A 'sUkti' and Hinduism

 In Sanskrit 'sUkti' means 'a good saying'. su - good; ukti - saying. A sUkti says like this :

"we can desire to paint

the image, colours and the form of the Sun;

But how to paint the rays

not reflected and not seen in a background?"

This is an abstract idea. I have tried to translate. The original is :

"kAmam likatu samstAnam

kaschit roopam cha bhasvata: |

abhiddhi vihitAlambam

AlOkam vilikEt katam ||"

(sUktimAlA, anthologized by Vaidhyasri S V Radhakrishna Sastri)

We can paint the light seen in a background. We can paint the reflected objects. But a pure ray..? Just think about it? How to image it first of all? But all our world of images, colours, objects, form everything visualized just depends on that simple pure ray. Is it not? So even optically speaking, our knowledge happens only in relational contexts. The knowing principle, though prior to all happenings of knowledge and inherent in all relational contexts is itself evading any relational fixing. So comparable to the pure ray. Is it not slightly intriguing, that which has gone prior and basic to perception comes to be understood by inference?

When such is the case for even a strictly scientific topic like optics and epistemology, what to say about the Ultimate Transcendent which is the Supreme Principle? When the objects are relatively existent, that Principle is absolutely and independently existent. When the lights which we know are relationally functional, that Supreme Light is preeminent and unrelatable. Hence it is Paravastu and Paramjyotis. That is why perhaps even Nammalwar exerts so much to express the Transcendent Light:

’அரவணைமேல் இருள்விரி நீலக் கருநாயிறு சுடர்கால்வது போல் இருள்விரி சோதி பெருமான்’

'on the snake-bed, abounding dark

bluish black Sun, as if aflame all around

extending darkish Light, Peruman'

Hinduism should be found in this richness of detailed depths and abounding mystery of endless expanse. So are we given to understand when a direct disciple of Sri Ramakrishna, Swami Abhedananda explains like this :

"The religion of Vedanta does not teach the worship of many gods, but of one God, who is called by many names and who is free to appear in any form in accordance with the desires of the worshippers. The God of the Hindus has no particular name nor any particular form. Thousands of names are given to that Supreme Being who is nameless and formless. He is not extra-cosmic but intra-cosmic, and immanent as well as transcendent. He appears as with form to a dualist and without form to a non-dualist. He is one, yet His aspects are many. He is personal, impersonal, and beyond both. He appears as personal to a dualistic or monotheistic worshipper, and as impersonal to a qualified non-dualistic believer or one who believes in the immanency and transcendency of God; while to a pure non-dualist, the same God is the one Infinite Ocean of absolute existence, intelligence, bliss, and love.”

(Religion of the Hindus, 1901)

Srirangam Mohanarangan

***

Yogavasishta or Gnanavasittam in Tamil

 Compositions which explain Tatthvartha have been written down the time in Tamil. Sanskrit words were used aptly and also suitable words created to enrich the philosophical vocabulary. Commentaries and original works in SriVaishnavaite sampradaya are a treasure house for such vocabulary. Nearly all the schools of thought have tried to bring out works big or small in Tamil. Saiva siddhanta sastras and the commentaries on Sivagnanabodham and Sivappirakasam are great instances of Tamil philosophical output. Along with these and not in any way less eloquent, is the great work called Gnanavasittam. Originally in Sanskrit Mahayogavaasishtam was an extensive work, composed as the teachings of Sage Vasishta to Sri Rama. The great work was condensed to Laghuyogavaasishta by SriKashmira Pandita. This condensation was done into Tamil verses 6000 by one Veerai Sri Alavandan Munivar, son of SriKaviraja Pandithar. There was one commentary in Sanskrit on Laghuyogavaasishta. It was translated into Tamil as Samusaratharani by SriNithyanandar in 1870. Referring various works in Sanskrit Sri Subbaiyya Gnanadesikendrar wrote a commentary called SriVeerasekaram. The verse composition in Tamil of 6000 verses, along with the commentaries Samusaratharani and SriVeerasekaram, all coming together adding to 1800 printed pages of small print in Tamil were brought out in 1928 by Chennai Anandabodhini Press.

It was one of the books fondly quoted by Bhagavan Sri Ramana. A verse which almost teaches verbatim Sri Ramana's upadesam is this one in Upasamappirakaranam, 12

அகம் அகம்என்று

அனைத்துயிரினிடத்தும் இருந்து

அனவரதம் உரைப்பதாகி

நிகழ் ஒளியாய்

ஆன்ம தத்துவமான சொரூபத்தை

நினைத்தல் செய்வாம்.

திகழ் இதயக் குகை உறையும்

தேவதையை விட்டு

அயலே தெய்வம் தேடேல்.

மிக அரிய கௌத்துவத்தை எறிந்து

சிறுமணி தேடும் வேட்கை போல் ஆம்.

Let us behold the nature of Atma Tattva

which is always internally present illuminating

and that which in every being

sounds forth as I, I ;

Leaving this shining deity

which resides always in our heart

and to search for any God outside

is like throwing away the rare gem of Kausthuba

and searching for some gemstone passionately.

You can see how a sophisticated language of philosophy was being wrought by savants in Tamil. While bringing out in 1928 the great book of 1800 pages, SriSubbaiyya Gnanadesikendra says about the commentary Samusaratharani, translation by SriNithyananda. That such a commentary was done some 60 years prior to 1928 and it was being handed down as 'hearing and studying tradition'. That means Vedanta taught and heard and studied by earnest people well before and well after the time of our concern. What a tradition of Vedantic thinking in Tamil!

Srirangam Mohanarangan

***

On coming across some portions of 'Venmurasu'

 "O! Thou Valiant of the reddy rays! What else can be the hiding place for one who is chased by his own shadow? His own eyes sharp are but his enemies? Just a mirror terrifies him as death?

.........

"Risen in the East, standing in the zenith and protecting, relaxing in the West, He disappears into the darkness. His form of non-being, is it not the very night that comes to be? Darkness, is it not his protection verily being present in the form of his non-being? Longlive He! Food for the common beings, pleasure for those able to fly, wisdom for the thinking, Brahmam for those whose forehead-eyes become open - let us praise and worship Him who has become all these respectively."

(translation of some opening lines of the section Veyyon of Venmurasu of Sri Jeyamohan - https://venmurasu.in/veyyon/chapter-1 )

I am a fan of his early books like 'pinthodarum nizhalin kural', 'kaadu', 'ezhaam ulakam'. After a long time when I came across these lines from Venmurasu, it is happy to see such philosophical writing in Tamil pouring forth pages after pages. My good wishes to the great author.

The incident of Alarkka, the wasp, in Mahabharata, is a very crisp note. But the recreation or rather embellishment of the same akhyana by Jeyamohan is awesome. The characterisation of Kyati (literally 'fame'), finds unending overtones of suggestion as it is found in Veyyon.

'Kyati, since she was born in the mature poetic moment of aesthetic fullness, was incomparable in beauty in all the petals after petals of blossoming worlds of Brahma.'

'My anxious craving! the dream of my forefathers, fond memory of my sons!' so said thrice mystically the Sage and created a fascinating shadow-form for her.'

'Flame-formed! Fame is capable of flying everywhere. It is the fire that erupts out of word brazing word. She who is named Fame, who can really hide her?'

(Translation of some lines in Veyyon, Venmurasu https://venmurasu.in/veyyon/chapter-2 )

Srirangam Mohanarangan

***

Sri Ramakrishna - the Divine Incarnation !

 Sarat Chandra, a disciple of Swami Vivekananda, has done an act of wonderful Daanam, 'giving to others the spiritual knowledge'. He recorded his conversations with Swamiji. In one of the conversations, he is asking, perhaps representing all of us:

“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 oi 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, you should not blame me then, if I run into dejected moods of negation and doubt. Poor me! Manifestation of Divinity in human being! Not a wonder if SriKrishna calls this knowledge special and Raja Vidya Raja Guhyam, the great secret and the great science.

Srirangam Mohanarangan

***

Sri Krishna and Swami Vivekananda

 Many times a close resemblance strikes eloquent between Srimad Bhagavad Gita of SriKrishna and the Lectures from Colombo to Almora of Swami Vivekananda. If you are earnest to see a great integral act of comprehensive statement down the ages by Hinduism you can never fail to see the resemblance, a great attempt of summary millennia ago on the Chariot and an equal effort of summary by the itinerant monk, the Hindoo Monk as he was called by the papers overseas. Both books do the same mission, I think, in different semiotics.

In one of the lectures, Swami Vivekananda starts like this:

"The subject is very large and the time is short; a full analysis of the religion of the Hindus is impossible in one lecture. I will therefore, present before you the salient points of our religion in as simple language as I can.”

And he proceeds to explain and extract the salient integral features of the great living system, viz., Hinduism. Once upon a time I was so mad after this book. Then when I embarked on the studies of the traditional schools and their works, I developed a strange audacity to think 'after all Swamiji has done oversimplification, perhaps out of his enthusiasm.' When I did enough home work on my own, it dawned slowly on me, a realisation with an embarrassment, that Swami Vivekananda has drawn out the creamy essence of Hindu scriptures, which nobody else could have done so effectively. The realisation was a punch in my nose and of course, I began to know the value of his thoughts in first hand. And coming to what I am trying to say - towards the end of his lecture he is stressing something, the value of which is so immediate and again immeasurable.

”1 have finished what I had to say about our religion. I will end by reminding you of the one pressing necessity of the day. Praise be to Vyasa, the great author of the Mahabharata, that in this Kali Yuga there is one great work. The Tapas and the other hard Yogas that were practised in other Yugas do not work now. What is needed in this Yuga is giving, helping others.

What is meant by Daanam ? The highest of gifts is the giving of spiritual knowledge, the next is the giving of secular knowledge, and the next is the saving of life; the last is giving food and drink. He who gives spiritual knowledge, saves the soul from many and many a birth. He who gives secular knowledge opens the eyes of human beings towards spiritual knowledge, and far below these, rank all other gifts, even the saving of life. Therefore, it is necessary that you learn this, and note that all other kinds of work are of much less value than that of imparting spiritual knowledge. The highest and greatest help is that given in the dissemination of spiritual knowledge."

Gift of knowledge is the very need of our age. Has not Bharathi coming in the line of Vivekananda, Nivedita sung?

"Should we indeed develop knowledge

for the sake of all the people

and all the people as one"

Again what is spirituality? Is it any big show? or any intellectual fanfaronade? Never.

”Talking is not religion ; parrots may talk, machines may talk now-a-days. But show me the life of renunciation, of spirituality, of all-suffering, of love infinite. This kind of life indicates a spiritual man.”

And what should be avoided?

“And above all, one thing is necessary. Aye, for ages we have been saturated with awful jealousy; we are always getting jealous of each other. Why has this man a little precedence, and not I? Even in the worship of God we want precedence, to such a state of slavery have we come. This is to be avoided. If there is any crying sin in India at this time it is this slavery."

(The Complete Works of Swami Vivekananda, Part III, 3rd Ed., 1922 pp 133, 134)

Srirangam Mohanarangan

***

Satsang - what is it?

 Satsang. What is that? It is the slim passage-way connecting the courtyard with the main hall, the passage way of Thirukkovalur. Space for one to sleep, two to sit and converse, three to stand and chant. May be the fourth, the Divine Couple may join. It is the space of consciousness. When devotees gather, divine presence has already arrived. The first gate of spirituality is satsang. Measuring its greatness is futile. Sri Adisankara sings : By satsang all other connections snap; when the mind is devoid of worldly contacts delusion stops. When no illusion is there, Reality shines. When Reality is full and bright it is Liberation even in one's own life.

Satsang has the ability to fetch the Beyond back over here. Satsang is the Krishna's feet on the heads of our Ahankara, the dreadful Kaliya. Satsang opens the sealed cover over our inner eyes. May be we can understand the greatness of Prema, the Divine Love then. or we can understand the power of Divine Name or perhaps see the divine reality hidden from our domestic banal eyes. Puri Jagannath, the rice prasad of which is called mahaprasad, is such a great place for Sri Ramakrishna. For us may be another tourist spot. But the sage of Dakshineswar saw the two brothers of Krishna Consciousness, viz., Gauranga Nityananda, dancing, singing Krishna when he visited the place. May be when we visit, we see the monkey over there at work in breaking a shell against a hard stone. At the most we will like to see the Beyond as only an extension of our well familiar daily life, drawn with a big brush. But the secret is the reverse. It is learning to see our domestic daily as derivation of the Beyond. Perhaps satsang is a good way to hiss a clue over to that secret if we care enough to pay heed.

A poet sings in Tamil :

Let the blossoms bloom and open

Let the time of dawn come at last

Let the divine petals of thine eyes be graceful

Yea such moments are inevitable when the time comes. Perhaps satsang quickens such a moment who knows!

Srirangam Mohanarangan

***

Vedanta in Tamil

 The philosophic methodology of arriving at theological conclusions on the basis of Vedanta, viz., Upanishads seems to be a very familiar practice in Tamil. Traces of such practice are seen even in Patthuppattu, Ten Songs of Sangam. In the ten songs, Maduraikkanchi seems to indicate even a rare genre of 'Vedantic themes masked in warring characters' to illustrate the philosophical battle of life. Such compositions like Prabodhachandrodayam, translated from Sanskrit in later times are book length illustrations of the unique genre. But the genre itself is familiar at least to the Patthuppattu poets, as per the commentary of Nacchinarkkiniyar.

Maduraikkanchi lines 206 to 208 :

ninnodu munnilai evanO

konnonRu kiLakkuval adupOr aNNal

kEttisin vAzhi keduka nin avalam

(நின்னொடு முன்னிலை எவனோ

கொன்னொன்று கிளக்குவல் அடுபோர் அண்ணல்

கேட்டிசின் வாழி கெடுக நின் அவலம் )

Naacchinarkkiniyar's commentary for these lines run like this -

'munnilai ninnodu evanO - the objects of the five senses, viz., this world which stands objectified before 'you as a subject', what relationship is there between you and this world, which derives its existence only by being understood by you

nin means Jivatma; second person metonymic pronoun

konnonRu kiLakkuval atumpOr aNNal

kEttisin vAzhi keduka nin avalam

nin avalam keduka - the maya that has arisen in you let it be destroyed

adupOr aNNal - you that are an adept in waging such wars against illusion, viz., maya

kon onRu kiLakkuval - I will state a great philosophical principle (you have to understand it only by intuition) I cannot make you understand the principle by giving demonstrative arguments

the principle mentioned here is the principle of kandazhi. '

What is kandazhi? For that the footnotes direct us to go to the commentary given for some lines in Thirumurukarruppadai. What explanation is given there?

'kandazhi is the transcendent truth beyond all forms and relationships. That is, as aptly explained by the stanza which says : 'No reference can indicate it but itself forms the ultimate reference for all objects and it is always blissful; it is the pure, unblemished light that cannot be known by means of words, bodily actions and efforts of the mind. It is verily that Supreme Light' (Tolkaappiyam Puratthinai 33, Nacchinarkkiniyar's quote)

The original for reference -

பத்துப்பாட்டில் மதுரைக் காஞ்சியில் வரிகள் 206 - 208

நின்னொடு முன்னிலை எவனோ

கொன்னொன்று கிளக்குவல் அடுபோர் அண்ணல்

கேட்டிசின் வாழி கெடுக நின் அவலம்

நச்சினார்க்கினியர் உரை -

”முன்னிலை நின்னொடு எவனோ - - ஐம்பொறிகளுக்கும் நுகரப்படுவனவாய் முன் நிற்கப்படுவனவாகிய இந்நுகர்பொருள்கட்கு நின்னோடு என்ன உறவுண்டு

நின்னென்றது சீவான்மாவை; முன்னிலை ஆகுபெயர்

கொன்னொன்று கிளக்குவல் அடும்போர் அண்ணல் கேட்டிசின் வாழி கெடுக நின் அவலம் --

நின் அவலம் கெடுக - நின்னிடத்து உண்டாகிய மாயை இனிக்கெடுவதாக

அடுபோர் அண்ணல் - அம்மாயையைக் கொல்கின்ற போர்த்தொழில் வல்ல தலைவனே

கொன் ஒன்று கிளக்குவல் - பெரிதாய் இருப்பதொரு பொருளை யான் கூறுவன்; அஃது என்னால் காட்டுதற்கரிது;

என்றது கந்தழியினை. ”

கந்தழி என்றால் என்ன? அடிக்குறிப்பு நம்மை திருமுருகாற்றுப்படையின் உரைப்பகுதியின் இறுதிக்குச் செல்லச் சொல்கிறது. அங்கு என்ன விளக்கம் தரப்படுகிறது கந்தழிக்கு?

’கந்தழியாவது ஒரு பற்றும் அற்று அருவாய்த் தானே நிற்கும் தத்துவம் கடந்த பொருள்; அது “சார்பினால் தோன்றாது தான் அருவாய் எப்பொருட்கும் சார்பு என நின்று எஞ்ஞான்றும் இன்பம் தகைத்தரோ, வாய்மொழியான் மெய்யான் மனத்தான் அறிவிறந்த தூய்மையதா மைதீர் சுடர்” (தொல்காப்பியம் புறத்திணை சூ 33 நச்சினார்க்கினியர் மேற்கோள்)

We must understand that Vedantic understanding and methodology has been there in Tamil cultural practice for ages quite ancient. Nearly all the schools of Vedanta seem to have brought out works and translations in Tamil. Regarding Advaita, the anthology by Swarupananda lists some 150 works current in Tamil at least some 500 years ago. Another great school of Vedanta viz., Visishtadhvaita has been without a break bringing out original compositions and translations in Tamil from quite very ancient times. Regarding Dvaita school of Vedanta, I think it should be the case, even though I have not personally come across very many works. The arguments against Advaita has been given in a civil suit form by Srimad Sathyadyana Theerthar. He has also written a commentary for Srimad Bhagavad Gita which has been translated in Tamil by Sri Sathyanandam Krishnacharyar.

Not only the books on Vedanta, but even the ancillary studies viz., Nyaya, Vaiseshika, Mimamsa, Grammar, Nigantu have found able compositions and translations at the hands of various groups of persons in Tamilnad. I have already written about the translations of all the four great works of Swami Chidgananandagiri even by 1917 in Tamil by Kovilur saints and others. But do we ever care for our real history? If we do then it is great.

Srirangam Mohanarangan

***

Tea with the giants...

 Let's have some tea with the giants. May not be in the 'giantly' way, but we with whatever little cups we take along.

Some 700 hundred years ago (some may say no no 600, some others 500, some again 400...) but as per the editors of the book 'Sivappirakasap Perunthirattu' K Vadivelu Chettiyar and M Shanmuga Mudaliyar, the book of anthology of Vedantic verses available in Tamil some 700 years ago was made by one Swarupanandar in the name of his Master Sivappirakasar. Hence the name Sivappirakasap Perunthirattu - which means 'The Great anthology of Sivappirakasa'. Swami Swarupanandar has made this anthology of Vedantic poems and verses out of nearly more than 140 Tamil works of Vedantha which were all available then. How many of those have survived the flow of Time, nobody knows. But whatever verses have been included in this anthology are a net gain to us. This anthology was published in 1912, printed in Chennai Komaleswaranpettai Press. Nearly all the poems are nuggets of gold in Vedantha. We can be really proud of our Vedantic heritage in our Tamil. One verse caught my attention somehow. It is this.

’எடுத்த எம் மதம் எந்நூல்கள் யாவையும் தமதாய் ஆங்கு

வடித்த நற்பொருளே கொண்டு வளம்பட மகிழ்வதல்லால்

படித்து ஒரு பொருளைப் பற்றிப் பாங்கினால் அதில் ஒதுங்கிப்

பிடித்தது பிடித்துக் காதும் பேதைமை பெரியோர்க்கு இன்றே.’

Meaning -

'Great men consider whatever ideologies and whatever books they come across, they read those books deeply and make whatever good thoughts in those books and ideologies they are able to find, their own and rejoice in such good things. Such men never become partisan and take sides with any single thought in the books they read and they never make quarrels based on their likes and dislikes.'

What great sentiments and mature approach !

And by the by this verse comes in an old Vedantic Tamil work, viz., 'avirOdabOdam', meaning may be 'Non-antagonistic Awareness'

*

People are wondering, 'can a single man write so much? is he one author or many called by the same name?' All such bewilderment is meaningless. For one Vyasa, you are thinking like that. What about such persons of extensive calibre, not one but many down the time? Some persons write one or two books in their lifetime. But some write not one or two, but libraries of books. Occasions have been many even till our own time. Otherwise how can you explain a Ganganatha Jha? Do you know what he has produced?

A scholar who has translated into English the tough commentary of Logic, Vatsyayana's Nyaya Bhashya. And he has written his own commentary. In our scale, simply a job of lifetime. Even this alone.

And again he has translated that still more tough and dry commentary of Purva Mimamsa, Sabara Bhashya. In my scale it is a job of two lifetimes. Not only that. There is a commentary on Sabara Bhashya by Kumarila Bhatta. One commentary? Nay but two. Slokavartika and Tantravartika. All these are running into more than 1000 pages 1500 pages or 2000 pages when translated and put into printed pages. Can you imagine the tediousness of translating, that too from a highly technical treatise in Sanskrit? It is a real challenge to your powers of imagination.

The giant is not satisfied with doing all these immense jobs. He has translated Manusmriti with commentaries in five volumes. And of course he has also translated Yoga Sastra with its commentary. And there is another book, Buddhist, Tattva Sangraham by Santarakshita with the commentary of Kamalasila. Our G Jha has translated the whole text and commentary into English in two volumes, all more than 1500 pages. And Chandogya Upanishad with the commentary of Sankara translated. I am trying to list only what comes to my mind. There are many more.

In addition to all these herculean tasks, our 'Vyasa' has written a lot of original treatises, which are superb and sine qua non. Books like Purva Mimamsa in its original Sources, Sources of Hindu Law, Prabhakara School of Purva Mimamsa and again many more.

In addition, yea, in addition to all these, he has edited innumerable texts. And not to speak of hundreds of articles written for scholarly journals.

As for me, Vyasa has always been a Present Tense in our history. And perhaps hopefully will remain so for ever.

Srirangam Mohanarangan

***

Preface to Grace?

 We are familiar with 'preface'. 'Preface' is really what bridges the familiar to the non-familiar. It should not replace the non-familiar and it should just remain only the familiar alone but create a space in the expectations of the would-be reader to house the unknown at least temporarily. Any 'preface' which does this well adorns the main opus and is a sine qua non of any serious and meaningful composition. Do only the works which are structured with intentions, do only such alone need 'preface'? Or have we ever come across a natural event in need of any kind of 'preface'? But take the case of 'blossoming of flowers'. Is not the aroma a kind of preface? Or the twilights the foreword and the afterword of the daily solar magnum opus? Anyhow 'preface' has been thought in some such vein, if not so elaborately as we have prefaced by our 'buddy's in the past.

Preface and Grace. What connection is there between these two?

Preface introduces a book that follows. Grace introduces you to the God who follows. That is, before you are about to get realisation of God, Grace of God ccomes prior to that and prepares you for the great moment.

Preface comes to your level and takes you to the level of the book. In the same way Grace comes to your level and takes you to God's level.

This point is used as a simile by the author of Maran Alankaram, Thirukkurukur Perumal Kavirayar. Maran Alankaram is an old Tamil book about structural beauties and embellishments of a composition, mostly in verse. We can say it is an old form of structural literary theory in Tamil. In that book the author wants to impress on the minds of readers the necessity of a preface in any work. Any work big or small should be having a preface to facilitate the understanding of those who study the work. There in that work he says

'Just like literary features of any poem

And like truthfulness in the words of those who are well-read and clear in their understanding

Just like Grace which suits the God Narayana

So is apt and a must, a preface for any real book.'

பாவிற்கு அணிபோல்

பனுவல் தெளிவுணர்ந்தோர் நாவிற்கு வாய்மை போல்

நாரணம் ஆம் - தேவிற்கு

வாய்ந்த அருள்போல வாய்ந்ததே நூலகத்தாய்

ஏய்ந்த பொருட் பாயிரம்.’

(பாயிரம் - preface)

Srirangam Mohanarangan

***

On 'poetic Justice'

 We have heard this term 'poetic justice' parleyed across very many tables, not necessarily literary and even in literary circles not necessarily in the full know of the term. Perhaps you are even thinking now while reading this, 'is there any poetic justice in what I say'. There are certain terms we know only too well to know in any clear grasp and may be 'poetic justice' is just one such.

Poetic justice is not a term which is specifically related to poetry as such. It was a phrase first coined perhaps and used by Thomas Rymer in the 17th CE. Good people must be rewarded and the bad punished, if not in reality at least in literary creations. No character portrayed as bad can be given undue good treatment by the author. This was the original sense which was ruling regarding poetic justice. But of course, this sense is highly didactic. Later the sense of twist of fate was also added to the meaning to account for naturalistic portrayals. That is the justice as available in hard reality is reflected in literary creations.

But William Shakespeare eludes all these senses in some of his characters. His was one of experimentation. He thought why not a bad fellow has a change of mind and become good. This transition also happens in reality. So his good treatment of some of his characters portrayed as bad in the beginning gave rise to a lot of criticism. 'He has flouted poetic justice!'. And also there is another sense which is more technical. That is: poetic justice has everything to do with architectonics, that is, the structural. You can't just portray a character in one way, their actions in another way, the plot in yet another way, where there is no inherent logic in the overall structure of your literary product. That lack of or presence of overhauling logic in a literary construction is the sense which I see more meaningful for the phrase 'poetic justice' whereas the other meanings of didactics, realism, twist of fate or irony have been, so to say, historical.

Srirangam Mohanarangan

***

Sometimes when you look at yourself

 On introspection I do find a habit or temptation in me, whatever you call it, I do read various theories, thoughts, schools and ideologies with avid and deep interest. But the 'renegade' in me is always there, clever enough to slip out when the syllabus is over. Then who is to blame when I begin to feel that life is sometimes boring. All systems are laid up with patches and no-answer-spots. Just to go through and analyze and sift, how long can it go like this? But who cares? I like this rather than getting stuck up anywhere. But the hard thing is you end up a loner in the long of the journey. Sometimes when you get company, of course, you may be getting interested with no binding. But the eternal companion is to be content in loneliness. As if this is not enough, the question of reason vs faith has been always intriguing me and the altercation does not end even when I make it reason 'and' faith. But no regrets and never complaining, I like this tussle.

Sometimes what others tell about you may prove convenient and you may be all the more wise to just let it go. Some years back when I was deep into the studies of Sri Vaishnavism as part of my personal interests, I used to hear one stanza from SriSri Manavala Mamunigal often mentioned as some kind of a dig at me or perhaps I imagined so. Once when that stanza which talks about astika, nastika, astika-nastika, I was stealing their show by openly saying that that stanza very beautifully explains me. People who were quoting the said stanza were nonplussed and explained why they were quoting that stanza in that context. Only then I understood the full import of that stanza and Periya Jeeyar was referring to people who were astikas yet not convinced about the unique and singular way of Prapatthi, by the term astika-nastika. Of course it tallys with another Word or Saying anthologized in Varthamalai, viz., one can be a nastik or a prapanna; no interim stage is possible. Let it rest. It is a theological nuance of Sri Vaishnavaite path. But for our reference it does serve well to denote people who are interested in religious ideas and never subscribe to any path as commitment. And any well-meaning person will not like to show oneself as what one is not. And also every time you cannot be floating disclaimers about yourself and sometimes what others tell of you may prove handy, just to let it go at that. Just casual recaps over the tea. Is there a word like 'tea-teller'?

Srirangam Mohanarangan

***

Sri Ramana Maharishi and my father

 Sri Ramana Maharishi, I came to know when I was a boy through the book of Sri Ramana Vijayam, written by Yogi Suddhanandha Bharathi in Tamil. Excellent photos of Bhagavan and the Arunachala Hills and caves were enchanting to the eyes and engaging the mind. In the front even Yogi's photo was such an aura.

Invariably, all spiritual personages were given those days in books, a circular-light background to the head. So in the school days, the natural idea was spirituality means something fantastic, suffusing with brilliance, light and rays. It was more optical and luminary. After reading epic-like narrations of Yogi about Maharishi it added all the more to the irradiance. Even now Yogi's 'language' is unforgettable. And that too, appended by my father's memory of meeting Bhagavan, added still more to the depth of the event of my getting introduced to the Ramana's loka. My father Mr R Venugopal, used to have a photo of himself acting the part of Prince of Morocco from Shakespeare's Merchant of Venice, , where the still portrays the moment of the dialogue -- "Hey pluck the young sucking-cubs from the she-bear"- when he was showing the action of gripped right fist across his chest, along his left eye.

I asked him one day, 'why do you keep this photo always in your purse?' Then he was telling it carries a story, associated with Sri Ramana Maharishi. I was all eager and babbled out - 'have you seen him? did you talk to him? what did he say? what did you ask?'

My father was saying, "cool boy cool. There was no talk and questions. Once I went to the Hills to have his Darshan. First day it didn't click. Second day I tried, thinking, if not that time then to return back home, visiting temples. Fortunately I found entry among the devotees sitting in front. It was uniquely calm to watch him and just sit there. For some purpose, I took out my purse to take or place something there. Perhaps Bhagavan was seeing that, I do not know. This photo, a still of the just-staged play, I was keeping it there. He asked for the photo and stared at it for a moment. Then doing the same action in the photo by folding his fist and looking at me, he returned it. I consider this as his blessing and am keeping it as the sacred memory."

Srirangam Mohanarangan

***

Memory over the morning tea!

 Morning tea is fantastic. That too with a dash of honey prefaced by banana slices - wow make the morning break great.

The taste buds, are they linked to some archival memories? Suddenly an old memory slips into the cup. Yea some years ago when everything was books to a poor soul (thats me) .. when I was checking out of University Lib, the person who used to give back our bags against the tokens, wanted to see the books I have taken. A bit strange... May be he wanted to just do his duty in seeing the issue seal. But no, he was opening the book and looked here one page there one page, trying to read the title and guess what that book was about. A minute passed, 'Sir what is this book...'

A curiosity which I wanted to see in many of my intellectual acquaintances and on many occasions failed, when shown by that innocent person made me curious and I joined the game. I explained to him what it was about. -- that Aristotle was a great philosopher, a Greek, and Hasdai Cresca has summed up the Physics of Aristotle in some 25 propositions and has appended each with his detailed commentary in Hebrew. Which book along with copious and erudite notes has been translated very ably by H A Wolfson in those hefty two volumes, first the original and translation and the second volume all the notes. Much of what I said was perhaps lost on him. Doesn't matter. I liked his curiosity. In his own way he was 'living', which was quite evident in his dilated eyes. He was trying to 'read ' the book in his own way and that surprised me. He saw the issue slip pasted on the inside page and exclaimed 'Sir! this book was purchased in 1934 and so far only two persons have taken this out for reading!'. I wanted to see who was the yet another person who took that. But I remembered and told him 'no no the first loan out date was also to me only. I am just taking it now again after some five months. His reply threw me into laughs. 'Then, for your only sake this book was bought way back in 1934!' I was happy with him at that moment.

I do not know why the tea conjures up that memory now. But it tastes good even after many many years and perhaps remain so for ever. Wait! I will go for another cup. See you!

Srirangam Mohanarangan

***

Transcendental Joking!

 Sometimes one is led to think that transcendental joking is philosophy. Don't frown! A passing thought. May be wrong. But definitely there is no dearth of jokes among the philosophers.

Just read these quotes and see the natural humour !

"What we cannot speak about we must pass over in silence"

-- Ludwig Wittgenstein

"After all, Mr. Wittgenstein manages to say a good deal about what cannot be said."

-- Bertrand Russell

*

Or again,

How poignant sometimes the ordinary words, when coming through unique persons !

Am thinking on these words -

"How pathetically scanty my self-knowledge is compared with, say, my knowledge of my room. There is no such thing as observation of the inner world, as there is of the outer world." - Kafka.

The mind is doing a parallel reading of 'the differentiation of Drg and Drsya' - Being aware of the Difference of the Seeing One from the Seen things - of Sri AdiSankara.

Srirangam Mohanarangan

***

Truth and the world

 'If I would have met my Master, I would have raised a spiral ladder from here in earth to Sri Vaikunta bringing down all separating walls in-between.' so said Sri Ramanuja regarding his Guru, Swami Alavandar. And one thing becomes certain that there is an impassable wall between this earth and that Transcendent Abode. Are not all ideologies simply this enthusiasm in various forms, the enthusiasm to make this earth a heaven.? To think 'has it ever been possible?' is reckoning. To ask 'Is it first of all possible?' is criticism. To opine 'It is never possible' is pessimism. To be confident that such a thing is after all possible is optimism. Perhaps to think 'we will rest content with whatever is possible to whatever extent' - is it realism? may be. A game of words?

But Michel Foucault has a point here when he says :

Truth is a thing of this world.

Or Martin Heidegger :

The all-decisive question - What happens when the distinction

between a true world and an apparent world falls away? What becomes of the metaphysical essence of truth?

One talks about truth in a singular world. Another tries to tutor us about two worlds, one apparent, another true. So two truths? or one truth in the twin-world?

But is it not funny that all these persons were talking in and about this world, where it has become the custom to make truths saleable.!

Do you want me to say the truth? Who is Ayn Rand?

*

Srirangam Mohanarangan

***

Down to Earth in the Divine

 Earth symbolizes all the domestic cares, concrete values, immediate concerns and inevitable necessities. Earth is rooted in our senses. None can differ in these objective conditions, which are quite independent of our subjective acceptance. But the human soul, is it of this earth alone? If it would have been such, will we be talking like this now? Nay. The human soul, even though it stems from the soil yet fulfills itself in the transcendent beyond, perhaps symbolized by the sky.

That transcendent flight is hatched deep in the consciousness. Meanings cascading meanings measure out the symbolic sky of Chit or Consciousness. That is what is called Atmikam, may be you translate it as spirituality provided you sterilize the linguistic moorings. Otherwise we are left with a dichotomy, earth vs sky, matter vs spirit. But the ancient Hindu goal as visualized by the sages has been the integral vision of Abhyudaya and NisrEyasa. Mind you, not Abhyudaya 'vs' Nisreyasa, but 'and'. Pulling oneself out of the society, achieving in the inner reach finds its fulfillment only by ultimately taking the society along up the path and by bringing the eternal waters back to the parched earth!

Mahakavi Bharati sings in a poem -

‘கனவென்றும் நனவென்றும் உண்டோ? - இங்கு

காண்பது காட்சி அல்லால் பிறிதாமோ?

மனையில் இருப்பது வானம் - அந்த

வானத்தின் வந்தவர் தேவர் முனிவர்

நினைவது செய்கை அறிவீர் - எந்த

நேரத்தும் தேவர்கள் காப்பது வையம்

வினவிற் பொருள் விளங்காது - அக

விழியைத் திறந்திடில் விண்ணிங்கு தோன்றும்.

தத்தரிகிட தத்தரிகிட தித்தோம்.’

Dream and wake never two apart

Here what is seen from vision never depart

In our courtyard is the heaven

From Dyaus descend Devas and Munivars

Thought fabricates action

And ever anon Devas protect our Earth

Querying no meaning dawns

If inner eyes open manifests the Beyond

Tattarikida tattarikida titthom'

And does not our great Nammalwar say, 'Never is seen That Form by the eyes of embodiment but by the eye of Inner Awakening That is verily seen in intuition'? - ’என்றேனும் கட்கண்ணால் காணாத அவ்வுருவை நெஞ்சென்னும் உட்கண்ணேல் காணும் உணர்ந்து’

Srirangam Mohanarangan

***

Tamil Alphabets, Thirukkural and Nammalwar

 It is highly thought-provoking if we study the Tamil alphabets, the nomenclature of vowels and consonants. Vowels in Tamil are called 'uyir' letters. Again the name given to 'letter' is very significant. 'Letter' is called 'ezhutthu'. The base of the word 'ezhutthu' is 'ezhu', meaning 'giving rise to'. Now back to vowels. Why vowels are called 'uyir' ezhutthu? And again consonants are called 'mey' ezhutthu (consonants mute). Vowels are called 'soul letters' and consonants are called 'body letters'. Without soul body does not function. Without vowels consonants are not 'moving', operational. When 'uyir' letters combine with 'mey' letters 'uyirmey' letters, consonants which can be sounded are obtained. So the philosophical thought of soul animating the body, 'uyir' 'ensouling' the 'mey', is right there inscribed at the level of learning the alphabets.

Now how the great Tamil savants down the time have made use of this philosophical aspect inscribed in the nomenclature of the alphabets, is another quite interesting matter. Thiruvalluvar in his Thirukkural, in the very first Kural, viz., 'akara mudala ezhutthellAm Adibhagavan mudaRRE ulagu', brings this philosophical aspect to the right and full focus. In the first Kural he says: 'Vowel A is the prime-most and fundamental to all the letters of the alphabet. Likewise is Adibhagavan for the world.' Vowel A is also called the uncaused and natural sound which again forms the most basic letter. Why is it called natural and uncaused? Because it does not require any strain or effort to make the sound, vowel A. Just opening the mouth and start of the vocal chords you get the vowel. All the other vowels and consonants are acquired just by the various phonological efforts of the mouth, lips, tongue, throat and the jaws. The physical system of speech providing by various contortions, the different contexts which occasion the other vowels and consonants, for all of which, the basic vowel A forms the natural and uncaused fundamental sound. The natural vowel A forms the basis and soul of not only all other 'soul letters' but also of all the 'body letters' as well. Just like that is the case of Adibhagavan with the world. The world consists of both souls and matter. As Vedanta Visishtadvaita will say 'the world consists of chit and achit, conscious beings viz., souls and material substances devoid of consciousness.' ParamAtmA or the Uncaused and Natural Almighty Soul or Adibhagavan is giving existence to both the souls and the matter by being the inner soul of both chit and achit, souls and material substances. The simile employed to bring home this philosophical concept is the relationship of the basic uncaused natural sound, the vowel A forming the inner soul of both the 'uyir letters' and also 'the mey letters, other vowels and consonants. The commentators of Thirukkural have done well by employing hermeneutics to explain this beautiful point of Vedanta.

Again we come across this concept succinctly illustrated and explained in detail in TolkAppiyam, Ezhuttadikaram, commentary by Nacchinarkkiniyar. Tolkaappiyam aphorism says - 'meyyin iyakkam akaramodu sivaNum'. While commenting on this sootthiram or aphorism Nacchinarkkiniyar says :

“இங்ஙனம் மெய்க்கண் அகரங் கலந்துநிற்குமாறு கூறினாற்போலப் பதினோருயிர்க்கண்ணும் அகரங் கலந்து நிற்குமென்பது ஆசிரியர் கூறாராயினார், அந்நிலைமை தமக்கே புலப்படுத்தலானும் பிறர்க்கு இவ்வாறு உணர்த்துதல் அரிதாகலானுமென்று உணர்க. இறைவன் இயங்குதிணைக் கண்ணும் நிலைத்திணைக் கண்ணும் பிறவற்றின்கண்ணும்

அவற்றின் தன்மையாய் நிற்குமாறு எல்லார்க்கும் ஒப்ப முடிந்தாற்போல அகரமும் உயிர்க்கண்ணுந் தனிமெய்க்கண்ணுங் கலந்து அவற்றின் தன்மையாயே நிற்குமென்பது சான்றோர்க்கெல்லாம் ஒப்பமுடிந்தது. 'அகரமுதல' என்னுங் குறளான், அகரமாகிய முதலையுடைய எழுத்துக்களெல்லாம்; அதுபோல இறைவனாகிய முதலையுடைத்து உலகமென வள்ளுவனார் உவமைகூறிய வாற்றானுங், கண்ணன் எழுத்துக்களில் அகரமாகின்றேன் யானேயெனக் கூறியவாற்றானும் பிற நூல்களானும் உணர்க.”

(நச்சினார்க்கினியர் உரை; தொல்காப்பியம்)

Again coming to Nammalwar we see him singing surcharged by this concept:

'நிலம் விசும்பு ஒழிவறக் கரந்த சில் இடம்தொறும்,

இடம்திகழ் பொருள்தொறும் கரந்து எங்கும் பரந்துளன்’

‘திட விசும்பு எரி வளி நீர் நிலம் இவைமிசைப் படர்பொருள் முழுவதும் ஆய், அவைஅவைதொறும்

உடல்மிசை உயிர் எனக் கரந்து, எங்கும் பரந்துளன்’

‘Earth or Sky, leaving nothing, in all the finest material forms everywhere and also in all the subtle souls embodied in such matter-forms, He has pervaded everything, immanent everywhere'

'The so-called firm Sky, Fire, Wind, Water, Earth in all these and in all the objects, He has become every existing thing and in all existents He has become immanent in each and everything like the soul embodied in the form, immanent in all'.

Starting with the alphabet and in very erudite and mystical works, the philosophical spirit is suffusing through out.

Srirangam Mohanarangan

***

Vaidyanatha Dikshita and Harmony of Sampradayas

 Sri Vaidyanatha Dikshita was a great scholar who lived in Thanjavur, Nannilam, Kandramanikkam. He lived perhaps some 300 years ago. He made an exhaustive compendium of the principles and practices of achara, prayaschitta and dharma. It is called Smrutimuktaphalam and it is of six parts. Many years ago one Brahmasri Srinivasa Sastri of Nadukkaveri published Smrutimuktaphalam with the Tamil meaning. Then Veda Dharma Paribalana Sabha in mid twentieth century brought out the book again. Then again in 2010 the same reference work was brought out by Vaidhya Sri Radhakrishna Sastrigal. The speciality of the work is - under different subject heads various references and ancient authors like Dharma Sastras, Nirnayasindu, Mitakshari, Madhaveeyam were all arrayed together in one copious reckoning.

There an important idea is given as occurring in a work called Paddhathi. The quote says to this effect : in Puranas in various places may be you find one deity extolled and one deity not so i.e. May be Vishnu is praised over Shiva, Shiva prasied over Vishnu, in another place Brahma praised and so on. The purport of this practice was not to belittle any deity. Because all the deities are various forms of the self-same Ishwara. Then the reason for doing like that is to enhance one's devotion towards one's Ishta Devata and not anything else. This applies to all puranas, epics and Vedas. This is clearly in line with the ancient and prominent concept of Hinduism, which is so clearly expressed even in Rig Veda - 'Ekam Sat vipra bahuda: vadanti'. The Ultimate Existent Divinity is One. Sages describe it various ways. This same idea is elaborately explained in the quotation from Paddhati. The quote is follows :

"Eka eva IshwarO jagatshrishtikaraNAya mAyayA brahmavishnurudrEndrAdi vigrahAnusvIkrutya tattat vigrahE baktAn tEna tEna rUpENa anugruhNan vardatE | ashtAdasa purANAnAm kartA vyAsOpi tattat vigraha baktAnAm tatra tatra baktyadisayOdpAdanAya tattat rUpam sthauti | 'ayam Eva sarvagna: sarvEswara: sarvatmA nAnyE | athO ayam Eka Eva sEvya' ithi | sA thu nindA thEshAm na nindAparA bhavati | kintu prakruta vigraha stutiparA |"

One cannot but wonder at the uniform importance and focus this concept has occupied down the time from Rig Veda till date in Hinduism.

Srirangam Mohanarangan

***

Five meanings and Upanishad

 Sri Vaishnava Sampradaya talks about five inevitable meanings that anyone interested in their own Mukti should know and know those meanings well. You can call those five confirmed learnings. About Jiva, about Brahman, about the final state of existence to attain, the means to be adopted towards the attaining and the hurdles one must manage on the way. This in Sanskrit is called Artha Panchakam or in Tamil 'anjartham'.

Sri Vidyaranya, while discussing about the meaning of the term 'Upanishad' nearly strikes a resonant card to this concept of five meanings. Sri Vidyaranya says that the term Upanishad itself indicates Brahma Vidya or knowledge about Brahman. Who acquires that knowledge? It is the Jiva or the human being concerned. So of the five meanings only three are remaining - the way, the goal and the hurdles. Sri Vidyaranya beautifully explains that in the very term Upanishad itself all these three meanings are derivable. Only you have to view the word-formation in different ways. In the word Upanishad there are three parts upa + ni + shad. The syllable 'upa' itself indicates nearby or vicinity or near access. That which takes the Jiva near to Brahman is Upanishad. So the meaning of means is indicated. The syllable 'ni' indicates definiteness, verified certainty or confirmation. The syllable 'shad' has three meanings suggestive by the roots. 'shad' means to vex, to loosen out, to deprive of strength. Also 'shad' means becoming the means by which one is made to attain something. Also 'shad' means destroying, eradicating. The root formula which is quoted for this triple meaning is - 'shadl visraNa gati avasAdanEshu'. 'visaraNa' means to loosen out, to tire out, 'gati' means path or means, 'avasAdanEshu' means to destroy. Upanishad does all these three functions to whoever studies it. Upanishad means the goal and Upanishad means the way to attain the goal and Upanishad clears away the hurdles on the path by eradicating the root-cause of all troubles viz., ignorance. Upanishad is indeed an all-comprehensive term!

Srirangam Mohanarangan

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Sankarananda and Chidgananandagiri and Tamil Vedanta

 Sankarananda was a great 'Mahaan' of 13th - 14th CE. He was said to be the teacher of Sri Vidyaranya Swami, who has written Panchadasi, a work explaining Advaita tenets. Swami Sankarananda was also a great Yogi. He was said to be keeping himself under the earth by the feat of Lambika yoga. He wrote a rare work called Atma Purana. The ultimate import of even all the Puranas is said to be the knowledge of Atman. So it is in a way more fitting to write Atma Purana. Are we not all, adepts in 'I' Purana? Day in and day out, every second we are extolling our ego, unabated. Perhaps he thought of teaching us a new way of talking not about oneself but about one's Self, to be involved more deeply into our Atman.

A couple of centuries ago one great person translated this Atma Purana into Hindi. We do not know where he was born, when and all that. But his name was Swami Chidgananandagiri. Perhaps he was born in Sindhu Desa as people used to say. In his Brahmacharya stage he learnt Grammar residing in Kankal and went to Kasi to learn Vedanta under Paramahamsa Swami Uddhavanandagiri. He was initiated into Sanyasa by the same Swami. He was then for quite some years deep into Samadhi and then it was perhaps divinely communicated to him his mission in life. He started Theerthayatra and while at Bavanagar in Kathiyawad, due to earnest requests of Diwans SriGaurisankar and Vijayasankar, who were highly matured Sadhaks in spirituality, he stayed there for thirteen years and composed a lot of works. The Diwans requested him to venture upon a project. It was to compose compendium-like works in Hindi, one Atma Purana, two, SriGudartha Deepika on Gita, three, a work on Brahma Sutra, viz., Thathvanusanthanam, four, a summary of all the views in both old and new schools of Nyaya called Nyayaprakasa. His Nyayaprakasa was also a comparative summation of both Nyaya and Vaiseshika systems.

Perhaps you may be taken aback if I say all these four Hindi works of Swami Chidgananandagiri have been translated into Tamil, even by 1917 itself. Atma Purana has been translated by Sri Veera Subbaiyya Swamigal of Kovilur Math. Again Sri Veera Subbaiyya Swaamigal has also translated Sri Gudartha Deepika on Gita. The work on Brahma Sutras viz., Thathvanusanthana has been translated by Sri K Aranganatham Pillai. Nyaya Prakasa, which is a thousand pager has been translated by Sri Nagarathina Nayakkar of Sadhu Rathina Vedantha Vicharanai Sabha, Chennai, ably published by Sri Murugesa Mudaliyar. From 1907 to 1917, all these four great works of translation from Hindi to Tamil have been brought out. All the four together numbering more than 3500 printed pages !. Are not all these illustrious, our forefathers? Have they not done what best they could in their times to advance the cause of Hinduism and the betterment of Hindu society? Coming after them will we just be bickering and quarrelling, definitely not. With all our added technic comforts how much we can do ! Is it not?

Srirangam Mohanarangan

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