SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
AzhwAr says that the one who liked him is the lord of both leelA vibhUthi (materialistic realm) and nithya vibhUthi (spiritualistic realm).
Let us go through the pAsuram and its meanings:
aththiyUrAn puLLai UrvAn aNimaNiyin
thuththi sEr nAgaththin mEl thuyilvAn muththI
maRaiyAvAn makadal nanjuNdAn thanakkum
iRaiyAvAn engaL pirAn
Word by Word Meanimg
puLLai UrvAn – one who has periya thiruvadi (garudAzhwAn) as his vehicle
aNi maNiyin thuththi sEr nAgaththin mEl thuyilvAn – one who reclines on AdhiSEshan who has beautiful carbuncles and sweetly identified hoods
muththI maRaiyAvAn – one who is described by vEdhas (sacred texts) which talk about the rituals with three types of agni (fire)
mA kadal nanju uNdAn thanakkum iRai AvAn – he is the swAmy (lord) for rudhra (Sivan) who swallowed the poison which got generated during churning of the big ocean
engaL pirAn – our lord
aththiyUrAn – residing at thiruvaththiyUr [kAnchipuram]
aththiyUrAn puLLai UrvAn – one who has garuda as his vehicle. Sri kUraththAzhwAn divinely mentions in his varadharAjasthavam 25 “AdhirAjayamadhikam bhuvanAnAmISa thE bhiSu nayan kila mouLi:” (Oh Lord, your crown gives out the fact that you are the lord of all the worlds!). Being the indwelling lord of thiruvaththiyUr and having the vEdhasvarUpi (one who manifests vEdhas) garuda as his vehicle would indicate that he is the supreme being.
puLLai UrvAn – Just as it is mentioned in thiruvAimozhi 1-8-1 “Odum puLLERi”, only he who rides on garuda and controls the worlds can be the supreme entity.
aNi maNi in thuththi sEr nAgaththin mEl thuyilvAn – he reclines on thiruvananthAzhwAn (AdhiSEshan) who is decorated with carbuncles and has beautiful hoods. aNimaNi means beautiful gems. It refers to carbuncles worn beautifully by AdhiSEshan. in thuththi refers to the identification on the beautiful hood. sEr refers to AdhiSEshan having the beauty to be appropriate as the mattress for emperumAn since he has gems and identification on his beautiful hoods. nAgaththin – thiruvananthAzhwAn has all the qualities of being the mattress for emperumAn – softness, fragrance, coolness etc. mEl thuyilvAn – it is evident that one who has such AdhiSEshan as his mattress is the supreme being. Didn’t kaushIthaki upanishath say “amithaujA: paryanka: thasmin brahmA AsthE” (ananthan who has excessive strength is the mattress; brahmam (supreme being) resides on top of that mattress)!
muththI maRaiyAvAn – vEdhas talk about the three types of agnis (ritualistic fire) gArhaspathyam, AhavanIyam and dhakshinAgni. emperumAn is worshipped by the vEdhas with the three agnis. Unlike other purANas and Agamas which were created by people, vEdhas haven’t been created by anyone [they are called as apaurashEyam, not created by any purusha or soul]. Thus, while the other purANas and Agamas may talk about other deities also, vEdhas have affirmed emperumAn as the supreme being.
If the text is taken as muththi maRaiyAvAn, it will indicate that emperumAn is affirmed as the means for attaining mOksham (liberation) by the upanishath part of vEdhas.
mA kadal nanjuNdAn thanakkum iRaiyAvAn – emperumAn is the ISvaran (one who controls) for rudhra who drank the poison which came first when the big ocean was churned (for obtaining nectar) and due to which , out of ego, he called himself as ISvaran. rig maNdalam 10, sUthram 136-7 says “kESa vishasya pAthrENa yadhrudhrENa apibadh saha” (kESava, who has beautiful locks of hair, drank the poison along with rudhra, who was a container for that poison). rudhra, who goes around saying that it was he who drank the poison, was just a vessel and was it not emperumAn, who as his antharyAmi (indwelling soul of rudhra) drank that poison!
By saying puLLai UrvAn……nAgaththin mEl thuyilvAn which includes nithyasUris garuda and AdhiSEshan, emperumAn’s lordship over nithyavibhUthi has been indicated. By saying mA kadal nanjuNdAn, rudhra, the head of samsAris, was referred, thus indicating emperumAn’s lordship over leelA vibhUthi. Since maRaiyAvAn was mentioned in between these two sets of words, it was indicated that vEdha has affirmed his lordship over both the vibhUthis. AzhwAr says next that emperumAn, without considering his superiority, came to thiruvaththiyUr in order to help us.
engaL pirAn aththiyUrAn – hasn’t such an emperumAn come to thiruvaththiyUr in order to help us! By saying “en nenjamEyAn en senniyAn” AzhwAr says that emperumAn, apart from having affection towards him, came to hasthigiri (sanksrit name for thiruvaththiyUr) to help all those who are connected to him either directly or through lineage.
We shall move on to the 97th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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