manthipAy vadavEngadamAmalai vAnavarkaL
santhiseyya ninRAnarangaththaravinaNaiyAn
anthipOlniRaththAdaiyum athanmElayanaippadaiththathOrezhil
unthimElathanRO adiyEnuLLaththinnuyirE

Meaning:
He who stands in the mountains of the northern vEngadam, where male monkeys leap (from branch to branch), where nithyasooris worship Him with flowers, He who rests in arangam, lying on the sweet bed of ananthan (Adisesha), upon His red dress and upon His most beautiful navel which created ayan (Brahma), has my inner heart settled.

Essence:
The excessive beauty of the red dress (thiruppeethAmbaram) of emperumAn has spread to His navel (thirunAbeekamalam).

AzhvAr said in his first song that srIman nArAyaNan is the jagathkAraNaboothan ("Adhi pirAn"). Some people might say, Brahma, Vishnu and Siva are considered that and how come AzhvAr has said that nArAyaNa is the sole creator. AzhvAr has shown clearly, that from His navel He created Brahma and Rudra (muthalAn thiruvuruvam moonRenparonRE, muthalAgu moonRukkumenpar, muthalvA, nigarilagukAruruvA ninnagaththathanRE, pugarilaguthAmaraiyinpoo) and such a navel shows its beauty and divinity to AzhvAr and has pulled his mind, which was caught in His dress, to itself.

manthipAy
In thiruvEngadam, the trees are filled from top to bottom with sweet fruit. The monkeys there will start eating one fruit and before they are done, their eyes will wander and they will jump at another fruit. AzhvAr's mind was not satisfied with His feet or His dress. Instead it jumped to His navel. Hence, he is comparing himself to the monkeys.
Also, paramapatham, thirumalai, kOyil, thiruvayOdhya, thirumAlirunsOlai are all sweet and divine places. Thus, His adiyArs tend to move from one place to the other all the time.

vadavEngadam
Why did AzhvAr say vada vEngadam instead of thirumalai? Because thirumalai is considered the boundary of thamizh land. Similarly AzhvAr considers his words being the boundary to his existence on Earth.

mAmalai
Sweetness and divinity is sky high here - because, emperumAn has arrived here for attaining His goal of saving us (rakshagathva sidhi) and His adiyArs have arrived here for saving themseleves (svaroopa sidhi).
Even the nithyasooris when they arrive here to worship Him are able to rest on top of this tall mountain.
Also, even His glory is held within this mountain.

vAnavarkaL santhi seyya
nithyasooris who enjoy His glory in paramapatham come to thiruvEngadam to worship Him who is made Himself available to even the lowly people (seelathvam). Once they worship Him here, they go back to enjoy His glory there.
Also, they are returning because they realize that He is not coming back till He has saved all beings.

ninRAn
Just like He once stood with Lakshmana and the monkey army, thiruvEngadamudaiyAn now stands with the nithyasooris and the monkeys.
Also, AzhvAr is talking about His glory in standing here where Brahma, Rudra, and the Devas come in the dawn and dusk times to worship Him.

arangatharavinaNaiyAn
He stood in vEngadam and now rests in arangam. On the way from paramapatham to srIrangam, He stopped at thirumalai.
He is resting here with the intention of never leaving until He has saved all beings.
He became tired after walking in forests and beaches as Rama, so He is now resting here.

anthipOl niRaththAdaiyum
AzhvAr mentioned a red dress before ("arais sivantha Adai"). It may be thought that this one of His crores of dresses. To stress that the red dress is adorned often, AzhvAr says anthipOl niRaththAdai - His dress looks like the red sun during sunset.

athanmEl
Even more beautiful, so none can take their eyes away. He has worn a red dress and above that is a lotus that is as red as the dress. Swami dEsikar says that by stating Brahma's creation, AzhvAr has also stated the creation of Rudra, Indra and others. With this AzhvAr has clearly indicated that for His adiyArs only the sriyapathi is the refuge and the goal (SaraNyAntharam and prApyAntharam).

ayanaippadaiththathOrezhil
His navel was always beautiful. After creating Brahma and therefore creating everything else, the glory of His navel grew even more.

adiyEn
AzhvAr says adiyEn not just because he is one. He calls himself that because he lost to His beauty. AzhvAr calls himself adiyEn not by losing to emperumAn's entire beauty but to the beauty of only one avayam.

uLLathinnuyirE
AzhvAr refers to his mind when he says uyir. Since his mind enjoyed emperumAn's sowntharyam, he says innuyir.

manthipAy vadavEngadamAmalai vAnavarkaL
santhiseyya ninRAnarangaththaravinaNaiyAn

In the second verse, AzhvAr said ulakamaLanthaNdamuRa nivarntha neeNmudiyan - kadiyAr pozhilarangaththammAn, thereby stating that periya perumAL measured all the worlds with His divine feet. Should he have said that? Did not nammAzhvAr say anRu NYAlam aLanthapirAn senRu sEr thiruvengadam. Did not the nithyasooris wish to see His feet and pray ennALO nAm maNNaLantha viNaiththAmaraikaL kANpatharku. Did He not show His feet that measured the worlds and say adikkeezhamarnthu pukunthadiyeer vAzhmin. Is He not thAnOngi niRkinRAn thaNNaruvi vEngadam. AzhvAr is stating in this pAsuram that the standing thiruvengadamudaiyAn is the same as the resting periya perumAL.

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