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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















[Non-text portions of this message have been removed]





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