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Tamil equivalent for Bhakti (again)

From the Bhakti List Archives

jasn sn • Sat Jul 20 2002 - 03:45:33 PDT 


SRIMATHE  RAMANUJAYA  NAMAHA.

Embaram sAdhikkalutrEn ,
Ennai-p- pOra vittittAyE.. (Thiruvaimozhi, 10-10-4)

Hey lord,
YOU are the Doer,
YOU are the (things) Done.
Then 
To do what, YOU have left me here?

(Note: The discussion on a suitable Tamil equivalent
for the word Bhakti is revived once again, on receipt
of a message on this topic from Sri Parthasarathy
Iyengar Swamy. 
The current mail is divided into three parts,
-the first part giving reply to Sri Parthasarathy
swami’s mail,
-the 2-nd part validating the claim that the word
‘pattru’ can never be associated with bhakti, and 
-the 3-rd part dealing with a fresh search for an
equivalent word based on PoorvachrayaL’s works. 
It is also conveyed  in the humblest of the humble
terms that no apacharam of any kind to any bhagavad
vishayam or bhagavathas is meant in the course of
writing this mail, as the sole motivating force behind
writing this is something which will be brought to
light at the end of this mail. Kindly have patience to
read.)

PART I

Revered Sri Parthasarathy Iyengar Swamy writes:-

Smt. Jayasree Saranathan,  
Adiyen  saw your mail in Bhakti list regarding
equivalent to ‘Bhakti” 
in tamil. 

 You have nearly touched the point in Thiruvaimozhi
1.2.5. ‘ arrathu 
parrenil urrahthu veedu uyir cherru athu mannuril
arrirai parrarre’. If 
attachment towards material aspects are destroyed
moksham is attainable. 
If it is to last “irai parru” = surrender to Lord .
So, Can we think of 
 “IRAI P PARRU’ as equivalent?

Jayasree writes:-

The entire group of second ten in Mudhal paththu  of
TVM deals with how the samsaarin must do Athma
samapaNam to Bhagawan in order to reach ‘Veedu’
What is the upaayam (means) of doing this surrender of
the Athman to the lord? Is it bhakti?
No the alwar does not say so.
>From the end of 4th  verse to 9th verse, it is
described how to do the samarpaN 
- by means of renouncing pattru, 
- by means of prapatti
- by means of losing oneself unto HIM (uLLil vodungE)

In the above quoted verse from TVM 1-2-5,
Irrai-pattru has been treated as a ‘samarpana kramam’
by  
Achrya Hrudhyam (AH) Thiruvaimozhi vyakhyaanam, 
In the verse 219-1, 
The word irrai pattru is equated with, (in the
vyakhyaanam by PBA swamy)
‘veedu seiminE’,
Irrai sErmin’, 
‘thiN kazhaL sEr’
as means to reach ‘Veedu’
In sv parlance, these words stand for ‘prapatti’ and
not bhakti.

The second part of the message:-

Or Consider verse 66 0f Ramanuja Noorrandhathi
. “ Gynam kanintha nalam kondu
    Naal thorum naibhavarkku
   Vanam koduppathu Madhavan   
So, Gnanam.. Ie., Knowledge, ( of Emperuman)when it
matures, leads to 
Bhakti or deep inseparable desire towards Lord. Can we
consider “Gnanam 
kanintha nalam” as equivalent to “ Bhakti”


jayasree writes:-
What we are looking for is a term that exactly stands
for the word bhakti. 
If we say that ‘gyanam kanintha nalam’ is bhakti, it
is the definition of bhakti and not a synonym of
bhakti.
If we ask what is bhakti,  ‘it is gyanam kanintha
nalam’
Or ‘gyanam kanintha nalam’ can be prapatti also, seen
in the context (of the verse, to prove which we need
the vyakhyaanam by Poorvacharyal themselves.)

But the definition becoming the term, with the
exception of a-kaara, u-kaara and ma-kaara of the
Thirumanthraakshara wherein the letters themselves are
the words with thaathparyam and vice versa, is
unlikely. We need some authority to grant it
acceptance.

PART II

It is hereby noted that we can as well dispense with
our ‘pattru’ with the term pattru and train our focus
elsewhere. For pattru seems nowhere to come near
bhakti
In order to prove that the term pattru independently
or with some other meaning can not be equated to
bhakti, certain objections are raised 


Objection-I. 

Of the 6 methods used in Hindu philosophy to arrive at
a conclusion, 
the last one is known as Anupalabdhi. 
The first three, namely, Prathyaksha (perception),
Anumaana (inference / reasoning)and  Shabda
(testimony)have been accepted by Sri Ramanuja. 
The last three, namely, Upamana (comparison),
Arthaapthi( assumption) and Anupalabdhi(non-
apprehension), according to Ramanuja, are not
necessary as they are part of  the first three. 
In that sense, anupalabdhi is part of Inference
(anumana)

 The objection is raised here against equating pattru
to Bhakti on the basis of this word suffering from the
fallacy of Anupalabdhi.

To understand anupalabdhi in simple terms, it is like
looking at the sky during the daytime and telling that
there are stars in the sky, even though you can not
see stars in the day sky. But your inference is right
because you have seen stars in the sky during twilight
and at night. This continues day after day and night
after night and therefore whenever you look at the
sky, it is possible for you to associate stars with
sky and hence this inference – the Anupalabdhi.
Anupalabdhi arises here due to repetitive association
of something with something else.

The same is in operation in the usage of the word ,
Pattru.
We have been so often coming across this word to mean
‘hold on to’ and ‘cling to’ and particularly in the
quest of the Ultimate Reality, from ThirukkuraL to
today’s poetry, the advice to cling to the feet of the
lord is associated with pattru. 
If we are looking for an equivalent for ‘cling to’,
our anupalabdhi is right.
But we are looking for an equivalent for Bhakti!
Unless it is proved that Bhakti means ‘cling to’ we
can not accept this. The fallacy occurs here owing to
the mix-up, like mistaking a planet for a star!

The day sky might also  hold planets and the moon. 
If we say ‘look at the day sky. Scan your eye across.
You are actually looking at stars’ then we are not
right.
Because in some part of the sky that you look, there
may be positioned the moon and the planets too.
A similar fallacy takes place-mistaking pattru for
Bhakti – 
Like mistaking a planet for a star.
 

How to prove this?

Proof I :-

In Mumukshppadi 230, there comes a talk on ‘pattru’
(which is being considered as an important verse in
explaining the nuances of the Charama slokam)
The verse runs thus:-
‘avanai evan pattrum pattru ahangAra garbam,.’

The meaning asssigned to pattru here is ‘prapatti’
(NOT BHAKTI)
The next verse
‘avanudaiya sweekaramE rakshkam’

also substantiates that the pattru in question is the
jiva’s conscious act of surrender unto the lord’s feet
and that it is the lord whose act of granting
sharanagathi is rakshakam and not prapatti of the jiva
that is giving rakshkam. It is upon renouncing these 
upayams also, does the jiva  is granted sharanagathi. 

(According to MP, prapatti and sharanagathi are not
the same – a tricky point that resolves some of the
kalai differences – 
The reason for writing this here is to enable those
wishing to know the status quo of the poorvacharyal on
the differences and to help Sri TG Ram Kumar to catch
the thread to find the answer for his vichanam of the
petty -M)

Proof II:-

Having seen that pattru is prapatti, we shall go on to
prove that bhakti is not prapatti. Then only we can
say that pattru is not Bhakti.
According to AH 100,
It is said that Saadhana Bhakti  ( the lakshana of
Bhakti is depicted in verse 99) takes place before
‘irakka-p-praapthi’ which is described as a upaayam of
the prapannan.
Bhakti is said to have upaasana roopam.
Whereas Prapatti is treated as a upEya kainkaryam.

The inference is 
1. pattru stands for prapatti.
2. Bhakthi is the stage / means  that precedes
prapatti (in the group of Chathur saadhanaa)
Therefore Bhakti and prapatti are not one and the
same.
So also with  bhakti and pattru.

Linking this to the fallacy of the Anupalabdhi, (in
objection I)
The sky has both stars and the planets –like 
 the means to attain liberation are  bhakti or
prapatti (pattru)
But to say that all stars of the day sky are pattru
 and all the planets are stars 
 and all bhakti is pattru
- is a fallacy.

* (Some (spontaneous / strange / ostensible) reaction
from the irresistible Sri Srikrishna Thathachar is
expected here:-))

* subject to moderator’s editing.

Objection –II

There comes the need to prove that pattru by any other
meaning  does not stand for Bhakti. Hence this
objection.
 The word pattru has often  been used in sv literature
to mean attachment or bhandam to action (vinai)or
materials. 

Proof I:-

AH 12 says,
‘ ondru koodinadAi pattru arukka meendu vozhigaiyalE
  pazhavadiyEn ennum adhondrumE vozhikka vozhiyAdadu.’

The term used is pattru arukka, -‘to remove the
pattru’
If it is assumed that this means bhakti or prapatti,
this meaning (remove pattru) can not hold good.
The reference is to
‘vinai-p-pattrukkum vidhiyE’ (NDP)
This pattru can be removed  but what can not be
removed is the connection with the lord that continues
from olden times (pazhavadi) 

Proof II:-

AH 202, ‘pattrilanAi Kshoodrudpeetitha nirthanar..’
To have no aspirations for himself or attachment on
any object is indicated here.

Proof III.
 ‘Pattrilan Eshanum..”(TVM 1-2-6)

PBA Swamy in his interpretation to this in AH says,
that Emperuman in his Sishya lakshanam, leaves the
connection with his parivaaram as He has to be with
the alwar now and  be the ‘sat–paathram’ (sishya)for
the Alwar’s upadEsam.

The terms (mentioned above) are  chosen to have a
negative connotation (pattru arukka, pattrilanAi,
patrrilan etc) so that it can be ascertained beyond
doubt that this word can not be associated with
bhakti. If it is said that pattru is somethimg that
must be dispensed with, (whatever its meaning), it
cannot describe bhakti. Because Bhakti is what the
jiva must develop to its optimum (parama bhakti) level
and at no time it deserves to be swerved. 
The inference therefore is 
Patrru, in the context of two meanings popularly in
vogue, 
is not a substitute for bhakti.


PART III

Now the search for the exact word(s).

It has been reliably learnt that Sri Nampillai has
dealt with this subject.
One awe-inspiring aspect of our lineage is that
whatever we raise here as questions and doubts, have
already been contemplated (sometimes faced) by our
PoorvaacharyaL and answered by them. It is for us to
make the dive into their works and enjoy the
‘muththu-k-kuLiththal’

Nampillai equates Bhakti with 

KAADAL, ANBU, VETKAI, AVA
(Readers who have access to relevant texts,  are
requested to bring out the context and the work in
which this has appeared)
TVM is being taken here as the pramaanam and the AH as
the vykhyaanam
Because TVM is being considered as the epitome of
Bhakti.,
 the entire TVM bubbling with parabhakti, paragyanam
and paramabhakti.

To begin with ‘Kaadal’

Proof:-

AH 222-4,
 ‘….pranayithvathlE  KAADAL  maiyal E riya piththAi..’

The passage referred here is  TVM- 4-3-9.
‘
uraikka vallEn allEn, uL 
 ulappil keerthi veLLaththin
karrai-k-kaN endru solluvan nAn?
  KAADAL maiyal ErinEn,”

In the previous verse, the alwar  finds the union of
his self (Avi) with  that of the lord (samslEshaththil
dharikkai –ecstasy in union as seen within his heart.)
And wonders how he can express this (uraikka vallEnE?)
This union has been effected by his Kaadal.
Further corroboration:-
At another place ,
i.e.,  6-8-2,
the alwar calls upon the parrots to convey his Kaadal
to HIM.

“Meiyamar kAdal solli-k-kiLigAL”

The interesting feature which we must notice here is
that 
This “meiyamar-k-kaadal ‘of the alwar has been
characterised as
‘Meiyamar BHAKTI” in AH 224-6
PBA Swamy says : ..’ kaadal ennumpadi 
keezh-p-paththil (in the 10 verses) thamakku-p-piranda
Bhakti”
Meaning, the alwar expresses bhakti which is known as
Kaadal

Now ANBU.

Proof:-

AH 202 “Poi kalavAdu ANBU seidhu..”
The context is to establish that the lord fulfills the
Sishya lakshanam.
Yes, AH continues to say that emperuman stays beside
the alwar and does all that a disciple will do to his
acharya.
How HE does. 
As how the Nithya suris do the vyamOham in Paramapadam
to HIM ,
HE does the same to the alwar with true ANBU.

It is the same Anbu that kOla malar-p-pAvai (periya
pirAtti) does.
Therefore Bhakti is equated to Anbu.
In TVM 9-10-5,
“thanadu anbarkku anbaagumE”

Thanadu anbar = HIS Bhakthas
Anbaagum = Bhakti Agum.

Now vEtkai.

In the earlier mail discussing this topic, vEtkai was
discussed. But as it was felt that this word had been
in use in a much lesser  magnitude of the meaning of
Bhakti, it was not given credence. Now that we have
acceptance granted by Nampillai, we will see how this
word has been put into use. 
Proof:-
TVM 9-6-1
“perugu mAl vEtkai’

To show that this vEtkai is indeed Bhakti, let us see 
AH-199.
“Kadir gyaana moorthik-ku uNarththuvadu prEmaththAlE,
Thama mooduvArkku vEtkai exhuvippathu gyanthaalE”
The lord shows the sarvagyan (kadir gyani), the way to
Him as 
PREMAM.
But to the samsari who is steeped in tamas (Thama
mooduvaar), HE shows the way as 
VETKAI.
The samsari with tamas has intense desire for worldly
things.
He has this vEtkai for material things. The lord tells
him that HE will create a similar kind of vEtkai for
HIM, in him,  to reach HIM.
(nin kaN vEtkai ezhuvippan –NDP – HE will create
vEtkai in you, the samsaarin)
Therefore this intense vEtkai is also equated to
Bhakti.

Now AVA.

This has been very differently and lucidly handled by
AH
Because this forms the perfect finale for the 3 stages
of Bhakti.
The entire last ten of the TVM 10-10 is brimming with
‘mudintha avA’ and also just ‘avA’.
What is the difference between the two?
The alwar says why he sang the 1000 songs.
Did he make any  plan to sing? (AH)	
No,
 it is out of avA  he sang.
In the concluding verse after  10-10-10, he says,
“avaavil andhaathigaLaal evai Ayiramum..”	
what is this avA that drove him to sing the 1000
songs.

AH 188 answers this.
“ neer, paal ,nei, amudhaai nirambina yEri
neLikkumAppOlE
parabhakthyAdhimaya gyaanaamrudhaapthi nimigira vaai
karai midainthu mozhipattu,
AVAAVIL ANDHAATHI yendru pEr pettradu”

The transformation of water into milk
And milk into ghee
And ghee into nector 
Happens in a lake. When the lake continues to brim
with this nector, it can not hold  and a breach
occurs.
Similarly
Water = gyanam 
Milk=  parabhakti
Ghee = para gyaanam
Nector = paramabhakti.
The alwar is brimming with these.
The brimming nector /bhakti flows as TVM!

When he says that he sang the songs out of avA, it
means it is out of Bhakti.

This is further substantiated by the alwar himself in
the very last line 
“mudintha avAvil andhaathi ep-paththu”
the last paththu have sprung from  paramabhakthi.
In  his corresponding verse of Thiruvaimozhi
nootrandhaadhi, 
Manavala maanmunigal accknowledges that it is in
parama bhakti (paramabhakthiyaal naindu)
That the alwar has sung the last 10.

:MUDINDA AVA  ENBADU  PARAMABHAKTI – (AH 232-14)
Thus it can be concluded
Ava is bhakti and
Mudinda avA  denotes aarthi – completion of bhakthi /
parama bhakti.

Summing up
Kaadal = comes in the context of the desire for union
with the lord as felt by the lover.
Anbu  = comes in the context of desire to do service
to the Guru as how Periya piratti does to the lord in
paramapadam.
VEtkai  = comes in the context of an ordinary person
afflicted by tamas, whose desire for the material
things seems to be the ultimate.
Avaa = comes as the final word from the mouth of the
alwar himself as the supreme and extreme form of
desire that culminates in  union with god.
It must be known how Nampillai has given the
vyakhyaanam.
But in the mean time, 
Shall we lay assured that avA  caps it all, although 
the other three are very much equal to bhakti.

To answer the point raised in the note (in the
beginning)as to what is the motivating force to write
this mail---
Is it avaa –aasai ?
or  avaa - bhakti? 
 I know not.
HE knows and HE only knows!

‘Theera irumbunda neeradhu pOla en aaruyirai,
aara-p-parugum  enakku aaraavamudhan ‘ (10-10-5)

AVAN – avanukku-th-thaan theriyum!!!!


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