thiruvAimozhi – 1.9.1 – ivaiyum avaiyum

srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Ninth decad

vishnu-lakshmi-photo

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr becomes delighted saying that kaNNan emperumAn who is the cause of the creation, etc., of the universe, being the bearer of all by being the antharAthmA (in-dwelling super-soul) in everything, being sriya:pathi (master of srI mahAlakshmi), being very tasteful, being his lord, mercifully arrives in his vicinity to give him the pleasure of being together with emperumAn.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram – AzhwAr says that srIman nArAyaNan who is most supreme due to him being the cause of everything and being the in-dwelling soul of everything, who is most easily approachable, arrives in my vicinity.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

First pAsuram – AzhwAr says that kaNNan emperumAn who is the cause of creation, etc., who is the in-dwelling soul of everything could not leave his vicinity. For AzhwAr, enjoying bhagavAn‘s qualities and his wealth are non-different from each other (Here AzhwAr is enjoying various aspects of bhagavAn‘s creation in this material realm also). AzhwAr is recollecting the aspect he enjoyed in great detail in first decad (in 1.1.4 “nAm avan pAsuram) and enjoying the same in brief here.

pAsuram

ivaiyum avaiyum uvaiyum ivarum avarum uvarum
yavaiyum yavarum than uLLE Agiyum Akkiyum kAkkum
avai uL thani mudhal emmAn kaNNa pirAn en amudham
suvaiyan thiruvin maNALan en udaich chUzhal uLAnE

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Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

ivaiyum avaiyum uvaiyum – those achEthana (insentient) entities that are near, far and in-between
ivarum avarum uvarum – those chEthana (sentient) entities that are near, far and in-between
yavaiyum yAvarm – everything
thannuLLE – with in himself (during annihilation)
Agiyum – being their existence (by sustaining them)
Akkiyum – creating them (during creation)
kAkkum – protecting (those that are created by eliminating the obstacles and fulfilling their desires)
avaiyuL – being the in-dwelling soul in them
thani mudhal – being the independent cause (without looking for anyone’s assistance)
ammAn – being the master
kaNNa pirAn – manifesting easy approachability in krishNAvathAram
en amutham – being my nectar
suvaiyan – being most tasteful (due to being my nectar)
thiruvin maNALan – with srI mahAlakshmi
ennudai – in my
sUzhal uLAn – present in the surroundings

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

bhagavAn who creates, protects and annihilates (consuming them) all the achEthanam (insentient) and chEthanam (sentient), being the in-dwelling soul of everything, being the supremely independent cause of everything, being the master, showed his easy approachability in the form of krishNa, being most tasteful having given me great joy, is in my surroundings along with srI mahAlakshmi.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • ivaiyum avaiyum … – Collectively identifying achEthana (insentient) and chEthana (sentient) entities that are near, far and in-between.
  • thannuLLE Agiyum – As explained in chAndhOgya upanishath 6.2.1 “sadhEva” (sath/truth alone) – Out of his own will, bhagavAn bearing jIvAthmA to ensure the sustenance of jIvAthmA.
  • Akkiyum – As explained in thaiththiriya upanishath “bahu syAm” (let me become many), separating the jIvAthmAs from him and make them eligible to be distinguished by names and forms.
  • kAkkum – Mercifully protecting those entities that are were created [creation means transformation from subtle form to gross form].
  • avaiyuL thanimudhalbhagavAn‘s presence as antharAthmA (in-dwelling soul) is that which gives the chEthanams (sentients) eligibility for pravruththi (action) and nivruththi (inaction). Isn’t that already explained as part of “Akkiyum” (srushti)? “Akkiyum” explains thaiththiriya upanishath “thadanupravisya” – bhagavAn‘s entering into them (being present in them) as antharyAmi, to establish their identity and to acquire a name; Here,  the state of bhagavAn being the antharyAmi which means all words identifying the entity (chEthana/achEthana) will lead up to the antharyAmi emperumAn is explained.
  • emmAn – He made me fully exist for him by showing his preference towards his own wealth.
  • kaNNapirAn – Such bhagavAn is krishNa and he bestows great favours being visible in front of us.
  • en amutham – Unlike the amrutham which was retrieved by churning milk-ocean which expects the consumer of it to have big qualifications (like being a dhEvathA, etc), my amrutham (bhagavAn) is easily approachable by all.
  • suvaiyan – That amrutham cannot be enjoyer (it can only be enjoyed by others). But bhagavAn is a parama-rasika (great enjoyer).

The reason for his enjoying attitude is highlighted:

  • thiruvin maNALanAzhwAr‘s amrutham (nectar) is a (divine) couple [srI mahAlakshmi and srIman nArAyaNan].
  • ennudaich chUzhaluLAnEemperumAn who is inseparable from periya pirAttiyAr as explained in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum” (I will not leave emperumAn even for a split-second – thAyAr’s words), approached me as if its a great benefit for him to be in my vicinity. As explained in srI rAmAyaNam kishkinthA kANdam 4.21 “yasya prasAdhE sathatham prasIdhEyurimA: prajA: | sa rAmO vAnarEndhrasya prasAdhamabhikAnkshathE ||” (That srI rAma whose blessings which keep the residents of ayOdhyA with pure-heart, he was looking for sugrIva’s blessings out of his pure-heart) and srI rAmAyaNam kishkinthA kANdam 4.18 “… lOkanAtha: purA bhUthvA sugrIvam nAthamichchthi” (though he is the ancient master of all of universe, he desires to have sugrIva as his master), such great emperumAn, would not want to let me go and constantly stays in my vicinity.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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