{"id":1996,"date":"2015-03-26T02:17:05","date_gmt":"2015-03-26T02:17:05","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=1996"},"modified":"2015-03-26T02:17:05","modified_gmt":"2015-03-26T02:17:05","slug":"thiruvaimozhi-1-1-4-nam-avan","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/03\/thiruvaimozhi-1-1-4-nam-avan\/","title":{"rendered":"thiruvAimozhi – 1.1.4 – nAm avan"},"content":{"rendered":"

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

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

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

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

Note: sAmAnAdhikaraNyam<\/a> means more than one aspect\/attribute having one common substratum. It also means two or more words focussed on explaining a single entity. A simple example is mrudh ghatam (clay pot). This talks about ghatam (pot) being the substratum and having two attributes – being made of mrudh (soil\/clay) and ghatathvam (being a pot). Another example is “Sukla: patam” (white cloth). This talks about patam (cloth) being the substratum and having two attributes – Suklathvam (whiteness) and patathvam (being a cloth). Similarly, brahmam<\/a>\/bhagavAn<\/a> being the substratum of all entities is explained through this principle of sAmAnAdhikaraNyam. This is a separate and detailed subject which can be learned from scholars who are well versed in samskrutha vyAkaraNam and vEdhAntham.<\/p>\n

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

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

Starting with this pAsuram, the previous pAsuram<\/a> is explained in detail.<\/p>\n

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

It is explained that the svarUpam (true nature) and svabhAvam (characteristics) of different entities which are identified through different words are completely under the control of bhagavAn<\/a> according to sAmAnAdhikaraNyam.<\/p>\n

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

In the next 3 pAsurams (starting with this one), the svarUpam (true nature), sthithi (existence), pravruththi (actions) etc of the entities in this leelA vibhUthi are explained as being totally controlled by bhagavAn<\/a>. In this pAsuram, nammAzhwAr<\/a> explains that the svarUpam of all the entities are explained as being totally controlled by bhagavAn<\/a> through sAmAnAdhikaraNyam.<\/p>\n

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

Very similar to vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘<\/strong>s introduction.<\/p>\n

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

In the previous pAsuram<\/a>, AzhwAr enjoyed bhagavAn<\/a>‘s wealth of leelA vibhUthi. While only few pAsurams explained nithya vibhUthi, why are there many pAsurams explaining leelA vibhUthi? nithya vibhUthi (paramapadham) fully follows bhagavAn<\/a>‘s heart as explained in thiruvAimozhi 4.9.10 “oNdodiyAL thirumagaLum nIyumE nilAniRpa<\/em>” (Only srImahAlakshmi<\/a> and you are visible in parampadham – meaning others are so submissive and subdued in service to the two of you). So there is nothing special in saying that everything is under his full control there. But in this leelA vibhUthi, jIvAthmA<\/a>s acquire bodies according to their karmA and follow the will of bhagavAn<\/a> according to the circumstances here. Only in this vibhUthi we see anya sEshathvam (being dependant on other dhEvathAs), sva svAthanthriyam (being fully independent) etc . Thus it is more important to establish that leelA vibhUthi is under full control of bhagavAn<\/a>.<\/p>\n

In the next 3 pAsurams (starting with this),\u00a0 the nature, characteristics and actions are established as being fully controlled by bhagavAn<\/a>. In the subsequent (7th) pAsuram the sarIra – Athma (sarIri) bhAvam between the universe and Iswara<\/a> is explained. In the subsequent (8th) pAsuram kudhrushtis (those who dont accept vEdham as authority) are defeated. In the 9th pAsuram, sUnyavAdhi (philosopher of voidness) is defeated. In the 10th pAsuram, his all-pervading nature is explained. In the 11th pAsuram, the fruits of reciting the decad are explained.<\/p>\n

In this pAsuram, srushti (creation), aNu pravEsam (all-pervading nature) etc are explained as fully dependent on bhagavAn<\/a> both in subtle (cause) and gross (effect) states.<\/p>\n

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

\u0ba8\u0bbe\u0bae\u0bcd \u0b85\u0bb5\u0ba9\u0bcd \u0b87\u0bb5\u0ba9\u0bcd \u0b89\u0bb5\u0ba9\u0bcd \u0b85\u0bb5\u0bb3\u0bcd \u0b87\u0bb5\u0bb3\u0bcd \u0b89\u0bb5\u0bb3\u0bcd \u0b8e\u0bb5\u0bb3\u0bcd
\n\u0ba4\u0bbe\u0bae\u0bcd \u0b85\u0bb5\u0bb0\u0bcd \u0b87\u0bb5\u0bb0\u0bcd \u0b89\u0bb5\u0bb0\u0bcd \u0b85\u0ba4\u0bc1 \u0b87\u0ba4\u0bc1 \u0b89\u0ba4\u0bc1 \u0b8e\u0ba4\u0bc1
\n\u0bb5\u0bc0\u0bae\u0bcd \u0b85\u0bb5\u0bc8 \u0b87\u0bb5\u0bc8 \u0b89\u0bb5\u0bc8 \u0b85\u0bb5\u0bc8 \u0ba8\u0bb2\u0bae\u0bcd \u0ba4\u0bc0\u0b99\u0bcd\u0b95\u0bc1 \u0b87\u0bb5\u0bc8
\n\u0b86\u0bae\u0bcd \u0b85\u0bb5\u0bc8 \u0b86\u0baf\u0bcd \u0b85\u0bb5\u0bc8 \u0b86\u0baf\u0bcd \u0ba8\u0bbf\u0ba9\u0bcd\u0bb1 \u0b85\u0bb5\u0bb0\u0bc7<\/p>\n

nAm avan ivan uvan avaL ivaL uvaL evL<\/em>
\n thAm avar ivar uvar athu ithu uthu edhu<\/em>
\n vIm avai ivai uvai avai nalam thIngu avai<\/em>
\n Am avai Ay avai Ay ninRa avarE
\n<\/em><\/p>\n

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

nAm – self (which is going to be the context for the other words to follow)
\navan – a male who is far away
\nivan – a male who is nearby
\nuvan – a male who is neither far away nor nearby
\navaL – a female who is far away
\nivaL – a female who is nearby
\nuvaL – a female who is neither far away nor nearby
\nevaL – (being questioned as) which female?
\nthAm – respectable person (first person – in front of us)
\navar – a respectable person who is far away
\nivar – a respectable person who is nearby
\nuvar – a respectable person who is neither far away nor nearby
\nadhu – an animal\/bird\/insentient that is far away
\nidhu – an animal\/bird\/insentient that is neaby
\nudhu – an animal\/bird\/insentient that is neither far away nor nearby
\nedhu – (being questioned as) which animal\/bird\/insentient?
\nvImavai – temporary objects that are subject to change
\nivai uvai avai – such temporary objects which are nearby, neither far away nor nearby, far away
\nnalam thIngu avai – those virtuous and lowly actions\/aspects
\nAmavai – future aspects
\nAyavai – all such (past) objects
\nAy ninRa avar – one has become such objects<\/p>\n

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

bhagavAn is the one who has become (is the antharyAmi of) all entities (male, female, insentient, temporary ones) which are identified by different words to indicate their proximity (nearby, faraway, in-between etc) which are good or bad and which existed in the past, exist now or will come to existence in the future.<\/p>\n

In short, all words point to bhagavAn<\/a> only. Whatever words missed are also to be included here. This means all objects of all times are under the full control of bhagavAn<\/a>.<\/p>\n

vyAkyAnams (commentaries)<\/h3>\n

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

This pAsuram explains that bhagavAn<\/a> controls all entities that are referred by different words.<\/p>\n

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

Very similar to vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s vyAkyAnam.<\/p>\n

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

Very similar to nampiLLai<\/a>\u2018s vyAkyAnam.<\/p>\n

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