Thiruvaimozi-1.2.1

[Guest guest]

Thiruvaimozi- 1.2

 

In the previous ten verses Azvar has explained the nature of the supreme reality which forms the subject matter of the first two adhyayas of the Brahma suthra. This set of ten speaks about the

Means of attaining the Reality, the topic of the third and fourth adhyaya of Brahmasuthra. He ended the previous verse saying that this thirvaimozi itself is like attaining salvation. Now in this section he explains that further.

 

Veedumin muttravum veeduseidhu ummuyir veedu udaiyAnidai veedu isaimine

 

Leave all attachments and surrender yourself to the Lord who is your inner self.

 

Muttravum veedu seidhu- giving up all attachments,

 

Um uyir veedumin- offer your self

 

Veedu udaiyAnidai- because it belongs to Him.

 

Veedu isaimine- Surrender should be wholehearted.

 

This advice is for all as samsara is common to all. Muttravum veedu seidhu means sarvasangaparithyga, to give up wholly the idea of `I' and `Mine.'

 

In the line `um uyir veedu udaiyAnidaiai',' uyir means the self and veedu is the sarira. The Lord has the individual self is the sarira as he is inside as the sariri or the inner self and hence it belongs to Him. The Upanishad says, `yah Athmani thishTan Athmanah antharah yam AthmA na vedha yasya Athma Sareeram ya AthmAnam antharO yamayathi sa tha AthmA antharyAmyamrthah,' meaning, `He who dwells in the self within, whom the self does not know, whose body is the self, who controls the self from within, He is your real self and immortal.' The line in the pasuram therefore means restoring the property back to the owner. Veedu udaiyan may also mean the on who gives moksha as the word veedu is denotes as moksha as in the last decade of verses.

 

The veedu seidal or offering one's self to the Lord to whom it belongs to is enjoined with the word isaimine, meaning that it should be agreeable as it secures infinite bliss.

 

To consider this body and soul as belonging to us while it is really the property of the Lord as He is the seshi of all as mentioned by Ramanuja in his mangala sloka of VedArThasangraha, `aseshachidhachithvasthu SeshiNe SeshaSAyine.'

 

According to Ramanuja the meaning of Self or saririn is that who is the supporter, AdhAra, and controller, niyanthA, of another , namely the sarira which he uses for his own purpose and satisfaction and which is dependent, Sesha, on him. As per the Upanishad passage quoted above it is clear that the individual self is the sarira or Sesha of the Lord, its Saririn and Seshi.

 

This idea is substantiated by the sadhvidhya and sathkarya vadha of the Upanishad which shows that the Brahman is the sath or reality by knowing which everything becomes known because it alone was in the beginning without a second, `sadhva soumya idham agra Aseeth,'(chan.6.2.1) This is termed as sadhvidhya as declared by the text, `utha tham AdheSam aprAkshyah yena aSrutham Srutham bhavathi amatham matham avijnAnam vijnanam,'( Chan. 6.1.3) This is known as the promissory statement that means " have you got that instruction of the truth by knowing hearing which all that is unheard, becomes heard, thinking about which all that is not thought of becomes thought of and knowing which all that is unknown becomes known. This is sadvidhya. The sathkArya vAda is that Brahman is the material and efficient cause of the universe and hence the latter is real as its effect because the cause is real. `thadhaikshatha bahusyAm prajAyeya ,it willed to become many,'(chan.6.2.3). The Upanishad further says that Brahman not only created the universe but also entered into everything and became their inner self and gave them name and form. `anena jeevena AthmanA anupraviSya nAmarupe vyAkaravANi.'(Chan.6.3.2)

 

This makes it clear that the idea of `I' and `mine' is false and everything is His.

 

The next four verses elucidate that which should be given up.