<< thaniyans<\/a><\/p>\n sarvESvaran who is Sriya:pathi is greater than all, the abode of all auspicious qualities, has divine forms, is the leader of the two worlds SrIvaikuNtam and samsAram, is fully revealed by vEdham, is pervading everywhere, is controlling everyone, is the antharyAmi of all sentient beings\u00a0 and insentient objects and rules over them. AzhwAr explains these aspects about emperumAn and becomes blissful thinking about emperumAn granting him divine knowledge and devotion in this decad.<\/p>\n This decad is the summary of thiruvAimozhi. First three pAsurams are the summary of this decad. First pAsuram is the summary of the first three pAsurams. First line is the summary of the first pAsuram. This is explained by elders.<\/p>\n First pAsuram. In this, the existence of unlimited auspicious qualities, unconditional mercy, controlling the nithyasUris and having eternal auspicious forms \u2013 all of which reveal the supremacy of emperumAn,<\/a>\u00a0are revealed. Having said so, nammAzhwAr<\/a> directs his heart to always serve such emperumAn<\/a>.<\/p>\n uyarvaRa uyarnalam udaiyavan yavan avan<\/em> Oh my mind! Bow down with folded hands at the lotus feet of emperumAn<\/a> and be uplifted. emperumAn<\/a> is the famous one highlighted in authentic scriptures\u00a0 as one who has inexplicable greatness which makes all other greatness non-existing. He is the one who blessed me true knowledge and devotion, out of his unconditional grace that dispelled my ignorance completely. He is the indisputable master of the nithyasUris who have no defects such as forgetful nature etc.<\/p>\n Second pAsuram. nammAzhwAr<\/a> speaks about bhagavAn<\/a> (who is explained as \u201cyavan\u201d) being distinct from all other entities.<\/p>\n mananaga malam aRa malar misai ezhudharum<\/em> bhagavAn<\/a> is immeasurable by even well-blossomed mind which is free of blemishes such as kAmam, krOdham etc., that can understand the AthmA. He is immeasurable by the external senses which are used to comprehend achith (matter)<\/a>. Thus he is distinct from both chith<\/a> and achith<\/a>. He is identified as being full knowledge and full bliss and has none who is equal to or higher than him, in the past, present or future. He is my sustaining soul. In all the 10 pAsurams, \u201cavan thuyaraRu sudaradi thozhudhezhu<\/em>\u201d should be added in the end.<\/p>\n Third pAsuram. nammAzhwAr<\/a> explains bhagavAn<\/a>\u2018s connection with material realm to establish that he is not limited by any particular object or location.<\/p>\n ilanadhu udaiyanidhu ena ninaivu ariyavan<\/em> bhagavAn<\/a> cannot be understood by limiting him to certain objects only saying \u201csince he is far-away from such object he is not present in it\u201d and \u201csince he is nearby to this object he is present in it\u201d. 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 ether). 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 Fourth pAsuram. nammAzhwAr<\/a> explains that the svarUpam basic nature) of all the entities is explained as being totally controlled by bhagavAn<\/a> through sAmAnAdhikaraNyam.<\/p>\n Note: sAmAnAdhikaraNyam means more than one aspect\/attribute having one common substratum. It also means two or more words focussed on explaining a single entity.<\/p>\n nAm avan ivan uvan avaL ivaL uvaL evaL<\/em> bhagavAn is the one who has become (who 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 into existence in the future. In short, all words point to bhagavAn<\/a> only. Whatever words missed are also to be included here. This means all objects at all times are under the full control of bhagavAn<\/a>.<\/p>\n Fifth pAsuram. Subsequently, emperumAn<\/a> sustaining everything in the form of protection is explained through vaiyadhikaraNyam.<\/p>\n Note: vaiyadhikaraNyam means two or more aspects having different substrata. It also means two or more words which are focussed on explaining different entities.<\/p>\n avaravar thamadhamadhu aRivaRi vagai vagai<\/em> 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, ensuring that such persons who desire for certain goals get their goals fulfilled according to their karma.<\/p>\n Sixth pAsruam. nammAzhwAr<\/a> explains that all actions\/inaction are under bhagavAn<\/a>\u2018s control through sAmAnAdhikaraNyam<\/a>.<\/p>\n ninRanar irundhanar kidandhanar thirindhanar<\/em> emperumAn<\/a> is the controller of all entities for their actions (such as standing, sitting, lying down, walking etc) and inaction (not standing, not sitting, not lying down, not walking etc). Such emperumAn<\/a> is inconceivable and being distinct from all other entities. He is our lord who is firmly established by SAsthram which is the strongest and most authentic evidence.<\/p>\n Seventh pAsuram. This sAmAnAdhikaraNyam is explained as bound by the body-soul relationship between the material realm and bhagavAn<\/a>.<\/p>\n thidavisumbu eri vaLi nIr nilam ivai misai<\/em> bhagavAn<\/a> is the supreme lord who becomes (creates) all of the material realm having first created the strong ether, fire, air, water and earth as the source and pervades all of them. He pervades everything similar to AthmA<\/a>\u00a0 pervading the body. Not only that, he is present inside and outside of everything. He is the main object of the most radiant vEdham. Such emperumAn<\/a> consumes everything during praLayam and is glorified as \u201csura\u201d (God).<\/p>\n Eighth pAsuram. nammAzhwAr<\/a> says brahmA and rudhra who are responsible for vyashti srushti<\/a> (creation of variegated forms) and vyashti samhAram<\/a> (annihilation of variegated forms) respectively are under the full control of bhagavAn<\/a>.<\/p>\n surar aRivaru nilai viN mudhal muzhuvadhum<\/em> bhagavAn being the cause for mUla prakruthi etc, which cannot be comprehended by brahmA, rudhra et al, consumed (annihilated) all of the material realm being the supreme lord of such dhEvathAs, assumed the form of rudhra to destroy the 3 towns (thripura samhAram), annihilated everything, created the variegated forms (again), gave the knowledge to dhEvathAs et al. He does all of these being the antharyAmi of dhEvathAs such as brahmA, rudhra et al.<\/p>\n Ninth pAsuram. nammAzhwAr<\/a> refutes mAdhyamika baudhdha philosophers (a type of sUnyavAdhi \u2013 voidness philoshopher) who is considered as the primary amongst vEdha bhAhyas (the ones who reject vEdham).<\/p>\n uLan enil uLan avan uruvam ivvuruvugaL<\/em> bhagavAn<\/a> is the substratum for both existence (as per AzhwAr<\/a>\u2018s vaidhika philosophy) or non-existence (as per avaidhika philosophy) \u2013 so, bhagavAn<\/a> must be understood\/accepted as existing\u00a0 while making a statement about him. He is the one who pervades everywhere without ever ceasing to exist and has both with-form and form-less manifestation of this material realm as his two types of aspects which shows and hides him respectively.<\/p>\n Tenth pAsuram. nammAzhwAr<\/a> explains the convenience of bhagavAn<\/a>\u2018s omni-presence in this pAsuram.<\/p>\n parandha thaN paravai uL nIr thoRum parandhuLan<\/em> Just like staying conveniently (all by himself) in the huge universe, he stays in each drop of water in the naturally cool ocean in the most subtle matter. He is present even inside the most minute places and inside the self-effulgent jIvAthmA<\/a>s who reside in those minute places in such a manner that the pervaded objects do not realise his presence. He, being the omnipresent being, consumed everything during samhAram (annihilation) and remained firm.<\/p>\n Eleventh pAsuram. Summarising the supremacy of bhagavAn<\/a> that is explained previously, AzhwAr<\/a> declares that the result of (learning\/reciting\/understanding) this decad is mOksham.<\/p>\n kara visumbu eri vaLi nIr nilam ivai misai<\/em> These 10 pAsurams (which are mercifully spoken and which are most enriching\/complete) are offered by nammAzhwAr<\/a> (who is born in AzhwArthirunagari<\/a>) at the lotus feet of\u00a0emperumAn<\/a> who is the supreme lord and is the abode of pancha bhUtham (AkAsa, vAyu, agni, jalam and bhUmi) and their respective quality (sound, strength, heat, coolness and forbearance) or has them as his attributes.<\/p>\n Source: https:\/\/divyaprabandham.koyil.org\/index.php\/2020\/05\/thiruvaimozhi-1-1-tamil-simple\/<\/a><\/p>\n adiyen sarathy ramanuja dasan<\/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: kOyil thiruvAymozhi << thaniyans sarvESvaran who is Sriya:pathi is greater than all, the abode of all auspicious qualities, has divine forms, is the leader of the two worlds SrIvaikuNtam and samsAram, is fully revealed by vEdham, is pervading everywhere, is controlling everyone, is the antharyAmi … 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":[43,45],"tags":[],"class_list":["post-35462","post","type-post","status-publish","format-standard","hentry","category-thiruvaimozhi","category-thiruvaimozhi-1st-centum"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/35462","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=35462"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/35462\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=35462"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=35462"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=35462"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"bhagavan-nammazhwar\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2015\/03\/bhagavan-nammazhwar.jpg\")
<\/p>\n
\nmayarvaRa madhinalam aruLinan yavan avan<\/em>
\nayarvaRum amarargaL adhipathi yavan avan<\/em>
\nthuyaraRu sudarodi thozhudhezhu en mananE<\/em><\/p>\n
\nmananuNarvu aLavilan poRiyuNarvu avaiyilan<\/em>
\ninanuNar muzhunalam edhir nigazh kazhivinum<\/em>
\ninanilan enan uyir migu narai ilanE<\/em><\/p>\n
\nnilanidai visumbidai uruvinan aruvinan<\/em>
\npulanodu pulanalan ozhivilan parandha<\/em>
\nan nalanudai oruvanai naNuginam nAmE<\/em><\/p>\n
\n thAm avar ivar uvar adhu idhu udhu edhu<\/em>
\n vIm avai ivai uvai avai nalam thIngu avai<\/em>
\n Am avai Ay avai Ay ninRa avarE<\/em><\/p>\n
\navaravar iRaiyavar enavadi adaivargaL<\/em>
\navaravar iRaiyavar kuRaivilar iRaiyavar<\/em>
\navaravar vidhi vazhi adaiya ninRanarE<\/em><\/p>\n
\n ninRilar irundhilar kidandhilar thirindhilar<\/em>
\n enRumoriyalvinar ena ninaivariyavar<\/em>
\n enRumoriyalvodu ninRa em thidarE<\/em><\/p>\n
\n padarporuL muzhuvadhumAy avai avai thoRum<\/em>
\n udanmisai uyir enak karandhengum parandhuLan<\/em>
\n sudarmigu surudhiyuL ivai uNda suranE<\/em><\/p>\n
\nvaran mudhalAy avai muzhudhuNda paraparan<\/em>
\npuram oru mUnReriththu amararkkum aRivu iyandhu<\/em>
\naran ayan ena ulagu azhiththu amaiththu uLanE<\/em><\/p>\n
\n uLan alan enil avan aruvam ivvaruvugaL<\/em>
\n uLan ena ilan ena ivai guNam udaimaiyil<\/em>
\n uLan iru thagailmaiyodu ozhivilan parandhE<\/em><\/p>\n
\nparandha aNdam idhu ena nila visumbu ozhivu aRak<\/em>
\nkarandha sil idam thoRum idam thigazh poruL thoRum<\/em>
\nkarandhu engum parandhuLan ivai uNda karanE<\/em><\/p>\n
\n varanavil thiRalvali aLi poRai Ay ninRa<\/em>
\n paran adi mEl kurukUrch chatakOpan sol<\/em>
\n niraniRai Ayiraththu ivai paththum vIdE<\/em><\/p>\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":"