Thiru SiRu Puliyoor Pasurams of Kaliyan : Part II ( Paasuram2 )

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Arul Maa Kadal of Thiru SiRu Puliyoor Dhivya Desam

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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 :

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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 VaradAchAri Sadagopan