Sri Ramakrishna and Veda Vyasa saying the same thing

Sri Ramakrishna Paramahamsa was living in Dakshineswar and he used to visit people of merit and goodness like Keshab Chandra Sen, Iswara Chandra Vidyasagar and others. Feelings of pride and reservation were absent in him. He used to slip into ecstatic states, totally forgetting the surroundings and even his body, due to any chance reason like divine names, divine songs or even remote kindling of divine sentiments. Last five or six years of his life till 1886 have been recorded as detailed conversations by M, the Master Mahasay Mahendranath Gupta, the school headmaster, who came into contact with Sri Ramakrishna in 1881. His detailed records of the conversations of Sri Ramakrishna were brought out in five volumes by M himself as Sri Ramakrishna Kathamrita. It was later translated into English and brought out as a chronologically single book, beautifully edited by Swami Nikhilananda in 1942 under the title 'The Gospel of Sri Ramakrishna'. 

From that time onwards, the book remains one of the core books of great guidance-value for any mystic or spiritually inclined person in the whole world, of any nationality or culture. Dialogues of Plato, Enneads of Plotinus, Bhagavad Vishayam commentaries of Tiruvaimozhi, Talks with Sri Ramana Maharishi, The Life Divine of Sri Aurobindo and so goes on the list of the essential mystic library and in that, an important place is occupied by The Gospel of Sri Ramakrishna. 

In The Gospel of Sri Ramakrishna, coming to the date of August 5, 1882 we see, recorded by M, an interesting meeting of Sri Ramakrishna with Iswara Chandra Vidyasagar. Sri Ramakrishna as usual with his custom, is visiting Vidyasagar. Sri Ramakrishna perhaps as a pleasant remark, says that 'at last he has come to the ocean', punning on the word Vidyasagar - Ocean of Knowledge. Vidyasagar is also very much alive to the humor, replying back that Sri Ramakrishna can take back perhaps a little salt water from the ocean. With a jovial start the conversation proceeds. In that conversation Sri Ramakrishna is saying a very beautiful thing on the Ultimate Transcendent Supreme Reality, Brahman, which is truly beyond words and thoughts. Here follows M's record of his words: 

"Vidyasagar was very reticent about giving religious instruction to others. He had studied Hindu philosophy. Once, when M. had asked him his opinion of it, Vidyasagar had said, “I think the philosophers have failed to explain what was in their minds." But in his daily life he followed all the rituals of Hindu religion and wore the sacred thread of a brahmin. About God he had once declared: “It is indeed impossible to know Him. What, then, should be our duty? It seems to me that we should live in such a way that, if others followed our example, this very earth would be heaven. Everyone should try to do good to the world." 

Sri Ramakrishna's conversation now turned to the Knowledge of Brahman. 

MASTER : “Brahman is beyond vidya and avidya, knowledge and ignorance. It is beyond maya, the illusion of duality. ..... 

"What Brahman is cannot be described. All things in the world - the Vedas, the Puranas, the Tantras, the six systems of philosophy - have been defiled, like food that has been touched by the tongue, for they have been read or uttered by the tongue. Only one thing has not been defiled in this way, and that is Brahman. No one has ever been able to say what Brahman is.” 

VIDYASAGAR (to his friends): “Oh! That is a remarkable statement. I have learnt something new today.” 

(The Gospel of Sri Ramakrishna, pp 101 -102, First Ed., 1942, Sri Ramakrishna Math, Mylapore, Chennai - 4) 

This has a very close parallel with something recorded in Vayu Purana, way back millennia ago regarding Veda Vyasa. The sages like Saunaka and others are conversing with Suta, the Pauranika regarding an important matter. They have all heard Suta recite the eighteen puranas in entirety and they have had detailed discussions on Vedanta, Sankhya and other systems of philosophy. But something, they feel, has been left out unsaid. Either Vyasa should have refrained from telling that or Suta, most loyal to Vyasa, should have concealed that last piece of knowledge. And who else they can ask if not Suta? 

" O Suta, O blessed one, eighteen Puranas have been entirely narrated along with the connected anecdotes in the manner of Upakrama (beginning) and Upasamhara (conclusion), by you, the holy one, who have understood all the sacred texts by the favour of Vyasa. 

" It is not known whether there is or not anything beyond this that is excellent and worth knowing. Could it be that Vyasa or you, holy sir, are hiding anything ? Please clear our doubts in this respect, since you are a complete Pauranika (knower of Puranas)." 

(original slokas: 

Etat anyaccha vividham purANEshu nirUpitam | 

ata: param kimapi asti na vA bOddhavyam uttamam || 

na jnAyEta yadi vyAsO gOpayEt atha vA bhavAn | 

atra na: samsayam chindhi pUrNa: paurANikO yata: ||) 

Suta replied to Saunaka: "It is a difficult question you have asked. It is a very secret matter difficult to broach. After doing all the Puranas, even Vyasa, the great son of Parasara, began to enquire in his meditations, this secret transcendent purport of all the Vedas." 

(atigOpyataram divyam anAkyEyam prachakshatE 

parAsara sutO vyAsa: kritvA paurANikIm kathAm 

 sarvavEdArtha ghaditAm chintayAmAsa chEtasI) 

Vyasa racked his brain as to the ultimate transcendent meaning of the Supreme Reality as taught in the Vedas. 

(srutyarthE samsayApannO vyAsa: satyavatI suta: 

vichArayAmAsa chiram na prapEdE yathAtatham) 

In a cave Vyasa did his meditation for a long time but at last he was made to understand one thing. The Supreme Reality or the Supreme Transcendent Being or Brahman is beyond texts, beyond words, beyond mind. All the texts are 'touched by tongue'. But Brahman or the Supreme Being alone remains untouched by words or thoughts. It is portrayed very poetically in Vayu Purana that the Vedas took a form and appeared before Vyasa and told him the very same thing which Sri Ramakrishna was telling Vidyasagar in our excerpt. 

(tasyA AtmanOpi AtmabhAvatayA pushpasya gandhavat 

rasavadvA sthitam rUpam avEhi paramam hi tat 

na cha tatra vayaam saktA: sabdAtItE tadAtmakA: ) 

Vedas: 'we are not capable of telling you the Ultimate Reality' 

So many thousands of years separate the two records, one by Vayu Purana, by Suta about Vyasa and another in our times by M about Sri Ramakrishna talking to Vidyasagar. The topic is the same - Brahman. The conclusion and the teaching is the same - Brahman is untouched by the tongue. How parallel the occasions and the great personages! 

Srirangam Mohanarangan 

***

Sri Ramakrishna's teaching is the message taught in Vedas, Upanishads and Puranas

Sri Ramakrishna Paramahamsa, born in 1836, in Kamarpukur, West Bengal, was a great man of God. Even from his very boyhood years he evinced deep devotion and intense involvement in Divine Mother Kali. His biographies tell us that he attained God Realisation in the form of 'Seeing and talking to Kali face to face'. When Narendra Nath, who later became Swami Vivekananda, approached him and asked whether Sri Ramakrishna has seen God directly, Sri Ramakrishna replied to him as a matter of fact that he had seen God in a very real and palpable way. The sincerity and truthfulness that were evident in the sage's words attracted Narendra Nath more than anything else. Later in 1896, Swami gave a lecture on his master Sri Ramakrishna, captioned as 'My Master'. In it he says: 

" I heard of this man, and I went to hear him. He looked just like an ordinary man, with nothing remarkable about him. He used the most simple language, and I thought “Can this man be a great teacher?” - crept near to him and asked him the question which I had been asking others all my life: “Do you believe in God, Sir?” “Yes,” he replied. “Can you prove it, Sir?” “Yes.” “How?” “Because I see Him just as I see you here, only in a much intenser sense.” That impressed me at once. For the first time I found a man who dared to say that he saw God, that religion was a reality to be felt, to be sensed in an infinitely more intense way than we can sense the world. I began to go to that man, day after day, and I actually saw that religion could be given. One touch, one glance, can change a whole life." 

Sri Ramakrishna was considered as an incarnation of God by many ardent devotees. Did Narendra Nath also think of Sri Ramakrishna in the same way? To think of God as 'very much real' should have been in itself a problem to a modern educated youth, who was firm in applying reason to any problem. Not to speak of the idea that a human being just like us can be thought of as an incarnation ! What should have been the mentality of Narendra Nath then or later when he became a Swami, is an interesting information. Later when Swami Vivekananda was talking to one of his disciples, Sarat Chandra Chakravarty, the conversation goes on like this: 

"Disciple :—Did Sri Ramakrishna out of his own lips ever say that he was God, the all-perfect Brahman?”

(And what was Swamiji's reply?)

”Swamiji:—Yes, he did so many times. And he said this to all of us. One day while he was staying at the Cossipore garden, his body in imminent danger of falling off for ever, by the side of his bed I was saying in my mind, “Well, now if you can declare that you are God, then only will I believe you are really God Himself.'' It was only two days before he passed away. Immediately, he looked up towards me all on a sudden and said, “He who was Rama, He who was Krishna, verily is He now Ramakrishna in this body. And that not merely from the standpoint of your Vedanta !”* At this I was struck dumb. 

 

"Even we haven't had yet the perfect faith, after hearing it again and again from the holy lips of our Lord himself - our minds still get disturbed now and then with doubt and despair - and so, what shall we speak of others being slow to believe? It is indeed a very difficult matter to be able to declare and believe a man with a body like ours to be God Himself. We may just go to the length of declaring him to be a “perfected one,” or a “knower of Brahman.” 

 

Well, it matters nothing, whatever you may call him or think of him, a saint or a knower of Brahman, or anything. But take it from me, never did come to this earth such an all-perfect man as Sri Ramakrishna ! In the utter darkness of the world this great man is like the shining pillar of illumination in this age I And by his light alone will man now cross the ocean of Samsara I" 

 

(Talks with Swami Vivekananda, pp 43, 44 , 2nd Ed., 1946, Advaita Ashrama ) 

 

If even such a soul like Swami Vivekananda expresses the difficulty in such a manner, we need not be shy of our doubts or hesitations. 

Sri Ramakrishna's teachings throw an enormous light of clarity both in the socially active arenas of religions and also in mystical progress of individual, spiritual aspirations. By his advent, the whole field of Religion as it were is made simple and correlated with human development. What were once, the bases of endless wranglings and debates before, have now become instances of aesthetic variety and appreciation. Regarding the existence of many religions and methods of worship, Sri Ramakrishna's teachings are so clarifying and ennobling! 

"In a potter's shop there are vessels of different shapes and forms - pots, jars, dishes, plates, etc. - but all made of the same clay. So God is one, but He is worshipped in different ages and climes under different names and aspects." 

"As the same sugar is made into various figures, of birds and beasts, so the one sweet Divine Mother is worshipped in, various climes and ages under various
names and forms." 

"Various ornaments are made of gold. Although the substance is the same, they are called variously and appear different m form. So one and the same God is
worshipped in different countries and ages under different names and forms. He may be worshipped in various ways according to different conceptions - some loving to call Him as father and others as mother, some as friend and others as beloved, some again as the innermost treasure of their heart and others as their sweet little child - but it is always one and the same God that is worshipped in all
these diverse relations." 

"Once a dispute arose among the learned men at the court of the Maharajah of Burdwan as to who was the greater of the two Deities, Siva and Vishnu. Some of the courtiers said that Siva was greater, while the others gave preference to Vishnu. When the dispute grew hot, a wise Pandit remarked, “ Sir, I have seen neither Siva nor Vishnu. How can I say who is the greater of the two? Similarly, do not try to compare one Deity with another. When you will see one of them, you will come to know that they are all the manifestations of the same Brahman." (Sayings of Sri Ramakrishna, Seventh Rev Ed., Advaita Ashrama) 

What Sri Ramakrishna has taught is not only original but also proves to be a great way of bringing back alive the ancient messages that lie forgotten in Vedas, Upanishads and Puranas. This point I will illustrate in this essay by references from the scriptures. Even the Rig Veda clearly states even at such an early date, that 'the Supremely Existing Being is only One; only the sages describe it in various ways as Indra, Mitra, Varuna, Agni, Suparna, Yama, Matarisvan etc.' (R.V.10.164.46). Sayana also in his commentary on Rig Veda, in his introduction itself elaborates on this point quoting this very same hymn from the Rig Veda itself and comments on it in this way :'It is the One Supreme God who is worshipped in various names like Indra, Mitra, Varuna etc. as stated in the hymn (R.V.10.164.46). To quote his original text: 

"tasmAt 'sahasra siirshA purusha:' ityuktAt paramEswarAt yajnAt yajanIyAt pUjanIyAt sarvahuta: sarvai: hUyamAnAt | yadyapi indrAdaya: tatra tatra hUyantE tathApi paramEswarasya Eva indrAdi rUpENa avasthAnAt avirOda:.." 

In Brihadaranyaka Upanishad (Br U I.4.6) also the same message is conveyed more or less in the same words. While discussing about various yajnas or worships conducted for various deities, the Rishi openly says that even though in ordinary parlance people are talking 'do yajna for this deity; do yajna for that deity', as if they are doing all these worships to various different deities, they do not know in reality that all these worships go to the One Supreme Soul and there is no difference really in deities. All the deities are simply various forms of the One Supreme Spirit. To quote the text of the Upanishad: 

"thadyat idam Ahu: amum yaja amum yaja iti Ekaikam dEvam Etasya Eva sA visrushti: Esha u hi Eva sarvE dEvA:" 

The commentary of Sri Adisankara is very elucidating: 'It is the same Supreme Being who stands in the forms of all the deities.' 

"..yasmAt Etasya Eva prAjApatE: sA visrushti: dEvabhEda: sarva:" 

In the Puranas also the same concept viz., the One Supreme Being assumes different forms for the sake of Anugraha (Grace) is explained in different places. In the Vayu Purana, when the sages ask Suta a difficult question, the same answer is given. 

The sages asked: 'who is the greatest among Brahma, Vishnu and Siva?' 

Suta answers: 

'Just as the crystal jewel assumes various colours due to its purity, and as a result of the contact with other objects, the colours and sizes being in accordance with those objects, so also the self-born assumes shapes and sizes due to the Gunas. In its singleness and separateness this is the example cited.' 

'Just as the cloud, though single, remains (or seems) different in colour and form so also the self-born Lord, though single one, assumes different forms due to Gunas and appears single, double or triple. The single entity has the three forms of Brahma (the creator), Anniihilator and Purusa.' 

'These three bodies are remembered as those of the single self-born Lord. The three bodies are Brahma, Purusha and Antakari.' 

'One among them, the Rajasa body creates all the subjects; the Sattvika one staying in the ocean, blesses; and the Tamasa one swallows the subjects and overthrows them at the proper time.' 

To quote the original slokas: 

" Rishis: prajApatEscha vishNOscha bhavasya cha mahAtmana: | 

antaram jnAtum icchAmO yascha yasmAt visishyatE || 

 

Suta:  maNirvibhajatE varNAn vichitrAn spatikE yathA | 

vaimalyAt AsrayavasAt tatvarNa: syAt tadanjana: || 

tadA guNavasAt tasya svayambhO: anuranjanam | 

EkatvE cha pruthaktvE cha prOktam Etat nidarsanam || 

EkO bhUtvA yathA mEgha: prutakthvEna avatishthatE | 

rUpatO varNataschaiva tathA guNavasAt tu sa: || 

bhavatyEkO dvidhAchaiva tridhA mUrti vinAsanAt | 

ekO brahmA antakruchchaiva purushaschEti yE traya: || 

EkA tu kurutE tAsAm rAjasI sarvata: prajA: | 

EkA chaivArNavasthA tu sA anugruhNAti sAtvikI || 

EkA sA kshipatE kAlE tAmasI grasatE prajA: || " 

The wonderful teaching of Sri Ramakrishna is literally, word to word, borne testimony by Vedas, Upanishads and Puranas as is seen from what I have illustrated by references. 

Srirangam Mohanarangan 

***

Thoughts Universal in Human Society 01

Various situations of birth, climate, culture, customs and beliefs, traditional practices define the various beginning conditions of all of us. It is really a wonder that we are able to communicate with each other, converse, exchange thoughts and share in feelings, become mutually sympathetic. Actually it would not have been surprising if it was all opaque amongst and between us. So much of difference of habits, dress, opinions and external situations! But we are meaningful to each other and it is happy that the modern science, technology and communications make us all necessary to each other. 

We as various people are becoming more and more valuable, becoming values to be cherished. Becoming intensely aware of our existence as human beings make us more connected by resonating stances we have to take in regard to reality. In this interesting scenario, becoming intelligently aware of our past is part of our engagement with the present. It is enriching also of our future. 

Perhaps there is much meaning in saying that poetry forms the religion of the future human person. Literature will be not simply a pastime, but an aesthetic discovery of one's own self. Philosophy is becoming a sophisticated way of expressing the agony of understanding the explosive data abounding all around. Thinking and interpreting are made more precise human functions by the emerging development of AI. 

Any community in our world cannot afford to get disconnected from the total humanity, under any pretext of beliefs, traditions or old texts. A human being is compelled rather to assume the role of a world citizen. To do this existential necessity in an effective way and be an efficient global citizen, to become aware of literature (or poetry) and philosophy (or interpretative thinking) forms an important tool. In a much more abstract way we have to become yet again a tool-user, which role we started with at the dawn of civilization. 

Srirangam Mohanarangan 

***

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 

***