Thiruvaimozi-end of 1.4

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1.4.10

 

udalaazhi pirappu veedu uyir mudhalaamuttRumaai

kadalaazhi neer thOttRi adhanuLLE kaNvLarum

adalaazhi ammaanai kkaNdakkaal idhu solli

vidalaazhi madanenjE vinaiyOm onRaam aLavE

 

Oh heart, who is deep like the ocean and also revolving around like the wheel, if you see the Lord who has created the sea and sleeps there, and who has all these lives which go around in the cycle of births and deaths as his modes and is the cause of motivation and has the power to give all purushathas including moksha, you tell Him about my state and do not leave Him till He is united with me who is a sinner. And do not leave me also.

 

udalaazhi piRappu veedu- aazhi means the wheel and udal aazhi means the body which goes round and round in transmigration. Veedu is moksha.

 

Uyir mudhalaa muttRum aai- refers to the Lord of whom the uyir, soul, with all its embodiments in the wheel of birth and death, forms the mode. Also He is the controller of activities of the individual souls, jeevas, in transmigration and bestows the purusharthas according to their karma until finally they attain moksha.

 

Kadalaazhi neer----kaNNvaLarum- The Lord who created the ocean and a sleeps in it. This could be taken as the continuation of the idea set out in the previous line as the Lord creates everything and enters it and controls from within as the Upanishad says. `Thath aikshatha bahu syaam prajaayeya, it willed to become many,' and therefore everything is His sareera, which is denoted by uyirmudhalaamuttrum aai. Then the upanishad goes on to declare `anena jeevena aathmanaa anupraviSya naamroope vyaakaravaaNi.' It means that the Lord entered everything as its inner self and gave it a name and form. This may be the implication of kadalaazhineer thottRi.

 

The Lord is inaccessible in His supreme abode, Vaikunta. Hence to protect and grace His devotees He makes the ocean His abode to be more easily available and He is described as adalaazhi ammaan, that is, He sleeps in the ocean with His disc, chakrayuDha in His hand in order to be ready for protection of His devotees when needed.

 

Kandakkaal- Azvar implies that it is not that easy to see Him as one has to go to the milky ocean where he is sleeping, which is why He , out of mercy takes His vibhava form of incarnations. But the nayaki tells her mind that if it happens to see Him it should inform Him of her state and should not leave Him till He grants her wish.

 

Aazhi madanenjE- The nayaki addresses her mind as being deep or revolving round the Lord.

 

Vinaiyom onRaamaLavu vidal- Do not leave Him till he unites with me who is a sinner. This is also explained as the nayaki entreating the heart not to leave her till she is united with the Lord. Probably because she was afraid that her mind once it reaches the Lord will not come back to her.

 

 

1.4.11

 

aLaviyanRa Ezh ulagatthavar perumaan kaNNanai

vaLavayal soozh vaNkurugoor sadagopan vaaindhu uRaittha

aLaviyanRavandhaadhi aayiratthuL ivai patthum

vaLavuraiyaal peRalaagum vaanOnguperuvaLamE

 

Those who say these ten verses among the thousand uttered by Azvar of the fertile Kurugur, containing all attributes of good poetry, pertaining to the Lord Krishna, who is easily available to His devotees, in accordance with their degree of devotion, in spite of being the Lord of the seven worlds, will acquire the fortune of service to Him that culminates in attaining Vaikunta.

 

alaviyanRa ezh ulagatthavar perumaan- This shows the soulabhya as well as svamithva of the Lord. He is the master of all the worlds but at the same time showers His grace to all according to their capacity to receive it, aLaviyanRa. This word can also denote that His glory is beyond measure , alaviyanRa.

 

kaNNan- Azvar refers to the Lord as KaNNan as He showed His soulabhya, souSeelya and Vatsalya explicitly in Krihnavathara.

 

The commentators say that after the azvar beseeched the Lord piteously in the ten pasurams He decided to appear in front That is why he refers to the Lord as kaNNan in this pasuram. That the very chanting the pasurams of Nammazvar is supposed to free one from bondage, is the idea made out in this pasuram.