Thirucchandhaviruttham- 10th verse- Lord is being compared to Ocean beauitfully

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Sri:

SrImathE Gopaladesika mahadesikaya namah:

 

Dearest Srivaishnavas,

 

thannuLE thiraiththezhum tharanka veNthadankadal

thannuLEthiraiththezhun^thadankukinRa thanmaipOl

ninnuLEpi RanthiRanthu niRpavum thiripavum,

ninnuLEya dankukinRa nIrmain^in_kaN ninRathE. (10)

 

A wonderful pAsuram: Sriman Narayanan alone is the

layasthAnam.. where everything goes back to Him and

every thing emanates from Him.

The sarIra sarIri bhAvam is beautifully echoed by

Thirumazhisai AzhwAr with a simile:

 

Like the ocean which has waves spreading out from its

own(though waves look and are different from the

ocean), and takes the whole lot of waves back to its

own waters; (and then the cycle repeats.) You (the

Lord) let the moving (chith) and non moving (achit) be

born and dead and then take them converging back to

you (during mahApraLayam) (please forgive me for my

free translation).

 

What a great example! (even dull headed ones like me

can perceive!) Both his prabhandhams , Naanmukan

ThiruvantdAthi and Thirucchandhaviruttham, thus,

AzhwAr emphasizes that Sriman NarAyaNA is the one and

only ultimate cause and He ALONE is the way and the

Goal.

 

Here the ocean is compared to EmperumAn Sriya: Pathi

Sriman Narayanan; jangamasthAvaram (all beings) are

the waves; the waves arise out of ocean and go back

are to be compared to births and deaths (or even going

back to Him during mahApraLayam- cosmic dissolution).

The air that enables the waves to come out can be

compared to Bhagawaan,s sankalpam (will). Also beneath

the waves the deep ocean where no effect of waves is

seen or visible can be compared to the Lord’s presence

or exisitence beneath the jeevans. The Brahmam as

sUkshma chEthanAchEthanAvisishtam. In as much as waves

are the attributes for Ocean, the beings

(jangamasthAvaram) are His attributes (His sareeram).

 

veN- white Ocean- is the Lord -being untouched by

imperfections.. He is akilahEyaprathyaneekan.

 

Lots of rivers come and join the ocean; Thus even

though the river waters are different, all waters

unite with one i.e. ocean. Similarly, the jeevans are

different from each other, many, unique and

individualistic. They unite with Him ultimately. The

upper waters (waves of different altitudes- caused by

air- vaayu) are supported by lower deeper waters-which

is still should be perceived as the jeevans (caused by

their karmAnuguNa- Iswara Sankalpam and take different

names and forms) are supported by the Lord who

manifests in them and supports them. When there is no

air the waves cease to exist and unite with ocean;

similarly when there is no shrushti (or Iswaran’s

Sankalpam), the jeevans are not born and are with Him

inside His stomach. He alone appears to exist just as

ocean alone is seen without waves.

 

What a wonderful simile given by AzhwAr and how

beautifully Acharyas have described and elaborated for

our mandha buddhis. How lucidly the unambiguous

pradhAna prathithanthram visishtAdvaitam is described

here.

 

Thus in summary, PradhAna partithanthra or the

important nucleus of our sidhhAntham is this body-soul

relationship between the Universe and the Brahman

which is eternal and inseparable. The inner commander

and master (antharyaami) of all chethanas and

achethanas having them as His (sareera- Body). The

universe cannot exist without the Brahman and the

Brahman is not without the universe as his body.

Before creation, the Brahman has the subtle Chit &

Achit entities as his body. He creates the universe by

giving expanded form, name etc to them. The form, name

etc are given to the Chit entities as per their karma

which is without a beginning. The Brahman after

creating the universe has the expanded universe as his

body. Therefore the Brahman is declared as the

material cause and instrumental cause of the universe.

The Brahman has infinite divine qualities and is

untouched by all impurities of the universe as he is

the soul and the universe is his body.

 

This key concept of Visistaadvaita is declared by many

verses in Veda explicitly like " Ya: Aatmani Thistan

Ya: Aatmaanaam

Antaro Yamayati Yam Aatmaa Na Veda Yasya Aatma

Sareeram.

 

Thirumazhisai AzhwAr ThiruvaDigaLE SaraNam

Regards

Namo narayana

dAsan

 

 

 

 

 

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