Tiruvayamozhi - 3

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Jai Srimannarayana!

 

 

Pasuram1.3

ilanadhu vudaiyan idhena ninaivariyavan

nilanidai visumbidai uruvinan aruvinanan

pulanodu pulanalan ozivilan parandha, an-

nalanudai yoruvanai nanuginam na:m

 

 

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

 

o:zivilan parandha- all pervading.

 

annalanudai oruvanai - Him who has all these qualities.

 

nanuginam na:me: - 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 (sarva se:shithvam). 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

I:svarathvam 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 tho:ya:dhu 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 soukshmya:th

a:ka:so: nopalipyathe: sarvathra:vasthitho dhe:he: thatha:thma: no:palipyathe:,'

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 Ve:da:s. In the

second, the nature of the Supreme Self parama:thmasvrupa 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 pa:surams (poems) consist of the essence of Thiruvaimozi

and the rest of the ten verses in the section are the elucidation of the first

three.

 

Jai Srimannarayana!