Thiruvaimozi-I-1-1-

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pasuram1.2

 

mananaga malamaRa malarmisai yezutharum

mananuNarvaLavilan poRiyuNar vavaiyilan

inan uNar muzunalam edhir nigaz kazivinum

inan ilan enanuyir migunaraiyilanE

 

He can be understood only turning inward when the ignorance is dispelled through spiritual discipline such as yama and niyama, that is, controlling indriyas and the mind.Then the flame of jnana rises upward and pervades and He is seen as being beyond the comprehension of the mind and the senses. The infinite knowledge and bliss is experienced and He is perceived as one's own Self who has no comparison in the past,present and future, with no one equal to or excelling Him.

 

Manan agam - with mind turned inward, malamaRa- free of impurities , the mind becoming pure through spiritual discipline.malar-blossoming, misai - upward, ezutharum- burning high.

manan uNarvu aLavilan-He cannot be comprehended by the mind, being beyond mind and intellect.

pori unarvu avai ilan- cannot be experienced by the sense organs.

uNar muzunalam-infinite knowledge and bliss.

edhir-future,nigaz -present, kazivu-past.

inan ilan, migu narai ilan- no one equal to Him or higher.

ennuyir- He is my inner Self.

In this pasuram ,the following characterestics of Brahman,that is, Narayana, namely, hEyaprathyaneekathvam, absence of blemishas, ananthakalYANa guNa thAnathvam, possessing infinitely auspicious qualities, chidachitvilakshaNathvam,difference from sentient and insentient beings, sAdharmya vaidharmya dhrshtAntha rahithathvam, nothing being similar or different, Saririthvam,being the inner Self of all , are all brought out.the main idea of the verse is the sarira-sariri bhava, the body-soul relationshil between the jiva and the Lord

 

Pasuram1.3

 

ilanadhu vudaiyan idhena ninaivariyavan

nilanidai viSumbidai uruvinan aruvinanan

pulanodu pulanalan ozivilan parandha, an-

nalanudai yoruvanai naNuginam nAmE

 

He cannot be limited by saying "He has this only and not that." because He is beyond the mind and intellect.He encompasses all the universe and the regions above and He is with and without form.He is not the object of the senses though present everywhere. We have the good fortune of resorting to Him with all the qualities enumerated in the foregoing verses.

 

ilan adhu, udaiyavan idhu-He has that, He has not this.

ena ninaivu ariyavan- He could not be thought of as such.

nilanidai- all the earth including under-world.

visumbidai- all the heavenly regions.

uruvinan aruvinan - His imminence as the sariri of all beings, and His transcendence as existing everywhere and hence no form , because having form would limit Him.

pulanodu pulanalan- not the object of the

senses

Ozivilan parandha- all pervading.

annalanudai oruvanai - Him who has all these qualities.

naNuginam nAmE-we have come near.

 

ilan adhu denotes that He has no worldly attributes and udaiyavan idhu means that He has all this, the universe of sentient and insentient beings as His Sesha, property (sarvaSeshithvam).Since he has everything it is not possible to say what He has and what he has not.

nilanidai----parandha- He is the Lord of the whole Universe.His Isvarathvam is denoted.

The second and third lines together shows that Brahman is not having any contact with the beings though He is found in everything.Kamban says about the Lord, 'thoyndhum poruL anaitthum thOyAdhu ninra sudarE, You are the light that is in contact with everything yet You are not connected with them in the real sense of the term. The Self is described in Gita as 'yaTHA sarvagatham soukshmyAth AkASO nopalipyathE sarvathrAvasTHitho dhEhE thaTHAthmA nOpalipyathE, just as the space existing everywhere and hence on contact with everything is not touched by anything, so too the Self though existing everywhere on the body is not touched by anything. The Supreme Self being the inner Self of all like wise is not in contact with anything.

 

In the first Pasuram the Brahman is denoted as proved by the vedas. In the second, the nature of the Supreme Self paramAthmasvrupa is described. In this, the connection between the Lord and the world is elucidated, bringing out the sarirasariribhava, and that the two are in inseparable relation, aprthaksiddhi. Thus the first three pasurams consist of the essence of Thiruvaimozi and the rest of the ten verses in the section are the elucidation of the first three.