Tamil equivalent for Bhakti (again)

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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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[Guest guest]

Dear all Perumaladiyargal,

 

Since "Thondar-adi-podi-alwar" translates as:

1. Bhakta-pada-bhasma-sant in Sanskrit and

2. The mystic who is the dust under the feet of the

devotees in English,

 

I say that "Thondar" means "Bhagat" and hence

"Thondam" would be the Tamil word for Bhakti.

 

Perumal Sahayam.

 

Regards,

 

Venkatesh C.A.

Tel: 91-22-6702615

 

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[Guest guest]

Dear Sri Venkatesh,

 

Pardon me for interfering.

The translation given in the message to

'Thondar -adi-p-podi' is likely to throw up new issues

as to what the words 'thondar' and 'thondu' stand for.

These are very much Tamil words and

Thondar-adi-p-podi is not a derivative of any sanskrit term in

popular usage as your message itself reveals.

 

Thondar in Tamil means 'servant'

but in religious parlance it is always associated with service to God.

A thondar is a Bhagavatha and this term in sanskrit is connected with

Bhagvan and not Bhakti.

 

By the way can anyone get the exact derivative of the term Bhakti in

sanskrit because any term in sanskrit is a derivative of the

meaning / thaatparya it stands for(kaaraNa-p-peyar). This might throw

more light on our understanding. Acoording to sri Ramanuja, bhakti is

like 'thaila dhaaraavathu' - like oil that flows steadily from one

container to another container without any 'pisir'. Perhaps the

context (avichinha santhana smruthi rupa) might bring out a better

understanding.

 

jayasree sarnathan

 

 

-- In bhakti-list, Venkatesh Chitoor <vchitoor> wrote:

> Dear all Perumaladiyargal,

>

> Since "Thondar-adi-podi-alwar" translates as:

> 1. Bhakta-pada-bhasma-sant in Sanskrit and

> 2. The mystic who is the dust under the feet of the

> devotees in English,

>

> I say that "Thondar" means "Bhagat" and hence

> "Thondam" would be the Tamil word for Bhakti.

>

> Perumal Sahayam.

>

> Regards,

>

> Venkatesh C.A.

> Tel: 91-22-6702615

>

>

____________________

__

> Want to sell your car? advertise on Autos Classifieds. It's

Free!!

> visit http://in.autos.