Thursday, September 27, 2012

When the body-pot breaks, none care to retain it - mantrA 158

srigurubhyO namahA |
Through words that carry multiple layers of meaning, some of which are concealed wisely from those unfit for understanding such subtle truths, the 158th mantrA presents the sage's observation that once the life principle has left this body, there is no further merit or use to this body. The allegory of the potter with his wet clay is used here to reveal a different truth.



வளத்திடை முற்றத்தோர் மாநிலம் முற்றுங்
குளத்தின் மண்கொண்டு குயவன் வனைந்தான்
குடமுடைந் தால் அவை ஓடென்று வைப்பர்
உடலுடைந் தால்இறைப் போதும் வையாரே. I.2.16.158


This universe entire of treasures vast compact,
The Great Potter from watery clay wrought to shape;
If the moulded pot breaks, men keep the pieces still,
But if the vital body cracks, who even a while cares it to keep?I.2.16.158

Com - This universe entire of treasures vast compact, the entire universe (then unmanifest) came into being and presented itself as the incomparable blank space (to serve as the very basis of creation). The Great Potter from watery clay wrought to shape; the creator Brahma fashioned a ‘pot’ (body) out of the ‘clay’ (shrOnithA/ovum) that lay within the watery pool of the womb, like the potter makes a pot out of clay. If the moulded pot breaks, men keep the pieces still, when the pot that is made of fired clay breaks or cracks people would retain those pieces that would serve some purpose (as roof tile fixes) for future use But if the vital body cracks, who even a while cares it to keep? But when this body (comparable to a vessel/pot) breaks (i.e. death), would anyone keep the corpse in the house for a moment longer than is absolutely necessary to prepare for the cremation? No. Nobody would.

*The first two lines of this verse have a hidden layer of meaning. While comparing the creator Brahma to the potter who fashions pots from wet clay, the sage also alludes to the ‘seed’ of the creative impulse. In the macrocosmic level, the element of pure space or AkAshA serves as the medium through which a more physical universe (s) can be made manifest. This is indicated by the words where entire universes in potency are present in the ‘apparent’ blank space of ether. Using this as the raw material, the creator begins fashioning the complex and ever expanding manifest universe. This creation encompasses all beings, and is also inclusive of the inanimate or jada prakruti. Within this scale, there is on the one hand the physical earth or clay which is fashioned into a pot. And on the other, is the fascinating and most marvellous creation of the physical body.
This physical body is fashioned out of the ‘wet clay’ of the shrOnithA which is both the ovum and the ‘reproductive energy’ simultaneously. It is referred to as being wet to indicate the connection to the watery womb which serves as the basis for the creation of this body. In the last two lines of the verse, we are made aware of the transience of all form and the overall uselessness of this physical body once it has been vacated by the indwelling soul. He observes that while even broken pieces of the clay pot might serve a further purpose someday as roof tiles and thus be retained by people for a future date, the human body can take no such credit. Though it has been fashioned by great creator, once the life force has departed from the body there is no more value attached to it and thus is consigned to the flames.

thirucchitrambalam |
 

Tuesday, September 25, 2012

They too finally depart cleansing themselves by a bath - mantrA 157

srigurubhyO namahA |
In the 157th mantrA the sage observes that the cremation grounds are as far as one's relatives and friends can journey with one to. The idea that the misapprehension as to the nature of reality that affects us all is capable of pulling us deeper and deeper into this transmigratory cycle is clear in these words.



ஆர்த்தெழு சுற்றமும் பெண்டிரும் மக்களும்
ஊர்த்துறைக் காலே ஒழிவர் ஒழிந்தபின்
வேர்த்தலை போக்கி விறகிட்கு எரிமூட்டி
நீர்த்தலை மூழ்குவர் நீதியி லோரே. I.2.15.157

Mourning friends, weeping spouse, dear children all,
They but followed him to the river's edge--not a step beyond;
Then sorrow dropped its mark, quick the pyre was lit,
Then the plunge in water, heart-whole they, graceless band. I.2.15.157

Com - Mourning friends, weeping spouse, dear children all, One’s grief stricken wife, children so dear to one’s heart and all the other relatives and friends, who walked (with the corpse) wailing loudly and weeping for their loss They but followed him to the river's edge-- are not able (or willing) to accompany (the corpse) any further than the banks of the river that is located at the edge of the village. not a step beyond; And once there (at the cremation ground) they travel no more. Then sorrow dropped its mark, quick the pyre was lit, then they proceeded to cover the face (of the corpse) the basis of life, and quickly lit the pyre. Then the plunge in water, heart-whole they, graceless band. The lighting of the pyre is followed by the customary plunge in water after which they walk away, back to their usual lives, lacking right conduct.

*The term “ஊர்த்துறைக் காலே “should be re arranged as “UrkAl thurai   and then we will get the meaning ‘the river/stream at the outskirts of the village’. This is a reference to the cremation ground, which is usually on the outskirts of the village where the last rites are performed and the customary plunge in the water is taken after the ceremonies are completed. The term “நீதியி லோரே” is used to highlight the misapprehension (as to the nature of life and reality) that deludes us and causes us tread the path of adharmA or non righteousness.

thirucchitrambalam|

Friday, September 21, 2012

Coveting riches of the dead, some remain back - mantrA 156

srigurubhyO namahA |
The sage ponders on the pitiable state of affairs of the average human, deluded completely and lost to the illusory pleasures of the world in the 156th mantrA.


வைச்சகல் வுற்றது கண்டு மனிதர்கள்
அச்சக லாதென நாடும் அரும்பொருள்
பிச்சது வாய்ப்பின் தொடர்வுறு மற்றவர்
எச்சக லாநின் றிளைக்கின்ற வாறே. I.2.14.156

The body to its final fate consigned,
Friends and kinsmen all dispersed;
But some remained; long had they lusted for the dead man's wealth,
Intent on riches, men deem they could for ever hold,
Panting and pining for what they might carry by stealth. I.2.14.156

Com - The body to its final fate consigned, Friends and kinsmen all dispersed; After placing the corpse on the pyre and setting fire to it (as described in the previous mantra) and after all the kinsmen and friends have gone home to their lives But some remained; long had they lusted for the dead man's wealth, they are still deluded by the false belief that the body is real and influenced by the idea that the soul will never leave the body Intent on riches, men deem they could for ever hold, they continue to seek and to be lost in the enjoyment of  mere material goods and pleasures Panting and pining for what they might carry by stealth.and in the process of so pining after these riches and pleasures they undergo so much difficulty and pain and lose even their humanity in the process. What a pitiable state?

*The English verse for this particular mantra, in my opinion, conveys an idea that is different to what is being hinted in the original. Thus, I have based my commentary for this on the original intent of the sage and not on the words in the English verse. The gist of this mantra is not that there are evil relatives waiting in the background to swoop on the dead man’s belongings like vultures (though it is perfectly true that such people do exist, that is not the focus of the sage here). Reading this together with the previous mantra we can understand that the sage here is trying to point out the pitiable state of affairs where even after realising this body is mortal and transitory (by coming face to face with death), the foolish people continue to be deluded by the phenomenal world. Though they can easily recognise the fact that their wealth and houses and their beautiful wives would remain behind in the world of the living and be of no use to them when their transitory body attains to its natural end, they still continue to be deluded by the glamour of sensory titillation and greed. They lose their humanity and the more noble emotions and instead they are led by desire, lust, greed, envy, arrogance and delusion. Here the sage uses the word ‘picchu’ which indicates insane to describe such people, as they have lost their discriminatory intellect or buddhi to help see what is real and what is not real.

thirucchitrambalam |