Arunagirinathar's Views on Acquisition of Wealth :by S.R.S. Ayyar

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this was the very usefull pl go through this writen by

S.R.S Ayyar

 

The scriptures specify four key attributes that are

intertwined with human lives (purusârthas), viz.,

 

kâma (fulfillment of desires);

artha (acquisition of wealth);

dharma (righteousness); and

moksa (liberation).

In Tamil phraseology these are known as aram, porul,

inpam and vîtu. These four precepts which steer human

destiny are based on a set code of values that are

relevant for all times. It should be understood that

Vedic dicta do not impose any restrictions on men and

women acquiring wealth or experiencing earthly joys.

Rather, these are very much an integral part of

grihastâsrama (married life). Only when these pursuits

assume extreme proportions and transgress moral norms,

the people concerned become the unhappy victims of

their irrational action.

The ultimate goal of all enlightened men and women is

liberation (moksa) from the vicious cycle of births

and deaths. Adi Shankara says:

 

Births and deaths by turn (do I face)

In mother's womb lie I again and again

Ocean of life this, impassable and boundless is;

Oh Murâri! have mercy and protect me!1

 

Saint Arunakirinâtar laments: "The number of

distressful life forms I have assumed exceeds the

sands of seven seas."2

 

The saint further bemoans: "When would the triple

desires perish, thereby putting an end to the mighty

seven births!"3. The triple desires which the saint

refers to are one's spouse, children and wealth. These

are the root causes for seven births which occur

ceaselessly, viz, gods, human beings, animals, birds,

reptiles, aquatic organisms and plant life.

 

Many of Arunakirinâtar's mellifluous Tiruppukal and

other musical praises on Lord Murukan bring to light

the above four driving forces in one's life. Lord Siva

and sages are said to have praised the glory of

Murukan and sought from Him the visual exposition of

the love-bound purusârthas.4 This paper will discuss

wealth (artha) as Arunakirinâtar views it, including

the unique characteristics of wealth, its overbearing

influence on men and women resulting in their varied

behaviour, the state of the people suffering lives of

privation, and Arunakirinâtar's invaluable advice on

wealth-related matters.

 

Before proceeding to a detailed discussion on wealth

in Arunakirinâtar's perception, I would mention his

philosophy of life. His repeated narrations on trials

and tribulation of human beings caused by multifarious

diseases, the agonising condition of the aged, the

trying times on the inevitable arrival of the

messengers of the Lord of Death, as also the saint's

desperate appeals before his favourite deity for the

total emancipation from worldly bondages are all

likely to give one an impression that his is a

fatalistic outlook on life.

 

This is far from true. Arunakirinâtar is out-and-out

practical in his approach towards life and his

supplications bear out this fact amply. He is not one

who would "don saffron robes, grow long hanging

beards, totter about in the woods, eat vegetables and

fruits, torment the body (with sacrifices) and wander

around the entire world.5 On the contrary, the saint

is praying for long-standing health, wealth of all

sorts, a consummate life marked by fortune, esteem

etc.6 Needless to say, he is seeking such favours from

Murukan on our behalf.

 

It is common knowledge that food, clothing, and

shelter are the three basic necessities of life. The

very existence of a man depends on fulfillment of

these vital needs. The saint outlines beautifully the

pathetic state of a man looking after a sizeable

number of kith and kin, with a wide variety of wants

-- nice clothes, wholesome food, drugs to cure

diseases, spouse, house to be of his own, etc., in a

Tiruppukal hymn:7

 

"Clothes do I need to attire (myself)

Sumptuous food to satisfy the mighty hunger,

For a lustrous body

(Need I) water (for bathing) and (costly) dress;

Remedies to destroy diseases affecting the body,

A young woman (wife) to remain indoors,

A home of my own to sleep;

Having gained all these (facilities)

Become I a householder, getting immersed

In that delusory ocean (called household)

And support the vast kinsmen;

My (life) will (thus) pass away in waste".

 

How does one go about to satisfy his needs? We all

know that there is a price attached to all goods and

services we get from others (except God's gifts like

air, water and sunlight). One has to work and earn

money and pay that price. The able-bodied who idle

away their time and look to others for theirs survival

indeed exist as parasites and prove to be a burden to

the society which will look down on them. Avvaiyar,

the grand old saint-poetess of Tamil literature

exhorts people to "go in search of wealth, even

sailing across the ocean".

 

One would realise the utility of money in its true

measure only when he or she ceases to be in possession

of it. It is like experiencing the severity of hot sun

while moving away from the cool shade of a tree.

Untold are the miseries that stem from poverty, which

Arunakirinâtar brands as "all-destroying". "Once a

person falls into the clutches of the heinous penury,

at that very moment his handsomeness, wealth, nobility

of mind, virtues and the glory of his home and family

all flee away from him," says that saint in Kantar

Anupûti.8

 

In Tirunelvayil Tiruppukal, the bard of Tiruvannâmalai

equates himself to an "outstretched worm writhing in

pain over the fire of poverty."9

 

Arunakirinâtar wants to be cut off from the cycle of

births and deaths, and becomes apprehensive if Lord

Murukan would grant him the boon. In that event, his

taking a re-birth in this planet in inevitable. Why

not then tell the Lord what all he would like to have

in his next birth? Let us listen to the saint's

prayers at Palani.10

 

"If Thou make me fall into the birth

That's akin to the dark sea and the hell,

(Murukan) Bestow Thy grace and have a mind

To enslave me so that

The dumbness, blindness, bodily deficiencies

And even the slightest penury do not near me,

And the (lustrous) form of gods,

Lofty lineage, wisdom and just conduct accrue to me".

 

It is worth noting that penury is one among the

malaises which the saint wants to be insulated

against. And he is making sure to remind Murukan that

he should not suffer deprivation even to a wee bit.

 

Arunakirinâtar reflects on the futility of some people

who strain every nerve at amassing wealth. He wonders

"if it is at all necessary for men to go to countries

like Pankalam (Bengal), Conam and Cînam (China)

seeking wealth and suffer hardships in order to get

their amorous desires fulfilled".11 The first half of

a Tiruppukal hymn in praise of the presiding deity at

Kodainagar (also known as Vallakkottai) has been

designed to convey the message to worldly-minded that

men who consider acquisition of wealth as their life's

mission and lose themselves in sensual pleasures land

in the miserable infernal regions.12

 

Arunakirinâtar displays a distinct flair in expressing

his derision at men who spend their days in flattering

unmerited people in order to earn their livelihood.

Such people are adulated undeservingly as a cloud (in

benevolence), the sun (in the dazzle of fame), a

brilliant pearl (in sweetness), Manmata (in

handsomeness) and Karna (in charity) etc.13

 

The bard on one occasion reminds us of men who, like

those employed in royal courts to sing the glory of

the king, scout out the dwelling places and wealth of

spiteful and miserly dullards and eulogise them by

equating them with Pari and Kari through many sorts of

classified poetry and ruin themselves in the

process.14 He takes pity on 'men who go places in

search of moneyed men and shower lavish praises on

them and yet made to walk off day after day thoroughly

fatigued, since they are asked to come back the next

day.15

 

Arunakirinâtar draws a parallel between the transient

wealth and the water flowing in convolution in a

river. In Kantar Alankâram, he tells of "the wealth of

kings who mounted on chariots, elephants and horses,

traverse with their troops to wage battles, will

vanish like writings on water" and adds that "there is

no other alternative to get rescued than joining the

assembly of men who are at Murukan's service --

Murukan who directed His dazzling spear at Cûr and the

mountains".16 The saint laments on the ignorance of

men who are proud of their glory, unmindful of

offering worship to Lord Murukan and asks them, "Can

they take with them the jewels they wear, women

adorned with gold ornaments, the mansions and the

money-bags when the belligerent Kâla (Lord of Death)

snatches away their lives?"17

 

Since wealth is impermanent in the hands of its

possessor and is of little value to him when his life

terms ends, he will do well to be benevolent towards

the poor. Arunakirinâtar lays great emphasis on such

fellow-feeling. "How can the rich get redemption who,

despite knowing that wealth is transient, do not give

away any money in charity?" asks the saint.18 He calls

those men cruel who accumulate wealth and do not help

the needy. Tiruvalluvar says, "cruel men who amass

wealth and lose them to others are ignorant of

happiness they would experience if the money is given

to the poor and they get delighted".

 

The saint is evidently ill-disposed towards

hypocritical sermonisers. In Kantar Alankâram,

Arunakirinâtar says, "some people sermonise that the

human body is like a bubble surfacing on water all of

a sudden and vanishing instantaneously and that

wealth, on a closer look, resembles lightning which

appears and peters out in a moment. But when starving

men approach such persons and seek alms the so-called

scholarly speakers leave that place quietly. Such men

are not friendly with Lord Murukan.19

 

What is in store for those people who cling to their

hoards of money without any charity? The saint

mentions three categories of people who are destined

to suffer in the nether world, viz, people who learn

literature that induces them to engage in heated

arguments and verbal onslaughts; people who lead their

lives ever seeking wealth, but do not mete out any

portion of it to others; and lastly those with who do

not sing praises of the darling offspring of the Lord

who gave half of His body to Goddess Uma.20

 

The teachings of Arunakirinâtar on wealth could be

summed up as follows: One should surrender at the twin

holy feet of Murukan in order to prosper in life and

keep away the dreaded poverty. While amassing wealth

should not be regarded as the sole aim of one's life,

it is necessary that one earns enough to support

himself and those who are dependent on him, lest he

should prove burdensome to society. There is no use

flattering unfit men; one should always bear in mind

that wealth that has come into his possession is

impermanent in nature, and hence one should help the

poor to the extent possible. Benevolence has to be

accompanied by devotion to Lord Murukan. One of the

surest ways to get the grace of Murukan is to lead an

altruistic life as outlined by Arunakirinâtar and

recite as often as possible Tiruppukal and other hymns

which by divine right have acquired an everlasting and

exalted status.

 

End Notes

Bhaja Govindam (Adi Shankara)

"Yelu Katal Manalai": Citamparam Tiruppukal

Stanza 39, Kantar Anupûti

Mâka Cancara Rajakampîra Valanattumalai Tiruppukal

Kaavi Uduthum: Citamparam Tiruppukal

Charana Kamalalayathai: Cuvâmimalai Tiruppukal

Udukka Thugil Venum Katir Kâmam (Sri Lanka) Tiruppukal

 

Stanza 19, Kantar Anupûti

Ariviladhavar... Tiruppukal

Thimira Udhadhi... Tiruppukal

Vengalam Baanam: Tiruccentûr Tiruppukal

Adhi Muthanaalilil

Mughilum Iraviyum... Tiruttani Tiruppukal

Vanchaka Lobha... Kundrutôrâtal Tiruppukal. Pari and

Kari, two legendary characters noted for charity.

Utayavarkal... Tirutani Tiruppukal

Stanza 49, Kantar Alankâram

Stanza 78, ibid

Stanza 60, Kantar Antâti

Stanza 66, Kantar Alankâram

Kâti Moti... Tiruppukal

thanking you,

 

hari om namo narayana, adhi narayanan , lakshmi

narayana

n.rajagoopalan

--

 

 

 

 

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