Tiruvayamozhi - 10

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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 sarva:ni bhootha:ni na vidhuh yasyasarva:ni bhootha:ni sariram, yah

sarva:ni: bhootha:ni antharo yamayathi, esha tha a:thma: antharya:myamrthah.'

(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:mathstha:ni sarvabhootha:ni na cha:ham 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 ivve:z ulagum undum idam udaittha:l, 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: chracharagrahana:th' (BS.1-2-9)