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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