Thiruvaimozi-1-1-6and1-1-7

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Pasuram1-6

 

Ninranar irundhanar kidandhanar thirindhanar

Ninrilar irundhilar kidandhilar thirindhilar

enrumOr iyalvinar ena ninaivariyavar

enrumOr iyalvodu ninra vemdhidarE

 

 

 

 

 

 

Ninranar- who is standing, irundhanar- sitting, kidandhanar-lying down, thirindhanar –moving about.

Ninrilar etc denote inactivity meaning not standing etc.

enrumOr ----ariyavar- The Lord cannot be associated with any one particular activity since all activities are by His will. To do and not to do both requires the will of the Lord.

enrumOr iyalvodu ninra- He is always the same and cannot be defined as such , transcending word thought and deed. Ninra implies that He is ever existent and eternal, being the one and only reality, all pervading.

Em dhidarE- He is our master, firmly established through the Vedas. The implied meaning of these lines ninranar etc. is that all beings, in what ever state they are, denote only Brahman as Ramanuja has said in sribhashya that all words have their connotation in Brahman only.

 

Pasuram7

 

dhidaviSumberivaLi neer nilam ivai misai

padarporuL muzuvadhumAi avai avai thoRum

udalmiSai uyirena karandhengum parandhuLan

Sudarmigu SuruthiyuL ivai unda suranE

 

 

Dhida means gross. viSumbu is AkASa, eri is fire, vaLi means wind, neer nilam denote water and earth respectively, thus naming the four gross elements which are the cause of the gross universe.

Ivai misai padar means having these as the material cause and poruL is the gross universe of all beings.

Muzuvadhum Ai- pervading all beings in the universe and avai avai thorum means pervading even their cause, that is the gross elements.

 

The process of creation as described in the Upanishads is as follows:

Brahman or `sath' that was one only without a second, willed to become many and created the space, Akasa, from which came vayu, wind and from the wind came fire, tejas and from fire water originated and lastly from water prthvee the earth came about.

 

In accordance with the theory of visishtadvaita the world , the individual soul and Isvara, the Lord, are real. The other two being the sarira of the Lord. Hence Azvar says dhidavisumbu, implying it is solid and real. The reason for enumerating the elements by name is to refute the theory of naiyayaikas or the school of logicians that the world was created only out of the paramanus, primary atoms of the four gross elements excluding Akasa.

 

This pasura emphasizes the sarira-sariri bhava one of the key concepts of visidshtadvaita by the sentence udal misai uyir ena, as the soul inside the body. Karandhengum parandhuLan means that He pervades all beings inside and outside unmanifest. This implies the transcendence and imminence of the Lord. He is unmanifest in the world as the inner self.

 

But He is manifest in the Vedas like the flame of a lamp, says azvar. Sudarmigu suruthiyuL means He could be perceived in the Vedas which shows him like a luminous lamp.

 

Finally azvar says that the one who has created and sustains the universe as its inner self is the same one who absorbs them all into Himself in the end. Ivai unda surane mens that He is the same divine being who devoured them all. Lord Narayana is the Brahman who creates, sustains and annihilate as per the sruthivakya 'yahtO vA imani bhoothAni jAyanthe yEna jAthAni jeevanthi yasmin abhisamvisanthi thath vijinjsasva thath brahma.' It means "know that to be Brahman from whom all this originate, by whom they are sustained and into whom they all enter in the end.