<< Previous<\/a><\/p>\n In the first pAsuram, AzhwAr<\/a> instructs others (samsAris or dwellers in materialistic realm) that brahmA and Siva were described by vEdhas (spiritual texts) as \u00a0created entities and that just as they were primary entities for the expansion of samsAram (materialistic realm), he (AzhwAr) is determined to instruct the samsAris the rare meanings, asking them to uplift themselves through this instruction.<\/p>\n Let us go through the pAsuram and its meanings:<\/p>\n nAnmuganai nArAyaNan padaiththAn nAnmuganum<\/em> nArAyaNan \u2013 SrIman nArAyaNa<\/a> (nArAyaNa, consort of SrI mahAlakshmi<\/a>) nAnmuganai nAyAyaNan padaiththAn<\/strong> \u2013 sarvESvaran<\/a> (supreme being) is called by the unique name of nArAyaNa since he is the refuge for the nAra samUha (nArA: – collection of all the jIvAthmAs<\/a> and achEthana objects<\/a>) and has the nArA: as his refuge; also, he is the means as well as the end benefit for the jIvAthmAs. Such nArAyaNa created nAnmugan (brahmA) with four heads to pervade in all four directions and carry out creation and to keep reciting simultaneously the four vEdhas which aid in the creation.<\/p>\n nArAyaNan <\/strong>\u2013 this is the unique name for supreme being which manifests his all pervading quality, his being the sustenance for all, his being the means for SrIvaikuNtam and his being the final benefit for those who attain him.<\/p>\n nAnmuganai<\/strong> \u2013 this is the name for the one who has creation alone as his responsibility and who is controlled by his senses.<\/p>\n padaiththAn<\/strong> \u2013 created all the primary entities of universe as well as the creator [brahmA]. nArAyaNOpanishath says \u201cnArAyaNAdh brahmA jAyathE<\/em>\u201d (brahmA was born out of nArAyaNa); subhAlOpanishath says \u201cthathra brahmA chathurmukhOjAyathE<\/em>\u201d (there, brahmA, with four faces, was born); nArAyaNavalli says \u201cyO brahmANam vidhadhAdhipUrvam<\/em>\u201d (…one who created brahmA earlier…); muNdakOpanishath says \u201cbrahmA dhEvAnAm prathamas sambhabhUva<\/em>\u201d (bhramA was born ahead of all dhEvas); mahOpanishath says \u201cyannAbhipadhmAdhabhavan mahAthmA prajApathi:<\/em>\u201d (from whose navel like lotus the great AthmA brahmA was born); at the end of vEdhas it says \u201csa prajApathirEka: pushkaraparNE sambhavath<\/em>\u201d (prajApathi [brahmA] was born on a lotus). AzhwAr<\/a> mercifully mentions about such brahmA as having been created by nArAyaNa.<\/p>\n nAnmuganum thAn mugamAy sankaranaiththAn padaiththAn<\/strong> \u2013 that brahmA, keeping himself as the primary entity, created Siva. AzhwAr reminisces the words mentioned in vEdhas such as \u201cvirUpAkshAya brahmaNa: puthrAya jyEshtAya<\/em>\u201d (to virUpAksha [rudhra] who is the first son of brahmA), \u201cthryaksha: SUlabhANi: purushO\u2019jAyatha<\/em>\u201d (having trident, the purusha (jIvAthmA) with three eyes was born), \u201csamvathsarE kumArO\u2019jAyatha<\/em>\u201d (in a year (at one point of time) rudhra was born as a son to brahmA) etc.<\/p>\n thAnmugamAyp padaiththAn<\/strong> \u2013 after receiving instruction about vEdhas from emperumAn<\/a>, without having the need to approach emperumAn for any clarification, brahmA made himself as the primary entity and created Siva. We can also construe this as \u201clalAtAth krOdhajO rudhra:<\/em>\u201d (rudhra was born out of the forehead of brahmA).<\/p>\n yAn mugamAy andhAdhi mElittu aRiviththEn AzhporuLai<\/strong> \u2013 just as brahmA, as the primary entity, created for the expansion of samsAram, AzhwAr<\/a> says that he is going to instruct these difficult-to-know meanings for its annihilation, on his own, without\u00a0 the jIvAthmAs asking his for it.<\/p>\n andhAdhi mElittu aRiviththEn<\/strong> \u2013 just as one engraves on copper plate and stones, AzhwAr<\/a> says that he is writing these meanings in the form of an andhAdhi <\/em>(a classification of poems).<\/p>\n AzhporuLai aRiviththEn<\/strong> \u2013 AzhwAr says that he magnanimously gave these meanings which are similar to gemstones in the ocean of Sruthi <\/em>(vEdhas) and smruthi<\/em> (purANas and ithihAsas), being unable to bear the sorrows of samsAris.<\/p>\n AzhporuLai andhAdhi mElittu aRiviththEn<\/strong> \u2013 this is like embedding ruby stones in gold.<\/p>\n AzhporuLai<\/strong> \u2013 from the fact that brahmA, Siva et al were created, it is clear that they will get destroyed one day. AzhporuL<\/em> refers to the fact that they get destroyed. AzhwAr<\/a> says that he is mentioning that brahmA, Siva et al are entities who get destroyed and it is this meaning that he wants to convey.<\/p>\n nIr thErndhu<\/strong> sidnhAmal koNmin <\/strong>\u2013 AzhwAr tells samsAris to analyse the lowliness of samsAram and the greatness of what he is saying, and being intelligent, think about which is more apt for themselves, without getting distracted.<\/p>\n sindhAmal koNmin<\/strong> \u2013 do not let go of the gemstone that I have donated and hold it firmly! He is praying to samsAris in a way which is similar to one falling at the feet of another to take milk.<\/p>\n An interesting meaning is given by vaikuNtavAsi SrI prathivAdhi bhayankaram aNNangarAchAryar swAmy for the usage of the past tense in AzhwAr<\/a>\u2019s last line: aRiviththEn AzhporuLai<\/em> \u2013 AzhwAr says that he has announced the inner meanings even before he starts conveying them. This is because he feels that emperumAn<\/a>, being sathya sankalpan<\/em> (one who fulfils what he sets out to do), wants to convey the meanings through him and also because he is firm in his mind that through his pAsurams (hymns) he is going to establish the supremacy of emperumAn and hence he has decided that he has already conveyed the meanings. In thamizh grammar, this is referred to as kAlavazhuvamaidhi<\/em> (due to one\u2019s clarity of mind, conveying what is going to happen as having already happened).<\/p>\n We will go on to the 2nd<\/sup> pAsuram next.<\/p>\n adiyEn krishNa rAmAnuja dhAsan<\/p>\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Full Series << Previous avathArikai In the first pAsuram, AzhwAr instructs others (samsAris or dwellers in materialistic realm) that brahmA and Siva were described by vEdhas (spiritual texts) as \u00a0created entities and that just as they were primary entities for the expansion of samsAram (materialistic … Read more<\/a><\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,13],"tags":[],"class_list":["post-20846","post","type-post","status-publish","format-standard","hentry","category-iyarpa","category-nanmugan-thiruvandhadhi"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/20846","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=20846"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/20846\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=20846"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=20846"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=20846"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/10\/vishnu-navel-brahmaa.jpg\")
<\/a><\/p>\navathArikai<\/strong><\/h3>\n
\n thAnmugamAy sankaranaiththAn padaiththAn yANmugamAy<\/em>
\n andhAdhi mElittu aRiviththEn AzhporuLai<\/em>
\n sindhAmal koNminIr thErndhu<\/em><\/p>\nWord for Word Meanings<\/strong><\/h3>\n
\nnAnmuganai padaiththAn \u2013 created brahmA who has four faces
\nnAnmuganum \u2013 that brahmA too
\nthAN mugamAy \u2013 keeping himself as the primary entity
\nsankaranai \u2013 rudhra
\nthAn padaiththAn \u2013 created himself
\nyAn mugamAy \u2013 I, keeping myself as primary entity
\nAzh poruLai \u2013 these meanings which are difficult to know
\nandhAdhi mElittu \u2013 in the form of andhAdhi (antha + Adhi – a form of poetry wherein the last letter\/word\/line of one verse becomes the first letter\/word\/line of next verse)
\naRiviththEn \u2013 instructed
\nnIr \u2013 you (who are listening to this)
\nthErndhu \u2013 analysing
\nsindhAmal \u2013 ensuring that these meanings do not slip out
\nkoLmin \u2013 retain in your mind<\/p>\nvyAkyAnam<\/strong><\/h3>\n
\npramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
\npramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
\nSrIvaishNava education\/kids portal \u2013 http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"