Eight differences but one Unity

In grammar for nouns they talk about eight declensions. In Tamil we call it 'eight differences'. (vEttrumai).

Let us take the noun Rama. Just saying the name Rama is the first declension or difference (mudAlAm vEttrumai). 

Something we do on the noun Rama is indicated by the second declension or iraNdAm vEtrrumai. Suppose in the sentence 'Call Rama', 'rAmanai azhai'. 

Third declension or mUndrAm vEtrrumai is 'we got it by Rama'. rAmanAl kidaitthadu. 

Fourth is 'we give this to Rama'. rAmanukku kodu. 

Fifth is from Rama. Sixth is with Rama. Seventh is in Rama. 

Eighth is calling Rama. Inviting Rama. 

In all these eight declensions or ettu vEtrrumaigal some person has composed this sloka in the past ages 

centering around Rama. i.e. Rama, on Rama, by Rama, to Rama, from Rama, with Rama, in Rama, Hi Rama! 

"Let Rama reside for ever in my heart along with Seeta. (Ist)

I salute Rama along with his brothers (and also along with my brothers) (IInd)

Let all my sins be destroyed by Rama. (IIIrd)

All my actions done through mind, words or deeds I dedicate to Rama. (IVth)

I do not know anything different from Rama. (Vth)

And I do not know any word to pair with Rama Nama. (VIth)

I perceive all the  universe in Rama. (VIIth)

Oh Vira Rama! protect me every day." (VIIIth) 

Now the sloka - 

"rAma: sItAsamEtO nivassatu hrudayE 

sAnujam rAmamIdE 

rAmENa kshINa pApa: 

trividhamapi krutam karma rAmAya dadyAm 

rAmAt anyam na jAnE 

na kimapi vachO rAmanAmna: samAnam 

rAmE pasyAmi visvam bhuvanam 

anudinam pAhi mAm vIra rAma !" 

You see! how simply they have taught both bhakti and grammar in a single stroke! 

Srirangam Mohanarangan 

***

A book born out of Bhakti

It was a palace. Badshah is hearing a recital, done by Vasudeva Bhava. Vasudev who is Tukaram's grandson is narrating how his grandfather ascended to Sri Vaikunta alive with his body. It is too much to believe, first going somewhere after death and that too going with the body just alive, as if traveling to some place else. Badshah refused to believe and refused to hear any further recitals. Now it is a test for Vasudev, not only about his own grandpa but the whole path of devotion which he has got in his family. His own mother, the daughter of Tukaram is still alive. She also told the same story. If it is not true, why any body that too one's own mother is going to spin a story regarding the end of her own father? He requested permission from the Badshah. He requested all the people in the senate to stay put as they are for a while till he returns back with a proof. 

What proof can he show? was the question in everybody's mind. But curiosity winning the toss, all the people were sitting on expectation. Perhaps it will end a big joke. Badshah may be angered enough to author a tragedy. let's see. 

Vasudev Bhava was running literally to his home. Behind, one shape which was standing in hiding in the senate hall was also running along calling Vasudev again and again. Vasudev stopped and turned to see his own, that very own Tukaram calling and coming to him and saying, 'here. take this Tambur and go back to the hall. Make a divine promise and calling out God throw this tambur to the sky, right before Badshah. You will get all the proof you want after that.' 

Shocked by surprise and shaked by the instructions from his sudden grandpa, Vasudev returned back and did as he was told and threw the tambur to the sky. Tukaram caught the tambur in midsky and ascended again back to Sri Vaikunta when everybody was looking and Badshah was lost in gazing at the whole scenario. Perhaps all the exclamations were lost in the high resounding bajan of 'Vittala Vittala Hari Vittala Panduranga'. 

But we have all forgot that everything started from the recital which Vasudev was doing before Badshah. From what was he reciting? It was a book called Baktasaaram. Baktasaaram was written by Nabhajisiddha in Hindustani, containing the narrations about the lives of some 700 devotees, Tukaram forming a part of that. This was in some 1660 CE. Nabhajisiddha taught this to Uddhavasiddha and others. Uddhavasiddha summarised all these 700 narrations and did it in Gwalior and called it Baktamala. Then Maipathi Bhavaji did it in Marathi, choosing some 109 lives to tell and called it Bhaktavijayam. He also composed different sets of lives as Sanda vijayam, Sandavijaya Lilamrutam. Then Deepadeva collected all the Jnanopadesas, sayings of wisdom, into a book called Deeparatnakaram. But how all these things got transferred and exposed to people from Tamilnad? There is a story as told in Sri MahaBhakta Vijayam, published by A Irangasamy Mudaliyar and Sons in 1938. 

There was a Sabha called ChaturVeda Siddhanta Sabha. Its head was Saidapuram Umapati Mudaliyar. Along with him Jothisha Sittrambala Mudaliyar, Arai maanagar Thiruvengadam Pillai and many more were involved in bringing these narrations, which they got during their pilgrimages when they went for Ganga bath to the north. The first edition was in 1864 CE. They say the most important narrations revolve around five great personages, Jayadev, Kabirdas, Tulasidas, Namdev and Jnaneswar. 

The charm of the book, its style of prose, Tamil, little colloquial and chaste, so many eulogies preambling - all these add to the vibrations. Especially this poem 

"அடியாரெங்குண் டெங்குண் டெங்குண்டென் றலையுமறுமா முககுகனே |
அரனார்கணிலுற் பவித்தவனே அமரர்சிறையைத் தவிர்த்தவனே
அடியாதியிலா வறிவுருவே அகஸ்தியர்க்கன் றருட்குருவே
௮ருணகிரிநா தரையாண்ட வருளேஞானப் பரம்பொருளே
படிமீதடியார் சரித்திரமாம் பக்தவிஜய மெனு நூலைப்
பக்தியோடு வாசகமாப் பண்ணுநாயே னாவதனிற்
குடியாயிருந்தோர் குறைவின்றிக் குணமாமுழுது முடித்தெனையாட்
கொள்வாய்தோகை வாகனனே கூவுஞ்சேவற் கொடியோனே,” 

(O Thou six-faced Guha! You sprang up from the eye of Hara. You liberated the Devas from prisons. You are one homogeneous form of Wisdom having no beginning or limit. You gave your grace to Agastya in the past. You saved Arunagirinatha. You are the very form of Grace. O Thee Transcendent principle of Jnana. And still you are always waiting as if for the devotees. Me, a low creature, out of devotion, wants to make a book called Bhakta Vijayam telling the lives of Adiyars. Kindly reside in my tongue, avoiding all hurdles and blemishes, fulfilling the  task with all qualities. And kindly accept me in thy service, O Thee who flies on a peacock and the Cock who calls to spirituality in your Flag.) 

Bhakti springs from this book, a book born out of Bhakti. 

Srirangam Mohanarangan 

***

Arguing Positively as a Hindu 02

Even at the outset a frequent retort hinges on the question of castes. Let me be plain here. Without social equality any arguing, whether positively or negatively or noncommitally, will all be a waste. And there is a technique people adopt when this issue of castes comes up in the argument. They say caste is an imported term. Whatever term is used, whether it is varna, jati or custom, to denote privileging on the basis of birth or depriving on the basis of birth, to accommodate that idea and at the same time to talk about social equality or social progress is simply a contradiction in effort. To state this plainly does not save us from questions but creates all types of questions. - 'If you do not accept varna dharma, then what will you do with umpteen places of reference in the Sastras, Puranas, the works of the founders of Siddhantas and a whole lot of subsidiary works?' 'Do you think you are better qualified to reject and pronounce it wrong what down the time great gurus have upheld?', 'If you think you can reject them at will, why not others reject your idea at their own will?'. - Yea. I do reject this idea of varna dharma, whoever might have told it. If you reject my ideas I am least bothered about it. As an ordinary Hindu, I want my society around to harbour progress and equality, well-being and enlightenment. As a common man in the society, I want to be among common human beings cooperating with each other. Human life and human welfare being top-most in my value list, I consider cultural aspects like religion, arts and literature as values that could be adopted and adapted towards enhancing the human life and human progress. Society forms the practical platform to do that. It is not the other way about. I do not want to adapt or adopt the human life or society to suit the ideas found in ancient books. Human life cannot be lived in the past anywhere by anyone. Human life has to be lived in the present. Wisdom is to adapt the suitable ideas from the past to supplement whatever we learn afresh in the present. 

Srirangam Mohanarangan 

***

Arguing Positively as a Hindu 01

You may react to the title in many ways. Why to argue? what is there anything positive? If you consider everything is already positive, where is the need for argument? If you are arguing then how can you call yourself a Hindu? Like this, the reactions may be varied. But if you are a person who is not thinking that being a Hindu is possible in only one way and that way is already fixed in books and mandated by tradition, promoted by personages with very little variations, then you are one who believes in arguments and arguing positively for betterment. But really speaking, if we understand our social history, Hindu itself signifies such a person who argues positively for betterment and updating oneself over time. As against this, the fixed type of person who abhors any change in tradition and discourages any argument on Sastras, that type is usually called  Vaidik or Sastric or Sampradayik person. The Hindu is one who is worried about the society as such, the social development and the social progress and the social unity. The Hindu wants to adopt and adapt ideas of the heritage towards betterment of the society. The Hindu wants to make the life more meaningful in the present reality of the world. Naturally the Hindu is one who believes in interpreting the books of wisdom dynamically towards social progress and unity. When the traditionalist worries about the literal meaning of Sastras, the Hindu is careful about the purport and the ultimate practical significance of Sastraic ideas. The Hindu is one who has learnt the lesson of time and has realised the necessity of being relevant in society and the world. And active interpretation is essential for one who realises the value of time, society and reality. 

Srirangam Mohanarangan 

***

Why flowers are used in worship of God ..

Flowers are so lovely to behold. 

Earth seems to smile at us, being touched by the rays from the sky. 

Colours sing with a fragrance. 

The contours of petals wink at us with a violent goodliness of heart. 

We can ask the bee its opinion 

vagrant and sweet, 

like a king or differ from it 

like God. 

But a flower, the earthly smile at the divine, 

teases always our eyes 

and also our noses 

but teaches our mind 

again and again 

notes of divinity. 

I am musing on reading 

these lines of Havelock Ellis 

on flowers and God : 

' Flowers are of all things most completely
and profusely the obvious efflorescence
of loveliness in the whole physical
world. 

Gods are of all things the
most marvellous efflorescence of the
human psychic world. 

These two Lovelinesses,
the Loveliness of Sex and the
Loveliness of Creation, bring the whole
universe to two polar points, which yet
are in the closest degree resemblant and
allied."... 

And perhaps it is because
men and women are in function flowers
and in image gods that they are so
fascinating, even enwrapped in the rags,
physical and metaphysical, 

which sometimes
serve but to express the Flower-
God beneath.' 

Flower to the Divine... 

there flows my mind. 

Srirangam Mohanarangan 

***

What is Vedanta? 02

To quote verbatim Sayana, may not sink with the modern aptitude of reading. And also his commentaries are in Sanskrit and only a small portion or passages have been translated into Tamil or English. So if need be, the relevant passages can be given separately in the last as notes. But my preference is the research method of giving the quoted passages both in original and translation then and there. 

Anyhow coming back to our enquiry, Veda denotes that body of knowledge which informs us about the transcendental issues and the supra-natural means suited to solve such issues. But here one question arises. The problems may be beyond the ken of our ordinary means of knowledge but when you offer even transcendental solutions you have to express them in the ordinary language of human beings, so that they can understand what is being told. But the intention of that transcendental message has to be abstract and the purport of the words cannot be the ordinary sense we derive on first reading or literal reading. We may argue about the actual words used. But the project's original intention is not on the surface but deeply couched in all linguistic ways of communication or suggestion. 

Even in literature, in poetry, we never waste our time in the denotative sense of the poems but the connotative and suggestive nuances of meaning implied. And for all that, poetry deals with aesthetic dimensions of our day to day experience in the world. Even for that we agree to lend ourselves to the process of purport, if at all we care about poetry. Poetry most often resonates from the visceral layers of language and words. 

So if we really care about transcendental issues we cannot afford to be adamant in our non-cooperating with the text of transcendental issues and means, call it revelation or Veda. Why is it called revelation? Because the issues being beyond the ken of our ordinary means of knowledge, naturally the solutions and knowledge of the means to solve such issues could not have been attained through the same ordinary means of knowledge and hence this body of knowledge is called revelation. 

So there is a gap between the Veda or the revelation, which informs us about the transcendental through the language of human beings and our understanding the same by our usual and surface methods of meaning. How to lead us from our apparent understanding of obscurity towards a clear grasp of the transcendent intention, that is at the bottom of the text. This venture of interpretation, which takes us by employing various linguistic means across the gap to the original sense intended is called hermeneutics. So hermeneutics does exactly the opposite of what the language of expression does at the start. The language couches the meaning, hiding it inside various forms of expression. Hermeneutics brings out the hidden meaning, out from all the forms of expression. What essence the language hides, that very same essence hermeneutics brings out to the patient and passionate enquiring minds. 

This 'essence' is what is meant by the word 'anta' in Sanskrit. So the 'anta' of the Veda or the essence of the Veda is what is called Vedanta. And in Upanishads we will quite often see the enquirers discussing about philosophical issues in various ways and exclaiming now and then 'this is what is meant by that Rik or Rig Vedic mantra'. That means the process of hermeneutics is in action in bringing out the hidden meaning or the essence of the great text of Veda. Hence the Upanishads are primarily signified by the term Vedanta (Veda anta). 

Srirangam Mohanarangan 

***

What is Vedanta? 01

If you type-in the word 'Vedanta' in any dictionary, say Merriam-Webster or Oxford, you get something like a Hindu system of philosophy with an added phrase of Sankara or qualified monism. May be some details pertaining to the Upanishads may be there. If you go in for the meaning of the word 'Vedanta', then you may have to split the word into two parts. 'Veda' and 'anta'. So we are now left with two questions: what is 'veda'? what is 'anta'? So, now, understanding what is meant by the word 'Veda' is basic to all further questions about Vedanta. Where to refer and whom to consult to arrive at the meaning of the word 'Veda'? 

If we refer again some dictionary or some encyclopedia or some online search, surely it is going to be something like 'vedas are four', 'Rig Veda, Yajur Veda, Sama Veda and Atharva Veda' and something about mantras and yajnas and all that. So too many new words pop up and make things obscure and what little effort we want to take, we withdraw from anything further. Ultimately we make a package in our mind as 'Hindu religious things or books'. This is not knowing really but stop-gaps we have to roll on. 

So where to refer to get at the real meaning of the word 'Veda'? Sayana, in the 14th century has written commentaries for all the four vedas. He was a great Vedic scholar and a minister of Vijayanagar Empire in one. In his commentary on Rig Veda and Yajur Veda he has dealt with this question, namely, 'what is Veda?'. If we understand the main point in what he is saying, it will give us a clear basis in understanding next what is Vedanta? Now, what does Sayana say? 

Sayana takes up the nature of basic human action. What is human action? It is the effort taken by human beings, by virtue of their belonging to the human species, towards achieving something which they want or avoiding something which they do not want. All human actions are born out of this basic issue. Achieving the wanted or avoiding the unwanted. Based on this fundamental nature of human effort as such, Sayana begins to explain the meaning of the word 'Veda'. 

To achieve what they want or to avoid what they do not want, human beings adopt various means. The means are natural and rational. Why natural? Because we can see them or experience the means. That is, the means are tangible in some way or other. Why rational? Because every means we adopt has a reason behind it, a purpose. Only if the means are suitable for our purposes we adopt them. So the means we employ are basically natural and rational. In our day to day worldly experience and also consulting others or consulting the records of others' experiences we are able to make sure the best means suitable for our purpose. We don't need any divine revelation or communications from the beyond to guide us in these our efforts in the world. Actually the usual methods of knowing, like perception and inference and we can add scientific knowledge in our times, are all quite sufficient and enough for our living and achieving what we want or avoiding what we do not want. 

Now, sometimes in the usual run of life and experiences, transcendental questions pop up and we are faced with such issues which transcend our senses and experience and which are beyond our regular methods of knowing. For example, rather than birth what is shocking to us is death. Actually 'birth' should be also shocking to us. But it becomes an occasion of joy and celebration and our expectation being satisfied, we do not probe any further the sudden occurrence of being. But the sudden stopping of being is very rude on our regular experience and we are thrown into transcendental questions. What is after death? Who was here with us, whose form is still around, which we have been transacting with but the being inhabiting that form is gone. That being, strangely we have not perceived literally in our worldly experience. So this our worldly experience is suddenly breaking to pieces over this issue and we are left to gape at the unseen mystery. 

Then we appropriate the whole predicament on to us personally and we are in the grip of a problem. To solve this the regular means of knowing, are they sufficient? May be or may not be at the present state of progress. But this transcendent issue which has broken our regular smoothness is not going to wait. And it is occurring again, again and yet again. When it is going to be our turn we do not know. But a problem without any tangible means has suddenly cropped up amidst our living experience. And any means which are otherwise regularly natural and rational are not going to answer these transcendent issues and questions. That much we know. But are there any transcendent means suitable to avoid this discomfort and to achieve the transcendental comfort? Sayana says that the knowledge which informs us about such transcendental means and giving answers for such transcendental questions, such knowledge is called Veda. And only such knowledge alone is called Veda. 

Srirangam Mohanarangan

Sri Ramakrishna and Veda Vyasa saying the same thing

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

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

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

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

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

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

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

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

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

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

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

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

(original slokas: 

Etat anyaccha vividham purANEshu nirUpitam | 

ata: param kimapi asti na vA bOddhavyam uttamam || 

na jnAyEta yadi vyAsO gOpayEt atha vA bhavAn | 

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

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

(atigOpyataram divyam anAkyEyam prachakshatE 

parAsara sutO vyAsa: kritvA paurANikIm kathAm 

 sarvavEdArtha ghaditAm chintayAmAsa chEtasI) 

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

(srutyarthE samsayApannO vyAsa: satyavatI suta: 

vichArayAmAsa chiram na prapEdE yathAtatham) 

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

(tasyA AtmanOpi AtmabhAvatayA pushpasya gandhavat 

rasavadvA sthitam rUpam avEhi paramam hi tat 

na cha tatra vayaam saktA: sabdAtItE tadAtmakA: ) 

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

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

Srirangam Mohanarangan 

***

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

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

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

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

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

(And what was Swamiji's reply?)

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

 

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

 

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

 

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Suta answers: 

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

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

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

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

To quote the original slokas: 

" Rishis: prajApatEscha vishNOscha bhavasya cha mahAtmana: | 

antaram jnAtum icchAmO yascha yasmAt visishyatE || 

 

Suta:  maNirvibhajatE varNAn vichitrAn spatikE yathA | 

vaimalyAt AsrayavasAt tatvarNa: syAt tadanjana: || 

tadA guNavasAt tasya svayambhO: anuranjanam | 

EkatvE cha pruthaktvE cha prOktam Etat nidarsanam || 

EkO bhUtvA yathA mEgha: prutakthvEna avatishthatE | 

rUpatO varNataschaiva tathA guNavasAt tu sa: || 

bhavatyEkO dvidhAchaiva tridhA mUrti vinAsanAt | 

ekO brahmA antakruchchaiva purushaschEti yE traya: || 

EkA tu kurutE tAsAm rAjasI sarvata: prajA: | 

EkA chaivArNavasthA tu sA anugruhNAti sAtvikI || 

EkA sA kshipatE kAlE tAmasI grasatE prajA: || " 

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

Srirangam Mohanarangan 

***

Thoughts Universal in Human Society 01

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

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

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

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

Srirangam Mohanarangan 

***

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

(continued) 

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

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

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

Srirangam Mohanarangan 

***

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

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

Translation: 

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

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

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

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

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

Srirangam Mohanarangan 

***

Some thoughts for those who care

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

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

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

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

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

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

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

Srirangam Mohanarangan 

*** 

Loving Sri Rama as a child and Srirangam

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

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

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

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

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

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

Perumal Tirumozhi 8 'Mannu pugazh kausalai tan..' 

1. 

Talelo Raghava ! Talelo my everlasting amruta! 

You have blessed the precious Kausalya by your birth 

You have cut the ten heads of the King of Lanka 

You are the blue gem in Kannapuram of unsurpassed ramparts. 

2 

Talelo Raghava! Talelo the ruler of all directions ! 

You created all the worlds through your Navel Lotus 

You vanquished the demoness Tataka by tilting your bow 

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

Such a miracle gem are you! 

3 

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

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

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

You are like your father Dasaratha! 

You are the wonderful blue gem of Kanapuram 

where the rivers are holier than Ganga 

4 

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

You created the creating deity Ayan on the lotus 

You the great child of Dasaratha! 

And you the great consort of Mythili! 

You the bluish gem of Kanapuram 

Where the bees are humming the Kamara tunes 

5 

Talelo my Dasarathee! Talelo your ruling hairdo! 

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

And you went to the forest along with your loving brother 

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

6 

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

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

You are the precious medicine for the austere renunciates 

You are the Lord of Ayodhya for ever 

You are my wonderful blue gem of Kanapuram 

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

7 

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

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

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

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

And you are the wonderful blue gem ruling my heart. 

8 

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

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

Churning the turbulent seas you extracted the immortal amrutha 

And gave to all the Devas 

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

9 

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

So full of grace are you. 

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

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

Weeded out Sengazhuneer blossom forth as it is 

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

10 

Talelo Raghava! Talelo the dextrous wielder of vibrant bow! 

You created the Devas, Asuras and  all the space around 

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

Kaveri, the river is jubilant everywhere 

And you are the wonderful blue gem in Kanapuram 

11 

Whoever learns these ten verses deep of Kulasekara 

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

And as a mother has sung this lullaby on the Lord 

Residing within the unsurpassed walls of Kanapuram, 

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

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

* 

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

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

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

Srirangam Mohanarangan 

***

Sages Seven by seven Sri Ramayana

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

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

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

 

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

Kasyapa - Balakandam

jAta: sriraghunayakO dasarathAn munyAsrayAt tAtakAm

hatvA rakshita kausika kratuvara: krutvApi ahalyAm subhAm |

bhanktvA rudra sarAsanam janakajAm pANau gruhItvA tatO

jitvArdhAtmani bhArgavam punaragAt sItAsamEta: purIm ||

Meaning : 

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

Atri - Ayodhyakandam 

dAsyA mantharayA dayArahitayA durbhEditA kaikayI 

srirAma prathamAbhishEka samayE mAtApi ayAchat varau |

bhartAram bharata: prasAstu dharaNIm rAmO vanam gacchatAt

ityAkarnya sachOttaram na hi dadau dukkhEna mUrcchAm gata: ||

Meaning - 

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

Bharadwaja - Aranyakandam 

srI rAma: pitrusAsanAt vanamagAt saumitrI sItAnvitO 

gangAm prApya jatAm nibaddhaya saguha: sacchitrakUtE vasan | 

krutvA tatra pitrukriyAm sabharatO datvA s bhayam dandakE 

prApyAgastya munIsvaram taduditam dhrutvA dhanuschAkshayam || 

Meaning - 

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

Viswamitra - Kishkindakandam 

gatvA panchavatIm agastya vachanAt datvA s bhayam mauninAm 

chitvA sUrpaNakhA s sya karNayugalam trAtum samastAn munIn | 

hatvA tam cha karam suvarNahariNam bhitvA tathA vAlinam 

tArAratnam avairi rAjyam akarOt sarvam cha sugrIvasAt || 

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

Gautama - Sundarakandam 

dUtO dAsarathE: saleelam udadhim tIrtvA hanUmAn mahAn 

drushtvA s sOkavanE sthitAm janakajAm datvA s ngulE: mudrikAm | 

akshAdIn asurAn nihatya mahatIm lankAm cha dagdhvA puna: 

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

Meaning - 

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

 

Jamadagni - Yuddhakandam 

 

rAmO baddha payOnidhi: kapivarai: vIrai: nalAdyai: vrutO 

lankAm prApya sakumbhakarNatanujam hatvA raNE rAvaNam | 

tasyAm nyasya vibhIshaNam punarasau sItApati: pushpakA- 

rUDa: san puramAgata: sabharata: simhAsanastO babhau || 

Meaning - 

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

Vasishta - Uttarakandam 

srIrAmO hayamEdha mukhya makhakrut samyak prajA: pAlayan 

krutvA rAjyam athAnujaischa suchiram bhUri svadharmAnvitau | 

putrau bhrAtrusamanvitau kusalavau samstApya bhUmandalE 

sO s yOdhyApuravAsibhischa sarayUsnAta: prapEdE divam || 

Meaning - 

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

All Rishis in unison - Blessings 

srIrAmasya kathAsudhAti madhurAn slokAn imAn uttamAn 

yE sruNvanti pathanti cha pratidinam tE s aghaugha vidhvamsina: | 

srImantO bahuputrapautra sahitA bhuktvEha bhOgAmschiram 

bhOgAntE tu sadArchitam suraganai: vishNO: labhantE padam || 

Meaning - 

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

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

Srirangam Mohanarangan 

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Some interesting questions ..

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

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

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

Srirangam Mohanarangan

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