thiruvaomozi 1.5.10 and 1.5.11

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1.5.10

 

saarndha iru valvinaigalum sarindhu maayappattRaRuthu

theerndhu thanpaal manam vaikkaththirutthi veedu

thirutthuvaan

aarndha jnaancchudaraagi agalam keez mEl aLaviRandhu

nErndha uruvaai aruvaagum ivattRin uyiraam nedumaalE

 

The Lord who has deep attachment towards us, becomes the inner self of all, sentient and insentient, pervades everywhere with the light of His divine wisdom, removes the bondage due to punya and papa by destroying our attachment towards the worldly pleasures and makes us deeply attached to Him and gives salvation.

 

This pasuram illustrates the vathsalya, the love as towards its calf by the cow, soulabhya and souSeelya (ref. introduction of the decade) of the Lord towards His devotees which He displays as follows:

1. He becomes the inner self of all, sentient and insentient, urvaayaruvaagum ivattRinuyiraam, and also pervades everywhere, agalam keez mEl aLaviRandhu.

 

2.Creates deep attachment towards Him, thanpaal manam vaikka tthirutthi, by giving wisdom, aarndhajnaanacchudaraagi, about His real nature.

`dhadhaami budDhiyogam tham'(BG-ch-10.10)

 

3. As a result of the above, the attachment towards worldly pleasures, maayappattRu, is destroyed, aRutthuttheerndhu.

 

4. The bondage due to both punya and papa, merit and sin, I removed, saarndha iru vinaigaLum sarindhu.

 

5. Finally gives salvation. Veedu thiryutthuvaan.

 

The word iruvinai denotes the karma due to both merit acquired and sin committed because both result in bondage.

 

The Lord has created the world of beings and the subsequent births are determined by the karma of each. The Lord entered into everything according to the sruthi statement ` anena aathmanaa anupraviSya naam rope vyaakaravaaNi,' meaning, "I will enter inside as the inner self and give them name and form. Thus He is the self of all, a witness , for the actions of all according to their karma. When one becomes a devotee, and turns towards Him , the insight is give by the Lord who is all-pervading and jnana svarupa. Then the attachment towards all that is non-self is destroyed. Then even though the devotee acts on in this world he does everything as a service to the Lord and hence the actions do not bind him. Thus the bondage due to karma is removed and the Lord bestows His grace by giving mukthi in the end.

 

 

 

 

1.5.11

 

maalE maayapperumaanE maamaayanE enRenRu

maalE ERi maalaruLaal mannu kurugoor satagopan

paalEy thamiZar isaikaarar batthar paavum aayiratthin

paale patta ivai patthum vallarkku illai parivadhe

 

Those who learn these ten verses, sung with extreme love, maalE ERi, which are delectable like milk, paalEy, and acclaimed by devotees who know literature and music of Tamils, thamizar isaikaarar batthar paavum, among the thousand by Nammazvar (Kurugur Satagopan) through the grace of the Lord, maalaruLaal, whom he calls maalE, maayapperumaanE, maamaayanE, will not be separated from the Lord ever.

 

maalE – The Lord who is full of love for His devotees. The word maal means madly in love. The Lord is called thirumaal as He is in love with thiru, Lakshmi. In the previous pasuram also He is called nedumaal because He loves His devotees from time immemorial, nedu meaning `long', and hence another meaning of the word denotes His visvaroopa.

 

MaayapperumaanE- He is the Lord of wonder because of His infinitely auspicious qualities.

 

maamaayanE- He is a great wonder because of His actions.

 

By the words thamizar isaikaarar , it could be understood that the naalayira divyaprabandham must have been sung set to music , like the thevaram of saivaite devotional hymns and not a mere literary work.

 

These verses describe how the Lord came to the azvar who wanted to go away from Him considering himself not deserving his grace, and how the Lord changed his mind so as not to leave him ever. Those who learnt his will also enjoy the presence of the Lord within themselves forever

 

This is the end of the fifth decade of the first centum of Thiruvaimozi.