Thiruvaimozi-pasuram1.4and1.5

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Pasuram-1.4

 

nAm avan ivan uvan avaL ivaL uvaL evaL

nAm avar ivar uvar adhu idhu udhu edhu

veemavai ivai uvai avai nalantheengavai

AmavaiyAya vaiyAy ninra avarE

 

nAm refers to first and second person and the rest denotes third person.

avan ivan uvan includes all men and avaL,ivaL,uvaL denotes women among human beings and avar,ivar,uvar refers to divine beings. adhu idhu etc means inanimate things such as trees and hills the same in plural is referred as ivai avai etc.

 

veemavai means all these which are transcient.

nalantheengavai are that which is good and that which is bad.

Amavai Ayavai refers to the future and the past.

 

All these are nothing but Brahman is meant by Ay ninra avarE.

 

This pasuram implies the import of the upanishad 'sarvam khalu brahma thajjalAn ithi SAntha upaseetha.'(Chan.3.14.1) the meaning of the upanishadhic declaration is this: All this is Brahman. He, thath(Brahman) creates, ja and la annihilates and an protects all (thajjalAn). This truth should be meditated upon with a calm mind.The word tajjalAn is split as thath+ja+la+an.

 

This pasuram indicates that all beings are Brahman only in reality. He is the inner self of all, which form His body, the sarira-sariri bhava.The implication of the mahavakya , Thathvamasi, is also stressed by this pasuram of which the subsequent ones elaborate.

 

 

pasuram1.5

 

avaravar thama thamadhaRivaRi vagai vagai

avaravariRaiyavarenavadiyadaivargaL

avaravRiraiyavarkuraivilar iRaiyavar

avaravar vidhivazi adaiyaninranarE

 

avaravar thamdhamadharivaRri- Everyone, avaravar , comprehend according to their individual intellectual capacity, thamdhamadhu arivaRi, through different methods, vagai vagai, like japa , yaga etc.

 

avr avar iRaiyavar ena adi adaivargal- each one resort to their own deity and reach union with that.

 

avaravar iRaiyavar kuRaivilar iRaiyavar-The Lord Narayana grants them their prayers in that ,that form in which they worship Him. He is described as kuRaivilar, since He is the indweller of all and thus all pervading.

 

Krishna says in Gita, 'yO yO yAm yAm thanum bhakthah SraddhayArchithum icchathi; thasya thasya achalAm SraddhAm thAmEva vidhaDHAmyaham,' that He gives steadfast faith to those who wish to worship God in which ever form. It is because God is one. 'yEpyanya dhEvathA bhakthAh yajanthE SraddhayAnvithAh; thE pi mAmEva kounthEya yajanthi avidhipoorvakam, in whichever form people worship with full faith they worship only Me in a way not ordained. '

 

Then why do people have different mode of worship and different forms to worship? It is so according to their propensities acquired due to their karma.avaravavidhivazi adaiya ninranarE

 

While in the previous pasuram all beings are shown to be His sesha, that is they belong to Him and exist for Him, in this pasuram the Lord is depicted as the protector.