SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Let us go through the pAsuram and its meanings:
engaL perumAn imaiyOr thalaimagan nI
sengaN nedumAL thirumArbA pongu
padamUkkil AyiravAyp pAmbaNaimEl sErndhAy
kudamUkkil kOyilAyk koNdu
Word by Word Meanimg
thirumArbA – Oh one who has periya pirAtti (SrI mahAlakshmi) on his chest!
sem kaN nedumAL – as the supreme being with reddish divine eyes
imaiyOr thalai magan – you are the lord of nithyasUris
engaL perumAn nI – you are our lord
kudamUkku il – having the kumbakOnam region
kOyilAyk koNdu – thinking of it in your divine mind as the temple
pongum pada mUkkin – having well spread out hoods and nose
Ayiram vAy – one with thousand mouths
pAmbu – AdhiSEshan (serpent mattress of emperumAn)
aNai mEl – on top of that mattress
sErndhAy – you reclined and blessed us
thirumArbA – Oh one who has thiru (SrI mahAlakshmi) on his chest! The opinion here is that the primary reason for emperumAn to have us as his servitors is the recommendatory role played by pirAtti. AzhwAr is thinking of the first part of dhvaya mahAmanthram. parASara bhattar in his SrI guNarathna kOSam 44 had said “vEdhAnthAs thathvachinthAm murabhidhurasi yathpAdhachinhaistharanthi” (vEdhAnthas (upanishaths) bring to an end the discussion about who is the supreme being by looking at the identification marks of pirAtti’s divine feet on the chest of murAri (emperumAn, the killer of mura)). In the same way, purusha sUktham in uththara bhAgam has said “hrIScha thE lakshmIScha pathnyau” (SrIdhEvi and bhUmidhEvi are your consorts). Thus emperumAn’s supremacy was established through his connection with his consorts.
imaiyOr thalaimgan – nammAzhwAr says in thiruvAimozhi 1-1-1 “ayarvaRum amarargal adhipathi” (he is the lord of nithyasUris who do not forget anything). rig vEdham says “thadhvishNO: paramam padham sadhA paSyanthi sUraya: ” (nithyasUris constantly keep looking at that great dwelling place of vishNu). The opinion in both these is that he is the supreme entity, being the lord of nithyasUris. Next, AzhwAr enjoys the divine eyes of emperumAn with which he has enslaved the nithyasUris.
sengaN nedumAl – chAndhOgya upanishath 1-6-7 says “thasya yathAkapyAsam puNdarIkam Evam akshiNI ” (there are two divine eyes for the supreme entity, which are like lotuses blossomed by sun). nedumAl – very great entity. The opinion here is that it is clear that he is the supreme entity who is referred to by vEdhAntham (upanishath) going by his divine eyes.
engaL perumAn – “to be our lord” is the opinion of appiLLai (one of the vyAkhyAthas for this dhivya prabandham) while periyavAchchAn piLLai as well as nampiLLai take it as an exclamatory (calling out) part.
nI – you, who are having such greatness as well as simplicity. pAmbaNaiyin mEl sErndhAy is supposed to be its continuation.
kudamUkkil kOyilAyk koNdu – having the divine abode thirukkudandhai as his temple. kudamUkku il refers to the region of thirukkudandhai.
pongu pada mUkkin AyiravAyp pAmbaNai mEl sErndhAy – the well spread out hoods which AdhiSEshan has due to contact with emperumAn, and his noses as well as his thousand tongues with which he is ready to praise emperumAn due to the resultant happiness. emperumAn is reclining in a divine manner on such AdhiSEshan. periyavAchchAn piLLai’s opinion is that apart from blessing us in standing posture at thiruvaththiyUr [previous pAsuram], emperumAn has taken position in thirukkudandhai in reclining posture with a vow that he will not get up until he uproots samsAram, with his greatness and simplicity. appiLLai’s opinion is that just as he enslaved us showing his beauty in thiruvaththiyUr, he enslaved us showing his beauty in thirukkudandhai.
We shall take up the 98th pAsuram next.
adiyEn krishNa rAmAnuja dhAsan
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