Thiruvaimozi-1-1

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Jai Srimannarayana!

(continued from previous post)

 

First centum1.1 Pasuram I.I.1

uyarvara vuyarnala mudaiyavan yavanavan

mayarvaramadhinalam arulinan yavanavan

ayarvarum amarargal adhipath yavanavan

thuyarru sudradi thozudhezen manane||

 

 

Oh mind, rise up bowing to the glorious feet, which destroys all

grief, of Him who has no one higher than Him in nature and qualities,

who gives the knowledge that removes delusion and who is the Lord of

the immortal devas.

 

 

Uyarvara-none higher to him.

 

In Bhagavatgita Arjuna says on seeing the visvaroopa, cosmic form of

the Lord, 'na thvathsamo: asthi abhyadhikah kuthah anyah, there is no

one equal to you and hence who can be higher? Upanishad declares the

supremacy of the Lord by 'yatho: va:cho: nivarthanthe: apra:pya

manasa: saha,'(Taitt-Anandhavalli) the speech returns without reaching

Him along with the mind, meaning that He is beyond description and

beyond conception. His unparalleled excellence is svabha:vika, natural

and not acquired.

 

uyarnalam udaiyavan- He has infinitely auspicious qualities. Abode of

infinite bliss and power or glory. This denotes His anantha kalya:na

gunathvam as well as he:yaprthyaneekathvam, absence of blemishes of

any sort.

 

Yavan- He who is described as such,

avan- He, is the one who has given

arulinan, wisdom and devotion

madhinalam, which is devoid of ignorance and delusion,

 

mayarvara. The word mayarvu means jna:na anudhaya, absence of jnana

which gives way to anyathA jna:na or vipareetha jnana, misconception.

Azvar was endowed with jnana and bhakthi from birth and he says

'arulinan,' because it was due to His grace which was ahaithukam,

without any reason except His mercy. Ramanuja says in Sribhashya

mangala sloka " let me have wisdom born out of devotion, "

'Se:mushee bhakthiroopA.'

 

 

Ayarvaru amarargal adhipathi- The eternal souls, nithyasooris who

never had loss of memory about their real nature. He is the overlord

of them all.

 

thuyararu- One who removes all sorrow.

 

Sudaradi - even though only the feet are mentioned the implication is

about His dhivyamangalvigraha, the divine auspicious form.

 

thozudhu ezu - rise above the transmigration by knowing His real

nature and worshipping Him.

 

manane:-the mind is addressed thus because the mind is the only cause

of bondage. 'mana e:va manushya:na:m ka:ranam bandhamokshayo:h.'

 

The meaning of Pranava has been made out in the first syllables of the

three lines of the first pasuram, namely, U, M and A. The order is

changed according to the belief that the vedamantra should not be said

as it is, in contexts other than veda.

 

Uyarvata uyarnalam means the Lord has Sri who is the highest and best.

Therefore He is mayarvara madhinalam arulinan, because His mercy is

only due to the influence of the divine mother. He is also ayarvaru

amarargal adhipathi because He is Sriyahpathi. Hence one should

surrender to His feet, which is capable of removing sorrow, thuyararu

Sudaradi thozudhezen manane:.

 

The first line speaks about His soulabhya:dhi, (that is easy

accessibility etc.) attributes, kalyana gunas which made Him take His

abode in the milky ocean in order to protect the world.

 

The second line denotes Him as the antharya:mi, the inner self of all,

who gives the real knowledge.

 

The third line describes His parathva, supremacy as residing in

Vaikunta, as the master of the eternal souls.

 

Similarly the three lines also refer to Thirumala, Srirangam and Kanchi.

 

Uyarvara uyarnalam denotes the highest of the Divyadesas, Thirumala

where the Lord descended from Vaikunta. Udaiyavan is Venkatesa, also

known as Thiruve:ngatamudaiyan. There He is a:nadhamaya and the

vima:na is a:nandhavima:na.

 

Pranava , the source of all vedas is the one which gives wisdom and

Srirangam the vima:na is pramava:ka:ra. Through Pranava bhakthi is

attained. Therefore mayarvara madhinalam arulinan means Arangan,

Rangana:tha of Srirangam. The Lord has further descended from

Thirumala in order to guide us through knowledge and devotion.

 

The word Amarargal adhipathi means Devaraja of Kanchi.

 

The last line thuyaraRu Sudaradi refers to all His luminous

archavatharas which when worshipped removes all grief due to samsara.

This pasuram is considered as the synopsis of the Sa:reeraks:srhra,

that is, Brahmasuthra.

 

The first line describes the nature of Brahman which is the topic of

the first adhyaya of Brahmasuthra. It shows the

sama:bhyadhikarahithathva, the unequaled and unexcelled nature

(uyarvara uyarnalam udaiyavan) of Brahman.

 

The second line denotes the contents of the second adhyaya, namely,

the refutation of all that is against the knowledge of Brahman

(mayarvara madhinalam).

 

The third line describes the means of attainment of Brahman, that is,

through bhakthi marga, which is outlined in the third adhyaya of

Brahmasuthra.

 

The last line is about the attainment, mukthi, the subject matter of

the fourth adhyaya.

 

 

Jai Srimannarayana!