Study Tours to Srirangam -- II

Our study tour to Srirangam was not only across spaces but also across time. I had to take the troupe to travel towards that past ethos with all that I had learned till then. People who were perched in the present cares had to feel the past responsibilities in all their total bearing to the future. I was not only accessing the past by way of study but also entering the future by way of interpretation and actually, all these happening thru creative imagination in the present. I taught my troupe, learned with them, and knew from them. What I taught to them was philosophical, what I learned with them was cultural and what I knew from them was reactional, in the sense, how the text is received by the current pocket of active listeners, no matter if they are not previously exposed. I feel even now in vivid fibre the pristine occasion of my friend, Mr. T. Ramesh, one day announcing to me that the whole set of Bhagavath Vishayam, the 5- fold commentaries with ancient notes to the greatest of the 5 commentaries, viz., Idu, recorded by Vadakkuththiruveethip Pillai with no loss of even a syllable, whatever he was hearing from his master Nambillai expounding on the 1000 songs of ThiruvAimozhi, by NammAzhvAr --- was available as a free gift to me from his paternal aunt, who is the daughter-in-law of Mr. Ethirajulu Chettiar. I became impatient of the passing half an hour till we reached her house in Saidapet. She was so joyous to meet me, for the reason that she was thankful that I was able to link back Ramesh to the cherished heritage, kept up so fondly by Mr. Ethirajulu Chettiar, who was a disciple of Sri U. Ve. P.B. Annangarachariyar of Kancheepuram. They perhaps saw the Chettiyar alive again in my friend. To see such occasions of homecoming, psychologically and culturally and maybe ideologically gives unique instances of joy, with great flux of currents passing across generation gaps, eventing comradaries across times. Now, what are these?, commentaries, Nammaalvaar, Bhagavath Vishayam, and such peculiar sounding names may be to your ears and a whole culture that has evolved around a text and sustains itself by active hermeneutics of the same even now. I will explain all these in another entry on ensuing occasions. Till then let it suffice that the picture shows the frontispage of the sthalapurana of Alwarthirunagari or Thirukkurukoor, in the Thirunelveli Dt, renowned as the birthplace of Nammaalvaar.

STUDY TOURS TO SRIRANGAM -- 1988 (CONTD)

The first photo is the Thai Car festival in Srirangam. I am giving my Tamil poem on the Temple Car in my Tamil Blog entry. The poem visualizes the Car or ThEr, as it is called in Tamil, as the symbolic form of the social communion of the whole society with its own values. It exhorts all and sundry to participate not only now but always in order to make meaningful and total the topographical filling of one's existence. The second photo is a rare pic of the Shakespearean play Merchant of Venice staged by my father and Prof C.S.Kamalapathi in aid of The Boys High School, Srirangam in 1980s. See the lively action arrested in some ancient architect's work of an elephant being tamed! Last one above is fundamental to the mythology of the Temple Town, Srirangam. Srirangam temple is called in tradition as the Ikshvaaku Kuladhanam. The story dates itself from the times of SriRaamaa, who on his coronation finals gave away important gifts to his friends and associates in the hardtimes and the war. Vibheeshanaa, the brother of Raavanaa of SriLanka, was given a special gift of the family tutelary deity of Ikshvaaku kulaa, viz., SriRanganaathaa. Vibheeshanaa chose this place to consecrate the Deity and built the temple around. The local story is that Vibheeshanaa comes even now in the mid of night, unseen to worship the Lord of the Lords, PERIYA PERUMAAL . In the snap shot of a statue on a pillar of Sesharaayar Mandapam, Vibheeshanaa is portrayed as carrying the Divine Casket, perhaps towards Srirangam.

STUDY TOURS TO SRIRANGAM -- 1988

                                                                                                                                                                   About 1988 or so we went on consecutive study tours to Srirangam and other places. Srirangam the headqrs of theology was our favourite roosting place, where each was unto his own visions and understandings sought. SriRamanuja was becoming our obsession. On the right you see the Math, where Udaiyavar (SriRamanuja) stayed in the 11th centAD. Myself, Mahendran and Ramesh from left to right are seen before the gate. Our official fotographer was Raghuraaman seen in the picture left with the red shirt, myself, Ramesh, Mahendran on the backs of an excavated piece of elephantine architecture, may be symbolic of our reexcavating the understanding of SriVaishnavism to ourselves. In the first large picture myself, Raghu and Ramesh are seen with the committed couple of SriVaishnavism Sri U.Ve.Krishnaswami Iyengaar, Sri Vaishnava Sudharsanam.

What is Vedanta? - 01

Before knowing about Vedanta, we must understand the meaning of the term 'Veda'. What is 'Veda'? We are too much familiar about the usage of the term, so that we have not stopped and thought about the meaning of the term 'Veda'. Of course Vedas are classified into four Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. But why certain texts are named Vedas? What qualifies a text to be called 'Veda'? 

For this our best source can be the great commentator of all the Vedas, namely, Sayana. In his commentaries on Yajur Veda and Rig Veda he is dealing extensively with this question, namely, what is Veda? what is the meaning? what qualifies a text to be identified as Veda and so on. 

We come to know many things in life. We see many objects. We see many things are happening. And the things do not change in nature. And the happenings do sometimes repeat and thereby we come to know what causes what. And nowadays Science is there which determines by experiments. Basic to all these understanding are two ways of knowing or epistemology. The two ways are perception and inference. Based on these and much more sophisticated by technology and instrumentation is scientific method. What can be known by these methods cannot be termed as Veda. What can be known by perception and inference is not Veda. 

We want to attain something and we want to avoid something in the regular course of our living. And we use perception and inference to attain what we want and avoid what we do not want. By experience and memory of others' experiences our regular course of living goes on. But when we come to a stage, when we resort to means that are beyond perception and inference to attain our goal and avoid the impediments, what texts are going to guide us in that stage and need, those texts are termed as Vedas. This is as per the explanation of Sayana in his introduction to the Taittiriya Samhita commentary. 

This is what he says : 'Ishta prApti anishta parihArayO: alaaukikam upAyam yO grantO vEdayati sa vEda:| alaukika padEna pratyakshAnumAnE vyAvartyEtE |' 

And he quotes a famous sloka of his times which says : 'pratyakshENa anumityAvA yastu upAyO na budhyatE | Enam vidanti vEdEna tasmAt vEdasya vEdatA || ' 

The meaning of the sloka is : 'Either by perception or by inference, which means is not known, that means is known by the Vedas. That explains why it is called Veda' 

So Vedas are the ways of knowing that which is beyond the world and the means of attaining the real purpose of life and avoid that which prevents attaining that. Vedas do not ask you to know the things of the world through them and that which can be known by perception, inference and scientific method. It never asks you to confuse between the world and the beyond. 

Again to refresh our understanding, 'what is beyond the world'? That which is beyond perception and inference is denoted by the phrase 'beyond the world'. It expects you to be fully scientific with regard to the world in which we live and it never gives any counter claim regarding the area or issues in which science has authority. It fully honours the jurisdiction of science in the world. When the human being comes to a stage of introspection when all the world and the regular epistemology do not satisfy the human being's inquiry, then alone and in that transcendental enquiry alone Vedas come as the guide to the struggling soul. 

Whether this understanding is prevalent among us people I do not know. But this is the clarity which the great Master Sayana is giving in his introduction to the Vedic commentaries. Understanding this basic principle will go a long way to solve many of our own doubts in our religious life. And again it is Sayana who like great masters before him, categorically explains that in Vedic mantras, even though it seems various deities are sung, really it is the one Supreme Reality or Parameswara is sung through various forms : 

''yadyapi indrAdaya: tatra tatra hUyantE tathApi paramEswarasya Eva indrAdirUpENa avastAnAt avirOdha:' 

Meaning ; 'even though in many places deities like Indra are prayed to by mantras, in all those places it is ParamEswaraa alone in the forms of Indra and the like is prayed to and so there is no contradiction.' 

So never confuse your life in the world and your spiritual quest. 

Srirangam Mohanarangan 

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What is Vedanta? -- Introduction

Too many books on Vedanta are there in English. Then why again?. Of course I personally feel that the works of Swami Vivekananda, the works of Sri Aurobindo, Swami Chinmayananda and others are sufficient for any serious inquirer and student. But, for the youth, I intend to say something on the subject. Before that, it is better that I openly state my frame of mind. 

Three things I have avoided studiously in my life, even to entertain as an attitude. That means three things I have upheld even from my school days. Because of my father's influence, the effect of Bharathi on me, again due to my father, and my early involvement in Sri Ramakrishna and Swami Vivekananda, this frame of mind has come about even in my early years. I have changed my perspectives, undergone radical shifts of standpoints and all that. But in spite of all such changes of mind and all through such changes, three things have never changed in my considered conclusion. One, I subscribe to the thought that all human beings are equal and there is no superiority or inferiority based on birth. Second, I subscribe to the thought that human beings, irrespective of being male or female, enjoy equal status and equal claim. That is discrimination based on gender, I never subscribe to. Third, I subscribe to the thought that all religious paths are various ways to one Super Reality, viz., God. Of course, naturally, I am personally devoted to Sri Ramakrishna. So caste-bias, gender-bias, religion-bias are the three things I have resolutely avoided all through my life. And I believe most of the human ills are avoided if these three are avoided. 

But you may ask, if it is so with you, how come you are writing about Vedanta, in which caste is entertained by acharyas of old if not by modern sages like Swami Vivekananda. Not only that, in nearly all the ancient books, you find the problem of caste and caste-prone statements. Many teachers of the tradition have glossed on such statements rather than refuting such statements. Yes. I know that such is the situation, if you go by the traditions obediently. But even here I remain myself. Anything which is against the equality of human beings, I refuse and don't subscribe to, even if it is by great masters and sages. The same way with the problem of discrimination against women. And I believe whatever remains after giving up all these discriminations that is enough, at least, for me. So when I write about Vedanta, I am not too obediently voicing all the old tunes, but select what I think, the strong points of Vedanta. Only such thoughts of strength I intend to communicate to the young generations. If you are adamant in your sympathy of caste, gender discrimination and religious exclusivism, sorry, I am not your author and I do not write having you in my mind. I will earnestly request you to think deeply and reconsider your sympathies. 

And coming to the subject, Vedanta subsumes the idea of what is Veda. And Vedanta has its own three most important canons, called Prastanatrayam. (important three books). Upanishads, Sri Bhagavad Gita, Brahma Sutras are the three important books. My approach will be simple. I intend to introduce some ideas of Vedanta succinctly mainly to the young generations. Especially the ideas which are philosophically thought-provoking and have great implications in the progress of human thought and comparative philosophy of the world. 

Srirangam Mohanarangan 

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The concept of Yajnam, Danam, Tapas

Sri Krishna gives a lot of great thoughts in Bhagavad Gita. But one thought many of us have neglected to see is this one - The concept of  Yajna, Danam, Tapas. Why it is so important is what this small write up is about. Sri Krishna calls these three as great purifiers. Purifying what? What in yajna, what in danam, what in tapas qualify these three as agents of purification? If these three are purifying what are the impurities in us which these address? 

First, Yajna. What is this? Perhaps a large open space, some geometric shapes in the center, perhaps some fire lit, some ghee poured in with chanting. This is the picture that may come to our mind on hearing the word. But no. That was one form of doing it, people chose to do so in some period of time. It was ritualistic. But if we go deep into the concept it is interesting. 

Yajna means that you sacrifice something of yours to get something better or reach something more satisfactory. When you do this openly, stating your intention and readiness to wait and requesting others' cooperation towards achieving that aim, you are more or less entering into a contract with yourself and others. Since you discuss your intentions openly, your wishes and plans become conducive to the common good and definitely selfish exploitations are avoided even at the outset. This is the way of achieving your personal goals, purified of all malicious and vested interests and discussed with others in your immediate contexts. Achieving what one wants, justly and in tune with and never against the common good is the way of yajna. 

Was this understood in the past in the exact terms in which I express, is a question. But the real import and the original motive of whoever found out this concept seem to be nearly like what I say. This we can see if we study deeply the srauta-sutras, mimamsa-sutras and their commentaries. It is not that we need to go back to the old forms. But understanding the essence of the concept and applying that in our contexts will surely enhance our relationship with nature and human beings. Since there is no dark area in our dealings or thoughts, this yajna is purifying. Ordinary actions anybody can do and are doing. Some with malicious intent, some as a waste, some with an exploiting motive neatly hidden. Yea actions do happen all the while with all sorts of psychology behind. That is why Sri Krishna says ordinary actions do bind us and are having a cheapening effect on the soul. But actions done as yajna are always auspicious, in the sense it brings about goodness to you and goodness to others. i.e., Subham. 

Now some of you might have thought when we were saying about yajna, what guarantees a person to behave all truly even in yajna. He may state something in public but he may be having his own plans. Yea here comes the concept of Tapas. Individual betterment in mind and thinking. This tapas is a culture of introspection and openness to oneself, which is inculcated even from small years. This tapas helps improve the human being from inside out. An exercise of blossoming towards light. The person is inducted into a culture of light-loving rather than being addicted to darkness. This tapas is what makes a human being or draws out more and more the real human being out of potentiality. 

Individuals may be made or allowed to blossom forth by Tapas, so that their actions become yajna and never mere raw actions prone to all ills. But the others with whom the human being relates and the society which consists of all types of others for all the members, they form a community or a society. What educates the society towards individuals and what educates the individuals towards the society is what is called Danam. We may think in a too-commonplace manner that danam is charity. May be, it is right in one way. But it is not what danam is really about. Danam is sharing between the individuals and the society, the society learning from individuals, the individuals imbibing culture from the heritage coming down and preserved by the society. It is educating the individual from the biological to the cultural. And more so, the individuals lifting the social from getting mired in dead habits and customs to more creative expressions. It is dynamical both ways. If it is not so, then the danam is not working properly. Properly restoring danam meaningfully brings in purity into the parity of individual vs society. 

If these three are in pure shape, yajna, tapas, danam, then the whole picture is healthy. Positive cycles go on. Negativity is resolved. The goals of individuals and society are complimentary and creative. That is why Sri Krishna is saying in Bhagavad Gita 

Yajna dAna tapa: karma na tyAjyam kAryam Eva tat | 
yajnO dAnam tapas chaiva pAvanAni maneeshiNAm || 

Yajnam, Danam, Tapas are actions that must never be given up. Because these three Yajnam, Danam, Tapas are always purifying for the human beings who use mind. 

Srirangam Mohanarangan 

***

On seeing Jai Bhim ...

Jai Bhim, the movie. How I was touched by the film has a story behind and my memories so fond of Indian Bank! I was transferred to Salavakkam Branch in 2008. Of course an old story but which I cherish even now after retirement. In the beginning it was so hard at my age to commute between Salavakkam and Nanaganallur. Nearly five hours spent in travel, up and down every day. I also tried taking a room in Chingleput but practically it didn't work out. But the offset was clean air, different people with different mindsets and the flow of life in rural sides. And if you find yourself in a good team with the manager and other officers you are lucky. I was lucky in that way. One Mr Balu came as the manager after some months of my joining. As days went by I was becoming more and more appreciative of his ways of dealing with people, his talks, his manners. Very ebullient, his sense of judging the people was quick and sharp. At that time the scheme of giving loans to Kuravars, Irulars and others, hapless people suffering and it was a needy gesture of care and attention through banks. The amount was not big but still the documentation and recovery aspects were there to be taken into account as part of banking procedures. But the manager was determined to implement the scheme to the full benefit of the people in dire state. His enthusiasm was firm. And he asked us clerks and substaffs about our timings, in case of additional work and all that. Because it becomes a real problem if you miss that particular bus at that time and things like that. 

Knowing about the state of existence of the people concerned like Kuravars, Irulars and others, there was no second thought in me. I told him not to bother about my conveniences and that I liked his initiative personally. And of course the Manager's enthusiasm was contagious. I even now remember his saying to me: 'My friend! we may not realise what a good thing we are doing just now at this time. But definitely in our later years it will be a blessing on us and in our memory giving solace.' And how many people were benefitted! and seeing smiles on so many hapless faces heavy-laden with worries and problems ! 

Recently when I talked to the Manager we shared the old memories mutually and we were opening at the same moment exclaiming 'Sir! did you see Jai Bhim? I remembered you and our days more than a decade ago in Salavakkam.' Yea seeing the dire state of the people shown in the film with tears, I was so happy that I was given a chance to be of service in the chain of activities all thanks to Indian Bank and the unforgettable Mr Balu. If our Bank had not transferred me at that time to Salavakkam I would not have met Mr Balu and neither would I have had the chance of service by being a part of the activities.
Srirangam Mohanarangan 

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