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