{"id":3669,"date":"2015-08-10T07:37:35","date_gmt":"2015-08-10T07:37:35","guid":{"rendered":"http:\/\/divyaprabandham.koyil.org\/?p=3669"},"modified":"2015-08-10T07:37:35","modified_gmt":"2015-08-10T07:37:35","slug":"thiruvaimozhi-1-5-4-than-or-uruve","status":"publish","type":"post","link":"https:\/\/divyaprabandham.koyil.org\/index.php\/2015\/08\/thiruvaimozhi-1-5-4-than-or-uruve\/","title":{"rendered":"thiruvAimozhi – 1.5.4 – thAn Or uruvE"},"content":{"rendered":"

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

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

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

\"bhagavan-in-causal-ocean\"<\/a><\/p>\n

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

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

No specific introduction.<\/p>\n

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

In the fourth pAsuram – AzhwAr<\/a> thinks “emperumAn<\/a> who has taken many efforts such as srushti etc without any expectation and attracted me, will not let me go due to his sauseelyam (simplicity) even if I said ‘no’ to him” and becomes convinced.<\/p>\n

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

Subsequently, AzhwAr<\/a> accepts bhagavAn<\/a>‘s relationship saying “bhagavAn<\/a> who is the controller of both spiritual and material realms and who has no expectation, attracted me through his auspicious qualities such as seelam (simplicity) etc and became my master”.<\/p>\n

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

See nanjIyar<\/a>‘s introduction.<\/p>\n

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

Fourth pAsuram – When asked “This is bhagavAn<\/a>‘s nature. Now, what are you going to do?”\u00a0 \u00a0AzhwAr<\/a> says “Even if we try to leave, would the owner let go of us?” AzhwAr says “emperumAn<\/a> who has taken many efforts such as srushti etc., without any expectation and attracted me, will not let me go due to his sauseelyam (simplicity) even if I said ‘no’ to him” and becomes convinced.<\/p>\n

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

\u0ba4\u0bbe\u0ba9\u0bcd \u0b93\u0bb0\u0bcd \u0b89\u0bb0\u0bc1\u0bb5\u0bc7 \u0ba4\u0ba9\u0bbf \u0bb5\u0bbf\u0ba4\u0bcd\u0ba4\u0bbe\u0baf\u0bcd\u0ba4\u0bcd \u0ba4\u0ba9\u0bcd\u0ba9\u0bbf\u0bb2\u0bcd \u0bae\u0bc2\u0bb5\u0bb0\u0bcd \u0bae\u0bc1\u0ba4\u0bb2\u0bbe\u0baf
\n\u0bb5\u0bbe\u0ba9\u0bcb\u0bb0\u0bcd \u0baa\u0bb2\u0bb0\u0bc1\u0bae\u0bcd \u0bae\u0bc1\u0ba9\u0bbf\u0bb5\u0bb0\u0bc1\u0bae\u0bcd \u0bae\u0bb1\u0bcd\u0bb1\u0bc1\u0bae\u0bcd \u0bae\u0bb1\u0bcd\u0bb1\u0bc1\u0bae\u0bcd \u0bae\u0bc1\u0bb1\u0bcd\u0bb1\u0bc1\u0bae\u0bbe\u0baf\u0bcd
\n\u0ba4\u0bbe\u0ba9\u0bcd \u0b93\u0bb0\u0bcd \u0baa\u0bc6\u0bb0\u0bc1 \u0ba8\u0bc0\u0bb0\u0bcd \u0ba4\u0ba9\u0bcd\u0ba9\u0bc1\u0bb3\u0bcd\u0bb3\u0bc7 \u0ba4\u0bca\u0bb1\u0bcd\u0bb1\u0bbf \u0b85\u0ba4\u0ba9\u0bcd \u0b89\u0bb3\u0bcd \u0b95\u0ba3\u0bcd \u0bb5\u0bb3\u0bb0\u0bc1\u0bae\u0bcd
\n\u0bb5\u0bbe\u0ba9\u0bcb\u0bb0\u0bcd \u0baa\u0bc6\u0bb0\u0bc1\u0bae\u0bbe\u0ba9\u0bcd \u0bae\u0bbe\u0bae\u0bbe\u0baf\u0ba9\u0bcd \u0bb5\u0bc8\u0b95\u0bc1\u0ba8\u0bcd\u0ba4\u0ba9\u0bcd \u0b8e\u0bae\u0bcd\u0baa\u0bc6\u0bb0\u0bc1\u0bae\u0bbe\u0ba9\u0bc7<\/p>\n

thAn Or uruvE thani viththAyth thannil mUvar mudhalAya<\/em>
\nvAnOr palarum munivarum maRRum maRRum muRRumAy<\/em>
\nthAn Or peru nIr thannuLLE thORRi adhan uL kaN vaLarum<\/em>
\nvAnOr perumAn mAmAyan vaikundhan emperumAnE
\n<\/em><\/p>\n

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

thAn – He (who is indicated by the word “sath”)
\nOr uruvE – Having single form\/substratum (sahakAri nirapEkshathvam – since he does not expect any assistance from any one – he is the ancillary cause)
\nthani – singular (nimiththAnthara rahithan – one who does not depend on the desire of any one else – he is the efficient cause)
\nviththu Ay – being the seed (upAdhAna – seeking no other raw-material – since he is the material cause)
\nthannil – (thus being the all three types of causes) his own inherent nature having sankalpam (vow)
\nmUvar – the three (brahmA, rudhra, indhra)
\nmudhalAya – et al, starting with,
\nvAnOr – dhEvathAs (celestial beings)
\nmunivarum – rishis (sages)
\npalarum – many forms of jIvAthmAs
\nmaRRum – other human forms
\nmaRRum – other animal forms and plant forms
\nmuRRumAy – all
\nthAn – He (who has the sankalpam\/vow)
\nthannuLLE – as part of his inherent nature (within himself)
\nOr – without second entity (since there is no other entity)
\nperu nIr – Singular causal ocean
\nthORRi – created
\nadhan uL – (to create brahmA et al) inside that
\nkaN vaLarum – lying down
\nvaikundhan – resident of paramapadham
\nvAnOr perumAn – controller of nithyasUris
\nmAmAyan – (being without any expectation) with his amazing qualities and actions, having unlimited simplicity
\nem perumAnE – my master.<\/p>\n

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

bhagavAn<\/a> who is indicated by the word “sath” having a single form (being the instrumental cause), being the singular (being the efficient cause) seed (being the material cause), out of his sankalpam (vow) became dhEvathAs (starting with brahmA, rudhra, indhra), rishis, many forms of jIvAthmAs, human forms, animal\/plant forms and all forms. emperumAn<\/a> created a singular causal ocean within himself and lay down in that ocean (to create brahmA et al). Such emperumAn<\/a> who is the resident of paramapadham (spiritual realm) and the controller of the nithyasUris (eternally liberated souls), with amazing qualities and actions, is my master.<\/p>\n

vyAkyAnams (commentaries)<\/h3>\n

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

See vAdhi kEsari azhagiya maNavALa jIyar<\/a>‘s translation.<\/p>\n

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

See nampiLLai<\/a>‘s vyAkyAnam.<\/p>\n

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

See nampiLLai<\/a>‘s vyAkyAnam.<\/p>\n

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

[Note: For any object, generally, three types of causes are explained. upAdhAna kAraNam – material cause – that which transformed to become the object; nimiththa kAraNam – efficient cause – that which caused the transformation; sahakAri kAraNam – ancillary cause – tools which are used for the creation. For example, when a pot is made – soil is the material cause, potter(‘s desire\/will) is the efficient cause; stick and wheel are the instrumental cause].<\/p>\n