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What would you say is the least valuable and most insignificant
item in the Lord's Creation? There are supposed to be 8.4 million types of
beings in the world, belonging to various species, classes and races. Lower
in ranking than the humblest of these are the inanimate objects, due to their
not having been blessed with faculties of cognizance or speech and lacking
life in general. Even among such non-living things, some items like veins of
gold, silver and other minerals and metals command good value and are
deemed precious, as are diamonds extracted from their rocky settings. Even
if they do not rate such high value, other things too are of great utility to
mankind, such as plants and trees, which provide us with precious food,
fruits and shelter. Among other types of plants, there are those shrubs which
provide us with beautiful, fragrant flowers and those with enchanting leaves
and shoots, while yet others have a medicinal value as herbs, used in various
potions for curing the sick.
However, if you think of it, a single blade of grass appears to be most
insignificant and least glamorous item in the entire gamut of God's creation,
looked at from any angle. Grass may be used for landscaping and as fodder
for cattle, but notwithstanding these minor applications, it is the oft-used
simile, while a worthless being or object is compared. We often hear people
complaining that they were treated as little better than blades of grass
("pullukku samAnam"), thus demonstrating the contempt or indifference this
item raises in the minds of people. The term "Pulliyar" used to denote people
of despicable conduct and character, appears to have had its origins in the
lowly status of the "Pull" or grass. However, when we look into the
Scripture, it provides us with abundant contexts where the ubiquitous but
unassuming blade of grass has figured with distinction.
All of us are aware of the Tamizh saying, "Vallavanukku pullum Ayudham",
describing how even the humblest and most harmless of things like a blade
of grass could be turned into a weapon of destruction, in the hands of an
accomplished warrior. Adages such as these, we find, originate from an
actual happening, from which the saying gains popular currency. It doesn't
need much research to discover from which particular event this particular
saying emanated, for it immediately draws our attention to the KAkAsura
chariot of Arjuna. Swami Desikan says he would neither seek nor accept
even a worthless blade of grass from such sovereigns"TriNam api vayam sAyam samphulla malli matallikA
parimaLa muchA vAchA na yAchAmahE maheesvarAn"
A meadow of fine, green grass is what constitutes the dream of every
herbivorous four-legged creature. Cows, calves, deer and other cattle relish a
meal of succulent grass and deem it a delicacy. However, if they were to
pause in the midst of grazing, abandon their favourite gourmet dish and
stand transfixed with even the imbibed, half-chewn grass sliding out of their
mouths, the diverting attraction must indeed be of considerable magnetism.
This is the effect the sweet and mesmerising strains from Sri Krishna's flute
had on these dumb animals, says Sri Periazhwar"Surundu irundu kuzhal tAzhnda mukhattAn
Oodugindra kuzhal Osai vazhiyE
MaruNdu mAn kaNangaL mEygai marandu
mEynda pullum kadai vAi vazhi sOra
irandu pAduntulungA pudai peyarA
ezhudu chittirangaL pOla nindaranavE"
The BhAgavata Purana too describes the same scene thus"VrindashO vraja vrishA mriga gAvO vENu vAdya hrita chEtasa ArAt
danta dashta kabalA dhrita karNA nidritA likhita chitram iva Asan"
A blade of grass might be insignificant in several respects: however, when
we see the potency and sanctity some of its varieties command, we are
forced to revise our unfllattering opinion about grass. So much so that a
modern poet seeks a birth as one of the humble blades of grass growing in
the meadows of BrindAvanam, so that Sri Krishna's tiruvadi would sanctify
it sometime or the other and, even if this doesn't happen, it would be trodden
on at least by the hooves of cows and calves made holy by their association
with the Lord-"oru PullAi piravi tara vENum- punithamAna pala kOti piravi
tandAlum, BrindAvanam adil oru pullAi piravi tara vENum" beseeches this
poet, placing a birth as a blade of grass much ahead of that as an exalted,
erudite and devout paragon of human virtues.