<< pAsuram – 1 – minnuruvAy munnuruvil<\/a><\/p>\n <\/p>\n In the first pAsuram \u2013 AzhvAr<\/a> divined about the series of help of emperumAn<\/a> to him, starting from removal of dhEhAthmAbhimAnam <\/em>through giving him the destiny (divine feet); in this pAsuram \u2013 AzhvAr<\/a> divines about the removal of his mistaken thought of the three lords as equals.<\/p>\n Is it not implied when it was said in previous pAsuram<\/a> itself as \u2018eNNum ponnuruvAy\u2019<\/em>, that is, about distinguished supreme quality of His nature?<\/p>\n Based on \u2018simha avalOkana nyAyam\u2019<\/em> (like a lion after eating its prey and walking away would turn back to look at the prey just to reconfirm), looking at all His help, even if His other help are digested, is it possible to digest the great help of breaking the doubt of equality among the three lords? – thinking of that, AzhvAr<\/a> is again thinking about this particular help of emperumAn<\/a>.<\/p>\n (How great is this particular help?) \u00a0Is this help like the (relatively less significant) help of saving me from vishayAnthara prAvaNyam<\/em>, or is this help like the (relatively less significant) help of the danger of kaivalyam \u2013<\/em> says AzhvAr<\/a>?<\/em><\/p>\n AzhvAr<\/a> says that emperumAn<\/a> showed me the ways of the One as the lord and the other two as subservient,\u00a0 and, the other two as created and the One as creator.<\/p>\n pAruruvi neererikAl visumbumAgip<\/em> Er uruvil \u2013 <\/em>Having beautiful bodies pAr uruvi \u2013 <\/em><\/strong>Earth that is of hard make up (pAr<\/em> -> pARai<\/em> -> hard rock).\u00a0 <\/em><\/strong>urvi <\/em>\u00a0<\/strong>is in the language used by the noble learned people (Aryas), that is, samskrutha<\/em> word which means earth. It got transformed into thamizh word uruvi <\/em><\/strong>here.<\/p>\n <\/p>\n The word pAr <\/em><\/strong>is Not to mean earth here \u2013 its meaning is from pARai <\/em>\u00a0(hard rock) that it is a hard material like a hard rock.\u00a0 By this, – compared to other core elements (like air, fire, etc.), this is different and having the hardness \u2013 the earth.<\/p>\n When recited as pAr<\/strong> \u2018uruvil<\/em><\/strong>\u2019<\/em> –\u00a0 (in pAr uru<\/em>) \u2013 it means – From the (twenty one) elements from which aNdam\u00a0<\/em> (world sphere) is created, the following, that is, pAr<\/em>-> earth, \u00a0etc., that are neer<\/em> -> water,\u00a0 eri<\/em> -> fire , kAl<\/em> -> air, visumbu \u2013 <\/em>space \u2013the five elements are created \u2013 He is being these elements;<\/p>\n If asked \u2013 avyaktha<\/em> (name of world when it was in the unmanifested state), akshara<\/em>\u00a0 (the material realm\u2019s source which has not changed), mahath<\/em> (the great element),\u00a0 ahankAram<\/em> \u00a0(ego indicating root material realm) \u2013 are these also not the sources for creating of (aNdam)<\/em> spherical world? (Why are they not included in the list of creating elements, but only the five elements, by AzhvAr<\/a>?)<\/p>\n It is since mahAn<\/em> etc., are in sUkShma <\/em>(subtle) form (not visible to people\u2019s eyes), and so would be difficult for people to understand; so AzhvAr<\/a> talks here only about those that are sthUlam<\/em> (gross, can be perceived by the senses of the body) (they are pAr, neer, eri, kAl<\/em>, etc. mentioned above), and and since these are the (immediate) direct reason for creation of the aNdam; <\/em>and so this is about nithya srushti <\/em>(more frequent continuous creation activities of emperumAn<\/a>).<\/em><\/p>\n rishi<\/em> (parAsarar<\/em>) too said \u2018bhUthEbhyONdam\u2019<\/em> about the direct\/immediate source.<\/p>\n (why is it saying earth etc., in reverse order of creation?) Agi \u2013 <\/em><\/strong>would this word indicate that creation?\u00a0 (Agi is \u2018becoming\u2019, Akki <\/em>would mean \u2018creation (but it would also mean creator)) \u2013 Since AzhvArs<\/a> are vEdhAnthis (followers of vEdhanthas), AzhvAr<\/a> is divining based on the Sruthi of \u2018bahusyAm\u2019 <\/em>(I shall become<\/strong> many things (That is, being sareeree<\/em> of them (they being part of His body) and his being nirvAhakar<\/em> (controller))).<\/em><\/p>\n But, considering \u2018AkASadhvAyu:, vAyOragni:, agnErApa:, adhbhya:pruthivee\u2019<\/em>,\u00a0 where it says one is the reason\/source for the next one\u2019s creation, is it correct to say that He is the reason\/source for the creation of All of them?<\/p>\n As said in, \u2018thEja: aikShantha, Apa aikShantha:\u2019, <\/em>(desire of emperumAn<\/a> to create the elements) the act of creation based on intent\/desire (sankalpam<\/em>) cannot be by non-sentient<\/a> (like space, etc.), it is clear that it is emperumAn<\/a><\/em> to whom these state\/entities are His body and He in the form of those respective elements creates the next ones, and so He would have to be the creator.<\/p>\n If this pAsuram is about removal of doubt about equivalence of the three lords, why is the meaning given above as creation of material realm? It is to show that for the One who created the core elements that are the source for creation of spherical world (aNdam<\/em>), then there is no prospect of Him being considered equal to those other two lords who are present\/created within that spherical world.<\/p>\n <\/p>\n pal vERu samayamumAy \u2013 <\/em><\/strong>What it talked about above is samashti srushti<\/em> (creations before formation of aNdam<\/em>; \u00a0creation of and without mixing of core elements (pruthvi <\/em>(earth), appu (<\/em>water), <\/em>etc.); creation of ingredients for further creation; without division of dhEvas, human, etc.).<\/em><\/p>\n Now by the current phrase, it is talking about vyashti srushti<\/em> (creation of spherical worlds, their enclosures (AvaraNam<\/em>), and fourteen layers in them, in clearly diversified forms by mixing of the five core elements (pancha bUthams<\/em>) , twenty four thathvams (non-sentient elements); with explicit divisions as dhEvas, humans, animals, plants).<\/p>\n Since brahmA (badhdha chEthanar – bound soul<\/em>) is present without difference in the five core elements in singular (samashti<\/em>) form, it is called samashti srushti.<\/em><\/p>\n From such brahmA, subsequently, the other sentients<\/a> are born within the spherical world in variegated forms – it is called vyashti srushti.<\/em><\/p>\n (In the SrIbhAshyam book published in thirunArAyaNapuram, elaborate explanation is given about samashti srushti and vyashti srusthi).<\/p>\n Creating the world of many and of different system\/limitations (samayam<\/em>), and of innumerable AthmAs, that is vyashti srusthi, <\/em>is said as \u2018pal<\/em><\/strong>\u2018 (many); \u00a0it is unlike samasthi srushti <\/em>where it is countable (five elements in separate forms).<\/p>\n <\/p>\n vERu<\/em> <\/strong>is, being separate such that they are distinct and non-mixed, and so by their bodies they are being completely separate.\u00a0 samayam<\/em> <\/strong>is system\/limitation; being with the nature as per limitation of their category of creation (man being of specific set of behaviours, dhEvas being of some other set of behaviours, etc.).<\/p>\n dhEvas are having the nature of being worshipped and consuming nectar; humans are having the nature of worshipping and consuming food;\u00a0 nature of animals and plants are to be accessories to such worship, and being the reason for the upliftment\/life of humans;<\/p>\n and the behavior of those other than the aforementioned categories, is to be under the loving shadow of noble men. It is said too as \u2018dhAsya sukha Eka sanginAm bhavanEShvasthvapi keetajanma mE<\/em> [sthOthra rathnam – 55<\/a>]\u2019 ((noble ones) are involved in your joy of servitude to you; it should occur that I be born even as a worm in such divine place of their residence).<\/p>\n <\/p>\n parandhu ninRa – <\/em><\/strong>\u00a0Doing parandhu<\/em> <\/strong>is permeating by following the jeevAthmA into (anupravESam<\/em>) all the created bodies and being AthmA for everything (that is, without Him nobody would be able to do anything \u2013 here body includes brahmA, Siva et al).<\/p>\n anupravESam <\/em>is \u2013 setting Himself amicable to be inside the tangible material entity (sthUlam<\/em>). Similar to how He is amicably present along with<\/em> (viSishta<\/em>) intangible\/subtle forms (sUkshmam<\/em>) of sentient<\/a> and non-sentient<\/a>, He is also amicably present along with<\/em> (viSishta<\/em>) tangible\/concrete forms (sUkshmam<\/em>) of sentient<\/a> and non-sentient<\/a>.<\/p>\n Er uruvil \u2013 <\/em><\/strong>in beautiful bodies;\u00a0 Since by parandhu ninRa <\/em><\/strong>it says \u2013 eeSvaran<\/em><\/a> who is present as AthmA<\/a> for everything, \u00a0for such eeSvaran<\/a> everything in the visible world are bodies for Him as said in \u2018jagath sarvam SareeramthE\u2019, <\/em>by uru<\/em> <\/strong>it refers to world. (that is, all the things (like earth, what and who are inside earth, other worldly bodies, and so on, are all bodies for Him).<\/p>\n Is it appropriate to refer to samsAris<\/em> (people with interest in worldly things) who are to be shunned (by mumukshus)<\/em>, as Er uru<\/em> <\/strong>(beautiful bodies)?<\/p>\n For a mumukshu <\/em>(liberation seeker), samsAram <\/em>would be a place to be afraid of, and also would be acceptable;\u00a0 when looking at the visible body\/world as attained due to being tied by karmas (and generate more karmas), mumukshus would consider it to be shunned; when looking at the world\/people as being body of emperumAn<\/a> as said in \u2018jagath sarvam SareerathE\u2019<\/em>, \u00a0then it would be considered acceptable.<\/p>\n In this beautiful world (beautiful people of the world) –<\/p>\n mUvarumE enna ninRa \u2013 <\/em><\/strong>Avoiding the notion that the world is of numerous chiefs, some vEdhAnthis<\/em> narrowed it down (to three).<\/p>\n <\/p>\n This helped us to not have to reject individually the (numerous) chiefs who seem like ones to be worshipped, and gave us only a couple of them to be shunned (brahmA and Siva).<\/p>\n In pUrva kANdam<\/em> (first part of vEdham), it says \u2018thrimSachcha dhEva: nava chAsaparyan threeNi SathA three SahasrANyagnim\u2019<\/em> (three thousand three hundred thirty nine dhEvathas served me, the agni) \u2013 it says three thousand three hundred thirty nine dhEvathas as to be worshipped. vEdhAnthis say that only the One who is the reason for creation of the world is to be worshipped. From this, some would say that since there are three who are the reason for creation, sustenance, and annihilation, all the three are to be worshipped.<\/p>\n Since saying enna ninRa \u2013 <\/em><\/strong>(be of stand as if (all three are equal)) \u2013 at a cursory look it appears as if all the three are equal,\u00a0 they would look like ones to be worshipped; but if we analyse it, there is not even a possibility of the two being equal (to emperumAn<\/a>).<\/p>\n As said in \u2018brahma vishNu SivAthmikAm <\/em>| sa<\/em> samgyAm yAthi bhagavAnEka Eva janArdhana: <\/em>|| [SrIvishNu purANam \u2013 1.2.23]<\/em>\u2019 (the distinct bhagavAn<\/a> janArdhanan assumes 3 forms with the names of brahmA, vishNu and SivA to perform creation, sustenance, and annihilation), and so at cursory look it appears to be about equivalence, but with saying \u2018janArdhana:\u2019, <\/em>as it refers to the substitute word of vishNu, it (the thought of their equivalence) is to be shunned.<\/p>\n imaiyavar \u2013 <\/em><\/strong>(dhEvas<\/em>) This is also a reason for the misunderstanding.\u00a0 Since they (brahmA and Siva) also do not blink their eyes, and since they are referred to with the word \u2018dhEvas\u2019, this term is being part of the misunderstanding.<\/p>\n Even though it is common for all the (three) dhEvas, there is no possibility of equivalence, since it is said as \u2018sAkshAdhdhEva: purANOsau\u2019 <\/em>(this emperumAn<\/a> who is of all ages, is the Only dhEva), the quality of dhEva is present only in Him at all times (unlike for others when it is present only from some point).<\/p>\n than thiruvuru vERu eNNumpOdhu \u2013 <\/em><\/strong>When thinking about their individual nature\/activity (creation, sustenance, annihilation), it is capable of creating such misunderstanding.<\/p>\n Why praise the ones who are shunned, as \u2018thiru uru\u2019<\/em> ?\u00a0 AzhvAr<\/a> is talking so this way because like their nature\/acts, their body is that of emperumAn<\/a> (Sareera Sareeri bhAvam<\/em>).<\/p>\n vEReNNumpOdhu \u2013 <\/em><\/strong>When thinking about the three of them together, we would consider it as Sareera Sareeri bhAvam (one (emperumAn) having the body, and the body (brahmA, Siva)), and it would be clear that the two are subservient, and One (emperumAn<\/a>) is the lord. This can be seen in \u2018ari ayan aran ennnum ivarai onRa num manaththu vaiththu<\/em> [thiruvAimozhi \u2013 1.3.6<\/a> & 1.3.7<\/a>]\u2019 (those who are popularly known as hari<\/a>, aja (brahmA) and rudhra (Siva), these personalities who are explained in various pramANams to reveal their nature\/activities, being neutral instead of taking sides of any one (to identify the chief person), contemplating in your heart\/mind, analysing their svarUpa (true nature) and svabhAva (qualities) through pramANams (SAsthram));<\/p>\n <\/p>\n Or uruvam <\/em><\/strong>etc. \u2013 This is talking about the individual nature\/characteristics of them that are a reason for the misunderstand that they are equivalent.<\/p>\n Or uruvam pon uruvam \u2013 <\/em><\/strong>brahmA\u2019s nature is that of gold;\u00a0 gold is such that \u2013 all the ornaments could be made from it; in the same way (brahmA\u2019s nature) would appear to be eligible for creating all the fourteen worlds; since he is the one from whose body all the things are created as he is the one for creation of all the bhadhdhAthmAs (sentient – bound souls<\/a>).<\/p>\n onRu senthee \u2013 <\/em><\/strong>Another thathvam<\/em>\u2019s nature is that of fire, that is to destroy the world; nature of agni (fire) is that of burning everything; in the same way, if we see the nature of rudhran, it would be suitable for annihilating the world;<\/p>\nIntroduction<\/h3>\n
\n\u00a0\u00a0 palvERu samayamumAyp parandhu ninRa<\/em>
\nEruruvil mUvarumEyenna ninRa<\/em>
\n\u00a0\u00a0\u00a0imaiyavar tham thiruvuruvEReNNum pOdhu<\/em>
\nOruruvam ponnuruvam onRu senthee<\/em>
\n\u00a0\u00a0 onRumA kadaluruvam oththu ninRa<\/em>
\nmUvuruvum kaNda pOdhu onRAm sOdhi<\/em>
\n\u00a0\u00a0mugiluruvam emmadigaL uruvam thAnE<\/em>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2<\/p>\nWord by word meaning<\/h3>\n
\nmUvarumE enna ninRa \u2013 <\/em>being as if all the three are equal
\nimaiyavar tham thiruvuru \u2013 <\/em>of the form of brahmA, vishNu, and Sivan,
\nvEReNNumpOdhu \u2013 <\/em>when seeing separately,
\nOruruvam \u2013 <\/em>brahmA\u2019s form is
\nponnuruvam \u2013 <\/em>of the nature of gold;
\nonRu \u2013 <\/em>rudhran\u2019s (Sivan) form is
\nsem thee \u2013 <\/em>of the nature of reddish fire;
\nonRu \u2013 <\/em>form of nArAyaNan,<\/em> the husband of lakShmI<\/em><\/a>
\nmA kadal uruvam \u2013 <\/em>is invigorating, like (when seeing) the big ocean;
\nmUvuruvum \u2013 <\/em>all the three forms
\noththu ninRa \u2013 <\/em>standing together (with their such qualities);
\nkaNda pOdhu \u2013<\/em> (but) when seeing through pramANam,
\npAr uruvi\u00a0 neer erikAl visumbumAgi \u2013 <\/em>creating the five core elements like the earth made of hard material, etc.,
\npalvERu samayamumAy \u2013 <\/em>creating the world that is of many different paths\/categories,
\nparandhu ninRa \u2013 <\/em>and pervading everywhere, inside the AthmAs (as antharyAmi)<\/em>
\nwhen reflecting upon the state based on such thathvam <\/em>(truth),
\nAm sOdhi onRu \u2013 <\/em>being said by \u2018param jyOthi\u2019 <\/em>, and being the One
\nmugil uruvam \u2013 <\/em>the form that is like the dark rainy clouds,
\nem adigaL uruvam \u2013 <\/em>IS the form of sarvESvaran<\/em><\/a> who is the lord of everyone.<\/p>\n![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/07\/brahma-vishnu-siva.jpg\")
<\/a><\/p>\nvyAkyAnam<\/h3>\n
\nSaying pAr mudhalA<\/em>\u00a0<\/strong> is based on order in which they go through annihilation.<\/p>\n