TVM 1.1.9

He is the One Who Exists at All Times and in All Places

எல்லாக் காலங்களிலும் எங்கும் இருப்பவன் இவன்

2799 உளனெனிலுளன் அவனுருவம்இவ்வுருவுகள் *
உளனலனெனில் அவனருவம்இவ்வருவுகள் *
உளனெனவிலனென இவைகுணமுடைமையில் *
உளனிருதகைமையொடு ஒழிவிலன்பரந்தே.

TVM.1.1.9

2799 ul̤aṉ ĕṉil ul̤aṉ * avaṉ uruvam iv uruvukal̤ *
ul̤aṉ alaṉ ĕṉil * avaṉ aruvam iv aruvukal̤ **
ul̤aṉ ĕṉa ilaṉ ĕṉa * ivai kuṇam uṭaimaiyil *
ul̤aṉ iru takaimaiyŏṭu * ŏzhivu ilaṉ parante (9)

Ragam

Kamās / கமாஸ்

Thalam

Ādi / ஆதி

Bhavam

Self

Simple Translation

2799. Be it said (as the theists say), “He is,” or (as the atheists say) “He is not”, (both ways) His existence is established. He exists, at all times and in all places together with the aggregate of the formless sentient beings and the non-sentient things with shape and size, both in the gross state (embodied and therefore visible) and in the subtle state (disembodied and therefore objectively imperceptible).

Explanatory Notes

(i) The theists (Vaidikas) are those; who subscribe to the authority of the Vēdas;

(ii) The atheists (Nāstikas) are those who deny the existence of God. Denial can and ought to be only with respect to a thing, which forms the subject of such denial. That thing should be there, at least notionally, as ‘nothing’, as such, does not warrant denial, rather needs no denial.

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Word by Word (WBW) meaning

(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)

உளன் எனில் — இறைவன் உளன் என்றால்; உளன் — உள்ளவன் ஆவான் அப்போது; அவன் உருவம் — உருவத்துடன் இருக்கும் பொருள்களெல்லாம்; இவ் உருவுகள் — அவனுடைய ஸ்தூல சரீரமாகும்; உளன் அலன் எனில் — இறைவன் அலன் என்றாலும் உள்ளவனே; அவன் — உருவமற்று; அருவம் — அருவமாக இருக்கும் பொருள்களெல்லாம்; இவ் அருவுகள் — அவனுடைய ஸூக்ஷ்ம சரீரமாகும்; உளன் என — உளன் என்றும்; இலன் என — இலன் என்றும் சொல்லப்படுகிற; இவை குணம் — இவற்றை குணமாக உடையவன் ஆகையாலே; உடைமையில் — உருவங்களாகவும் அருவங்களாகவும்; இரு தகைமையொடு — இரண்டு ஸ்வபாவத்தோடு; உளன் — உள்ளான்; ஒழிவு இலன் — ஒழிவின்றி எல்லாக்காலங்களிலும் இடங்களிலும்; பரந்து — வ்யாபித்து இருக்கிறான்

ul̤an enil — if said to be existing as per own philosophy (vaidhika philosophy); ul̤an alan enil — if said to be non-existing as per other philosophy (avaidhika philosophy); ul̤an — ṣhould be considered as existing since there should be an entity (substratum) for sath bhāvam (existence) or asath bhāvam (non-existence) while making a statement; thus,; ul̤an ena ilan ena ivai — that which is said as existing or non-existing; guṇamudaimaiyil — having as attribute; ivvuruvugal̤ ivvaruvugal̤ — those aspects with form or without form in this material realm; avanuruvam avanaruval — having them as prakāram (attribute) that shows or hides; iru thagaimaiyodu — having two different aspects; ul̤an — being; parandhu — pervading everywhere; ozhivilan — present without ever ceasing to exist

Detailed Explanation

This divine pāsuram appears in the first decade and first chapter of Nammāzhwār's Tiruvāymozhi. Our esteemed ācāryas unanimously explain that after having masterfully refuted the kudṛṣṭis—those who accept the authority of the Vedas but gravely misinterpret them—Nammāzhwār now turns his compassionate gaze toward the vedabāhyas, those who reject the Vedas

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TVM 1.1.8 TVM 1.1.10