānyamucyate |

viṣṇoranantarūpasya vada vaiṣṇavapuṅgava

अर्चावताररूपेषु · arcāvatārarūpeṣu — among the icon forms

कस्य · kasya — of whom

प्राधान्यम् · prādhānyam — pre-eminence

उच्यते · ucyate — is declared

विष्णोः · viṣṇor — of Viṣṇu

अनन्तरूपस्य · anantarūpasya — who has infinite forms

वद · vada — tell

वैष्णवपुङ्गव · vaiṣṇavapuṅgava — O chief among Vaiṣṇavas

वैष्णवपुङ्गव, अनन्तरूपस्य विष्णोः अर्चावताररूपेषु कस्य प्राधान्यम् उच्यते? वद।

among the icon forms · of whom · pre-eminence · is declared · of Viṣṇu · who has infinite forms · tell · O chief among Vaiṣṇavas

The devotees inquire about the hierarchy among the various arcā-avatāra forms. This prepares the reader for the revelation that Raṅganātha is the source of all other forms.

There are thousands of sacred waters in the world, beginning with Puṣkara. Among them, tell us the foremost and best of sacred waters, O chief among Sadgurus.

tīrthāni puṣkarādīni santi loke sahasraśaḥ |

teṣu mukhyaṃ tīrthavaryaṃ vada sadgurupuṅgava

तीर्थानि · tīrthāni — holy waters

पुष्करादीनि · puṣkarādīni — beginning with Puṣkara

सन्ति · santi — exist

लोके · loke — in the world

सहस्रशः · sahasraśaḥ — in thousands

तेषु · teṣu — among them

मुख्यम् · mukhyaṃ — foremost

तीर्थवर्यम् · tīrthavaryaṃ — best of holy waters

वद · vada — tell

सद्गुरुपुङ्गव · sadgurupuṅgava — O chief among Sadgurus

सद्गुरुपुङ्गव, लोके पुष्करादीनि तीर्थानि सहस्रशः सन्ति। तेषु मुख्यम् तीर्थवर्यम् वद।

holy waters · beginning with Puṣkara · exist · in the world · in thousands · among them · foremost · best of holy waters · tell · O chief among Sadgurus

The devotees ask for the identification of the most sacred water among the many, reinforcing the theme of seeking the 'best' among the 'many' to focus their devotion.

Tell us, O best of Gurus, about that sacred site which is suitable for the residence of great sages and high-souled Vaiṣṇavas, and which is endowed with the immediate presence of Viṣṇu.

vāsayogyaṃ maharṣīṇāṃ vaiṣṇavānāṃ mahātmanām |

viṣṇusānnidhyasaṃyuktaṃ vada kṣetraṃ gurūttama

वासयोग्यम् · vāsayogyaṃ — suitable for residence

महर्षीणाम् · maharṣīṇāṃ — of great sages

वैष्णवानाम् · vaiṣṇavānāṃ — of Vaiṣṇavas

महात्मनाम् · mahātmanām — of high-souled ones

विष्णुसान्निध्यसंयुक्तम् · viṣṇusānnidhyasaṃyuktaṃ — endowed with Viṣṇu's presence

वद · vada — tell

क्षेत्रम् · kṣetraṃ — site

गुरूत्तम · gurūttama — O best of Gurus

गुरूत्तम, महर्षीणाम् महात्मनाम् वैष्णवानाम् वासयोग्यम्, विष्णुसान्निध्यसंयुक्तम् क्षेत्रम् वद।

suitable for residence · of great sages · of Vaiṣṇavas · of high-souled ones · endowed with Viṣṇu's presence · tell · site · O best of Gurus

This verse defines the criteria for the ideal sacred site: suitability for sages, presence of high-souled devotees, and the immediate, tangible presence of the Lord.

Tell us, O chief among teachers, about that very Divya Desam where Vaiṣṇavas, dedicated to singing the glories of Hari, rejoice.

vaiṣṇavā yatra modante harikīrtanatatparāḥ |

tameva divyadeśaṃ no vada deśikapuṅgava

वैष्णवाः · vaiṣṇavā — Vaiṣṇavas

यत्र · yatra — where

मोदन्ते · modante — rejoice

हरिकीर्तनतत्पराः · harikīrtanatatparāḥ — dedicated to singing Hari's glories

तम् · tam — that

एव · eva — very

दिव्यदेशम् · divyadeśaṃ — divine site

नः · no — to us

वद · vada — tell

देशिकपुङ्गव · deśikapuṅgava — O chief among teachers

देशिकपुङ्गव, यत्र हरिकीर्तनतत्पराः वैष्णवाः मोदन्ते, तम् एव दिव्यदेशम् नः वद।

Vaiṣṇavas · where · rejoice · dedicated to singing Hari's glories · that · very · divine site · to us · tell · O chief among teachers

The final question of the devotees focuses on the joy of the Vaiṣṇavas, identifying the Divya Deśam as the place where the chanting of Hari's name reaches its zenith.

The Sadguru said:

You have asked well, O fortunate ones! I am blessed in the three worlds, for I have been asked with faith, out of eagerness to hear the sacred stories.

śrīsadgururuvāca

sādhu pṛṣṭaṃ mahābhāgā dhanyo'smi bhuvanatraye |

yadahaṃ śraddhayā pṛṣṭaḥ kathāśravaṇakautukāt

साधु · sādhu — well done

पृष्टम् · pṛṣṭam — asked

महाभागाः · mahābhāgāḥ — O fortunate ones

धन्यः · dhanyaḥ — blessed

अस्मि · asmi — I am

भुवनत्रये · bhuvanatraye — in the three worlds

श्रद्धया · śraddhayā — with faith

कथाश्रवणकौतुकात् · kathāśravaṇakautukāt — due to the eagerness to hear the story

हे महाभागाः, युष्माभिः साधु पृष्टम्। यतः अहं श्रद्धया कथाश्रवणकौतुकात् पृष्टः, अतः अहं भुवनत्रये धन्यः अस्मि।

well done · asked · O fortunate ones · blessed · I am · in the three worlds · with faith · due to the eagerness to hear the story

The Sadguru acknowledges the devotees' inquiry with grace, validating their spiritual hunger as a sign of their auspiciousness. This sets the stage for the revelation of the glory of Śrīraṅgam.

The story of Viṣṇu indeed destroys all sins of men, through its daily chanting, listening, and reading—of this there is no doubt.

kathā viṣṇornarāṇāṃ hi sarvapāpavināśinī |

kīrtanācchravaṇānnityaṃ paṭhanācca na saṃśayaḥ

कथा · kathā — the story

विष्णोः · viṣṇoḥ — of Viṣṇu

नराणाम् · narāṇām — of men

सर्वपापविनाशिनी · sarvapāpavināśinī — destroyer of all sins

कीर्तनात् · kīrtanāt — by chanting

श्रवणात् · śravaṇāt — by listening

नित्यम् · nityam — daily

पठनात् · paṭhanāt — by reading

न संशयः · na saṃśayaḥ — there is no doubt

विष्णोः कथा नराणां सर्वपापविनाशिनी हि। नित्यं कीर्तनात् श्रवणात् पठनाच्च (सा पापं नाशयति), अत्र न संशयः।

the story · of Viṣṇu · of men · destroyer of all sins · by chanting · by listening · daily · by reading · there is no doubt

This verse establishes the transformative power of the Lord's narratives, justifying the importance of the dialogue that follows.

Though formless, without attributes, and without desires, the Lord Himself performs various divine plays solely for the sake of worship.

nirākāro nirguṇo'pi nirīho bhagavān svayam |

vidhatte vividhāṃ līlāṃ bhajanārthaṃ hi kevalam

निराकारः · nirākāraḥ — formless

निर्गुणः · nirguṇaḥ — without attributes

निरीहः · nirīhaḥ — without desires

भगवान् · bhagavān — the Lord

स्वयम् · svayam — Himself

विधत्ते · vidhatte — enacts

विविधाम् · vividhām — various

लीलाम् · līlām — divine plays

भजनार्थम् · bhajanārtham — for the sake of worship

केवलम् · kevalam — solely

निराकारः निर्गुणः निरीहः अपि भगवान् स्वयम् भजनार्थं केवलं विविधां लीलां विधत्ते।

formless · without attributes · without desires · the Lord · Himself · enacts · various · divine plays · for the sake of worship · solely

The Sadguru explains the theological necessity of the Arcā-avatāra, bridging the gap between the formless Brahman and the devotee's need for a tangible object of love.

Those who worship the friend of devotees, who increases the bliss of worship, they alone are the fortunate ones, His own, in the three worlds.

bhajanti ye bhaktabandhuṃ bhajanānandavardhanam |

ta eva bhāgyavanto hi tadīyā bhuvanatraye

भजन्ति · bhajanti — worship

ये · ye — those who

भक्तबन्धुम् · bhaktabandhum — the friend of devotees

भजनानन्दवर्धनम् · bhajanānandavardhanam — increaser of the bliss of worship

ते · te — they

एव · eva — indeed

भाग्यवन्तः · bhāgyavantaḥ — fortunate

तदीयाः · tadīyāḥ — His own

भुवनत्रये · bhuvanatraye — in the three worlds

ये भक्तबन्धुं भजनानन्दवर्धनं (भगवन्तं) भजन्ति, ते एव भुवनत्रये भाग्यवन्तः तदीयाः हि।

worship · those who · the friend of devotees · increaser of the bliss of worship · they · indeed · fortunate · His own · in the three worlds

This verse highlights the exclusivity and blessedness of those who engage in Bhakti, defining the audience for the glory of Śrīraṅgam.

Having obtained thousands of wombs, from Brahmā down to an insect, and having obtained birth and death again and again in this world,

brahmādikīṭaparyantaṃ labdhvā yonisahasrakam |

jananaṃ maraṇaṃ cāpi labdhvā loke punaḥ punaḥ

ब्रह्मादिकीटपर्यन्तम् · brahmādikīṭaparyantam — from Brahmā down to the insect

लब्ध्वा · labdhvā — having obtained

योनिसहस्रकम् · yonisahasrakam — thousands of wombs

जननम् · jananam — birth

मरणम् · maraṇam — death

लोके · loke — in the world

पुनः पुनः · punaḥ punaḥ — again and again

ब्रह्मादिकीटपर्यन्तं योनिसहस्रकं लब्ध्वा, लोके पुनः पुनः जननं मरणं च लब्ध्वा (जीवः भ्रमति)।

from Brahmā down to the insect · having obtained · thousands of wombs · birth · death · in the world · again and again

The Sadguru contextualizes the human condition within the vast cycle of transmigration, emphasizing the gravity of the soul's journey.

The souls wander in this cycle of worldly existence by the crores. By chance, a soul sometimes obtains a human birth.

asmin saṃsāracakre tu jīvā bhrāmyanti koṭiśaḥ |

yadṛcchayā kadāpyevaṃ nṛjanma labhate jīvaḥ

अस्मिन् · asmin — in this

संसारचक्रे · saṃsāracakre — cycle of worldly existence

तु · tu — indeed

जीवाः · jīvāḥ — souls

भ्राम्यन्ति · bhrāmyanti — wander

कोटिशः · koṭiśaḥ — by the crores

यदृच्छया · yadṛcchayā — by chance

कदापि · kadāpi — sometimes

नृजन्म · nṛjanma — human birth

लभते · labhate — obtains

अस्मिन् संसारचक्रे जीवाः कोटिशः भ्राम्यन्ति। यदृच्छया कदापि जीवः नृजन्म लभते।

in this · cycle of worldly existence · indeed · souls · wander · by the crores · by chance · sometimes · human birth · obtains

This verse underscores the rarity of human birth, serving as a call to action for the listener to utilize their current life for spiritual pursuit.

Having obtained a human birth, which is difficult to attain on earth, that man who does not practice devotion to Hari is indeed the most wretched of the miserable.

durlabhaṃ mānuṣaṃ janma labdhvāpi bhuvi yo naraḥ |

na karoti harau bhaktiṃ sa eva kṛpaṇādhamaḥ

दुर्लभम् · durlabham — difficult to attain

मानुषं जन्म · mānuṣaṃ janma — human birth

लब्ध्वापि · labdhvāpi — even after obtaining

भुवि · bhuvi — on earth

यः नरः · yaḥ naraḥ — the man who

न करोति · na karoti — does not perform

हरौ भक्तिम् · harau bhaktim — devotion to Hari

सः एव · saḥ eva — he indeed

कृपणाधमः · kṛpaṇādhamaḥ — the most wretched of the miserable

दुर्लभं मानुषं जन्म लब्ध्वापि भुवि यः नरः हरौ भक्तिं न करोति, सः एव कृपणाधमः।

difficult to attain · human birth · even after obtaining · on earth · the man who · does not perform · devotion to Hari · he indeed · the most wretched of the miserable

A stern warning is issued here: the failure to practice devotion after attaining the rare human birth is the ultimate spiritual tragedy.

To manifest devotion in men, Keśava, the ocean of mercy, is present in the Divya Desams; therefore, one should practice devotion.

nṛṇāṃ bhaktiprakāśāya divyadeśeṣu keśavaḥ |

sannidhatte kṛpāsindhustato bhaktiṃ samācaret

नृणाम् · nṛṇām — for men

भक्तिप्रकाशाय · bhaktiprakāśāya — for the manifestation of devotion

दिव्यदेशेषु · divyadeśeṣu — in the divine abodes

केशवः · keśavaḥ — Lord Keśava

सन्निधत्ते · sannidhatte — is present

कृपासन्धुः · kṛpāsindhuḥ — ocean of mercy

ततः · tataḥ — therefore

भक्तिम् · bhaktim — devotion

समाचरेत् · samācaret — should practice

नृणां भक्तिप्रकाशाय केशवः कृपासिन्धुः दिव्यदेशेषु सन्निधत्ते, ततः (मानवः) भक्तिं समाचरेत्।

for men · for the manifestation of devotion · in the divine abodes · Lord Keśava · is present · ocean of mercy · therefore · devotion · should practice

The Sadguru introduces the Divya Deśams as the specific locations where the Lord's mercy is accessible, providing a solution to the problem of human suffering.

One should also perform daily festivals, as well as chanting and dancing, and one should perform various kinds of service to Viṣṇu day after day.

nityotsavaṃ tathā kuryātkīrtanaṃ nartanaṃ tathā |

viṣṇornānāvidhāṃ sevāmācarecca dine dine

नित्योत्सवम् · nityotsavam — daily festival

तथा · tathā — also

कुर्यात् · kuryāt — should perform

कीर्तनम् · kīrtanam — chanting

नर्तनम् · nartanam — dancing

विष्णोः · viṣṇoḥ — of Viṣṇu

नानाविधाम् · nānāvidhām — various kinds of

सेवाम् · sevām — service

आचरेत् · ācaret — should perform

दिने दिने · dine dine — day after day

नित्योत्सवं कीर्तनं नर्तनं तथा कुर्यात्। विष्णोः नानाविधां सेवां दिने दिने आचरेत्।

daily festival · also · should perform · chanting · dancing · of Viṣṇu · various kinds of · service · should perform · day after day

Practical instructions for the devotee are given, emphasizing that devotion is not merely internal but expressed through active service and celebration.

Among all holy sites, the Divya Desam is said to be supreme. Among all Divya Desams, Śrīraṅgam is said to be the best.

puṇyakṣetreṣu sarveṣu divyadeśaḥ paraḥ smṛtaḥ |

divyadeśeṣu sarveṣu śrīraṅgaṃ śreṣṭhamucyate

पुण्यक्षेत्रेषु · puṇyakṣetreṣu — among holy sites

सर्वेषु · sarveṣu — all

दिव्यदेशः · divyadeśaḥ — the divine abode

परः · paraḥ — supreme

स्मृतः · smṛtaḥ — is remembered/declared

श्रीरङ्गम् · śrīraṅgam — Śrīraṅgam

श्रेष्ठम् · śreṣṭham — the best

उच्यते · ucyate — is proclaimed

सर्वेषु पुण्यक्षेत्रेषु दिव्यदेशः परः स्मृतः। सर्वेषु दिव्यदेशेषु श्रीरङ्गं श्रेष्ठम् उच्यते।

among holy sites · all · the divine abode · supreme · is remembered/declared · Śrīraṅgam · the best · is proclaimed

The Sadguru finally narrows the focus to the hierarchy of holy sites, establishing Śrīraṅgam as the pinnacle of all sacred places.

In this great sacred site of Śrīraṅgam, on the bank of the Candra Puṣkariṇī, at the root of a Punnāga tree, Hari is always present.

śrīraṅge'smin mahākṣetre candrapuṣkariṇītaṭe |

punnāgavṛkṣamūle hi sannidhatte sadā hariḥ

श्रीरङ्गे · śrīraṅge — in Śrīraṅgam

अस्मिन् · asmin — in this

महाक्षेत्रे · mahākṣetre — great sacred site

चन्द्रपुष्करिणीतटे · candrapuṣkariṇītaṭe — on the bank of Candra Puṣkariṇī

पुन्नागवृक्षमूले · punnāgavṛkṣamūle — at the root of the Punnāga tree

हि · hi — indeed

सन्निधत्ते · sannidhatte — is present

सदा · sadā — always

हरिः · hariḥ — Lord Hari

अस्मिन् महाक्षेत्रे श्रीरङ्गे चन्द्रपुष्करिणीतटे पुन्नागवृक्षमूले हरिः सदा सन्निधत्ते।

in Śrīraṅgam · in this · great sacred site · on the bank of Candra Puṣkariṇī · at the root of the Punnāga tree · indeed · is present · always · Lord Hari

This verse establishes the physical location of the Lord's manifestation, grounding the theological glory of Śrīraṅgam in a specific, tangible geography. It highlights the intimacy of the Lord's presence within the natural beauty of the sacred site.

The great Lord Raṅganātha, the repository of mercy, is the primordial cause of His own mūrtis (icons) situated in the Divya Desams.

divyadeśasthitānāṃ ca svamūrtīnāṃ mahāprabhuḥ |

mūlakāraṇabhūto'sau raṅganātho dayānidhiḥ

दिव्यदेशस्थितानां · divyadeśasthitānāṃ — of those situated in Divya Deśams

च · ca — and

स्वमूर्तीनां · svamūrtīnāṃ — of His own icons

महाप्रभुः · mahāprabhuḥ — the great Lord

मूलकारणभूतः · mūlakāraṇabhūtaḥ — the primordial cause

असौ · asau — He

रङ्गनाथः · raṅganāthaḥ — Lord Raṅganātha

दयानिधिः · dayānidhiḥ — ocean of mercy

असौ दयानिधिः रङ्गनाथः दिव्यदेशस्थितानां स्वमूर्तीनां मूलकारणभूतः महाप्रभुः अस्ति।

of those situated in Divya Deśams · and · of His own icons · the great Lord · the primordial cause · He · Lord Raṅganātha · ocean of mercy

This verse elevates Śrīraṅgam to the status of the 'mūla' or root source, explaining that all other divine manifestations in the 108 Divya Deśams originate from the mercy of Raṅganātha.

O best of Vaiṣṇavas, listen! From this very self-manifested, primordial mūrti, the Supreme Self, comes the manifestation of the other mūrtis.

asmādeva svayaṃ vyaktādādimūrteḥ parātmanaḥ |

āvirbhāvo'nyamūrtīnāṃ śṛṇudhvaṃ vaiṣṇavottamāḥ

अस्मादेव · asmādeva — from this very one

स्वयं · svayaṃ — self

व्यक्तात् · vyaktāt — manifested

आदिमूर्तेः · ādimūrteḥ — from the primordial icon

परात्मनः · parātmanaḥ — of the Supreme Self

आविर्भावः · āvirbhāvaḥ — manifestation

अन्यमूर्तीनां · anyamūrtīnāṃ — of other icons

शृणुध्वं · śṛṇudhvaṃ — listen

वैष्णवोत्तमाः · vaiṣṇavottamāḥ — O best of Vaiṣṇavas

हे वैष्णवोत्तमाः, अस्मात् स्वयं व्यक्तात् आदिमूर्तेः परात्मनः एव अन्यमूर्तीनाम् आविर्भावः भवति इति शृणुध्वम्।

from this very one · self · manifested · from the primordial icon · of the Supreme Self · manifestation · of other icons · listen · O best of Vaiṣṇavas

The author directly addresses the devotees to emphasize the ontological priority of the Raṅganātha icon, framing it as the self-manifested source of all other divine forms.

By the worship of Raṅganātha, all the gods are worshipped. By the non-worship of the Lord of Raṅga, even if worshipped, they are as if un-worshipped.

pūjitā nikhilā devā raṅganāthasya pūjayā |

apūjanādraṅgabhartuḥ pūjitāścāpyapūjitāḥ

पूजिताः · pūjitāḥ — worshipped

निखिलाः · nikhilāḥ — all

देवाः · devāḥ — gods

रङ्गनाथस्य · raṅganāthasya — of Raṅganātha

पूजया · pūjayā — by the worship

अपूजनात् · apūjanāt — by the non-worship

रङ्गभर्तुः · raṅgabhartuḥ — of the Lord of Raṅga

पूजिताः · pūjitāḥ — worshipped

अपि · api — even

अपूजिताः · apūjitāḥ — as if un-worshipped

रङ्गनाथस्य पूजया निखिलाः देवाः पूजिताः भवन्ति। रङ्गभर्तुः अपूजनात् तु पूजिताः अपि देवाः अपूजिताः इव भवन्ति।

worshipped · all · gods · of Raṅganātha · by the worship · by the non-worship · of the Lord of Raṅga · worshipped · even · as if un-worshipped

This verse establishes the supremacy of Raṅganātha by asserting that He is the inclusive deity; worshipping Him is equivalent to worshipping all, while ignoring Him renders other worship incomplete.

All the gods are the limbs of the Lord of Raṅga, the Supreme Self. Raṅganātha Himself is the complete, eternal Brahman.

aṅgāni sarve devāśca raṅgabhartuḥ parātmanaḥ |

asti svayaṃ raṅganāthaḥ pūrṇaṃ brahma sanātanam

अङ्गानि · aṅgāni — limbs

सर्वे · sarve — all

देवाः · devāḥ — gods

च · ca — and

रङ्गभर्तुः · raṅgabhartuḥ — of the Lord of Raṅga

परात्मनः · parātmanaḥ — of the Supreme Self

अस्ति · asti — is

स्वयं · svayaṃ — Himself

रङ्गनाथः · raṅganāthaḥ — Raṅganātha

पूर्णं · pūrṇaṃ — complete

ब्रह्म · brahma — Brahman

सनातनम् · sanātanam — eternal

सर्वे देवाः रङ्गभर्तुः परात्मनः अङ्गानि सन्ति। रङ्गनाथः स्वयं पूर्णं सनातनं ब्रह्म अस्ति।

limbs · all · gods · and · of the Lord of Raṅga · of the Supreme Self · is · Himself · Raṅganātha · complete · Brahman · eternal

This verse provides the philosophical justification for the previous claim, identifying the gods as limbs of the Supreme Brahman, Raṅganātha, who is the complete, eternal reality.

Badrīśa is in the place of the head, Puṣkareśvara is in the tongue; Gītācārya is in the face, and the merciful Rāmacandra is in the neck.

badarīśaḥ śiraḥ sthāne jihvāyāṃ puṣkareśvaraḥ |

gītācāryo mukhe kaṇṭhe rāmacandro dayānidhiḥ

बदरीशः · badarīśaḥ — Lord of Badrī

शिरः · śiraḥ — head

स्थाने · sthāne — in the place

जिह्वायां · jihvāyāṃ — on the tongue

पुष्करेश्वरः · puṣkareśvaraḥ — Lord of Puṣkara

गीताचार्यो · gītācāryo — Teacher of Gītā

मुखे · mukhe — in the face

कण्ठे · kaṇṭhe — in the neck

रामचन्द्रो · rāmacandro — Rāmacandra

दयानिधिः · dayānidhiḥ — ocean of mercy

शिरः स्थाने बदरीशः, जिह्वायां पुष्करेश्वरः, मुखे गीताचार्यः, कण्ठे दयानिधिः रामचन्द्रः च तिष्ठन्ति।

Lord of Badrī · head · in the place · on the tongue · Lord of Puṣkara · Teacher of Gītā · in the face · in the neck · Rāmacandra · ocean of mercy

The text begins a detailed anatomical mapping of the cosmic form of Raṅganātha, showing how various specific manifestations of the Lord reside within His divine body.

Narasiṃha is in the heart, and Veṅkaṭeśa is on the chest. Jagannātha is in the stomach, and Śrī Kūrma is on the back.

hṛdaye narasiṃhaśca veṅkaṭeśaśca vakṣasi |

udare ca jagannāthaḥ pṛṣṭhe śrīkūrma eva ca

हृदये · hṛdaye — in the heart

नरसिंहः · narasiṃhaḥ — Lord Narasiṃha

च · ca — and

वेङ्कटेशः · veṅkaṭeśaḥ — Lord Veṅkaṭeśa

च · ca — and

वक्षसि · vakṣasi — on the chest

उदरे · udare — in the stomach

च · ca — and

जगन्नाथः · jagannāthaḥ — Lord Jagannātha

पृष्ठे · pṛṣṭhe — on the back

श्रीकूर्मः · śrīkūrmaḥ — Lord Kūrma

एव · eva — indeed

च · ca — and

हृदये नरसिंहः, वक्षसि वेङ्कटेशः, उदरे जगन्नाथः, पृष्ठे श्रीकूर्मः च सन्ति।

in the heart · Lord Narasiṃha · and · Lord Veṅkaṭeśa · and · on the chest · in the stomach · and · Lord Jagannātha · on the back · Lord Kūrma · indeed · and

Continuing the cosmic anatomy, this verse places major manifestations like Narasiṃha and Veṅkaṭeśa within the heart and chest, emphasizing the Lord's omnipresence within His own form.

Śrīmuṣṇadeva is in the navel, and Amṛtavigraha is in His beauty. Sundarabāhu is in His arm, and likewise, Śaurirāja is in His gait.

nābhau śrīmuṣṇadevaśca saundarye'mṛtavigrahaḥ |

bhuje sundarabāhuśca śaurirājo gatau tathā

नाभौ · nābhau — in the navel

श्रीमुष्णदेवः · śrīmuṣṇadevaḥ — Lord Śrīmuṣṇa

च · ca — and

सौन्दर्ये · saundarye — in beauty

अमृतविग्रहः · amṛtavigrahaḥ — the form of nectar

भुजे · bhuje — in the arm

सुन्दरबाहुः · sundarabāhuḥ — Lord Sundarabāhu

च · ca — and

शौरिराजः · śaurirājo — Lord Śaurirāja

गतौ · gatau — in gait

तथा · tathā — likewise

नाभौ श्रीमुष्णदेवः, सौन्दर्ये अमृतविग्रहः, भुजे सुन्दरबाहुः, गतौ च शौरिराजः तिष्ठन्ति।

in the navel · Lord Śrīmuṣṇa · and · in beauty · the form of nectar · in the arm · Lord Sundarabāhu · and · Lord Śaurirāja · in gait · likewise

This verse links the Lord's physical beauty and movements to specific divine manifestations, illustrating that every aspect of the Lord's form is a sacred site.

Rājagopāla is in His side-glance, Madanamohana is in His smile; Totādrinātha is in His thighs, and Setunātha is in His feet.

kaṭākṣe rājagopālaḥ smite madanamohanaḥ |

ūrvoḥ totādrināthaśca setunāthaśca pādayoḥ

कटाक्षे · kaṭākṣe — in the side-glance

राजगोपालः · rājagopālaḥ — Lord Rājagopāla

स्मिते · smite — in the smile

मदनमोहनः · madanamohanaḥ — Lord Madanamohana

ऊर्वोः · ūrvoḥ — in the thighs

तोताद्रिनाथः · totādrināthaḥ — Lord of Totādri

च · ca — and

सेतुनाथः · setunāthaḥ — Lord of Setu

च · ca — and

पादयोः · pādayoḥ — in the feet

कटाक्षे राजगोपालः, स्मिते मदनमोहनः, ऊर्वोः तोताद्रिनाथः, पादयोः सेतुनाथः च सन्ति।

in the side-glance · Lord Rājagopāla · in the smile · Lord Madanamohana · in the thighs · Lord of Totādri · and · Lord of Setu · and · in the feet

The description concludes the physical mapping by locating manifestations in the Lord's subtle expressions and limbs, reinforcing the idea that the entire icon is a confluence of all sacred forms.

In all the pores of His skin, indeed, crores of arcā-avatāra forms of Raṅgeśa, the Supreme Self, reside.

romakūpeṣu sarveṣu tiṣṭhanti kila koṭiśaḥ |

arcāvatārarūpāṇi raṅgeśasya parātmanaḥ

रोमकूपेषु · romakūpeṣu — in the skin pores

सर्वेषु · sarveṣu — in all

तिष्ठन्ति · tiṣṭhanti — reside

किल · kila — indeed

कोटिशः · koṭiśaḥ — in crores

अर्चावताररूपाणि · arcāvatārarūpāṇi — forms of arcā-avatāra

रङ्गेशस्य · raṅgeśasya — of the Lord of Raṅga

परात्मनः · parātmanaḥ — of the Supreme Self

रङ्गेशस्य परात्मनः कोटिशः अर्चावताररूपाणि सर्वेषु रोमकूपेषु तिष्ठन्ति।

in the skin pores · in all · reside · indeed · in crores · forms of arcā-avatāra · of the Lord of Raṅga · of the Supreme Self

This verse generalizes the previous specific mappings, asserting that every pore of the Lord's skin contains infinite manifestations, thus confirming the cosmic scale of the arcā-avatāra.

This one lying at Raṅga, the great Viṣṇu absorbed in yogic sleep, is the form of the Cosmic Person (Virāṭ-puruṣa), the universal form—there is no doubt.

virāṭpuruṣarūpo'yaṃ viśvarūpo na saṃśayaḥ |

raṅgaśāyī mahāviṣṇuryoganidrāsamāhitaḥ

विराट्पुरुषरूपः · virāṭpuruṣarūpaḥ — having the form of the Cosmic Person

अयम् · ayam — this

विश्वरूपः · viśvarūpaḥ — the universal form

न · na — not

संशयः · saṃśayaḥ — doubt

रङ्गशायी · raṅgaśāyī — the one reclining at Raṅgam

महाविष्णुः · mahāviṣṇuḥ — the great Lord Viṣṇu

योगनिद्रासमाहितः · yoganidrāsamāhitaḥ — absorbed in yogic sleep

अयं रङ्गशायी महाविष्णुः योगनिद्रासमाहितः विराट्पुरुषरूपः विश्वरूपः च अस्ति । अत्र न संशयः ।

having the form of the Cosmic Person · this · the universal form · not · doubt · the one reclining at Raṅgam · the great Lord Viṣṇu · absorbed in yogic sleep

This verse establishes the theological identity of Lord Raṅganātha as the Virāṭ-puruṣa, elevating Śrīraṅgam from a mere pilgrimage site to the cosmic center of existence. It confirms that the reclining form is not merely an icon but the universal manifestation of the Supreme.

The great, single abode of all the gods is the one named Śrīraṅgam, which is the form of Brahman and is not destroyed even at the time of cosmic dissolution—there is no doubt.

sarveṣāmapi devānāmekamāyatanaṃ mahat |

śrīraṅgākhyaṃ brahmarūpaṃ pralaye'pi na saṃśayaḥ

सर्वेषाम् · sarveṣām — of all

अपि · api — even

देवानाम् · devānām — of the gods

एकम् · ekam — the single

आयतनम् · āyatanam — abode

महत् · mahat — great

श्रीरङ्गाख्यम् · śrīraṅgākhyam — named Śrīraṅgam

ब्रह्मरूपम् · brahmarūpam — the form of Brahman

प्रलये · pralaye — at the time of dissolution

अपि · api — even

न · na — not

संशयः · saṃśayaḥ — doubt

श्रीरङ्गाख्यं महत् आयतनं सर्वेषां देवानाम् एकम् आयतनम् अस्ति । तत् ब्रह्मरूपं प्रलये अपि न नश्यति इति न संशयः ।

of all · even · of the gods · the single · abode · great · named Śrīraṅgam · the form of Brahman · at the time of dissolution · even · not · doubt

This verse emphasizes the eternal nature of Śrīraṅgam, asserting that it transcends the cycle of creation and destruction. It defines the site as the singular, supreme abode of all divinity.

Therefore, by the worship of this one alone, all the gods are pleased; for when the whole is pleased, the limbs are surely pleased.

tuṣyanti devāḥ sarve'pi tasmādasyaiva pūjayā |

aṅgāni parituṣyanti toṣaṇādaṅginaḥ kila

तुष्यन्ति · tuṣyanti — are pleased

देवाः · devāḥ — the gods

सर्वे · sarve — all

अपि · api — even

तस्मात् · tasmāt — therefore

अस्य · asya — of Him

एव · eva — only

पूजया · pūjayā — by the worship

अङ्गानि · aṅgāni — the limbs

परितुष्यन्ति · parituṣyanti — are fully satisfied

तोषणात् · toṣaṇāt — by the satisfaction

अङ्गिनः · aṅginaḥ — of the possessor of the limbs (the whole)

किल · kila — indeed

तस्मात् अस्य एव पूजया सर्वे देवाः अपि तुष्यन्ति । अङ्गिनः तोषणात् अङ्गानि परितुष्यन्ति इति किल ।

are pleased · the gods · all · even · therefore · of Him · only · by the worship · the limbs · are fully satisfied · by the satisfaction · of the possessor of the limbs (the whole) · indeed

Using the analogy of the whole and its parts, this verse explains the efficacy of worshipping Raṅganātha. It provides the logical basis for why Śrīraṅgam is the ultimate destination for all spiritual aspirants.

Therefore, the supreme sacred site is Śrīraṅgam, the primordial cause. Such a great sacred site does not exist anywhere in the universe.

Thus the first chapter, named "The Glory of the Sacred Site of Śrīraṅgam," in the Fourth Volume of the Divyadeśavaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.

tasmāt sarvottamaṃ kṣetraṃ śrīraṅgaṃ mūlakāraṇam |

etādṛśaṃ mahākṣetraṃ brahmāṇḍe nāsti kiñcana

तस्मात् · tasmāt — therefore

सर्वोत्तमम् · sarvottamam — the best of all

क्षेत्रम् · kṣetram — sacred site

श्रीरङ्गम् · śrīraṅgam — Śrīraṅgam

मूलकारणम् · mūlakāraṇam — the primordial cause

एतादृशम् · etādṛśam — like this

महाक्षेत्रम् · mahākṣetram — great sacred site

ब्रह्माण्डे · brahmāṇḍe — in the universe

न · na — not

अस्ति · asti — is

किञ्चन · kiñcana — any

तस्मात् श्रीरङ्गं सर्वोत्तमं क्षेत्रं मूलकारणम् च अस्ति । ब्रह्माण्डे एतादृशं महाक्षेत्रं किञ्चन नास्ति ।

therefore · the best of all · sacred site · Śrīraṅgam · the primordial cause · like this · great sacred site · in the universe · not · is · any

This concluding verse of the chapter synthesizes the previous arguments, declaring Śrīraṅgam to be the primordial cause and the most supreme sacred site in the entire universe, leaving no room for comparison.