Thuyararu Sudaradi

Uyarvara uyarnalam udaiyavan yavanavan
Mayarvara mathinalam arulinan yavanavan
Ayarvarum amarargal adhipathi yavanavan
Thuyararu sudaradi thozhuthezhen mananae!

En mananae! (Oh my mind!)
Uyarvu ara | Uyar nalam | Udaiyavan | Yavan avan |
Mayarvu ara | Mathi nalam | Arulinan yavan | Avan |
Ayarvu arum | Amarargal | Adhipathiyavan | Avan |
Thuyar aru | Sudar adi | Thozhuthu | Ezhu!

Mananaga malamara malarmisai yezhutharum *
Mananunar valavilan poriyunar vavaiyilan *
Inanunar muzhunalam ethirnigazh kazhivinum *
Inanilan enanuyir migunarai yilaney.

Inan | Manan agam | malam | ara | malar | misai ezhu tharum /
Manan unarvu | alavu ilan | pori unarvu avai ilan |
Ethir nigazh kazhivin um | ivan ilan | migunar ilan |
Enan uyir | muzhu unar | muzhu nalam ||

Yada samharate chayam kurmo'nganiva sarvasah
Indriyani indriyarthebhyas tasya prajna pratishtita

Sri:

Tiruvaimozhi

First Pathu – First Tiruvaimozhi

Third Pasuram

Moola Paadam:

Ilanathu udaiyanithena ninaivariyavan *
Nilanidai visumbidai yuruvina naruvinan *
Pulanodu pulanalanozhivilan parantha an *
Nalanudai yoruvanai nanuginam naamey.

Pada Paadam:

Athu ilan | Ithu udaiyan | ena ninaivu ariyavan *
Nilan idai | visumbu idai | uruvinan | aruvinan *
Pulanodu | pulan alan | ozhivu ilan | 
Parantha an nalan udai oruvanai | naam | nanuginam |

Vilakka Urai:

In this pasuram, the Alvar graciously reveals that Bhagavan is the Lord of the fourteen worlds, collectively known as the Leela Vibhuti.

We cannot limit Bhagavan with our thoughts by asserting that He possesses this or that He lacks that. How, then, are we to speak of Bhagavan’s Aisvarya (supreme wealth and sovereignty)? Just as the Vedas declare Him as ‘Patim Visvah‘ (the Lord of the Universe), the Alvar beautifully translates this into Tamil as ‘Nilanidai visumbidai uruvinan aruvinan‘. That is, Bhagavan is the ‘Sarva Swami‘—the Supreme Master who possesses absolutely everything.

That Sarvesvara, the Supreme Lord, is steadfast in the Rakshanam (protection) of this Leela Vibhuti. Therefore, He perfectly pervades as the Antaryami (Inner Controller) within all the entities that are perceptible to us. Even though He pervades all entities, the doshas (flaws and impurities) of those objects do not attach to Him.

Furthermore, it is not that He exists at certain times and not at others; rather, He pervades everything in the exact same manner across all periods of time. After glorifying this divine attribute of Bhagavan’s ‘Sarva Vyaptatvam‘ (omnipresence), the Alvar rejoices, contemplating that we have been blessed to experience such a glorious Bhagavan.

Visesha Arthangal:

(1) Bhagavan is the Lord of the wealth known as Leela Vibhuti

The Leela Vibhuti encompasses the fourteen worlds, beginning from the Satya Loka where the four-faced Brahma resides. Within this, the seven upper worlds (Urdhva Lokas) are Bhu Loka, Bhuvar Loka, Suvar Loka, Mahar Loka, Jano Loka, Tapo Loka, and Satya Loka. Similarly, the seven lower worlds (Adho Lokas) are Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala, and Patala. Because all of these emanated from the tattva known as Prakriti, they are collectively called the ‘Prakriti Mandalam‘. That all these realms completely belong to Bhagavan is the first visesha artham of this pasuram.

In the first pasuram, the Alvar stated that Bhagavan is the Lord of Sri Vaikuntham, the Nitya Vibhuti, which lies beyond the river Viraja. Now, in this third pasuram, he declares that this Leela Vibhuti also belongs entirely to Bhagavan Narayana!

That all the fourteen worlds belong entirely to Bhagavan is the first visesha artham illustrated in the third pasuram.

(2) It is impossible to comprehend Him by asserting He has this or lacks that…!

Our minds cannot fully comprehend or measure this universe. Therefore, attempting to measure it with the mind inherently leads to flaws (doshas). Because Bhagavan is completely beyond such flaws, the Alvar refers to Him as ‘Ninaivu ariyavan‘ (He who is beyond comprehension). What is the flaw here? If we look at one thing and declare that Bhagavan possesses it, when we look at something else, the doubt may arise whether He lacks that second thing. For example, if we say, ‘Raghu knows Tamil,’ it naturally raises the doubt, ‘Does he not know Telugu?’

Therefore, we cannot limit Bhagavan by thinking He has one thing or lacks another! That absolutely everything is His is the second visesha artham here.

(3) Bhagavan’s Aisvarya is immeasurable

The Alvar distills the profound meanings of the Vedic declaration ‘Patim Visvah‘ and the very first Tirunama of the Sri Vishnu Sahasranama, ‘Visvam‘, through the phrase ‘Nilanidai visumbidai uruvinan aruvinan‘. Uru means something that possesses a form (Rupam). All the objects and entities perceptible to our senses fall under Uru.

Aru refers to the formless Jivatma. That is, unlike varying physical forms, all Atmas are fundamentally uniform in nature. They cannot be perceived by the eyes or other sensory organs. Thus, the Alvar declares that Bhagavan is the owner and the Supreme Master of all entities—both formed and formless—whether they exist in the lower worlds starting from the Earth (Nilanidai) or the upper worlds starting from the Sky (Visumbidai).

We must marvel at the beauty with which the Alvar translates the Sanskrit terms Rupi and Arupi into the Tamil terms Uru and Aru..!

That Bhagavan’s Aisvarya is completely immeasurable is the third visesha artham revealed in this pasuram.

(4) Bhagavan possesses the most supreme Kalyana Gunas of Saulabhyam and Sauseelyam.

Bhagavan possesses the exalted quality of Saulabhyam, meaning He is incredibly easy to access. That is, to those who truly realize that He is the Supreme Master of everything, He lowers His own supreme majesty and makes Himself easily attainable.

Next is the quality of Sauseelyam—mixing freely with others without celebrating His own supremacy or looking down upon their lowliness. When water is mixed with milk, the milk imparts its noble white color and fragrance to the water, making the water just like itself. Bhagavan’s Sauseelyam is immeasurable in exactly this way. Bhagavan manifested this exalted Sauseelya guna perfectly across many Avataras in this Leela Vibhuti.

For instance, to protect the words of the Asura child Prahlada, He took the Narasimhavatara, finished off Hiranyakasipu, placed Prahlada affectionately on His lap, and demonstrated how easily approachable He is through His supreme quality of Saulabhyam.

During the Ramavatara, He embraced Guha and declared, ‘We have now become five brothers’ (Aivaranom). During the Krishnavatara, He formed a deep friendship with Arjuna and stood as his mere charioteer. Without ever parading His own supreme majesty, and without looking at the lowliness of others, He mingled with them seamlessly. Thus, His quality of Sauseelyam was made fully visible to all.

Keeping these exalted Kalyana Gunas of Bhagavan in his divine heart, the Alvar indicates this visesha artham by referring to Him as ‘Parantha an nalanudai‘.

In the first pasuram, the Alvar said ‘Uyar Nalam‘. In the second pasuram, he said ‘Migu Nalam‘. Here, in the third pasuram, he says ‘Parantha an Nalan‘ (vast, expansive auspicious qualities). If we firmly hold onto these Nalams (auspicious qualities), we shall remain eternally auspicious!

That Bhagavan possesses the most excellent qualities of Saulabhyam and Sauseelyam is the fourth visesha artham here.

(5) We can easily approach Bhagavan

The Alvar specifically uses the word ‘Nanuginam‘ to indicate that we can approach Bhagavan with immense ease. Whether one is an animal, a bird, or a human, anyone can surrender to Him. We can keep extending this long list: Prahlada, Sugriva, Jatayu, Vibhishana, the Gopa Stris. By first recounting His qualities like Saulabhyam, the Alvar establishes that Bhagavan is extremely easy to attain for all of us who stand in need of approaching Him.

Therefore, that Bhagavan is completely easy to approach is the fifth visesha artham here.

(6) The Alvar’s immense joy can be seen in this pasuram

In the first pasuram, the Alvar spoke of Bhagavan’s reign over Sri Vaikuntham, the Nitya Vibhuti. In the second pasuram, he established that Bhagavan is immeasurable and cannot be fully comprehended. In this pasuram, after explaining that His reign also fully encompasses this realm known as the Leela Vibhuti, the Alvar contemplates the glories of His Avataras and attains boundless joy. “We, who have been sinking in this ocean of Samsara for an eternity, completely unaware even of the fragrance of Bhagavan’s supreme qualities—we have now been blessed to experience Him so completely!” Thinking thus, the Alvar is overwhelmed with joy, exclaiming, ‘Nanuginam naamey‘.

Therefore, for us who are currently thrashing about in this great ocean of Samsara, meditating upon His auspicious qualities is the only source of true bliss and joy. This is the sixth visesha artham revealed in this pasuram.

(7) Combining the first and last words as “Ilan Naam” and “Naam Ilan”

The first word of this pasuram is ‘Ilan‘, and the last word is ‘Naam‘. Combining these two, we can derive two distinct contextual meanings: ‘Ilan Naam‘ and ‘Naam Ilan‘.

‘Ilan Naam‘ when taken implies that we are never without our eternal connection to Bhagavan. That is, it is Bhagavan who has lost us in this Prakriti Mandalam. We must understand that it is His divine Sankalpa (will) to somehow reclaim us and unite us with Himself.

Similarly, we cannot exist without Him; we cannot survive independently without our eternal bond to Him. This is an unbreakable Bandham (bond). Hence, ‘Naam Ilan‘.!

To understand this even more sweetly, we can look at a wonderful shloka graced by Sri Krishna in the Bhagavad Gita:

Mattah parataram nanyat kincid asti dhananjaya |
Mayi sarvam idam protam sutre mani-gana iva || (Gita 7.7)

Meaning: “O Dhananjaya! There is no cause or entity superior to Me. Just as pearls are strung on a thread, all this (the entire universe and its beings) is threaded upon Me.”

Explanation: For the pearls in a beautiful garland to remain together without scattering, a ‘thread’ passing through them is absolutely essential. That thread is not visibly prominent on the outside; but without it, the pearls have no independent existence, beauty, or value; they would simply scatter and fall.

In the exact same way, we Jivatmas possess an eternally inseparable bond with the Paramatma, who acts as that thread. Bhagavan is the thread; we are the pearls. The Sri Vaishnava siddhanta of Sri Visishtadvaita beautifully celebrates this as ‘Sarira-Sariri Bhavam‘ (Body-Soul relationship) and ‘Aprthak-Siddhi‘ (Inseparable existence).

Just as the pearls cannot exist independently without the thread, the ‘Naam’ (we) as Jivatmas cannot function or exist independently without Bhagavan’s divine grace and our bond with Him. Without Him, not even an atom moves. Celebrating the depth of this unbreakable bond, and the supreme philosophy of ‘Ananya Gatitvam‘ (having no refuge other than Him), the Alvar rejoices here saying ‘Naam Ilan’ (We do not exist without Him)..!

This is the deep visesha artham shown by this pasuram.

Indeed, realizing Bhagavan’s accessibility and simplicity, for those who meditate upon His radiant feet, there is absolute fulfillment..!!
Kuraiyondrumillaiyae.!!

Azhwar Emperumanar Desikan Azhagiyasingar Tiruvadigalae Saranam
Namswamy Tiruvadigalae Saranam

Sri:

Tiruvaimozhi

First Pathu – First Tiruvaimozhi

Fourth Pasuram

Moola Padam:

Nāmavanivanuvan avaḷivaḷuvaḷevaḷ
Tāmavarivaruvar aduviduvuduvedu
Vīmavaiyivaiyuvai avainalam tīṅgavai
Aāmavai āyavai āyniṉṟa avarē.

Pada Padam:

āyniṉṟa | avarē | nām | avaṉ | ivaṉ | uvaṉ | evaṉ |
avaḷ ivaḷ uvaḷ | evaḷ | tām | avar ivar uvar | evar |
adu idu udu | edu | nalam avai tīṅgu avai | 
vīm avai ivai uvai | ām avai | āy avai |

Vilakkavurai:

Madhurakavi Azhwar stands before Nammazhwar with folded hands, listening attentively to the divine teachings of Tiruvaimozhi. We can experience the explanations of this Pasuram as a सम्भाषण – Sambhashana (dialogue or question-and-answer session) between Nammazhwar and Madhurakavi Azhwar..!

Nammazhwar declared, ‘āy niṉṟa avarē..!‘ (He who stands thoroughly investigated and established).

Immediately, Madhurakavi Azhwar asked, ‘Who is that?’

To this, Azhwar replied, ‘The One who was concluded as the ultimate meaning in the third verse, the very same Lord spoken of in the first two verses, that Sriman Narayana..!’

Going further, Azhwar said ‘nām‘ (we) meaning ‘you and I’; ‘avaṉ‘ (he) – look at that person seen at a distance; and look at this person nearby, ‘ivaṉ‘ (this man).

At that moment, someone was standing midway between the person far away and the person nearby. Seeing that middle person, Madhurakavi Azhwar got a doubt. Sensing this through cues, Azhwar said ‘uvaṉ‘ (that man in the middle).

Further, Azhwar said ‘evaṉ‘ (whoever). This means not just the people present here, but all the purushas (souls in male bodies) existing in this entire प्रकृति – Prakriti (material universe).

To ensure one does not restrict this meaning only to men, Azhwar also included women by saying ‘avaḷ ivaḷ uvaḷ evaḷ‘ (that woman, this woman, the intermediate woman, whichever woman).

Just then, a great Vidvan (scholar/Mahatma) was walking by. To leave no room for the doubt that Azhwar might have disrespectfully referred to such an exalted person as ‘avaṉ’ (a common ‘he’), Azhwar used respectful plurals: ‘avar ivar uvar evar‘ (that esteemed person, this esteemed person, etc.).

Next, Azhwar referred to अचेतन – Achetanam (non-living entities) by saying ‘adu idu udu edu‘ (that thing, this thing, etc.).

Then Madhurakavi asked, ‘It is understandable that the आत्मा – Atma (soul) has a uniform nature and undergoes no mutation. But there are these non-living entities, and their forms are constantly changing, are they not?’ Indeed, this material world is ever-changing!

Azhwar beautifully indicated these mutations and different states of objects by saying ‘vīm avai ivai uvai evai‘ (those that perish/change form).

By adding ‘nalam avai tīṅgu avai‘, Azhwar refers to those entities possessing good qualities (auspiciousness) and those with defects.

Further, by stating ‘ām avai āyavai‘, Azhwar declares that even in the future (what will be) and in the past (what has been), all these are Him..!

Thus, he indicated the present, the past, and the future.

Madhurakavi asked, ‘Swami, if you say all these are Him, does it mean these entities and Emberuman are one and the same?’

Azhwar gives a beautiful reply. ‘When it is said that all these are Him, the settled meaning of this Pasuram is that all the aforementioned entities belong to Bhagavan, are subordinate to Him, and are His property.’

Therefore, by establishing that ‘all these are His’, Azhwar clarifies the grand philosophy of विशिष्टम् – Vishishtam (qualified non-dualism), showing that the Atma and all other entities are distinct, and Bhagavan is distinct..!!

Vishesha Arthangal:

(1) The Cause is one, its effects are many

In the previous Pasuram, we saw what ‘प्रकृति मण्डलम् – Prakriti Mandalam‘ (the material realm) means. Who is the cause for its creation..? The sole cause for all this is that परब्रह्म – Parabrahman (Supreme Brahman) alone..! This Prakriti Mandalam is filled with various lokas (worlds) and manifold objects. If asked, ‘What are all these..?’, they are all known as the Kariyam (effects) of that Parabrahman.

That is why the Taittiriya Upanishad declares that this universe (the effect) originated from Parabrahman (the cause):

यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । 
यत्प्रयन्त्यभिसंविशन्ति । तद्विजिज्ञासस्व । तद्ब्रह्मेति ॥

yato vā imāni bhūtāni jāyante | yena jātāni jīvanti | 
yatprayantyabhisaṃviśanti | tadvijijñāsasva | tadbrahmeti ||

Meaning: “That from which all these beings are born; that by which, being born, they live; that into which they enter upon departing—seek to know That (tadvijijñāsasva). That is Brahman.”

Vedantins refer to this as तटस्थ लक्षणम् – Tatastha Lakshanam (indirect definition)—that is, defining Brahman indirectly through its relative attributes (creation, sustenance, and dissolution of the universe); knowing one thing through another.

Furthermore, the Chandogya Upanishad instructs us to know the Cause (Parabrahman) through the effect (this universe):

यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातं 
स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम् ॥ 

yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ 
syādvācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam ||

“Just as, my dear, by knowing one lump of clay, all that is made of clay is known—the modifications (like pots) are but a verbal expression, a mere name; the reality is just ‘clay’ (the cause).” This beautifully establishes that the sole cause for everything is Bhagavan, the Parabrahman.

Therefore, Bhagavan exists as both the Cause and the Effect. Azhwar expresses this truth as ‘āy niṉṟa avarē‘. The popular song lyric “Kāranamum avanē, indha kāriyamum avanē; Vārananthanai kākka vandha Nāraṇanum avanē..!” (He is the cause, He is the effect; He is Narayana who came to save the elephant Gajendra) perfectly illustrates this philosophy.

Thus, the first special meaning shown in this Pasuram is that this visible world (Prakriti) is Bhagavan’s effect; and the cause for all this is that unique Bhagavan alone.

(2) Achetanas (non-living entities) undergo mutation in their intrinsic form.

This is a fact we observe practically every day. This world is constantly changing. Cotton perishes and changes into thread. Thread perishes and transforms into cloth/garments.

Clay loses its form to become a pot. A child comes and strikes that pot forcefully with a stick. Now it is no longer a pot; it lies shattered into broken shards.

Our body (Sharira) also undergoes changes. From childhood to old age, it keeps mutating—infancy, youth, senility are its many transformations.

One day, once the Atma residing inside departs, the body falls down and merges back into the five elements (Pancha Bhootas).

Thus, all lifeless entities called Achetanam undergo constant modification in their very form and state.

Azhwar refers to all such mutating insentient objects in this Pasuram as ‘adu idu udu edu‘.

Therefore, the second special meaning shown in this Pasuram is that Achetanas (non-living entities) undergo mutation in their intrinsic form.

(3) The Atma has no difference in its true nature (Svarupa).

All Atmas (souls) are identical in their fundamental nature. If we take the form of a grain of rice as an example, its fundamental shape remains consistent, does it not? Similarly, the true nature of the Atma is uniform.

A completely realized sage, who knew the past, present, and future, was sitting at the entrance of his ashram. The king of that country arrived there for a hunt with his son. The king, along with his son, paid respects to the sage and introduced the prince. The sage looked the prince up and down and addressed him as, ‘Pig!’ Instantly, the king was enraged. Before he could react, his commander drew his sword to sever the sage’s head.

The king pacified his commander and then asked the sage, ‘Swami, why did you insult my son by calling him a pig?’

The sage replied, ‘He may be your son right now. But in his previous birth, he was a pig living near this ashram. Remembering that, I called him so.’

In truth, the Atma that was previously inside that pig has now attained a human body. There is no difference in the Atma; the difference lies only in the Sharira (body).

Azhwar indicates the bodies when he says ‘avaṉ ivaṉ uvaṉ evaṉ, avaḷ ivaḷ uvaḷ evaḷ‘. Within the Atma itself, there is no distinction such as a ‘male soul’ or a ‘female soul’.

Therefore, the third special meaning shown in this Pasuram is that there is no variation or difference in the fundamental nature (Svarupa) of the Atma.

(4) There is difference in the Knowledge (Jnana) of the Atmas

Although all Atmas are uniform in their true nature, there are variations in their Jnana (knowledge) according to their Karma. Their knowledge expands or contracts based on past deeds.

We call someone a Mahatma or a musical genius right from birth. We look at another person and say, ‘Him? He has been learning music for ten years and still hasn’t moved past the basic notes (Sa Ri Ga Ma).’

This is the variation occurring in Jnana. Azhwar refers to the bodies containing Atmas with such expanded knowledge as ‘avar ivar uvar evar‘.

In the Bhagavad Gita, Lord Krishna says:

लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।
lokesmin dvividhā niṣṭhā purā proktā mayānagha |

He explains that not everyone in this world is in the same state or follows the same path. The qualification one person has will not be present in another. What one desires, another will not. The primary reason for this is the difference in Jnana caused by the latent impressions of Karma (Karma Vasana).

Therefore, the fourth special meaning shown in this Pasuram is that there is a difference in the Knowledge (Jnana) of the Atmas.

(5) The good, the bad, the past, and the future are all under Bhagavan’s control

In this world, we classify some objects as good and others as defective. All of them are under Bhagavan’s control (Bhagavad Adheenam). The merits and defects present in them do not taint Bhagavan.

The sunlight falls upon the temple tower. It also falls upon a garbage dump. Does the Sun acquire any impurity or dosha because of this? No. Similarly, although all objects in this Prakriti Mandalam—both the exalted and the lowly—belong to Bhagavan, their greatness or their defects do not attach to Him. Azhwar states this here as ‘nalam avai tīṅgu avai‘.

Likewise, a person says, ‘I have bought this new house.’ He also says, ‘I sold the house I previously owned.’ Thus, he declares the old house is no longer his.

What happened now? The old house is no longer his property. He then adds, ‘I have saved some more money and will buy another new house next month.’ From next month, that new house becomes his. This is how the ownership of things we call ‘ours’ keeps changing.

However, for Bhagavan, His ownership and control over everything is never altered by time. Azhwar expresses this as ‘āmavai, āyavai‘. Similarly, through ‘vīmavai ivai uvai evai‘, he indicates that just because an object mutates from one form to another, it does not become someone else’s property. It belongs to Bhagavan at all times and in all states.

Therefore, the fifth special meaning shown in this Pasuram is that the good, the bad, the past, and the future are all entirely under Bhagavan’s control.

(6) He is everything, and He is inside everything

At the very beginning of the Vishnu Sahasranama, Bhishmacharya reveals a supreme truth through the first two divine names: ‘विश्वं – Vishvam (The Universe), विष्णुः – Vishnuh (The All-Pervading One)’. This reveals that Bhagavan Himself exists as everything, and He exists inside everything.

This is known as the supreme ‘नारायण तत्त्वम् – Narayana Tattvam‘. The truth that “He who exists as this universe and resides within all entities of this universe is Narayana” is perfectly demonstrated by the names ‘Vishvam, Vishnuh’.

To help us deeply realize this special philosophy, Azhwar repeatedly speaks of the ‘आत्म शरीर भाव – Atma Sharira Bhava‘ (Soul-Body relationship) in this Pasuram. Because, to realize Bhagavan—that is, to understand that Bhagavan exists as the Antaryami (Inner Controller)—Atma Jnana (knowledge of the self) is highly essential.

Imagine a person who safely wrapped a highly precious diamond in a silk cloth. One day, the diamond goes missing. What will he search for first? He will search for the silk cloth. Why? Because the diamond is hidden within that silk cloth. Similarly, Bhagavan resides as the Antaratma (Inner Soul) within this Atma. To realize Him, one must first attain Atma Jnana.

Therefore, the sixth special meaning shown in this Pasuram is the supreme Narayana Tattvam: ‘He is everything, and He is inside everything.’

(7) The first word is ‘Naam’, the last word is ‘Avar’. We can experience them together as ‘Naam Avar’ and ‘Avar Naam’

The first word of this fourth Pasuram is Naam (We). The final word is Avar (He). By combining these two, we can form two profound sentences: ‘Naam Avar‘ and ‘Avar Naam‘, and relish their meanings.

When framing the first sentence as Naam Avar, it means ‘We and all entities associated with us belong to Him.’ Swami Desikan expresses this in the Nyasa Dasakam as ‘mām madīyam ca nikhilaṃ cetanācetanātmakam‘—meaning, ‘I and all that is mine belong entirely to You.’ This is the settled meaning.

When framing it as Avar Naam, it signifies that all these entities are His body (Sharira). We must marvel at the beauty of how this conveys that the Atma denoted by ‘We’ and the physical body we claim as ‘mine’ are both actually the Sharira of Bhagavan, existing entirely under His control.

Bhagavan specially explains this Atma-Sharira Bhava in the 13th Chapter of the Bhagavad Gita:

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत । 
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥

kṣetrajñaṃ cāpi māṃ viddhi sarvakṣetreṣu bhārata | 
kṣetrakṣetrajñayorjñānaṃ yattajjñānaṃ mataṃ mama || (Gita 13.3)

Meaning: “O Arjuna of the Bharata dynasty! Know Me to be the Inner Soul (Antaryami) of the Jivatma (Kshetrajna) residing in all bodies (Kshetras). The clear understanding of the body (Kshetra), the Jivatma who knows the body (Kshetrajna), and Myself, the Paramatma who dwells within them, is what I consider to be true knowledge.”

Explanation: Arjuna, know that the Jivatma who stands as the knower in all bodies is also My body. To understand the body and the soul exactly as they are is true knowledge.

• There is no difference of opinion among Vedic followers that the body is distinct from the soul.
• Because our body is supported by us, controlled by us, and exists for our purpose (Sesha), it serves as our Sharira.
• In the exact same way, because we are supported by Bhagavan, controlled by Him, and exist solely for His purpose (Sesha), we are the Shariras (bodies) to that Bhagavan.
• He is the Atma to us; and He alone is the ultimate Atma to our physical bodies as well.
• As the Upanishadic statement ‘yaḥ pṛthivyāṃ tiṣṭhan….ya ātmani tiṣṭhan‘ declares, just as Bhagavan pervades inside and outside all non-living entities like the Earth and serves as their Atma, He likewise pervades the living entities (Jivas) and serves as their Atma too.
• Therefore, this shloka establishes the relationship of Bhagavan as the Atma and the Universe as His Sharira (Shariratma Bhava).

Once this supreme philosophy is realized, the arrogance of “I am the doer” (Ahamkara) and the delusion of “This is mine” (Mamakara) will be eradicated from us completely. Realizing the supreme secret that we are His property and our bodies are His property, and recognizing that the Paramatma alone is our ultimate refuge, surrendering completely at His glowing, sorrow-dispelling divine feet (प्रपत्ति – Prapatti / Sharanagati) is true knowledge..! This is the special meaning revealed through the phrase ‘Avar Naam‘ in this Pasuram.

Thus, for those who realize that we and all our belongings are His, and recognizing that Paramatma alone is our ultimate refuge, surrender completely at His glowing, sorrow-dispelling divine feet, there is absolutely no shortcoming..!!

Azhwar Emberumanar Desikan Azhagiyasingar Thiruvadigale Sharanam
Namswami Thiruvadigale Sharanam

Sri:

Tiruvaimozhi

First Pathu – First Tiruvaimozhi

Fifth Pasuram

Moola Padam:

avaravar tamatamatu aṟivaṟi vakaivakai
avarava riṟaiyavar eṉavaṭi yaṭaivarkaḷ
avarava riṟaiyavar kuṟaivila riṟaiyavar
avaravar vitivaḻi aṭaiya niṉṟaṉarē

Pada Padam:

avar avar | tamatamatu | aṟivu | aṟi | vakaivakai |
avaravar | iṟaiyavar eṉa | aṭi aṭaivarkaḷ |
avaravar iṟaiyavar | kuṟaivu ilar | iṟaiyavar |
avaravar | vitivaḻi | aṭaiya | niṉṭraṉar |

Vilakkavurai (Commentary):

In the fourth Pasuram, Azhwar established that all entities and their intrinsic nature (Svarupa) belong to Bhagavan, and everything is under His control. Here, in the fifth Pasuram, he states that their sustenance, that is, their protection (रक्षण – Rakshanam), is also entirely His.

In this world, people, according to their respective Gunas (qualities), seek various deities who can grant their diverse desires. Everyone has many desires such as health, wealth, money, and progeny. There are numerous deities capable of granting these. There are also various methods to worship these respective deities. Therefore, some seek their chosen deities through meditation (Dhyana), some through sacrifices (Yajnas), some through ritual worship (Archana), and others through the chanting of divine names (Nama Sankeertana).

Here, Azhwar declares that Bhagavan Sriman Narayana alone is the Inner Controller (अन्तर्यामि – Antaryami) of all these other deities. He imparts the power to grant results to those deities and thereby bestows the desired fruits upon the seekers. Therefore, Bhagavan alone is the Supreme Protector (रक्षक – Rakshakan), the safeguarding Lord. This is the settled meaning of this fifth Pasuram.

Vishesha Arthangal (Special Meanings):

(1) Bhagavan alone protects everything by residing as their Antaratma

Bhagavan alone protects us in this world. For instance, it is by the power of the Sun that we receive the life-sustaining breath (Prana Vayu), and the food required for health and proper functioning. Without the Sun, we cannot exist. Similarly, without the Moon, there are no seasons (Rutus). Therefore, vegetables, fruits, and roots are all obtained through the power of the Moon.

However, the Vedas declare that the Sun, the Moon, and the stars do not possess their own independent power. They do not have their own intrinsic light. The Upanishad states that they derive their light, and thereby their power, only from Bhagavan:

न तत्र सूर्यो भाति न चन्द्रतारकम्
नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
तमेव भान्तमनुभाति सर्वम्
तस्य भासा सर्वमिदं विभाति ॥

na tatra sūryo bhāti na candratārakam
nemā vidyuto bhānti kuto'yamagniḥ |
tameva bhāntamanubhāti sarvam
tasya bhāsā sarvamidaṃ vibhāti ||

The Upanishad says: “There the Sun does not shine, nor do the moon and stars; these lightnings do not shine, so how can this ordinary fire? Because He (Bhagavan) shines, everything else shines after Him; by His light, all this universe is illuminated.”

Therefore, it is Bhagavan who imparts power to everything. Bhagavan alone protects everything by residing as their Inner Soul (अन्तरात्मा – Antaratma). This is the first special meaning revealed in this Pasuram.

(2) As the Protector of all entities, Bhagavan is praised as Sarveshvara

The Shastras say:

न सम्पदां समाहारे विपदां विनिवर्तने । 
समर्थो दृश्यते कश्चित् तं विना पुरुषोत्तमम् ॥ 
नहि पालनसामर्थ्यम् ऋते सर्वेश्वरं हरिम् ।

na sampadāṃ samāhāre vipadāṃ vinivartane |
samartho dṛśyate kaścit taṃ vinā puruṣottamam ||
nahi pālanasāmarthyam ṛte sarveśvaraṃ harim |

“No one is seen capable of bestowing all auspicious wealth or dispelling all adversities, except the Supreme Person (पुरुषोत्तम – Purushottama). The power of protection does not exist in anyone other than Hari, the Supreme Lord of all.”

The Veda itself declares Him as the Supreme Lord (सर्वेश्वर – Sarveshvara) in the Narayana Suktam:

यद्वेदादौ स्वरः प्रोक्तो वेदान्ते च प्रतिष्ठितः । 
तस्य प्रकृतिलीनस्य यः परः स महेश्वरः ॥

yadvedādau svaraḥ prokto vedānte ca pratiṣṭhitaḥ | 
tasya prakṛtilīnasya yaḥ paraḥ sa maheśvaraḥ ||

“That syllable (the Pranava mantra ‘Om’) which is uttered at the beginning of the Vedas and which is firmly established at the end of the Vedas (Upanishads)—He who is beyond that Pranava, which merges into the primordial Prakriti, is the Supreme Lord.”

Therefore, because He is the Protector of all entities, Bhagavan is praised as Sarveshvara. This is the second special meaning revealed in this Pasuram.

(3) Everyone in this world differs based on Guna, taste, Jnana, and the expected fruit

This universe emerged from the principle called Prakriti (प्रकृति). It consists of a mixture of three qualities. They are known as Sattva, Rajas, and Tamas (सत्त्व, रजस्, तमस्). Every object in this world contains these three Gunas. Their proportion or measure varies in each object. If we consume food items that are abundant in Sattva Guna, the Sattva Guna will grow in us. The same applies to the other Gunas.

We have seen the ‘Yatamana Samjna‘ in the ‘Path of Knowledge’ (ज्ञान निष्ठा – Jnana Nishtha) explained by Lord Krishna in the Bhagavad Gita. The second stage in this is the ‘Vyatireka Samjna‘. The Lord says:

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥

yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham |
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ||

Krishna says that the second stage of Jnana Nishtha involves withdrawing desires from inappropriate objects and making efforts towards that end. If one consumes random, inappropriate food in random places, the Rajo and Tamo Gunas will increase. This leads to an excess of desires for land, wealth, and sensual pleasures. Due to this, they commit numerous sins, repeatedly attain many births, and suffer in this world. Therefore, the Vyatireka Samjna prescribes the discipline of strictly following dietary regulations (Ahara Niyama).

Here, Azhwar says ‘avaravar vidhivazhi‘ (according to their respective karma/destiny).

Thus, everyone in this world differs by their Guna, taste, Jnana, and the fruit they expect. This is the third special meaning revealed in this Pasuram.

(4) There are various deities in this Prakriti. They possess specific powers according to their positions.

Every deity has certain specific powers. Varuna has the power to bestow rain. But Varuna does not possess the burning power that Agni has. The same applies to every deity. Azhwar states this as ‘avaravar iraiyavar kuraivu ilar‘ (their respective deities are not lacking in their specific powers).

Therefore, there are various deities in this Prakriti, and they possess specific powers according to their designated positions. This is the fourth special meaning revealed in this Pasuram.

(5) Bhagavan Narayana alone resides as the inner core of other deities and grants the fruits

He says Narayana alone possesses all powers. He alone imparts power to all other deities and remains the cause for the sustenance of this world, as indicated by ‘iraiyavar avar avar vidhi vazhi adaiya‘.

Bhagavan alone is the one who resides as the inner soul of other deities and grants the results. This is the fifth special meaning revealed in this Pasuram.

(6) Those who seek only Bhagavan’s pleasure without any other desires are known as Shuddha Sattvikas

Those who take refuge in Emberuman, who is capable of granting Moksha (मोक्ष), without requesting any other boons, and who expect nothing in return from Him, are Shuddha Sattvikas (शुद्ध सात्त्विक – Purely Sattvic). The defects arising from Rajo and Tamo Gunas do not touch them. Azhwar calls them “the people who do not worship other deities even forgetfully” (maranthum puram thozha maanthar).

Therefore, one must seek only the pleasure (Preethi) of Bhagavan. This is the sixth special meaning revealed in this Pasuram.

(7) Combining the first and last words as ‘Avar Nindranar’ and ‘Nindranar Avar’ gives profound meanings

By the phrase Avar Nindranar, he indicates that the Jivas desire petty fruits due to the influence of their past Karma.

Lord Krishna says in the fourth chapter of the Bhagavad Gita:

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः ।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥

kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ | 
kṣipraṃ hi mānuṣe loke siddhirbhavati karmajā ||

Everyone is indeed desirous of results. They say, “A crow today (petty fruits) is better than a peacock tomorrow (Moksha).” Therefore, to obtain results quickly, they foolishly worship deities like Indra. Bhagavan says they do not give up their desire for other fruits and do not worship Him, who is the Antaratma of Indra and others, out of pure devotion to Him.

Thus, through Avar Nindranar, it is shown that Jivas desire insignificant fruits due to their past Karma.

Next, through Nindranar Avar, it is shown that Bhagavan Himself grants the fruits through those deities, and He stands firm in this resolve.

Therefore, realizing that Bhagavan alone exists as the Antaratma of all deities and grants all fruits, for those who hold onto His glowing, sorrow-dispelling divine feet, there is absolutely no shortcoming!!

Azhwar Emberumanar Desikan Azhagiyasingar Thiruvadigale Sharanam
Namswami Thiruvadigale Sharanam

Sri:

Tiruvaimozhi

First Centum – First Decad

Sixth Pasuram

Mūla Pādam (Original Verse):

ninṟaṉar iruntanaṟ kiṭantanar tirintanaṟ
ninṟilar iruntilar kiṭantilar tirintilar
eṉṟum ōr iyalviṉar eṉa niṉaivu ariyavar
eṉṟum ōr iyalvoṭu ninṟa em tiṭarē

Pada Pādam (Word-by-Word):

ninṟaṉar | iruntanaṟ | kiṭantanar | tirintanaṟ |
ninṟilar | iruntilar | kiṭantilar | tirintilar |
eṉṟum | ōr iyalviṉar | eṉa niṉaivu ariyavar |
eṉṟum | ōr iyalvoṭu ninṟa | em tiṭar |

Viḷakka Urai (Explanatory Commentary):

In the fourth pasuram, “Āmavai āyavai āyninṟa avarē“, Azhwar established that Bhagavan (भगवान् – Bhagavān) is both the material and instrumental cause (कारण – Kāraṇa and कार्य – Kārya) of this universe (लीलाविभूति – Līlāvibhūti). Therefore, it is concluded that the inherent nature (स्वरूपम् – Svarūpam) of this universe as an effect is completely dependent on Bhagavan.

In the fifth pasuram, “Avaravar vidhivazhi adaiya ninṟanarē“, Azhwar explained that the sustenance (स्थिति – Sthiti) of this universe is also entirely under Bhagavan’s control.

Here, in the sixth pasuram, Azhwar declares that both the active functions and the inactive states (प्रवृत्ति निवृत्ति – Pravṛtti Nivṛtti) of this universe—meaning all its operations as well as its cessations—are absolutely dependent on Bhagavan.

Viśeṣa Arthangal (Special Meanings):

(1) All our actions are dependent on Bhagavan

In the previous pasuram, Azhwar used terms like “nām, avan, ivan, uvan” to delineate the forms of all entities in this world, asserting that they are all completely dependent on Bhagavan.

In this pasuram, through the words “ninṟaṉar, iruntanaṟ, kiṭantanar, tirintanaṟ“, Azhwar indicates that our conscious actions (प्रवृत्ति – Pravṛtti) are entirely dependent on Bhagavan.

What does ‘Dependent’ mean?

Being dependent (अधीन: – Adhīnaḥ) means existing without the independent capacity to act, functioning entirely under the control and the divine will of another.

‘Bhagavadadhīnam’ (भगवदधीनम् – Bhagavadadhīnam) implies that we, the Jivatmas, and all our actions are completely subsumed within the divine resolve (सङ्कल्पम् – Saṅkalpam) of Bhagavan.
Standing, walking, sitting, and lying down are functions naturally performed by sentient beings (चेतन – Cetanās). However, the first special meaning of this pasuram is that even these conscious actions materialize solely due to Bhagavat Saṅkalpam.

Swami Desikan (स्वामि देशिकन् – Svāmi Deśikan) beautifully articulates this principle of dependence at the conclusion of his Dayāśatakam:

वेदान्तदेशिकपदे विनिवेश्य बालं 
देवो दयाशतकमेतदवादयन्माम् । 
वैहारिकेन विधिना समये गृहीतं 
वीणाविशेषमिव वेङ्कटशैलनाथः ॥

vedāntadeśikapade viniveśya bālaṃ 
devo dayāśatakametadavādayanmām | 
vaihārikena vidhinā samaye gṛhītaṃ 
vīṇāviśeṣamiva veṅkaṭaśailanāthaḥ || 
                                (Dayāśatakam 104)

“Placing me, an ignorant child, on the exalted seat of ‘Vedānta Deśikan‘, the Lord of Venkatagiri (Śrīnivāsa), for His own divine pleasure and at the appropriate time, took me up and played me like a special Veena (Lute) to compose this ‘Dayāśatakam’ prabandham,” he says.

The depth of this Shloka and the lines “ninṟaṉar, iruntanaṟ…” can be deeply experienced through the following practical examples:

• The Instrument (Vīṇā Viśeṣam): Even the most magnificent Veena cannot produce music independently. It possesses absolutely no independence (स्वातन्त्र्यम् – Svātantryam). Its existence and the music it produces are completely dependent on the musician. Swami Desikan metaphorically visualizes himself as the Veena and Tiruvenkatamudaiyan as the supreme artist playing it. Similarly, in worldly life, all our actions such as “standing, sitting, lying, wandering” are entirely under the control of that Supreme Artist, the Paramatma (परमात्मा – Paramātmā), and are not our own.
  
• Eradication of Ego (Absence of Kartṛtvam): The pinnacle of realizing this dependence is the dispelling of the egoistic feeling, “I am doing this” or “I composed this through my skill” (कर्तृत्वम् – Kartṛtvam). Swami Desikan does not claim, “I wrote it”; instead, he humbly submits, “He played it through me” (अवादयन् माम् – avādayan mām).
  
• The Infant and the Mother (Mātṛ Adhīnam): Just as a helpless infant is completely safe and dependent in the embrace of its mother, functioning strictly under her care (Mātṛ Adhīnam), we too are securely dependent on Bhagavan’s protection. Just as an infant’s movements occur under the mother’s watchful eyes, our actions (Pravṛtti) occur perfectly according to His divine will.
  

Just as we completely surrender the responsibility of a flight to the pilot after boarding and remain at peace, a Jivatma who has performed Sharanagati (शरणागति – Śaraṇāgati) must leave the entire journey of life and its outcomes to the Paramatma.

Therefore, all actions like “standing, sitting, lying, wandering” that we assume to be our own are entirely dependent on Bhagavan, echoing the truth that ‘not an atom moves without Him’. He operates us as His instruments; by His Saṅkalpam, we yield harmoniously like the Veena. This is the profound inner meaning of these lines.

Thus, standing, walking, and the like are actions naturally performed by sentient entities. The realization that they materialize solely by Bhagavat Saṅkalpam is the first special meaning revealed in this pasuram.

(2) Even states of inaction are dependent on Bhagavan..!

Next, Azhwar demonstrates that even entities devoid of conscious action are dependent on Bhagavan by stating, “ninṟilar, iruntilar, kiṭantilar, tirintilar“.

Nivṛtti and the Pravṛtti of Non-Sentient Entities:

When Azhwar says “did not stand, did not sit, did not lie down, did not wander,” he refers to a state completely devoid of action. In Vedanta (वेदान्त), this inactive state is termed Nivṛtti (निवृत्ति).

We saw earlier that the actions of sentient beings (चेतनम् – Cetanam) like walking and standing are dependent on Bhagavan. But do non-sentient, insentient objects (अचेतनम् – Acetanam), which lack consciousness, possess no functions (Pravṛtti)? Do they exist merely in a state of Nivṛtti?

Certainly not. Even insentient objects, which externally appear completely inactive, possess an inherent function or nature (प्रवृत्ति – Pravṛtti) bestowed by Bhagavan.

We can understand this with utmost clarity through simple real-life examples:

The Clay Pot and Coolness: Consider an insentient clay pot. It remains perfectly still wherever placed. If commanded to “stand up” or “walk,” it cannot comply. This is its inactive state (Nivṛtti).

However, that pot does have an inherent function (Pravṛtti)..! What is it? When we pour water (Tīrtham) into it, the motionless pot gradually transforms the water, making it cool. Breathing through its micro-pores to cool the water is the inherent function (Pravṛtti) of that pot.

The Sandalwood Log and Fragrance: A sandalwood log lies motionless on the ground. It has no mobility or cognitive ability (Nivṛtti state). But when ground on a stone and applied to the body, it provides a cooling sensation and a soothing fragrance. Offering coolness to those who approach it, despite remaining physically inert, is its internal function (Pravṛtti).

Fire and its Heat: Fire is a non-sentient entity. It possesses no independence (स्वातन्त्र्यम् – Svātantryam). Yet, fire lit in a lamp naturally dispels darkness and provides light; fire lit in wood dispels cold and provides heat. This is its inherent function.

The profound Vedantic truth these examples convey is this:

Just as the conscious actions of sentient beings (“standing, sitting”) occur entirely by the Saṅkalpam (divine will) of Bhagavan, the subtle inherent functions and characteristics (Pravṛtti) of supposedly inactive insentient objects (like the pot, sandalwood, and fire) also materialize solely by His Saṅkalpam.

He is the very coolness within the pot; He is the heat within the fire. He resides as the Inner Controller (अन्तर्यामी – Antaryāmī) within all entities, animating their natures.

Therefore, both the actions (Pravṛtti) of the sentient and the inactions (Nivṛtti) of the insentient are absolutely subsumed under the supreme control of the Paramatma (भगवदधीनम् – Bhagavadadhīnam). This is the highly esoteric philosophical meaning of these lines.

Thus, Azhwar establishing that even inactive states are dependent on Bhagavan through ‘ninṟilar, iruntilar, kiṭantilar, tirintilar’ is the second special meaning of this pasuram.

(3) For Bhagavan, ‘absence’ is merely a dimension of His ‘presence’..!

The term ‘ilar’ conveys the meaning ‘does not have’ or ‘absence’. This absence is philosophically termed as Abhava (अभाव – Abhava).

Bhavam (भाव – Bhāva) means presence. Abhava means absence. In our Sampradayam (सम्प्रदाय), Abhava is ultimately recognized as a specific category of presence itself..! That is, one can only assert an ‘absence’ after first acknowledging a ‘presence’ somewhere; absolute, fundamental non-existence cannot be comprehended.

Even those who claim Bhagavan does not exist must first state the concept of Bhagavan to subsequently deny it.

How does this work..?

In Tarka Shastra (तर्क शास्त्र – Tarka Śāstra / Logic), this ‘Abhava’ is primarily classified into three types (as divisions of Samsarga Abhava):

The first is Pragabhava (प्रागभाव) – Prior non-existence: The absence of an object before it is created. For example, before a potter fashions a pot from clay, did the pot exist there..? The pot does not exist in the raw clay. This ‘absence of the pot’ lasts only until the pot is created. The moment the clay transforms into a pot, this Abhava is destroyed.

Therefore, as long as it is clay, the pot is unseen. Once it becomes a pot, the clay is unseen.

The great Acharya Thirumoolar beautifully describes this in his Thirumandhiram:

maraththai maṟaiththathu māmatha yāṉai
maraththil maṟainthathu māmatha yāṉai
paraththai maṟaiththaṉa pārmuthal pūtham
paraththil maṟainthaṉa pārmuthal pūtham

A wooden log lay chopped down. Onlookers remarked, “It is a fine teak log.” A sculptor arrived and carved that log into a majestic elephant. Now, those who saw it exclaimed, “How beautiful this elephant is!” When it was a log, the elephant was not visible. After being carved into an elephant, the log was not visible. Hence, when it was wood, the elephant was ‘absent’; when it became an elephant, the wood was ‘absent’..!

Similarly, when one perceives only this phenomenal universe, Bhagavan remains unseen. When one perceives Bhagavan, the universe (as a separate, independent entity) remains unseen.

Even Hiranyakashipu did not claim Bhagavan “does not exist”; he arrogantly declared, “I will *make* Him non-existent.”

The second is Pradhvamsabhava (प्रध्वंसाभाव) – Posterior non-existence: The absence of an object after it has been created and subsequently destroyed.

For example, a child comes and strikes a finished pot with a stick. Now, the pot lies shattered into shards.

After the pot has fallen and broken, the pot is ‘absent’ there. This absence is Pradhvamsabhava.

The third is Atyantabhava (अत्यन्ताभाव) – Absolute non-existence (Absence across all three periods of time): The state where an object absolutely never exists in a particular locus (past, present, or future). For example, “Air has no form or color” (Vāyu has no rūpa). Air intrinsically never possesses color. This is a permanent Abhava.

A man stood waiting for a long time at the gates of a very wealthy miser’s house. A passerby asked him, “Swami, why are you standing here..?”

He replied, “It is my daughter’s wedding. They said he is a great wealthy man, so I came to seek some charity.”

To this, the passerby exclaimed, “At his house..? Acts of charity and giving here are an Atyantabhava..!”

What does that mean..? It means the act of giving charity absolutely never exists there.

Azhwar conveys this profound philosophy through “ninṟilar, iruntilar, kiṭantilar, tirintilar”. That is, for Emperuman, the worldly, Karma-bound actions of standing, sitting, and lying down that we experience are absolutely non-existent across all time (अत्यन्ताभाव – Atyantābhāva). However, His divine presence, brimming with infinite auspicious attributes (कल्याण गुण – Kalyāṇa Guṇas), is eternally present (भाव – Bhāva). Thus, by stating the Abhava of worldly actions, Azhwar is ultimately establishing His magnificent, divine presence (Bhavam).

Therefore, in matters of Bhagavan, even ‘absence’ is merely a dimension of ‘presence’, which is the third special meaning revealed in this pasuram.

(4) The functions of stationary entities are also dependent on Bhagavan..!

Swami Desikan exalts Bhagavan Rama as “Jangama Pārijātan”. That is, a Parijata tree remains stationary in one place. We must physically approach it to obtain the fragrance of its divine flowers. However, Bhagavan Rama personally journeyed to the hermitages of the Rishis to bestow His grace upon them. Because He moved to grant boons like the wish-fulfilling tree, He is termed the “Moving Parijata” (Jangama Pārijāta).

Therefore, stationary plant life and immobile entities (स्थावर – Sthāvara) are living beings too. They remain rooted in one spot. They cannot sit, walk, or lie down. Through the words “iruntilar, kiṭantilar, tirintilar,” Azhwar subtly implies that even their stationary, inactive state is fully dependent on Bhagavan.

The fact that the functions of stationary entities (Sthāvara) are also dependent on Bhagavan is the fourth special meaning shown in this pasuram.

(5) Where Pravṛtti is mentioned, Nivṛtti must also be stated.

A disciple once asked the great Acharya Embar: “Swami, if Pravṛtti (actions) are dependent on Bhagavan, why should we separately mention its opposite, Nivṛtti? If we throw a stone upwards and it falls, should we state it fell by His will, or if it doesn’t fall, should we assume that is His Saṅkalpam?”

Embar replied: “To halt Trishanku as he fell from Swarga, a powerful being had to command him to stop, didn’t he? Similarly, Nivṛtti also requires His will.“

The context refers to a king named Trishanku…

Trishanku was a king of the Ikshvaku dynasty. He desired to ascend to Swarga in his physical mortal body (Śarīra). When Sage Vashistha and others refused, he sought refuge with Sage Vishwamitra.

Through the sheer power of his immeasurable penance, Vishwamitra propelled Trishanku to Swarga in his physical body. However, Indra and the Devas declared, “No one is permitted here in a mortal form,” and forcefully pushed him upside down towards the earth. This rapid downward fall is the natural function according to the laws of nature (प्रवृत्ति – Pravṛtti).

As Trishanku plummeted upside down crying for help, Vishwamitra used his ascetic power to command, “Stop! Stop!”, arresting his fall and suspending him rigidly in mid-air. The state of this falling man freezing motionlessly in the void is Nivṛtti (निवृत्ति – Nivṛtti).

The philosophical truth Embar Swami illustrates from this is: Just as a stone thrown upwards naturally falling down (Pravṛtti) is expected, if that stone were to suspend in mid-air (Nivṛtti), sustaining that state of inaction requires the command of a profoundly powerful being.

Just as Vishwamitra’s power was required for Trishanku’s Nivṛtti, the divine resolve (सङ्कल्पम् – Saṅkalpam) of Emperuman is absolutely essential for the Nivṛtti (state of inaction) of all insentient objects across the infinite universes.

Thus, the profound conclusion of this dialogue is that both the active functions (Pravṛtti) and the inactive states (Nivṛtti) of all worldly entities are completely under the supreme control of Emperuman (भगवदधीनम् – Bhagavadadhīnam).

Therefore, the necessity to mention Nivṛtti wherever Pravṛtti is stated is the fifth special meaning highlighted in this pasuram.

(6) The Vedas act as the bridge between Bhagavan and us.

All of Bhagavan’s actions perfectly align with the Vedas (वेद). In order for us to comprehend Bhagavan, we too must trace the path of the Vedas. Azhwar denotes this by the term ‘em tiṭar‘. Azhwar translates the Sanskrit word ‘Dṛḍham’ (दृढम् – Firm/Solid) into Tamil as ‘tiṭar’. Thus, “em tiṭar” means “Bhagavan is the one who is firmly established and known through the solid authority of the Veda Pramana“.

Sri Parashara Bhattar brilliantly expounds on Azhwar’s phrase “em tiṭar – Bhagavan who is to be known through the Vedas” in his exalted Shlokas of the Sri Rangaraja Stavam:

आदौ वेदाः प्रमाणं स्मृतिरुपकुरुते सेतिहासैः पुराणैः
न्यायैस्सार्धं त्वदर्चाविधिमुपरि परीक्षीयते पूर्वभागः
ऊर्ध्वो भागस्त्वदीहागुणविभवपरिज्ञापने त्वत्पदाब्जौ
वेद्यो वेदैश्च सर्वैरहमिति भगवन् सेन शौ याच कर्ता

ādau vedāḥ pramāṇaṃ smṛtirupakurute setihāsaiḥ purāṇaiḥ 
nyāyaissārdhaṃ tvadarcāvidhimupari parīkṣīyate pūrvabhāgaḥ 
ūrdhvo bhāgastvadīhāguṇavibhavaparijñāpane tvatpadābjau
vedyo vedaiśca sarvairahamiti bhagavan sena śau yāca kartā

For our Sampradayam (सम्प्रदाय), our faith, the Vedas are the very taproot.

Ādau vedāḥ pramāṇaṃ ..!

What is the foremost Pramana (authority)? It is the Veda. Our great Acharyas classify these as Māṇam, Pramāṇam, Parama Pramāṇam, and Meyam, Prameyam, Parama Prameyam.

Observe here! “Māṇam” refers to the instrument or means by which we understand that which needs to be understood. It is the tool for knowledge. Among these, the superior one is “Pramāṇam”. The absolute, unparalleled authority is Parama Pramāṇam.

“Meyam” is the object to be known. “Prameyam” is an exalted object of knowledge. “Parama Prameyam” means the most supreme, unparalleled object of knowledge. What is the Parama Pramāṇam? It is the Veda.

One must comprehend the Parama Prameyam (the Supreme Brahman) exclusively through the Parama Pramāṇam (the Vedas).

Our illustrious Acharyas explain that we must realize the true nature of Parabrahman (परब्रह्म)—our ultimate goal—only through the Parama Pramāṇam, the Vedas. Therefore, to realize Him, we must look solely toward the Vedas.

Consequently, to understand the glory of Sarveshvara (the Lord of All), who has no equal, we must consult the Veda, which stands as the highest and most supreme authority in revealing Him..!!

Thus, by stating “em tiṭar”, Azhwar establishing the Vedas as the bridge between Bhagavan and us is the sixth special meaning in this pasuram.

(7) Combining the first and last words yields “ninṟa tiṭar” ~ “tiṭar ninṟa”.

When read as “ninṟa tiṭar”, it signifies that Bhagavan stands incredibly firm and resolute in bestowing His grace and fruits upon us.

Why did Bhagavan deliver the Gita..? Was it solely for Arjuna’s upliftment..? No! It was to uplift all of us who stand confused in mind like Arjuna, and to firmly bestow the supreme fruit of Moksha (मोक्षम् ) upon us as well..! Therefore, the phrase “ninṟa tiṭar” highlights that Bhagavan is unwaveringly resolute in blessing us.

If taken as “tiṭar ninṟa”, it indicates that we must remain firmly anchored in absolute, unshakable faith (महाविश्वास – Mahāviśvāsa) that Bhagavan will surely protect us (Rakshanam).

Thus, to obtain Bhagavat Anugraham (divine grace), one needs Mahavisvasam; and for Mahavisvasam to arise, one needs Bhagavat Anugraham.

In the Bhagavad Gita, we learn of the four stages of Jnana Nishtha (ज्ञाननिष्ठा – Jñānaniṣṭhā).

In the first pasuram, we experienced the first stage, Yatamana Samjna (यतमान सञ्ज्ञा – Yatamāna Sañjñā). Following this, the second stage is Vyatireka Samjna (व्यतिरेक सञ्ज्ञा – Vyatireka Sañjñā), the third is Ekendriya Samjna (एकेन्द्रिय सञ्ज्ञा – Ekendriya Sañjñā), and the fourth is Vashikara Samjna (वशीकार सञ्ज्ञा – Vaśīkāra Sañjñā).

When Bhagavan instructs Arjuna, He warns that these four states are not easily attained.

विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥

viṣayā vinivartante nirāhārasya dehinaḥ |
rasavarjaṃ raso'pyasya paraṃ dṛṣṭvā nivartate || (Bhagavad Gita 2.59)

Meaning: “For the embodied soul who abstains from enjoying sense objects, the objects themselves recede, but the innate taste (desire) for them does not leave. However, even that lingering taste completely vanishes the moment the Supreme Lord (Param) is realized.”

In the second chapter of the Bhagavad Gita (Sankhya Yoga), Sri Krishna progressively explains the characteristics of a Sthitaprajna—one of firm, steady wisdom.

We might attempt to forcefully suppress our senses (इन्द्रिय – Indriya) by undertaking severe disciplines like fasting (Niraharam). By doing this, external physical interactions with sense objects cease. It appears as though the objects (विषय – Viṣaya) have left us.

However, deep within the mind, the Rasa (रस – subtle taste or lingering desire) for them remains hidden. Given the slightest opportunity, it will forcefully resurface.

How then do we completely uproot this deep-seated desire..?

Gitacharya points the way through the phrase “param dṛṣṭvā“.

When one experiences the limitless, auspicious attributes (कल्याण गुण – Kalyāṇa Guṇas) of Emperuman, the Paramatma (परमात्मा), and beholds His Divine Auspicious Form (Divya Mangala Vigraham), the taste for these petty, transient worldly pleasures automatically perishes.

That is, upon attaining a superior, sublime taste (Bhagavat Anubhavam), the inferior tastes (worldly desires) shed themselves naturally. This alone is true Vairagya (वैराग्य – Vairāgya / Supreme Detachment).

For instance, if a room is engulfed in darkness, can we beat the darkness away with a broom? Or can we scoop the darkness out with our hands? Impossible. But if we simply light a small lamp (दीपम् – Dīpam) in that room, the darkness vanishes without a trace.

Similarly, desires lurking in the mind cannot be driven out merely through harsh restrictions. If the lamp of wisdom—Emperuman’s divine grace—is lit, the darkness of ignorance and worldly desires will be completely eradicated.

Thus, mere sensory suppression cannot conquer desires; it is only by firmly clasping the divine lotus feet (श्रीपाद – Śrīpāda) of Emperuman that one can completely destroy the taste for worldly matters. This is the supreme philosophy revealed by this Shloka.

Therefore, to obtain Bhagavat Anugraham, Mahavisvasam is required, and for Mahavisvasam, Bhagavat Anugraham is needed.

Hence, “tiṭar ninṟa” demonstrates that we must stand resolute in our Mahavisvasam that Bhagavan alone will protect us.

Therefore, standing firm in the conviction that Bhagavan alone is our protector, there is absolutely no grievance or lack for those who, with Mahāviśvāsa, cling to His radiant, sorrow-dispelling divine feet!!

Azhwar Emberumanar Desikan Azhagiyasingar Thiruvadigale Sharanam
Namswami Thiruvadigale Sharanam

श्री: (Śrīḥ)

Tiruvaimozhi

First Centum – First Decad

Seventh Pasuram

Mūla Pādam (Original Verse):

tiḍavisumberivaḷi nīrnilamivaimisai
paḍarporuḷ muḻuvatumāy avaiyaivaitoṟum
uḍalmisaiyuyirenak karantengum parantuḷan
suḍarmigusurutiyuḷ ivaiyuṇḍasuranē.

Pada Pādam (Word-by-Word):

tiḍam | visumbu | eri | vaḷi | nīr | nilam | ivaimisai |
paḍar poruḷ muḻuvatum āy | avai avai toṟum |
uḍal misai uyir ena | karantu | engum parantu |
suḍarmigu surutiyuḷ uḷaṉ | ivai uṇḍa suran |

Viḷakka Urai (Explanatory Commentary):

This is a highly special pasuram. Based on the primary authority of the Vedas, Azhwar establishes here that all individual souls (जीवात्मा – Jīvātmā) and all non-sentient entities form the divine body (Sarira) of Bhagavan. Azhwar establishes that we and all our possessions are indeed the body of Bhagavan.

Azhwar states that Bhagavan created the five gross elements (पञ्चभूत – Pañcabhūta) namely ether (Akasha), air (Vayu), fire (Agni), water (Tirtham), and earth (Bhumi), and mingles within and outside them. Bhagavan, who is the root cause for the creation (सृष्टि: – Sṛṣṭiḥ), sustenance (स्थिति: – Sthitiḥ), and the active functions (प्रवृत्ति: – Pravṛttiḥ) of the universe, is also the cause of its dissolution (संहार: – Saṃhāraḥ). In this seventh pasuram, Azhwar declares that this is the truth proclaimed in the exalted Vedas..!

Viśeṣa Arthaṅgaḷ (Special Meanings):

(1) All entities of the universe are made of the five elements (Pañcabhūtas)

All these objects we perceive originated from a single primordial entity called Mula Prakriti (मूलप्रकृति – Mūlaprakṛti). From this Mula Prakriti emerged the principle of Mahat (महत् – Mahat), and from that emerged the principle of ego or Ahankara (अहङ्कार – Ahaṅkāra). From that emerged the five subtle elements (पञ्चतन्मात्रा: – Pañcatanmātrāḥ). From them emerged the five gross elements (Pancha Bhutas). From that emerged the 11 senses (इन्द्रिय – Indriya). Among them are 5 organs of action (कर्मेन्द्रिय – Karmendriya), 5 organs of knowledge (ज्ञानेन्द्रिय – Jñānendriya), and above them, the mind (मनस् – Manas). In total, there are 24 principles (tattvas). These 24 together are known as the Prakriti Tattva.

The 25th Tattva, which is distinct from these 24, is the individual soul (जीवात्मा – Jīvātmā) that resides within all living beings.

The 26th Tattva, which is entirely distinct from both the 24 Prakriti Tattvas and the Jivatma Tattva, and which pervades inside and outside all of them, is the Supreme Soul, Paramatma (परमात्मा – Paramātmā).

Sri Thirumazhisai Azhwar beautifully summarizes all these 26 Tattvas together in a single pasuram:

aintumaintu aintumāgi allavatruḷāyumāy
aintu mūṉṟum oṉṟumāgi niṉṟavādi tēvaṉē |
aintumaintu aintumāgi antaratthaṇaintu niṉṟu
aintumaintumāya niṉṉai yāvar kāṇa vallarē ||
(Thirucchanda Viruttam 3)

The Veda describes this Prakriti Tattva in the Taittiriya Upanishad as follows:

आकाशाद्वायुः । वायोरग्निः । अग्नेरापः । अद्भ्यः पृथिवी । 
पृथिव्या ओषधयः । ओषधीभ्योऽन्नम् । अन्नात्पुरुषः ।

ākāśādvāyuḥ | vāyoragniḥ | agnerāpaḥ | adbhyaḥ pṛthivī | 
pṛthivyā oṣadhayaḥ | oṣadhībhyo'nnam | annātpuruṣaḥ |

From Akasha emerged Vayu, from Vayu emerged Agni, from Agni emerged Water, from water emerged this Earth, from Earth emerged the herbs and plants, from plants emerged food, from food emerged the physical body… all these manifested in this sequential order.

At the same time, in another place, the Upanishad declares, “ākāśaśarīraṃ brahma” (आकाशशरीरं ब्रह्म). It proclaims that Akasha and all these subsequent entities form the body of Brahman.

All the objects in this world are made of the Pancha Bhutas. To show that all these constitute the body of Bhagavan, Azhwar says right at the beginning of this pasuram, “tiḍavisumberivaḷi nīrnilamivaimisai“.

To state that Bhagavan fully envelops the outside of all these entities, he says “paḍarporuḷ muḻuvatumāy avaiyaivaitoṟum“. We must take special note of Azhwar’s use of the word ‘muḻuvatum’ (entirely/completely).

Bhagavan resides inside all these as well. How is He inside..? Just as the soul (Atma) resides within our body, he says “uḍalmisaiyuyirenak karantengum parantuḷan“. That is, just as the Atma resides within our Sarira, Bhagavan pervades all entities (including our physical bodies) seamlessly.

Now, we observe our Sarira (body). Inside the Sarira is the Atma. Just like that inseparable body-soul relationship (शरीरात्मसम्बन्ध – Śarīrātmasambandha), Bhagavan acts as the Atma for all the entities present here, and all these objects act as His Sarira (body); this is the profound meaning of ‘karantengum parantuḷan’.

The Veda confirms this:

अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः 

antarbahiśca tatsarvaṃ vyāpya nārāyaṇaḥ sthitaḥ

Thus it is said.

Therefore, the first special meaning revealed here is that Bhagavan pervades everywhere, both inside and outside all entities.

(2) The Veda is Suḍar Migu Suruti..!

Furthermore, emphasizing that Bhagavan must be realized only through the authority of the Vedas, Azhwar praises the Veda as “suḍarmigu suruti” (the supremely radiant Shruti). Suruti is a very beautiful term here. Azhwar beautifully translates the Sanskrit term Śruti (श्रुति – Śruti) into Tamil.

What does Śruti mean..? Hearing. The Veda is meant to be realized by hearing it from a preceptor.

That is why the Veda itself blesses us:

भद्रं कर्णेभिः शृणुयाम देवाः

bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ

This means, “May auspicious Vedic words fall upon your ears.”

Here, Suruthi means to listen. The Itihasas and Puranas that trace and follow it are called Smriti (स्मृति – Smṛti).

Here Azhwar exalts it as “suḍarmigu suruti“.

Bhagavat Bhashyakara Sri Ramanuja wrote a commentary (भाष्यम् – Bhāṣyam) for the Brahma Sutras. It is known as Sri Bhashyam. When commencing it, in his mangala shloka, he says:

अखिलभुवनजन्मस्थेमभङ्गादिलीले
विनतविविधभूतव्रातरक्षैकदीक्षे ।
श्रुतिशिरसि विदीप्ते ब्रह्मणि श्रीनिवासे
भवतु मम परस्मिन् शेमुषी भक्तिरूपा ॥

akhilabhuvanajanmasthemabhaṅgādilīle
vinatavividhabhūtavrātarakṣaikadīkṣe |
śrutiśirasi vidīpte brahmaṇi śrīnivāse
bhavatu mama parasmin śemuṣī bhaktirūpā ||

He uses the phrase śrutiśirasi vidīpte (श्रुतिशिरसि विदीप्ते) meaning ‘the One who shines resplendently at the crest of the Vedas’. The crest (head) of the Vedas is the Brahma Kanda known as Vedanta – the Upanishads. He meditates upon Srinivasa, the Parabrahman revealed therein.

Thus, one should note the beauty of Ramanuja echoing Azhwar’s phrase “suḍarmigu suruti” as “śrutiśirasi vidīpte”.

When the Shastras speak of the importance of the Vedas, among the three primary pramanas (means of valid knowledge) – Pratyaksham (प्रत्यक्षम् – Pratyakṣam – direct perception), Anumanam (अनुमानम् – Anumānam – inference), and Shabdam (शब्दम् – Śabdam – verbal testimony) – Shabdam is considered the Parama Pramana (Supreme Authority). This is because Pratyaksham and Anumanam are prone to flaws (doshas). But Shabdam, which is the Veda, is absolutely flawless.

This Shabdam is spoken of in two ways: Laukika Shabdam (लौकिक शब्दम् – Laukika Śabdam) and Vaidika Shabdam (वैदिक शब्दम् – Vaidika Śabdam). The new words we hear in the material world are Laukika (worldly).

Vaidika Shabdam refers to the Veda. This Veda was instructed by Bhagavan to the four-faced Brahma at the very beginning of creation. Brahma then instructed it to his disciples. It has come down to us continuously through a lineage (Parampara). Since it was not written on leaves but passed down purely by hearing, it is called ‘Suruthi’ (Śruti).

Therefore, through the phrase “suḍarmigu suruti”, the second special meaning is that the Veda, as Shabda Pramana, is unparalleled and supreme in revealing Bhagavan.

(3) The Veda is eternal and always exists..!

The Veda possesses four special qualities. They are Nityatvam (नित्यत्वम् – Nityatvam), Apaurusheyatvam (अपौरुषेयत्वम् – Apauruṣeyatvam), Avicchinna Paramparagatam (अविच्छिन्नपरम्परागतत्वम् – Avicchinnaparamparāgatatvam), and Anantatvam (अनन्तत्वम् – Anantatvam).

First, the Veda has the exalted quality of Nityatvam (eternality). That which always exists is the supreme entity.

Sastric scholars divide such eternal entities into two types: Svarupa Nityam (स्वरूपनित्यम् – Svarūpanityam) and Pravaha Nityam (प्रवाहनित्यम् – Pravāhanityam).

Entities that remain identical across the three periods of time, without changing or being destroyed, are called Svarupa Nityam. Examples are Mula Prakriti Tattva, Jivatma, and Paramatma. The intrinsic nature of these three is always identical and indestructible.

Pravaha Nityam means existing continuously somewhere like a flowing stream. The Veda is Pravaha Nityam. If the Veda is not chanted in one place, it does not mean the Veda ceases to exist. Because in the infinite crores of universes (Brahmandas), the Veda will be chanted continuously somewhere. Thus, the Veda possesses the special quality of Nityatvam.

The third special meaning here is that through “suḍarmigu suruti”, the Veda is established as eternal.

(4) The Veda is not authored by any Purusha..!

Next, the Veda has the quality of Apaurusheyatvam.

Apaurusheyatvam means the Veda was not authored by any Purusha (human or individual soul). It is not even authored by Bhagavan.! Just as Bhagavan exists eternally at all times, the Veda also exists eternally.

Bhagavan performs processes like Srishti (creation) solely using the Veda as the blueprint.

The fourth special meaning here is that “suḍarmigu suruti” shows the Veda is unauthored by any individual.

(5) The Veda has been passed down continuously without a break..!

Next is the quality of Avicchinna Paramparagatam.

That is, existing without any interruption or break. The Veda has been continuously passed down through generations by hearing, maintaining the Guru-Sishya relationship without a break.

The fifth special meaning here is that “suḍarmigu suruti” signifies the unbroken, continuous transmission of the Veda.

(6) The Veda is immeasurable..!

Furthermore, the quality of Anantatvam.

Anantatvam means the extent of the Veda cannot be measured.

There is a beautiful historical account (Vruttanta) in the Kathaka Shruti. Sage Bharadwaja wished to completely study the Vedas and was engaged in Veda Adhyayana. He reached the age of 96. Fearing his lifespan was ending, he performed penance (Tapas) towards Indra.

Indra appeared before him and asked what boon he desired.

Bharadwaja asked Indra, “I need another Ayurdaya (lifespan of 100 years).” Indra granted it, saying “Tathastu – So be it.”

He resumed his Veda Adhyayana. As that lifespan was nearing its end, he again performed penance and obtained another 100 years from Indra. Even in his third 100-year lifespan, he continued studying the Vedas.

When he became old again, Indra noticed. Realizing he would do penance again, Indra appeared before him beforehand.

“Bharadwaja, what boon do you seek?” he asked.

He replied, “I want to complete my Veda Adhyayana completely. Therefore, I need another Ayurdaya (100 years).!”

Indra thought, ‘Oho, he does not know the true extent of the Veda. Let me show him what it is..’

Indra asked, “Shall I show you how much of the Veda you have studied in these three lifespans?”

Bharadwaja immediately said, ‘I would be very happy. Please show me!’

Instantly, Indra created three massive mountains before him, saying ‘Bhuḥ, Bhuvaḥ, Suvaḥ’. “O Sage Bharadwaja, these are the Vedas!” he declared.

Bharadwaja felt immense joy. Thinking he had completely studied all three mountains in his three lifespans, he asked, “Indra, have I mastered all of this..?”

Indra told him: “O Sage Bharadwaja, shall I show you how much you have actually grasped?” He then took a handful of earth from each mountain and placed it before him.

“The amount of Veda you have studied in these three lifespans (300 years) is merely this handful of earth. No matter how many lifespans you have, can you ever finish the Veda? Therefore, the Veda is Anantam, it has no end!” he said.

Hence, Indra bestowed special grace upon him, advising him to surrender to Bhagavan to attain Moksha instead.

The sixth special meaning here is that “suḍarmigu suruti” reveals the Veda is infinite and immeasurable.

(7) Combining the first and last words gives ‘Tiḍam Suran’ ~ ‘Suran Tiḍam’

In this pasuram, the first word is ‘tiḍam’ and the last word is ‘suran’.

In ‘Tiḍam Suran‘, ‘tiḍam’ refers to the Lord (Devan); ‘suran’ refers to the devas (demigods).

If taken as ‘Tiḍam Suran’, it means He is the Deva for the devas, or Devadevan (God of gods).

Sri Bhishmacharya in the Vishnu Sahasranama says:

जगत्प्रभुं देवदेवमनन्तं पुरुषोत्तमम् 

jagatprabhuṃ devadevamanantaṃ puruṣottamam

Thus he says.

The Lord of the entire universe, the God of all gods, the infinite (immeasurable) one… Who is He..? Purushothaman (पुरुषोत्तम: – Puruṣottamaḥ). The Supreme Lord who is superior to all Purushas.

That Devan (Bhagavan) is the cause and the effect of this Prakriti. He is the cause of its sustenance, its functions and cessations, and moreover, Bhagavan alone is the cause of its dissolution (संहार: – Saṃhāraḥ).

That is what Azhwar beautifully states here as ivaiyuṇḍa suranē. During the time of Pralaya (deluge), Emberuman contains all the worlds within His divine stomach and protects them.

“ālamā marattiṉ ilaimēl oru bālagaṉāy ñālamēḻum uṇḍāṉ arangattaraviṉaṇaiyāṉ” (As an infant on a banyan leaf, He swallowed all the seven worlds, the Lord of Srirangam resting on the serpent) beautifully sings Thiruppanazhwar. He contains everything within His stomach, protects them, and brings them out again during the time of creation.

He showed this directly to Arjuna. In the Visvarupa (विश्वरूप – Viśvarūpa) chapter of the Bhagavad Gita (Chapter 11, Shlokas 5, 6, 7), Bhagavan had to reveal His cosmic form to make Arjuna understand his Svadharma.

Giving Arjuna the Divya Chakshus (दिव्यचक्षुस् – Divyacakṣus) – divine vision, Bhagavan said:

पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः । 
नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥

paśya me pārtha rūpāṇi śataśo'tha sahasraśaḥ |
nānāvidhāni divyāni nānāvarṇākṛtīni ca ||

“O Arjuna, behold! Hundreds of forms, thousands of forms… Whose forms are those..? My forms! Look at those forms, they are not Prakrita (प्राकृत – Prākṛta) – made of the five material elements of this world, they are Aprakrita (अप्राकृत – Aprākṛta) divine forms. Behold forms of various colors and diverse shapes..!” Thus, He displayed His form, which is celebrated as the Divya Mangala Vigraham (दिव्यमङ्गलविग्रहम् – Divyamaṅgalavigraham).

What kind of form was it..? The Veda says, “sahasraśīrṣā puruṣaḥ…” (सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् – sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt) – “Bhagavan has a thousand heads.” The Atharvana Veda says “aneka śīrṣā puruṣaḥ” (अनेक शीर्षा पुरुषः – aneka śīrṣā puruṣaḥ) – “Bhagavan has countless, immeasurable heads.” Thus, what was described in the Vedas, He displayed to Arjuna in the Visvarupa Darshanam.

Further, Bhagavan says:

पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा । 
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत ॥

paśyādityānvasūnrudrānaśvinau marutastathā |
bahūnyadṛṣṭapūrvāṇi paśyāścaryāṇi bhārata ||

‘Behold within My divine body the 12 Adityas, 8 Vasus, 11 Rudras, the 2 Ashwini Devas, and additionally the 49 Maruts; you can see all the devas,’ He specially displayed.

Furthermore:

इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् । 
मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि ॥

ihaikasthaṃ jagatkṛtsnaṃ paśyādya sacarācaram | 
mama dehe guḍākeśa yaccānyaddraṣṭumicchasi ||

“You can behold all the universes within My single form. You can see both the moving and unmoving (जङ्गम स्थावर – Jaṅgama Sthāvara) universes. Behold the entire cosmos right within My body, and whatever else you wish to see, behold that too in one corner of My form!” graced Lord Krishna.

This is the most crucial point. Everything Bhagavan showed to Arjuna in the Visvarupa Darshanam resides within His body. That “all these are Bhagavan’s body” is the highly significant Visesha Artham revealed in this pasuram. The phrase “suran tiḍam – firmly” indicates that all these are the body of Bhagavan.

Azhwar firmly declares that He is Devadevan, and all these constitute His Sariram (body).

By surrendering (आश्रय – Āśraya) to His exalted divine feet, the sorrow-dispelling radiant feet (Tuyararu Sudaradi), which are superior to everything else, we too can attain the exalted state like Arjuna and Prahlada. This is the most important message we must grasp from this pasuram.

This is a deeply special pasuram. It holds countless Visesha Arthams. One must learn them all through Kalakshepam (traditional discourse).

Importantly, Adiyen has only described a fraction of the greatness of the Vedas in this upanyasam (discourse).

The glory of the Vedas, and each of the qualities of the Vedas mentioned now, have already been expounded in great detail by Namswami. He has very specially spoken on “Vedam Parama Pramanam”. I have recorded that in the Namswami Nilayam.

Therefore, to fully understand the qualities of the Vedas, and to comprehend the glories of the Veda which is the “suḍarmigu suruti“, I pray that you listen to Namswami’s upanyasam titled ‘Vedam Parama Pramanam’ and grasp the special meanings from it.

Thus, for those who hold onto His sorrow-dispelling radiant feet revealed by the suḍarmigu suruti, there is absolutely no shortcoming..!

Āzhwār Emperumānār Deśikan Aḻagiyaśiṅgar thiruvaḍigaḷē śaraṇam
Namswami thiruvaḍigaḷē śaraṇam

Sri: (श्री:)

Tiruvaimozhi

First Pathu – First Tiruvaimozhi

Eighth Pasuram

Moola Paadam:

surarari varunilai viṇmudhal muzhuvathum *
varan mudhalāyavai muzhuthuṇḍa paraparan *
puṟamoru mūnṟerithu amararkkum aṟiviyanthu *
aranayan enavulagazhitha maithuḷanē.

Pada Paadam:

surar aṟivu aru nilai | viṇ mudhal muzhuvathum |
varan mudhalāy | avai muzhuthu uṇḍa paraparan |
aran ena | oru mūnṟu puṟam erithu | ulagu azhithu |
ayan ena | amararkku aṟivu iyanthu | ulagu amaithu uḷan |

Vilakka Urai (Explanatory Commentary):

In the previous pasurams, Azhwar established that Bhagavan (Shriyahpati – श्रियःपति), is the Para Brahman (परब्रह्मन्) proclaimed in the Vedas and Vedantas. He is the Atma (Self) of the entire universe, and He alone performs the three cosmic deeds of Srishti (सृष्टि – Creation), Sthiti (स्थिति – Sustenance), and Samhara (संहार – Destruction).

A doubt may arise: When the scriptures state that Brahma is the deity for Srishti and Ishvara (Shiva) is the deity for Samhara, how is it appropriate to say that Bhagavan Narayana alone performs all these? Azhwar answers this very doubt in this pasuram.

Vishesha Arthangal (Special Meanings):

(1) Surarari varunilai: Bhagavan exists in a state beyond the comprehension of the Devas.

Azhwar states that the Devas, and even Brahma, cannot comprehend Bhagavan who performs the triad of cosmic deeds (Srishti, Sthiti, and Samhara). He calls this state ‘surarari varunilai’.

Here, Azhwar establishes that Bhagavan is not fully known even to Brahma. It took Brahma millions of years just to realize his own whereabouts and origin.

“Surar” refers to the Devas, including Brahma. Their opposites are the Asuras. When it is said that even the Surars cannot comprehend Bhagavan, it inherently implies that the Asuras cannot either.

Therefore, the first special meaning shown in this pasuram is that Bhagavan, the performer of the three cosmic deeds, remains in a state beyond the comprehension of the Devas.

(2) Bhagavan is the Upadana, Nimitta, and Sahakari Karana of the Jagat (Universe).

Through the phrase ‘viṇmudhal muzhuvathum varan mudhalāy‘, Azhwar first explains that Bhagavan is the Upadana (उपादान – Material), Nimitta (निमित्त – Instrumental), and Sahakari (सहकारि – Auxiliary) Karana (cause) of the universe.

Upadana is the source or raw material. Nimitta is the maker or instrumental cause. Sahakari is the supporting or auxiliary cause. Let us examine this profound concept with a few examples:

1. The Spider and its Web (Urnanabhi – ऊर्णनाभि)
The Mundakopanishad beautifully explains how Bhagavan is the ultimate cause of everything:

यथोर्णनाभिः सृजते गृह्णते च
यथा पृथिव्यामोषधयः सम्भवन्ति ।
यथा सतः पुरुषात्केशलोमानि
तथाक्षरात्सम्भवतीह विश्वम् ॥ ७ ॥

yathōrṇanābhiḥ sṛjatē gṛhṇatē ca
yathā pṛthivyāmōṣadhayaḥ sambhavanti |
yathā sataḥ puruṣātkēśalōmāni
tathākṣarātsambhavatīha viśvam ||
(Mundakopanishad 1.1.7)

The Upanishad states: Just as a spider creates a web out of itself and withdraws it back into itself, just as various plants and herbs sprout from the earth, and just as hair grows on the body of a living man, similarly, this entire universe emerges from the indestructible Para Brahman (Akshara).

Following this, the great commentator Sri Ramanujacharya states in the Sri Bhashyam (1.4.23 – Prakrutyadhikaranam):

प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधात् ॥ २३ ॥
prakṛtiśca pratijñādṛṣṭāntānuparōdhāt || 23 ||

This means Bhagavan is also the Upadana Karana (material cause) of this universe. He asserts that this is the only correct interpretation that does not contradict the Pratijna (central proposition) and Drishtantas (examples) mentioned in the Upanishads.

The Sri Bhashyam provides a very clear explanation of this Brahma Sutra, establishing the philosophy of the Mundaka Upanishad logically:

Pratijna (Proposition): “By knowing one, everything is known”—this is the declaration of Upanishads like the Chandogya.

Drishtanta (Example): “Just as by knowing a lump of clay, everything made of clay can be known.”

If Bhagavan were merely like a potter (Nimitta Karana only), knowing the potter would not give us knowledge of the clay pot. But if Bhagavan is also the clay (Upadana Karana), only then does the Upanishadic declaration “By knowing the One (Brahman), everything (the universe) is known” become true.

Hence, this sutra confirms that, just like the spider’s web mentioned in the Mundaka Upanishad, Emberuman (Bhagavan) Himself is the material cause of this universe.

Azhwar captures this lofty Upanishadic meaning in the phrase ‘viṇmudhal muzhuvathum varan mudhalāy‘. He means that Bhagavan alone stands as the root cause of everything, from Mula Prakriti (मूलप्रकृति – primordial matter) to all entities.

To make a gold ornament, the gold block is the Upadana Karana. The goldsmith who crafts the beautiful jewel is the Nimitta Karana. The fire, hammer, and anvil used as tools are the Sahakari Karana. In worldly objects, these three causes are distinctly different. But in the matter of Bhagavan, all three causes are Bhagavan Himself—this is the established truth.

Thus, the second special meaning is that through the phrase ‘viṇmudhal muzhuvathum varan mudhalāy’, Bhagavan is the Upadana, Nimitta, and Sahakari Karana of the Jagat.

(3) Srishti ~ Nasam (Transformation from one state to another)

Next, we must understand that both Srishti (Creation) and Nasam (Destruction) are simply “transformations from one state to another.”

How is this? In the Shastras, Chit (चित् – sentient souls), Achit (अचित् – non-sentient matter), and Ishvara (ईश्वर – Bhagavan) are collectively called Tattva Trayam (तत्त्वत्रयम् – The Three Truths).

These three alone are the fundamental entities. Chit refers to the Jivatma (जीवात्मा). Achit refers to lifeless matter. Ishvara is Bhagavan.

There is no difference in the intrinsic nature (Swarupa) between us as Jivatmas and the Paramatma as Ishvara. “No difference” means the eternal nature is unchanging.

The Achit entities (insentient objects) constantly transform from one state to another. This transformation in form/state is referred to as production (Srishti) and destruction (Nasam).

Therefore, we must clearly understand that both creation and destruction are merely transformations occurring to objects. The Vedas declare the truth that the “new creation” of an object out of absolutely nothing (without prior states) is impossible.

The state in which an object exists is called its ‘Avastha‘ (अवस्था). For instance, to make a pot, clay is needed. The lump form of clay is called ‘Pindam‘ (पिण्डम्). This state is the ‘Pindavastha‘ (पिण्डवस्था).

When that lump changes into a shape with parts like a neck, we no longer call it a lump; we call it a ‘pot’. In reality, it is still the same lump of clay, but it has now attained the state (Avastha) of a pot.

The lump-state has been destroyed (Nasam), and the pot-state has been created (Srishti). In truth, there is no absolute creation or absolute destruction here. It is just a transformation from one state to another. That is all!

The same applies to all objects. Let us take our physical body (Sharira), for example. After the Prana (life breath) leaves, it undergoes transformation and merges into the Pancha Bhutas (five elements).

During the Maha Pralaya (Great Deluge), it merges into the Mula Prakriti. From a ‘Sthula‘ (स्थूल – gross) state, where it can be perceived by our sensory organs like eyes and ears, it reaches a ‘Sukshma‘ (सूक्ष्म – subtle) state where it cannot be perceived. Again, in the next Srishti, it becomes gross (Sthula) once more.

Thus, we have seen two truths here: Achit entities undergo transformation. Chit (Jivatma) does not undergo transformation. Both of these serve as the body (Sharira) to Bhagavan—this is the truth revealed by our Vedanta, the Upanishads.

Therefore, the transforming Achit entities, in both their subtle and gross states, are Bhagavan’s Sharira. The non-transforming Atma is also similarly Bhagavan’s Sharira.

Bhagavan, who possesses them as His body, is called the Shariri (शरीरि – Soul/Inner Controller). This relationship is called the Sharira-Shariri Bhava (शरीर-शरीरि भाव – Body-Soul relationship). ‘Bhava’ refers to the structure, state, or relationship.

Sri Bhagavad Ramanuja has bestowed upon us an exalted text named ‘Vedartha Sangraha‘ (वेदार्थ सङ्ग्रह). Vedartha Sangraha means the summary of the meanings of the Vedas.

Right at its beginning, in its Mangala Shloka, he meditates on Bhagavan based on this Chit-Achit-Ishvara Tattva:

अशेषचिदचिद्वस्तुशेषिणे शेषशायिने ।
निर्मलानन्तकल्याणनिधये विष्णवे नमः ॥

aśēṣacidacidvastuśēṣiṇē śēṣaśāyinē |
nirmalānantakalyāṇanidhayē viṣṇavē namaḥ ||

Meaning: He who rests on Adisesha is the master of all Chit and Achit. Acknowledging that He possesses both of these, he says, “I prostrate to that Vishnu, who is the repository of blemishless, infinite Kalyana Gunas (कल्याण गुणाः – auspicious attributes).”

Azhwar beautifully and simply presents this philosophy to us in this pasuram through the phrase ‘avai muzhuthu uṇḍa paraparan‘!

During the Pralaya, Bhagavan holds all these within His stomach and sustains them. During Srishti, like a spider, He releases them outward—this is the philosophy here.

In the Sukshma state (unperceivable by our senses), they have no name (Namadheyam). In the Sthula state—during Srishti—they transform into a shape. When they are created from Bhagavan, they acquire names like ‘universe’, ‘earth’, etc.

Thus, by saying ‘avai muzhuthu uṇḍa paraparan’, Azhwar signifies that Srishti and Nasam are mere transformations from one state to another, and Bhagavan Himself executes this transformation. This is the third special meaning shown in this pasuram.

(4) Bhagavan creates the universe and then creates Brahma.

Next, Azhwar beautifully explains how Bhagavan creates this universe.

Bhagavan first creates the universe, then creates Brahma, and hands over the Vedas to him. This is very important.

In the primary Srishti, this universe is created first. Bhagavan is the creator (Srishtikarta) for this. Bhagavan creates the physical body of Brahma and places the designated Atma eligible for the position of Brahma within it.

Therefore, the creation of the universe first occurs from Bhagavan, and the subsequent creations are carried out by Brahma.

We must note the Vedic statement ‘Eko ha vai Narayana asit‘ (एको ह वै नारायण आसीत्) – “In the beginning, Narayana alone existed.” This is the supreme authority (Parama Pramana) of the Vedas!

Following the Vedas, Azhwar says ‘ayan ena amararkku ariviyanthu’. He means that Bhagavan Himself stands in the capacity of the four-faced creator (Brahma) and imparts knowledge to the Devas.

These are all Jivatmas that previously resided in Bhagavan’s body. Based on their karma and their virtuous deeds, they attain their respective positions, such as the body of Brahma.
But in reality, it is Bhagavan Himself who performs the act of creation through Brahma—this is the conclusive meaning.

Therefore, Bhagavan creates the universe first. Then He creates Brahma. He hands the Vedas to him. Holding those Vedas, Brahma creates others. Azhwar stating this as ‘ayan ena amararkku ariviyanthu’ is the fourth special meaning.

(5) Samhara (Destruction) is also Bhagavan’s deed.

Having said that creation (Srishti) is Bhagavan’s deed, Azhwar next says that destruction (Samhara) is also Bhagavan’s deed!

Tirumazhisai Azvar reveals this secret of Srishti and Samhara right at the beginning of his Divya Prabandham, ‘Nanmugan Thiruvandhadhi’:

nānmuhanai nārāyaṇan paḍaithān
nānmuhanum thānmuhamāych sṅkaranait thān paḍaithān |
(Narayana created the four-faced Brahma; Brahma, in turn, created Sankara.)

Narayana created Brahma. That Brahma creates Ishvara (Shiva). ‘Ishvara’ here denotes a position. Having created the position of Ishvara, he assigns the responsibility of Samhara (destruction) to him.

Here, Bhagavan Himself stands as the Ishvara known as Aran (Shiva) and performs the duty of Samhara. Azhwar states this in the pasuram as ‘aran ena oru mūnṟu puṟam erithu ulagu azhithu’.

Bhagavan assumes the furious form of Rudra (Aran). He is the one who burned the unparalleled Tripuras (three cities).

Tripura Samhara (destruction of the three cities) is a very significant event in the history of the omniscient (Sarvajna – सर्वज्ञ) Shiva. Sarvajna means one who knows and realizes everything.

This legend is specially spoken of in the Shiva Purana, Linga Purana, and the Mahabharata. In the Karna Parva of the Mahabharata, Duryodhana narrates this story to Shalya.

Tripura Samhara:
An asura named Tarakasura had three sons: Tarakaksha, Kamalaksha, and Vidyunmali. They performed severe penance directed at Brahma and obtained rare boons. Through those boons, they acquired three massive flying cities (fortresses) made of gold, silver, and iron.

These three cities would align in a straight line in the sky only once in a thousand years. They received a formidable boon that they could only be destroyed at that exact moment by a single arrow.

Arrogant due to this boon, the asuras began severely tormenting the Devas, sages, and people of the earth and the heavens.

Unable to bear their cruelty, all the Devas surrendered to Lord Shiva to protect them. To save them, Shiva assumed the furious form of Rudra (Aran).

He constructed a massive chariot for this battle: the earth became the chariot. The sun and moon became the wheels. Mount Meru became Shiva’s bow. The serpent Vasuki became the bowstring. And Bhagavan Vishnu Himself became the arrow!

After a thousand years, the three flying cities aligned in the sky. All the Devas felt arrogant internally, thinking, “It is only because of our immense help that Shiva is going to destroy the asuras.” To quell the Devas’ pride and to destroy the asuras, Shiva merely laughed in anger even before bending the bow.

The fire emanating from his third eye and his fiery laugh grew to reduce the three cities to ashes. This subdued the Devas’ arrogance.

Furthermore, to ensure Brahma’s boon was not violated, Bhagavan Himself, remaining as the arrow, pierced the three cities (Tripuras) and burned them to ashes in a fraction of a second. Due to this very legend, Shiva is specifically hailed as ‘Tripurantaka‘ (Destroyer of the three cities).

Azhwar refers to this legend as ‘aran ena oru mūnṟu puṟam erithu‘. He states that Bhagavan Himself stood as Aran and burned the three cities.

Furthermore, he says ‘ulagu azhithu’. During the Maha Pralaya, the entire universe is destroyed. Everyone, including Brahma, perishes (their bodies are lost). All those Atmas reach Bhagavan.

All these worlds are destroyed, reaching a subtle state, and the Mula Prakriti and all other Atmas enter Bhagavan’s stomach—this is called ‘Thiruvayitru Udara Bandham’.

Hence, Samhara (destruction) is also Bhagavan’s deed. He acts as the Antaratma (Inner Soul) and orchestrates this too. Azhwar conveys this specially through ‘aran ena oru mūnṟu puṟam erithu ulagu azhithu’. This is the fifth special meaning shown in this pasuram.

(6) Paraparan: The Antaratma of everything.

Above all, Bhagavan protects and sustains the world by being the Antaratma (अन्तरात्मा – Inner Soul) of everything.

Azhwar says ‘Paraparan‘. Paraparan means the Parama Purusha (परमपुरुष – Supreme Person).

Sri Bhishmacharya says:
‘jagatprabhum dēvadēvam anantam puruṣōttamam‘.

Bhagavan is the Antaratma for all the Devas. He performs Sthiti (protection) by being the Antaratma of all humans, animals, plants, and every individual soul.

How does He sustain this world? Bhagavan stands as the underlying cause for the actions performed by individuals and orchestrates everything.

Through the word ‘Paraparan’, the sixth special meaning shown in this pasuram is that Bhagavan protects everything by remaining as their Antaratma.

(7) Surar Ulan ~ Ulan Surar

The first word in this pasuram is ‘surar‘ (Devas) and the last word is ‘uḷan‘ (read as uzhan – exists). Combining these two, we beautifully get two phrases: ‘surar ulan‘ in ascending order (Arohana) and ‘ulan surar‘ in descending order (Avarohana).

The first phrase, ‘surar ulan‘, means that Bhagavan is the Antaratma for all the Devas. The omniscient Ishvara (Shiva) specially mentions this in the Sri Mantraraja Pada Stotram dedicated to Lord Nrusimha:

दासभूताः स्वतः सर्वे आत्मानः परमात्मनः ।
अतोऽहमपि ते दासः इति मत्वा नमाम्यहम् ॥

dāsabhūtāḥ svataḥ sarvē ātmānaḥ paramātmanaḥ |
atō'hamapi tē dāsaḥ iti matvā namāmyaham ||

“O Nrusimha! All souls are inherently subservient (Dasas) to You. You are the Paramatma who dwells as the Antaratma in every soul. Realizing that I too am Your Dasa, I bow down to You,” says Ishvara.

Next, when we say ‘ulan surar‘, it illustrates the philosophy that Bhagavan remains the Antaratma of those Devas and acts as their Niyamaka (नियामक – Controller). Niyamaka means He appoints them to their respective positions and runs this world through them.

As the Upanishad says:

भीषाऽस्माद्वातः पवते । भीषोदेति सूर्यः ।
भीषाऽस्मादग्निश्चेन्द्रश्च । मृत्युर्धावति पञ्चम इति ॥

bhīṣā'smādvātaḥ pavatē | bhīṣōdēti sūryaḥ |
bhīṣā'smādagnistcēndraśca | mṛtyurdhāvati pañcama iti ||

‘Bhishasma’ means out of fear. Each Devata remains in their respective position with specific duties. Out of fear of Him, the Sun, Moon, Wind (Vayu), Fire (Agni), Indra, and Death (Mrityu) perform their duties flawlessly without deviating.

The conclusive meaning is that Bhagavan stands as the Niyamaka (Controller) and Antaratma to them, executing all these actions.

Bhagavan Himself declares in the Gita:

अहमात्मा गुडाकेश सर्वभूताशयस्थितः ।
अहमादिश्च मध्यं च भूतानामन्त एव च ॥

ahamātmā guḍākēśa sarvabhūtāśayasthitaḥ |
ahamādiśca madhyaṁ ca bhūtānāmanta ēva ca ||
(Bhagavad Gita 10.20)

It is no exaggeration to say that this shloka is the primary source for Azhwar’s pasuram here.
“O Arjuna! I am the Antaryami situated in the hearts of all living beings (including Devas like Brahma and Shiva). I am the beginning (Creation – Brahma), the middle (Protection – Vishnu), and the end (Destruction – Shiva) of all beings,” says Parthasarathy.

The root for ‘surarari varunilai‘ is found in:

न मे विदुः सुरगणाः प्रभवं न महर्षयः ।
अहमादिर्हि देवानां महर्षीणां च सर्वशः ॥

na mē viduḥ suragaṇāḥ prabhavaṁ na maharṣayaḥ |
ahamādirhi dēvānāṁ maharṣīṇāṁ ca sarvaśaḥ ||
(Bhagavad Gita 10.2)

“Neither the hosts of Devas (Suras) nor the great sages know My origin or opulence, for I am the primary cause of all the Devas and the great sages in every respect.”

Therefore, if we hold on to the sorrow-dispelling glowing Thiruvadi of Bhagavan, who is the Antaratma and Niyamaka of all Devas (Suras), we can attain Him. There is absolutely no deficiency!

Azhwar Emberumanar Desikan Azhagiyasingar Thiruvadigale Sharanam
Namswami Thiruvadigale Sharanam

श्री: (Śrī:)

Tiruvaimozhi

First Pathu – First Tiruvaimozhi

Ninth Pasuram

Moola Padam (Original Text):

Ulanenil ulanavan uruvamiv vuruvugal
Ulanalan enilavan uruvamiv varuvugal
Ulanena ilanena ivai gunamudaimaiyil
Ulaniru thagaimaiyodu ozhivilan parandhe.

Padha Padam (Word-by-word split):

Ulan enil | ulan alan enil | ulan |
Ulan ena ilan ena | ivai gunam udaimaiyin |
Iv uruvugal | iv aruvugal | avan uruvam | avan aruvam |
Iru thagaimaiyodu | ozhivu ilan | parandhu ulan |

Vilakka Urai (Explanatory Commentary):

In the preceding pasurams, Azhwar established that Bhagavan (Emberuman), who is Shriyahpati (श्रियःपति), is the Para Brahman (परब्रह्मन्) proclaimed in the Vedas and Vedanta. He stands as the Antaryamin (अन्तर्यामिन्) or inner soul of all, and He alone is responsible for the cosmic triad of Srishti (सृष्टि – creation), Sthithi (स्थिति – sustenance), and Samhara (संहार – annihilation).

In this pasuram, Azhwar emphatically refutes the Nastika (नास्तिक – atheistic) argument that denies the existence of Bhagavan.

The profound conclusion is that whether one affirms “Bhagavan exists” or denies it saying “Bhagavan does not exist,” the ultimate truth remains that Bhagavan does exist. He exists with a dual nature (Iru thagaimai – இரு தகைமை): possessing entities with physical forms as His Sthula Sharira (स्थूल शरीर – gross body) and formless entities as His Sukshma Sharira (सूक्ष्म शरीर – subtle body). Endowed with these, He exists flawlessly across all times (Kala – काल) and spaces (Desha – देश).

Vishesha Arthangal (Special Meanings):

(1) Bhagavan exists even when affirmed by those who lack true vision

Firstly, Azhwar states Ulanenil ulan (If said He exists, He exists). There is a vast difference between truly realizing His existence and merely acknowledging it without true perception.
Hiranyakashipu dragged Prahlada and stood him before a golden pillar (Swarna Stambha – स्वर्ण स्तम्भ) in his palace. Why did he choose that specific pillar built of gold bricks? Periyazhwar mocks Hiranyakashipu’s ignorance:

Alandhitta thoonai avan thatta - ange
valarndhittu vaanugir singa uruvaay |
Ulandhottu iraniyan on maarbagalam
pilandhitta kaigalal chappaani! pey mulaiyundane chappaani! ||
(Periyazhwar Thirumozhi)

Alandhitta thoonai – Hiranyakashipu, being dull-witted (mandhamathi), had personally supervised the construction of that pillar, handing over every single brick. Therefore, he arrogantly assumed that while Bhagavan might be elsewhere, it was impossible for Him to be in this measured and self-built pillar.

He asked Prahlada, “You constantly speak of Bhagavan. Is He in this pillar? Can He be seen?”

Prahlada smiled and replied, “Ah, He is clearly visible!”

Hiranyakashipu retorted, “He is not seen in the pillar!” (Stambhe na drusyate – स्तम्भे न दृश्यते).

Prahlada brilliantly turned the very statement around by merging the negation: “He is indeed seen in the pillar!” (Stambhena drusyate – स्तम्भेऽनदृश्यते).

Here, Hiranyakashipu did not completely deny Bhagavan’s existence; he merely said, “He is not visible to my eyes.” Prahlada’s affirmation was born of pure devotion, while Hiranya’s was a blind acknowledgement.

Thus, whether visible to one’s physical eyes or not, Bhagavan eternally exists.

Therefore, illustrating that Bhagavan exists even in the state of mere verbal affirmation is the first special meaning of Ulanenil ulan.

(2) Bhagavan exists even when denied

The second special meaning is that Bhagavan exists even if one claims He does not. Denying something absolutely (Shunya Vada – शून्यवाद) is meaningless. To deny something, one must point to a specific subject. If atheists argue that a “hare’s horn” or a “sky lotus” does not exist, it merely means the combination does not exist—hares exist, horns exist; the sky exists, lotuses exist.

Similarly, to say “Bhagavan does not exist,” one must first conceptually accept a subject named “Bhagavan” to negate Him. Such negation can only be bound by space or time (e.g., “He is not here,” implying He is elsewhere, or “He is not here now,” implying He was before). Absolute negation is impossible.

Thus, Azhwar says Ulan alan enil ulan—establishing that even through the act of denial, Bhagavan’s existence is proven. This is the second special meaning.

(3) Bhagavan exists at all times

Azhwar beautifully states Ozhiv ilan—He is without cessation. Ozhiv denotes Kala (काल – time). Bhagavan cannot be limited by time; He is eternal.

Emberuman directly demonstrated this during the Nrusimhavatara (नृसिंहावतार). This very pasuram deeply resonates with the Nrusimha tatva.

Nammazhwar later praises Him in Tiruvaimozhi as angu appozhudhe avan veeyathondriya en singappiraan (My Lion-Lord who majestically appeared right there and then).

When Hiranyakashipu struck the pillar with all his might (svabalena mushtina – स्वबलेन मुष्टिना), Bhagavan instantly caught his striking hand. He is known as “Aditha kai piditha Perumal” (The Lord who caught the striking hand). Had He delayed even a moment, Hiranya would have claimed He wasn’t there at the time of striking. But He appeared instantaneously.

Bhagavan’s eternal presence across all times (Ozhiv ilan) is the third special meaning.

(4) Bhagavan exists everywhere

Azhwar declares Ozhiv ilan parandhu ulan—He is omnipresent across all spaces (Desha – देश).

During the Nrusimha Avatar, if Bhagavan had emerged from a different pillar than the one struck, Hiranya would have argued that the Lord wasn’t in the pillar Prahlada pointed to. To validate His pure devotee’s word, He manifested from that exact pillar, taking the miraculous form of a man-lion, filling every atom.

This omnipresence across all spaces (Parandhu ulan) is the fourth special meaning.

(5) Bhagavan exists everywhere in His Sthula (gross) state

Azhwar reveals the profound truth of Sthula Chit-Achit Ishwara (स्थूल चित्-अचित् ईश्वर) by saying Avan uruvam iv vuruvugal.

Sthula (स्थूल) refers to the gross, visible universe during the state of Srishti (सृष्टि – creation). The insentient, material objects we see are Achit (अचित्). The sentient soul within, which cannot be seen but enlivens the body, is Chit (चित् – Atma / Jeevatma). When the Atma leaves, the physical body composed of the Pancha Bhutas (पञ्चभूत) falls away.

Bhagavan stands as the Supreme Lord (Ishwara – ईश्वर) keeping this gross Chit and Achit as His divine body (Sharira – शरीर). This is why the Vedas declare, Purusha evedam sarvam (पुरुष एवेदं सर्वम् – The Supreme Purusha Himself is all this). To see Bhagavan, one only needs to look at the universe, for He manifests as this cosmos during creation.

This doctrine of Sthula Chit-Achit Ishwara is the fifth special meaning.

(6) Bhagavan exists everywhere in His Sukshma (subtle) state

When creation ends and Pralaya (प्रलय – dissolution) occurs, all souls and matter retreat into a subtle (Sukshma – सूक्ष्म) state, dissolving into Mula Prakriti (मूल प्रकृति) within Bhagavan. He protects all of Chit and Achit safely within His stomach.

Thiruppanazhwar beautifully describes this Sukshma Chit-Achit Ishwara state: Aala maamarathin ilaimel oru baalakanay, gnalamezhum undaan arangath aravinaiyan (As a tender infant on a banyan leaf, He consumed the seven worlds).

Azhwar denotes this subtle state as Avan uruvam iv aruvugal (Aruvugal meaning the formless, subtle state).

This doctrine of Sukshma Chit-Achit Ishwara is the sixth special meaning.

(7) Ulan Parandhu ~ Parandhu Ulan

The first word is Ulan and the last is Parandhu. Combining them gives two magnificent phrases in Aarohana and Avarohana: Ulan Parandhu and Parandhu Ulan.

Ulan Parandhu:

Ulan can be phonetically seen as Ulam (mind/heart). Thus, Ulam parandhu means He is completely filled in our hearts.

Bhagavan dwells as the Antaryamin (अन्तर्यामिन्) within us.

When Hiranyakashipu, blinded by arrogance, marched to Sri Vaikuntham to destroy Vishnu, Bhagavan was playfully engaged in a game of dice with Maha Lakshmi. Seeing the Asura approach in a fury, Bhagavan told Her they should hide in a place Hiranya wouldn’t know. Surprised, She asked where that could be, since he knew all the worlds. Bhagavan smiled and hid right inside Hiranyakashipu’s own heart! The Asura searched the entire cosmos externally but lacked the inner vision to look within himself.

We too search for Bhagavan outside, oblivious that He reigns supreme in our own hearts.

Parandhu Ulan:

This refers to His cosmic pervasion. Lord Srinivasa of Tirumala is hailed as Akhilanda Koti Brahmanda Nayaka (अखिलाण्ड कोटि ब्रह्माण्ड नायक). An Andam is an egg-like universe. Crores of such universes make a Brahmandam. Bhagavan is the sovereign Lord of all these infinite universes.

Periyazhwar calls Him Andak kulathukku adhipathiyagi, and Thiruppanazhwar marvels at Him as Andaranda bagirandathu. These countless universes are all Bhagavan’s Sharira (शरीर).

Krishna imparts this very philosophy at the beginning of the Bhagavad Gita to a despondent Arjuna who drops his bow on the battlefield of Kurukshetra:

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ।।

Na tvevaham jatu nasam na tvam neme janadhipah | 
na caiva na bhavisyamah sarve vayamatah param ||

“Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.”

Bhagavan clearly establishes the eternal nature (Nityatva – नित्यत्व) of both the Paramatma (परमात्मा) and the Jeevatmas (जीवात्मा). He also beautifully highlights the distinction (Bheda – भेद) between Himself (“I”) and the multiple souls (“You” and “these kings”).

This single pasuram masterfully encapsulates the essence of Krishnavatara, the Bhagavad Gita, and the Nrusimhavatara! To fully grasp its countless deeper meanings, one must learn it through traditional Kalakshepam (कालक्षेप).

If we firmly establish this pasuram in our minds and meditate upon His grief-dispelling radiant feet (Thuyararu Sudaradi – तुयररु सुडरडि), we will be blessed with profound Atma Jnana (आत्म ज्ञान) and Paramatma Jnana (परमात्म ज्ञान). Kurai ondrum illai (There shall be no grievance)!

Azhwar Emberumanar Desikan Azhagiyasingar Thiruvadigale Sharanam
Nam Swami Thiruvadigale Sharanam

श्रीः (Śrīḥ)

Tiruvaimozhi

First Centum – First Tiruvaimozhi

Tenth Pasuram

Source Text (Moola Paadam):

parantha thaṇparavaiyuḷ
nīrthoṟum paranthuḷan
parantha aṇḍamithena
nilavisum poḻivaṟa |
karantha siliḍanthoṟum
iḍanthigaḻ poruḷthoṟum
karanthengum paranthuḷan
ivaiyuṇḍa karanē ||

Word-by-Word Sequence (Padha Paadam):

ivai uṇḍa karan |
parantha thaṇparavaiyuḷ | 
nīr thoṟum paranthu uḷan |
ithu parantha aṇḍam ena | 
nilam visumbu oḻivu aṟa |
karantha sil iḍam thoṟum | 
iḍam thigaḻ poruḷ thoṟum |
engum karanthu paranthu uḷan ||

Meaning (Porulurai):

In the preceding pasurams, Azhwar established that Bhagavan, the Lord of Sri (Sriyapati), is the Supreme Brahman (परब्रह्मन्) proclaimed in the Vedas and Vedanta, that He stands as the Indwelling Soul (अन्तर्यामी – Antaryami) of all, that He alone is the performer of the three cosmic functions of creation, sustenance, and dissolution (सृष्टि, स्थिति, संहार – Srishti, Sthiti, Samhara), and that in all times, He possesses both sentient beings (चेतन – Chetana) and insentient entities (अचेतन – Achetana) as His body (शरीर – Sharira).

In this specific pasuram, Azhwar explains how Bhagavan is all-pervading both during the time of creation (Srishti) and during the time of cosmic dissolution (प्रलय – Pralaya) when there is no creation.

Bhagavan possesses the glorious attribute of Sarva Vyaptitvam (सर्वव्यापतित्वम्) — the state of being completely all-pervading in all places and within all things. Azhwar specially highlights and demonstrates this divine attribute here!

Special Meanings (Vishesha Arthangal):

(1) Bhagavan is all-pervading during the time of Pralaya (Cosmic Dissolution)

Firstly, Azhwar states that Bhagavan pervades everywhere even during the times of cosmic dissolution, saying, “parantha thaṇparavaiyuḷ nīr thoṟum paranthuḷan“.

parantha – vast and expanding everywhere
thaṇ – extremely cool
paravaiyuḷ – within the ocean, or the great primeval ocean of the Pralaya period
nīr thoṟum – within every single drop of that water (in the water atoms / Jala Paramanu)
paranthu uḷan – He exists completely pervading it (without leaving any void)

Bhagavan’s Pervasion during Pralaya:

The time of Pralaya is when all universes and galaxies are destroyed and return to their original, causal state (कारण अवस्था – Karana Avastha). This earth, other worlds, stars, and planets will all be destroyed and turn into a single, massive ocean — transforming into Ekarnava (एकार्णव). Arnava means a great ocean.

The Vishnu Purana beautifully describes this Ekarnava principle:

एकार्णवे तु त्रैलोक्ये ब्रह्मा नारायणात्मकः । 
भोगिशय्यां गतः शेते त्रैलोक्यग्रासबृंहितः ॥

ekārṇave tu trailokye brahmā nārāyaṇātmakaḥ | 
bhogiśayyāṃ gataḥ śete trailokyagrāsabṛṃhitaḥ ||
  (Vishnu Purana 1:3:24)

The established meaning of this shloka is: ‘During the great dissolution, the boundaries of the earth are destroyed and the three worlds transform into one single, massive expanse of water (Ekarnava). When all these worlds attain their causal state (original state), the Supreme Lord Narayana absorbs all the universes within Himself and reclines in Yoga Nidra (योगनिद्रा) upon the serpent Adisesha in those floodwaters of Pralaya.’

In this massive ocean, the entire universe shrinks down into atoms. In this state, the cosmos exists entirely as water atoms (Jala Paramanu). A Paramanu (परमाणु) is a microscopic, indivisible particle. The underlying philosophy here is that Bhagavan completely pervades as the Antaryami (अन्तर्यामी) within every single invisible micro-particle (Paramanu) in that ocean of dissolution. He does not exist only in large objects; He fully resides even within the most microscopic atoms of the Pralaya period.

When speaking about this, the Nasadiya Sukta of the Rig Veda says:

तम आसीत्तमसा गूळ्हमग्रेऽप्रकेतं 
सलिलं सर्वमिदम् ।

tama āsīttamasā gūḷhamagre'praketaṃ 
salilaṃ sarvamidam |

It says, ‘In the beginning, darkness was concealed by darkness; all this was a great expanse of water (salilam) without any distinguishing marks (apraketam).’

According to modern Quantum Science, there is an indivisible energy spread both in the vacuum surrounding an atom and within the micro-particles like electrons and protons inside that atom. They call this the quantum field and quanta. It essentially means the substance that exists even more microscopic than the atom itself.

This is not a newly discovered fact now..! It is a truth that has already been stated many times in the Vedas..!! 

The Kathopanishad (1.2.20), Shvetashvatara Upanishad (3.20), and Mahanarayana Upanishad describe this nature as:

अणोरणीयान्महतो महीयानात्मास्य 
जन्तोर्निहितो गुहायाम् ।

aṇoraṇīyān mahato mahīyān 
ātmāsya jantor nihito guhāyām |

The established meaning of these Upanishadic declarations is: ‘Bhagavan shrinks Himself to reside as the Antaryami inside an invisible atom (Antar-vyapti – अन्तर्व्याप्ति). At the same time, He bears the boundless universes, is greater than them, contains everything within Himself, and stands pervading outside them as well (Bahir-vyapti – बहिर्व्याप्ति).’

Even when the entire cosmos shrinks and transforms into atoms during Pralaya, Bhagavan Himself acts as the inner energy that supports and holds those atoms. Azhwar uses the word ‘paranthuḷan‘ to show that Bhagavan pervades even inside these paramanus.

We can understand this through worldly examples (Laukika Drishtanta):

For example,
Ocean water and salt – The salt in a large ocean is not limited to just one specific place; it is mixed and pervades throughout that water, in every single drop. Similarly, Bhagavan is seamlessly blended and pervades every atom of the great ocean of Pralaya.

Milk and ghee – Although ghee in milk is not visibly apparent to the eye, the nature of ghee is hidden in every atom of the milk. In the same way, Bhagavan is hidden and fully present in every atom of the Pralaya waters, unseen by the eye.

Therefore, Azhwar stating that Bhagavan pervades everywhere even during the periods of dissolution through the phrase “parantha thaṇparavaiyuḷ nīr thoṟum paranthuḷan” is the first special meaning of this pasuram.

(2) Bhagavan is all-pervading during the time of Srishti (Creation)

Secondly, Azhwar states that during the time of Srishti (creation) as well, Bhagavan pervades everywhere within insentient objects (Achetana – अचेतन / inanimate matter), saying, “parantha aṇḍamithena nilavisum poḻivaṟa“.

parantha aṇḍam – the countless, vastly expanded universes
ithu ena – such that one can exclaim ‘this is the cosmos!’
nilam – earth
visumbu – sky/ether (along with the other Pancha Bhootas: water, fire, and air)
oḻivu aṟa – without even a sesame seed-sized gap (seamlessly pervading)

Bhagavan’s Pervasion during Srishti:

During the time of creation, when the dissolution ends and the world is created anew, this cosmos (Prakriti Mandala – प्रकृति मण्डल) divides into countless universes. The entities that had shrunk into microscopic paramanus during Pralaya evolve into the Pancha Bhootas (the five elements: earth, water, fire, air, and ether) during Srishti. When Azhwar marvels “parantha aṇḍamithena“, he is referring to these boundless, innumerable universes and macrocosms.

Bhagavan did not just step aside after creating this cosmos; He Himself entered as the Antaryami, seamlessly and without any gap (‘oḻivu aṟa‘), into all the Pancha Bhootas and insentient objects that He created.

The Taittiriya Upanishad (Ananda Valli – 2.6.1) confirms this principle of pervasion during creation very clearly and beautifully:

तत् सृष्ट्वा । तदेवानुप्राविशत् ।

tat sṛṣṭvā | tadevānuprāviśat |

‘Having created this world, He then entered into that very world which He had created.’ That is, He exists outside of creation, and He exists inside every single created object.

When Azhwar specifically mentions ‘nilam visumbu‘ (the Pancha Bhootas like earth, sky, etc.) in this pasuram and says Bhagavan resides within them, it mirrors the exact words of the ‘Antaryami Brahmana‘ of the Brihadaranyaka Upanishad (3.7.3) without missing a syllable:

यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरः... 
यस्य पृथिवी शरीरं... 
एष त आत्मान्तर्याम्यमृतः ॥

yaḥ pṛthivyāṃ tiṣṭhan pṛthivyā antaraḥ.. 
yasya pṛthivī śarīraṃ.. 
eṣa ta ātmāntaryāmyamṛtaḥ ||

‘He who resides in the earth (nilam), He who is hidden inside the earth, He to whom the earth is the body… He alone is the Antaryami Paramatma.’ The Upanishad continues to list how He seamlessly pervades each of the Pancha Bhootas like ether (visumbu), water, fire, and air.

According to modern Cosmology, after the Big Bang, that primordial energy expanded and transformed into various elements, gases, planets, and stars. Modern science has discovered and states that the fundamental energy of the universe continues to seamlessly fill every created physical matter as well as the vacuum (Space/Spacetime) between two planets without any gap. This is exactly the pervasion during creation spoken of by the Vedas.

We can understand this through worldly examples:

Clay and the pot – Although created in many shapes and names like pots, dolls, and pitchers, the causal material (clay) pervades all of them without any gap. Similarly, Bhagavan pervades this entire universe formed by the Pancha Bhootas.

Gold and ornaments – Although ornaments are made in many names and shapes like bangles, rings, and chains, just as gold hides its original form and pervades all those objects, Bhagavan likewise pervades all created insentient entities.

Therefore, Azhwar stating that even during the time of creation, Bhagavan pervades everywhere without any gap (oḻivu aṟa) in the insentient objects which are the Pancha Bhootas, through the words “parantha aṇḍamithena nilavisum poḻivaṟa“, is the second special meaning of this pasuram.

(3) Bhagavan pervades Sentient Beings (Chetana) as Antaryami

Thirdly, Azhwar states that Bhagavan pervades as Antaryami not only in insentient objects (Achetana – inanimate matter), but also in sentient entities (Jivatmas – जीवात्म), saying, “iḍam thigaḻ poruḷ thoṟum“.

iḍam – within itself (or in its own place)
thigaḻ – shining/radiant (self-luminous – Svayam Prakasha)
poruḷ thoṟum – within every sentient being (Jivatma)
(paranthu uḷan – Bhagavan completely pervades)

Bhagavan’s Pervasion in Sentient Beings:

Whether it is the water of the Pralaya period we saw earlier, or the universe and Pancha Bhootas of the Srishti period, they are all Achetana (insentient) entities. Achetana means objects that lack inherent consciousness; inert matter. They do not possess the nature to shine on their own (Svayam Prakasha – स्वयंप्रकाश).

However, the state of the Jivatmas (sentient beings) living inside this universe is different. The Jivatma is self-luminous (Svayam Prakasha). It does not need another light to realize itself. Furthermore, it exists as knowledge itself (Jnana – ज्ञान), and as the possessor of that knowledge. Azhwar specifically highlights that Bhagavan seamlessly pervades even inside such knowledge-embodied, self-luminous Jivatmas by using the special phrase “iḍam thigaḻ poruḷ” (the entity that shines by itself).

The Shvetashvatara Upanishad (6.11) very clearly explains this noble principle of the Paramatma residing within the Jivatma:

एको देवः सर्वभूतेषु गूढः 
सर्वव्यापी सर्वभूतान्तरात्मा ।

eko devaḥ sarvabhūteṣu gūḍhaḥ 
sarvavyāpī sarvabhūtāntarātmā |

‘The one peerless Lord is hidden within all living beings. He is all-pervading. He alone shines as the inner soul (Antaratma) dwelling inside all Jivatmas.’

Furthermore, the Antaryami Brahmana of the Brihadaranyaka Upanishad (3.7.22) affirms this even more deeply:

य आत्मनि तिष्ठन्... 
यस्यात्मा शरीरं...

ya ātmani tiṣṭhan... 
yasyātmā śarīraṃ…

It definitively states, ‘He who resides inside the Jivatma, He to whom the Jivatma itself is the body… He alone is the Antaryami Paramatma.’ Just as Bhagavan is the Antaryami to insentient objects, He is also the Antaryami to the self-luminous Jivatma.

We can understand this through worldly examples:

A heated iron ball and fire – Although iron is naturally devoid of light, when it is heated in a fire, it turns red and shines, providing its own light (like the self-luminous Jivatma). However, the entity that completely pervades that iron ball and grants it that radiance is the invisible fire itself. Similarly, Paramatma Bhagavan completely pervades and stands within the Jivatmas who shine independently through their knowledge.

The body and the soul – Just as the soul spreads everywhere within our body and operates it, Bhagavan pervades everywhere as the soul of that soul (the Jivatma), acting as the indwelling Antaratma.

Therefore, Azhwar stating that Bhagavan pervades everywhere not only in insentient objects but also in the living, sentient entities (Jivatmas) that shine as the embodiment of knowledge, through the phrase “iḍam thigaḻ poruḷ thoṟum“, is the third special meaning of this pasuram.

(4) Bhagavan pervades both Inside and Outside every object

Fourthly, Azhwar states the extraordinary principle that Bhagavan pervades both inside and outside of every object through the phrase “karantha sil iḍam thoṟum“.

karantha – hidden, unseen by the eye
sil – extremely tiny (like paramanus)
iḍam thoṟum – in every place (both inside and outside)

The Principle of Antar-vyapti and Bahir-vyapti:

Bhagavan pervades all objects in two states. They are: Antar-vyapti (अन्तर्व्याप्ति – being hidden inside an object) and Bahir-vyapti (बहिर्व्याप्ति – spreading everywhere outside the object).

A natural doubt may arise here. If there is a body (Sharira) or a large object, it will have many limbs or parts. Therefore, one can understand the statement, “He is inside the body, and He is outside the body.” But for an indivisible, extremely microscopic paramanu (atom) that has no parts whatsoever, how can one say “inside” or “outside”? How can Bhagavan exist outside it as Bahir-vyapti?

To clear this very doubt, Azhwar says “karantha sil iḍam thoṟum“. That is, Azhwar blesses us with the special philosophy that Bhagavan Himself is the Antaryami (Antar-vyapti) inside that microscopic, partless paramanu, while simultaneously, He Himself is the power that surrounds and supports that atom (Bahir-vyapti).

The Narayana Suktam (Mahanarayana Upanishad – 13.5) proclaims this sublime principle of Antar-vyapti and Bahir-vyapti very clearly and majestically:

यच्च किञ्चिज्जगत्यस्मिन् 
दृश्यते श्रूयतेऽपि वा । 
अन्तर्बहिश्च तत्सर्वं 
व्याप्य नारायणः स्थितः ॥ 

yacca kiñcijjagatyasmin 
dṛśyate śrūyate'pi vā | 
antar bahiśca tatsarvaṃ 
vyāpya nārāyaṇaḥ sthitaḥ ||

‘Whatever object is seen or heard in this universe, Narayana stands completely pervading (Vyapya) both inside (Antar) and outside (Bahis) all of them.’ Whether it is a microscopic atom or a giant macrocosm, Bhagavan is spread both inside and outside them.

We can understand this through worldly examples:

A pot and space (vacuum) – If we take a pot, there is space (Akasha) inside that pot, and there is space outside that pot as well. Similarly, Bhagavan pervades both the inside and outside of every object.

A crystal stone and light – If a pure crystal is placed in sunlight, that light will spread outside the crystal, and at the same time, it will fully penetrate and fill the inside of that partless crystal. Similarly, Paramatma penetrates and pervades both the inside and outside of a tiny atom.

Therefore, Azhwar stating that Bhagavan is hidden and pervades everywhere in both states—being inside (Antar-vyapti) and outside (Bahir-vyapti) a tiny paramanu—through the phrase “karantha sil iḍam thoṟum“, is the fourth special meaning of this pasuram.

(5) Bhagavan pervades Time and Knowledge as well

Fifthly, Azhwar states that Bhagavan pervades as Antaryami even in invisible, formless entities like Time (Kala – काल) and Attributive Consciousness (Dharmabhuta Jnana – धर्मभूतज्ञान), through the phrase “karanthu paranthu uḷan“.

karanthu – hidden (even in invisible things like Time, Knowledge, etc.)
paranthu – completely pervading
uḷan – He exists

Bhagavan’s Pervasion in Time and Knowledge:

The insentient objects mentioned so far—earth, water, fire—can be seen with our eyes. Even if we cannot see air and ether, we can perceive them through our senses or other instruments. But there is something called “Time” (Kala). It keeps running. Can we see it with our eyes? Is it a physical object?

Similarly, the Jivatma possesses something called “Dharmabhuta Jnana” (Knowledge). This knowledge acts as the instrument for the Jivatma to realize itself and to comprehend other worldly objects. Is this knowledge a physical object? How can Bhagavan exist inside it?

According to Vishishtadvaita philosophy, Time is also a ‘Dravyam‘ (द्रव्य – Substance). Likewise, the Dharmabhuta Jnana of the Jivatma is also a ‘Dravyam’. These are formless substances that are invisible to the eye. Precisely because they are substances, Bhagavan seamlessly fills their inside as well.

The Antaryami Brahmana of the Brihadaranyaka Upanishad (3.7.22) very clearly records this most wonderful philosophy:

यो विज्ञाने तिष्ठन् विज्ञानादन्तरः ... 
यस्य विज्ञानं शरीरम् ... 
एष त आत्मान्तर्याम्यमृतः ॥

yo vijñāne tiṣṭhan vijñānādantaraḥ ... 
yasya vijñānaṃ śarīram ... 
eṣa ta ātmāntaryāmyamṛtaḥ ||

This Upanishad firmly asserts that Paramatma resides within knowledge, stating, ‘He who is established in knowledge, who is the interior of knowledge; whom knowledge does not know; to whom knowledge itself is the body; who controls it from within—He is the Antaryami and Bhagavan.’

Similarly, the Shvetashvatara Upanishad (6.16) praises Bhagavan as “Kalakalo” (कालकालो). That is, the Vedic sentence states that Bhagavan shines as the basis for Time, as its controller, and as the one who is beyond the constraints of Time.

We can understand this through worldly examples:

Music and rhythm (Time) – We cannot see the rhythm (Tala/Kala) in a song with our eyes. But its order is revealed in every movement, pause, and tempo of the song. Similarly, although Time is invisible, we perceive its operation in the continuity and changes of events. But Time is not independent; Bhagavan is the Antaryami and controller (Niyamaka) for it as well.

A lamp and its light (Knowledge) – The light of a lamp reveals the objects in a room to us. Similarly, the Dharmabhuta Jnana present with the Jivatma reveals known objects to the soul. Just as light depends on the lamp, Dharmabhuta Jnana is an attribute of knowledge dependent on the soul; at the same time, due to its nature of contraction (Sankocha) and expansion (Vikasa), it is also explained as a substance (Dravyam). Such Dharmabhuta Jnana is also not something independent beyond Paramatma; He is its Antaryami, foundation, and controller.

Explanation of Dharmabhuta Jnana:

In Vishishtadvaita Vedanta, Dharmabhuta Jnana refers to the knowledge that is established as an attribute (Guna) to the Jivatma. This is generally translated into English as ‘attributive consciousness’ or ‘attributive knowledge’. 

Fundamentally, the Jivatma is of the form of knowledge (Svarupa Jnana – स्वरूपज्ञान – the nature of realizing itself). At the same time, the knowledge that exists as an attribute (Guna) with the soul, revealing other worldly objects to the soul, is called Dharmabhuta Jnana (धर्मभूतज्ञान).

This has been explained very deeply, beautifully, and logically by Swami Desikan in his works Tattva Mukta Kalapam (तत्त्वमुक्ताकलापः) and Srimad Rahasya Traya Saram (श्रीमद्रहस्यत्रयसारः). A brief explanation is below:

Dharmabhuta Jnana

• Dharma – An attribute or quality (Guna) belonging to a substance
• Bhuta – Having become / situated / characterized by
• Jnana – Knowledge or Consciousness

Thus, Dharmabhuta Jnana can be described as “Knowledge situated as a Dharma or attribute“.

The Jivatma possesses two kinds of knowledge (awareness). They describe this nature of the Jivatma by saying, ‘It is knowledge, and it is the possessor of knowledge‘. Being knowledge itself is Svarupa Jnana. Being the possessor of knowledge is Dharmabhuta Jnana.

1. Svarupa Jnana (Substantive Consciousness): The soul itself is fundamentally the form of knowledge. It realizes itself (Self-awareness).
2. Dharmabhuta Jnana (Attributive Consciousness): The knowledge that exists as an attribute dependent on the Jivatma, allowing it to know objects other than itself, is Dharmabhuta Jnana.

Dharmabhuta Jnana in Tattva Mukta Kalapam

In his special grantha Tattva Mukta Kalapam, in a specific section called Buddhi-sara, Swami Desikan extensively explains the nature of knowledge and the philosophy of Dharmabhuta Jnana associated with it.

In it, he says that Dharmabhuta Jnana is not only a quality (Guna / Attribute) of the Jivatma but is also considered a substance (Dravya) in a special sense. 

Because it is an attribute dependent on the Jivatma, it is called a ‘Guna‘; but because it acts as the foundation itself for state changes like expansion (Vikasa – विकास) and contraction (Sankocha – संकोच), the Shastras also explain it as a ‘Dravyam‘. In this way, Dharmabhuta Jnana is said to possess the special dual nature of Dravya-Guna.

We can see this through the example of ‘Prabha Drishtanta – The lamp and its light‘:

• The Jivatma is compared to a lamp (or a flame).
• The light dependent on that lamp is compared to Dharmabhuta Jnana.
• Because the light is dependent on the lamp, it is considered its attribute (Guna).
• At the same time, that light, without separating from the lamp, takes the lamp itself as its foundation, spreads out, and illuminates and reveals objects. Therefore, because it acts as the basis for actions and state changes, it is also considered a substance (Dravyam).
  

Thus, even though the Jivatma is an atomic-sized (microscopic), sentient entity, its Dharmabhuta Jnana exists in an inseparable relationship with the Jivatma, spreads out, and allows external objects to be known. In the state of bondage (Samsara), due to Karma, the expression of this knowledge contracts (Sankocha); in the state of liberation (Moksha), its obstacles are removed and it expands completely (Vikasa).

Therefore, Dharmabhuta Jnana is explained both as an attribute to the Jivatma and, because it is the basis for states like expansion and contraction, as a substance in a special sense. Azhwar beautifully says “karanthu paranthu uḷan” to declare that Bhagavan seamlessly hides and pervades (is the Antaryami) even within such invisible Dharmabhuta Jnana!

Dharmabhuta Jnana in Srimad Rahasya Traya Saram

In his Srimad Rahasya Traya Saram, in the section titled ‘Tattva Traya Chintanadhikaram‘, Swami Desikan explains the nature of the Jivatma and its Dharmabhuta Jnana.

Our Dharmabhuta Jnana does not manifest in the same measure in all states. In the bound state (due to the influence of Karma), its manifestation and the scope of its intellect are in a contracted state (Sankocha – संकोच). After the karmic bondage is removed in Moksha, those obstacles vanish, and Dharmabhuta Jnana attains (Vikasa – विकास) its natural, complete expansion.

1. Sankocha — Contraction: In the state of bondage, due to karma, the manifestation of the Jivatma’s Dharmabhuta Jnana is restricted. Thus, its intellectual capacity operates in a limited state.
2. Vikasa — Expansion / Blossoming: When the Jivatma is freed from karmic bonds and attains Moksha, the restrictions on its Dharmabhuta Jnana are removed. Its knowledge attains its natural, complete expansion.
   

For example, just as thick clouds hide the sunlight, karma prevents the full manifestation of the Jivatma’s Dharmabhuta Jnana. Just as the sunlight shines unhindered when the clouds part, once the karmic obstacles are removed in the state of Moksha, Dharmabhuta Jnana manifests in its natural, complete expansion.

This Dharmabhuta Jnana is not merely an imaginary concept; it is a subtle truth explained as the attribute of the Jivatma and possessing substantial nature in a special sense. That is why Azhwar beautifully says karanthu paranthu uḷan, affirming that Bhagavan seamlessly hides and pervades (acts as Antaryami) even within that invisible Dharmabhuta Jnana, which serves as the foundation for the states of expansion and contraction.

Therefore, Azhwar stating that Bhagavan hides and pervades not only in visibly massive universes and the Pancha Bhootas, but also in invisible, formless substances like Time and Dharmabhuta Jnana, through the phrase “karanthu paranthu uḷan“, is the fifth special meaning of this pasuram.

(6) Bhagavan is Omnipresent 

Sixthly, through the words “oḻivu aṟa engum“, Azhwar explains that Bhagavan is smaller than the most microscopic atom, yet larger than the greatest macrocosm, pervading everywhere without any gap.

oḻivu aṟa – without even a tiny bit of gap (in all small and large entities)
engum – everywhere (both inside and outside)

Bhagavan’s Pervasion as smaller than the atom, and vaster than the macrocosm:

Bhagavan is smaller than the atom, and simultaneously greater than the greatest. He shrinks Himself to reside as Antaryami inside an invisible paramanu. At the same time, He is larger than the “Mahat” (महत्), the great macrocosm that encompasses all universes and galaxies, holding and containing even that within Himself.

The Kathopanishad (1.2.20) and Mahanarayana Upanishad (12.1) state this paradoxical, yet truthful nature of Bhagavan very clearly:

अणोरणीयान्महतो महीयाना 
त्मास्य जन्तोर्निहितो गुहायाम् ।

aṇoraṇīyān mahato mahīyān 
ātmāsya jantor nihito guhāyām |

‘Aṇoraṇīyān‘ means He is smaller than the atom. ‘Mahato mahīyān‘ means He is larger than the largest objects—larger than the macrocosms. ‘He resides within the smallest entity, and He contains the largest entity within Himself’ is the meaning of this Upanishadic sentence.

Azhwar sings this very same exalted Upanishadic truth as “oḻivu aṟa engum“. Oḻivu aṟa means, whether it is a tiny microscopic object or a massive, gigantic object, He is inside and outside that small object, and He is inside and outside that large object. Azhwar specially demonstrates in this pasuram that He pervades everywhere, in any object, without even the slightest gap.

We can understand this through worldly examples:

Space (vacuum) and objects – The vast, expansive space (Akasha) enters through the eye of a tiny needle without any gap. That same space contains massive mountains and planets like the earth and sun, spreading outside them as well. The tiny object like a needle and the massive object like the earth are both contained within space. Similarly, Paramatma pervades inside and outside both the paramanu (microcosm) and the brahmanda (macrocosm).

Great light and a small hole – The light of the massive sun pervades the entire world and makes it shine (Mahat). That same sunlight fully penetrates and comes through a very small hole in the roof of a house (Anu/atom). Similarly, the limitless Bhagavan seamlessly fills both the atom and the universe.

Therefore, Azhwar stating that Bhagavan is smaller than an atom, larger than the macrocosm, and seamlessly pervades both inside and outside all small and large objects without any gap, through the phrase “oḻivu aṟa engum“, is the sixth special meaning of this pasuram.

(7) Parantha Karan ~ Karan Paranthu 

The seventh special meaning can be derived by combining the first word and the last word to read “Parantha karan” and “Karan paranthu“.

In Parantha karan, ‘parantha’ (pervading) shows that Bhagavan is free from any flaws (दोष – Dosham) in His pervasion. If we look at it from a worldly, practical perspective, there are flaws in how things pervade everything.

For example, a cow is walking by. That cow is white in color. We see that white-colored cow. As soon as we see it, we say this is a cow of white color. Because of that, can we conclude that all cows will be white in color?

If we look a little later, another cow comes by, and it is saffron in color. It has no white color; it is completely saffron. When we see that cow, the question arises: “You just said earlier that all cows are white… but this cow is in a different color!” Therefore, in this instance, the nature of pervasion (universal application) fails.

If we look a little further, not only cows but even other animal species come in many colors. Now a goat comes by, and it is also white. Thus, we realize that not only cows are white, but goats can also be white. 

Therefore, in this pervasion, flaws will occur in every object in this universe. But Bhagavan is free from such flaws. That is why He is Parantha karan.

Karan means firmness (Dridam – दृढ). Firmness implies that when we combine these two words to enjoy the meaning, it shows us the special truth that He is completely and firmly pervaded without even a drop of flaw in His pervasion.

Next, Karantha paran shows that Bhagavan bears everything together by His divine will (सङ्कल्प – Sankalpa).

Now, the sky stands, the earth stands, the sun stands. Many activities are taking place within them, and we are all standing. All these are sustained. By whom are all these supported? Are they supported by us? If not, are there other specific entities for this… are they supported by those? Even if all those entities exist, it is Bhagavan, who is hidden and pervading within them, who supports all these together by His own Sankalpa (divine will).

The Veda states a beautiful thing in the Aruna Prashna:

Once, in the great holy place of Naimisharanya, all the Maharishis gathered and were conducting an inquiry into the Supreme Truth of Vedanta. At that time, the question arose, ‘By whom is this world – this earth – supported?‘. Immediately, Srivatsa Maharishi stood up and said,

किं स्विदत्रान्तराभूतं 
येनेमे विधृते उभे ।
विष्णुना विधृते भूमी 
इति वत्सस्य वेदना ॥

kiṃ svidatrāntarābhūtaṃ 
yeneme vidhṛte ubhe |
viṣṇunā vidhṛte bhūmī 
iti vatsasya vedanā ||

Viṣṇunā vidhṛte bhūmī – He said that this earth is supported only by Vishnu. Other things may appear like an illusion to be supporting this world, but that is not the true state.

When we go to a temple, we see huge temple towers (Gopurams). Beneath that Gopuram, there will be large statues called Gopuram-bearers (Gopuram Thaangigal). They will appear holding up both hands, grasping the tower, making it look as though they are sustaining the tower. When we see that sight, it seems as if those Gopuram-bearers are the ones supporting the tower. But do those Gopuram-bearers actually support them? No. It is merely a decoration.

Just as those Gopuram-bearers have no actual connection to supporting the tower, and just as they were placed merely for decoration, similarly, it is a very special truth that all the entities existing in this universe are supported solely by Bhagavan’s Sankalpa. 

Therefore, Karan parantha – Bhagavan alone supports firmly. Firmness means Sankalpa. The special meaning shown here is that He supports all these things merely by His Sankalpa.

The Glory of the First Centum – First Tiruvaimozhi: 

This pasuram is extremely special. Azhwar began the first pasuram with Uyarvaṟa uyarnalam and concludes it here in the tenth pasuram with ivaiyuṇḍa karanē. After this, he is going to recite the Phala Sruti (fruits of recitation) in the next pasuram. 

Azhwar deeply desired to express the philosophy of Bhagavan Narayana specially in this tenth pasuram. This is because he had mentioned “suḍarmigu suruthiyuḷ” in the seventh pasuram. When referring to the Shruti (Vedas) in the superlative degree as Suḍarmigu, its head (Shiras) is the Upanishad. And the head of that Upanishad is the Narayana Anuvakam. He specially stated the Narayana philosophy there. Here, he expresses through Paramanu Sastram (Atomic Science) that the same Narayana supports everything by His Sankalpa, and He alone is all-pervading.

What is Paramanu Sastram?

In fields we call Atomic Science or Modern Physics today, many researches have been conducted regarding the nature of light.

Specifically, in the past few centuries, scientists have extensively researched how light functions.

However, the philosophies stated by the Azhwars are not based on modern scientific discoveries. They present their explanations and examples based solely on the philosophies mentioned in the beginning-less Vedas and Upanishads.

Now let us take Light.

The Sun is of the form of light. He is light. He possesses beams of light. In modern physics, when researching the nature of light, it is explained that light does not behave in just one way.

In some situations, light acts like a Particle. In modern physics, this particle of light is called a Photon.

The same light acts like a Wave in other situations.

That is, light has two kinds of manifestations:

1. Particle Nature
2. Wave Nature

Particle-like Motion:

To understand this simply, let us take a ball.

If we throw a ball straight, it will move in a specific direction. An object moving in a specific path like this can be called Linear Motion.

A Particle can be easily understood as something that is located in a specific place and moves in a specific path.

In certain situations, light exhibits this particle-like nature.

Wave-like Propagation:

Now let us take a pond or a lake.

If we throw a stone in still water, waves are generated from that spot.

Those waves do not travel in just one direction. They expand and spread in all directions.

We can directly observe waves spreading from a center like this. We can call these Ripples formed in the water.

Similarly, in certain situations, light functions with Wave Nature.

Wave–Particle Duality:

The very same light exhibits a Particle-like nature in some situations and a Wave-like nature in other situations.

Modern physics calls this:

Wave–Particle Duality

That is, the nature of light cannot be explained merely as a particle or merely as a wave. Depending on the situation being investigated, it manifests both natures.

Similarly, taking this as a philosophical metaphor, Azhwar here reveals the Vedantic truth that Bhagavan is present in all objects as the Indwelling Controller (Antaryami), while simultaneously being limitlessly All-pervading.

Srimad Bhagavatam beautifully reveals this truth—that Bhagavan is capable of manifesting in a specific localized place, while simultaneously being all-pervading everywhere—through the Narasimha Avatar (नरसिंहावतार).

सत्यं विधातुं निजभृत्यभाषितं
व्याप्तिं च भूतेष्वखिलेषु चात्मनः ।
अदृश्यत अत्यद्भुतरूपमुद्वहन्
स्तम्भे सभायां न मृगं न मानुषम् ॥

satyaṃ vidhātuṃ nijabhṛtyabhāṣitaṃ
vyāptiṃ ca bhūteṣvakhileṣu cātmanaḥ |
adṛśyata atyadbhutarūpamudvahan
stambhe sabhāyāṃ na mṛgaṃ na mānuṣam ||

Prahlada said to Hiranyakashipu, “Bhagavan is everywhere.”

Hearing that, Hiranyakashipu asked, “Where is your Hari? If He is everywhere, is He in this pillar?”

When Hiranyakashipu asked thus, Prahlada replied, “He is in the very word you just asked; He is in this pillar; He is everywhere.”

To make the word spoken by Prahlada come true, Bhagavan emerged from that very pillar.

Satyam vidhatum nijabhritya bhashitam – “To make the word spoken by His devotee true”

But this does not mean that Bhagavan was only in the pillar.

Next, he says, Vyaptim cha bhuteshu-akhileshu chatmanah . That is, it means Bhagavan is pervading in all elements, in all places, by His very nature.

Therefore, one should not assume that Bhagavan was initially only inside the pillar and then spread to other places. He was inside that pillar, and He was already pervading everywhere as well.

To reveal to the world the truth of Prahlada’s statement, “Bhagavan is everywhere, and He is in this pillar”, the limitlessly all-pervading Bhagavan manifested from a specific localized place, the pillar.

Nammazhwar states this very beautifully: 

உளன் எனில் உளன் 
  அவன் உருவம் இவ்வுருவுகள்;
உளன் அலன் எனில் 
  அவன் அருவம் இவ்வருவுகள்;
உளன் என இலன் என 
  இவை குணமுடைமையில்
உளன் இரு தகைமையொடு 
  ஒழிவிலன் பரந்தே.”

Therefore, the Vedantic truth that “Bhagavan is not someone who exists in only one place; He is the one who pervades all elements, all objects, everywhere” is shown in this pasuram.

Knowledge and Connection to an Acharya (Acharya Sambandham – आचार्य सम्बन्ध):

When Bhagavan teaches Karma Yoga in the Gita, He clearly explains the knowledge of the Self (Atma Jnana – आत्मज्ञान) to Arjuna. This is a shloka from the fifth chapter of the Bhagavad Gita that everyone should meditate upon daily:

Sri Bhagavad Gita (5.16):

ज्ञानेन तु तदज्ञानं 
येषां नाशितमात्मनः । 
तेषामादित्यवज्ज्ञानं 
प्रकाशयति तत्परम् ॥ 

jñānena tu tadajñānaṃ 
yeṣāṃ nāśitamātmanaḥ |
teṣām ādityavaj jñānaṃ 
prakāśayati tatparam ||

“One must surrender to a great Acharya and learn the truths about the Atma sequentially from him. Through the teachings of that great Acharya, the darkness of ignorance (Ajnana – अज्ञान) will be dispelled, and true knowledge (Mey-jnana) will blossom. Just as the sun dispels the darkness of the night and shows everything brightly and clearly, the blossomed knowledge will brightly reveal the truth of how Bhagavan is pervading even within atoms,” says Gitacharya.

What Bhagavan mercifully stated in the Gita about the greatness of Acharya Sambandham is precisely what Madhurakavi Azhwar experienced and blessed us with directly. By accepting Nammazhwar as his Acharya, he declared, “Thevu mattrariyen Kurugur Nambi” (I know no other God than the Lord of Kurugur), and he says, “Arulinan avvarumaraiyin porul” (He graced me with the meaning of those rare Vedas) and “Vedathin utporul… en nenjil niruthinan” (He firmly established the inner meaning of the Vedas in my heart).

Many rare truths that modern science speaks of today were stated very clearly in our Shastras long ago. Swami Desikan has mercifully explained these philosophies very elaborately in his special grantha, Tattva Mukta Kalapam (तत्त्वमुक्ताकलापः).

Our Swami praises this work as “Tantrarudam Tattva Mukta Kalapah – The garland of philosophical pearls strung together in the structured methodology of the Shastras.“ If one learns this highly praised text through an Acharya in the proper Kalakshepam (कालक्षेपम्) method, this Paramanu Sastram will be fully understood, and our knowledge will blossom (Vikasam) beautifully.

Beyond this, there are countless special meanings embedded in these pasurams. As Lord Krishna advised, one must learn them by listening directly from the mouth of an Acharya through Kalakshepam.

When concluding the first pasuram, Nammazhwar says, “thuyaraṟu suḍaraḍi thozhuthezhan mananē” (Worship the sorrow-dispelling radiant feet, Oh Mind!). It is a noble custom in our Sampradayam to recite this last line at the end of every pasuram.

Therefore, even when we conclude this tenth pasuram, we can pray like this:

parantha thaṇparavaiyuḷ 
   nīrthoṟum paranthuḷan
parantha aṇḍamithena 
   nilavisum poḻivaṟa
karantha siliḍanthoṟum 
   iḍanthigaḻ poruḷthoṟum
karanthengum paranthuḷan 
   ivaiyuṇḍa karanavan
thuyaraṟu suḍaraḍi thozhuthezhan mananē ||

Realizing Bhagavan’s special attribute of being ‘Sarva Vyapi – all-pervading everywhere and within everything‘, for those who grasp His sorrow-dispelling radiant feet (Thuyararu Sudaradi), there is absolutely no shortcoming..!

Azhwar Emperumanar Desikan Azhagiyasingar Tiruvadigalae Charanam
Namswamy Tiruvadigalae Charanam

Sri:

Tiruvaimozhi

First Centum – First Tiruvaimozhi

Eleventh Pasuram

Source Text (Moola Paadam):

karavisum perivaḷi
nīrnila mivaimisai
varanavil tiṟalvali
aḷipoṟaiyāy ninṟa |
paranaḍimēl kurukūrch
chaḍakōpansol
niranirayāyirathu
ivaipatthum vīḍē ||

Word-by-Word Sequence (Padha Paadam):

karam | visumbu | eri | vaḷi |
nīr | nilam | ivai misai |
varan | navil | tiṟal | vali|
aḷi | poṟai | āy niṉṟa |
paran | aḍi mēl |
kurukūr chaḍagōpaṉ sol |
niral niṟai | āyirattu |
ivai pattum | vīḍu ||

Meaning (Porulurai):

This eleventh pasuram, which concludes the first Tiruvaimozhi of the first centum, is the Phala Sruti (फलश्रुति – the verse declaring the fruits of recitation) that expounds the benefits of learning this decad (padhigam).

Special Meanings (Vishesha Arthangal):

(1) Glory of the Pasuram

Azhwar firmly asserts the fruit of learning these ten pasurams, sung by Kurugur Sadagopan (Nammazhwar), as the attainment of the supreme empire of Moksha (मोक्ष), referred to here as Vidu (Veedu). Thus, the special meaning shown here is that these pasurams stand as the first step toward attaining Moksha.

(2) The Pancha Bhootas (पञ्चभूत – Five Elements) and their Attributes (First and Second lines)

In the first line of this pasuram, Azhwar lists the Pancha Bhootas (the five elements). In the second line, he sequences the inherent natures (gunas / qualities) corresponding to those Pancha Bhootas.

First line: Pancha Bhootas

• Karam – Solid/Firm (Earth)
• Visumbu – Akasha (Ether / Sky)
• Eri – Agni (Fire)
• Vaḷi – Vayu (Air)
• Nīr – Jalam (Water)
• Nilam – Bhumi (Earth)

Second line: Attributes of the Pancha Bhootas (ivai misai)
‘Ivai misai’ refers to the supreme (varan) qualities of the aforementioned five elements:

Poṟai (Kshamai / Patience – क्षमा): As Thiruvalluvar states, “Like the earth that bears those who dig it,” the quality of Kshamai—the capacity to bear and tolerate everything—belongs to the Earth (Nilam).
Navil (Sound/Shabdam – शब्द): This is the quality of Akasha (Visumbu).
Tiṟal (Power to burn): This is the quality of Agni (Eri).
Vali (Strength to lift/blow): The immense strength capable of carrying anything is the quality of Vayu (Vaḷi).
Aḷi (Coolness): Natural, inherent coolness is the quality of Water (Nīr).

(3) Glory of Sarveshwara (सर्वेश्वर)

Bhagavan created all these Pancha Bhootas and stands as the one who commands them as His instruments. He is the Supreme Person (Parama Purusha – परमपुरुष). Sarveshwara alone is the one who has fully and completely acquired all the aforementioned qualities of the five elements under His control.

(4) Kurugur Sadagopan and the Structure of the Pasurams

Paran aḍi mēl kurukūr chaḍagōpaṉ sol: Nammazhwar, known as Sadagopan, has sung these pasurams upon the divine feet (Thiruvadi – तिरुवडी) of Sarveshwara, who possesses such great glories (that is, upon the sorrow-dispelling radiant feet – Thuyararu Sudaradi).

Niral Niṟai: These pasurams possess completeness of sound (Shabda poorthi – शब्दपूर्ति) and completeness of meaning (Artha poorthi – अर्थपूर्ति). That is, every word, every phrase, and every syllable in this is structured most specially. It stands as a compilation possessing a fullness of sounds and a corresponding fullness of clear meanings.

Kurugur: In Sanskrit, Azhwar Thirunagari is called ‘Kurugapuri‘. Azhwar tamilizes it as ‘Kurugur‘. Nammazhwar incarnated in this very Thirunagari.

(5) Phala Sruti (फलश्रुति) – Veedu (Moksha – मोक्ष)

Āyirattu ivai pattum vīḍē: In the Tiruvaimozhi, which consists of a thousand pasurams endowed with such completeness of sound and meaning, for those who are capable of learning these first ten pasurams speaking about Bhagavan, it will yield the empire of Moksha (मोक्ष), referred to as Veedu. Thus, Azhwar concludes auspiciously by declaring the fruit of the pasurams.

(6) Thuyaraṟu suḍaraḍi thozhuthezhaṉ maṉanē

When Nammazhwar concludes the first pasuram, he says “Thuyararu sudaradi thozhuthezhan manane” (Worship the sorrow-dispelling radiant feet, Oh Mind!). It is a noble custom in our Sampradayam (सम्प्रदाय) to recite this last line at the end of every pasuram.

Therefore, we can experience every pasuram in the exact same way:

( 1 )
uyarvaṟa uyarnalam
uḍaiyavaṉ yavaṉavaṉ
mayarvaṟa matinalam
aruḷinaṉ yavaṉavaṉ |
ayarvaṟum amararkaḷ
atipati yavaṉavaṉ
thuyaraṟu suḍaraḍi
thozhuthezheṉ maṉanē ||

(2)
maṉanaga malamaṟa
malarmisai yezhutarum 
maṉanuṇar vaḷavilaṉ
poṟiyuṇar avaiyilaṉ |
iṉanuṇar muzhunalam
etirnigazh kazhiviṉum 
iṉanilaṉ eṉaṉuyir
mikunarai yilanē ||

(avaṉ) thuyaraṟu suḍaraḍi thozhuthezhaṉ maṉanē !!

(3)
ilanathu uḍaiyanithu
eṉa niṉaivariyavaṉ 
nilaniḍai visumbiḍai
uruviṉaṉ aruviṉaṉ |
pulanoḍu pulanalaṉ
ozhivilan parantha
annalanuḍai yoruvaṉai
naṇukinam nāmē ||

(avaṉ) thuyaraṟu suḍaraḍi thozhuthezhaṉ maṉanē !!

(4)
nām avaṉ ivaṉ uvaṉ
avaḷ ivaḷ uvaḷ evaḷ
tām avar ivar uvar
athu ithu uthu ethu |
vīm avai ivai uvai
avai nalam thīngu avai
ām avai āy avai
āy niṉṟa avarē ||

(avaṉ) thuyaraṟu suḍaraḍi thozhuthezhaṉ maṉanē !!

(5)
avaravar thamathamathu
aṟivaṟi vagaivagai
avarava riṟaiyavar
eṉavaḍi yaḍaivargaḷ |
avarava riṟaiyavar
kuṟaivila riṟaiyavar
avaravar vithivazhi
aḍaiya niṉṟaṉarē ||

(avaṉ) thuyaraṟu suḍaraḍi thozhuthezhaṉ maṉanē !!

(6)
niṉṟaṉarirunthanar
kiḍanthanar tirinthanar
niṉṟilarirunthilar
kiḍanthilar tirinthilar |
eṉṟumoriyalvinar
eṉaniṉaivariyavar
eṉṟumoriyalvoḍu
niṉṟaventhidarē ||

(avaṉ) thuyaraṟu suḍaraḍi thozhuthezhaṉ maṉanē !!

(7)
thidavisumberivaḷi
nīrnilamivaimisai
padarporul muzhuvathum
māy avaiyaivaithorum |
udalmisaiyuyirenak
karanthengum paranthulan
sudarmigusuruthiyuḷ
ivaiyuṇḍasuranē ||

(avaṉ) thuyaraṟu suḍaraḍi thozhuthezhaṉ maṉanē !!

(8)
surarari varunilai
viṇmuthal muzhuvathum
varan muthalāyavai
muzhuthuṇḍa paraparaṉ |
puramoru mūnṟerithu
amararkkum ariviyanthu
aranayan eṉavulagu
kazhitha maithuḷanē ||

(avaṉ) thuyaraṟu suḍaraḍi thozhuthezhaṉ maṉanē !!

(9)
uḷaṉenil uḷanavaṉ
uruvamiv vuruvugaḷ
uḷaṉalaṉ enilavaṉ
uruvamiv varuvugaḷ |
uḷaṉena ilaṉena
ivai guṇamuḍaimaiyil
uḷaṉiru thakaimaiyoḍu
ozhivilan paranthē ||

(avaṉ) thuyaraṟu suḍaraḍi thozhuthezhaṉ maṉanē !!

(10)
parantha thaṇparavaiyuḷ
nīrthorum paranthuḷan
parantha aṇḍamithena
nilavisum pozhivara |
karantha siliḍanthorum
iḍanthigazh poruḷthorum
karanthengum paranthuḷan
ivaiyuṇḍa karanē ||

(avaṉ) thuyaraṟu suḍaraḍi thozhuthezhaṉ maṉanē !!

(11)
karavisum perivaḷi
nīrnila mivaimisai
varanavil tiṟalvali
aḷipoṟaiyāy ninra |
paranaḍimēl kurukūrch
chaḍakōpansol
niranirayāyirathu
ivaipatthum vīḍē ||

(avaṉ) thuyaraṟu suḍaraḍi thozhuthezhaṉ maṉanē !!

(7) Tiruvaimozhi 1.1 – The Central Theme of the Ten Pasurams

The most crucial central theme running through all ten pasurams of this first decad of Tiruvaimozhi, sung by Nammazhwar, is to firmly establish the philosophy of Emberuman’s limitless Paratvam (परत्वम् – Supreme Supremacy) and the Sharira-Shariri Bhava (शरीर-शरीरी भाव – the relationship of Body and Soul) between Him and the Chetana-Achetanas (चेतन-अचेतन – sentient and insentient entities).

In the very first pasuram, Azhwar graces us with the truth that Emberuman is filled with endless Kalyana Gunas (कल्याणगुण – auspicious attributes) and is the overlord of the Ayarvarum Amarargal (Nityasuris – नित्यसूरि). In the subsequent pasurams, he deeply explains that He is beyond the reach of our ordinary senses and mind, and that He is all-pervading.

In the seventh and tenth pasurams (“Thidavisumberivali”, “Parantha thanparavaiyul”), he very clearly sings that within the Pancha Bhootas (Earth, Water, Fire, Air, Ether) and in all visible and invisible objects, He resides as the Antaryami (अन्तर्यामी), hiding and pervading everywhere just as the soul resides within the body.

Thus, the overall purport (Tatparyam – तात्पर्य) of this entire decad is: “Everything in the world is His Sharira (body); He is the Soul (Atma) to everything.” Realizing that such an incomparable Supreme Being (Paramporul) endowed with these glories and philosophies cannot be attained merely by intellect or research, and that the only way to attain Him is by performing Prapatti (प्रपत्ति – absolute surrender) at His lotus feet, Azhwar advises his own heart as the culmination of every pasuram: “Oh my mind! Worship the radiant feet of such an Emberuman and attain salvation!” (Thuyaraṟu suḍaraḍi thozhuthezhaṉ maṉanē).

The Words of Gitacharya and the Experience of Azhwar 

The very same philosophical truth that Nammazhwar graced in these ten pasurams was very clearly taught by Gitacharya, Emberuman Sri Krishna, to Arjuna in the Vibhuti Yoga. 

Sri Bhagavad Gita (10.8):

अहं सर्वस्य प्रभवो 
मत्तः सर्वं प्रवर्तते ।
इति मत्वा भजन्ते मां 
बुधा भावसमन्विताः ॥

ahaṃ sarvasya prabhavo
mattaḥ sarvaṃ pravartate |
iti matvā bhajante māṃ
budhā bhāvasamanvitāḥ ||

1. ahaṃ sarvasya prabhavo mattaḥ sarvaṃ pravartate – I am the origin of all; from Me everything operates.
   What Azhwar experienced from the first to the tenth pasuram of Tiruvaimozhi—how Bhagavan is the cause of all Chetana and Achetanas, and how He acts as the Antaryami inside all objects and directs them—Gitacharya Himself declares in this first line.
   
2. iti matvā bhajante māṃ budhā bhāvasamanvitāḥ – Realizing this truth as it is, the wise ones (Jnanis), endowed with steadfast devotion (Bhakti Bhava), worship Me.
   After realizing the limitless glory and philosophy of Bhagavan, what should a Jnani (ज्ञानी) do? He must worship Him. That is exactly what Nammazhwar, the Jnani who was blessed with “Mayarvara madhinalam” (flawless, supreme knowledge), commands his own mind: “Thuyaraṟu suḍaraḍi thozhuthezhaṉ maṉanē!”

Thus, what Gitacharya, Lord Krishna, taught Arjuna, Azhwar has sung for us elaborately and experientially in his first decad of Tiruvaimozhi.

For those who direct their minds to the lotus feet of Bhagavan saying Thuyaraṟu suḍaraḍi thozhuthezhaṉ maṉanē!, there is absolutely no shortcoming!

Azhwar Emberumanar Desikan Azhagiyasingar Thiruvadigale Sharanam
Namswami Thiruvadigale Sharanam