{"id":25762,"date":"2019-04-25T23:53:34","date_gmt":"2019-04-25T23:53:34","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=25762"},"modified":"2019-04-25T23:53:34","modified_gmt":"2019-04-25T23:53:34","slug":"thiruvaimozhi-8-8-2-adiyen-ullan","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2019\/04\/thiruvaimozhi-8-8-2-adiyen-ullan\/","title":{"rendered":"thiruvAimozhi &#8211; 8.8.2 &#8211; adiyEn uLLAn"},"content":{"rendered":"<p style=\"text-align: center;\"><small>SrI:&nbsp; SrImathE SatakOpAya nama:&nbsp; SrImathE rAmAnujAya nama:&nbsp; SrImath varavaramunayE nama:<\/small><\/p>\n<p><a title=\"thiruvAimozhi \u2013 Fourth 1000\" href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/thiruvaimozhi\/\">Full series<\/a> &gt;&gt; <a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2019\/01\/thiruvaimozhi-8th-centum\/\">Eighth Centum<\/a> &gt;&gt; <a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2019\/04\/thiruvaimozhi-8-8-kangal\/\">Eighth decad<\/a><\/p>\n<p><a href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2019\/04\/thiruvaimozhi-8-8-1-kangal-sivandhu\/\">Previous pAsuram<\/a><\/p>\n<p><a href=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/03\/Mahavishnu-universes.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter size-full wp-image-1989\" src=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/03\/Mahavishnu-universes.jpg\" alt=\"\" width=\"267\" height=\"359\" srcset=\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/03\/Mahavishnu-universes.jpg 267w, https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/03\/Mahavishnu-universes-223x300.jpg 223w\" sizes=\"auto, (max-width: 267px) 100vw, 267px\" \/><\/a><\/p>\n<h3><strong>Introduction for this pAsuram<\/strong><\/h3>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/pillan\/\">thirukkurukaippirAn piLLAn<\/a>&#8216;s introduction<\/strong><\/p>\n<p>No specific introduction.<\/p>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nanjiyar\/\">nanjIyar<\/a>&#8216;s introduction<\/strong><\/p>\n<p>In the second pAsuram, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">AzhwAr<\/a> says &#8220;<a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> who is greatly distinguished, not only mercifully entered me, he also mercifully entered my body&#8221;. Since AzhwAr uses the word &#8220;<em>adiyEn uLLAn<\/em>&#8221; (present in me, the servitor) where he should be using &#8220;<em>en uLLAn<\/em>&#8221; (present in me), I and adiyEn are understood to be synonyms.<\/p>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/vadhi-kesari-azhagiya-manavala-jiyar\/\">vAdhi kEsari azhagiya maNavALa jIyar<\/a>&#8216;s introduction<\/strong><\/p>\n<p>See <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nanjiyar\/\">nanjIyar<\/a>&#8216;s introduction.<\/p>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/periyavachchan-pillai\/\">periyavAchchAn piLLai<\/a>\u2018s introduction<\/strong><\/p>\n<p>See <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nanjiyar\/\">nanjIyar<\/a>&#8216;s introduction.<\/p>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nampillai\/\">nampiLLai<\/a>&#8216;s introduction as documented by <a href=\"http:\/\/acharyas.koyil.org\/index.php\/vadakku-thiruvidhi-pillai\/\">vadakkuth thiruvIdhip piLLai<\/a><br \/>\n<\/strong><\/p>\n<p>See <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nanjiyar\/\">nanjIyar<\/a>&#8216;s introduction.<\/p>\n<h3><strong>pAsuram<\/strong><\/h3>\n<p><em>adiyEn uLLAn udal uLLAn aNdaththagaththAn puRaththuLLAn<\/em><br \/>\n<em>padiyE idhuvenRuraikkalAm padiyan allan param paran<\/em><br \/>\n<em>kadi sEr nARRaththuLLAlai inbaththunbak kazhi nErmai<\/em><br \/>\n<em>odiyA inbap perumaiyOn uNarvil umbar oruvanE<br \/>\n<\/em><\/p>\n<h3><a href=\"http:\/\/yourlisten.com\/sarathy.thothathri\/thiruvaimozhi-8-8-2\">Listen<\/a><\/h3>\n<p><iframe src=\"\/\/yourlisten.com\/embed\/html5?17763635\" style=\"width:100%;\" frameborder=\"0\"><\/iframe><\/p>\n<h3><strong>Word-by-Word meanings (based on <a href=\"http:\/\/acharyas.koyil.org\/index.php\/vadhi-kesari-azhagiya-manavala-jiyar\/\">vAdhi kEsari azhagiya maNavALa jIyar<\/a>&#8216;s 12000 padi)<\/strong><\/h3>\n<p>aNdaththu &#8211; for all entities inside the oval shaped universe<br \/>\nagaththAn &#8211; being the antharAthmA (indwelling soul)<br \/>\npuRaththu &#8211; outside the universe, the entities such as avyaktha (unmanifested matter), mahath (the great element), ahankAra (the ego)<br \/>\nuLLAn &#8211; being the AthmA<br \/>\nidhuvE &#8211; this itself<br \/>\npadi &#8211; form<br \/>\nenRu &#8211; as<br \/>\nuraikkalAm padiyan &#8211; one who has the form to say<br \/>\nallan &#8211; not being<br \/>\nparam paran &#8211; being the one who is greater (than nithyasUris and mukthAthmAs who are greater than these entities here in samsAram)<br \/>\nkadi sEr nARRaththuLLAlai &#8211; fully immersed and enjoyed the collection of great fragrances<br \/>\ninbam &#8211; joy&#8217;s<br \/>\nthunbam &#8211; (due to being insignificant and impermanent) sorrow&#8217;s<br \/>\nkazhi &#8211; having the elimination<br \/>\nnErmai &#8211; the subtle aspect&#8217;s<br \/>\nodiyA &#8211; eternal (due to having no breaks)<br \/>\ninbam &#8211; joy&#8217;s<br \/>\nperumaiyOn &#8211; having the boundless nature<br \/>\nuNarvil &#8211; in knowledge<br \/>\numbar &#8211; being superior (like the joy which is eternal, boundless etc)<br \/>\noruvan &#8211; one<br \/>\nadiyEn &#8211; I (inside what is said as aham (I) which is identified exclusively by servitude)<br \/>\nuLLAn &#8211; is present as antharAthmA inside;<br \/>\nudal &#8211; in SarIram (body, which is to be rejected)<br \/>\nuLLAn &#8211; is residing in the heart too.<\/p>\n<h3><strong>Simple translation (based on <a href=\"http:\/\/acharyas.koyil.org\/index.php\/vadhi-kesari-azhagiya-manavala-jiyar\/\">vAdhi kEsari azhagiya maNavALa jIyar<\/a>&#8216;s 12000 padi)<\/strong><\/h3>\n<p><a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> is the antharAthmA for all entities inside the oval shaped universe and the entities such as avyaktha (unmanifested matter), mahath (the great element), ahankAra (the ego) outside the universe; yet he cannot be said to be present in this form only [not limited to few qualities\/definitions]; he is greater than all; he is having the greatness of subtle, eternal, unbounded joy, which is like the joy of being fully immersed and enjoyed the collection of great fragrances, after eliminating all the sorrow; his knowledge is greater than the superior ones&#8217; (who have such joy as explained before); such great <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> is present in me, the servitor; he is also inside the heart in my body. &#8220;<em>padiyE idhu<\/em>&#8221; indicates the lack of similes for emperumAn. The example of joy derived from fragrance, is given to instill faith in us [to understand that bhagavAn will be pure, without any blemish] since there is no example for emperumAn who is with ubhayalingam [two aspects &#8211; with auspicious qualities, without any blemish], with great knowledge\/bliss which is distinguished from all other entities.<\/p>\n<h3>vyAkyAnams (commentaries)<\/h3>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/pillan\/\">thirukkurukaippirAn piLLAn<\/a>&#8216;s vyAkyAnam<\/strong><\/p>\n<p>See <a href=\"http:\/\/acharyas.koyil.org\/index.php\/vadhi-kesari-azhagiya-manavala-jiyar\/\">vAdhi kEsari azhagiya maNavALa jIyar<\/a>&#8216;s translation.<\/p>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nanjiyar\/\">nanjIyar<\/a>&#8216;s vyAkyAnam<br \/>\n<\/strong><\/p>\n<p>See <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nampillai\/\">nampiLLai<\/a>&#8216;s vyAkyAnam.<\/p>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/periyavachchan-pillai\/\">periyavAchchAn piLLai<\/a>\u2018s vyAkyAnam<\/strong><\/p>\n<p>See <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nampillai\/\">nampiLLai<\/a>&#8216;s vyAkyAnam.<\/p>\n<p><strong>Highlights from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nampillai\/\">nampiLLai<\/a>&#8216;s vyAkyAnam as documented by <a href=\"http:\/\/acharyas.koyil.org\/index.php\/vadakku-thiruvidhi-pillai\/\">vadakkuth thiruvIdhip piLLai<\/a><br \/>\n<\/strong><\/p>\n<ul>\n<li><em>adiyEn uLLAn<\/em> &#8211; kUraththAzhwAn, after serving thirukkOshtiyUr nambi for six months, was about to leave [Once in <a href=\"http:\/\/acharyas.koyil.org\/index.php\/emperumanar\/\">emperumAnAr<\/a>&#8216;s kAlakshEpam, a question arose on the true identity of AthmA &#8211; whether it is knowledge\/bliss or servitude; emperumAnAr instructed <a href=\"http:\/\/acharyas.koyil.org\/index.php\/kuraththazhwan\/\">kUraththAzhwAn<\/a> to go to <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thirukkoshtiyur-nambi\/\">thirukkOshtiyUr nambi<\/a> and have the doubt clarified; he had gone there and spent six months serving <a href=\"http:\/\/acharyas.koyil.org\/index.php\/thirukkoshtiyur-nambi\/\">nambi<\/a>, but nambi never asked <a href=\"http:\/\/acharyas.koyil.org\/index.php\/kuraththazhwan\/\">AzhwAn<\/a> why he had come; thinking of returning to SrIrangam, being unable to handle the separation from <a href=\"http:\/\/acharyas.koyil.org\/index.php\/emperumanar\/\">emperumAnAr<\/a>, he decided to leave]; nambi said to him &#8220;AzhwAn! ? Have you not seen <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">AzhwAr<\/a> saying &#8216;<em>adiyEn uLLAn<\/em>&#8216;?&#8221; AzhwAn said &#8220;I am grateful for this insight&#8221;. Where AzhwAr should have said &#8220;<em><strong>en<\/strong> uLLAn<\/em>&#8220;, he said &#8220;<em><strong>adiyEn<\/strong> uLLAn<\/em>&#8220;. This is because, AthmA is not identified by gyAnam (knowledge) and Anandham (bliss); but is identified by SEshathvam (servitude). Implies that &#8211; servitude towards bhagavAn is more intrinsic than knowledge and bliss.<\/li>\n<li><em>udal uLLAn<\/em> &#8211; Just as for the chEthana (sentient being), bhagavAn&#8217;s divine auspicious form is more desirable than bhagavAn&#8217;s true nature, for ISvara, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">AzhwAr<\/a>&#8216;s divine form is more desirable than AzhwAr&#8217;s true nature; this is similar to prideful persons having desire for the dirt\/sweat of their beloved ones. With this &#8211; the view points such are &#8220;jIva-para bhEdham (difference between jIvAthmA and paramAthmA), jIva paraspara bhEdham (difference among jIvAthmAs) and SEsha-SEShi sambandham (servant-master relationship between jIvAthmA and paramAthmA) are false principles&#8221; are negated naturally.<\/li>\n<\/ul>\n<p>When asked &#8220;who desires your divine form?&#8221; <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">AzhwAr<\/a> says,<\/p>\n<ul>\n<li><em>aNdaththu agaththAn puRaththuLLAn<\/em> &#8211; One who is present in the entities which are present inside the oval shaped universe and outside it. Implies that, <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> who is omnipresent, became captivated in an entity (AzhwAr), that too in a small part (heart) of that entity.<\/li>\n<li><em>padiyE idhu<\/em> &#8211; &#8220;Is this his nature?&#8221;&nbsp; He does not have a fully matching simile. Only if there is another entity which is omnipresent and which controls every other entity, can we cite that entity as a simile.<\/li>\n<\/ul>\n<p>When asked &#8220;how can we explain him then?&#8221; <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">AzhwAr<\/a> says,<\/p>\n<ul>\n<li><em>param paran<\/em> &#8211; One who is superior to all superior entities. As said in bruhadhAraNyaka upanishath 4.3 \u201c<em>nEthi nEthi\u2019\u201d<\/em>(not like this, not like this \u2013 <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> cannot be understood in any specific way), we can only that he is unlike anything else.<\/li>\n<\/ul>\n<p>When asked &#8220;Still, how can we try to understand him?&#8221; <a href=\"http:\/\/acharyas.koyil.org\/index.php\/nammazhwar\/\">AzhwAr<\/a> says,<\/p>\n<ul>\n<li><em>kadi sEr nARRaththuL Alai<\/em> &#8211; Alai &#8211; madhu (honey). Both kadi and nARRam indicate parimaLa (fragrance) &#8211; meaning &#8220;greatly fragrant&#8221;. Also, kadi could mean freshness, meaning &#8220;freshly fragrant&#8221;. Since parimaLa is not a physical substance, the nARRam (scent) of it is indicated.<\/li>\n<li><em>inbath thunbak kazhi nErmai<\/em> &#8211; There is pure enjoyment of that experience, which is the subtle joy &#8211; where all the sorrows from it are eliminated [in this world, with every joy, there is an aspect of sorrow &#8211; eliminating that aspect]. Since the fragrance in the flower is highlighted as the example, the sorrowful aspect [blemish] in that is its insignificant and temporary in nature; the subtle joy which is derived after eliminating such blemish; that is unblemished joy.<\/li>\n<li><em>odiyA inbap perumaiyOn<\/em> &#8211; The uninterrupted and great joy. One who has eternal and perfect joy; as said in thaiththirIya upanishath &#8220;<em>Anandhamaya:<\/em>&#8221; (one who is filled with bliss).<\/li>\n<li><em>uNarvil umbar oruvanE<\/em> &#8211; One who is superior in knowledge. Saying that <a href=\"http:\/\/acharyas.koyil.org\/index.php\/sriman-narayanan\/\">emperumAn<\/a> who has distinguished gyAnam and Anandham.<\/li>\n<li><em>odiyA inbap perumaiyOn uNarvil umbar oruvan &#8211; adiyEn uLLAn &#8211; udal uLLAn<\/em> &#8211; One who is greatly desirable for everyone, is the one who desires my body.<\/li>\n<\/ul>\n<p>In the next article we will enjoy the next pAsuram.<\/p>\n<p>adiyen sarathy ramanuja dasan<\/p>\n<p>archived in <a href=\"https:\/\/divyaprabandham.koyil.org\">https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n<p>pramEyam (goal) \u2013 <a href=\"https:\/\/koyil.org\/\" target=\"_blank\" rel=\"nofollow noopener noreferrer\">https:\/\/koyil.org<\/a><br \/>\npramANam (scriptures) \u2013 <a href=\"http:\/\/granthams.koyil.org\">http:\/\/granthams.koyil.org<\/a><br \/>\npramAthA (preceptors) \u2013 <a href=\"http:\/\/acharyas.koyil.org\">http:\/\/acharyas.koyil.org<\/a><br \/>\nSrIvaishNava education\/kids portal \u2013 <a href=\"https:\/\/pillai.koyil.org\/\">http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>SrI:&nbsp; SrImathE SatakOpAya nama:&nbsp; SrImathE rAmAnujAya nama:&nbsp; SrImath varavaramunayE nama: Full series &gt;&gt; Eighth Centum &gt;&gt; Eighth decad Previous pAsuram Introduction for this pAsuram Highlights from thirukkurukaippirAn piLLAn&#8216;s introduction No specific introduction. Highlights from nanjIyar&#8216;s introduction In the second pAsuram, AzhwAr says &#8220;emperumAn who is greatly distinguished, not only mercifully entered me, he also mercifully &#8230; <a title=\"thiruvAimozhi &#8211; 8.8.2 &#8211; adiyEn uLLAn\" class=\"read-more\" href=\"https:\/\/divyaprabandham.koyil.org\/index.php\/2019\/04\/thiruvaimozhi-8-8-2-adiyen-ullan\/\" aria-label=\"Read more about thiruvAimozhi &#8211; 8.8.2 &#8211; adiyEn uLLAn\">Read more<\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[43,52],"tags":[],"class_list":["post-25762","post","type-post","status-publish","format-standard","hentry","category-thiruvaimozhi","category-thiruvaimozhi-8th-centum"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/25762","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\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=25762"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/25762\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=25762"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=25762"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=25762"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}