Thiruvaimozi of Nammazvar 1-7-1

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Thiruvaimozi- 1-7

 

1.7.1

 

piRavitthuyaraRa jnaanatthuL ninRu

 

thuRavicchudarviLakkam thalaippeyvaar

 

aRavinai aazippadai andhaNanai

 

maRaviyai inRi manatthu vaippaare

 

 

Those who resort to jnanayoga etc. (that means excluding bhakthiyoga), for the sake of getting freed from the suffering due of birth, and try for attaining self realization through renunciation from the worldly life, do not remember the Lord who is pure and wields the disc, who is the goal even through jnanamarga.

 

Lord Narayana is the moksha dhayaka, giver of salvation and He also gives Himself to His devotees. But those who follow other paths such as jnanamarga without the desire of attaining him but aspire for kaivalya, that is, realizing the self as pure knowledge, also get their desired end because He is the giver of fruit for all. If one wants the kaivalya mukthi by meditating on nirguna Brahman, only the Lord gives that to him as well as to one who worship Him for material attainments.

 

The azvar says that it is the wonderful mercy of the Lord that He gives whatever one wishes while He is ready to give Himself to those who want Him alone. The implication is that He is the nirguna as well as the saguna Brahman. He is nirguna in as much as He does not have any qualities that condition Him. He is saguna because He possesses infinite number of auspicious qualities, ananthkalyanagunavisishta, which do not limit Him because He Himself is the qualities.

 

What is meant by this pasuram is that jnana or karma should mature into bhakthi in order to enjoy the infinite bliss of Brahman who is Narayana of visishtadvaita. Until then the realization or salvation is not complete. Though the jnanayoga or karmayoga may result in freedom from birth it will not result in infinite bliss which is a positive result and not negative like the avoiding of sorrow.