{"id":1969,"date":"2015-03-23T00:25:27","date_gmt":"2015-03-23T00:25:27","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=1969"},"modified":"2015-03-23T00:25:27","modified_gmt":"2015-03-23T00:25:27","slug":"thiruvaimozhi-1-1-2-mananaga-malamara","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/03\/thiruvaimozhi-1-1-2-mananaga-malamara\/","title":{"rendered":"thiruvAimozhi – 1.1.2 – mananagamalamaRa"},"content":{"rendered":"

srI:
\nsrImathE satakOpAya nama:
\nsrImathE rAmAnujAya nama:
\nsrImadh varavaramunayE nama:<\/p>\n

Full series<\/a> >> First Centum<\/a> >> First decad<\/a><\/p>\n

Previous pAsuram<\/a><\/p>\n

\"vishnu\"<\/a><\/p>\n

Introduction for this pAsuram<\/strong><\/h3>\n

Highlights from thirukkurukaippirAn piLLAn<\/a>‘s introduction<\/strong><\/p>\n

The most distinct nature of bhagavAn<\/a>‘s svarUpam (true nature) which is the abode of the previously mentioned\u00a0 auspicious qualities<\/a> is explained in this pAsuram. Such bhagavath svarUpam is explained as the opposite of all blemishes and the abode of all auspiciousness.<\/p>\n

Highlights from nanjIyar<\/a>‘s introduction<\/strong><\/p>\n

Very similar to piLLAn<\/a>‘s introduction. Such bhagavAn<\/a>‘s svarUpam is explained in a step-by-step manner.<\/p>\n

Highlights from vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s introduction<\/strong><\/p>\n

Next, nammAzhwAr<\/a> speaks about bhagavAn<\/a> (who is explained as “yavan” in previous pAsuram<\/a>) being distinct from all other entities.<\/p>\n

Highlights from periyavAchchAn piLLai<\/a>\u2018s introduction<\/strong><\/p>\n

Previously, bhagavAn<\/a> who is explained as “yavan” is further elaborated as distinct from all other entities and is made of gyAnam (knowledge) and Anandham (bliss). This is explained in a step-by-step manner.<\/p>\n

Highlights from nampiLLai<\/a>‘s introduction as documented by vadakkuth thiruvIdhip piLLai<\/a>
\n<\/strong><\/p>\n

bhagavAn<\/a> can be explained by explaining the result (this universe) first and then explaining the cause like it is done in thaiththirIya upanishath “yathO vA imAni…<\/em>“. He can also be explained by explaining his svarUpam first and then his wealth, etc. But AzhwAr<\/a> chooses to explain the auspicious qualities first and then bhagavAn<\/a>‘s svarUpam subsequently. This is because bhagavAn<\/a> attracted AzhwAr by revealing his qualities to him. Thus AzhwAr<\/a> spoke about his qualities first. He simply stated the glorious nature of bhagavath svarUpam which is the abode of such qualities using the term “avan”. Here, he enjoys that svarUpam being most distinct due to his being distinct from all chEthanam (sentients)<\/a> and achEthanam (insentients) as he is opposite of all blemishes\/defects and the abode of all auspiciousness.<\/p>\n

pAsuram<\/strong><\/h3>\n

\u0bae\u0ba9\u0ba9\u0b95 \u0bae\u0bb2\u0bae\u0bb1 \u0bae\u0bb2\u0bb0\u0bcd\u0bae\u0bbf\u0b9a\u0bc8 \u0baf\u0bc6\u0bb4\u0bc1\u0ba4\u0bb0\u0bc1\u0bae\u0bcd
\n\u0bae\u0ba9\u0ba9\u0bc1\u0ba3\u0bb0\u0bcd \u0bb5\u0bb3\u0bb5\u0bbf\u0bb2\u0ba9\u0bcd, \u0baa\u0bca\u0bb1\u0bbf\u0baf\u0bc1\u0ba3\u0bb0\u0bcd \u0bb5\u0bb5\u0bc8\u0baf\u0bbf\u0bb2\u0ba9\u0bcd
\n\u0b87\u0ba9\u0ba9\u0bc1\u0ba3\u0bb0\u0bcd, \u0bae\u0bc1\u0bb4\u0bc1\u0ba8\u0bb2\u0bae\u0bcd, \u0b8e\u0ba4\u0bbf\u0bb0\u0bcd\u0ba8\u0bbf\u0b95\u0bb4\u0bcd \u0b95\u0bb4\u0bbf\u0bb5\u0bbf\u0ba9\u0bc1\u0bae\u0bcd
\n\u0b87\u0ba9\u0ba9\u0bbf\u0bb2\u0ba9\u0bcd, \u0ba9\u0bc6\u0ba9\u0ba9\u0bc1\u0baf\u0bbf\u0bb0\u0bcd, \u0bae\u0bbf\u0b95\u0bc1 \u0ba8\u0bb0\u0bc8 \u0baf\u0bbf\u0bb2\u0ba9\u0bc7.<\/p>\n

mananagamalam aRa malar misaiyezhudharum<\/em>
\nmananuNarvu aLavilan poRiyuNarvu avaiyilan<\/em>
\ninanuNar muzhunalam edhir nigazh kazhivinum<\/em>
\ninanilan enan uyir migu narai ilanE<\/em><\/p>\n

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s 12000 padi)<\/strong><\/h3>\n

mananagam – in the mind
\nmalam – blemishes such as kAmam (lust), krOdham (anger) etc
\naRa – being removed
\nmalar – being blossomed
\nmisai – up
\nezhudharum –\u00a0 rise and grow
\nmanan uNarvu –\u00a0 gyAnam which is felt in the heart\/mind through the practice of yOga
\naLavilan – immeasurable and thus distinct from chith (jIvathmA)<\/a>
\npoRiyuNarvu avaiyilan – distinct from achith (matter)<\/a> which is experienced\/understood through the external senses
\ninan – thus being different from chith<\/a> and achith<\/a>
\nuNar muzhunalam – Identified with being full knowledge and full bliss
\nedhir – in the future
\nnigazh –\u00a0 in the present
\nkazhivinum –\u00a0 in the past
\ninanilan migunaraiyilan – having none who is equal to or higher than
\nenanuyir – my sustaining soul<\/p>\n

Simple transalation (based on vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s 12000 padi)<\/strong><\/h3>\n

bhagavAn<\/a> is immeasurable by even well-blossomed mind which is free of blemishes such as kAmam, krOdham etc., that can understand the AthmA. He is immeasurable by the external senses which are used to comprehend achith (matter)<\/a>. Thus he is distinct from both chith<\/a> and achith<\/a>. He is identified as being full knowledge and full bliss and has none who is equal to or higher than him, in the past, present or future. He is my sustaining soul.<\/p>\n

In all the 10 pAsurams, “avan thuyaraRu sudaradi thozhudhezhu<\/em>” (worship such bhagavAn<\/a>and be uplifted) should be added in the end. This pAsuram explains sOdhaka vAkyam (that statement which analyses bhagavAn<\/a>‘s true nature) – “sathyam gyAnam anantham brahma<\/em>” i.e., sathyam – most distinct in nature, gyAnam – being full knowledge and bliss, anantham – not having anyone equal\/higher in past\/present\/future. First “inan<\/em>” explains his greatness. Subsequent “inanilan<\/em>” explains that there is none comparable to him.<\/p>\n

vyAkyAnams (commentaries)<\/h3>\n

Highlights from thirukkurukaippirAn piLLAn<\/a>‘s vyAkyAnam<\/strong><\/p>\n

Very similar to the simple translation. AzhwAr<\/a> says to his mind that such bhagavAn<\/a> should be worshipped (linking this with the last line of the 1st pAsuram).<\/p>\n

Highlights from nanjIyar<\/a>‘s vyAkyAnam
\n<\/strong><\/p>\n