Thiruvaimozi-1-2-1

[Guest guest]

Jai Srimannarayana!

In the previous ten verses Azvar has explained the nature of the supreme reality

which forms the subject matter of the first two adhyayas of the Brahma suthra.

This set of ten speaks about the Means of attaining the Reality, the topic of

the third and fourth adhyaya of Brahmasuthra. He ended the previous verse saying

that this thirvaimozi itself is like attaining salvation. Now in this section he

explains that further.

 

1.Veedumin muttravum veeduseidhu ummuyir veedu udaiya:nidai veedu isaimine

 

Leave all attachments and surrender yourself to the Lord who is your

inner self.

 

muttravum veedu seidhu- giving up all attachments,

um uyir veedumin- offer your self

veedu udaiya:nidai- because it belongs to Him.

veedu isaimine- Surrender should be wholehearted.

 

This advice is for all as samsara is common to all. Muttravum veedu

seidhu means sarvasangaparithyga, to give up wholly the idea of `I' and `Mine.'

 

In the line `um uyir veedu udaiya:nidaiai',' uyir means the self and veedu is

the sarira. The Lord has the individual self is the sarira as he is inside as

the sariri or the inner self and hence it belongs to Him. The Upanishad says,

`yah a:thmani thishtan a:thmanah antharah yam a:thma: na ve:dha yasya a:thma

sareeram ya a:thma:nam antharo: yamayathi sa tha a:thma: antharya:myamrthah,'

meaning, `He who dwells in the self within, whom the self does not know, whose

body is the self, who controls the self from within, He is your real self and

immortal.' The line in the pasuram therefore means restoring the property back

to the owner. Veedu udaiyan may also mean the on who gives moksha as the word

veedu is denotes as moksha as in the last decade of verses.

 

The veedu seidal or offering one's self to the Lord to whom it belongs to is

enjoined with the word isaimine, meaning that it should be agreeable as it

secures infinite bliss.

 

 

To consider this body and soul as belonging to us while it is really the

property of the Lord as He is the seshi of all as mentioned by Ramanuja in his

mangala sloka of Veda:rthasangraha, `ase:sha chidhachith vasthu se:shine

se:shasa:yine.'

 

According to Ramanuja the meaning of Self or saririn is that who is the

supporter, a:dha:ra, and controller, niyantha:, of another , namely the sarira

which he uses for his own purpose and satisfaction and which is dependent,

Se:sha, on him. As per the Upanishad passage quoted above it is clear that the

individual self is the sarira or Sesha of the Lord, its Saririn and Seshi.

 

This idea is substantiated by the sadhvidhya and sathka:rya vadha of the

Upanishad which shows that the Brahman is the sath or reality by knowing which

everything becomes known because it alone was in the beginning without a second,

`sadheva soumya idham agra a:seeth,'(chan.6.2.1) This is termed as sadhvidhya

as declared by the text, `utha tham a:dhesam apra:kshyah yena asrutham srutham

bhavathi amatham matham avijna:nam vijnanam,'( Chan. 6.1.3) This is known as the

promissory statement that means " have you got that instruction of the truth by

knowing hearing which all that is unheard, becomes heard, thinking about which

all that is not thought of becomes thought of and knowing which all that is

unknown becomes known. This is sadvidhya.

 

The sathka:rya va:da is that Brahman is the material and efficient cause of the

universe and hence the latter is real as its effect because the cause is real.

`thadhaikshatha bahusya:m praja:yeya, it willed to become many,'(chan.6.2.3).

The Upanishad further says that Brahman not only created the universe but also

entered into everything and became their inner self and gave them name and

form. `ane:na jeeve:na a:thmana: anupravisya na:marupe

vya:karava:ni.'(Chan.6.3.2)

 

This makes it clear that the idea of `I' and `mine' is false and everything is

His. The next four verses elucidate that which should be given up.

Jai Srimannarayana!