When Kaliyan was talking to God ! (Translation of Kaliyan Arulpadu) 02

(continued) 

Then Tirumangai Azhwar began to pour out his great compositions starting from Periya Tirumozhi, which starts with 'vAdinEn vAdi' (I did suffer and suffer and having suffered); he was of the firm conviction that the temples are the ultimate refuge of aspiring souls; the temples are called Divya Desams (Divine Topos) or Ugandarulina Nilangal (lands on Earth most cherished by the Divine), of those temples it is Srirangam 'which is primemost and which houses the self-manifested Vimanam named Rangam'; that Srirangam is the foremost of all the places of archavatarams of Bhagavan which is the fondest place to live in for all groups and groups of devotees as sung in Tiruchandaviruttam 52, 'devotees who have no worldly attachments so lovingly surround that place Srirangam. surrounded by cool waters of Kaveri'. Azhwar chose that Srirangam as his permanent residing place. 

Everyday he use to get involved in the beauty of Sri Ranganatha, feeling 'Oh, the limitless beauty of the Blue Form, adorned by the garlands of pearls, such comely necklaces of great jewels, it has completely filled my heart and brimming' (Amalanadipiran 9) In such manner the Azhwar was deeply engrossed in the Divine Form of Periya Perumal and wishing for all good things to happen for ever, he engaged himself totally in the upkeep of the temple like building the tower, the rampart walls, mantaps and the cooking places for offerings. Also he was a great scholar in Dramida Sastras, leader of the Tamil poets and he was called Nalukavipperumal (great one excelling in four genres of poetry) as expressed in the verse Periya Tirumozhi 1.7.10 which says that Azhwar was 'the sage of the vast books of Tamil and leader of Tirumangai'. 

And Tirumangai Azhwar always engaged himself in the great works of Nammalwar and it was so dear to his heart. Nammalwar out of his intense experience and wonderful involvement in God sang Tiruviruttam, Tiruvasiriyam, Periya Tiruvandati and Tiruvaimozhi. The beauty of the very words and the profundity of meanings and the great charm of the sentiments, all these aspects of Nammalwar's works captivated the heart of Tirumangai Azhwar. Especially Tiruvaimozhi, after completing which Nammalwar attained the Infinite Bliss, it was this Tiruvaimozhi in which Kaliyan was losing himself so happily. 

Srirangam Mohanarangan 

***

When Kaliyan was talking to God ! (Translation of Kaliyan Arulpadu) 01

One of the fine pieces of Manipravala works by Purvacharyas of Sri Vaishnavism is this Kaliyanarulpadu. It is written by Sri Periyavachanpillai. The 1889 edition by Sri Arasanipalai Kandadai Krishnamachariyar Swami titles this as a book of Rahasya genre written by Sri Periyavachanpillai. It is a small book containing some 16 odd pages. But the contents are very illuminative reagarding the history and development of the Sampradaya, centering around the Koyil, Srirangam. More so we are provided with some of the rarest informations regarding the structure and development of the 21 days long festival of the Recital of the Tamil Canons during the prior ten days of daytime before the great festival of Sri Vaikunta Ekadasi and also during the following ten days of early night after the festival. Kaliyan is the name of Sri Tirumangai Alwar. 

Translation: 

It was a time of sustaining grace of the Supreme Lord of Sri Vaikunta, who is the Divine Consort of Sri. Sarveswara, who resides eternally in Sri Vaikunta and who is the repository of all blemishless qualities of Excellence and who has no unfulfilled desires being all His desires and wants already fulfilled totally, His grace was tangible in those times. 

At that time Bhagavan thought in Himself about the state of worldly Jivas. These worldly Jivas are also equal heirs to His Divine abode and Bliss, since these are also in the same relationship of Seshatva just like the Nityasuris over there. All Jivas stand in equal relationship to Himself. How then some are enjoying the beatitude and the bliss of attainment and some are as if lost forever. He was thinking of how to make these hapless souls to reach over to Him. 

When He was born on the Earth as incarnations, it was useful only to the contemporary Jivas who realised who was He. To bestow grace even upon all the Jivas who came later after that and who are coming down the time and to make the approach to Him easier for the souls, Bhagavan as Archavatara made the temples His desired abodes, so that He can be approached by one and all, irrespective of time. And also in the devotees' homes He made His presence available. And through great Bhaktas and Muktas like Parankusa and Bhattanatha He was making His grace effective, so that many souls were saved and won over to the Divine Bliss. Such were those times. 

Tirumangai Azhwar, (who was so bent in mind about worldly victory, evanescent wealth and enjoyment of women of great beauty having spear-sharp eyes, Periya Tirumozhi 1.1.4) whose wealth was matching as if of the Almighty Lord and as if excelling it, such was at least the Azhwar's unique egotism. That egotism was born of the Azhwar's strong body-mindedness and as a result Azhwar was so deep into worldliness that there was scarcely any chance or qualification in him so that the Jnanam regarding the Atman or Iswara may rise up in him. 

Such was his state and seeing this Bhagavan wanted to rescue him from that state and win him over to Himself. How He did that was: Azhwar was such an ardent connoisseur of beauty and it was this capacity of appreciating beauty in its best form that Bhagavan decided to make use of in Azhwar by showing His transcendent beauty to him. And also He made Azhwar understand His excellent qualities like Sauseelyam (simplicity) And further Bhagavan made Azhwar understand the real significance of Tirumantiram (Ashtaksharaa Mantra), the ultimate significance of which mantra is Bhagavan's presence as Archavatara in temples. Because of that Azhwar became supremely happy and felt himself saved by God. 

Srirangam Mohanarangan 

***

Some thoughts for those who care

It seems to be some kind of inverse phenomenon. In the social side, Varna dharma or caste or if you don't like the word caste call it by some other name, seems to be the prevalent voice down the time. But there is unmistakable continuity of the voice of equality, upheld by various sages and jnanis and bhaktas, even from Rig Vedic times. At every age side by side with the prevalent voice of Varna dharma, the not-so-prevalent voice of social equality per se, or social equality on the basis of bhakti, has all along been upheld by various groups under jnanis and bhaktas strongly, undeterred by anything. It is this not-so-prevalent voice of social equality that comes down as part of the very same tradition, that should be held aloft and made the prevalent voice of our society. 

Whereas on the religious side, we have already the universal approach and the enlightened view of 'different paths towards the same Paramatma'. The exclusive approach of claiming one's own path and one's own form of God as the only truth is also there but not so prevalent. This exclusive approach is not hegemonic in nature but rests on the principle of Ishta Devata Nishta. 

On the social side the not-so-prevalent voice of equality is the positive voice. On the religious side, the prevalent voice of universality is the positive voice. Let us develop the positives in a positive way. 

Perhaps Swami Vivekananda also was thinking in some such way when he is telling it in a different fashion. 

"Then came the brilliant Ramanuja. Sankara, with his great intellect, I am afraid, had not as great a heart. Ramanuja’s heart was greater. He felt for the downtrodden, he sympathised with them. He took up the ceremonies, the accretions that had gathered, made them pure so far as could be, and instituted new ceremonies, new methods of worship, for the people who absolutely required these. At the same time he opened the door to the highest spiritual worship, from the Brahmin to the Pariah, That was Ramanuja’s work, That work rolled on, invaded North, and was taken up by some great leaders there, but that was much later, during the Mohammedan rule, and the brightest of these prophets of modern times in the North was Chaitanya; you may mark one characteristic since the time of Ramanuja, -- the opening of the door of spirituality to everyone. That has been the watchword of all the prophets succeeding Ramanuja, as it had been the watchword of all the prophets before Sankara. I do not know why Sankara should be represented as rather exclusive; I do not find anything in his writings which is exclusive. Like the declarations of the Lord Buddha this exclusiveness that has been attributed to Sankara’s teachings is most possibly not due to his teachings but to the incapacity of his disciples." (pp 182 - 183) 

"Let us try some new method, and that is all. Did India want for reformers ever? Do you read the history of India? Who was Ramanuja? Who was Sankara? Who was Nanak? Who was Chaitanya? Who was Kabir? Who was Dadu? Who were all these great preachers, one following the other, a galaxy of stars of the first magnitude? Did not Ramanuja feel for the lower classes? Did not he try all his life to admit even the Pariah to his community? Did he not try to admit even Mahomedans to his own fold? Did not Nanak confer with Hindus and Mahommedans, and try to bring about a new state of things? They all tried, and their work is going on. The difference is this. They had not the fanfarronade of the reformers of to-day; they had not curses on their lips as modern reformers have. Their lips pronounced only blessings. They never condemned. They said unto the people that the race must always grow. They looked back and they said, “O Hindus, what you have done is good, but my brothers let us do better.” They did not say, “ You have been wicked, now let us be good.” They said, “ you have been good, but let us now be better.” That makes a whole world of difference."( pp 133 - 134) (Lectures from Colombo to Almora, The Vyjayanti Press Egmore, 1897) 

For those who care, these are great points of concern to ponder over. 

Srirangam Mohanarangan 

*** 

Loving Sri Rama as a child and Srirangam

Loving God as a child! A wonderful relationship with divinity indeed! What will make a puny human being, given to imperfections, given all diseases and uncertainties, given all ignorance and possible errors ? It is really a bold dash due to pure love. Love knows no fear or hesitation. The trembling being becomes a terrible being of love and affection. When the heart begins to talk, all calculations and account-keeping are thrown away. Not only by the human being but also by the Paramatma itself, so say the great masters of commentary in the world of Divya Prabandham. 

They compare it to the instance which used to happen in the King's Chamber or King's Asthana Sabha. If a person becomes close to the Royal heart, then the official in charge removes all the accusation-olais from his bunch. Or even if he ventures to take it out to the King's attention, the King shows his dissuading gesture and never again the rejected olai sees the sunlight. 

If such is the case, what to say about the greatest supreme authority, Bhagavan? To become close to God is understandable. But to consider Bhagavan as one's own child and show concern and extreme love as its father or mother! What is that psychology! Kulasekara Alwar does exactly that in the case of Sri Rama. Not only he rants as his father on separation. But more so Kulasekara puts the toddler Rama, RamLalla into the cradle and sings Talaattu for him in the Bhava of Kausalya. 

Bhaktas have sung many songs to Child Krishna. But singing as a mother or a father to the Child Rama is rare, at least in the South. In the North it is more prevalent. Even persons are named after the child Rama, Ramlal. The brother of Sri Ramakrishna was named as Ramlal. And a sadhu came to Dakshineswar who used to have constant experience of Sri Rama as Ram Lalla. But the Child Ram on seeing Sri Ramakrishna clang to him never leaving him. The Sadhu became reconciled to the fact after realising the avatar nature of Sri Ramakrishna. So Child Rama is not so strange in the North. 

Embar Vijayaraghavacharya used to say in humour in his Katha Kaalakshepa. "This Valmiki happened to be an astute and austere ascetic, that he rarely talks about the childhood pranks of Sri Rama. He is so irritatingly sober and serious-minded. Whereas, see our Suka! Actually he must be totally unmindful of child pranks and domestic details, being an ecstatic person of supreme spirituality. But this Paramahamsa is so meticulous in his details about the Bala Krishna, so much so, we are blessed to have such a log book on the childhood pranks and naughty events." 

So in this context, Kulasekara is a very happy alternate voice talking about Ram Lalla or Child Rama. In his ten verses, which Kulasekara sings, taking the standing Krishna in Kannapuram as Sri Rama in his bhava, Kulasekaraa swings between the identities of himself and Mother Kausalya. It is this frequent shift between two states of feelings that make this Tirumozhi of ten pasurams very absorbing.

Perumal Tirumozhi 8 'Mannu pugazh kausalai tan..' 

1. 

Talelo Raghava ! Talelo my everlasting amruta! 

You have blessed the precious Kausalya by your birth 

You have cut the ten heads of the King of Lanka 

You are the blue gem in Kannapuram of unsurpassed ramparts. 

2 

Talelo Raghava! Talelo the ruler of all directions ! 

You created all the worlds through your Navel Lotus 

You vanquished the demoness Tataka by tilting your bow 

Whoever has darsan of you in Kanapuram, their wishes you fulfill 

Such a miracle gem are you! 

3 

Talelo Raghava! Talelo you sweet amrutha of our royal clan! 

You are the great child born to bless the clan of Kausalya 

And you are the worthy son-in-law of the famous Janaka 

You are like your father Dasaratha! 

You are the wonderful blue gem of Kanapuram 

where the rivers are holier than Ganga 

4 

Talelo Raghava! Talelo You the wielder of ever vibrant bow! 

You created the creating deity Ayan on the lotus 

You the great child of Dasaratha! 

And you the great consort of Mythili! 

You the bluish gem of Kanapuram 

Where the bees are humming the Kamara tunes 

5 

Talelo my Dasarathee! Talelo your ruling hairdo! 

The rule of the wide world, you gave unto your brother Bharatha 

And you went to the forest along with your loving brother 

Sri is always ruling your chest. Oh King of Kanapuram! 

6 

Talelo Sri Rama! Talelo you obeyed the words of your step-mother 

When you went to the forest all the clans followed thee thither 

You are the precious medicine for the austere renunciates 

You are the Lord of Ayodhya for ever 

You are my wonderful blue gem of Kanapuram 

Where reside the learned who ever reap their learning in Thee. 

7 

Talelo You King of Ayodhya! Talelo you Lord of Alinagar ! 

Being a child on the leaf of banyan your swallowed the whole universe ! 

And you killed Vali and gave the rulership to the next brother 

Like windfall the gems are poured by rivulets into the main streams 

And you are the wonderful blue gem ruling my heart. 

8 

Talelo Sri Rama! Talelo the Valient ! Talelo the dextrous wielder of bow ! 

Making a bridge with mountain you vanquished the walled-in Lanka 

Churning the turbulent seas you extracted the immortal amrutha 

And gave to all the Devas 

Scholars excellent in all the arts live cherishing thee in Kanapuram, my blue gem! 

9 

Talelo Raghava! Talelo you make all who resort to you, your own kith and kin. 

So full of grace are you. 

Dasaratha with swaying locks of hair.. and you his great heir 

Curving the bow you crushed the walled-in city of Lanka 

Weeded out Sengazhuneer blossom forth as it is 

So rich is thine Kanapuram and you are the wonderful Blue gem 

10 

Talelo Raghava! Talelo the dextrous wielder of vibrant bow! 

You created the Devas, Asuras and  all the space around 

And reclined in yogic sleep in Srirangam, all devotees worshiping Thy Lotus Feet 

Kaveri, the river is jubilant everywhere 

And you are the wonderful blue gem in Kanapuram 

11 

Whoever learns these ten verses deep of Kulasekara 

Who seeing Kakusta, Sri Rama in the deity standing at Kanapuram 

And as a mother has sung this lullaby on the Lord 

Residing within the unsurpassed walls of Kanapuram, 

These verses of Kulasekara, holding the spear under the arching royal umbrella,

Whoever learns deep in heart, such are devotees becoming and proper. 

* 

In the tenth verse we can see Kulasekara suddenly brings in Srirangam in the voice of Kausalya. Why? 

Kausalya singing so far on the child in the cradle, suddenly becomes concerned about RamLalla and wants to do Raksha for the child's welfare. So she is invoking the Kula Devata of Ikshwakus, who is none other than Sri Ranganatha of Srirangam. 

Let us meditate on Sri Rama and Mother Kausalya and Kulasekara Alwar and pray for Ram Lalla! 

Srirangam Mohanarangan 

***

Sages Seven by seven Sri Ramayana

Being an enthusiast in narratives about Rama from my childhood and also being a critical reader of the books old or new, I was astounded to come across a beautiful composition in Sanskrit, in seven slokas, the entire Ramayana, by seven Rishis. Why I call this composition beautiful is for the reason that not only what should be stated is beautifully done but also what should be better left out is beautifully done. It is beautiful in both ways - in stating and in not stating. Such a selectivity bespeaks a real poetic mind behind. Of course you can understand why I am thrilled by this if you see my mental background, which I have written here.

This sloka 'Saptarshi Ramayanam' was well known in yesteryears. But modern age is slowly (or fast) forgetting wonderful things of mind and heart. So to reclaim in a very small way comes this exercise. This sloka is very pleasant to read and it is to me a sufficient Ramayana to meditate. 

Seven Rishis have each made in essence, each one Kanda of the seven kandas of Sri Ramayana. The seven Rishis are Kasyapa, Atri, Baradwaja, Visvamitra, Gautama, Jamadagni, Vasishta. 

 

Kasyapa for Balakanda, Atri Ayodhyakanda, Baradwaja Aranyakanda, and so respectively each Rishi has essenced in a sloka very beautifully each Kanda of Sri Ramayana. Shall we start with Kasyapa? 

Kasyapa - Balakandam

jAta: sriraghunayakO dasarathAn munyAsrayAt tAtakAm

hatvA rakshita kausika kratuvara: krutvApi ahalyAm subhAm |

bhanktvA rudra sarAsanam janakajAm pANau gruhItvA tatO

jitvArdhAtmani bhArgavam punaragAt sItAsamEta: purIm ||

Meaning : 

Sri Rama was born as the great leader of Raghu clan as the son of Dasaratha. He became the disciple of Sage Visvamitra and killed the demon Tataka and protected the yagna of Visvamitra. Then Sri Rama made the life of Ahalya wholesome. Afterwards he broke the Rudra bow, took Janaka's daughter in marriage. On returning back he won over the Bhargava Rama and along with Sita reached back Ayodhya. 

Atri - Ayodhyakandam 

dAsyA mantharayA dayArahitayA durbhEditA kaikayI 

srirAma prathamAbhishEka samayE mAtApi ayAchat varau |

bhartAram bharata: prasAstu dharaNIm rAmO vanam gacchatAt

ityAkarnya sachOttaram na hi dadau dukkhEna mUrcchAm gata: ||

Meaning - 

At the first coronation of Sri Rama, at that time because of vicious goadings by the maid-servant, devoid of any kindness, even though Kaikeyi was a mother, she did ask two boons from her husband. Bharata should rule the land, Rama should go to the forest. Hearing this, the husband swooned in severe sorrow, unable to give any reply. 

Bharadwaja - Aranyakandam 

srI rAma: pitrusAsanAt vanamagAt saumitrI sItAnvitO 

gangAm prApya jatAm nibaddhaya saguha: sacchitrakUtE vasan | 

krutvA tatra pitrukriyAm sabharatO datvA s bhayam dandakE 

prApyAgastya munIsvaram taduditam dhrutvA dhanuschAkshayam || 

Meaning - 

Obeying the orders of his father, Sri Rama went to the forest along with Lakshmana and Sita. Arriving at Ganges, he donned himself in jatai and lived in Chitrakuta in the company of Guha. There he did the final post-death rites to his father along with Bharata. He gave the token of Abhayam to Bharata. Then he reached Dandaka and went to Agastya. From him he attained the unbeaten bow. 

Viswamitra - Kishkindakandam 

gatvA panchavatIm agastya vachanAt datvA s bhayam mauninAm 

chitvA sUrpaNakhA s sya karNayugalam trAtum samastAn munIn | 

hatvA tam cha karam suvarNahariNam bhitvA tathA vAlinam 

tArAratnam avairi rAjyam akarOt sarvam cha sugrIvasAt || 

At the behest of Agastya Sri Rama went to Panchavati and there gave solace to the sages. Cutting the nose and the two ears of Surpanaka, Sri Rama protected all the sages. Killing  Kara and hunting the golden deer, Sri Rama vanquished Vali who was the jewel of Tara and made the region enemy-free for Sugriva, by vouchsafing everything unto his full control. 

Gautama - Sundarakandam 

dUtO dAsarathE: saleelam udadhim tIrtvA hanUmAn mahAn 

drushtvA s sOkavanE sthitAm janakajAm datvA s ngulE: mudrikAm | 

akshAdIn asurAn nihatya mahatIm lankAm cha dagdhvA puna: 

srI rAmam cha samEtya dEva jananI drushtA mayA iti abravIt || 

Meaning - 

As the messenger of Dasarathi (Sri Rama), the great Hanuman crossed over the turbulent waters of the sea. Hanuman saw the daughter of Janaka (Sita) stationed in Asoka forest and gave her the ring, given as the signet by Rama. Killing the demons like Aksha, Hanuman set the gigantic Lanka to furious fires. After that Hanuman returned back to Sri Rama and told him 'Oh my Lord! Seen by me is Mother Sita'. 

 

Jamadagni - Yuddhakandam 

 

rAmO baddha payOnidhi: kapivarai: vIrai: nalAdyai: vrutO 

lankAm prApya sakumbhakarNatanujam hatvA raNE rAvaNam | 

tasyAm nyasya vibhIshaNam punarasau sItApati: pushpakA- 

rUDa: san puramAgata: sabharata: simhAsanastO babhau || 

Meaning - 

With the help of ape-warriors like Nila, Sri Rama checked the force of the sea and by bridging over reached Lanka. Sri Rama vanquished Ravana along with his brother Kumbakarna and his son Indrajith, in the war. After that Sri Rama installed Vibhishana as the ruler of Lanka. As the Lord of Sita, Sri Rama returned back in Pushpaka vimana and along with Bharata as the Prince, Sri Rama adorned the throne. 

Vasishta - Uttarakandam 

srIrAmO hayamEdha mukhya makhakrut samyak prajA: pAlayan 

krutvA rAjyam athAnujaischa suchiram bhUri svadharmAnvitau | 

putrau bhrAtrusamanvitau kusalavau samstApya bhUmandalE 

sO s yOdhyApuravAsibhischa sarayUsnAta: prapEdE divam || 

Meaning - 

Sri Rama conducted the important rites of sanctification for the KIngdom, Asvamedha. He protected all the people in sufficient ways. Sri Rama maintained well the country along with his brothers. Seeing that his two sons have become well qualified to rule, Sri Rama installed them along with the sons of his brothers in various parts of the vast Empire. After that, towards the last, Sri Rama along with the citizens who were unable to bear his bereavement, entered the Sarayu river as the holy bath preamble to reach the highest Abode of the Traanscendent. 

All Rishis in unison - Blessings 

srIrAmasya kathAsudhAti madhurAn slokAn imAn uttamAn 

yE sruNvanti pathanti cha pratidinam tE s aghaugha vidhvamsina: | 

srImantO bahuputrapautra sahitA bhuktvEha bhOgAmschiram 

bhOgAntE tu sadArchitam suraganai: vishNO: labhantE padam || 

Meaning - 

Excelling the elixir amruta in bliss, this wonderful and pleasant story of Sri Rama, whoever reads these supreme seven verses or hears these read every day, that person gets purified and all her/his thick sins are destroyed instantly. And that person becomes immensely rich and along with many children and grandchildren that person enjoys all good pleasures sufficiently here. At last, that person also reaches the Highest Abode of Vishnu, who is always surrounded by prasing Gods. 

(There are some variations in words, of course very minor, in different printed texts. For example, in the first sloka, whether it is 'ardhAtmani' or 'ardhAdhvani'? It seems a good pun to take 'ardhAtmani' since Parasu Ram has in him the part Ram. Or if you prefer 'dhvani' may be it alludes to the twangling of the bow string that is heard on Parasuram's approach.) 

Srirangam Mohanarangan 

***

Some interesting questions ..

Why my friend asked this question, I do not know. Perhaps he thought that because I am taking all pains to gather positive quotes and progressive thoughts from the Sastra books of old and medieval times, that I am trying to show that there have been no negative aspects which needs correction and all the old was great and wonderful.

Far from it. I am well aware about the negative aspects and I am of conviction that as progressive-minded Hindus we must rectify and update and never cover up the wrong things. Three things I have never changed a bit in adhering to staunchly. One, I never have any sympathy for any system of thought which discriminates among human beings on the basis of birth or gender. I do not have any sympathy in any idea which smacks of discriminating women. And third, I am in my own way very devoted to Sri Ramakrishna and Swami Vivekananda, Sri Aurobindo, Mother and Sri Ramana and so I do not entertain attitudes of superiority or inferiority to any religion or method of worship, provided it is sincere and private and truthful.

Then why do you take so much pains to verify books archaic and old and of abstruse languages, was the next question from the friend. Hindu religion and its ancient culture have multiple voices. Never it has been arrested into a single narrative or perspective. Of course varna-dharma has been the dominant narrative down the time. But staunch counter-voices of equality have been raised all down that time. May be you can say, it is not so voluble as the dominant other one. But never the less this voice of equality has not been less voluminous. In fact it has been registered more authentically in various segments of people. My efforts have been towards help preserving and if possible promoting such positive vistas and thought currents and thereby making strong the voice of equality and genuine human values, right from those common references which the voices of discrimination and negativity claim solely by default. Actually this is vexing efforts but the patience will pay in the long run is, at least, what I believe.

Srirangam Mohanarangan

***

Being a progressive-minded Hindu ..

Religion is understood usually as past-referencing and always trying to stay close to the old books and practices. To be progressive in religion is usually criticised by people who want to stick to tradition as much as possible. But when we see in history, nearly all the religions are undergoing changes, fast or slow, vast or minimal, may be due to many reasons and necessities. People who are progressive-minded always welcome changes and adjustments. The reality and the world do impose changes on all things mundane and the religious institutions and customs are not excepted. 

So when change is the reality, it is always better to understand and orchestrate changes in the positive directions, having the common good of all clear in mind. In Hinduism there are enough encouraging attitudes and examples down the time available for those who want to be progressive-minded. From ancient times the Hindu culture has been multi-voiced and never has been conditioning itself into a single narrative. Of course the need for conservatism on some things and on some occasions is never lost sight of. But conservatism itself is never allowed to define the whole culture of Hinduism itself. 

May be you can say, the progressive-minded voice is less voluble compared to the voice much grounded in tradition and age old practices. The progressive-minded voice may be less voluble but not less voluminous. If there are teachers who teach the age old customs, unmindful of whether those customs are needed today or not, there have been other sages and Jnanis who have been boldly advocating principles of equality and fairness to human beings. Even in the discussions of Sabhara, who has written a commentary on Purva Mimamsa, we see sages like Badari advocating the right to perform yajnas and study of the scriptures to all the castes without discriminating. Of course Badari's view is listed under purva-paksha (views to be criticised and set aside). But the presense of progressive-minded persons is all the more vouched for. Even the Sukla Yajur Veda mantra says that its auspicious mantras are for one and all, irrespective of caste or nationality. Even a thousand years ago, Sri Ramanuja preached the path of prapatti to all under the sun seeing no discriminations. Following his lead, a hundred years later Sri Azhagiyamanavala Perumal Nayanar in his Acharya Hrudayam has boldly recorded in writing the equality of prapanna kulam. There are numerous examples of so many sages, bhaktas, jnanis preaching progressive ideas and updating the social attitudes of the people of the Hindu faith. 

Starting even before Nayanmars and Alwars, coming down to Sri Ramakrishna and Swami Vivekananda the message was always one of progress and never one of stagnation, the message has been one of human equality and never of discrimination. But some traditional people may not like this and they may prefer to uphold varna dharma as adamant as ever. And also, you must choose to be progressive-minded. Falling a prey to the old attitudes of varna dharma can never be an option for any person who cherishes human values. For such progressive-minded Hindus, the clarifications regarding various questions like what is sanatana dharma will be useful. 

'Four-caste system' has been denoted by the term 'varna dharma' consistently. And 'varna dharma' has been decried or sidelined by many sages down the time. According to Sri Azhagiyamanavala Perumal Nayanar, 'varna dharma' is not relevant to the society of prapannas (people who have surrendered their all to Sriman Narayana). He is juxtaposing 'Prapanna Kulam;' as against 'varna dharmam', saying among prapannas all are equal irrespective of caste, status, gender, educated or not, renunciate or householder. To even think of questions like caste with regard to Prapannas is a grave sin, unforgivable.

Like him there were many sages in the past and also after him there have been many jnanis who have been upholding, that in Bhakti, humanity is one. Many poets and thinkers in Hindu society have been upholding this message of equality, the recent example being Mahakavi Bharathi.  

I am giving here some quotes, first from Sage Vyasa and again from Muni Panchasikha. I give these to illustrate my point that the real meaning of sanatana dharma has been something different, different from what people, whether they are traditionalists or otherwise, think.

Vyasa -

'satyam damas tapassaucham santOshO hree: kshamA Arjavam |

jnAnam samO dayA dhyAnam Esha dharma: sanAtana: ||'

Translation:

'Truthfulness, self-control, penance, cleanliness, happiness, shyness, forbearing, earnest in straightforwardness, wisdom, mental poise, compassion, meditativeness - these are indeed called sanatana dharma.'

Muni Panchasikha -

'bhOgEshu asakti: satatam tathaiva Atma avalOkanam - srEya: param, manushyANAm'

Translation - ' Always not being attached to pleasures and always intent on seeing one's own Self by meditation - this is the way to greatness for human beings. 

 

What is the basis of Sanatana Dharma?

Vayu Purana says :

'Adroham, greedlessness, self-restraint, compassion to beings, penance, pursuing the path of God renouncing desires, truthfulness, sympathy and empathy, forbearance, fortitude - these are the basis of the Sanatana Dharma, which requires great effort.'

Sanskrit -

adrOhaschApi alObhascha damO bhUtadayA tapa: /

brahmacharyam tathA satyam anukrOsa: kshamA dhruti: /

sanAtanasya dharmasya mUlam Etat durAsadam//

(Vayu Purana 57. 116) 

 

You can note one thing here. Nowhere in these lists which are always called 'esha dharmam sanatanam' 'this is sanatana dharma', is any mention of 'varna dharma' or 'four-caste'. Varna dharma was specifically listed separately as samayachara. Here samaya does not mean 'time' or as it is commonly used in Tamil expressions 'religion'. Samaya is the technical word meaning three divisions of vidhi, niyama and pratisheda. (You can read the explanation about 'samaya' in this context here. )

 

We will see more examples and quotes on 'sanatana dharma'. 

 

Gautama lists these universal human virtues even under 'Atma Gunas', 'Soul qualities' and metaphorically calls them as golden flowers eight. 

 

Daya, kshama, lack of asooya, saucha, anayasam, mangalam, akarpanyam, aspruha. 

 

We can translate these as compassion, patience, being non-jealous, cleanliness, not fretting over unnecessary things, auspiciousness, being generous-minded, non-covetousness. These eight qualities are metaphorically expressed as eight golden flowers. And the real puja which Bhagavan likes is worshipping him internally with these eight flowers. Gautama even says that you can be perfect in all other forty samskaras. But if you do not have these 'Atma Gunas' eight flowers, then there is no salvation for you. Even if you are lacking in samskaras, if you have these Atma Gunas eight, you will never be denied salvation. This is what Gautama says in his dharma sastra: 

 

'yasya tu khalu samskArANAm EkadEsOpi ashtAvAtmagunA: atha sa bhramNassAyujyam sAlOkyam cha gacchati gacchati ' 

The meaning of this sentence I have explained already. 

 

In the Bhagavata Purana, Yudhishtira wants to know the dharma in all its aspects. While replying to his request Narada lists thirty virtues and calls those thirty virtues as characteristics of Sanatana Dharma which is common to all human beings. Narada is saying 'this great and eternal Dharma, containing these thirty characteristics, which is for all human beings, I have told you in detail.' 

'ayam sarvEshAm nruNAm trumsatlakshaNavan parO dharma: samudAhruta:'. 

He started by saying 'I will tell you that Sanatana Dharma which I heard from Narayana in Badarikasrama'. 

'vakshyE sanAtanam dharmam nArAyaNa mukhAt srutam' 

Those thirty lakshanas of Sanatana Dharmam are as per Narada: 

 

' Truthfulness, mercy, penance, cleanliness, endurance, power of differentiating between right and wrong, control of mind and the senses, non-violence, celibacy, giving up of 'I and mine', studiousness in knowing, straight-forwardness, happiness, service unto the great persons who see everything as equal, gradual withdrawal from worldly activities, observation of the fruitlessness of human actions, to be mentally silent, always seeing into the nature of Atman, equitable distribution of food, eatables etc. among all creatures conducive to their good, to look upon them, especially human beings as one’s own self and as the Divine, hearing (the holy name or stories of the Lord), chanting of His name, contemplation on Him, service to Him, worship of Him, bowing to Him, becoming God's servant, relating to Him as his friend and dedicating one's everything including one's own self to Hari - these thirty characteristics are said to constitute the highest dharma of all human beings whereby the Antaryami (innermost Soul) in everything is propitiated and pleased. Oh King.' 

Sanskrit slokas listing the thirty virtues: 

' satyam dayA tapa: saucham titikshEkshA samO dama: | 

ahimsA brahmacharyam cha tyAga: svAdhyAya Arjavam || 

santOsha: samadruk sEvA grAmyEhOparama: sanai: | 

nruNAm viparyayEhEkshA maunam Atma vimarsanam || 

annAdyAdE: samvibhAgO bhUtEbhyascha yathArhata:| 

tEshu Atma dEvadA buddhi: sutarAm nrushu pAndava || 

sravaNam kIrtanam chAsya smaraNam mahatAm gatE: | 

sEvEjyAvanati: dAsyam sakyam Atma samarpaNam ||' 

(Bhagavata Purana, Skandam 7, ch 11)  

 

Almost in all such quotes from either dharma sastras or puranas, mostly we find the universal human virtues collectively named as Sanatana Dharma. In some places of puranas confusing Sanatana Dharma and Samayachara Dharma is also seen. 

 

On the whole, when we study the scriptures we come to understand that the Dharma as such or Hinduism as a whole comprises of three parts - 1) philosophical part consisting of Tatva vichara through Vedanta or Agama Jnana Pada or philosophic portions of puranas; 2) Sanatana Dharma, which speaks about universal and time-independent human virtues, devotion to God and which are always called sanatana or paro dharma and 3) samayachara, which includes varna dharmas. The first part speaks about the transcendent state, the second part speaks about unchanging and universally applicable virtues for all human beings and the third part, which is man-made (paurusheyi vyavasta) speaks about various castes and their functions. 

 

As progressive-minded Hindus it is our cherished mission or it should be, to achieve social equality. And what ideas and practices that lead towards social and individual discrimination it is our duty to rectify and update, give up unwanted habits of thought and regressive practices and achieve social development in all levels. And whatever books, whoever sages that set us on progressive lines do us good and great help. 

 

It is important to understand these three aspects distinct and separate. Philosophical enquiries and devotional worships, concept of common and universal human virtues, which make possible a good human life both as a person and as a society. And we have varna dharma coming under samayachara, human arrangements which should be updated and changed. We have a lot of independent and commentorial treatises dealing with philosophy and devotion. A lot of books have been written about the varna system and even a lot of commentaries on dharma sastras. 

 

But has any full length treatise dealing totally and exclusively with the universal human virtues been written, any such treatise in any language, anywhere in the world? The Nicomachean Ethics of Aristotle comes to my mind. But a poetically consistent and concise book exclusively on the universal human virtues, is to my mind by our great sage of wisdom, Tiruvalluvar in his incomparable Tirukkural. It is the great book of human ethics, which speaks about the universal human virtues applicable anywhere, to anyone, at anytime. 

Srirangam Mohanarangan 

 

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