thiruvAimozhi – 1.1 – uyarvaRa

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImadh varavaramunayE nama:

Full series >> First Centum

bhagavan-nammazhwarsrIman nArAyaNan and nammAzhwAr

Highlights from nanjIyar‘s introduction

Note: This section is seen in the end of nanjIyar‘s overall introduction.

In the first thiruvAimozhi (decad), nammAzhwAr by the divine mercy of emperumAn fully visualizes bhagavAn as the complete personality (in svarUpam (true nature), rUpam (forms), guNam (auspicious qualities), vibhUthi (wealth)), sarvEswaran (the controller of every one), sriya:pathi (the divine consort of srI mahAlakshmi) and the one who is revealed through vEdham which is glorified as apaurushEyam (not written by an individual) and most authentic scripture. Having experienced that, being overwhelmed with bliss out of that experience, he speaks about the same and instructs his heart/mind to serve the lotus feet of such glorious bhagavAn.

Just like a person who first sees (researches) an ocean will subsequently analyse each wave, gem that is found in the ocean, etc., that are found in the ocean, AzhwAr enjoys those qualities which are collectively in the first decad in a more detailed manner in the subsequent decads. AzhwAr is not the first one to follow this method – vAlmIki, vyAsa, etc., who are the authors of srI rAmAyaNam, mahAbhAratham, etc., respectively have also pursued this approach of first explaining something in short and subsequently in great detail.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Note: This section is seen in the end of vAdhi kEsari azhagiya maNavALa jIyar‘s overall introduction.

nammAzhwAr highlights the supremacy of bhagavAn in this first thiruvAimozhi (decad).

  • In the 1st pAsuram (verse), bhagavAn’s vilakshaNa guNam (unique qualities), vibhUthi (wealth) and vigraha yOgam (divine forms) are explained.
  • In the 2nd pAsuram, bhagavAn‘s vilakshaNa svarUpam (unique nature) on which the previously explained aspects are anchored/resting is explained.
  • In the 3nd pAsuram, his endless relationship with this material world is explained.
  • In the next 3 pAsurams  it is explained that – all sentients and insentients that are within this material world wholly depend on bhagavAn for their nature, existence, actions, etc.
  • In the 4th  pAsuram it is explained that all entities are by nature dependent on bhagavAn per sAmAnAdhikaraNyam (sarIra/sarIri bhAvam – everything having bhagavAn as the common substratum).
  • In the 5th pAsuram, it is because of vaiyadhikaraNyam (being distinct from everything else) he protects every one by supporting in their existence is explained.
  • In the 6th pAsuram, again per sAmAnAdhikaraNyam he controls all actions of all entities.
  • In the 7th pAsuram, the sarIra-Athma sambhandham is explained.
  • In the 8th pAsuram, it is explained that there is no other Iswara (controller)  than bhagavAn himself.
  • In the 9th pAsuram, concepts which are explained by avaidhikas (ones who do not accept vEdham as authority) are refuted clearly.
  • In the 10th pAsuram, bhagavAn‘s vyApakathvam (omnipresence) is explained.
  • In the 11th pAsuram, bhagavAn being the master of everyone/everything is explained to establish his supremacy over everything else.

Highlights from periyavAchchAn piLLai‘s introduction

Note: This section is seen in the end of periyavAchchAn piLLai‘s overall introduction.

In addition to what is explained by nanjIyar, periyavAchchAn piLLai also highlights some beautiful aspects.

He highlights the meaning of the first pAsuram of thiruvAimozhi nicely. That is “bhagavAn who is opposite to all defects and the abode of all auspicious qualities, having divine form which manifests such divine qualities, being the master of srI mahAlakshmi, being the master of nithyasUris who enjoy these wonderful aspects of him in paramapadham, out of his unlimited mercy, ignoring my defects, out of unconditional grace and great attachment towards me, dispelled my ignorance completely and blessed me great knowledge and devotion towards him. Thus, I shall now serve his lotus feet and be uplifted”.  Saying this, nammAzhwAr attempts to engage in the loving service to emperumAn. From this we can see that, in the beginning of the prabandham itself, the establishment of the object of the glorification (sudaradi – the glowing lotus feet of emperumAn) as well as bowing down reverentially (thozhuthu ezhu) are present.

adiyen sarathy ramanuja dasan

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6 thoughts on “thiruvAimozhi – 1.1 – uyarvaRa

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