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Oppiliappan List Archive: Message 00071 Jun 2005

 
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Arul Maa Kadal of Thiru SiRu Puliyoor Dhivya Desam ********************************************************************
In the previous paasuram , Kaliyan referred to the theft of
Lord's property , the Jeevan by us ( AathmApahAram ) and
instructed us to approach SiRupuliyUr Chala Sayana PerumAL  
to be freed from that Paapam .
 
In this second Paasuram  , Kaliyan pursues that theme and
instructs us to approach SripuliyUr Chaala Sayana PerumAL
to gain "anrutha-vaadhini vaak " ( speech untainted by falsity ) :
 
theruvil thiri siRu nOnbhiyar semm soRRodu kanji
   maruvi pirinthavar vAimozhi mathiyAthu vanthu adaiveer
Thiruvil poli maRayOr SiRupuliyUr Chalasayanatthu
   uruvak-KuraL- aDikaL adi uNarmin uNarveerE
 
(Meaning ) : Oh AasthikAs ! Please enjoy with visEsha
Jn~Anam , the glories of the sacred feet  of the Vaamana
Moorthy ( small sized Lord) reclining as Chala Sayana Moorthy
at the dhivya dEsam of SiRupuliyUr ; this dhivya dEsam is
known for its outstanding Vedic scholars having the abundant
Iswaryam of Jn~Anam and material wealth . Please disengage from
your associations with avaidhikAs like the JainAs , who practise
Saptha KatikA bhOjanam and use the indhra jaalam of Saptha bhangi .
These JainAs discard Vedam as PramANam and are boycotted by
VaidhikAs and wander around the streets ( Theruvil thiri) of the villages
and cities  without being invited inside the houses of VaidhikAs .
These JainAs ( Veda-BhAhya MathAnusAris) conduct fruitless
vrathams , which are not sanctioned by VedAs or Bhagavath-SaasthrAs
( SiRu nOnbhiyar) . They eat gruel (Kanji) along with annam soaked in
curd ( SenchORROdu kanji maruvi) until they are about to burst .
They have parted company with AasthikAs (pirinthavar) and
blabber about their asaara ( inconsequential)  tatthvAs based on
their fallacious reasonings . Please do not pay attention to their
avaidhika doctrines and get lost ; instead seek the security
of the glorious Thiruvadis of Chala Sayana NaaTan at
SiRu PuliyUr as your coveted PurushArTam .
 
Special Comments :
***************************
Kaliyan focuses here on Jaina Matham , which is also known as
Aarhatha matham . This Matham was founded by a contemproary
of BuddhA in sixth century BCE . Both do not believe in Iswara
Tatthvam and Vedams . 
 
In an earlier paasram of Periya Thirumozhi ( 2.1.7)  , Thirumangai
has severley put down the SamaNa matham ( Founded by MahA Veera
Jaina /Jeena)  just as Swamy NammAzhwAr did before : " tarukkinAl
samaN seythu sORu taNN thayirinAl thiraLai miDaRRidai nerukkuvAr " .
 
Thirumangai has little respect for the SamaNa Bikshus in view of their
loose conduct , non-observance of AhAara Niyamams and most importantly
the faulty doctrines on which their Matham is based . He has serious
disagreements with their Tatthva VibhAgams ( Division or classification of 
Tatthvams ) with out any basis in  Veda PramANams . Their tarkams
(reasonings) are kutarkams ( illogical) . They engage in anEkAntha
Vaadhams ( it could be this way or it can aslo be that way) during their
debates with the practioners of aasthika mathams . Kaliyan asks
to stay away from their misleading and destructive doctrines and
instructs us to stay close to the sacred feet of SiRu PuliyUr EmperumAn .
 
There were a lot of practioners of Bhouddha and SamaNa Mathams
in the Nadu Naadu( Thiruvaheendhrapuram)  and ThuNDeera Mandalam
( Kaancheepuram area) in Kaliyan's time . Thirumangai AzhwAr took aim 
at them and appealed to the aasthikAs to reject these misleading Veda-Baahya
Mathams and join the fold of VaidhikAs worshipping Sriman NaarAyaNa
to gain ever-lasting Moksha Siddhi . 
 
The key doctrines of the jainAs  as summarized by HH SrImath
MukkUr Azhagiya Singar are : There is no Iswaran ( ParamAthma) in Jainism .
There are crores of Jeevans. The size of their AathmAs would  correspond to
the magnitude of their Paapams and PuNyams . The small sized Aathma
in a mosquito's body grows as big as the elephant 's body , when that
Aathma enters the elephant's body . The Aathma in a child's body
starts small and grows in size as the child grows further.That Aathma
will shrink in size or expand based on the karmAs experienced by it .
 
The ways to the destruction of the sins and gaining liberation
in Jaina Matham are : Shaving the head off , stay unclean in body ,
begging for food for survival , maintain dispassion and reflect  on
the aathma inside the body .Then  the seeker reaches Moksham .
as per this matham , duirng  Moksham , the aathmA escapes from
the body after death and keeps on climbing to higher altitudes forever
and ever . There is no sukham . MOksham is a state free from dukkham
and ascending into some mysterious space without let . Jaina Matham
accepts the reality of the world some times ; othertimes , it considers
Jagath as unreal. When an entity stays as an object , he accepts
its existence (like a pot made of clay ) . When it breaks into shreds ,
the matham  denies its (pot's) former existence. It  considers the Universe
as KshaNikam or as the one which undergoes transformation
every second ( KshaNam) . He builds the mysterious theory known as
Saptha Bhangi to defend  all these KshaNikam based doctrines .   
 
BhouddhAs belong to four categories and have some thing in common with JainAs .
The four divisions of BouddhAs are : (1) VaibhAshikAs (2) SouthrAnthikan (3) YOgAchAran
and (4) Maadhyamikan .Both Jains and BouddhAs accept the KshaNika concept in
describing the Jagath ( Universe). Jain accepts Jeevans and denies Iswaran . Bouddhan
denies both Iswaran and Jeevan . To VaibhAshikan , the Jn~Anam generated by the dEham
is the Aathma. For the VaibhAshikan , the acceptance of the Jagath as destructible is
Moksha hEthu. There are number of differences between the four categories of Bouddhism .
Swamy Desikan has pointed out their defects in his great Sri Sookthi of Para Matha Bhangam ,
which is an outcome of his debate with JainAs and BouddhAs near Thirvaheendhrapuram .  
 
Srimath Azhagiya Singar Thiruvadi ,
Oppiliappan Koil VaradAchAri Sadagopan
 
 


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