Thiruvai mozi-1-1-10 and 1-1-11

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PASURAM 1-1-10

 

 

Parandha thaN paravaiyuL neer thoRum parandhuLan

Parandha andamidhu ena nilaviSumbozivarak

Karandha silidam thoRum idam thigaz poruL thorum

Karandhengum parandhuLan ivaiyunda karanE

 

 

Parandha than paravaiyul means , in the ocean of cool water.

Neer thoRum parandhuLan- the Lord is present everywhere in the water of the ocean. This denotes that He pervades the water as a whole as the sea is the conglomeration of all the water atoms.

 

Parandha andam is the cosmos. Nila viSumbu denotes the earth and akasa which includes air and fire by implication. The Lord is present in all the elements that constitute the universe without a gap, ozivara.

 

Karandha sil idam- even a small space hidden from view, and idam thigaz porul means the individual self which is invisible and exists within the hrdhaya pundarika, the small space in the heart called dhaharakasa within which the Lord dwells. The word thigaz is used to denote the luminous self which jnanasvarupa and ananda svarupa.

 

Karandhu engum parandhuLan- He is concealed and pervades all beings in and out.

 

Ivai unda karanE- He also absorbs them in Himself at the time of dissolution.

 

This pasuram reflects the idea expressed by the ghataka sruthi texts which Ramanuja quotes in Sribhashya to prove the sarira-sariribhava between the individual self and Brahman.

 

`yaH sarveshu bhootheshu thishTan sarvebhyah bhoothebhyah antharah yam sarvANi bhoothAni na vidhuh yasyasarvANi bhoothAni sariram, yah sarvANI bhoothAni antharo yamayathi, esha tha AthmA antharyAmyamrthah.' (Brhd.up.3-7-15)

 

The meaning of the passage is as follows:

"he who dwells in all beings within, whom they do not know, whose body is all beings, who controls them from within, He is your self and immortal.'

 

Krishna also says in Gita ` mayA thatham idham sarvam jagath avyakthamoorthinA;mathsThAni sarvabhoothAni na chAham theshu avasThithah,' meaning,

"The entire world is pervaded by Me, in my unmanifest form; All beings dwell in Me but I do not dwell in them."

 

"They are in Me and I am not in them," has to be understood as in the case of wind which stays in the akasa and moves in it yet the akasa is not in any way connected with the wind. Another example can be given by the sky in which the clouds exist and move, is not in any way connected with them.

 

Similarly the Lord is within everything and without but is not contaminated by the imperfections of the world of sentient and insentient.

 

Everything exist in Him in both manifest and unmanifest stage. Markandeya saw the worlds inside the stomach of the infant lying on the banyan tree and also outside. Everything is in Him and He is in everything. Thirumangai azvar in Peria thirumozi says, `thayir unda pon vayiRu ivvEz ulagum undum idam udaitthAl, the stomach which has the curd eaten by him still has space even after eating the whole world. Brahman is termed as the eater because he absorbs the universe back into Him until the next creation. Vide: `atthA chracharagrahaNATh' (BS.1-2-9)

 

 

PASURAM 1-1-11

 

karavisumberibvaLi neer nilam ivai misai

varanavil thiral valiyaLi poRaiyai ninra

paranadi mEl kurgur satagopan sol

niraniRai Ayiratthivaipatthum veedE

 

KaraviSumberi -----ivai misai- The Lord is present in the gross elements.

 

Varanavil-----ninra- also He pervades the subtle elements or thanmathras.

 

Kurugur satagopan sol- the words of Nammazvar.

 

Paranadi mEl-at the feet of the Lord who pervades the universe.

 

niRal nirai - fit and proper.

 

Ayiratthivai patthum- these ten verses which are part of the thousand .

veedE- these verses are salvation itself as there is no need for mukthi after learning this.

 

Nammazvar is called Kurugur Satagopan after his home town Kurugur. The name satagopan also denotes, besides that he conquered the sata vayu at birth, that he got angry with those who gave wrong interpretation of the Vedas whom he considered as satas, wicked.

 

These verses form the first ten of the first decade. It describes the parathva or supremacy of the Lord. The Lord is shown by these verses as follows:

1.anantha kalyanaguna visishta, possessing innumerable auspicious qualities,

2.jnanasvarupa, knowledge itself,

3.His leela vibhoothi, His manifestations ,

4.sarva seshithvam, everything being dependent on Him,

5. sarva sthithi adheenathvam, srsht isthithi samhara all are by his power.

6.pravrtthi nivrtthi adheenathvam, all activities worldly as well as spiritual are by His will,

7.sarirasariribhava- The world of sentient and insentient beings forming His sarira.

8.All other deities are within His power

9. Proving the existence of God and refutal of atheism

10.All pervasiveness.

 

That is the reason for saying that knowing these is equivalent to attaining salvation.