35.BASIC READING LIST FOR HINDUS -1

35. BASIC READING LIST FOR HINDUS -1

Some friends ask for a list of books which would give one a proper idea of our religion. So many books are published that it is difficult to make a selection. So many authors, Indian and foreign, traditional and modern, representing  so many sects and branches of philosophy, that it is so confusing. As the friends are mainly Smartha, representing the Sankara tradition,  I make the following recommendations.

I have read hundreds of books over the last 50 years and have faced the same problem. Most writers just complicate matters to show their learning! 

Before studying anything, we should be clear why we want to study. One may read just for the pleasure of it. But the real aim should be to read as an aid to proper understanding and sadhana. I offer these views accordingly. 

1.The basic book which every Smartha should study- not just read- is the 7 volume compilation of the talks of Paramacharya of Kanchi Kamakoti Mutt. This is called Deivattin Kural  தெய்வத்தின் குரல் or the Voice of Divinity in Tamil. 

English translations of parts of this are available with the following titles:

1. Hindu Dharma
2.The Guru Tradition
3.The Vedas
4.Saundarya Lahari
5.Adi Shankara and His Times.

All these are published by Bharatiya Vidya Bhavan, Mumbai.

The last title is a translation by Dr.T.M.P Mahadevan of the talks of the Paramacharya given in 1932 in Madras.Some may find the style old-fashioned.  More extensive coverage  is  available Deivattin Kural, vol.5

  This and other talks given in 1932 and 1957 in the original Tamil are published by Kalaimagal Kariyalayam, Chennai-4.

Reading other books/authors without reading these may be useless/ even harmful. Reading others after these may be superfluous.

2.We are not supposed to read the Veda from books. But there are no other sources for us to learn about the Veda at all.We come to read many things "about" the Veda, but not much of Veda itself. 

There is a compilation of some hymns of the Veda with their English translation with the title "The Call of the Vedas" by A.C Bose. This is more than 50 years old, but still good. The attitude is reverential, and the English quite good. This is published by Bharatiya Vidya Bhavan, Mumbai. Recent edition is available.

All traditional/orthodox views of the Veda are based on the commentary of Sayanacharya. He regarded the Veda as mainly ritual manual. This view has been challenged by Sri Aurobindo, who has shown the Veda to be  embodying the record of the Mystical-Intuitive wisdom of the Rishis, which is deliberately clothed in the symbol of ritual, to keep the Wisdom safe from the uninitiated.[In the Veda, life is compared to a battle, a yajna and a pilgrimage/journey. All these symbols have been taken literally and misinterpreted, both deliberately and due to ignorance.] His views written in superb English, better than any Englishman wrote or could ever write, are in two volumes:

- The Secret of the Veda
- Hymns to the Mystic Fire.

The orthodox Mutts may not agree, but every Hindu should read these. Only then he will be free and safe from the muck spread in the name of Veda by modern scholars and even some traditional writers.

3. The foundation of orthodox Vedantic thought is the Prastanatraya: Upanishads, Brahmasutra, Bhagavad Geeta.

All these are subject to sectarian interpretation. The following suggestions are for South Indian Smarthas:

1. For the Upanishads, there is no entirely satisfactory translation in English, yet. In Tamil, the translation of the Principal Upanishads by Anna N. Subramania Iyer is the best, not compromising with tradition. (Published by Ramakrishna Math Chennai. But these are not attractively printed.)

Please do not read the Tamil translation/ commentary by any so called Swami by the same or any other Mutt. 

In English, one may have to be content with the two-volume edition of Eight Upanishads , being translation of Sankara Bashya by Swami Gambhirananda. Chandogya Upanishad  and Brihadaranyaka Upanishad by Swami Madhavananda are what we have as acceptable editions, also based on Sankara Bashya.  All these are published by Advaita Ashrama, Kolkata. The translations  of some Upanishads by Swami Sivananda of Rishikesh are authentic traditional interpretations.

For a view differing from Sankara, and yet faithful to the Hindu spirit, one should read the translations and commentaries by Sri Aurobindo. Our study of the Upanishads will be incomplete and imperfect without reading Sri Aurobindo.

2. Brahmasutra: It is a tough nut to crack, and in my view, not worth cracking, unless one wants to study Vedanta  seriously, and become a vain scholar.

3. Bhagavad Geeta. This is the fundamental scripture for all Hindus. There are any number of translations and commentaries.
Again, this is subject to sectarian interpretation by Sankara, Ramanuja and Madhva.  We may venerate the Acharyas, but we need not accept their commentaries of the Geeta.


Since we are having Smarthas in mind, I state my view that Sankara's commentary on the Geeta is unsatisfactory and  does not faithfully reflect its spirit. In a nutshell, the problem is this:

In the Geeta, Bhagavan Krishna says that in the olden days he revealed two disciplines ( dwividha nishta pura prokta ).They were Jnana and Karma. But due to passage of long time (mahata kalena) they were lost. So, Bhagavan again revealed the dharma to Arjuna, because he was "ishtosi, priyosi", endowed with daiva sampat, he was sinless-anagha, etc.He asked Arjuna to relinquish all dharmas and surrender to Him. This is stated in unmistakable, clear terms in 18. 65,66. Bhakti is the new path shown by Krishna. Yet, Sankara does not recognise this at all as the ultimate path shown by Krishna. See the comments of Sankara immediately following this verse. He again reverts to the claims of Jnana versus Karma! Sankara does not clearly or readily accept Bhakti as an exclusive path to Liberation.

The following are the books I recommend on the Geeta:

- Tattva Vivechani: translation and commentary by Jayadayal Goyandka.
- Sadhaka Sanjivani: translation and commentary by Swami Ram Sukh Das.
Both published by Gita Press, Gorakhpur.Available in English and Tamil. ( I only hope that they have not diluted the  original Tamil translation by Swaminatha Atreyan in recent editions!) These are superb and incomparable works. I say this after reading over 40 commentaries/translations, wasting my time.
- Translation and commentary by Anna Subramania Iyer, Ramakrishan Math, Chennai.
-Essays on the Gita by Sri Aurobindo.

For a simple, direct, non-sectarian translation , please see:
- Translation by Swami Swarupananda, Advaita Ashrama, Calcutta.
-Translation by Winthrop Sargeant, (Aleph Book Co,New Delhi)

3. We then have the Itihasas - Ramayana and Mahabharata.

Best orthodox translations in English of Valmiki Ramayana are by the Gita Press, and Lifco, Chennai. For Tamil. there is also a Lifco edition, and an edition with word for word meaning by Rama Nama Bank, Chennai,600033. But it is poorly printed. There is a shortened Edition- Valmiki Ramayana Saram- by Anna Subramania Iyer  published by RK Math, Chennai.

There is no acceptable edition of complete translation of the Mahabharata in English or Tamil.  There is also the orthodox view that Mahabharata should not be read at home! My mother would not let me read it at home. So, I read  Rajaji's translation in a library!

Chaturvedi Badrinath's book 'The Mahabharata' is a compendium of the important verses on Dharma, original verses with translation and commentary. It is an excellent book and is published by Orient Longman, Hyderabad. Tamil readers may see the book/volumes by Sri Kripananda Variar.

The Tamil Upanyasam of Sengalipuram Anantarama Dikshitar is now available in CDs!

Among the Puranas, the Bhagavatam is very important. The best available English translation is by the Gita Press, Gorakhpur. The edition by ISKCON is excellent, but it is sectarian. The best Tamil translation is by Kadalangudi Natesa Sastrigal, but the language may be tough for the present generation. It is superb. But the printing quality is very poor. The next best is the word for word translation by Rama Nama Bank, Chennai.

Narayaneeyam is an excellent retelling of the Bhagavatam. The best Tamil translation/commentary is by Sengalipuram Anantarama Dikshitar. In English, we have the translation by Swami Tapasyananda of the RK Math, Chennai.

The Vishnu Puranam is important as it complements the Mahabharata and Bhagavatam and Harivamsam in respect of the story of Krishna and also contains other important matters. But a satisfactory translation /condensation is not available in any language.

The Vishnu Sahasranamam is a perennial favourite. The best translation/commentary in Tamil is by S.V.Radhakrishna Sastrigal, published by Agastiyar Book Depot. Trichy. The next best are the ones by Anna Subramania Iyer and Lifco.

4. The main problem before a serious  and eager Hindu today it how to reconcile the tradition with the so called modern trends and way of life. 

Superficially, it may appear that Hinduism has remained stagnant and unchanging. But no living system can be stagnant. Hinduism too has been changing. For a proper appreciation of this, we have to be acquainted with the work of modern Masters. I suggest the following.

1. Sri Ramakrishna.

He saved Hinduism in the 19th century from the onslaught of Christians, modern reformers and the English-educated breed. "The Gospel of Sri Ramakrishna", being a record of his life and teachings during the last 4 years of his life, recorded by "M" (Mahendranath Gupta) is the only authentic source. It explains the essence of our religion from many angles and it shows what is relevant and possible in the new age. This must be read by every Hindu.

 We remain Hindus still because of this one person.

2.Swami Vivekananda.

He restated the principles of Hinduism in modern, scientific language. He spoke mainly to the West, but it applies to us too. His work comprises of 9 volumes in English. If you know English, do not read any translation. Do not jump to any conclusion, till you complete reading all the volumes. Do not rely on any condensed volumes or edited compilations.  Do not read what others say of Vivekananda. Especially do not go by what Swamis of the RK Maths say or write. Almost every one misrepresents him, due to vested interest. Study yourself, take notes and understand yourself. 

3. Sri Aurobindo.

His is an original approach to the eternal dharma!. 

His complete works run into 35 volumes. He wrote in  superb, excellent English . Fortunately, no one could condense his writings! 

His writings appear tough, but it is not so. The method is to read a little at a time, give time for the idea to sink in, and then proceed. 


His writings have 'mantric' power. So, read the original, with attention.
The following works must be read, apart from what is already indicated:
-Uttarpara Speech
- The Life Divine.
-The Synthesis of Yoga.
-The Renaissance in India (Formerly, Foundations of Indian Culture)
-Valmiki and Vyasa.

4. Bhagavan Sri Ramana Maharshi.

He is the most authentic and complete representative of our Hindu  tradition. He wrote only in Tamil. The title "Complete Works " may sound forbidding, but this is a modest volume of about 300 pages in Tamil in the latest edition! 

His teaching is an original exposition of the nature of the  Reality, and the ways to attain that- மெய்யின் இயல்பும் அதை மேவும் திறனும்.. It is entirely oriented towards practice, and does not feed idle curiosity. The best English exposition of this is by Arthur Osborne, no one else. Competent translation is also available by Arthur Osborne. 'Talks", being the record of some questions raised by visitors and Bhagavan's answers  would help in understanding his works. But his words are profound and require close study and deep reflection. 

Tamil knowing devotees are lucky to have the writings of Muruganar and Sadhu Om. Now, nice annotated English translations are available. All these books are available from Sri Ramanasramam, Tiruvannamalai.

Care: These four Masters represent different approaches. While Sri Ramakrishna and Ramana Maharshi were interested only in practice, and theory is incidental to them, Vivekananda spoke much and Sri Aurobindo wrote much more , most of which are theoretical! Again, Sri Ramakrishna and Ramana appear to be two sides of the same coin- both maintaining that Jnana and Bhakti are one at the highest levels! They both do not talk of karma or public charity or social work.  Sri Aurobindo's Integral Yoga is a tough path and he himself said that only those who had the call could take it up! Thus, though it is necessary /desirable to learn what they said or wrote, there are differences in their approaches to the spiritual life, and there is simply no question of following them all at the same time! 

This in short is a sort of guide to the perplexed in the matter of understanding Hinduism. It will take many years to study all this. But we can understand better and faster, if we have a proper guide.

The following care has to be taken.

1.Avoid books written by 'academic scholars'. Do not go by reputation or the titles or degrees. They know next to nothing personal about our religion. Their sources are second or third hand; they do not know or read the original sources. They have almost no personal experience. Most of them are not even serious practitioners of our religion. 

2 Avoid books by foreign authors. Not only do they not know about our religion, they have neither true understanding nor love or sympathy for Hindu religion and philosophy. There are exceptions , but few.

3. Avoid books published by commercial publishers. Buy books published by those who specialise in books on Hinduism. Even then, be selective with publishers like Motilal Banarasidass, or Munshiram Manoharlal etc.- so called Indological publishers. Their publications may not always reflect the  authentic Hindu point of view. Some of their publications are inimical to Hindu interests.

4. When buying books on Hinduism, buy books with the original Sanskrit version with the translation, in English or any other language. Only then we can check the source to see whether the translation is correct.
5. Avoid reading too much about philosophy- Vedanta or anything else. It is all verbal jungle. Sri Ramakrishna and Ramana Maharshi have explained the essence. 
6. Avoid books on Tantra, Kundalini, Yoga, Siddhas, etc. These are not straight paths, but merely lanes and bylanes. They can be dangerous without a genuine guru. 

Above all, there are two requirements.

1. We need association with the wise. We need a mentor from the orthodox fold. We also need a proper teacher and Guru. Hinduism is preserved by the transmission of the spirit of the teaching, along with the formal words. This is only done by someone who has himself reached that level. Many learned people can be eloquent in speech or prolific in writing,but may not be truly religious.. Genuine teachers do not brag, exhibit or seek crowds and publicity. We each need a Guru. Remember SriTyagaraja said: Guru lega etuvanti gunigi deliyaga bodu. Anyone may recite the words. It is only the Guru who can convey the spirit behind the words. And that spirit is the essence of religion.

2. We need some sadhana- ie  we have to practise some religious discipline, along with our study of books ! It may be anything recommended by the guru- puja, japa. In fact, even reading is taken up as a ceremonial exercise- ie parayana! It certainly produces vibrations which promote true understanding. It is by divine grace that we get true understanding.

Listening to discourses by competent persons can be helpful.We absorb lot of things by listening. In the 50s and 60s, (even up to 80s) we had masters like Sengalipuram Anantarama Dikshitar, Embar Vijayaraghavachariar, Sri Kripananda Variar, T.S.Balakrishna Sastrigal and others. They combined traditional scholarship with personal sadhana. So their words had force. Now, mainly scholarship parades. One has to choose.

If we have a genuine Guru, so much reading is not necessary. We should always remember that mere book reading will not really avail us. It is mostly a burden. Grace of Guru and God is what we need!

NOTE:
Book covers are shown here only for educational purposes. There is no commercial motive or intention.

14. ITIHASA- PURANA

WITH  THE  GREAT

Arunachala Hill- An awe-inspiring view.Source: Sri Ramanasramam.
Bhagavan Ramana said: This Hill is the Supreme. The ocean of Grace.
கிரி யிது  பரம். அருள் நிறைவான அமுதக் கடலே .அருணகிரி  பரமான்மா.

14. ITIHASA- PURANA

Indians follow foreign views

We have lost touch with traditional ways of understanding. We have increasingly taken to English education, and through that to foreign ideas and views on everything., with a progressive decline in our knowledge and understanding of our traditions. Colonial rule, work of Christian missionaries, Macaulay's system of education etc have all resulted in a slavish imitative mentality among educated Indians. What the white skinners do is modern for us.

One manifestation of this is in understanding our Itihas and Puranas. Most 'educated' Indians cannot distinguish between the two and  do not understand their functional and conceptual differences. For them it is all just stories.

Itihas records history, while Puranas deal with philosophical themes  through allegory, symbol and other such devices. They may be based on a core historical incident, but the treatment is not historical or realistic.

Thus, Krishna of the Mahabharata is historical. But Krishna of the Bhagavata or Harivamsa is not entirely historical. Krishna stealing the butter symbolises Bhagavan claiming our innocent hearts. The Gopis were prepared to give up everything and run after Krishna. This is ananya bhakti that Krishna teaches in the Gita.

 But we are not gopis. We are modern.We want God (if at all) with so many other things. We don't seek only God. As Francis Thompson said in The Hound of Heaven:

For, though I knew His love Who followed,
             Yet was I sore adread
Lest, having Him, I must have naught beside.

The Gopis demonstrate pure Bhakti. Narada in his Bhakti Sutras mentions only Gopis as the example of Bhakti. Krishna taking away the clothes of the Gopis also has this deeper meaning that we must rise above all worldly notions before we can 'see' God. Thus the events of the Bhagavata can be seen from an entirely different angle.

Vastraharan.From: Hare Krishna sources.

We can also realise that though this is a puranic story, this is actually happening somewhere even now. Even now, true devotees are experiencing this kind of relationship with their God.


Modern history and fiction

In course of time, historical facts have also been interpreted with a generous mixture of fiction. This happens all the time. Historical figures like a Gandhi or Kennedy, Alexander or Napoleon, Ashoka or Caesar are also surrounded by legends. Careful scrutiny of the actual archival  material will show how much of our understanding of even recent historical figures like Gandhi or Kennedy is based on fictional accounts. But we know there was a historical figure behind them!

Philosophical truths behind puranic incidents
Burning of the three cities.

Our tradition has not claimed a historical status for Puranas. Puranas say that Shiva destroyed the three 'Puras'.  முப்புரம் யெரி செய்த  அச்சிவன், in the words of Arunagirinatha. Yet, is it a historical fact? Did it happen, really? No, it is an allegorical way of dealing with a theological or philosophical concept. Here is what Tirumular says:

அப்பணி செஞ்சடை ஆதி புராதனன்
முப்புரஞ் செற்றனன்  என்பர்கள்  மூடர்கள்
முப்புரம் என்பது  மும்மல காரியம்
அப்புரம் எய்தமை யார் அறிவாரே

Tirumantram, 343

(Tirumular says here that fools say that Lord Shiva burnt the three cities. The three cities stand for the three 'malas' or impurities (a Shaivite concept). Then who knows the truth of burning of the cities?)

Thus our elders were not idiots. They knew the truth behind such puranic narrations.

Story of Arunachala

There is another legend concerning Lord Shiva. Once, He manifested as a great column of  Fire/Light. Brahma and Vishnu wanted to investigate that, and it was decided whoever found its head or foot would be the greater between them. Vishnu took the form of a boar to dig into the earth to find the feet, failed, and confessed his failure. Brahma went up in the form of the Swan to find the head, could not find it , but lied that he had found it. This is supposed to have taken place in Tiruvannamalai.This is celebrated in so many hymns of the Nayanmars. Jnanasambandha sings about it in every ninth hymn of his decads.

விளவார் கனி பட னூறிய  கடல் வண்ணனும் வேதக்
கிளர் தாமரை  மலர்மேலுரை  கேடில் புகழோனும்
அளவாவணம்  அழலாகிய  அண்ணாமலை அண்ணல்

(The Lord of Annamalai who could not be fathomed/measured  by the one with the complexion of the sea (Vishnu) and the  one with faultless fame seated on the lotus of the Veda (Brahma).)

Yet, what is the truth of this incident?

Muruganar, the famous disciple of Ramana Maharshi composed a verse revealing the truth of this.

புத்தி அஹங்காரம்  புலம்பெய்த ஓங்கும்
மத்தி இதயந்தான் மறையவனும் மாலும்
நத்த அறியாது  நலங்குலைய அன்னார்
மத்தியொளிர் அண்ணா மலையினது மெய்யே

The Self which is the centre of one's Being  cannot be reached (understood) by the Buddhi (Intelligence) or Ego. This is the truth of Brahma and Vishnu trying to find out the truth of Annamalai. (This is just the gist. More poetic or philosophical renderings are possible.)

(Incidentally, it is an established scientific fact that Tiruvannamalai is of volcanic origin of incredible antiquity. It is more ancient than the Himalayas. There is therefore sense in associating it with Fire.)

How then can it be understood?  Bhagavan Ramana composed a verse in reply to Muruganar's and he revealed the secret:

இத்தனுவே  நானாம் எனும் மதியை நீத்தப்
புத்தி இதயத்தே பொருந்தி யக நோக்கால்
அத்துவிதமா மெய் அகச்சுடர் காண்கைபூ
 மத்தி யெனும் அண்ணா மலைச்சுடர் காண் மெய்யே

One has to give up the idea that the body is the Self. (Dehatma buddhi should be given up.) Intelligence should be merged with the  (Heart)Self by an inward effort. (One should focus inward.) Then one realises that Light which is the Oneness. This is the truth of the Annamalai deepam. (This too is only the gist- a more poetic and philosophical rendering is possible.)

(Care:1. Bhagavan used the word Heart not in the sense of the physical instrument. It is the centre of one's Being, whence the "I" thought arises. This is not a matter for verbal disputation but understanding by effort, inquiry and experience. "Buddhi idayattae porundhi akanokkaal" means merging the mind in the heart. This is the very essence of Bhagavan's teaching on sadhana.For those who felt that it was difficult, he said "surrender".

 2. The 'advaita' that he states in the third line above is not to be confused with the popular academic or philosophical notions of Advaita. It is that inexpressible experience of oneness , Atmanubhava.)

Bhagavan Ramana  on the Hill. Copyright: Sri Ramanasramam.Gratefully acknowledged.

Arunachala Hill is the original linga in the whole world. All other lingas in temples are just representations of this. In fact, linga means symbol. In most Shiva temples in the south, a representation of the Annamalai legend can be seen on the outside of the Sanctum Sanctorum in the form of lingotbhava murti. Yet the academics have floated many fancy theories.

(Picture on the right :Jean Pierre Dalbera.Flickr.
Creative commons.)

Thus, we see that puranic truths have a philosophical base.Theology attempts to bridge the two, so as to make it practicable. Thus, Arunagirinatha says:

புத்தியை வாங்கி நின் பாதம்புயத்திற் புகட்டி அன்பாய்
முத்தியை வாங்க அறிகின்றிலேன்.

This is a splendid statement, read in the context of what Bhagavan Ramana said above.

Bhagavan said , merge your buddhi in the heart. (buddhi idayattae porundi) Here, Arunagiri says, place your buddhi at the feet of the Lord, and take Liberation in exchange! This is the "surrender" that Bhagavan said. We must either investigate the truth of the Self, or surrender to God the Self! Arunagirinatha is an advocate of bhakti, ஆன பய பக்தி வழிபாடு பெறு முத்தி -  so he is asking us to surrender the buddhi to the Lord. But both paths actually involve the complete giving -up of the ego.

Arunagirinatha  and the legends of Krishna

Our master Arunagirinatha has no problems with itihasa or purana. He sings about them joyously in wonderful language.

கதைகன சாபதி கிரிவளை வாளொடு கைவசி வித்தநந்த
     கோபாலம கீபன் தேவிம ...... கிழ்ந்துவாழக்

கயிறொ டுலூகல முருள வுலாவிய கள்வ னறப் பயந்து
     ஆகாயக பாலம் பீறநி ...... மிர்ந்துநீள

விதரண மாவலி வெருவ மகாவ்ருத வெள்ள வெளுக்க நின்ற
     நாராயண மாமன் சேயைமு ...... னிந்தகோவே


(வதன சரோருக)

Taken from: kaumaram.com. Gratefully acknowledged.



In this hymn, our master is relating several incidents and details relating to Krishna from the Bhagavatam.

Gadai :   the Gada called Kaumodaki

Gana chaapam  : the  strong bow called Saarngam

Thigiri          : Sudarshana chakra

Valai       :  the sankha called Panchajanya

Vaalodu    : the sword called Nandaka

Kaivasiviththa   : bearing in His hands.

Here Arunagiri has detailed the 5 weapons (Pancha Ayudham) of Vishnu, as any Alwar would have done!

Nandagopalan makeepan devi  :  Yashodha, the queen of the chief Nandagopala, 

makizhindu vaazha      :   living happily

kayirodu vulookalam vurula  :  dragging the pounding stone to which he was attached with a rope

vulaaviya kalvan  : he wandered,this thief ( he stole butter and milk)

ara bhayanthu :  causing terrible fright, on sight

aakaaya kapaalam   : the roof of the sky

peera nimirndu neela :  piercing, standing tall and straight (as he straightened up and grew tall, he pierced the sky and extended his foot beyond it )

vitharana maavali veruva : Mahabali, excelling in bestowing gifts, becoming afraid

makaavrata  : with the form of vamana brahmachari

vella velukka ninra  :  standing openly for all to see

Narayana maaman  : Narayana, your uncle

saeyai muninda kovae  : his son (Brahma) you showed your anger.

It is easy to summarise this in a few words: that Krishna carried the five weapons, that he gave happiness to his parents, that he dragged the pounding stone, that he came as Vamana. But the full beauty of the verse comes out as we pause at each word and relish how Arunagiri is enjoying his description! 

From Patan. Gujarat.
By Sudhamshu Hebbar (originally posted to Flickr as Vamana Avatar) CC BY 2.0 creativecommons via Wikimedia commons

For him. Krishna is all the Avatars. Vishnu, Narayana, Vamana- all are Krishna.  He says, Vamana stood there for all to see- and as they were seeing, he became Trivikrama! He came as one following austerities ( maha vrata). He calls Mahabali vitharana-  he was so generous in bestowing gifts.He says Vamana went on straightening and growing, so that even the sky could not contain his form. And everyone became afraid. Earlier, he gave immense pleasure to Yashdha and Nandagopa. And even when he was tied to the pounding stone, he would not stay still! 

Vamana in stamp.

As we think of each word employed bu the master, we realise he must have actually seen those events to sing so graphically. That is why we are also witnessing those scenes now!

A 10th century depiction of Vamana.
Walters Art Museum.

10. TRAVERSING THEOLOGIES

WITH  THE  GREAT

Kalyanasundara from Ellora Caves-1. Licensed under CC BY-SA 3.0 via wikimedia commons.

10. TRAVERSING THEOLOGIES

Sri Ramakrishna used to say that only a few among even the religious people can help others. He would give the example of the piece of wood that would float on the Ganga, but would sink the moment a bird like crow sat on it. Yet there were huge ships carrying many people! He would say that only the  person who got a command from God could teach others.

Phalashruti

We have a huge store of religious literature of all types. And all types of claims are made about them.Who could vouch for their effectiveness? 

Most of them contain 'phalasruti'- verses promising or claiming the benefits that would follow if those are read or recited. Consider this from the Vishnu Sahasranamam:

itīdaṁ kīrtanīyasya keśavasya mahātmanaḥ |
nāmnāṁ sahasraṁ divyānāmaśeṣeṇa prakīrtitam || 1 ||

Thus was told,
All the holy thousand names,
Of Kesava who is great. 

ya idaṁ śṛṇuyānnityaṁ yaścāpi parikīrtayet |
nāśubhaṁ prāpnuyāt kiñcit sōmutreha ca mānavaḥ || 2 ||

He who hears or sings,
It all without fail,
In all days of the year,
Will never get in to bad,
In this life and after.

( From: www.swami-krishnananda.org.)

 One is not sure who wrote them- whether the original authors themselves, or some later ones. In the South we are aware of three authorities who  made such claims.

Three Big Claims

By Thiago Santos (Child Saint Sambandar. Uplpaded by nmadhubala)CC BY-SA 2.0 creative commons via Wikimedia commons.

The first is Jnanasambandha. He is so authoritative. At the end of every decad (பதிகம்) he includes a stanza which spells out what benefits would follow. In many, such lines come in the middle too. In some he says it is by his order 

ஆணை நமதே.

 In one he has promised it in the name of the Lord:

அவ்வினைக் கிவ்வினை யாம் என்று கூறுமதரிவீர்
உய் வினை நாடாதிருப்பதும் உந்தமக்கு ஊனமன்றே
கைவினை செய்து எம்பிரான் கழல் போற்றுதும் நாம் அடியோம் 
செய்வினை வந்தெமை தீண்டப்பெறா திருனீலகண்டம்

(You people who keep saying that our present suffering is due to past karma, are you not ashamed that you do not seek a remedy? We shall engage in the worship of the Feet of our Lord, with our hands (and other faculties). In His name, I promise that our past karma will not touch us.)

Compare here what Krishna says in the Gita 9.31: Kaunteya pratijaani: na mae bhakta pranasyati. Kaunteya! Proclaim boldly that my devotee is never destroyed!

We students of Tiruppugazh know that Jnanasambandha was an Avatar of Subrahmanya and so, such authority on his part is only to be expected!



Sri Tyagaraja is our next example. In one of his kritis he says:

"bhukti mukti galgu nani keertanamu bodhinche vaadu". 

That is, he says that the good (nani) keeratanas were taught to him by Rama. And these conferred on one both worldly welfare (bhukti) and liberation (mukti).(Ika-para saubhagyam  இக பர சௌபாக்யம் in the words of Arunagirinatha).

Tyagaraja's kritis reveal an austere person who was strict with himself. He did not even say 'he' ie "I" wrote the kritis. He always said Tyagaraja as if he was referring to someone else! He was so unselfconscious, he would not make any claims for himself. So those words escaped him of their own!

We have a clue to this. Once there was a discussion in the presence of Ramana Maharshi on music. Someone said that one could do "nadopaasana" and reach God and cited the example of Tyagaraja. Bhagavan asked them:

 பெற்றதைப் பாடினாரா, பாடிப் பெற்றாரா? 
( Did he sing of what he realised, or did he realise by singing?) Everyone fell silent. The implication was that Tyagaraja was a God-realised soul and he sang after the God experience. 

And the matter of "நாதோபாஸன" 'nadopasana'  is not so simple. In the Begada kriti நாதோபாஸன சே சங்கர  நாராயண விதுலு

.(Nadopasana che Sankara Narayana Vidhulu)Tyagaraja says  that Shiva, Vishnu and Brahma are doing nadopasana! So, it is something mystical, and not mere singing of the swaras and sahitya!  In the circumstances what Tyagaraja has claimed as the fruits of his kirtans must be taken seriously.

Note: 
There are two incidents connected with Bhagavan Ramana. When the first edition of his 'Collected Works' was being published, there was a discussion among devotees about a 'preface' to it, as was customary. But no one dared to write one.It was far into the night. Finally, Bhagavan asked T.K.Sundaresa Iyer why he could not write. So he wrote one and brought it to Bhagavan for approval.As he walked away with the approved sheet, Bhagavan called him back and changed one word. TKS had written that it was HOPED  நம்புகிரேன் that the study of the work would confer spiritual welfare. Bhagavan changed the word to CERTAIN.  திண்ணம்.We can  realise its importance now!

When Muruganar's 'Ramana Sannidhi Murai was published, it elicited  great admiration from the leading Tamil scholars of the day like  U.Ve. Swaminatha Iyer,M.Raghava Iyengar etc. One resident devotee Vishvanathan also wanted to write a verse in praise. He started writing but could not proceed beyond .அகத்தாமரை மலர்மீதுரை அருணாசல ரமணன். He quietly left the sheet on the seat of Bhagavan when he was away, and left. When Bhagavan returned , he saw the sheet, took it up and completed the verse, and wrote below it: 'Visvanathan'! This is the verse completed by Bhagavan:

அகத்தாமரை மலர்மீதுரை அருணாசல ரமணன்
நகைத்தானுர  விழித்தான் அறச் செகுத்தான் எனதுயிரை
மிகத்தானருள் சுரந்தானென முகவாபுரி முருகன்
செகத்தாருய வகுத்தான்  முறை திருவாசக நிகரே

(It says that Arunachala Ramana residing in the lotus of the heart looked at me and smiled, and lo! my ego was felled. Mugavaapuri Murugan has composed this work, equalling Tiruvachakam, so that people would be saved.)

Muruganar with Bhagavan. Photo from Sri
Ramanasramam.
நமோ  ரமணாய  நலம் பெற வாழ்க
விமோசன மெய்யன் விரை மலர்த்தாள்  வாழ்க.

One can assess its importance. Did Bhagavan give his view, or expressed what was in the mind of Viswanathan? Bhagavan alone knows!

Our master Arunagirinatha comes between them historically.

In the Tiruppugazh hymns he states the benefits of reciting it.In the Alankaram, he says:










முடியாப் பிறவிக் கடலிற் புகார்முழு துங்கெடுக்கு
   மிடியாற் படியில் விதனப் படார்வெற்றி வேற்பெருமாள்
      அடியார்க்கு நல்ல பெருமாள் அவுணர் குலமடங்கப்
         பொடியாக் கியபெரு மாள்திரு நாமம் புகல்பவரே.   ...     33 

Those who chant the name of our Lord with the victorious spear, who destroyed the clans of the Asuras- they will not enter the limitless ocean of samsara. Nor will they be troubled by poverty here. Thus they will get both bhukti and mukti. Indeed, his two consorts symbolise this very fact.

There is one hymn where he says what would happen to those who ridicule the devotees who recite Tiruppugazh:

சினத்தவர் முடிக்கும் பகைத்தவர் குடிக்குஞ்
     செகுத்தவர் ருயிர்க்குஞ் ...... சினமாகச்

சிரிப்பவர் தமக்கும் பழிப்பவர் தமக்கும்
     திருப்புகழ் நெருப்பென் ...... றறிவோம்யாம்

நினைத்தது மளிக்கும் மனத்தையு முருக்கும்
     நிசிக்கரு வறுக்கும் ...... பிறவாமல்

நெருப்பையு மெரிக்கும் பொருப்பையு மிடிக்கும்
     நிறைப்புக ழுரைக்குஞ் ...... செயல்தாராய்

We know that Tiruppugazh is like fire that will destroy the heads of those who get angry with those reciting it. It will destroy the clan of those who oppose them.So will it destroy those who laugh at them and ridicule them.

On the other hand, it will grant one's wishes. It will melt one's heart. It will end rebirths, so that one does not have to enter the womb again as foetus. It is the fire which will destroy all other fires. It will powder the hills.  Lord, please so ordain that I will be engaged in reciting it.

In the three extraordinary hymns praising the Spear, Peacock and the Rooster,  ( Vel Viruttam, Mayil Viruttam. Seval Viruttam) he has packed details of their exploits. Vallimalai Swami has declared that they have the power to ward of evils and difficulties.

So the truth of claims made about the effectiveness of the hymns depends upon the integrity of persons making those claims! And our experience. Some sources are tried and tested over generations.  Valmiki Ramayana, Vishnu Sahasranama etc are proven to be effective like this. Tiruppugazh too belongs to this category.

Though Ramayana and Mahabharata are both Itihasas, it is remarkable that only Ramayana is used for Parayana! There is even a belief in the South that Mahabharata should not be read at home!  The Bhagavata is purana, but it has connections with the Mahabharata.

Somehow, Bhagavata has not become popular in Tamil Nad. It may have something to do with the cult of Ramanuja, which follows 'Visishtadvaita' philosophy. Though the Bhagavata deals with the various manifestations of Vishnu, it is Advaitic in import. Mainly Smartas study it, though parts of it are read by others. Alwars have sung of the individual incidents narrated there.

(Cover of a book from Sri Ramakrishna Math, Chennai)

Samudra manthan

Sri Arunagirinatha has no problems with any philosophy! He sings of many incidents from the Ramayana, Mahabharata and Bhagavatam. References to them are strewn throughout his works.

ஆடக மந்தர நீர்க்கசை யாமலு ரம்பெற நாட்டியொ
     ராயிர வெம்பகு வாய்ப்பணி ...... கயிறாக

ஆழிக டைந்தமு தாக்கிய நேகர்பெ ரும்பசி தீர்த்தரு
     ளாயனு 

(வேடர் செழுந்திணை)

Here, Arunagiri talks about the churning of the ocean, dealt with in Skanda 8 of the Bhagavata.

Firmly fixing the golden Mandara mountain (as the churning rod) in the milky ocean, catching the Vasuki snake with a thousand heads emitting fire, churning the ocean , causing the nectar to surface, and feeding the many Devas so that their hunger was satisfied- this was done by this Vishnu who came in the Yadava dynasty!

Those who read it in the original , and study what our master has written-word by word- will marvel at the way he has described the matter with such details, in so few words.

வடப ராரை மாமேரு கிரியெ டாந டாமோது
     மகர வாரி யோரேழு ...... மமுதாக

மகுட வாள ராநோவ மதிய நோவ வாரீச
     வனிதை மேவு தோளாயி ...... ரமுநோவக்

கடையு மாதி கோபாலன் 


( அடைபடாது)

Our master is so fascinated with the incident, he continues with it. Here he gives one more graphic description.

The big mountain  in the North,with a wide base, was taken and fixed firmly in the ocean. In order to obtain the nectar, the seven seas with huge waves and the whales were churned, with the luminous Vasuki with its crown (as the rope), causing it intense pain. The moon which was fixed to the mountain also felt intense pain. The thousand petalled lotus which was the seat  of Lakshmi also felt the pain. So  the Original Gopala (Aadhi Gopala) churned the seas. (It can be taken also that Lakshmi is always with Vishnu.Here He is imagined as bearing her on His thousand shoulders, which also felt the pain. All this indicate the stupendous strain involved in the churning!)

The beauty of the Tamil passage can hardly be conveyed in English, by any type of translation or paraphrase. The expression "Aadhi Gopala" is fantastic. It means Gopala, the Original, the First. Which means our master is looking upon Gopala as the Original Cause ie Bhagavan! How freely he traverses the various theologies- and transcends them! 

Samudra manthan at Suvarnabhumi Airport, Bangkok, Thailand.


NOTE:

Grateful thanks to kaumaram.org from whom the Tamil lyrics have been taken.