{"id":1985,"date":"2015-03-24T01:13:34","date_gmt":"2015-03-24T01:13:34","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=1985"},"modified":"2015-03-24T01:13:34","modified_gmt":"2015-03-24T01:13:34","slug":"thiruvaimozhi-1-1-3-ilanathu-udaiyanithu","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/03\/thiruvaimozhi-1-1-3-ilanathu-udaiyanithu\/","title":{"rendered":"thiruvAimozhi – 1.1.3 – ilanathu udaiyanithu"},"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

\u00a0\"Mahavishnu-universes-2\"<\/a><\/p>\n

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

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

In this pAsuram, the material realm which is fully owned\/controlled by bhagavAn<\/a> who is distinct from all other entities is explained.<\/p>\n

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

In this pAsuram, the material realm which is present for the sport of bhagavAn<\/a> who was explained in the first pAsuram as the master of nithya vibhUthi (paramapadham – spiritual realm) is explained.<\/p>\n

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

nammAzhwAr<\/a> explains bhagavAn<\/a>‘s connection with material realm to establish that he is not limited by any particular object or location.<\/p>\n

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

Same as nanjIyar<\/a>‘s introduction.<\/p>\n

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

nammAzhwAr<\/a> enjoyed\u00a0bhagavAn<\/a>‘s auspicious qualities, bhagavAn<\/a>‘s control over spiritual realm and his divine form (lotus feet) in the first pAsuram. In the second pAsuram, he explained the true nature of bhagavAn<\/a> being totally distinct from chith<\/a> and achith<\/a>. In continuing with that, he is explaining the material realm which is also belonging to bhagavAn<\/a>. Though chAndhOgya upanishath declares “nOpajanam smarannidham sarIram<\/em>” (a mukthAthmA, after being liberated, will never contemplate about this material realm since he will be fully engaged in blissful activities in spiritual realm), mukthAthmAs would still relish material realm as something that exists for the sport of bhagavAn<\/a>. AzhwAr too, even though being present in this realm only, since he is blessed by bhagavAn<\/a> himself with blemishless knowledge, relishes this world as the wealth of bhagavAn<\/a>.<\/p>\n

Just like a king and his wife may be engaged in making a garden and destroying it playfully even though they may have huge wealth (lands, palaces, etc), when srIman nArAyaNan<\/a> and srI mahAlakshmi<\/a> glance with their divine vision this material realm becomes manifested and when they glance away, the material realm becomes subtle. AzhwAr<\/a> is enjoying such material realm in this pAsuram.<\/p>\n

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

\u0b87\u0bb2\u0ba9\u0ba4\u0bc1 \u0b89\u0b9f\u0bc8\u0baf\u0ba9\u0bbf \u0ba4\u0bc6\u0ba9 \u0ba8\u0bbf\u0ba9\u0bc8\u0bb5\u0bb0\u0bbf\u0baf\u0bb5\u0ba9\u0bcd
\n\u0ba8\u0bbf\u0bb2\u0ba9\u0bbf\u0b9f\u0bc8 \u0bb5\u0bbf\u0b9a\u0bc1\u0bae\u0bcd\u0baa\u0bbf\u0b9f\u0bc8 \u0b89\u0bb0\u0bc1\u0bb5\u0bbf\u0ba9\u0ba9\u0bcd \u0b85\u0bb0\u0bc1\u0bb5\u0bbf\u0ba9\u0ba9\u0bcd
\n\u0baa\u0bc1\u0bb2\u0ba9\u0bca\u0b9f\u0bc1 \u0baa\u0bc1\u0bb2\u0ba9\u0bb2\u0ba9\u0bcd, \u0b92\u0bb4\u0bbf\u0bb5\u0bbf\u0bb2\u0ba9\u0bcd, \u0baa\u0bb0\u0ba8\u0bcd\u0ba4 \u0b85\u0ba8\u0bcd
\n\u0ba8\u0bb2\u0ba9\u0bc1\u0b9f\u0bc8 \u0baf\u0bca\u0bb0\u0bc1\u0bb5\u0ba9\u0bc8 \u0ba8\u0ba3\u0bc1\u0b95\u0bbf\u0ba9\u0bae\u0bcd \u0ba8\u0bbe\u0bae\u0bc7.<\/p>\n

ilanadhu udaiyanidhu ena ninaivu ariyavan<\/em>
\nnilanidai visumbidai uruvinan aruvinan<\/em>
\npulanodu pulanalan ozhivilan parandha<\/em>
\nan nalanudai oruvanai naNuginam nAmE
\n<\/em><\/p>\n

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

ilanadhu – not owning because of being far-away from an object
\nudaiyanidhu – owning because of being close to an object
\nena – thus limiting by certain objects
\nninaivu aRiyavan – cannot be understood
\nnilanidai – in the earth
\nvisumbidai – in the sky and higher realms
\nuruvinan aruvinan – having achith<\/a> (insentients) which are visible to eyes (and other external senses) and having chith<\/a> (sentients) which are not visible to eyes (and other external senses) as prakAram (attribute, body)
\npulanodu – existing amidst such chith<\/a> and achith<\/a> which are well established through pramANam (authentic source)
\npulanalan – not having their nature
\nozhivilan parandha – pervading everywhere without missing out on any object\/place
\nannalanudai – one having auspicious qualities as explained in first pAsuram
\noruvanai – that most distinct person
\nnAm naNuginam – we are blessed to be able to approach him<\/p>\n

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

bhagavAn<\/a> cannot be understood by limiting him to certain objects only saying “since he is far-away from such object he is not present in it” and “since he is nearby to this object he is present in it”. He owns all chith<\/a> (which are not visible to external senses) and achith<\/a> (which are visible to external senses) in both the lower and higher realms (earth and sky). He thus exists pervading everywhere having chith<\/a> and achith<\/a> as his attributes. We are blessed to take refuge of the most distinct bhagavAn<\/a> who is filled with such auspicious qualities.<\/p>\n

In the first two lines, bhagavAn<\/a>‘s vasthu parichchEdha rAhithyam (not limited by any object) is explained. In the next two lines, through the vyApthi (all pervading nature), his dhEsa parichchEdha rAhithyam (not limited by any place) is explained. Thus his connection with leelA vibhUthi (material realm) is explained in this pAsuram.<\/p>\n

vyAkyAnams (commentaries)<\/h3>\n

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

We are fortunate to receive the shelter of bhagavAn<\/a> who is the master of everything\/everyone, who is the in-dwelling soul of entire existence, one who is not touched by the defects of\u00a0chith<\/a> and achith<\/a>, who is having full control over everything being the in-dwelling soul and who is distinct from everything else that exists. AzhwAr tells his mind to worship such emperumAn<\/a> and be uplifted.<\/p>\n

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

Very similar to nampiLLai<\/a>‘s vyAkyAnam.<\/p>\n

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

Very similar to nampiLLai<\/a>‘s vyAkyAnam.<\/p>\n

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