SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
For the question “In such case, what is the cause for AzhwAr’s bhakthi?”, nAyanAr is using the example of a field, farmer, his efforts and the result to explain that AzhwAr’s bhakthi is the result of the efforts of bhagavAn who is the enjoyer of the result.
chUrNikai 104
perumpAzhil kshEthragyan perum sey kaliyArEva ALum vankuRumbar kudiyERip perungudiyum thangaL karuththuLLEyAkkip padindhu uNNum bhOgaththE thUrAdhE poRukkoNAp pOgaththukkuk kAval seydhu kumaiththuth thirindhu vIzhththi valiththeRRi aruvi aRuththuk kadanAyina iRuppikkap pAzhththa vidhiyAnavARE thanpAl manam vaippippadhAgath thEyndhaRa manni oLvALuruvi vinaiththURRai vEraRuviththuth thIkkoLeeiik kavvaiyeru vittu amudhavARu thalaippaRRi IriyAyk kasindhadhilE Ira nelviththi ezhunARRukkaLaiyaiyum vEr mudhal mAyththup pattich chEvadhakki mIdhu koLLAmal kuRikkoLviththuk kadal puraiya viLaindhu thalai vaNakkinavARE nALunAL kOtkuRaiyAga ninRAr aRiyAmal kundham koNdu ArAmaiyuNdu kAlak kazhivAlE nilaththugAmal paRRaruththuth thaNdAladiththup padharaRuththup pOrththa thOl viduththu sUkshmavottum neerilE kazhuvi vEROr kalaththittup paindhodi madandhaiyaraik koNdu shadguNa rasAnnamAkki vAnOrkku ArAvamudhAnavARE muRRum uNNa munnam pAriththu uzhuvadhOr nAnjil koNdu peruga muyalum paththiyuzhavan krushi palamiRE
Simple Explanation
When a huge fertile field becomes useless due to evil persons taking over it and destroying it through occupation, etc, the farmer who cares about it, retrieves it, tills it, prepares it for farming, plants the seeds, adds fertilizer to it, waters the field, removes the weeds, protects it from wild animals etc, nurtures the crop and harvests it, gets the paddy seeds, removes the peel, gets the rice and prepares the food and enjoys the same. This example is given to show how AzhwAr’s mind was prepared by bhagavAn, how bhakthi was planted by him in it and harvested as great devotion, which is ultimately enjoyed by bhagavAn.
vyAkyAnam (Commentary)
perumpAzhil kshEthragyan perum sey – In this prakruthi thathvam (primordial matter) which is eternal, immeasurable and is the huge field which can be used for causing enjoyment or liberation for the chEthana (sentient being) as said in thiruvAimozhi 10.10.10 “mudivil perum pAzh” (prakruthi which is surrounding, vastly pervading, present in all directions, being present in lower and higher regions, immeasurable and is a level playing field for bhOgam and mOksham), the mind, which is the field where bhakthi grows for him as said in thiruvAimozhi 5.3.4 “nenjap perum sey” (fertile field of my big heart). This is connected to “pAzhththa vidhiyAnavARE“. Whatever is in-between these two passages, tell the reason for this becoming useless.
kaliyArEva ALum vankuRumbar kudiyERi – As said in periya thirumozhi 1.6.8 “EvinAr kaliyAr naligavenRu en mEl” (The age of kali sent the senses on me), the enemy, named kaliyugam, launched [the senses] saying “Go and torment him”, the evil people named indhriyams (senses) who are very strong and unique, enslaved the mind, which is actually a servitor of the AthmA as said in periya thiruvandhAdhi 51 “manamALum Oraivar vankuRumbar” (The unique five senses which have taken control of the mind and are very cruel tormentors), entered the body, being the controller for this AthmA as said in periya thirumizhi 7.7.9 “kOvAy aivar en meykudi ERi” (The five senses entered my body like a king). The term “kaliyArEva” is used since the tormenting of senses is nurtured in kali yugam. The terms kaliyAr and aivar are used (as if the senses are persons) to indicate the cruelty of the senses which resemble cruel persons. thirumangai AzhwAr used the term “kaliyAr” with the “r” ending [instead of referring it as kali, referring it as kaliyAr], due to being fearful of kali yugam.
perungudiyum thangaL karuththuLLEyAkki – Like a great personality, who will be in the forefront controlling everyone, the senses brought the mind, which is their leader, under their control as said in periya thirumozhi 1.1.8 “aimpulan karudhum karuththuLE thiruththinEn manaththai” (I intentionally engaged in the matters which are sought out by the five senses).
padindhu uNNum bhOgaththE thUrAdhE poRukkoNAp pOgaththukkuk kAval seydhu – In the enjoyment which is derived by drowning into the senses as said in periya thirumozhi 1.6.2 “pulan padindhuNNum bOgam“, not being satisfied as said in thiruvAimozhi 5.8.6 “thUrAk kuzhi” (the pit of inappropriate desires, which is difficult to fill), and the worldly enjoyment which torments to an unbearable extent as said in periya thirumozhi 7.7.7 “poRuththuk koNdirundhAl poRukkoNNAp pOgamE nugarvAn” (to make me enjoy worldly pleasures only, which are intolerable even if I tried to tolerate them). Desiring to enjoy such pleasures, the AthmA is imprisoned by the senses which are growing young day by day as they torment the AthmA as said in periya thirumozhi 7.7.8 “kadiyAr kALaiyar aivar pugundhu kAval seydha” (five senses, which are strong and having youthfulness, have entered me and have imprisoned me).
kumaiththuth thirindhu vIzhththi valiththeRRi aruvi aRuththuk kadanAyina iRuppikka – As said in periya thirumozhi 7.7.9 “kURai sORu ivai thA enRu kumaiththup pOgAr” (The five senses, being my controller, came to reside and are asking for lowly things, saying “give these clothes, food etc”, are tormenting and not leaving me), thiruvAimozhi 7.1.5 “sekkil ittuth thirukkum aivar” (You are breaking me by placing the five types of diseases [pleasures derived from Sabdha etc] in the mortar of body), thiruvAimozhi 7.1.9 “koduvan kuzhiyinil vIzhkkum aivar” (The five senses are capable of pushing one into the deep pit of strong sensual pleasures), thiruvAimozhi 7.1.10 “aivar thisai thisai valiththeRRuginRanar” (the five senses are using the very strong sensual pleasures to torment me by pulling me to the directions of their liking), periya thirumozhi 7.7.1 “aivar ennuL pugundhu ozhiyAdhu aruvith thinRida” (all the five sense organs remained close with me, entered me and remained without leaving, tormented and closed in on me), periya thirumozhi 7.7.7 “aivar aRuththuth thinRida” (my senses which have entered me to make me enjoy worldly pleasures), the senses
- torment and pull us, asking “Give me what I desire”,
- bind us with the body, which is the mortar, and cruelly spin us and push us into the deep pit, which is the senses, to not allow us to come out if it
- being five in number, pull us in all four directions to make us immersed in each one of them and consume us
- torture us and consume us
- force us saying “Show me what I want” repeatedly
Punishing us in many ways as said in here, the senses accomplished what they wanted by making me enjoy artha (wealth) and kAma (enjoyment) which are apt for the senses such as SrOthra (ears) etc, as if collecting the debts, and insulted me.
pAzhththa vidhiyAnavARE – Since it is like this, as said in periya thiruvandhAdhi 84 “vAzhththi avan adiyaip pUppunaindhu nin thalaiyaith thAzhththi iru kai kUppu enRAl kUppAdha pAzhththa vidhi” (If asked to perform anjali, bow down your head offering flowers and praising the divine feet of that sarvESvara. oh my mind which will not perform anjali! How terrible is the weight of the sins?), since there was no involvement in praising, worshipping and bowing down to him, as the heart became barren since there is no trace of goodness in us to get his acceptance of us
thanpAl manam vaippippadhAgath thEyndhaRa manni – As said in thiruvAimozhi 1.5.10 “than pAl manam vaikkath thiruththi” (reformed me to be totally existing for his pleasure), to reform my heart which had gone astray in this manner and make it focus on him and flourish, he remained in my heart; that is, as said in thiruvAimozhi 8.7.2 “ enadhEzhai nenjALum thirundhAdha Or aivaraith thEyndhaRa manni” (While the uncontrollable, distinguished five senses were ruling over my desirous heart, emperumAn entered my heart to make them wane and perish, and remained firm, in there), my heart was running behind anything and everything; having that as the strategy, the senses were ruling the heart due to their attachment towards anything and everything, the senses which cannot be reformed by even the strongest persons, were actioned to be destroyed by bhagavAn, by remaining firmly in me, just as kings would destroy miscreants by the power of their thrones.
oLvALuruvi vinaiththURRai vEraRuviththu – It is said in periya thirumozhi 6.2.4 “nI paNiththa aruL ennum oL vAL uruvi” (I launched the beautiful sword of such mercy, after bringing it out from the sheath). That is, bhagavAn said in SrI bhagavath gIthA 18.66 “mAmEkam SaraNam vraja” (Surrender unto me only) indicating “Consider my mercy as the reason for your upliftment”. With the sword of his shining mercy, which can severe and flush out all doubts, as arjuna said in SrI bhagavath gIthA 18.73 “sthithO’smi gathasandhEha:” (being freed from doubts, I am standing firm, with realisation of truth) and bhagavAn said in SrI bhagavath gIthA 18.66 “sarva pApEbhyO mOkshayishyAmi” (I will eliminate all your sins). In this manner, with your shining mercy, the invincible sword, my heart is made to be a fertile field where the crop of bhakthi grows. That heart was previously barren. bhagavAn ensured the elimination of the sins which have covered the AthmA like a bottomless bush as said in thiruvAimozhi 3.2.9 “koduvinaith thURu” (Being very sinful, I am caught in the very cruel quagmire). He eliminated those sins along with the vAsanA and ruchi which were like base root and side root, as said in thiruvAimozhi 3.2.1 “vinaigaLai vEr aRa” (to uproot the sins) and in thiruvAimozhi 3.2.2 “valvinaith thodargaLai mudhalarindhu” (Eliminating the collection of cruel sins along with their roots), so that those sins don’t rise up again. Since nAyanAr has said “vEr aRuppiththu” (got them eliminated) instead of “vEr aRuththu” (eliminated), it brings out the meaning of “Nich”, that is present in “mOkshayishyAmi” (Saying “I ensure that you will be freed”, instead of saying “I will free you”). In eliminating the sins, the real doer is ISvaran’s mercy, and the instigator is ISvaran.
thIkkoLeei – Just as a forest, which was felled, will be burnt down, by his sankalpam (vow) which is induced by his krupA (mercy) as said in SrI bhagavath gIthA 18.66 “mOkshayishyAmi” (I will make you free), the sins which were uprooted in the beginning, are subsequently set on fire as said in periyAzhwAr thirumozhi 5.4.2 “iRavu seyyum pAvakkAdu thIkkoLIi vEginRadhAl” (The sins which will finish this AthmA, were burnt), to become ashes as said in chAndhOgya upanishath 5.25 “yathEsheekathUlamagnau prOtham pradhUyEtha Evam hAsya sarvE pApmAna: pradhUyanthE” (Just like cotton gets burnt fully in fire, all his sins are destroyed).
kavvaiyeru vittu – As said in thiruvAimozhi 5.3.4 “Uravar kavvai eru vittu” (used the accusations of people as manure), as one acquired bhagavath Abhimukyam (being favourable towards bhagavAn), the samsAris (materialistic people) will accuse him saying “He has become a bhAgavatha (devotee)”; using such accusations as the manure for the crop of bhakthi, to grow.
amudhavARu thalaippaRRi – As said in periyAhwAr thirumozhi 5.4.2 “aRivai ennum amudhavARu thalaippaRRi vAykkoNdadhu” (The necatrean river of knowledge increased further and flowed), the knowledge, which is like a nectarean river, was increased to go over and above the head.
IriyAyk kasindhadhilE – As said in thiruvAimozhi 6.7.9 “kaNNanukkenRu IriyAy iruppAL” (being kind-hearted, will consider everything to be for krishNa) and thiruvAimozhi 6.7.8 “kasindha nenjinaLAy” (having dampened heart), due to the overflowing knowledge, when a good thing is seen, due to considering that thing for bhagavAn, the heart becomes dampened and matured; subsequently in that heart,
Ira nelviththi – planting the paddy seeds of attachment.
ezhunARRukkaLaiyaiyum vEr mudhal mAyththu – As said in periyAzhwAr thirumozhi 3.7.9 “seyththalai ezhu nARRu” (just as the owner of the crop, which is growing on his land, can use as he pleases), the weeds of ahankAram (considering body to be self) and mamakAram (considering self to be independent) of the crop [bhakthi] which is close to bhagavAn, which is completely dependent on bhagavAn and which exists for the enjoyment of bhagavAn, have to be completely uprooted as said in thiruvAimozhi 1.2.3 “nIr numadhu enRivai vEr mudhal mAyththu” (Completely destroying ahankAram and mamakAram)
pattich chEvadhakki – It is not sufficient to remove the weeds; the crop will grow only if the grazing cattle are kept away. Hence as said in periyAzhwAr thirumozhi 5.2.3 “vanpulach chEvai adhakki” (controlling five senses which are like strong bulls which stray into all lands for grazing), the sense organs which are like bulls and which will seek worldly pleasures, like those bulls graze eagerly in the fields; such act of the sense organs will destroy bhakthi, like the bulls destroying crop. To stop that, the pride which is the reason for free-roaming of the senses, should be controlled. Doing that.
mIdhu koLLAmal kuRikkoLviththu – Though the crops become ready for harvest, there is scope for those who roam around in the night to steal the same; hence the crops should be protected.Similarly as said in periyAzhwAr thirumozhi 4.4.8 “viLaindha dhAniyamum irAkkadhar mIdhu koLLagilArgaL” (The demons will not steal the crops which are grown), to be ananyArham (exclusively existing for bhagavAn and for no one else), the abhAgavathas (non-devotees) who can be said as asuras and rAkshasas as said in thiruvAimozhi 5.2.5 “arakkar asurar piRandhIr uLLIrEl” (oh those who are born with demoniac and evil qualities! If you are present), will come to steal the individual’s bhakthi saying “He is our friend”. To avoid such possibility, for the heart which has well-grown bhakthi, like the well-grown crop in the field, bhagavAn creates a protective layer as said in periyAzhwAr thirumozhi 5.2.8 “paLLiyaRaik kuRikkoNmin” (You protect my body which is the resting place for bhagavAn)
kadal puraiya viLaindhu thalai vaNakkinavARE – As said in thiruvAimozhi 5.3.4 “kAdhal kadal puraiya viLaiviththa kAramar mEni” (made abundant ocean-like devotion to occur), though there is manure and water, when there is no rain water, the crop will not grow; hence, bhagavAn showers his divine beauty which is having the complexion of a black cloud and nurtures the crop of devotion to grow to the size of an ocean which is inconceivable; as said in periyAzhwAr thirumozhi 4.9.8 “varambuRRa kadhirchchennel thALsAyththuth thalaivaNakkum” (The reddish paddy crops will bend and bow down their heads), as the well-grown paddy crops will bend and bow their heads, due to the bhakthi’s matured state, the individual will become totally obedient towards bhagavAn [which is also caused by bhagavAn himself].
nALunAL kOtkuRaiyAga ninRAr aRiyAmal kundham koNdu ArAmaiyuNdu – The result of the transformation of bhakthi explained here is to indicate that the AthmA, who has such bhakthi, has reformed and become qualified to reach/enjoy bhagavAn. Thus, as said in thiruvAimozhi 9.6.8 “nALum nAL vandhu ennai muRRavum thAn uNdAn” (He is arriving fresh everyday and consuming me without any remainder), thiruvAimozhi 9.6.7 “kOL kuRaipattadhu en Ar uyir” (my AthmA appears to have some enjoyment remaining in it) and thiruvAimozhi 10.7.1 “ninRAr aRiyA vaNNam en nenjum uyirum avai uNdu” (even without the knowledge of lakshmi et al who remain with him, he consumed my heart and self), instead of consuming (enjoying) just one day and leaving, he comes every day and enjoys every day and still remains unsatisfied; seeing his torment, it can be understood that there is still something remaining in the AthmA to enjoy; also, bhagavAn enjoys such interactions with pirAtti (SrI mahAlakshmi), thiruvadi (garudAzhwAr), thiruvananthAzhwAn (AdhiSEshan) et al, who are well-established in such enjoyment; with this AthmA, he enjoys without such experts also knowing; due to his overwhelming desire towards the AthmA, he enjoys the AthmA little by little even while being in this material body instead of waiting for him to become liberated, just as a very hungry person will enjoy the matured paddy seeds little by little instead of waiting to collectively harvest the entire crop and consuming later; this is said in thiruvAimozhi 10.10.6 “manakkArAmai manni uNdittAy” (You eternally enjoyed my nature/body and my distinguished AthmA) where bhagavAn would enjoy the AthmA while being in the body, seeing the matured state of bhakthi, not having satisfaction for the mind, even after enjoying the AthmA continuously.
kAlak kazhivAlE nilaththugAmal paRRaruththu – As said in thiruvAimozhi 2.9.2 “kAlak kazhivu seyyElE” (don’t delay) and in periya thirumadal “mannum vaRu nilaththu vALAnguguththadhu pOl” (withering on the ground from which it blossomed, without being of use to anyone; similar to that), this AthmA which has become matured, should not be thrown on the ground and become dull, due to wasting time. He ensures that such a thing does not happen for this AthmA, by eliminating the AthmA’s karma as said in periya thirumozhi 11.4.9 “vinai paRRaRukkum” (will eliminate the attachment towards karma), which are the prApthi virOdhi (hurdle for attainment of the result).
thaNdAladiththup padharaRuththu – Just as the harvested paddy crops will be beaten with a stick to separate the paddy seeds and chaff, as said in periya thiruvandhAdhi 26 “aruLennum thaNdAl adiththu” (beating with the stick of (that emperumAn’s) mercy), with the firm means that is his mercy, eliminating the interest towards AthmAnubhavam (self-enjoyment) which is like the useless chaff, which has grown along with the AthmA.
pOrththa thOl viduththu – Just as the cover of the paddy seed will be eliminated, freeing the AthmA from its body which immerses the AthmA in it, as said in thiruvAimozhi 7.5.10 “pOrththa piRappodu nOyodu mUppodu iRappivai pErththu” (eliminated birth, disease which accompanies that body, old-age, death) which is the cause of AdhivyAdhigaL (physical disease and mental disease) and six types of changes.
sUkshmavottum neerilE kazhuvi – Subsequently, as rice will be washed thoroughly to eliminate the dust, the sUkshma SarIram (subtle body), which will not be eliminated even if the gross body is eliminated and which is the cause for bondage, and which is a hurdle for enjoying bhagavAn, still remains as a means for travel up to virajA river, is eliminated completely along with the traces by bringing it in contact with virajA water as said in padhma/skandha purANa “thaththOya sparSamAthrENa” (Just by coming in contact with the water). Our AchAryas have mercifully said “Since AthmA, which is getting liberated, is free from karma and hence there is no scope for the presence of the subtle body also, though ISvara can eliminate it, due to his own desire, he lets it remain for the AthmA to help in the journey up to virajA, bhagavAn will eliminate the AthmA’s subtle body, once the AthmA enters virajA”. As the vAsanA rENu (traces of karma) will remain as long as the subtle body remains, those traces also get eliminated only while coming in contact with virajA. One AchArya said “Reaching virajA and eliminating samsAra which is a very, dampened muddy place, and traces”.
vEROr kalaththittu – As said in siRiya thirumadal “sIrAr thayir kadaindhu veNNey thiraNdadhanai
vErAr nudhal madavAL vEROr kalaththittu” (that yaSOdhA, who was perspiring from her forehead, churning the great curd, keeping the gathered butter in another vessel), the AthmA, which is extracted from both gross and subtle form prakruthi (matter) [i.e. gross and subtle bodies], is placed into a divine body, through the touch of amAnava’s hand.
paindhodi madandhaiyaraik koNdu shadguNa rasAnnamAkki – As said in thiruvAimozhi 10.2.11 “aNaivar pOy amar ulagil paindhodi madandhaiyar tham vEy maru thOLiNai” (will go and reach the abode of paramapadham , which is the dwelling place of “ayarvaRum amarargaL“ (nithyasUris), to accept the brahmAlankAram (ultimate decoration) which is done by the distinguished bamboo like shoulders of the divine apsaras who are decorated with ornaments in their arms) and as said in kaushIdhakI upanishath 1-34 “tham panchaSathAnyaprasarasAm prathidhAvanthi Satham mAlA hasthA: | Satham anjana hasthA: Satham chUrNa hasthA: Satham vAsO hasthA: || Satham paNa hasthAs tham brahmAlanArENAlankurvanthi ||” (500 celestial ladies hasten towards that mukthAthmA [who has just reached paramapadham]; 100 proceed with garlands in their hands; hundred with black pigment in their hands, for the eyes; hundred with fragrant body powder in their hands; hundred with divine dresses in their hands; hundred with ornaments in their hands; they decorate him with the decorations of brahmam [supreme entity]), bhagavAn will have the divine apsaras (divine celestial ladies of paramapadham) do brahmAlankAram and give honours for such AthmA who has reached paramapadham, to make that AthmA become qualified for his enjoyment; as said in chAndhOgya upanishath 8-12-2 “Esha samprasAdhO’smAchcharIrAth samuththAya param jyOthir upasampadhya svEna rUpEnAbhinishpadhyathE” (the jIvAthmA, leaving this (physical) form, attains the supremely splendorous SrIman nArAyaNan and attains his basic natural characteristics) the AthmA, who has realised his true nature and has all of his qualities which were hidden, is now shining with those qualities. By the touch of their (apsaras) hands, the AthmA is prepared to have six types of tastes (sweet, sour, salty, bitter, pungent and astringent) based on the six qualities (gyAna, Sakthi, bala, ISvarya, vIrya and thEjas), and turned into annam (food for bhagavAn’s enjoyment) as said in thaiththirIya upanishath “aham annam” (I am food/enjoyed). Since the six qualities such as gyAna, Sakthi which are in the servitor become useful for the enjoyment of the lord, the AthmA, who is said as “aham annam“, remains as the enjoyable food with six different types of tastes.
vAnOrkku ArAvamudhAnavARE – As the AthmA became very enjoyable for nithyasUris who honour that AthmA as said in thiruvAimozhi 5.7.11 “vAnOrkku ArAvamudhE” (always be eternally enjoyable like insatiable nectar, for the residents of paramapadham), thiruvAimozhi 10.9.10 “vidhi vagai pugundhanar” (The SrIvaishNavas arrived and entered paramapadham by the order of ISvara, in the form of our fortune), thiruvAimozhi 10.9.10 “padhiyinil pAnginil pAdhangaL kazhuvinar” (the nithyasUris, who are well versed in vEdham and having distinguished nature, cleansed the divine feet of such SrIvaishNavas, in an honourable manner, in their respective abode).
muRRum uNNa munnam pAriththu – Considering to consume/enjoy this AthmA fully as said in thiruvAimozhi 10.7.3 “ennai muRRum uyir uNdu” (Enjoying my AthmA in all ways) and being eager even before this AthmA acquiring the taste towards him as said in thiruvAimozhi 9.6.10 “ennil munnam pAriththu” (being more eager than I, he fully drank me before me)
uzhuvadhOr nAnjil koNdu peruga muyalum paththiyuzhavan krushi palamiRE – To show that he is a farmer, taking on the instruments for farming in his hands as said in periyAzhwAr thirumozhi 4.7.9 “uzhuvadhOr padiyum” (The plough which is used for farming) and periya thirumozhi 8.8.8 “oRRaik kuzhaiyum nAnjilum” (ear-ring on one side and plough on the other side), having the nature of working to get the AthmA uplifted to have the AthmA reach his divine feet, which are difficult to attain as said in iraNdAm thiruvandhAdhi 22 “ariyadhu eLidhAgum ARRalAl mARRip peruga muyalvAraip peRRAl” (If we are able to attain bhagavAn, who can remove the hurdles with his power, mOksham will be easy to attain), as said in nAnmugan thiruvandhAdhi 23 “paththi uzhavan” (emperumAn who takes all the efforts for the chEthana (AthmA) to develop devotion towards him), sarvESvaran’s efforts which are done by him to cause devotion towards him in the AthmA, is the resulting devotion which has occurred in this AzhwAr.
With this, it is said that the cause for AzhwAr’s bhakthi is bhagavAn’s effort.
In the next article, we will enjoy the next chUrNikai.
adiyen sarathy ramanuja dasan
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