Vishnu Sahasranama: Sloka 7: śrutvā dharmānaśeṣeṇa

Sloka 7: text

śrī vaiśaṁpāyana uvāca
śrutvā dharmānaśeṣeṇa pāvanāni ca sarvaśaḥ |
yudhiṣṭhiraḥ śāṁtanavaṁ punarevābhyabhyāṣata || 7 ||

Meaning

Sri Vaisampayana said:
After hearing a lot,
About Dharma that carries life,
And of those methods great,
That removes sins from ones life,
For ever and to cleanse,
Yudhishtra asked again,
Bheeshma, the abode of everlasting peace. (Swami Krishnananda)

Another Meaning

Having heard about dharma and acts of purification, Yudhishthira, to Bhῑsma (son of Śantanu) spoke once again.

Comment

Sri Vaisampayana, the narrator of Mahabharata is an important sage of Hinduism. Veda Vyasa had taught Krishna Yajur Veda to Sri vaisampayana. Sri Vaisampayana is also regarded as the first author to expand the Mahabharata from the original 8000 verses it had to 24000 verses.

śrutvā: after hearing
dharmāna: about dharma
aśeṣeṇa: in detail
pāvanāni: that which purifies
ca: connector (and)
sarvaśaḥ: in all respects
yudhiṣṭhiraḥ: Yudhishtra
śāṁtanavaṁ: Bhishma (Shantanu was Bihishma's father)
punarevābhya: once again the same thing

The seventh sloka is an important sloka because it is the prelude to one of the most important slokas in the Vishnusahasranamam, the eighth sloka where Yudhishtra raises certain important questions. More on the eighth sloka in another post. 

Kural 579: Being Considerate as the Highest Virtue

Kural

ஒறுத்தாற்றும் பண்பினார் கண்ணும்கண் ணோடிப்

பொறுத்தாற்றும் பண்பே தலை. (579)

Transliteration 

"oRuththaatrum paNpinaar kaNNumkaN Noatip

poRuththaatrum paNpae thalai" (source)

Translation

"To smile on those that vex, with kindly face,

Enduring long, is most excelling grace." (source)

Meaning 

Being considerate and bear with even to those who vex us is the highest virtue.

Comment

Kural 579 of Tirukkural comes under the chapter 58 (அதிகாரம்), titled "Kannottam" கண்ணோட்டம்), which literally means "glance" but refers to considerateness or sympathy in this context.

ஒறுத்தாற்றும் (oRuththaatrum) can be divided into ஒறுத்து (oRuththu) and ஆற்றும் (aatrum). ஒறுத்து (oRuththu) is derived from the root ஒறு (oRu) which means punish/ blame/ vex. Parimelazhagar comments on the kural by using ஒறுக்கு instead of  ஒறுத்து. ஒறுக்கு means to roast. 

ஒறுத்தாற்றும் (oRuththaatrum) means "vexing".  பண்பினார் (PaNpinaar) refers to "those with character". ஒறுத்தாற்றும் பண்பினார் (oRuththaatrum paNpinaar) are those with vexing character or those who vex others. கண்ணும்  (kaNNum ) roughly means even towards. Its root is  கண் (kaN). The phrase ஒறுத்தாற்றும் பண்பினார் கண்ணும் oRuththaatrum paNpinaar kaNNum means "even towards those with vexing character".

கண்ணோட்டம் (KaNNottam) means considerateness/ kindness. பொறுத்தாற்றும் like ஒறுத்தாற்றும் can be divided into பொறுத்து and ஆற்றும் (aatrum). பொறுத்து is being patient. பொறுத்தாற்றும் is "being patient". பண்பு is virtue or character. தலை (thalai) literally is head but in Tirukkural it is means "what is chief". கண்ணோடிப் பொறுத்தாற்றும் பண்பு (kaNNotip poRuththaatrum paNbu) refers to the virtue of being considerate and patient.

The kural can translated in simple as follows: being considerate and bearing with even to those who vex us is the highest virtue. 

The kural comes under the Part, "arathupaal" (அறத்துப்பால்), which deals with wealth and welfare aspects. Chapters 53 to 63 of Tirukkual relate to norms of good governance, cherishing kith and kin, humanism and so on. The adhigaram applies equally to rulers (and officials) and to individuals but considering the placement of the kural, it seems to target the ruling class. While many translators such as Manakkudavar, Namakkal Kavignar, Ilakkuvanar, Tirukkuralar Munisami, Drew & Lazarus, have translated the kural in such a way that it is addressed to an individual, Parimelazhagar's translation of the kural addresses the kural to rulers and officials. Parimelazhagar refers to "the highest virtue of rulers" (அரசர்க்கு தலையாய இயல்பாவது).  

Drinking Alcohol is Uncool!

A friend's dad recently passed away due to a smoking related disease. Most of the guys in the previous generation thought smoking was cool and are now paying the price. In the same way, the present generation thinks drinking alcohol is being cool and a teetotaler is considered uncool and a "pazham". Well, please know that drinking alcohol is totally uncool. If you think otherwise, all you would be doing by continuing to drink alcohol is you will make your spouse and children immensely suffer in a decade or two. So stop drinking!

And if you happen to have a friend who's a teetotaler and you're on your way pestering him to drink, please stop doing it. You are doing no good to him; you're not being a friend.

I am lucky that way. During my college days, there is probably not a bar in Mangalore that I had not visited with friends. Yet, not once have my friends suggested that I should taste alcohol. Once, an acquaintance asked me to drink and all my friends were pretty pissed off at him for asking me to drink. I am so proud of my friends that I keep telling about them to everyone.

Friendship is not just about enjoying and having a good time together. It is about ensuring that your friend always goes a step ahead in life. It is fine if you cannot help him or her; at least don't shove him down the rabbit hole.

Vishnu Sahasranamam: Sloka 6: Yasya Smarana Maathrena

Sloka 6: Text

yasya smaraṇamātreṇa janmasaṁsārabaṁdhanāt |

vimucyate namastasmai viṣṇave prabhaviṣṇave || 6 ||

ōṁ namō viṣṇave prabhaviṣṇave ||

Meaning

Bow I before Him,

The all-powerful Vishnu,

The mere thought of whom.

Releases one forever,

Of the ties of birth and life.

Bow I before the all powerful Vishnu.

(Swami Krishnanda)

"My salutation to that all powerful deity, Visnu the mere contemplation of whose name frees all persons from the bonds of samsara, the terrific cycle of birth and death." (link)

Comment

Yasya: to be endeavoured

smaraṇa: the act of remembering

mātreṇa: merely

smaraṇamātreṇa: the mere contemplation

janma: birth

samsāra: cycle of birth and death

bandhanāt: from the material bondage

The term bandhanāt also appears in Canto 3 verse 23.57 of Srimad Bhagavadam where it is stated:

sāhaṁ bhagavato nūnaṁ

vañcitā māyayā dṛḍham

yat tvāṁ vimuktidaṁ prāpya

na mumukṣeya bandhanāt

which means: "My lord, surely I have been solidly cheated by the insurmountable illusory energy of the Supreme Personality of Godhead, for in spite of having obtained your association, which gives liberation from material bondage, I did not seek such liberation."

vimucyate: becomes freed/ liberated

namastasmai: Salutations to him

viṣṇave: All-pervading Lord Vishnu

prabhaviṣṇave: to Lord Viṣṇu, the most powerful

ōṁ namō viṣṇave prabhaviṣṇave: I bow before the all powerful Lord Vishnu

This is the last sloka of the Purvabhagam which does not figure out in Mahabharata. As said in the previous post, this sloka is also a salutation to Lord Vishnu. The previous sloka speaks of the nature of the Lord while this one is about why contemplation of the Lord's name is necessary: it releases one from the bonds of birth and death (samsara).

Vishnu Sahasranamam: Sloka 5: Avikaaraaya Shuddhaaya Nityaaya

Sloka 5: Text

avikārāya śuddhāya nityāya paramātmane |
sadaikarūparūpāya viṣṇave sarvajiṣṇave || 5 ||

Meaning

Bow I before Vishnu
Who is pure,
Who is not affected,
Who is permanent,
Who is the ultimate truth.
And He who wins over,
All the mortals in this world.

(Swami Krishnanda)

Poetic Meaning

Salutation to Lord Vishnu who is immutable (unchangeable, not subject to any variation), who is inherently pure and eternal, the Supreme soul who has a consistent undiversified form in all times and ages and is the conqueror of one and all. 

(link)

Comment

The fifth and the sixth slokas of the Purva Bhagham (of the Vishnu Sahasranamam) are salutations to Vishnu. Each word of the sloka is significant and is explained below:

avikārāya: one who does not undergo material transformation or unchangeable. 

The word avikārāya is also used in Canto 10 of Srimad Bhagavadam, Verse 16:40 which reads:

jñāna-vijñāna-nīdhaye
brahmaṇe ’nanta-śaktaye
aguṇāyāvikārāya 
namas te prākṛtāya ca 

(emphasis supplied)

The above Sloka translates as follows:

"Obeisances unto You, the Absolute Truth, who are the reservoir of all transcendental consciousness and potency and the possessor of unlimited energies. Although completely free of material qualities and transformations, You are the prime mover of material nature." (link).

śuddhāya: pure/ unadulterated.

Again, this word has several references in Srimad Bhagavadam. For instance, verse 49.13 of the 10th Canto, which reads:

namaḥ kṛṣṇāya śuddhāya
 brahmaṇe paramātmane
yogeśvarāya yogāya

 tvām ahaṁ śaraṇaṁ gatā 

(emphasis supplied)

The verse translated reads as below:

"I offer my obeisances unto You, Kṛṣṇa, the supreme pure, the Absolute Truth and the Supersoul, the Lord of pure devotional service and the source of all knowledge. I have come to You for shelter." (link)

nityāya: permanent/ eternal

paramātmane: one who is the supreme person (paramātma)

sadaikarūparūpāya: one who is consistent

viṣṇave: the all-pervading Vishnu

sarvajiṣṇave: jiṣṇu is the root of this compound word whose meaning is all conquering.

Thus, Sloka five of the Vishnu Sahasranamam explains in brief the qualities of Lord Vishnu: The Lord  is eternal, pure, consistent, without end, all conquering and supreme. An English and a Tamil translation of this sloka in the form of a video is available here. 

Vishnu Sahasranamam: Sloka 4: Vyasaya Vishnu Rupaya

Sloka 4 Text

vyāsāya viṣṇu rūpāya vyāsarūpāya viṣṇave |

namo vai brahmanidhaye vāsiṣṭhāya namo namaḥ || 4 ||

Meaning

Salutations to Sage Vyasa who is in the form of Vishnu and to Vishnu who is in the form of Vyasa!

Salutations again and again unto him, who is a reservoir of the vedas and who is in the lineage of Sage Vasishtha.

Poetic Meaning (link)

Salutations, again and again, to VyAsa, a visible aspect of Lord Vishnu and to Lord Vishnu who, in turn, is also a visible aspect of VyAsa, the sage descended from Vasistha and a veritable treasure of vedik knowledge of Brahman.

Comment

Readers may kindly note that we are still in the Purvabhagam of the Sahasranamam, which is not strictly the Vishnu Sahasranamam, but are introductory slokas which provide the context to the slokas. After having explained the lineage of Veda Vyasa in the third sloka, 

This sloka is probably the highest form of praise to Sage Vyasa who is regarded as the one who classified the Vedas and also authored Vishnu Sahasranamam. Veda Vyasa is compared to Lord Vishnu and more importantly, Vishnu to Veda Vyasa. Such is the significance of the contribution of Veda Vyasa in Hinduism that God is compared to him.

[The role of "Vyasa" in the context of Hinduism should be understood. The wikipedia entry on Vyasa is a good read on this.]  

The context in which the Vishnu Sahasranamam has been rendered has been aptly summarised in a website by an author called "Lakshi". The explanation offered by the author is quoted below:

"It is interesting to contemplate on the circumstances under which Sri Vishnu Sahasranama Stotram came into existence. Yudhishthira, the eldest of the five Pandavas, was mentally depleted because of the war with the Kauravas and the misery of death and suffering that was created by the war in which he had been a major player. Bhishma, his dear grandfather, was lying on his deathbed. With his passing away, his irreplaceable wisdom, based on the experiences of his long life of virtue, righteousness and devotion, was about to be lost to the world. Sage Vyasa and Sri Krishna advised Yudhishthira, who himself was an epitome of righteousness and virtue, to seek the advice of Bhishma on any and all aspects of life on which he had any doubts. Yudhishthira did as advised, and a series of [dialogues] ensued between the two, witnessed by Lord Krishna Himself, and by other great sages including Vedavyasa.

In one of these sessions, Yudhishthira sought Bhishma's advice on the easiest and best means by which mankind can attain lasting happiness, peace of mind, and relief from all bondage and sorrows. This was the setting in which Sri Vishnu Sahasranama Stotram was imparted, with the welfare of future generations also in mind, by Bhishma to Yudhishthira, as part of the advice given by Bhishma in response to the above question... 

Sri Vedavyasa is the rishi of Sri Vishnu's one thousand names, i.e., the sage who strung together the thousand names as they were revealed by Bhishma to Yudhishthira. Anushtup (eight syllables per quarter) is its meter. Lord Krishna, the son of Devaki, is the Lord being worshiped..." (link)

As stated above, Bhishma in his deathbed made known to Yudhishtra the goal of attaining lasting happiness. It is said that Sahadeva, one of the Pandavas, had etched Bhishma's advice in his memory. He recounted it to Veda Vyasa, who authored Vishnu Sahasranamam through Ganesha, who is said to have written what was dictated to him. 

Sloka four of the Purvabhag of the Vishnu Sahasranamam is an obeisance to Veda Vyasa for his achievements as regards the compilation of Vedas, the Upanishads and for authoring the Mahabharata.

Vashishtaya refers to the lineage of Sage Vashishta. This reference makes it absolutely clear that the obeisance is not to the titular role of Vyasa but to Krishna Dwaipayana Vyasa or Veda Vyasa. Veda Vyasa through this sloka is regarded as the incarnation of Lord Vishnu. And Lord Vishnu is regarded as the "Visible Aspect" or the physical manifestation of Veda Vyasa!

Thirukkural 119: When is Justice Seem to be Done?

Lord Chief Justice Hewart famously said in 1923: "Not only must Justice be done; it must also be seen to be done." The context was the case, R v Sussex Justices, ex parte McCarthy ([1924] 1 KB 256, [1923] All ER Rep 233, a motor cyclist was prosecuted for dangerous driving. The Magistrates' court convicted him although the clerk of the court was a member of the solicitor's firm which represented against the defendant in a civil claim. Based on this, the motor cyclist sought for quashing the conviction. The matter was heard by Lord Chief Justice Hewart who overturned the conviction and said these famous words. This principle has been quoted in India numerous times in numerous decisions relating to bias.

We'd be surprised to notice that more than 2000 years back, Saint Thiruvallur wrote about bias. In Adhigaram 12 (Naduvu Nilaimai- Equity and Uprightness), Thiruvallur said:

சொற்கோட்டம் இல்லது செப்பம் ஒருதலையா

உட்கோட்டம் இன்மை பெறின். (119)

There are multiple ways this Kural has been translated. As is expected with a work of this vintage, multiple commentators have interpreted the Kural in various ways. One of which is given here: "Justice is seen to be done when the judge is upright in words and deeds." [J. Narayanasamy]

The meaning of the Kural is that it is not only enough if the words of the judgement are smooth but it should come from the judge who is endowed with integrity and uprightness. Here, "உட்கோட்டம் இன்மை" means "மனதில் குற்றம் இல்லாமல் இருக்கும் தன்மை", that is, the state where the judge's mind free of bias. The Kural roughly means the following: The judgement free from textual error is desirable only if it is written or spoken with a bias free mind.

Vishnu Sahasranamam: Sloka 3

Text

vyāsaṃ vasiṣṭa naptāraṃ śakteḥ pautraṃ akalmaṣam |
parāśara ātmajaṃ vande śukatātaṃ tapo nidhim || 3 ||

Meaning

Vyasa is the great grandson of Vasishta and the grandson of Shakti. He is the son of Parasara
and the father of Suka. I offer my obeisance to the Vyasa who is free from all defects and is a
repository of austerities.

Comment

Vyasa Rishi (Krishna Dwaipayana Vyasa) is one of the most important Rishis in India. He is regarded to have compiled Mahabharata. Veda Vyasa is also said to have made the three-fold classification of the Vedas: Rig, Yajur, and Sama, and hence the name Veda Vyasa or the splitter of vedas. The fourth Veda, Atharva is considered to be a later addition. As the literal meaning of this sloka says, Vyasa Rishi is regarded as one of the seven immortals. The lineage runs in the following manner:

Vasishta> Shakti> Parasara> Vyasa> Suka

Vyasa is regarded as a title to one who classifies the Veda and in different yugas different sages have been conferred the title. The next sloka equates Vyasa to Vishnu and vice-versa. An interesting one, we'll see that in the next post.

VIshnu Sahasranamam: Sloka 1: Further Explanation

In the last post, we had seen the meaning of Sloka 2 of Vishnu Sahasranamam. We had also seen that Sloka 1 referred to "vighnam" and had noted:

"There is an interesting debate on whether the first sloka in Vishnusahasranamam is a prayer to Ganesha instead of Vishnu. So the question arises as to whether this Sloka is a later addition to negate the idea that the first sloka relates to Ganesha. More on this in the next post."

 In this post, we shall see what the debate is all about. 

Some argue (see, this for instance) that the first sloka of the Vishnu Sahasranamam (dhyanam sloka) is an obeisance to Ganesha and not Vishnu for the following reasons:

•  "Sarva vignopa shantaye" is a reference to Ganesha. "Sarva" means all. "Vigna" is obstacle or hindrance, and "upashantaye" means pacify or abate/ remove. Generally, Ganesha and not Vishnu is referred to as "Sarva vignopa shantaye".
• "Shashivarnam" literally refers to the colour of the moon. Vishnu is generally regarded as dark in colour and therefore reference to the colour of the moon can only mean reference to Ganesha and not Vishnu.

You would have noticed in the first post the difference between the poetic and the literal translation as regards the meaning of the words "Shashivarnam". The literal translation said it was the lustre (glow) of the moon and the poetic translation said it was the colour of the moon.

The authority on Shri Vaishnavism, Velukkudi Krishnan's view on the first sloka is given here: In one of his lecture series on Vishnu Sahasranama (in Tamil), he does not of course refer to the debate but starts off his explanation on the sloka with a statement that this sloka is a reference about Vishnu, probably indicating that he is aware of the debate. While explaining about "Shashivarnam" he admits that "Shashivarnam" literally means the colour of the moon, that is, white, but Vishnu is regarded as dark in colour. He explains this by arguing that it refers not to the colour but the nature of the moon. He says just as we see the moon, we get the feeling of coolness, likewise when we see Vishnu, we get the same feeling. This, according to him, is the reference to Shashivarnam in the sloka.

Some argue (here) that Ganesha draws his power from Vishnu. It appears that Brahma Samhita, Chapter 5, Verse 50 (here) says that Govinda has delegated his power of removing obstacles to Ganesha. Therefore, it is argued that the first sloka is not a reference to Ganesha but to Vishnu.

Conclusion

Irrespective of whether Sloka 1 refers to Ganesha or to Vishnu, the slokas pray for removal of all vignams (obstacles). It doesn't matter whether the "delegator" (Vishnu) or the "delegatee" (Ganesha) removes all obstacles, as long as these are removed, we are fine. 

Vishnu Sahasranamam: Sloka 2

Introduction

These slokas (including Sloka 1) are a part of the Purvabhaga (prologue) to the Vishnusahasranamam. The actual Sahasranamam in the standard renditions start much later and is preceded by Purvabhaga, Dhayana verses, etc. The Purvabhaga slokas pay obeisance to Vishnu and throws light on the context in which the Vishnu Sahasranmam was rendered. Although technically not a part of Vishnusahasranamam, these preludes and Dhyana slokas have been recited for generations and is therefore dealt with here too. 

Sloka 2

yasya dviradavaktrādyāḥ pāriṣadyāḥ paraḥ śatam |

vighnaṁ nighnanti satataṁ viṣvakasenaṁ tamāśraye ||

Meaning

The elephant faced one along with his innumerable attendants, Would always remove obstacles as we depend on Vishvaksena. 

Poetic Translation

I take refuge in Vishvaksena who always eliminates all hindrances, The commander of the elephant-faced attendant and the numerous others.

Comment

This sloka is not found in many books of Vishnu Sahasranamam. In this Sloka, Vishvaksena is referred to. Vishwaksena is the commander-in-chief of Vishnu's army and is also the gatekeeper of Vishnu's abode, Vaikhunta.

There is an interesting debate on whether the first sloka in Vishnusahasranamam is a prayer to Ganesha instead of Vishnu. So the question arises as to whether this Sloka is a later addition to negate the idea that the first sloka relates to Ganesha. More on this in the next post. 

Vishnu Sahasranamam: Sloka 1

English text with translation and explanation: Meaning from here. Poetic translation from here.

Text:

shuklAmbaradharam vishNum shashivarNam chaturbhujam | 

prasanna vadanam dhyAyet sarva vigna upashAntaye || 

Meaning: One should meditate for the removal of all obstacles upon Vishnu who is clad in white garments, who has a lustre like the moon, who has four arms and a beneficent face.

Poetic Translation: 

Dressed in white you are, 

Oh, all pervading one, 

And glowing with the colour of moon. 

With four arms, you are, the all knowing one 

I meditate on your ever-smiling face, 

And pray, Remove all obstacles on my way.

Comment:

Vishnu Sahasranamam can be translated as the 1000 names of Vishnu and is one of the most important texts of Vaishnavites. The term "Vishnu" here implies the one who consists of the all pervading matter and the energy which pervades in all matter. "Chaturbhujam" refers to the one with four hands. Another reference to the term "Chaturbhujam" is to the four directions. "Shashivarnam" means the moon. The reference here is to the coolness of the moon. "Prasannavadanam" can be translated as the one whose face is like a blossomed flower. The verse is a call for meditation on Vishnu so that the obstacles are removed. 

Perspectives and Environment Matter: But B+

If you think this post is about environmental and pollution related issues, you're sorely mistaken. By environment, I mean the surroundings and the things and perspectives to which are exposed to. I happened to chance by an apt illustration of this point. If you notice government offices in Northern India, especially Delhi NCR, you''ll notice them going for a stroll, which is the sarkari way of attempting to negate the guilt of having gobbled up artery-clogging lunch.

One sunny day, after having eaten as if there was no tomorrow, a colleague from Chennai and I, an artless villager, were walking around our office building. Suddenly, we noticed a bush shaking vigorously. What followed were our observations on the cause of the same event:

Colleague: See! Notice how the bush is shaking!

Me: Yeah! There's a chameleon sitting inside and doing this.

Colleague: Thought a couple were sitting behind the bush.😉

Me: Hey! This is quite common. During summer, animals find shade in the bushes and have a good time doing these things.

Colleague: Its also quite common in cities: just that, couples have a good time in it.

For the same event, we perceived different causes depending on what we have seen in the surroundings we grew up in. 😁

The larger point of this silly incident: differences of opinions is quite common because of this. Instead of trying to establish who is right and who is wrong, we probably need to respect each other's life experiences. We also need to understand that our life experience is only selective and give the world the benefit of the doubt. And Be Positive! 🙏🤘 

தீநட்பு (Harmful friendship): Thirukkural

There is a trend in Tamil films to say, "there is nothing called as bad friendship". The problem with such empty statements is that some people believe these to be gospel truth. More often than not such statements justify negative mindset and habits such as alcoholism.

There is something called as bad friendship or as Thiruvalluvar called it, "harmful friendship". Before going into Thirukkural, I'd like to narrate an incident that happened in the early 2000s when I was a college student. Three of us friends were sitting home when one of my friends (F1) was teasing the other (F2) of a bad habit. I was observing these two and F1 made an extraordinarily valid point, pertinent to this post: 

F2: Who are you to ask about my personal things or habits?

F1: Why shouldn't I ask?

F2: That's none of your business!

F1: You cannot brush away things like that. I am your friend and I am duty-bound to ensure that I am honest with what I feel about what you do. 

F2: You may feel about so many things. That doesn't mean that I should do what you feel like.

F1: I agree. But it is my duty as a friend to point out when I feel you are erring. Of course, it is up to you to take it. Friendship is not only about enjoying but taking the best efforts so that my friend can be a better human being. My friendship with you should elevate you and not bring you down. 

What F1, my friend said, is still fresh in my mind. This is exactly what demands of a good friend. Conversely, a person with questionable character who purports to be a friend is no friend at all. Thiruvalluvars Kural penned several centuries back says this:

தீநட்பு  (Harmful friendship) (அதிகாரம்  82)

811. பருகுவார் போலினும் பண்புஇலார் கேண்மை

பெருகலின் குன்றல் இனிது.

This roughly means: Even if a person cherishes his friendship with you, it is better to avoid him if he is of bad character. 

பருகுவார் போலினும்:  (figuratively) those who cherish another's company. (literally) "those who will devour you with affection" [GU Pope et al, Lexicon & Concordance: The Sacred 'Kural' of Thiruvalluva-Nayanar (1886), p. 58]  

பண்புஇலார் கேண்மை: friendship with persons of questionable character

பெருகலின்: Instead of increasing

குன்றல்: decreasing 

இனிது: better

Parimelazhagar's commentary on this Kural reads: "காதல் மிகுதியால் பருகுவர் போன்றாராயினும் தீக்குணம் உடையார் நட்பு, வரல்தளின் தேய்தல் நன்று".

Therefore, the sacred duty of a friend is to elevate his friend and not bring him down. While it might be fashionable to say, "there is nothing called bad friendship", it is undoubtedly true that a person spoils you is no friend at all. 

Vegetarianism and Tirukkural

Tirukkural, the great secular bible, one of the most translated works in the world, and Tamilnadu's jewel has many chapters (அதிகாரங்கள்). Tirukkural is a universally praised work and we Tamils take real pride in reciting it. But the question is: do we follow it or even attempt to? The answer is a big big no. 

We Tamils, especially, politicians and teachers are fond of quoting Tirukkural. I am sure no one in the extant political climate would dare to quote from Chapter 26 of Tirukkural. It is on abjuring flesh meat (புலால் மறுத்தால்). One hardly finds any specific mention of it in public discourse. Hence, this post. The chapter, like other chapters in the Kural, contains ten aphorisms (251 to 260), which are given below along with the translation of Drew & Lazarus (DL) and J. Narayanasamy (JN):

251. தன்னூன் பெருக்கற்குத் தான்பிறிது ஊனுண்பான்
எங்ஙனம் ஆளும் அருள்.DL: How can he be possessed of kindness, who to increase his own flesh, eats the flesh of other creatures.

JN: Hardly any mercy is left in the minds of those who build their bodies with the flesh of other beings.

252. பொருளாட்சி போற்றாதார்க்கு இல்லை அருளாட்சி
ஆங்கில்லை ஊன்தின் பவர்க்கு.DL: As those possess no property who do not take care of it, so those possess no kindness who feed on flesh.

 
JN: Wealth helps not those who do not patronize it; mercy is missed by those who eat flesh meat.

253. படைகொண்டார் நெஞ்சம்போல் நன்னூக்காது ஒன்றன்
உடல்சுவை உண்டார் மனம்.DL: Like the (murderous)  mind of of him who carries a weapon (in his hand), the mind of him who feasts with pleasure on the body of another (creature) has no regard for goodness.

JN: Who take pleasure in killing to eat, have a mind of steel impervious to mercy on the prey.

254. அருளல்லது யாதெனில் கொல்லாமை கோறல்
பொருளல்லது அவ்வூன் தினல்.DL: If be asked what is kindness and what is its opposite, the answer would be preservation and destruction of life; and therefore it is not right to feed on the flesh (obtained by taking away life).

JN: Mercy demands not to kill; butchering is cruel, and eating flesh meat is insensuous.

255. உண்ணாமை உள்ளது உயிர்நிலை ஊனுண்ண
அண்ணாத்தல் செய்யாது அளறு.

DL: Not to eat flesh contributes to the continuance of life; therefore if a man eats flesh; hell will not open its mouth (to let him escape out, after he has once fallen in.

JN: Abstaining from meat is a way of saving lives; meateaters hardly get off from mental morbidity. 

256. தினற்பொருட்டால் கொல்லாது உலகெனின் யாரும்
விலைப்பொருட்டால் ஊன்தருவார் இல்.

DL: If the world does not destroy life for the purpose of eating, then n one would sell flesh for the sake of money.

JN: If humanity abjures from the habit of meat eating, the ill reputed sale of it will not exist.

257. உண்ணாமை வேண்டும் புலாஅல் பிறிதொன்றன்
புண்ணது உணர்வார்ப் பெறின்.

DL: Since the wise consider flesh as the (unclean) ulcer of a body, let it be eaten. 

JN: Who realises the pain and wound of killing will give up the habit of meat eating.

258. செயிரின் தலைப்பிரிந்த காட்சியார் உண்ணார்
உயிரின் தலைப்பிரிந்த ஊன்.

DL: The wise, who have freed themselves from mental delusion, will not eat the flesh which has been severed from the animal.

JN: Wisdom free from the painful mind of evil will abstain from feeding on flesh.

259. அவிசொரிந் தாயிரம் வேட்டலின் ஒன்றன்
உயிர்செகுத் துண்ணாமை நன்று.

DL: Not to kill and eat (the flesh of) an animal, is better than the pouring forth of ghee, etc., in a thousand sacrifices. 

JN: Abstaining from meat eating is good even in hospitality with a rich fare of food in ghee. 

260. கொல்லான் புலாலை மறுத்தானைக் கைகூப்பி
எல்லா உயிருந் தொழும்

DL: All creatures will join their hands together, and worship him who has never taken life, nor eaten flesh.

JN: All life on earth will bow in gratefulness to those who abstain from killing and meat eating.

Zha in Tamil

One of the defining characteristics of Tamil is its 30th letter, zha/Ḻa (ழ) and has been in use at least since 3rd century BCE. The letter finds its place in Malayalam also. Many Tamils like me are quite possessive and proud about zha and find the correct pronunciation of zha as the hallmark of one learnt in Tamil. Recently, I had a shocking conversation with a Malayali colleague working in Chennai. 

Colleague: Do you know there is a letter zha in Malayalam that is not there in Tamil? 

Me: (quite shocked after hearing this) What? Zha is there even in Tamil. In fact, we Tamilians are very proud about it.

Colleague: Aah that cannot be correct! No Tamilian I know can pronounce zha. They all say valapalam (banana) and cannot pronounce zha.

Me: It is shameful that most of us Tamilians are not able to pronounce zha although we consider it to be the USP of Tamil.

My colleague's observation, although shocking, was true. For all the chest beating by us Tamilians about our Tamil heritage and protecting our culture, most of us  cannot even pronounce an important letter in our mother tongue, which Ashokamitran says is "one of the glories of Tamil language." [Ashokamitran, Tamil Scene: Good Work Continues, Indian Literature, Vol. 32, No. 6 (134) (November-December, 1989), pp. 189-195].

Two things should be done:

1.  No Tamil teacher should be recruited who cannot pronounce zha.
2. People should not accept any politician who cannot say zha. 

Naanmarai and Mundhunool in Tolkappiyam's Prolegomenon

Tolkappiyam is an ancient Tamil work on Grammar. This very short post discusses certain interesting facts/ debates relating to Tolkappiyam's prolegomenon. Tolkappiyam's payiram or prolegomenon was penned by Panampaaranar, who is regarded as a contemporary of Tolkappiyar, the unknown and mysterious author of the great work. 

The history of Tamil literature and various constructions provided to the text, like in any age, are tainted by the commentator's ideologies. This is well-accepted and is no big deal. Only rigorous and scientific methods of research can alleviate ideological biases. To the extent possible, this blogger will present facts sans ideological biases.

Some interesting debates on the words naanmarai and mundhunool in the prolegomenon are listed below:

• Tolkappiyam's prolegomenon was written by Panampaaranar, a contemprary of Tolkappiyar.
• The prolegomenon casts some light on Tolkappiyam and how it came to be.
• The prolegomenon refers to mundhunool kandu and naanmarai. Mundhunool apparently refers to Vedas and so does naanmarai, marai refers to vedas and the prefix naan refers to the number four (four vedas). 
• There is also another construction offered to these phrases. Mundhu nool refers to previous works and this phrase is juxtaposed with muraippada enni (meaning, well-thought as per norms) supporting the construction that the Tolkappiyam was a work with great insight and was written as per the established norms of research, including researching on prior work/ authorities. Prolegomenons in Tamil literature do generally state that the author has referred to the mundhunool. So mundhunool may not really refer to the vedas. There are close to about 240 references in Tolkappiyam to earlier authorities [Dr. V. Murugan, Tolkappiyam in English ix (2000)] supporting the inference that mundhunool refers to prior work/ authorities and not vedas.  
• However, naanmarai is a different story altogether. Naanmarai has been consistently translated to have referred to the four vedas [Dr. V. Murugan, Tolkappiyam in English xxiii (2000)]. Another construction has been afforded to Naanmarai: as aram (virtue), porul (material wealth), inbam (pursuit of happiness and pleasure), and veedu (salvation) but why this construction is given instead of the standard "four vedas" is anybody's guess.

More on this in another post.  

Short Story: How Ashwini Got Her 80 Marks

Let me tell you a story:

Ashwini was a topper in her law college. She was studying for her final year exams. The next paper was the Code of Criminal Procedure, 1973 (CrPC), one of the toughest papers in the law curriculum. Ashwini had the habit of taking a few minutes break during exam days to meet her friends Gayathri and Nandhini. So, a day before the CrPC exam, she visited her friends who were staying in the same hostel.

Nandhini's roommate, Kumari rushed into the room with a piece of paper. She whispered: "I got a list of important questions from our college lecturer. who says the question paper will have a lot of questions from this list."

Kumari then turned to Ashwini and said: "This is your chance. Take this and get your university rank." Ashwini flatly refused and said to a stunned Kumari: "If I get good marks, let them be through my own efforts. If I take this list, I will be doing a great disservice to my classmates who are competing with me for the top honour." Gayathri said: "I too don't want the questions." Silence engulfed the room.

A bewildered Kumari asked to everyone: "Have I done anything wrong? Did I say something bad?" Ashwini reassured her: "Don't worry about it. This is just a personal choice. All the best for the exam."

Ashwini eventually went on to top the University rankings in the exam and got the gold medal too. Ashwini's score in the Cr.PC paper was 80%. Gayathri too scored good marks in the exam. Both are now successful lawyers.