<< previous – 3 – thiruvadivil karunedumAl<\/a><\/p>\n In the first pAsuram – SEshaSEshithvam<\/em> (lordship, subservience) was clearly seen (as He put His divine feet on AzhvAr<\/a>\u2019s divine head (thiruvadi en thalai mElavE<\/em>));<\/p>\n In the second pAsuram – anyaSEshathvam<\/em> (subservience to others) was removed. (since the misunderstanding that the three dhEvas are equal, was cleared);<\/p>\n In the third pAsuram – talked about enjoyableness (of emperumAn<\/a>, enjoying His divine form).<\/p>\n ==> (So how do these three pAsurams talk about the meaning of thirumanthram?)<\/p>\n 1st<\/sup> pAsuram -> Om<\/em>\u00a0 (SEsha SEshithvam<\/em>)<\/p>\n 2rd<\/sup> pAsuram -> nama<\/em>:\u00a0\u00a0 (ananyaSEshathvam<\/em>)<\/p>\n 3nd<\/sup> pAsuram -> nArAyANAya<\/em> \u00a0(nAra -> emperumAn<\/a>\u2019s wealth & divine form; these are enjoyable)<\/p>\n Then, it is a matter of finding companions for enjoying Him, together.\u00a0 In that, since nithyasUris<\/em> are far off, and samsAris<\/em> are people indulged in worldly matters, neither of them would be of companionship. So, it is the inevitable mind of his is the one that would be a companion. So, Oh mind! Let us enjoy this together, says AzhvAr<\/a>.<\/p>\n Please set to enjoy through thirumanthram that enlightens His true nature (manthiraththai manthiraththAl<\/em>), about the glory of His having distinguished divine form\/body talked about in the previous pAsuram, the One who is the source of creation of the world (kAraNathvam<\/em>) – please see about doing that, says AzhvAr<\/a> (to his mind).<\/p>\n <\/p>\n If he is enjoying based on thirumanthram<\/em> (whose main word is \u2018nArAyaNa\u2019<\/em>) , isn\u2019t the meaning of this (word \u2018nArAyaNa\u2019<\/em>) mainly about his lordship over the two world realms, and about His nature of having qualities? (How come AzhvAr<\/a> is using this word\/thirumanthram to enjoy Him as being the source of creation of the world?). That thirumanthram<\/em><\/a> (word nArAyaNa<\/em>), due to many authoritative references (on the word nArAyaNa<\/em>), is about Him being the source of creation of the world.<\/p>\n They are: \u2018EkO havai nArAyaNa Aseeth <\/em>[mahOpanishath – 1]\u2019 <\/em>(Only He was present (it means He is the reason for creation)), and,<\/p>\n \u2018narAjjAthAni thathvAni <\/em>[mahAbhAratham -anuSAsana<\/em> – 13.12]\u2019<\/em> (the twenty five truths (thathvams), which can undergo change\/annihilation) got created from emperumAn<\/a>) ,\u00a0 and,<\/p>\n \u2018ApO nArA ithi prOkthA: <\/em>[manu smruthi – 1.10]\u2019<\/em> (water was created by emperumAn<\/a> who is called naran; so the nAram<\/em> indicates water; since emperumAn<\/a> held water (milky ocean) as his abode during the time of creation, He is called nArAyaNan);<\/p>\n by these and other references, His creating the world shall be said by the word nArAyaNan<\/em>.<\/p>\n Why is AzhvAr<\/a> taking up mentioning His jagath kAraNathvam<\/em>?<\/em> Since residents of this world is having it upside down (where some in this world think of others as lords and as reason for creation of worlds, and emperumAn<\/a> trying to prove His lordship), it is in this world where it is needed to use authoritative references.\u00a0 It is only when someone else is using our land that we would have to show proof of our ownership; that is why he is saying so;<\/p>\n So, Oh mind! Let us enjoy the janakan <\/em>(creator of births).<\/p>\n indhirarkkum piramarkkum mudhalvan thannai<\/em> mada nenjamE<\/em><\/strong> – <\/em>Oh mind which is amicable (to me)! indhirarkkum piramarkkum mudhalvan thannai – <\/em><\/strong>In \u2018mU uruvum kaNda pOdhu onRAm sOdhi <\/em>[thirunedunthANdakam – 2]\u2019,\u00a0 it was by squeezing the words we get the true meaning; AzhvAr<\/a> is showing that it is what the meaning he means, by showing it explicitly here. You see, AzhvAr<\/a> is saying \u2018that is what I said earlier that He is the only one who is the lord!\u2019.<\/p>\n Creator of indhra who is accepted by all as a jeevAthmA<\/a>, and for brahmA who could be misunderstood as eeSvaran (controller).<\/p>\n While it would have been appropriate to talk first about brahmA<\/em> who could be doubted as eeSvaran<\/em>,\u00a0 why say indhra<\/em> first – it is to show that like indhra<\/em>, brahmA<\/em> is also one included in all that are created by emperumAn<\/a>.<\/p>\n <\/p>\n But, rudhran also could be doubted as eeSvaran. Why has AzhvAr<\/a> not mentioned about him? As said in \u2018brahmaNaSchApi sambhUtha: Siva ithyavadhAryathAm<\/em> [mahAbhAratham – anuSAsana]\u2019 (emperumAn<\/a> talking to garudAzhvAr: Can say about four types of creation in another way too – hiraNya garbha <\/em>that is said as lotus is first creation; brahmA who was created from it is the second creation; Siva was created from brahmA – conclude this in your mind; \u00a0this was the third creation;\u00a0 from him skandha was created; this was fourth creation), and in other such references, it is famous that he is the son of brahmA, and so when having said about the main of all, that is brahmA and the ending dhEva of all that is indhra, by prathyAhara nyAyam<\/em> (when first and last letters of alphabet are mentioned together, it includes the ones in between as well), it is to be concluded that rudhra is also included amidst this list.<\/p>\n Instead of saying indhiran<\/u><\/strong>ukkum piraman<\/u><\/strong>ukkum<\/em>, why use \u2018r\u2019 (rEphAntham)<\/em> – it is not due to having any mind of venerating them; AzhvAr<\/a> is showing contempt (kShEpam<\/em>);\u00a0 it is even while brahmA is creatable by eeSvaran (emperumAn<\/a>), he is thinking \u2018I am the controller of the three worlds\u2019, (indhran thinking) \u00a0\u2018all the fourteen worlds were created by me and I am the controller of them\u2019, and making everyone prostrate\/worship him;<\/p>\n mudhalvan – <\/em><\/strong>(reason\/source) – that is emperumAn<\/a> who does not have a source for Himself;\u00a0 Himself who is the reason\/source (kAraNam)<\/em> for vyashti srushti<\/em>\u00a0 (variegated creation of world by combining elements);<\/p>\n iru nilam, <\/em><\/strong>etc. (earth, etc.) \u00a0– <\/strong>The aforementioned (about brahmA, et al) phrase said about vyashti<\/em> srushti; <\/em>by the current phrase it says about samashti srushti \u00a0<\/em>(initial creation of independent five great elements (space, air, etc.), (before vyashti srushti);<\/p>\n (emperumAn<\/a> first created Sabdha<\/em><\/strong> thanmAthrai<\/em> – (thanmAthrai<\/em> -> like the stage between milk and curd, where it is neither milk nor curd); from Sabdha thanmAthrai, AkASam<\/em> (space) is created. Then from it, sparSa<\/em><\/strong> thanmAthrai<\/em> is created (stage in-between AkASa<\/em> and vAyu<\/em>); from that vAyu<\/em> (air) is created;\u00a0 then rUpa<\/strong> <\/em>thanmAthrai is created (state in-between vAyu and thEjas); then from it thEjas<\/em> is created; from it rasa<\/em><\/strong> thanmAthrai<\/em>; from it water; from it gandha<\/em><\/strong> thanmAthrai<\/em>; from that pruthvi<\/em> (earth); So each creation includes cumulative qualities of earlier stages of creation; for example, pruthvi<\/em> includes all the qualities of Sabdha<\/em>, sparSa, rUpa, rasa, and gandha<\/em>; this is also explained in \u2018pUnilAya aindhumAy<\/em> [thiruchchandha viruththam – 1]\u2019.<\/p>\n <\/p>\n Reason for saying vyashti srushti<\/em> (which is a latter creation) first and then samasthi srushti <\/em>(which is a prior creation) in this pAsuram is – since it is with brahmA et al where there may be doubt whether they are eeSvaran; there is no such doubt in core elements.<\/p>\n Reason for saying earth etc.,(iru nilam kAl thee neer viN bUtham aindhAy<\/em><\/strong>),<\/strong> in a different order instead of in order of annihilation in to its immediate prior source stage, or in the order of creation, is due to some other specific thinking (of AzhvAr<\/a>):<\/p>\n Being a support for everything, being immobile, and not troublesome, AzhvAr<\/a> first talked about such earth;\u00a0 other\u00a0 three core elements being mobile, being of both protection and disturbances, AzhvAr<\/a> told about them in different order after earth; considering that space gives room for other elements, he mentioned it in the end;\u00a0 if these are not considered, then there would not be an use for AzhvAr<\/a> saying in this order;<\/p>\n earlier he said \u2018mudhalvan thannai\u2019<\/em>; <\/strong>here he says \u2018aindhAy\u2019 <\/em><\/strong>(literal: emperumAn<\/a> as the five elements\u00a0 – which means: emperumAn<\/a> being creator of five elements). <\/strong>\u00a0So, the association in this sAmAnAdhikaraNayam <\/em>is – uthpAdhya uthpAdhaka bhAvam (<\/em>the created – the creator);<\/em><\/p>\n senthiRaththa , <\/em><\/strong>etc. – For saying later in the prabandham about creation of those who are to be obedient to SAsthram (SAsthra vaSyar<\/em>; humans), here he is talking about creation of SAsthram<\/em>. Creating thamizh<\/em> (dhrAvida<\/em>), and samskrutham<\/em>;<\/p>\n While it would be valid to say samskrutham \u00a0<\/em>and then thamizh which is its changed\/derived form, instead, he enumerated thamizh first because – it is eligible to be perused by everyone, being very good at conveying clear meaning, and it is his area of language usage, and also like samskrutha vEdham, thamizh vEdham (dhivya prabandhams) is also authoritative reference – hence AzhvAr<\/a> mentions thamizh first.<\/p>\n AzhvAr<\/a>s\u2019 words are not like that of vEdhas and ithihAsas and purANas. These words (in thamizh) is that of anushtAthA<\/em> (who executes the words as per SrIvaishNavam), you see! AzhvAr<\/a>s say about shunning aiSvaryam<\/em>, kaivalyam<\/em> and not consider them as required (whereas vEdhas talk about those things also as means\/goals). vada sol – <\/em><\/strong>is – talk about samskrutham. thamizhians call thirumalai as the north border for the places (in south) where thamizh is in use. samskrutham<\/em> is in vogue in north of thirumalai. thamizh would not be in vogue in those places;\u00a0 the greatness of this place (south) is that both the languages are in vogue here;<\/p>\n Agi – <\/em><\/strong>His creating SAsthram is about His revealing\/spreading it.<\/p>\nIntroduction<\/h3>\n
\nBy the three pAsurams, \u2018arththam aRRadhirE\u2019<\/em> (thirumanthra<\/em> arththam (meaning) has been explained).<\/p>\n
\n\u00a0 iru nilam kAl thee neer viN bUtham aindhAy<\/em>
\nsenthiRaththa thamizhOsai vada sollAgith<\/em>
\n\u00a0 thisai nAngumAyth thingaL nAyirAgi<\/em>
\nantharaththil dhEvarkkum aRiyalAgA<\/em>
\n\u00a0 anthaNanai, anthaNar mAttu andhi vaiththa<\/em>
\nmanthiraththai manthiraththAl maRavAdhenRum<\/em>
\n\u00a0 vAzhudhiyEl vAzhalAm mada nenjamE.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a03<\/p>\n![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/01\/nara-narayanan.jpg\")
<\/a>emperumAn revealing thirumanthram assuming the forms of nara (human) and nArAyaNa (superhuman)
\n<\/em><\/p>\nWord by word meaning<\/h3>\n
\nindhirarkkum piramarkkum mudhalvan thannai <\/em><\/strong>– <\/em>Being the reason\/source for indhra and brahmA,
\niru nilam kAl thee neer viN bUtham aindhAy<\/em><\/strong> – <\/em>being antharyAmi<\/em> (inside resident) to the five core elements – the big earth, air, fire, water, space,
\nsenthiRaththa thamizhOsai vada sollAgi<\/em><\/strong> – <\/em>His showing the thamizh vEdham (dhivya prabandhams) (which show Him clearly), and samskrutha vEdhams,
\nthisai nAngumAy <\/em><\/strong>– <\/em>being antharAthmA<\/em> for all the things in all the four directions,
\nthingaL nAyirAgi<\/em><\/strong> –<\/em> being antharyAmi <\/em>for the moon and the sun,
\nantharaththil – <\/em><\/strong>when being antharyAmi <\/em>in that way,
\ndhEvarkkum aRiyalAgA anthaNanai – <\/em><\/strong>being purest who cannot be known by even dhEvas,
\nanthaNar mAttu anthi vaiththa manthiraththai – <\/em><\/strong>sarvESvaran the secret entity who is kept safely in the knots of vEdhams (anthi <\/em>-> end\/tail -> vEdhAntham<\/em>) which are the wealth of brAhmaNas (safe like in the knots of clothes worn),
\nmanthiraththAl – <\/em><\/strong>by thirumanthram<\/em>
\nmaRavAdhu vAzhudhiyEl – <\/em><\/strong>if you enjoy without fail\/forgetting,
\nenRum vAzhalAm – <\/em><\/strong>you can get good life always (in paramapadham).<\/p>\nvyAkyAnam<\/h3>\n
\n
\nsen thiRaththa thamizh Osai – <\/em><\/strong>thiRam -><\/em> its feature\/capability and ways;\u00a0 thamizh words enlighten in the best way the meanings they carry.\u00a0 Not having need for an upabrahmaNam<\/em> to explain it more. \u00a0(There ARE thirumangai AzhvAr<\/a>\u2019s six prabandhams that are called \u2018Aru angam<\/em>\u2019 for thiruvAimozhi<\/em><\/a>. But thiruvAimozhi<\/em><\/a> does not need <\/em>them for explaining itself); vEdhas require<\/em> upabrahmaNam <\/em>(to explain it well).
\n
\nOsai <\/em><\/strong>\u00a0(Agi)<\/em> – Osai <\/em><\/strong>is the name for poem, and sound. But here it is talking about the words of thamizh (lakShaNai – <\/em>like: \u2018house is in the ganges\u2019 means it is in the shores<\/em> of the ganges); this can also be seen in the next phrase \u2018vada sol\u2019 <\/em>(words<\/em> of samskrutham);<\/p>\n