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Oppiliappan List Archive: Message 00085 Aug 2004

 
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Sri Parthasarathi thunai

Srimathe ramanujaya Namaha

Srimad Vara Vara munayE Namaha

Sri vAnAchala mahA munayE Namaha

 

Paasuram-23 (contd)

 

(paththi uzhavan pazham punaththu viththumida veNdum kolO)  Earlier we saw the interpretation of Sri Periya vAchan pillai.  Sri Appillai gives a slightly different commentary that also matches with other poorvacharyas words.  Lets see the same now. 

 

Sri Periyavachan pillai: ?pazham punangalilE vidhaikka vEndAdhE vudhari mulaikkumA polE?.?

Sri Appillai : ?pravAha roopEna anAdhiyAi pOrugira vilainilaththilE, eppozhudhum vuzhuvadhu vilaivadhu aruppadhAi pOrugira kshetraththilE viththai eda vEndAdhE tannadhaiyE vudhiri mulaikkumApOlE?.?

 

Let?s first see the difference between ?vudhari mulaiththal? and ?vudhiri mulaiththal?.  Consider a very fertile land where regular cultivation is done.  Earlier we saw that ?vudhari mulaiththal? is growing of the crop by just throwing the seeds here and there in the field without any proper care.  Then what is ?vudhiri mulaiththal?.  Just consider a case where the same land has been just left without sowing any seed.  Still we find some sprouts here and there that grow by itself.  This happens due to the grains that could have scattered during the previous harvest.  That is only called as ?vudhiri mulaiththal?.  Similarly ?yAdrichchika sukrudhangal? arises by themselves as per the divine pristine rules of the world?s creator.

 

To substantiate the above interpretation, lets see the sutra of Sri Pillai Lokacharya based on the above paasuram (Srivachanabhooshanam-389)

 

Sri Pillai lokacharya: ?pazhayadhAga vuzhuvadhu naduvadhu vilaivadhAippOrum kshetraththilE vudiri mulaiththu pala paryandhamAmApOlE evaidhAN tannadaiyE vilaiyum padiyAiththu paththi uzhavan pazham punaththai srushtiththa kattalai?

 

Sri Manavala mAmunikal?s commentary: ?pudhidhAga dharisu thiruththinathandrikkE pazhaiyadhAga vuzhuvadhu naduvadhu vilaivadhAikkoNdu seikAlAi pOrum kshetraththilE karshagan adhukkenna oru krushi paNNAdhirukka, vudhiriyAnadhu mulaiththu vilaindhu talaikattukApOlE?

 

Like the crop that grows due to scattered grains three types of good deeds arises to credit the jeevatmas say our poorvacharyas.  They are yAdrichchikam, prAsankikam and Anushangikam.

 

Yadrichchikam: Say a farmer pumps water to irrigate his field in a hot summer and fortunately the same water without his knowledge was used by a few bhagavatas to quench their thirst then emperuman credits the account of the farmer saying, ?ennadiyAr vidAi theerththAn? though everything happened without the knowledge of the farmer.  Similarly say if a person has a small place outside his house for his pleasures and some bhagavatas stay in that place for sometime for shade then emperuman credits the house owner saying, ?ennadiyArkku odunga nizhal koduththAn?.  These are yAdruchchika sukruthangal.

 

PrAsankikam: Just talking about various places if a person by chance utters a name of a divya desam, say ?thiruvallikeni? then emperuman counts this as a good deed, ?en voorai sonnAn? similar is the case when a person utters a bhagavan nama by chance say, ?Narayana, parthasarathi? emperuman counts that saying, ?en pErai sonnAn? These are prAsankika sukruthangal.

 

Anushangikam: If some thieves are trying to rob a bhagavata and by chance if a cop on duty comes that side and the thieves run out of fear then emperuman credits the cop for this happening saying, ?ennadiyArai knOkkinAi? though the cop actually doesn?t even know what has happened.  This is anushangika sukrutham.

 

Thus such things happen by themselves as per the rules of the creator and hence there is no necessity for a jeevan to do anything with sadhana buddhi to obtain any result.

 

What are the jobs done by this farmer, emperuman? Azhvar answers,

 

(vidaiyadarththa paththi uzhavan) All the leelas of emperuman taking various incarnations are his krushi (work) to inculcate bhakthi in all our minds.  The puranas say that he won over 7 bulls for the sake of nappinai piratti but the actual motto behind this incident being winning over all the devotees and sowing the seed of bhakthi in their hearts.

 

(viththumida ?. Punaththu)

If everything is done by the lord then what should the jeeva do? Emperuman himself declares in his bhagavat geetha, ?na hi kaschit kshanamapi jAthu tishtatya karma kruth? [3-5] In this world no one stays without doing anything even for a second.  Then how come one can stay without doing anything? How will he spend time?

 

(moiththezhundha kAr mEgamanna karumAl thirumEni neervAnam kAttum nigazhindhu) The dark clouds that are seen in the sky during the rainy season filled with waterdroplets are similar to the divine thirumeni colour of emperuman.  The colour of the clouds themselves acts as an alternative to develop bhakthi in the minds of jeevathmas.  Due to the divine grace of emperuman after we get the taste of bhagavat vishayam and till the time we reach his divine feet we can sustain enjoying the divine beauty and building our interests towards emperuman (bhagavat/bhAgavata kainkaryams) day in and day out.

 

(nigaizhindhu kAttum) The lord gives us the divine darshan that cannot be enjoyed even by the brahma rudras.

 

Summary: In the first interpretation, due to the work of the divine farmer, yAdruchchika sukrudhangal grows.  So after the taste of bhagavat vishayam is obtained the way to spend time is trying to increase our interest for the same.  The seed here being ?sukrutham?

In the second interpretation: the seed is the ?eeranelviththu? (thiruvai 5-3-4) bhagavat vishaya ruchi.

If the dark clouds, reminding the dark colour of emperuman?s thirumeni themselves have the power to inculcate bhakthi in our hearts then is there any necessity for us to do anything?

 

 (To Be Continued)

 

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

 

Adiyen ramanuja dAsee

Sumithra Varadarajan

 

 

 

 

 

 


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