Thiruvaimozi 1.9

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Thiruvaimozi-1.9

 

 

1.9.1

 

ivaiyumavaiyum

uvaiyum ivarum avarum uvarum

yavaiyum yavarum thannuLLE aagiyum aakkiyum kaakkum

avaiyuL thani mudhal

emmaan kaNNapiraan ennamudham

suvaiyan thiruvin

maNaalan ennudai soozhaluLLaanE

 

 

In this decade Azvar describes

how the Lord came and entered in side and pervaded his whole being, body and

soul. The verses are beautiful and makes one contemplate on the form of the

Lord inside gradually step by step.

 

The Lord who has all beings, near

and far and in between and also those we are not aware of, inside Him and who

creates and protects them, and who is inside them and their first cause, who is

the nectar enjoyed by me, the

Kannapiran, the consort of Lakshmi, is in my vicinity.

 

Ivai avai uvai, ivar avar uvar, respectively denote all

beings, insentient and sentient, which

are near and far and everywhere. The same expression could be seen in the first

decade of Thiruvaimozhi in the pasuram 'naamavanivanuvan.'

Ivai – the

insentient beings nearby, avai,

those far away, uv

ai, those in

between.

avar, avar uvar-

the same meaning with reference to sentient beings.

 

Yavaiyum yavarum –

By this Azvar includes all which were left out, being unaware of.

 

than uLLe aagiyum aakkiyum kaakum- As the Upanishad says, yatho vaa imaani bhoothaani jaayanthe yena

jaathaani jevanthi yasmin abhisamvaisanthi, (Taitt. Up), that from whom all

beings are born, by whom they are protected and into whom they enter in the end

, the Lord creates , aakkiyum, and

protects, kaakum, and absorbs all

beings in the end, aagiyum. He

Himself is everything and He existed in the beginning as Himself. Sadheva soumya idham agra aaseeth ekameva

adhvitheeyam, says the Upanishad.( Chandh.6.2.1 ), "The sath , (meaning Brahman

) alone ,my dear, existed in the beginning one only without a second." Hence

all existed in Him only because the subsequent text says, thath aikshatha bahu syaam prajaayeya, it willed to become many. Then

the universe is created and hence the Lord or Brahman is the sole cause, avaiyuL thani mudhal emmaan.

 

kaNNapiraan- Azvar refers to the Lord as Kannapiran to emphasize

His soulabhya or easy accessibility in Krishnavatara and also in keeping with

the next word ennamudham meaning `the

nectar enjoyed by me' as the form of the Lord as Krishna

is the most delightful to the devotees.

 

thiruvin maNaaLan suvaiyan- He is

the Lord of Lakshmi whose company He enjoys always and also He enjoys His

devotees and hence He us is called suvaiyan, one who enjoys. Suvai means the taste

or rasa. He is the rasa and rasika, raso

vai saH, as the Upanishad says.

 

ennudai soozhal uLLaan-

Azvar was able to feel the presence of the Lord in the vicinity, soozhal. It is something like we feel when we go to any

holy place like Thirumala where we could feel the divine presence in the whole

place.