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
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