{"id":2026,"date":"2015-03-31T08:03:17","date_gmt":"2015-03-31T08:03:17","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=2026"},"modified":"2015-03-31T08:03:17","modified_gmt":"2015-03-31T08:03:17","slug":"thiruvaimozhi-1-1-5-avaravar-thamathamathu","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/03\/thiruvaimozhi-1-1-5-avaravar-thamathamathu\/","title":{"rendered":"thiruvAimozhi – 1.1.5 – avaravar thamathamathu"},"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

\"dhevas-worshipping-vishnu\"<\/a><\/p>\n

Note: vaiyadhikaraNyam<\/a> means two or more aspects having different substratum. For example, a chair may be held by the earth and a flower pot may be held by a table. It also means two or more words which are focussed on explaining different entities.<\/p>\n

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

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

It is explained that bhagavAn<\/a> is the object of all worshippable aspects.<\/p>\n

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

It is explained that everything is sustained by emperumAn<\/a>.<\/p>\n

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

Subsequently, emperumAn<\/a> sustaining everything in the form of protection is explained through vaiyadhikaraNyam (that he is the one who is related to all different entities).<\/p>\n

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

Sustenance (of everything) is also under the disposal of bhagavAn<\/a> through vaiyadhikaraNyam.<\/p>\n

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

nammAzhwAr<\/a> says sthithi (sustenance) is also under emperumAn<\/a>‘s disposal Just like the true nature is (explained in previous pAsuram). A person may control a house. Another person may control a village. Another may control a crowd. Another person (indhra) may control 3 worlds (bhUr, bhUva:, suva:). Another person (brahmA) may control 14 worlds (from brahma lOkam to pAthALa lOkam). Irrespective of the person protecting a house or the 14 worlds, it is because of bhagavAn<\/a> being the antharAthmA (in-dwelling soul) that they are able to protect and they get protected. Without his presence, no one will have the independant ability to control\/protect anything. This is explained in vishNu purANam “nahi pAlanasAmarthyam ruthE sarvEswaram harim<\/em>”\u00a0 (Other than the supreme lord hari, no one has the (natural) ability to protect others).<\/p>\n

As explained in thaiththirIya upanishath “yadhvEdhAdhau svara: prOkthO vEdhAnthE cha prathishtitha:<\/em>” – whatever is created from bhagavAn<\/a> during srushti (creation) will settle back into bhagavAn himself during layam (devolution), just like jewels are taken out of a jewel box, worn and then placed back in the jewel box. That praNavam, which has akAram as the first letter indicates bhagavAn<\/a> as the rakshaka (protector). That bhagavAn<\/a> is the sarvEswaran<\/a> – supreme lord.<\/p>\n

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

\u0b85\u0bb5\u0bb0\u0bb5\u0bb0\u0bcd \u0ba4\u0bae\u0ba4\u0bae\u0ba4\u0bc1 \u0b85\u0bb1\u0bbf\u0bb5\u0bb1\u0bbf \u0bb5\u0b95\u0bc8 \u0bb5\u0b95\u0bc8
\n\u0b85\u0bb5\u0bb0\u0bb5\u0bb0\u0bcd \u0b87\u0bb1\u0bc8\u0baf\u0bb5\u0bb0\u0bcd \u0b8e\u0ba9\u0bb5\u0b9f\u0bbf \u0b85\u0b9f\u0bc8\u0bb5\u0bb0\u0bcd\u0b95\u0bb3\u0bcd
\n\u0b85\u0bb5\u0bb0\u0bb5\u0bb0\u0bcd \u0b87\u0bb1\u0bc8\u0baf\u0bb5\u0bb0\u0bcd \u0b95\u0bc1\u0bb1\u0bc8\u0bb5\u0bbf\u0bb2\u0bb0\u0bcd \u0b87\u0bb1\u0bc8\u0baf\u0bb5\u0bb0\u0bcd
\n\u0b85\u0bb5\u0bb0\u0bb5\u0bb0\u0bcd \u0bb5\u0bbf\u0ba4\u0bbf \u0bb5\u0bb4\u0bbf \u0b85\u0b9f\u0bc8\u0baf \u0ba8\u0bbf\u0ba9\u0bcd\u0bb1\u0ba9\u0bb0\u0bc7<\/p>\n

avaravar thamadhamadhu aRivaRi vagai vagai<\/em>
\navaravar iRaiyavar enavadi adaivargaL<\/em>
\navaravar iRaiyavar kuRaivilar iRaiyavar<\/em>
\navaravar vidhi vazhi adaiya ninRanarE
\n<\/em><\/p>\n

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

avaravar – those adhikAris (qualified persons who are interested in certain goals)
\nthamadhamadhu – their
\naRivaRi vagaivagai – different levels\/varieties of knowledge
\navaravar – those dhEvathAs according to their desire
\niRaiyavar ena – assumed as the master who will fulfil their desires
\nadi adaivargaL – approach, take shelter
\navaravar – those dhEvathAs
\niRaiyavar – being the master who fulfils such desires
\nkuRaivilar – appropriate
\niRaiyavar – being sarva swAmy (supreme lord)
\navaravar – such adhikAris
\nvidhi vazhi – per vidhi (karmA\/fate)
\nadaiya – attaining the goal
\nninRanar – situated as the antharAthmA<\/p>\n

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

Different adhikAris (qualified persons) based on their level of knowledge take shelter of different dhEvathAs according to their desire assuming them as their master who will fulfil their desires. It is appropriate for those dhEvathAs to be the ones who fulfil those desires. But, it is bhagavAn<\/a> who is the master of everyone who stays as the antharAthmA (in-dwelling soul) of those dhEvathAs, ensures that such persons who desire for certain goals get their goals fulfilled according to their karmA.<\/p>\n

avaravar vidhivazhi adaiya ninRanar<\/em> is also explained as follows. emperumAn<\/a> is present as the antharAthmA of those dhEvathAs who can take shelter of emperumAn<\/a> (as explained in sAsthram) to fulfill the desires of their devotees.<\/p>\n

vyAkyAnams (commentaries)<\/h3>\n

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

Persons worship indhra et al through jyOthishtOmam etc, according to their gyAnam considering them as their benefactor. Those dhEvathAs are quite capable of fulfilling the desires of such persons who worship them as applicable for such worship. How is this possible? By following the principles of sAsthram, if a dhEvathA is worshiped, bhagavAn<\/a> being the antharyAmi of that dhEvathA, facilitates the fulfillment of such results as he is the real object of worship.<\/p>\n

Many pramANams\u00a0 from bhagavath gIthA etc., are highlighted to establish this principle. Since emperumAn<\/a>, being the antharAthmA of everything, is the true object of worship and the true benefactor of all fruits, protecting everything is also under his full disposal.<\/p>\n

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

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

avaravar<\/em> is explained as individuals who are different based on their guNam (quality) of sathvam (goodness), rajas (passion) and thamas (ignorance).<\/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