Observations and thoughts of Srirangam V Mohanarangan

Begun reading 'My Life and Quest' by Arthur Osborne, Sri Ramanasramam, 4th Ed., 2013. 

I like the book for the facile style of the author. He is able to pack very many mental depths into his constructions. Of course he is very lame, when he tries to compare and draw a uniform line through the religions semitic and Asian. 

From his writings one is able to understand much about the war years and the silent and ebullient quests of human beings across the globe. The sweat of the continents and the spiritual breeze of the East, are shown in realistic terms by the author. 

Gone half way. I will be back with it to you after finishing. But a very good purchase, that too in this scorching heat, such a cool and soothing reading! 

***

I am growing more critical about such concepts like 'culture', 'tradition', 'heritage'. Sometimes those look nonsense to me. Every human being is individualistic and what he understands and decides in her or his life is the only thing that matters. All other word buildings are so many machinations of deceit, transmitted by default across generations, at a heavy and unpardonable cost of human well-being. Awareness breaks such illusion-eggs. Ignorance and sympathy and anxiety of belonging to the groups hatch such eggs of havoc. 

***

Here is one quote from Bergen Evans -- 

"In the last analysis all tyranny rests on fraud, on getting someone to accept false assumptions, and any man who for one moment abandons or suspends the questioning spirit has for that moment betrayed humanity." 

***

Anything that appeals to our reason, let us accept, even if a child should say it. On the other hand, anything that is repugnant to reason, let us reject, even though it might come from Brahma. 

-- Do you know who said this ? இதைச் சொன்னவர் யார் என்று உங்களால் சொல்ல முடியுமா? 

***

The answer is -- Sri Ramana Maharishi. 

Ref: Sri Ramana Reminiscences, G V Subbaramayya, 4th Ed 2014, Sri Ramanasram 

***

I thought that the Buddhist position regarding the concepts of change and unsubstantiality are quite unassailable. But Swami Vivekananda has very brilliantly shown how Advaita reconciles the positions of Buddhism vis-a - vis Advaita, in his four lectures on the subject of Practical Vedantha. Very brilliant ! 

***

Reality is really how many? Or how many aspects of reality make the total reality? Or how many phases of reality coalesce to form the whole reality? Dr Sir Roger Penrose says three such realitys coalesce or at least relate among themselves to form the totality of reality. The Physical reality, the mental reality, the mathematical reality. Then what is that REALITY which houses all these three? 

http://www.youtube.com/watch?v=H9Q6SWcTA9w 

***

இளைஞர்களுக்கு புத்திமதி சொல்றது என்றால் இது மாதிரி இருக்கணும். அதை விட்டுட்டு -- 

Epicurus in a letter to Menoeceus -- 

"Let no one when young delay to study philosophy, nor when he is old grow weary of his study. For no one can come too early or too late to secure the health of his soul. And the man who says that the age for philosophy has either not yet come or has gone by is like the man who says that the age for happiness is not yet come to him, or has passed away." 

***

எபிக்யூரஸ் அருமையாகச் சொல்கிறார் மண்டையில் அடித்தால் போல் -- 

And the impious man is not he who denies the gods of the many, but he who attaches to the gods the beliefs of the many. 

ஸூப்பர்!

*

"I do not want to get material life, do not want the sense-life, but something higher." That is renunciation. Then, by the power of meditation, undo the mischief that has been done.

Swami Vivekananda 

ஆன்மிக வாழ்க்கை என்ன என்பதை இரண்டு வரிகளில் முடித்து விட்டார் விவேகாநந்தர். 

***

Custody of cow-girls !

Trying to translate Kaliyan is a good way of meditating on Thirumal.

Is not meditation itself a way of translating the human into the divine?

So shall we start working at his song Periya Thirumozhi 10.6.1

எங்கானும் ஈதொப்பதோர் மாயமுண்டே?

நரநாரணனாய் உலகத்து அறநூல்

சிங்காமை விரித்தவன் எம்பெருமான்

அதுவன்றியும் செஞ்சுடரும் நிலனும்

பொங்கார் கடலும் பொருப்பும் நெருப்பும்

நெருக்கிப் புகப் பொன் மிடறு அத்தனை போது

அங்காந்தவன் காண்மின் இன்று ஆய்ச்சியரால்

அளைவெண்ணெயுண்டு ஆப்புண்டிருந்தவனே!

Re assembling them according to Sandham

எங்கானு மீதொப்ப தோர்மாய முண்டே?

நரநா ரணனா யுலகத் தறநூல்

சிங்கா மைவிரித் தவனெம் பெருமா

னதுவன் றியும்செஞ் சுடரும் நிலனும்

பொங்கார் கடலும் பொருப்பும் நெருப்பும்

நெருக்கிப் புகப்பொன் மிடறத் தனைபோ

தங்காந் தவன்காண் மினின்றாய்ச் சியரால்

அளைவெ(ண்)ணெ யுண்டாப் புண்டிருந் தவனே.

Thirumangai Alwar expresses his wonder at Sri Krishna, comparing his present advent with his old acts.

This child is the self-same person, who came as Narayana and Nara and explained in full the Book of Piety.

To explain that book why should he come in two forms, Narayana and Nara?

To explain is not simply to give advices, to give upadesa. To explain means ultimately to do and show. Narayana gives advice, He gives upadesa. Nara does that and shows. Both are instructive and demonstrative. If both are not done then there becomes something missing from the Book of Piety, Vedas and more so Agamas. To explain fully missing nothing means to make known not only through words but also through deeds. Abstract idea and the concrete life.

So Alwar is wondering, this self-same child is the one who came in twin form, Preacher and the Practitioner. Then how docile he looks as if he does not know anything which he did in the times past!

Not only that it is verily He, who at the time of dissolution, in order to keep all the universe in His belly kept open big His mouth long enough for all the hills and dales, fire and earth and seas to go and get lodged in his stomach.

But what a wonder! it is this very child, who now is tied by these cow-girls as a punishment for stealing butter and caught in the very act of eating it.

What is the meaning of this! Such an ontological greatness! And again this puny domestic triviality, this sham act of butter stealing and bound in custody by the cow-girls!

Anywhere have you known

anything matching this

illusive wonder!

It is verily He

who came as Narayana and Nara

to explain the Book of Piety

missing nothing, through precept and practice.

Not only that, it is verily He,

who kept open His mouth

long enough to swallow all the worlds,

hills and dales, fire, oceans, sun and moon

earth and sky and everything.
 

Here and now, He is bound in chords

Of cow-girls,

kept in custody by these girls!

***

 

Kapil's advice !

In the heart of a living thing

consciousness has to awaken

before the cosmic divinity to respond

just like in a living soul

you dont call it life

even when it breathes and imagines

but only when the conscious soul

wakes up

so sifting the consciousnes

from the body mind and senses

meditating, devoting

one should be wise in knowing

that alone through renunciation.

(reading Kapilopadesa)

***

Happy Nammalvar!

There are ever so many canons and literatures and great books in the world. Every book will be so unique and will be catering to some aspects of the Man. But such books or canons which are substantially wholesome and satisfying the core aspirations of Man are few in number. I mean such books reading in which you need not be broad-minded towards them every now and then. The world over, I think such books are sparse and distanced in time and topos. One such canon, to my experience is Bhagavat Vishayam. It is universal in its vision and radical in its pervasion. You need not be born in any particular place, time or family, to become a subscriber to the world of Bhagavat Vishayam, a world of Tiruvaimozhi and its five commentaries and three notes. It is enough if you can closely read Tiruvaimozhi in full, in contents, intents and extense and become involved really with the text and lose yourselves in the exploration of its inner spaces. I find unique doors opening whenever I enter its portals. But I am not a subscriber to its faith. I am only a close reader and an avid delver into the meaning-depths. Once inside it is so self-sustaining and refreshing. I cannot but thank the great Tamil poet, Nammalvar, to have delivered it and Nathamuni and Ramanuja to have nursed it into such a big, lovable Baby. Shall I say Happy Nammalvar!.....

***

Plotinus and Drg Drisya Viveka

Many have heard of Drg Drsya Viveka of Sankara. - The philosophy of the perceiver and the perceived. In the cascade of the successive perceiver-perceived stratification, it follows that the perceiver in turn becomes the perceived by another perceiver, which yet again becomes the object of perception to another. The chain goes on and the Ultimate Perceiver remains unperceivable by any other. It is a fantastic concept I like in Sankara.

While reading something I came across a quote from Plotinus, which is wonderful and says exactly the Perceiver~Perceived theory of Sankara. And it is also current in the circles of Neo-Platonic philosophy, that Plotinus experienced more than once the state of ultimate mystic ecstasy, transcending his self-identity. Here is the quote;

"In this state of absorbed contemplation there is no longer question of holding an object in view; the vision is continuous so that seeing and seen are one; object and act of vision have become identical; of all that until then filled the eye no memory remains."

***
Srirangam V Mohanarangan

Observations of Srirangam V Mohanarangan 7

Sri Ramakrishna wrought many miracles. Not the miracles of matter but the miracles of comprehensive understanding and empathetic integration. He took the directness of feeling from the paths of faith and combined it with the broadness of engaging in diverse discourse of the philosophical scholarship. And he made the welded way not a front of debate but a market of engaging appreciation and involved conversation. His very deceptive simplicity in what he has done unprecedentally is very much intriguing. It takes a long meditation to break his simple codes. Vive la Kali!

***

(From the Observations of Srirangam V Mohanarangan) 

* 

Have you ever stopped and thought about 'what is pleasure? what is enjoyment? joy? happiness?' How pleasure and thought tie up? 

A very interesting discussion is here in this conversation between J Krishnamurthy and Mr Anderson.  https://www.youtube.com/watch?v=OeOS5seSl_I 

*** 

My book in Tamil on Bhagavath Vishaya, viz., 'பகவத் விஷயத்தை எண்ணும் போது' is coming out in a short time. I have written this dedication page in that -- 

"யாரைக் கற்கும் போது 

எந்த விஷயம் புரிய வருகிறது என்பது 

அறிவின் தேட்டத்தில் விந்தையான கணம்தான். 

அறிவுகொளுத்துவோர்தாம் 

உண்மையில் ஆசிரியர்கள். 

அயின் ரேன்டைப் படிக்கும் போது 

அரிஸ்டாடில் புரிந்தது; 

அரிஸ்டாடிலில் ஆழும் போது 

விசிட்ட அத்வைத தர்சனம் புரிந்தது; 

எனவே யாருக்கு அர்ப்பணிப்பது? 

அந்த யவனாசிரியருக்கா? 

அல்லது அயினாசிரியைக்கா?" 

Translated it runs thus -- 

It is a strange moment to say, 

What subject we come to understand, 

When? Reading whom? 

Studying something seemingly different? 

Who makes us understand, 

They are the Masters, really; 

Reading Ayn Rand, 

I came to understand Aristotle; 

Delving into Aristotle, 

Visishtadvaita Darsana became clear; 

Then....to whom am I to dedicate? 

To the Master from Ionia? 

Or to the teacher Ayn? 

***

Nature's Religion

We like certain things. We are not able to like something else. We hate even some things. But all those things are existing in nature. Perhaps if they are wrong in some respects, by the very fact they are wrong they are put to task. Either they learn the lesson the hard or soft way or if they persist they pay the penalty or undergo punishment. But they are not hated by nature. For if they were, then even for a wink of an eye they could not have existed. But they are permitted by nature and allowed to face the game pro or anti. In the family, in the streets, in the town and everywhere we exclude some and include some. 

Religions gather as many persons as they exclude, all in varying degree. 'If you are this then you are ours,otherwise not ours.' Society tolerates certain people and terminates some. Various gods grace some and resent some. But all those discarded elements are still in existence. carrying on, in their own faulty ways towards self-defeat or correction. Nature shelters them and gives them full scope to face the game with no rules altered, in total contexts of gestalt. 

I think nature is a much more greater sage than any sage born, much more divine than any divinity incarnated, much more humane than any human institution instituted by human beings or customs. For none are excluded from the gambit of nature, even those condemned by the gods and the divines. 

Nature, she is the great teacher, patient with all, persistently teaching all, shaping all to the destination, she alone knows what. 

She, the Nature, is the greatest religion with no boundaries. She is the greatest prophet with a really universal message, constantly in revelation. 

Should I say she is Kali, may be she tolerates my naming as she tolerates many naming her in many ways in ignorance or dim visions. Why? I will just call her Nature as she is. Shall I salute her? How? For no rituals except the singular act of knowing and being right, is service proper in her wide open chapel of the universe. 

But she is, she is, she is.... just over there, here, everywhere, gathered all of us, good or naughty, friends, alien or foes among ourselves. To all she caters to all she gathers. Kali, Time, is it thy name? Shall I call you by that? No. why should I limit the limitless.? Who am I to put any stamp on you? You are your own self. Who can name thee? But please, sometime, when it pleases you, will you tell me your own name? I will keep it a secret, telling none, if that is part of the game. 

*** 

Srirangam V Mohanarangan 

The Observations of Srirangam V Mohanarangan 6

I find Swami Tapasyananda's translation of Srimad Bhagavatham, a treat in itself. It is not just a translation. He goes into the nuances of abstract very ably. His choice of words and expressing the subtleties in right measure of elaboration add an enhancing charm. It seems never an excess, I think. The memories of meeting him and talking to him many times during 80s and 90s make me nostalgic of the Chennai Math. What a sweet old man he was then!

***



Just now I am returning from Navarathri Puja in my friend's house. Beautiful lights, decorations, sweet smells, feminine charms, such warmth and affections, so tasty dishes - Wov! we make a Festival of Senses and through that create a mood of the Supersensual. After initial hi hi s, the mind begins to zoom into the bhakthi aspects. And slowly the mind begins to travel towards rarefied levels. Oh ! What a contrivance our forefathers have hit upon! Hats off!

***



The ultimate attainment is Advaita
Not knowing this,
should I suffer
More and more in mind,
being torpid
like the dull-heads
Swayed by the ghost of I ?
Oh Thee!
who are Pure
and the Total Whole,
Out and out against all blemishes,
Limitless,
Ever in the self-nature,
Never becoming alien
to the bliss and power
of the intrinsic Self-nature,
Thee!
who art the One,
flourishing
in the fructified Grace!

-- Tr by myself of Thayumanavar's song.

the original --

அத்வைதம் பெறும் பேறு
என்று அறியாமல்
யான் எனும் பேய் அகந்தையோடு
மத்தமதியினர் போல
மனம் கிடப்ப
இன்னமின்னம் வருந்துவேனோ?
சுத்தபரி பூரணமாய்,
நின்மலமாய்,
அகண்டிதமாய்ச்
சொரூபானந்தச் சக்திகள்
நீங் காதவணம் தன்மயமாய்,
அருள்பழுத்துத்
தழைத்த ஒன்றே!

***

ஸ்ரீரங்கம் வி மோகனரங்கன்

Do we ride him?

Do we ride him? Nay...we but draw him!

She loves him so much.

But the lovers seldom talk in the same parlance. When she so much feels endeared, he strays away somewhere in his thoughts, preoccupations or even for the sake of her necessities. But she feels piqued!

What this fellow...! He doesn't know my anguish. He seems to be cold and drifting..!

She talks in an oblique language. Yea most of the Sangam poetry is like that. Tangent hits but deft shots.

She just juxtaposes a real riding chariot with a toy chariot or thEr.

The poet calls it, the toy chariot as 'siru maa vaiyam'.

She taunts him saying, 'aray! baba...we are not lucky enough to ride in the chariot. But at least like children we are playing a chariot game, drawing the toy through back and forth in the halls of our house. What to do?

Like that, may be, some in this town, are lucky enough to ride this man. He also may bear their burden. But poor we! we just do little formalities of everyday affections and loving services, all very simple in his eyes.

The carpenter has made this toy chariot,
The boys can't ride in that.
So they make themselves happy
By drawing the car here and there.
Like that we are not lucky
To live full joint life.
But every now and then
we feel blessed
by doing small sevices
thinking that he likes them
But we feel happy at least
So we think
since the bangles are tight.
Oh don't you know him?
He of the town of public pond.

(Kuruntogai, Poet Thumbiser Keeranaar)

***

The Frost in a Kiss!

A Frost in a Kiss!

A honey-bee searched for long and at last found a golden chance. A flower brimming with honey.

Round and round it came. Zoned to the flower. Sending signals all sides and return signals show the coast is clear. Rest assured, it wooed the petals and lo! drank the nector. No end it seems, the stalk is full and flowing still!

But fate had its terrible sadistic strain. Just about at that time, a bit of frost rolled on to the bee. All its movements marred. And the lover of honey is barred from the acme of joy. There was a smear of derisive smile, called frost.

This imagery Sri Harsha Deva employs to elucidate the fate of unconsummate love.

In his Priyadarsika, there is a sloka :

sanjaata saandra makaranda rasaam kramena
paatum gataccha kalikaam kamalasya bhrunga:|
dagdhaa nipatya sahasaiva himena chaasau
vame vidhau na hi phalanti abhivaanchitani ||

Round and round a bee was rimming
The Lotus in blossom full
The juice was aplenty
The bee forgot itself in drinking the honey.
Marred by the fall of inopportune frost
Lo! stranded in the half drunk joy's misery.
When fate wills otherwise
desires fall short of just the fruit.

*

May be some lover was about to kiss and missed.
May be the tide repulsive.
The mood estranging.
The enchantment broken in the mid
Like a glass cup by the finger slip.

Sri Harsha Deva should have been a good lover. That means he should have missed a lot and not have missed to give a deep thought.

***

The Poet of 'Tuft of Light'

The Poet of 'Tuft of Light'.

Have you seen a search light in utter darkness?

All things are immersed in darkness. They are not visible. Their texture, color, dimensions and calibre, all these are shunt by the lack of light.

May be great forts, may be great castles, or penthouses, so what?
Darkness knows no discrimination.
It is light that discriminates between various aspects and things.

In that darkness a search light swings from one end to the other. The thing, may be a Fort, or a Castle in a row of houses, comes to light and all its details are sung out by the revealing light. The Castle glows in all its visible aspects.

But when the search light passes on to the next thing angling in, the fading out Castle loses itself into oblivion and lo! the new thing blooms into focus.

One poet has made use of this phenomenon of 'Tuft of Light' viz., search light to describe the effect of a beautiful damsel of a woman on various knights assembled in a suitors' hall.

The beauty is Indumathi. The poet is Kalidasa.

He calls it "Tuft of Light" Deepa Sikha.

He says Indumathi was like a Deepa Sikha passing on the rows of suitors, who were seated like Human Fortresses on high seated thrones. When she accompanied by her maid came by the seat of a suitor-king, the maid was coming out with all details of the king. In expectation and anguish, the King was all glaring in anxiety. But lo! when she passed on to the next suitor, this king lost all his shine and focus, to be usurped by the next one in turns. It was like a Deepa Sikha moving on in dead of night and thick of darkness, lighting one Fort at a time to be shunned back to darkness while passing on to the next object.

sancharini deepasikeva ratrau
yam yam vyatheeyaaya pathimvaraa saa |
narendra maargaatta iva prapedhe
vivarna bhaavam sa sa bhumipala:||

In the mid of night
moveth a tuft of light
Verily it was she
Along the suitors' line
whoever was she coming near
glowed like a human fortress
in all galore and greatness
alas! to sink in gloom
and oblivion as she passes on.

***
(I thank the friend who asked me this doubt - 'why Kalidasa is called Deepa Sikha Kalidas?)
*

Observations of Srirangam V Mohanarangan 5

Philosophy, science, religion and poetry have long consumed my interest, life and involvement rather than the society. As a result I find myself poor in the areas of social interests and cares. Perhaps I could have chosen differently and involved myself in social reconstruction. But why I chose what I have chosen eludes me. I am not sorry about my choice. But more and more when I realise the importance of social reconstruction and when I become more and more aware of the maladies of the past and more so of the present and the future, I doubt sometimes in what way all my philosophy and in depth study of metaphysical subjects is going to be relevant and meaningful in the evolving contexts. I have a philosophy of my own, which I will write some day. But a weighing dejection sets on me occasionally, what is all these worth and more so what my philosophy is going to be worth. But I have to be what I am, what balance of worth may ticker my edge of time.

***


I was thinking about J Krishnamurthi's saying - 'Truth is a pathless land.' And I was thinking about the Name of Sriman Narayana in Sri Vishnu Sahasranama, viz., 'Yoga:'. He is the supreme goal to be attained. And he himself is the Way, Yoga: of attaining it.

And while I was going through one of the twelve volumes of 'M, the Apostle and the Evangelist', tr from original Bengali book by Swami Nityatmananda, I came across this from the mouth of M, where he reminiscences about Sri Thakur (Sri Ramakrishna).

"M :- Thakur told us, 'Once I felt the desire to go to a limitless tract of land to see how the animals and birds live there. While returning from my native place I got down the bullock cart and ran towards a field. I saw that in the middle of this vast expanse rows of ants were moving holding a piece of paddy in their mouth.'..'Just see, how He preserves the whole universe. He has arranged all kinds of food for all - for the gross, the subtle and the causal bodies.' (pp247, Volume IX, M, the Apostle and the Evangelist, Sri Ma Trust)

Somehow the inter-textuality rings overtones on contemplating about it. Truth, the pathless land is also the Providence taking care of.

Yoga: Yogavidam Netaa

He remains the Way and the Leader

***

Can you become an occidental of occidentals in your spirit of equality, freedom, work, and energy, and at the same time a Hindu to the very backbone in religious culture and instincts? This is to be done and we will do it. You are all born to do it.

Vivekananda

*

This statement is very pregnant with implications. Thinking over and over on that lets me into his august calibre and deep vision.

*


Is there anybody ready to emboss a significant saying in real gold?

If there is one, this is the saying for him --

No man, no nation, my son, can hate others and live. India's doom was sealed the very day they invented the word Mlechchha and stopped from communion with others.

Vivekananda

***

Perfect life is a contradiction in terms. Therefore we must always expect to find things not up to our highest ideal. Knowing this we are bound to make the best of everything.

Vivekananda.

Life means imperfect. If made perfect, life will not be life. Perfect by its own standard or by what standard? So the highest ideal, does it come out of life itself or our of reading and understanding? So the Ideal and the Perfect is conceptual but may not be totally Real. Is it? Is it a sustaining 'Differance' between Idealism and Realism?

And the practicality is to make life as much near to the Ideal and the Perfect. Is it so?

***

Robot on a highway

A robot on a Highway! 
Running fast 
Nay...walking fast 
Nay...nay...executing just 
steps 1,2,3... 
Was it looking sad? 
perhaps made so? 
or painted so? 
I thought so. 
when it read 
my neuronic pulse 
and turned to me 
sliding 45 
to face a robot 
is irritating 
Its eyes are not eyes 
mouth is not mouth 
where is it in the mesh? 
the heart throbs where? 
processors never slack 
the hungry thirst of soul. 
Is there soul? 
pooyey...! too much. 
I was to pass on 
when it machine-toned 
Sil vous plais! 
Are you french? 
Nay,...no nationality 
Then svp? 
aah...the designers' debris 
what you want? 
that I want 
what? 
want. 
why? 
I want to want. 
I am programmed to execute. 
I want to stop. 
I want to refuse 
I want to say no 
I want to be idle 
I want that most 
beautiful thing, 
which is 'to want'. 
I said, 
'meet the buddha on the road' 
Blinking lights were sporadic 
perhaps begun to want ?
or want to begin? 
whatever a'gin. 

***
Srirangam V Mohanarangan 

Observations of Srirangam V Mohanarangan 1

The real question is not whether life exists after death. The real question is whether you are alive before death. - Osho (Ref the status of Mr Ramani Ramasubbu ) 

In answer to this I wrote -- 

By dying before death comes you can be alive both before and after death.  


We have so many evanescent I s in us. They smear over and claim our self-identity. They have mesmerised, hypnotised and brain-washed us into so many self-positions and self-stances. We are alive all the time to these ephemeral colours we have given to us, by choice, by socialisation and by self-compulsive ways of feeling. If we can die in all these false identities, which act as false passports landing us in irrelevant fates, then we will begin to see that death is the worst superstition we fondly hug to. Not only Vedanta is never tired of driving home to us this blatant lie we always feed us with, even the Poet of Avon is shooting straight when he says in the Sonnets -- "Buy terms divine in selling hours of dross; Within be fed, without be rich no more. So shalt thou feed on Death, that feeds on men, And, Death once dead, there's no more dying then." * 

Is religion necessary for man? Or is it a stubborn carry over of his habit of thought? Does Man need still structures of thought to correspond to his primeval fears? Should Man's face be turned to the past to answer universal questions? Or is it towards the future starting from the present that his gaze be justifiably fixed? Radical rethinking along these lines is the unheeded need of his predicament. 

*** 


At last after reading so much and thinking and breaking my head over all these years of my life, a sort of clarity has come to my understanding, that I am really Atman and not the body-nerves-mind-brain complex. Of course the clarity is flickering like the lamp in winds. But I feel confident that the light is such that it cannot black out. But I feel a little diffident to openly say this. Because it took me so many years of hard toil in thinking work. Reading, both extensive and intensive, has stood me a lot in this personal adventure. I think I am of low caliber in my mental acumen to have taken so long to reach at least this much inkling about so basic an essential nature. Then why should I be so unashamed in openly saying this? It is just to let some enthusiasts out in the world who may be working towards this end and who knows? may be in frustration, thinking that all these are in vain and no light will be forthcoming. 

*** 

actually there is no event. subject vs object is not there. Only Knowing, which can never be objectified, is there. It is peculiar and prior to all events. 

But fundamental to all equations of knowing vs known there is a Knowing which is constant and which betrays any attempt to objectify itself either as a known or as a knowledge. 


we having something to know something else is understandable and of course 'language'able. But 'we to know ourself' is peculiar and prior to language and thought. 

***


A little understanding is not dangerous but a bit troublesome. As long as there was no doubt regarding the definition of my self my decisions and self-attributions were authentically stemming from and routed to me as the so-born-person. Now all intellecting processes stagger this way and that. Total ignorance seems a blessing, though it is not. Sleep is sweet. Slumber is wonderful. But a whiff of wake up ? Does it underline the slumber or highlight the waking? Too difficult to say, especially when the sleeping and the sleepless are one and the same. 

*** 
* 

Is it correct to translate 'cit' of Sanskrit as conscious being? When we say 'conscious' the operation requires something else to become the object. The operation when classified and named on the basis of essential characteristic is 'consciousness'. But in 'cit' the essence which does the operation of being conscious is captured and named, I think. Or perhaps the recursive usage has trimmed the word 'cit' into such precision in Sanskrit, may be. But the point is objectless consciousness. The point is if the object is not there in consciousness then the subject also is not there and also the relational correspondence of consciousness-operation is also absent. The abiding essence is 'cit'. 

*** 

Formless

After an afternoon siesta
a puzzle blinks at me,
or through me?
or with me?
The Light reveals
that which reveals is Light
The revealer is always formless
Forms are the revealed
Why the revealer gets stuck
with any form?
And imagines trash of itself
The image and the trash
all the while revealed by the formless
Why then the image?
Who is on the line?
Who picks up
to answer the empty call?
the ring just goes in imagined line!

***
Srirangam V Mohanarangan

*

wake or dream !

I had a dream
I was captured by bio-chemicals
put in chains
made a bond-slave
I have no free-will
they declared
I had no right
either yes or nay
They had some plan
some rigmorales
dullish routines
when some form came
I had to stir up and say
beautiful
I must want it again n 'gin
a switch, a program,
a roller, out
again a beep
again the roll
against it
I had nothing to hold
Oh what a slavedom!
what a wreck
my opinions tied in a neck
too dejected I writhed in pain
only to wake up for the cell's chimes..
am I in wake?
or in another dream?
my slavedom should end
wake or dream.

***
Srirangam V Mohanarangan

The Garland of Sayings - (வார்த்தாமாலை)

I intend to translate and discuss some selected sayings from a book of the 13th century AD. It  is Varthamalai, meaning "The Garland of Sayings'. It is an anthology by the great Pinbazhagiya Perumal Jeer. He has also written the famous AaRayirappadi Guruparamparaa Prabhavam, an hagiographical record of the Guruparampara of Sri Vaishnavism. 

This anthology reminds me the two-volumed The Garland of Philip. Also in the complete works of Aristotle, he has attempted some 'anthological' record of ancient anecdotes and sayings. So in any great culture, it is natural that some attempts in collecting and preserving the great sayings should have happened.

Sri Nathamunigal of the tenth century C.E. came across an oral recitation of the Tamil Vishnu Bhakthi. The recitation spoke of a thosand more of which that particular piece formed a part. Intrigued by the reference, Sri Nathamuni set out to search. By the grace of Nammalvaar, he came across not only the whole thousand but also the total four-thousand of Divine Inebriations of the Ecstatic Twelve Alwars. That find trail blazed a unique Path of Authentic Mysticism. 

Sri Ramanuja came in the line, eagerly awaited by the line of teachers before him, to fulfill the mission of Sri Nathamuni and to materialize the great vision of Sri Nammalavaar, the chief among the twelve. That vision put in one word is Bhakthiroopaapannajnanaa. Jnaana, which has attained format of Bhakthi. Bhakthi Roopa aapanna jnaanam. Aapanna is 'having attained'. Jnaana having attained Bhakthi Roopa. 

Visishtaadhvaita was the system which housed this magnanimous vision and the multifaceted mission of Sri Nathamuni in the Proto- Methodology of Vedantha Sutras of Sri Veda Vyasa. Sri Ramanuja was followed by a whole community of scholars and mystics, who benefited in exchange among themselves of their close and deep study and devotional raptures of self-abandon. Many teachers were proficient in both scholarship and unique mystic prowess of Prapatthi. Sri Nampillai was one such Master, throwing deep and vast light on the Tamil Vedantha.

Sri Pinbazhagiya Perumal Jeer was the disciple of Sri Nampillai, the great exponent of the illustrious Eedu Vyakyana, a colossal commentary on Thiruvaymozhi. This Varthamaalai consists in all some 450 and odd sayings. These throw some unique light on rarefied nuances of Prapatthi NeRi - the Way of Surrender. It is in manipravala style of middle ages Tamil. If you know some basics of Sanskrit and some familiarity with the literary Tamil, you can very easily familiarize yourself with the mixed style of the Gem(mani?) and the Coral(pravaala?). 

Let's proceed with the work. 

***

Sayings 1 

This Saying deals with the general pattern of any philosophy or theology. Man's whole life, whether mundane or spiritual, can be understood under a common pattern. Only the contents differ. But the care and the concern remain the same. 

The so called worldly person, I doubt very much whether such a person can be found as a separate entity, engages in the same format, in which a deeply spiritual personality finds the ultimate meaning of life. 

What a person considers as the most essential for his life differs. But such a consideration applies equally to all. 

What a person understands constitutes his world view. That becomes his workable philosophy and that philosophy determines what he wants to achieve. And also the means he chooses to achieve what he wants. 

Understanding the Tattwas, understanding the Hita, understanding the Purushaartha -- all these three constitute the great program of Knowing. 

To know is to know these three. 

Knowing the Tattwas centers around really knowing the self-definitions of the ultimate three, which are chit, achit, Iswara. 

So knowing the Tattwas can be also termed as knowing the self-definitions of the ultimates. 

Knowing the self-definitions of all the three tattwas ultimately is based on knowing the self-definition of one's own self. 

Swaroopa means 'the form of one's own'. It also means the definition of a thing. A substance's swaroopa is its essential characteristics i.e. its self-definition. 

So swaroopa-jnaana forms the basis of the whole project of knowing. 

Next comes the knowledge of the goal. What we want to achieve rests on what self-definition we have. The goal is called the Purushaartha. 

Arthaa is the meaning or the values. The meaning or the values a Purusha wants to achieve is called Purushaartha. 

So next to swaroopa jnaana comes the purushaartha jnaana. 

Knowing the values one wants to achieve calls for knowing the means proper to achieve them. 

The means are called Upaaya. Upaaya, the way is determined by the Goal, Purushaartha. 

This grand equation rests squarely on the basic knowledge of one's own self-definition. 

These three types of knowledge will differ from worldly persons to spiritual persons. In fact it is this difference that distinguishes one from the other. 

Now the saying -- 

"What all one needs to know are these three - swaroopa, purushaartha, upaya. This applies to Sri Vaishnavas and again to worldly people. 

For the Sri Vaishnavas this knowledge comes out of their knowing the self, knowing the means to attain the goal and knowing the goal to be achieved. 

For the worldly people this knowledge of the three,  comes out of ignorance, knowing wrongly about things and mistakenly knowing one thing for another.- ajnaana, anyathaa jnaana and vipareetha jnaana. 

The worldly people think of their own body as their self and being satisfied in that defines their own essential being as the body-centered. That is their swaroopa jnaana. 

They think that enjoying the external pleasures by their body is the ultimate goal in life. That is their purushaarthaa. 

To achieve such worldly goals their own effort by their body and mind constitutes the proper means for them. That is their Upaya or sadhana. 

Such is the steadfastness or the nishtaa of the worldly people. 

Sri Vaishnavas consider being sub-servient to Bhagavan, Bhagavat seshathvaa as their swaroopa or self-definition. 

To do service as defined by their self-knowledge, to do kainkarya to Bhagavan is their Purushaartha. 

To achieve this purushaartha, Sri Vaishanavas consider His Blessed Feet as the Upaya. That is, He himself stands as the sole means towards such a goal. 

Such is the steadfastness or nishtaa of Sri Vaishnavaas. 

The definition of one's own self-nature denotes that essentially the self belongs to Bhagavaan and He alone and not to anybody or anything else. 

The essential definition of the nature of Bhagavan centers around His being coupled with His Divine Consort. 

That which constitutes essentially the impediments on the way is ahankaara, egoism. 

That which constitutes essentially the Upaya or the means is His Grace. 

Pala or the ends achieved rests essentially in engaging in such intimate acts which elicit His Divine Pleasure. 

(A thing can be also thought of in terms of its Form and Being. To think of the soul in such a way..... ) 

The jnaana and the ananda (bliss) that comes out of enjoying the blessed union of the Divine Couple constitutes the essential Form of the self. 

The Divine Couple getting pleased by the understanding, empathy and dedicated and willing service of the soul constitutes the essential Being of the self. 

This is Acchaan Pillai's sayings. 

*** 

 

(Original Manipravala Text)

வார்த்தாமாலை, பின்பழகிய பெருமாள் ஜீயர் சேர்த்தருளியது, 

ஸுதர்சனம் ஆசிரியர் இயற்றிய வார்த்தாமாலை அரும்பத விவரணத்துடன் ஸுதர்சனம் வெளியீடு 

பதிப்பாசிரியர் -- ஸ்ரீ S கிருஷ்ணஸ்வாமி அய்யங்கார் MA BL 

1983 

*

முதல் வார்த்தை  

ஒருவனுக்கு அறிய வேண்டுவது, ஸ்வரூப புருஷார்த்த உபாயங்கள். 

இதுதான் ஸ்ரீவைஷ்ணவர்களுக்கும், ஸம்ஸாரிகளுக்கும் வேணும். 

ஸ்ரீவைஷ்ணவர்களுக்கு ஸ்வஜ்ஞாந, ப்ராபக ஜ்ஞாந, ப்ராப்யஜ்ஞாநம் அடியாக வருவதொன்று. 

ஸம்ஸாரிகளுக்கு அஜ்ஞாந, அந்யதாஜ்ஞாந, விபரீத ஜ்ஞாநம் அடியாக வருவதொன்று. 

ஸம்ஸாரிகள், ஸ்வதேஹாத்ம அபிமாநமே ஸ்வரூபம் என்றும், தேஹாந்தர அநுபவமே புருஷார்த்தம் என்றும், ஸ்வதேஹ வ்யாபாரமே தத் ஸாதநம் என்றும் இருப்பர்கள். 

இது இவர்கள் நிஷ்டை. 

ஸ்ரீவைஷ்ணவர்கள், பகவத் சேஷத்வமே ஸ்வரூபம் என்றும், பகவத் கைங்கர்யமே புருஷார்த்தம் என்றும், இப்புருஷார்த்த ஸித்திக்கு தத் சரணாரவிந்த த்வயமே உபாயம் என்றும் இருப்பர்கள். 

இது இவர்கள் நிஷ்டை. 

ஸ்வஸ்வரூபம் -- அநந்யார்ஹம்; 

பரஸ்வரூபம் -- மிதுநம்; 

விரோதி ஸ்வரூபம் -- அஹங்காரம்; 

உபாய ஸ்வரூபம் -- அவன் க்ருபை; 

பல ஸ்வரூபம் -- அவனுகந்த அந்தரங்க வ்ருத்தி; 

மிதுநோத்பந்ந ஜ்ஞாநந்தம் -- வடிவு; 

ப்ரீதி -- ஸத்தை; 

போகத்திலே அந்வயம். 

இது ஆச்சான்பிள்ளை வார்த்தை. 

***

Srirangam V Mohanarangan 

*

KNOWING HINDUISM - The Great Master

The Great Master 

Books have been written aplenty in any school of thought in Hinduism. 

Abstract treatises abound on any strand of thinking. 

Even on Sri Vaishnava Sampradaya, the books I have may fill up a library. 

But all the books, all the treatises, on all the schools have their bearing, have their anchor in Vedantha. 

Even the Agamas which centre their ideology on temple worship and theology have their locus in Vedantha. 

Knowing Vedantha is knowing its methodology. Knowing Vedantha is explicating the world of Upanishads into consistent study of the Ultimate Truth.  

The commentaries of the old, tutor this methodology and  inculcate the Vedanthic thinking. 

But we have a blessing in Swami Vivekananda. He is the great Master of Modern Hinduism. 

His complete works provide a cogent text book of Hinduism and lends an efficient work table to improve oneself upon. 

For the young generations and coming ages there is no other workable hypothesis better than reading the Great Sage. 

Fortunately his works are online here 

http://www.ramakrishnavivekananda.info/vivekananda/volume_1/vol_1_frame.htm 

***

Srirangam V Mohanarangan 

*

Some of my poems (contd..)

Again these are some more melodies from the eternal harp. The fingers are fragile. The fervor is a bit too assuming. But does a child know that its prattles lack a grammar? So be these to those timeless years.

11) Month of Margazhi 

It was a premature morn; 

A simple thought was stirring in my mind. 

The slow eyes beating the slipping wake; 

The cow is calling in the courtyard; 

The cow-herd cajoling the animal tethered; 

The streets have become midwives 

of the new-born morn; 

The twenty ninth song of Tiruppavai 

cradling the craving sky air-borne. 

'in the little small early dawn 

having come to thee and worshiped' 

Slowly I opened a corner of the blanket, 

the childish morn caught my neck 

and kissed my cheek to daily chores. 

Morn-caught murmuring I came out to the doors. 

The cow was all Lakshmi bathed in fresh rays. 

The twenty ninth day was born. 

*** 

12) Dream 

The loud-cry lone-crowd of myself, 

Transporting structures in shambles 

from the out world in. 

Dreaming, suddenly in action 

in strange and similar plots, 

some thickness of impasse; 

Dropping horizons in the back, 

darkly visible stretches ahead, 

I expand the space around; 

Is it mental? who said? 

Duplicating myself? 

Me from one medium to another; 

The web in-weaved in memory; 

A return aggression of the world onto the self; 

Is it a wake of the sleep, 

in the sleeping waking world? 

Dream -- 

Is it reality-not-happened ? 

Or happened-reality not in space-time? 

Or unreal happening in space and time? 

Yea it is easier to dream 

than to theorize it. 

*** 

13) Poetry 

Don't tell me children are god; 

They are too childish to be one. 

May be you mean to say 

Gods are like children. 

Quite likely, they never grow in time. 

Don't tell me you write the poems; 

Poems are not written that way. 

Perhaps you mean to say, 

Poems are written through you. 

May be you have a point there; 

Poems do but reflect You, 

That is inscribed in those through you. 

***

14) Elusive Pursuit 

The telephone was ringing; 

I wanted to answer hello, 

Reached out to the receiver, 

when the ringing stopped. 

I'm sure it was you. 

I saw you across a street, 

I wanted to talk to you, 

Rushed only to go past you, 

turning to find that you were not there, 

but somebody like you. 

I heard your voice in a mob; 

I came and searched every moving face; 

The crowd dispersed; 

The voice was heard no more; 

But the doubt lingered behind the crowd. 

How to meet you? 

Where to see you? 

Whom to ask? 

Which door to knock? 

Knowing nothing 

I am not equal to the task. 

Suddenly I heard you somewhere 

Felt your presence neighboring mine; 

Yet I saw you not, 

knew not where to find you, 

The same, the same, the self-same you. 

Me, the one following you; 

You, the self-same elusive you. 

***

15) The Wakeful Night 

It is night; 

The society has slept; 

perhaps the people are dreaming 

in the multi universe of their minds. 

The crows are steeped in leafy silence; 

The dogs have left an interval in their barking. 

Vehicles have become sparse; 

There is traffic of smells in the air; 

I am awake 

and the sky is all eyes. 

The thoughts have become audible 

and the wind has overheard 

and afoot to spread the secrets wide. 

Space is warming its wings of expansiveness. 

It is leisure time, 

the night, 

but business time 

for elemental things of the world. 

***

16) Flower and mind 

A flower in the green; 

Yea, a flower in the green; 

Like a mind in the flesh. 

Beautiful to see 

Sublime to understand 

Profound in implications 

A flower in the green 

Not for the sake of me 

has it blossomed forth 

But out of its inherent laws. 

A flower in the green. 

Yea a flower in the green 

Like a mind blossoming in the body. 

***

17) A New Grammar 

Pedagogic grammar is easy to know; 

But what is this? pediatric grammar! 

It is so hard; 

One way it makes sense; 

In another way strange. 

My father and mother 

gave birth to a child; 

The child was me. 

Me, who am now a man. 

OK got it. 

My father and mother gave birth to me 

And I was born to my parents; 

Strange. 

Does it make sense? 

Yea this pediatric grammar, 

Again listen,...My father and mother... 

***

18)  The Immortal's sarcasm

Eastern morn, 

The early Sun, 

The sulking rays 

surfacing the horizon. 

Festive air 

Was full of joy 

Spreading wide 

The flowers' puberty 

The spanning sky 

Was full of song 

Birds in flight 

Were full of dance. 

Am I the Poet full

of the Poetry of the Heaven? 

Can you the reader fulfill then? 

Poetry Poet Reader 

Triangular meaning in orgasm 

Living life embodied 

Is but the Immortal in sarcasm. 

*** 

Srirangam V Mohanarangan 

*

Some of my poems

I intend to record here some of my poems written long back and turning brown in paper. May be online, they remain fresh. Is it not? 

1) A Cyclist's Anthem 

Space is dynamic 

Time is adjustable 

Legs weave miles into minutes 

Threading destinations and recreations 

I take a kind of Viswaroopa 

Roads roll into me. 

And my eyes spread the world before me. 

The wind towels me like a mother; 

Smells converse with my nose; 

Sounds are parabolic off my ears; 

It sweats into dryness; 

People are transient 

Places adhere, 

Time becomes a vector, 

Thoughts sojourn; 

Water burns the travel 

With the fueling food; 

Man is different from the animals; 

Repetition begets progression; 

Nose goes in search of smells; 

Senses visit the perceptions; 

Poetical transportation 

Of pious rowdyism indulging nature 

Pedaled philosophy of imagination two-wheeled. 

*** 

2) Books  

Friends penned and bound; 

Memory in paper; 

Thoughts await forever 

The prying lens of mind; 

Past in backups 

Formatting the future; 

Algorithams of human endeavor 

Flow-charts of experiences 

Verbal hearts into written minds 

Eternal giffs of ephemeral lives. 

*** 

3) Viswamithra for a second time 

Uparishravas! Don't fall down! 

After all you have spoken the truth; 

Why should you be pushed down, 

so ruthless by Indra? 

Uparishravas:-- 

How can I ever stop, 

When Indra is at the top? 

The wrath of Indra has wrought my fall; 

He asked me 'Who is the greatest on earth?' 

I told him, "I don't know; 

When I was down there 

people used to say of me so.' 

He got wild. 

'Are you my equal? 

Dare you sit by me? 

Down below is your place; 

Drunk of your ego, 

you've lost your grace;' 

His wish tumbled me down 

Too quick even to frown; 

Uparishravas! Don't fall down! 

Tell that retail trader 

That you are way beyond his exchange; 

Tell him that he after all 

shines on glory dearly borrowed; 

stand firm on your humanity. 

To be a deva need not to be divine; 

Uparishravas:-- 

Who are you, so kind and fair? 

What can you do to stall my fall? 

If anything please do it now; 

Otherwise, pray! pity me not; 

Pursue thy way and forget me what; 

I am Viswamithra, friend of the world; 

I can stop your fall, 

Reverse you back 

And rend asunder the gates of heaven; 

No no Sage! don't send me back. 

Rather make me born on earth 

Fie you! a simple lover of earth? 

mundane got you bound? 

mortal flesh hath eaten thee mind and soul? 

Nay Nay Sage! not so base; 

Never the putrid taste of sensual 

But I want to be born in the isle of Sriranga. 

I heard my case argued by the great 

Bhatta Parasara of Kuresa born; 

That put me into shame 

for all the pride I had 

about my friendship with the deva-gang; 

Only He, the Father, Mother and Friend of all 

Will rejoice and rejoice still more, 

When His child excels, shines and outshines; 

Others will scale in envy, 

and scape his fall with wrathful eyes, thousandfold. 

Never I thought of Him; 

Never I worshiped my own Father; 

Never I slept on my own Mother's laps; 

Never I cared for the One and Only Friend of men; 

How many births I want to be born to make amends! 

So my Sage! so be thy grace; 

Your falling tears shall consecrate the blessing. 

***

4) Agnihotra 

Brahma Muhoortha. 

Hour of gods. 

Darkness about to beget its dawn 

The early hours have begun their roads to morn. 

The darkness is too thick and visible 

The stove has begun to burn in the kitchen; 

The flames remember the setting sun, 

Tamed by the bowl of milk placed on. 

I thought somebody was at my doors; 

Some friend to chat in dhyan; 

I came out to see 

The East about to light its oven. 

Perhaps it was the east that tapped my doors; 

Ah me! I have forgotten my stove in the kitchen... 

Oh! the milk has kissed the flames 

and dropped to the stone beneath the burner. 

I put it off and came to the front yard 

to close the doors. 

Who forgot to put off in the East? 

The milk of Sun has kissed the Sky 

And dropped to my doors beneath. 

Who delivers the milk over there? 

And where is agnihotra? here or there? 

The calves are licking the dripping teats; 

The rays of Sun touch everything 

Agnihotra is complete. 

***

5) Aging 

Scaling the walls of Time 

The tender feet turn into tottering legs. 

The big boy turns grey 

Revenging all the big things of his early life; 

A pralaya measured from birth 

Maturing in the mortal death. 

Time universal metered in subjective stops; 

The shrunken space is tanned again to distances; 

Consciousness unawares being drawn 

into several maps of experience; 

mentally constant in a physical change 

turns the code to a physical stop; 

Mind walks where the legs were once 

Dreaming through miles of spatial joy; 

Man born as a little being 

Grown tall to become a child again; 

Vamana grows into Vikrama, 

Becoming back again a Vamana, 

Measuring the world in triple ways 

Through body, mind and soul; 

Leaving all he learnt 

As the giant soul of the textual world, 

Mahabali, the ever present scribe. 

*** 

6) Markets  

Markets are marvelous in a way; 

Poets dislike them they say; 

But I find them homely 

And I can write their charms; 

Anyhow they do me no harm. 

A corner in a market is my coveted place; 

The jostles surround 

Leaving a sort of calmness in that bay; 

Perhaps the left-over of everybody 

Or further still the lost for ever of many; 

The shops make you feel differently 

Each in their own way uniquely; 

One will make you feel an icon of style; 

another one will make you a glutton; 

still another makes you a flying angel; 

yet another making you a connoisseur of arts; 

But one shop is there, which I dislike; 

The repair shop of anything; 

What you have valued so far 

is devalued with a vengeance there. 

The road-side shops  breathe 

an air of anti-establishment, cheap and fair. 

The soul of market is ennobling somehow; 

I like to sit in a corner, 

Where the passing jostles surround, 

Leaving the bay in calmness. 

***

7) Knotted fine little thread 

Who is greater? 

God turned into a man; 

Or a man turned towards God; 

Or a man whose God is a Man of God? 

God descends to man 

As an answer to abundant prayers; 

Man ascends to God 

By the rising call of aspiration; 

A man devotes himself to a Man of God 

Out of what? 

The knotted fine little thread, 

Not enough to tie, 

The reason, do you know why? 

Which is greater? 

The knotted fine little thread 

Or the reason that is behind? 

None can say 

or who can say? 

Or how can anyone say? 

*** 

8) The story of Yayati 

The story of Yayati 

in two words 

once more 

in one word 

again 

in one letter 

Z 

wordless 

dot dot. 

Youth begetting old age, 

getting a lease of youth 

again to become old 

forever. 

***

9) May be 

May be.... 

Sometimes you are made to think 

It's better to be a petty-shop wala 

Than to be a great soul. 

Sometimes you feel... 

May be. 

***

10) Darkness is soluble 

Power-cuts for two evenings 

Unbearable 

wretchedness man-made 

Darkness tangible stretching time 

till midnight 

downloaded from the sky 

and the sparks uploaded 

overseeing our avastha. 

Thick of guilt is tanned 

by the invisible hands. 

Consciousness made more visible 

Cosmic scales rehearse the final showdown 

Blinkers in the sky 

bear the contrast 

for the dotted darkness around the candles. 

Prometheus deceived by men 

And Zeus in laugh over the unchained god. 

Is that the laugh? 

Or perhaps the aeroplane is on. 

Whatever, darkness is soluble in poetry. 

***

Srirangam V Mohanarangan 

***