TVM 6.3.5

The Lord of Tiruviṇṇakar is the Origin of the Three Worlds.

திருவிண்ணகரானே மூவுலகுக்கும் ஆதி

3369 கைதவம்செம்மை கருமைவெளுமையுமாய் *
மெய்பொய் இளமைமுதுமை புதுமைபழமையுமாய் *
செய்ததிண்மதிள்சூழ் திருவிண்ணகர்சேர்ந்தபிரான் *
பெய்தகாவுகண்டீர் பெருந்தேவுடைமூவுலகே.

TVM.6.3.5

3369 kaitavam cĕmmai * karumai vĕl̤umaiyum āy *
mĕy pŏy il̤amai * mutumai putumai pazhamaiyum āy **
cĕyta tiṇ matil̤ cūzh * tiruviṇṇakar cernta pirāṉ *
pĕyta kāvu kaṇṭīr * pĕrum tevu uṭai mūvulake (5)

Ragam

Usēni / உசேனி

Thalam

Jambai / ஜம்பை

Bhavam

Self

Upadesam

Divya Desam

Thiruvinnagar

Simple Translation

3369. The triple worlds where the exalted Devas (like Brahmā and others) reside are merely orchards raised by the benevolent Lord in Tiruviṇṇakar, with its sturdy and beautiful ramparts. He governs truth and falsehood, the cunning and the righteous, the young and the old, the ancient and the new, the dark and the light.

Explanatory Notes

(i) From Brahmā down to the smallest insect, all are His wards, without distinction of high and low. Some are forthright and straightforward while there are others who are nothing but crooked and who can never be erect in word, deed or thought. Well, all these are controlled by the Supreme Lord who also combines in Himself these contrary traits. For instance, as Kṛṣṇa,

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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.)

கைதவம் — வஞ்சனையும்; செம்மை — நேர்மையுமாய்; கருமை — கருமையும்; வெளுமையும் ஆய் — வெண்மையுமாய்; மெய் பொய் — உண்மையும் பொய்யுமாய்; இளமை முதுமை — இளமையும் முதுமையுமாய்; புதுமை — புதுமையும்; பழமையும் ஆய் — பழமையும் ஆய்; செய்த திண் — வேலைப்பாடுகளுடன் திடமான; மதிள் சூழ் — மதிள்களால் சூழ்ந்த; திருவிண்ணகர் — திருவிண்ணகரை; சேர்ந்த பிரான் — சேர்ந்த ஸ்வாமி; பெய்த காவு — வைத்து வளர்க்கின்ற சோலைகளை; பெரும் தேவு உடை — பெரும் தேவர்களை உடைய; மூவுலகே — இந்த மூன்று உலகங்களையும்; கண்டீர் — பாருங்கள்

karumai vel̤umaiyum āy — being [having as his forms] black and white colours; mey poy — the truth which is form for superior and lie which is form for inferior; il̤amai mudhumai — youth and old-age; pudhumai pazhamai āy — being modern and ancient; seydha — well crafted; thiṇ — firm; madhil̤ — fort; sūzh — surrounded by; thiruviṇṇagar — in thiruviṇṇagar; sĕrndha — descended; pirān — sarvĕṣvaran; peydha — placed; kāvu kaṇdīr — this is the garden where he enjoys his sport; perum dhĕvu — dhĕvathās starting with the great brahmā; udai — inhabited by; mūvalugu — the three layered world; mū ulagangal̤um āy — being [having as form] the three layered world (this samsāram, material realm, which is having inferior attributes such as being created, being bound by karma and having the three qualities viś sathva (goodness), rajas (passion) and thamas (ignorance)); allan āy — being with nithya vibhūthi (spiritual realm) which is opposite of the aforementioned samsāram

Detailed Explanation

In this fifth pāśuram of the chapter, our glorious Āzhvār continues to reveal the supreme nature of the Lord. The great ācāryas illumine its central theme from complementary perspectives. Nañjīyar explains that Āzhvār establishes how the great benefactor of Tiruviṇṇagar is the unfailing protector for all beings, irrespective of their being great or small. Building

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TVM 6.3.4 TVM 6.3.6