Re: prabandham and commentaries
From the Bhakti List Archives
• June 2, 1995
mani@srirangam.esd.sgi.com (Mani Varadarajan) asked: * Badri, * * What does periyavaacchaan piLLai say about the more * "objectionable" portions of the thirumaalai that have * been discussed earlier on the net? I.e., the verses * where he has harsh words to say about people of other * religions? * * Mani There are 2 verses in thirumaalai, (7 & 8), that talk about other religions. The beauty of periyavaachchaan piLLai's commentary is that, he interprets thirumaalai as a conversation between aazhvaar and the Lord of Sri Rangam, and then another piece of conversation between the aazhvaar and a common man completely immersed in worldly sensual pursuits. Thus one sees a complete interconnection of all the paasurams. I will try to translate the commentary for 7 & 8 together. The thamizh transliteration followed is compatible with ADAMI but the sanskrit transliteration does not follow any convention (since I do not know any). periyavachchan piLLai's commentary includes quotes from many sanskrit texts but does not really identify which texts were quoted. The book I have however provides the source of the quotes as well as the meaning (which is really very useful). What follows is a (sloppy) translation of a translation of piLLai's commentaries to verses 7 and 8 of thirumaalai. I apologise for the sloppy translation because I am simply not qualified enough to translate the deep philosophical points that are discussed and my vocabulary is very limited. ------ \bt 7. pulaiyaRa maaki ninRa puththodu samaNa mellaam kalaiyaRak kaRRa maandhar kaaNbarO kEtpa rOdhaam thalaiyaRup puNdum saavEn* saththiyaNG kaaNmin aiyaa! silaiyinaa lilangai seRRa dhEvanE dhEva _naavaan. * (paa) saakEn \et aRa kaRRa maandhar - Those people who have learnt thoroughly and understood the inner meaning of kalai - [all the] sastras, kaaNbarO? - will they even have a look at [the other religions]? kEtparO thaam? - will they even listen [to them] with their ears? pulai aRam aaki ninRa - lowly dharma (religion) like puththodu samaNam ellaam - buddhism, jainism et al.? thalai aRuppuNdum - Even if [my] head is severed, saavEn - I will not die aiyaa! - Oh Elders and Respected People! kaaNmin saththiyam - [I shall show you!] See this truth [that] dhEvanE - the Lord silaiyinaal - [who] with [his] bow ilangai seRRa - destroyed the city of Lanka, dhEvan aavaan - is the only supreme Lord. The samsaris ask the aazhvaar: What is the use of insulting us by calling us "thoNdu pooNdu amudham uNNaath thozhumbar" (the lowly people who do not serve the devotees of the Lord and eat the remains of the food served to the devotees - thirumaalai 4) and "puL kauvak kidakkinReerE" (live so that your body will be eaten by vultures - thirumaalai 5)? The reality of the world is like that. The Lord who you call as "thaN thuzhaay maalai maarban" (the one with the cool thuLasi garland on his chest - thirumaalai 4) is too far off in paramapatham, so we can not really reach Him. Further, there are thousands of barriers in between. Please show us a way so that we can overcome the barriers and reach Him. To this, the aazhvaar replies, "go and follow the son of Dasarathan, Raman, who incarnated in this world with the sole purpose of destroying the barriers." "pulai aRamaaki ninRa puththodu samaNam ellaam" = The four kinds of buddhism, and jainism etc. that the lowly people follow. "pulai aRam" - lowly dharma. One sect among the buddhists called vaibhaashikas say, "Only thing that exists in this world is the knowledge. Nobody can understand this knowledge. Thus we rely only on the 'pratyaksha' and the 'anumana'." The second sect sauthrandhikas say, "Knowledge exists, and no one can understand that. Since knowledge is multi-fold, we infer that there are many objects related to the knowledge in this universe." The third kind, yogasaras say, "There is only knowledge. There doesn't exist any other knowledge related object that can be understood through inference or by 'prathyaksha' (direct experience?)." The fourth kind, maadhyamikas say, "everything is just 'sunya' (emptyness)." The jains who disagree with the all the above four, say, "How can you say everything is 'sunya'? The universe which has a cause and an effect is 'nitya' as well as 'anitya', 'bheda' as well as 'abheda', true as well as false. Thus the universe has so many qualities." The aazhvaar calls all these religions as "pulai aRam". "aaki ninRa" - just like weeds in a paddy field, these religions stand out and oppose the vedic religion. By using the word "ellaam" (et al.) the aazhvaar refers to even the religions like sankya and vaiseshika that are opposed to vedas ('baahya') as well as saivism etc. that accept the vedas but provide a twisted and wrong meaning to them ('kudhrushti'). How can you call these as "lowly religion" ? Because those who kill a person in this world that belongs to the Lord are supposed to get immense 'papaa'. Thus it is fitting to call those who are planning to destroy the Lord and his subjects with the knife called 'agnana' as ultimate 'papis' and lowly people. So there is nothing wrong in calling their religions 'pulai aRam'. These people are trying to destroy the in-destructible truth through their arguments. "kalai aRak kaRRa maandhar" - Those who have learnt sruti, smruti, ithihasas, puranas, good tharkkas etc. and have understood the inner meaning of the vedas - like kooraththaazhvaan. "kaaNbarO, kEtparOdhaan?" - Will the above people even look at these lowly religions with their eyes or listen to them with their ears? The following anecdote has to be carefully looked at: kooraththaazhvaar's son had gone to learn a book called 'ishtasidhdhi' [is it an advaitic text? - badri] that belonged to another religion and came late to his house. His father severely reprimanded him for this, saying, "How can you go to learn this when thoNdar adippodi aazhvaar has said 'kalai aRak kaRRa maandhar kaaNbarO kEtparOdhaam?", how could you listen to that book?" and then purified him by giving him 'sri padha theerththa dhooLi' and then took him inside the house. Thus one should not tolerate those who are against the vedas ('baahya') and those who give wrong meanings ('kudhrushti'), even if they don't do us any harm directly they are harming us indirectly. Likewise good devotees, even if they do not do us any good directly, are doing us immense good. One who realises this is the one who is steeped in the worship of the Lord. "thalai aRuppuNdum saavE(kE)n saththiyam kaaNmin aiyaa" - The aazhvaar says, "I will prove to even those who do not have any faith in the faultless vedas that the Lord (vishnu) is the only one to be worshipped through 'pratyaksha pramana'. At least by seeing that, change your minds." In order to prove that a person is saying the truth, he usually takes a hot iron rod in the hand and declares that he will not be affected by the hot rod if what he is saying is true. Likewise, the aazhvaar says that even if his head is severed from the body, he will not die and hence at least by looking at that, people should realise that Sri Raman is the only God who should be worshipped. dharmaathmaa satyasanthaScha raamO dhaasarathir yathi | powrushE saaprathidhvandhva: Sarainam jahi raavaNim || (ra, yu 91-73) [addressing the arrow, Lakshmana says, "arrow!, if Sri Raman happens to be a 'dharmathma', 'satyasanthan' and incomparable in valour, then destroy this Indhrajith, the son of Ravana] We see in Ramayana, Lakshmanan killing Indhrajith with the above statement. Likewise, the aazhvaar tries to estabilish the superiority of vishnu through the statement that 'he won't die even if his head is cut off'. If the 'samsaris' ask how can one live even after his head is cut off, he replies, "saththiyam kaaNmin" - "Why do you have any doubts? You are going to see this for yourself and are going to learn the truth." "aiyaa" - The aazhvaar begs them to see this just in case the people are feeling queasy about witnessing an execution. So the samsaris tell the aazhvaar, "It is allright. We believe you. You do not have to do such fantastic things to make us believe this. We will just believe your word. Just tell us who that absolute supreme Lord is." To this replies the aazhvaar: "silaiyinaal ilangai seRRa dhEvanE dhEvan aavaan" - All the lesser gods and goddesses, without even the least bit of thinking, gave countless powers to Ravana. In order to save these gods/goddesses the supreme Lord came down to the earth (even though that was beneath his dignity) in the form of a human being and destroyed Lanka with the bow in his hand. He is the absolute God to be worshipped. All these lesser gods fell at His feet and asked Him to save them. From this, you can realize that these others are not really the ultimate God and only 'emperumaan' is the ultimate personality. He (vishnu) destroyed the entire city Lanka that was built with the powers given by Brahma, Shiva etc. In order to make everybody understand that it was He who did that, He came directly with a bow at hand. It is Him who is going to destroy all the barriers between Him and you, and save you all. "dhEvanE dhEvan aavaan" - the first word came from the root 'dhivu kaanthi' and the second word from the root 'dhivu gathi'. The meaning of this therefore is, "The beautiful person who stood with the bow in his hand with the 'kanthi' (after the demise of Ravana) is your 'gathi'." ---- \bt 8. veRuppodu samaNar muNdar vidhiyilsaak kiyarkaL ninpaal poRuppari uanakaL pEsiR pOvadhE nOya dhaakik kuRippenak kadaiyu maakil koodumEl thalaiyai aangE aRuppathE karumam kaNdaa yaraangamaa nakaru LaanE. \et arangamaanakaruLaanE! veRuppodu - With hate [because of their inability to appreciate Lord Narayan], samaNar - Jains, muNdar - Saivaites, [and] vidhi il - unlucky, hopeless [not having heard good things about our Lord] saakkiyarkaL - Buddhists pEsil - happen to say poRuppu ariyanakaL - intolerable things nin paal - towards you [Narayanan], nOy adhu aaki - let that 'nindhai' kill me! [If not,] enakku - if I [who can not stomach this 'bagawath dhooshaNam'] kuRippu adaiyum aakil - get a chance, koodumEl - [and if I] have the power, aangE - at that very place [where they denigrated the Lord] thalaiyai aRuppadhE - I will cut of their heads. karumam kaNdaay - That is the right thing to do. Even after explaining to the samsaris that Sri Raman alone is the God to be worshipped, samsaris do not realise the qualities of the supreme Lord and as usual eat and sleep and denigrate our Lord. So the aazhvaar thinks that the reason for this must be their interest in the external religions. Therefore he feels that they are fit to be killed. "veRuppodu samaNar muNdar" - These people hate our Lord due to no reason - neither due to money nor due to women. Whenever they hear us praising our Lord, their face turns red due to hate. Saivites and Jains can not tolerate the praises showered on our Lord in the vedas or the sacrifices done to Him in 'jyOthishtOmam'. During festivals when our Lord comes on a procession, these people hang themselves and die! When they listen to the sounds coming from the various instruments, they bang their heads against the wall! Here 'muNdar' denotes saivites. As mentioned in thiruchchandha viruththam 71, "muNdan neeRan" might mean the saivites who had shaved their heads. Otherwise, it could also be taken to mean "samaNar muNdar", ie., jains who had shaved their heads. "vidhiyil saakiyarkaL" - Buddhists who have no luck or 'bakyam' to worship our Lord and learn about his great qualities. "nin paal poRuppu ariyanakaL pEsil" - You are the greatest of all, and you have the best qualities. If they happen to say intolerable things about you ... Jains deny the existence of the supreme Lord and the universe he created. Saivites call an ordinary 'jeeva' Shiva as the 'paramaathma' and consider insulting the real paramaathma sriman narayaNan as their only duty. These acts are not tolerated by the vedic people ('vaidikaas'). The aazhvaar does not even want to repeat the utterances of these Jains and Saivites and hence says 'poRuppu ariyanakaL'. The aazhvaarkaL can not even think of even saying the offences committed by others. Refer to, 'thaan theengu ninaiththa' (thiruppavai 25) and 'anRinnaadha sey sisupaalanum' (naachchiyaar thirumozhi 47). "pEsil" - if they happen to say that in from of us (within our hearing distance) At this stage, one should carefully study the following anecdote: We find in the puranas, the following story: Mahabali went to his grandfather Prahladha and asked him the reason for his state diminishing in size. So Prahladha replied, "You have been hurting the dhEvaas and so they went and complained to our Lord in the milky ocean. Our Lord has therefore come and incarnated in this world as a son of adhithi in order to win back all the land that you have captured. Assume that your wealth is lost forever." Hearing this, Mahabali started abusing the Lord. Prahladha closed his ears and said, "You are going to be destroyed! Get out of my eyes. You have denigrated our Lord in my presense. Instead, you could have done me a big favour by cutting off my head. You will lose your entire wealth for abusing our Lord." nancheeyar asked battar, "How could a man as great as Prahladha think of the mere wealth and a country as of any worth? Why did he give that kind of a 'saapa'?" To this replied battar, "How does one punish a dog? By removing the shit the dog likes to eat. Likewise the best way to punish Mahabali is to remove from him the country and the wealth, he so highly thinks of. The right punishment for a Prince is to deny him the sandalwood paste and 'veRRilai'." "pOvadhE nOyadhaaki" - Just like piLLai thirunaRaiyoor araiyar gave his life for our Lord in thiru naaraayaNa puram, one should die if they happen to hear people abusing our Lord. If one is too afraid of dying, one should at least go away from that place. kurOr yathra pareevaadhO nindhaa vaayapi pravarththE | karNow ththra pidhaathavyow ganthavyam vaa thathOyanyatha: || (manu 2-200) [Manusmrithi says that one should shut their ears where aacharyas are abused or one should at least try to go away from that place.] "kuRippenak kadaiyumaakil" - If one can not take away ones own life or go away from that place as said before, if one gets the opportunity to destroy the enemy. "kuRiththal" - To think of doing an act and getting a chance to execute the act. "koodumEl" - if it is possible to destroy the enemy - ie., if it is possible to destroy the enemy without getting destroyed in the process. The suffix "El" denotes that this job is not very easy. "thalaiyai aangE aRuppadhE karumam" - The right thing to do is to cut of the heads of those who have abused our Lord. "karumam" - An act for the good of a person. Since cutting off the head of the abusers prevents them from doing further 'bhagavan nindhai', we can escape from listening to the abuses, so it is good for us. This act is even good for the abusers because they can not abuse Him further and increase their 'papaa'. Sastras say that, in the agneekshOmeeya yaga, both the sacrificial animal as well the person who sacrifices that animal go to heaven. Likewise, here, this is good for both the killer and the killed. "kaNdaay" - no one will listen to me if I tell them this. But, you - the Lord who destroyed the enemies of the sages in the dhaNdakaaraNyaa - will understand. That is why I am telling you! "aranga maa nakaruLaanE" - The reason you have incarnated in this form in Sri Rangam is to avenge your enemies, right? Therefore it is your duty to destroy the enemies like Jains and Saivites. How can an ultimately kind and calm person who follows the dharma, aazhvaar talk about "killing" ? Further, even the vEdhaas which are kinder to people than even ones own parents prohibit 'jeeva himsai' as na himSyaath sarvaa bhoodhaani [yajur 2-5-5] [no living organism should be killed] have prescribed sacrificing a cow in yagas like agneekshOmeeyam for the benefit of the entire humanity. Likewise, our aazhvaar too talks about killing in the interest of the abusers of our Lord. Therefore, it is not wrong. There is no relation whatsoever between those who praise our Lord and those who abuse him. Did not thirumangai aazhvaar say "eNNaadha maanidaththai eNNaadha pOdhellaam iniyavaaRE" [periya thiru 11-6-7] -- -------------------------------------------------- S.Badrinarayanan Graduate Student Department of Mechanical and Aerospace Engineering Cornell University --------------------------------------------------
- Next message: Badrinarayanan Seshadri: "about balaraamar avathaaram"
- Previous message: Badrinarayanan Seshadri: "Re: prabandham and commentaries"
- Maybe in reply to: Mani Varadarajan: "Re: prabandham and commentaries"
- Messages sorted by: [ date ] [ thread ] [ subject ] [ author ] [ attachment ]