||    Swamy NammAzhwAr's ThiruvAsiriyam (Second Prabhandham)    ||

The Meanings of the 7 paasurams of ThiruvAsiriyam (K.C.VaradAchAri)
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(1) Vision of the Sesha Saayee at the Milky Ocean:
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Like the lustrous emerald-green mounThiruvAsiriyamin with huge red-clouds, crimson Sun , cool Moon adorned and wearing many stars with coral-red reefs asleep on the palm of the Ocean's lord , Thou art wrapt in yellow robe, adorned with crown and necklace,and bright jewels , bright-lipped and red-eyed, with an entrancing body resting on the couch-like serpent, poisonous and brooding. In the midst of the Ocean enjoyest Thou yogic sleep , so that SivA , BrahmA , IndrA and other hosts of Gods may worship Thee.! Oh Thou lotus-navelled One ! Oh Supreme Godhead! Oh Thou who hast feet that measured the three worlds !

(2)SnEha-Poorva anudhyAna Bhakthi from that vision:
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Through its intense desire to wear on its head the signs of the Lord's sovereignity, the Soul struggles to attain the sacred feet of the Lord (VishNu-Thrivikrama) resounding with ankle bells. That Lord is the world creator-devourer. Abandoning puerile ends, the Soul melts and loses itself in devotion and love to Him in that delight of enjoying the transcendent nectar-flood. Let it. If Lordship, established place and imperishable strength over the three worlds be got but without getting liberation, will knowers aim at that? (Certainly not).

(3)Importance of BhAgavatha Kaimkaryam:
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Because of whose will the three worlds tread the good path He is famed as Sole refuge, who destins all to be true , who among the three gods is Chief, whose chest is luminous , who in the cool ocean full of high waves that roar like thunder-bolts at which the mountains quake , bound a serpent king (Vaasuki) round the huge(MandrA) mountain and churned for nectar, to That One Supreme God 's devotees , we shall become servants , hereafter , creation after creation.

(4)Desire for the AarAdhanam of the Lord's Holy Feet:
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Will it not come to pass that creation after creation unceasingly undisturbed , we shall seek refuge at the feet of the Primeval Divine Wonderful Being , Who once upon a time , when all the world's were hot and all the worlds and all beings ceased to be , was unattainable by countless souls;Then unaided , the Sole Seed , out of His navel , He brought forth the supremely powerful Brahma , Sivan and other Gods and willed the existence of the three worlds ?.

(5) The Power of ThrivikramA's holy feet
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Making Thy one lotus-foot face downwards covering the Earth entire, Oh Thou Primordial Cause ! With the other brilliant lotus-foot hast Thou covered the entire sky, so that the Brahman's world felt wonder and joy and the gods, the path shown by the VedAs tread! With eyes like the lotus-garden in bloom , with lips like (bhimbA) fruit ,wearing a crown, lustrous like the dawn or an infinite-rayed thousand Sun, Thou art with a thousand shoulders like the KalpakA forest (that grantest all)! To Thee canst not the worlds be devoted slaves?Oh Lord !

(6)Obstaces to the attainment of the Lord's Holy Feet:
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Alas! man's nature is this: to adore the wodden doll, whilst his mother, who brought him forth is unattended stands before him ! Whilst the Supreme God -- who brought forth the world, raised it, created it out of Himself, measured it , muses on it and saves it-- exists, to worship some other god(s) , waht one has seen reveals one's stupidity that causes pain to the knowers (of truth): their services to the lesser gods causes pain and causes them to engage in other prohibited actions. The fruits granted by these undesirable pursuits are nothing but joys mixed with grief. They become the causes of complete submergence, unceasing , in the beginningless vast deluding samsArA , through manifold deluding things of senses.

(7)parama PurushArtham is the Worship of sriman Naarayanan:
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He upholds Rudra , who wears the Moon on his matted locks , Brahmaa the four-faced, IndrA , the chief of of the dEvAs! Having the color of green leaf, He upholds all the worlds including the earth with all its creatures and all the elements ,water, fire,air and light-pervaded ehter, the brilliant Sun and Moon with their splendid rays. All are kept without falling asunder through His power within Himself, so that they are not seen (in PraLayaa). It is He , who is resting on the banyan leaf (in the ocean at cosmic withdrawal).Him , our Lord , the Great MaayAvi alone , and no other God shall we adore.

In the final paasuram of ThiruvAsiriyam, Swamy NammAzhwAr answers the question raised by a veda Manthram: "Kasmai DevAya HavishOvidEma?" (To which God should we offer oblation/aahUthi?).Swamy Nammalwar answers that question unambigously and with certainity that we should offer our worship to that Sarvan , Sakala GuNa ParipUrNan celebrated by the VedAs and Saathvika PurANAs as the One in whom all things attain rest and seek refuge (Saravm SamApnOsi tatOsi Sarvah).

Celebration of ThiruvikramAvathAram in ThiruvAsiriyam
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Swamy Nammalwar has been awed by the vision of Thrivikraman , who grew from a Vaamana roopam to the directions-striding Thrivikraman. The SookshmArthams of this avathAram enchanted Swamy Nammalwar and he celebrated that avathAram at a few places in ThiruvAsiriyam. In the first Paasuram , where Swamy Nammalwar enjoys the Lord resting at the Milky Ocean, the memory of Thrivikraman propels him to address the Lord as :" Tanip Peru Naayaka , Moovulahu aLantha sEvadiyOyE" ( Oh matchless SarvEsvara with broad feet to measure the three worlds ).

In the second paasuram of ThiruvAsiriyam , Swamy Nammalwar celebrates that heroic valor ( MaayA peru ViRal)and enjoys Him as "anbhilinn thERal amudha VeLLam "(the delectable BhOgyam of tne nectarine flood for those , who approach Him with SnEham/freindship and preethi/love).

In the fifth paasuram, Swamy Nammalwar salutes magnificently the happenings during ThrivikramAvathAram on the Earth and Brahma lOkam and beyond. In the sixth paasuram, Swamy Nammalwar refers again to the measurement of the Earth and Sky with two steps and salutes Sriman NaarAyaNan as " Mudhal Peru KadavuL" (Primordial Great Lord).

Celebration Of ThrivikramAvathAram in Yajur Vedam
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Many indeed are the Yajur Veda Mathrams that salute ThrivikramAvathAram for its esoteric references to eastablish Him as Adhi dhaivam and as SarvEsvaran's avathAram. Yajur manthram( Book II.25) celebrates Sriman NaarAyaNA's pervasion (VyApthi) of the sky , air and earth , nay throughout His Universe as Thrivikraman ( Dhivi VishNur vyagumstha—antharikshE VishNur vyakthragumstha--pruthivyAm VishNur vyakthragumstha GaayathrENa ChandasA --).

Yajur Vadam : Book V.15 and 18: " Idham VishNur vichakramE trEdhA nidhadhE padham and --VishNOr nukam veeryANi pra vOcham---vichakramANas-thrEdhOrugAyO VishNavE thvA". Here the pervasion of the earth, air and sky in gross and subtle form as Thrivikraman and His valor in doing so is saluted as reasons for offering AarAdhanam to Him and Him alone.

Yajur Vedam X.19 refers to His Visvaroopam as "dhyAvA pruthvee VisvarUpE".Yajur Vedam Book XXXIV.43 salutes the protective and blessing power of the most merciful Lord through His three steps to establis His laws : " ThrINi padhA vi chakramE VishNurgOpthA adhAbhya:, athO dharmANi dhArayan".

The Saanthi paatam (Yajur Vedam :XXXVI.9) invokes the valor of Thrivikraman at the end of the manthram:

Sam nO mithra: Sam VaruNa: Sam nO BhavathvaryamA sam na IndhrO Bruhaspathi: Sam nO VISHNURURUKRAMA:

In one Yajur Veda Mantharam of Book XXXIII , the revelation is made : " I(Jeevan) also am in these three steps of VishNu-Thrivikraman , where with this universe is permeated.

Sri K.C.VaradachAri Comments further: " The AlwAr wonders at the greatest exploit of VishNu , which makes Him ALL-PERVADING SOVERIGN OF ALL THINGS ,SOULS AND GODS ; all the powers of other gods are subordinated to this Rulership principle of Vishnu-Thrivikraman.

ThiruvAsiriyam of Swamy NammAzhwAr salutes this powerful truism of SarvEsvarathvam of Sriman NaarAyaNan and performs upadEsam for us not to go astray from that fundamental doctrine.

ThiruvAsiriyam and Yajur vedam :Structure of Poetry
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It is generally considered that Swamy NammAzhwAr (Swamy Nammalwar) has focussed on the themes covered by Yajur Vedam in his ThiruvAsiriyam (ThiruvAsiriyam). This prabhandham is set in the style of Aasiriya Paa(AP) , which belongs to the general division of VeNN Paa in Tamil poetry. AP has a gadhyam like structure (Vachana Nadai/prosody) and has no " paadha Vyavasthai" or restrictions on metre and length. Yajur vedam also is not set in metres like Rg Veda manthrams and it has no restrictions on the length of the manthrams as well .This relationship between Yajur Vedam and the ThiruvAsiriyam set in AP is at the architectonic level.

ThiruvAsiriyam and Yajur Vedam:Thematic Similarities
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At a more substantive level of content , both ThiruvAsiriyam and Yajur Vedam have one very important aspect in common. Yajur Vedam is devoted to sacrifices (Yaagams) and sacred rites associated with the performance of such Yaagams. Yaagam is a Veda karmaa. This rite is known in Aagamaas as CharyA or KriyA and they have the Vedic sanctions as well.

There are a lot of prayers in a yaagam and it has been accepted that every prayer has a rite incorporated in it. Among all the sacred rites, Bhagavath AarAdhanam is the most important one. Between the EmperumAn worshipped through His AarAdhanam and the one performing that AarAdhanam , there is a relationship that is similar to that described in ThiruvAsiriyam/Yajur Vedam.

Sri K.C.Varadachari's observation is quite valuable in this context to understand the purpose of the Yaagam : " Sacrifice considered from the mystic stand point is not anything other than the proper self-offering for work , transformation ,indwelling and possession and finally elevation to the Lord's Infinite Mansion(Parama Padham).

The Yajur Veda is devoted to the sacrifice ; the Sukla Yajur Veda (VaajasnEya SamhithA) concludes with the IsAvAsyOpanishad ,which declares that Karma must be done as long as one lives and one should desire to do this (Saathvik) karma of self-offering to the Divine Being throughout life and that performance of right karma does not entail any sin or limitation.

There are three kinds of karmas:

(1)Karma (action) (2) Akarma (nonaction) and (3) Vikarma, a transcendental variety of Karma, which the VaishNavAs describe as Kaimkaryam (Bhagavath/ BhAgavatha/AchArya Kaimkaryam) to secure freedom from the cycles of births and deaths".

ThiruvAsiriyam develops the above themes of Yajur Vedam in its seven paasurams.ThiruvAsiriyam points out that the AarAdhya Devan for the rites prescribed by the adhvaryu priests in the case of Yajur Vedam is Sriman NaarAyaNan alone .ThiruvAsiriyam is hence considered as the elaboration of the "NaarAyaNAya " portion of the Moola Manthram (AshtAksharam).

The place of ThiruvAsiriyam among Swamy Nammalwar's Four prabhandhams
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UtthamUr Swamy points out that the four Prabhandhams of Swamy Nammalwar progress from Para Bhakthi (Thiruviruttham) to Para JnAnam (ThiruvAsiriyam) to Parama Bhakthi (Periya ThiruvandhAthi) to Bhagavath prApthi (ThiruvAimozhi). In Thiruviruttham, Swamy Nammalwar experienced Para Bhakthi state and conversed with
the Lord , who was visible to him through Jn~Ana KaNN (Dhivya Chakshus)and pleaded for the severance of the dEha sambhandham that interfered with the perfect enjoyment of the Lord.

The Lord was concerend and He came up with a clever way to satisfy Swamy Nammalwar, while making sure that the Prabhandhams for the benefit of the samsAris would be completed by Swamy Nammalwar as a part of his avathAra kaaryam. Our Lord blessed Swamy Nammalwar to enjoy His svaroopam , Roopam , GuNam and dhivya leelAs so that Swamy Nammalwar could enjoy them and be persuaded to cast Moksham aside for a while and stay a little longer in this earth (LeelA VibhUthi) to complete the composition of the remaining three prabhandhams.

Thus arose ThiruvAsiriyam as a result of the direct vision (Prathyaksha Darsanam) of the Lord by Swamy Nammalwar as KshIrAbdhi Naathan resting as a baby in the lap of his Mother (AadhisEshan) at the milky ocean. That vision led Swamy Nammalwar to celebrate the uniqueness of Sriman NaarAyaNan as the uncontested Supreme Being, who alone can grant the Jeevans Moksham and rejected all other gods created by Him and subservient to Him in every way for worship to gain that MahA Siddhi.

In a subsequent and final posting , adiyEn will summarize the meanings of the individual paasurams of ThiruvAsiriyam and connect them to the Yajur Vedic passages saluting VishNu-Thrivikraman .

The Origin of Periya ThiruvandhAthi
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Thiruviruttham and ThiruvAsiriyam are considered the anubhavams based on Swamy nammazhwAr's Para Bhakthi and Para Jn~Anam respectively. Periya ThiruvandhAthi (Periya ThiruvandhAthi) is the blossoming of the Parama Bhakthi anubhavam of Swamy NammAzhwAr (Swamy Nammalwar).ThiruvAimozhi is about Bhagavath PrApthi.

In Thiruviruttham, AzhwAr's prayer to the Lord was to cut asunder the Deha-Sambhandham that stood in the way of the enjoyment of the Lord in Parama Padham through Moksham. In ThiruvAsiriyam, Bhagavath SaakshAthkaram was realized and AzhwAr enjoyed the SvarUpam, rUpam and the GuNAs of the Lord in the spirit of Para Jn~Anam. In Periya ThiruvandhAthi, AzhwAr is immersed in Parama Bhakthi and cries out to join without delay the Lord through the route of Bhagavath GuNAnubhavam .Swamy Desikan has described Swamy Nammalwar's GuNAnubhavam as an intense wish to unite with the Lord to perform nithya kaimakryam: " SvakeeyAm Bhagavath-anubhavE spOdayAmaasa theevrAm aasAm".

Periya ThiruvandhAthi has 87 paasurams set in VeNN Paa style. It has been linked to Atharva Vedam just as Thiruiruttham and ThiruvAsiriyam have been linked to Rg and Yajur Vedam respectively. Periya ThiruvandhAthi is a moving dialog of Swamy Nammalwar with his Manas .The dhvarai (paraparappu /impatience) of Swamy Nammalwar to unite with the Lord is captured in these dialogs. Eeedu has identified the state of Swamy Nammalwar in this Prabhandham as equivalent to BharathAzhwAr , who waited impatiently at NandhigrAmam performing PadhukA Aaradhanam and waiting for his union with the Lord of the Paadhukai.

The First Reason for the name of PERIYA ThiruvandhAthi
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There are two views on why this prabhandham got its name, Periya ThiruvandhAthi or the Great/Big ThiruvandhAthi. There are other AndhAthi Prabhandhams with more paasurams like the ones by the three Mudhal AzhwArs (100 each) and Naanmuhan ThiruvandhAthi by Thirumazhisai with ninety Six Paasurams. Why is Periya ThiruvandhAthi still called the Big ThiruvandhAthi?

According to the first view, the vishaya gouravam (the importance of the topic, Charama SlOkArtham) puts this prabhandham ahead of all other views.

The connection is in the 56th paasuram of TVA:

varavu aaRu onRu illaiAl vaazhvu inithAl* yellE!
Oruvan oru aaRu puhA aaRu*--urumARum
Aayavar thAmm sEyavar thAmm anRu ulaham thAyavar thAmm
MAAYAVAR THAAMM KAATTUM VAZHI

Here Swamy Nammalwar says that Lord KrishNan has asserted that there is no need for the ChEthanan to seek other means (Bhakthi and other Yogams and dharmams) and that seeking Him alone as refuge (Performing Prapatthi) would be sufficent for Him to accept all responsibilities (burdens/Bharam) of protecting that ChEthanan. The key words in this paasuram containing these thoughts are: "Oruvan oru AaRu puhA aaRu, urumARum Aayavar thaam kaatum vazhi". Swamy Nammalwar concludes this Paasuram with the spirit of MahA visvAsam and declares his joy about his lot: "Maayavar thaamm kaattum vazhi varavu aaRu onRu illai , Vaazhvu inithAl yellE!" (This MaayAvi has asked us to adopt the path of Prapatthi. How it (this path)came to me and why He chose me are not relevant.What is relevant is that adiyEn considers the fruit of following that upAyam as BhOgyam(the most enjoyable).

The above distillation of the essence of Charama SlOkam and Swamy Nammalwar's prayers for dhruva Smruthi (unceasing rememberance) of the Lord qualifies this AndhAthi to acquire the distinct name of Periya ThiruvandhAthi.

The Second reason for the name , Periya ThiruvandhAthi
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The clue for the second reason is found in the 75th paasuram of Periya ThiruvandhAthi;here, Swamy NammAzhwAr engages in a debate with the Lord , the Ubhaya VibhUthi Naathan , and asks Him to examine the issue of who is bigger (Periyan)between the two of them :

puvium iru visumpum ninnahattha* nee-yenn
seviyin vazhi puhunthu yennuLLAi--avivu inRi
YAANN PERIYAN NEE PERIYAI YENPATHANAI YAAR ARIVAAR?
Oonparuhu nEmiyAi! uLLU

(meaning): Oh Lord ! It is well known that You are the Master of the Two great Isvaryams , LeelA VibhUthi and Nithya VibhUthi. You hold the powerful ChakrAyudham , which cuts asunder the limbs of the Raakshasa Kulam. When You of such greatness made Your entry (anupravEsam) into me through my ears , I caught You deftly and have kept You tightly in my heart lotus. Thou art now within me just as the entire world was once within You. Now tell me, Who is the bigger One (in glory)? Myself or Yourself? Who can comprehend this fact? Pray think about this.

This debate about "Periyan" makes this AndhAthi the "Periya ThiruvandhAthi". The many insightful descriptions of his (Swamy Nammalwar's)daasathvam to the Lord (Swamy) makes this Prabhandham the Periya ThiruvandhAthi. For instance , Swamy Nammalwar says: "Tadam KadalmEyAr Tamakku nizhalum adithARumAnOm " ( adiyEn has become the shadow of His ThirumEni and Paadhukai for Him , who resides eternally in the expansive Milky Ocean)...Periya ThiruvandhAthi Paasuram: 31. In Paasuram Sixty , Swamy Nammalwar salutes the Parathvam of the Lord unconditionally: " Vemm Narahil sErAmal kAppathaRkku , maRRum ohr iRai illai kANN" ( Oh My Mind! For SAVING US from falling into the terrible Narakam, please remember that there is NO ONE ELSE EXCEPT OUR LORD).

Goal and Approach of Periya ThruvandhAthi
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Sri K.C.VaradachAri points out that the purpose of this Prabhandham is to instruct the mind to recognize the unparalleled greatness of the Lord nad worship Him. This prabhandham is therefore intended to make the mind attain Svaroopa Jn~Anam (knowledge of its true nature) and to make it "bathe fully in the flowing waters of divine goodness". This is "cleansing in the waters of divine infinity and greatness". Through Periya ThiruvandhAthi, SaThakOpan shows that " through God's grace , which is gotten through sincerest surrender in all respects, the Divine purifies the soul" and blesses it to approach Him and " finally infinitises it by a mere look ".

Among the four Prabhandhams of Swamy Nammalwar, Thiruviruttham and ThiruvAimozhi are considered essentially as approaching the Lord in the Naayaka-Naayaki BhAvam (Love of a pathivrathai for her Lord); ThiruvAsiriyam and Periya ThiruvandhAthi are recognized to have the approach that emphasises the servant/slave/vassal relationship to the Master (SwAmi).Either of these approaches has been pointed out as the means to acquire " Supreme felicity and liberation ".

In the concluding posting on TVA , adiyEn will summarize selected upadesams of Swamy Nammalwar in Periya ThiruvandhAthi and attempt to connect them to Atharva Veda manthrams in particular. One certainly finds the echos of the messages of Periya ThiruvandhAthi in the other three Vedams too , but we will confine our study to
just Atharva Vedam.

In Periya ThiruvandhAthi , Swamy was filled with Parama Bhakthi that led to the theevra Upaasanaam (intense worship) and uninterrupted meditation (DhyAnam)of the Dhivya Mangala Vigraham of the Lord and His KalyANa GuNams. Swamy NammAzhwAr went on to perform SaraNAgathi and celebrated the Prapatthi maargam revealed by GeethAchAryan using Arjuna as VyAjam. Swamy Nammalwar recognized
the Lord as the powerful medicine for curing the terrible disease of SamsAram ( nangaL piNikkAm marunthu =Thou are the potent medicine to cure completely our disease named SamsAram: paasuram 62).

Swamy Nammalwar pointed out to his manas that eulogizing the sacred feet of Lord KrishNaa is what it(manas) has to do for its salvation (KaNNan thALL vAzhtthuvathE kaNDAi Vazhakku: Paasuram 12). He told his manas further: " KaNNan thALL vAzhtthuvathE kall" ( Oh manas!The most auspicious kaimkaryam on this earth is to sing pallANDu to the sacred feet of KaNNan: paasuram 67).

Swamy Nammalwar announced to us that the Lord , who is deeply attached to him has entered inside his mind( MaalAr kudi puhunthAr yenn manatthE: Paasuram 22).He identified with Him as his Father and Mother and thanked Him for showing the wondorous way of Bhagavath-GuNAnubhavam ( peRRa ThAi neeyE, piRappittha Tanthai nee , yeRREyO NeeyammA kAttum neRi = Thou art my compassionate Mother , Thou art my Father performing Upadesam. Wonderful indded is the way You showed me to eulogize You: Paasuram 5).Swamy Nammalwar also pointed out that He is also the Father and the Mother of all Jeevans (Thai Tanthai yevvuyirkkum thAnn: Paasuram 23) and acknowldeged His Supermacy (Tann alappu onRilAthAn = He has no One equal to Him: paasuram 24).

Swamy Nammalwar asked for aparAdha KshAmaNam for insufficencies in saluting Him adequately (seeRal nee = Oh My Lord , Your ThiruvuLLam should not get angry over any lapses in Your worship on my part:paasuram 2). Swamy Nammalwar recognized the Lord's DayA SvarUpam and pointed out that He is impatiently waiting to see what else He can do for His BhakthAs (UnnadiyArkku yenna seyvAnanenRE irutthi Nee: Paasuram 53).

Swamy Nammalwar appealed to his mind to do two things to receive His grace: (1) Eulogize the Lord of broad shoulders and offer fragrant garlands of verses (Sonn maalai): "Vilankal pOl thonmAlaik Kesavanai NaaraNanai Maadhavanai sonnmAlai yeppozhuthum soottu:Paasuram 65) and (2)Salute and praise the sacred feet of KaNnan , who banishes all our sins (nammEl vinai kadivAn mey KazhalE yEttha muyal) and assures us not to worry any more about our lot (aham thvA sarva PaapEbhyO MokshayishyAmi maa Sucha:)in this samsAra maNDalam. Thus ends the Maanasa SambhOdhanam of Swamy Nammalwar with his manas.

Swamy Nammalwar's tributes in Periya ThiruvandhAthi to the Lord regarding His Omnipotence, Omnipresence ,Parama DayA GuNam ,Sarva Seshithvam (Final reality = Ucchishta Brahmam), Omniscience, SarvAntharyAmithvam, Jagath Kaaranathvam can be readily traced to different Atharva manthrams. A selected few of those manthrams are assembled below to illustrate the links of Periya ThiruvandhAthi to AtharvaNa Vedam.

A Brief Introduction to Atharva Vedam
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Atharva Vedam consists of 5977 manthrams, which is largely in the form of poetry with a small portion in prose. It is the last among VedAs and as such has advanced philosophical conceptions about God. It fits very well with the mood of Parama Bhakthi of NammAzhwAr. It has been pointed out that Periya ThiruvandhAthi cleanses the soul in the waters of divine infinity and greatness, just as the Atharva Vedam introduces us to several remedial manthrams to overcome the diseases of the mind and body. Atharva Vedam's recognizes the Lord as the Supreme Being and as the final reality (sarva Seshi/Ucchishta Brahmam). One of the manthrams salute the Lord as " uchcishtE naama roopam chOcchishtE lOka aahitha:" (Thou sustains the entire creation consisting of Name and Form).

Through the 601st Manthram, Atharva Vedam asks the question, "Kasmai dEvAya HavishA vidhEma?" It answers that question in a most majestic manner: " Through whose power exists the spacious Heaven, the mighty Earth and yonder ample Firmament between them , through whose power is yon Sun extends his grandeur , to That Supreme One , we offer our oblations. We offer our devotional worship to Him, the Illunminator and the Lord of lasting happiness. We meditate on Him.

Manthram 566 salutes His boon-granting power and Timelessness (anAdhi tatthvam):

SarvAn KaamAn pooraythyAbhavan prabhavan bhavan
aakUthi prOavidharthatha:sithi paannOpapadasyathi

(meaning): "God the fulfiller of resolves , worshipped by the Soul , the same One in light and darkness ,Omnipresent , mighty and ever-existent , satisfies all hopes and wants and never suffers decay.

Like Swamy Nammalwar's UpadEsam to his mind to sing the glories of the Lord without let , another Atharva Veda Manthram (1291) says:

dhOshO gAya bruhadh gAya dhyumaddEhi
AtharvaNa sthuhi dEvam SavithAram

(meaning): " Oh Worshipper of the Lord! Sing Hisglory day and night, sing loudly, contemplate upon the refulgent Lord .Praise the all-creating Lord!".

His sarvAntharyAmithvam is saluted brilliantly in the 3695th manthram of Atharva vedam:

sO Agni: Sa u Soorya: sa u yEva MahAyama:
rasmibhirnabha aabrutham MahEndra yEthyAvrutha:

(Meaning): He is indeed Agni, the Omniscient; He is SooryA, the urger; He is MahAyaman , the great leader. This great Lord permeates all the Worlds with His refulgence.

His Unmatched Valour and status of Him not having any god equal or superior to him is saluted by another Atharva Manthram( 3710):

Tamidham nigatham saha: sa yEsha yEka yEkavrudhEka yEva
Ya yEtham dEvamEkavrutham vEdha

(meaning): " This Supreme Lord possesses the conquering might. He is the Sole , the Solitary One , the One alone."

Atharva Manthram 5035 tells us that this Powerful Lord reveals Himself to the Yogis (like Swamy NammAzhwAr) in deep contemplation and shines like the mid-day Sun in their hearts .

Atharva Manthram 5185 reveals to us that He is the Almighty God , who suppreses the darkness of ignorance by His light of knowledge.

We will conclude this posting with two more Atharva Manthrams , which are echos of Swamy NammazhwAr's prayers to the Supreme Lord in his Periya ThiruvandhAthi Prabhandham:

(1) "Bhuri ta Indhra Veeryam--" (Manthram 5048):

" For great is Thy prowess , Oh Mighty Lord ! We are Thine. Oh Lord of Riches , fulfil the desires of this devotee of Thine. These vast heavens are mere creations from Thy Energy. This Earth also bows to Thy Splendour.

(2) " Ya yEka iddhavyascharshaNInAmeendhram--"(Manthram 5208):

" With these hymns , I worship that Mighty Lord , who alone is to be invoked by men , who is known to be the showerer of all blessings (VaradarAjan), All-powerful, True (Sathya Sankalpan) , Lord of All Existence , Victorious , Full of Wisdom (sathyam, Jn~Anam , Anantham BrahmA) and with wonderful powers of creation ( JagathAdhAran and Jagath Kaaranan).

These selected Manthrams of Atharva Vedham reveal their Saamyam to the meanings of some of the Periya ThriuvandhAthi paasurams of Swamy NammAzhwAr.

Thenn KuruhUr VaguLAbharaNan ThiruvadigaLE SaraNam
Daasan, Oppiliappan Koil VaradAchAri Satakopan

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