A story is told about Kulasekara Azhwar’s abundant interest in the Ramayana. The ruler would often invite exponents to his Darbar. It is lore that he got so immersed in Rama’s exploits that he ordered his army to march towards Lanka. Ramayana is always in the news happening in the form of discourse, dance and Harikatha. So what accounts for the contemporaneity of the Ramayana? Especially Kambaramayana.
An American professor from Utah University summed it up thus: “The special features of the Ramayana are its compressiveness, expressiveness and impressiveness.” Ramayana, according to him, is a compressed storehouse of several grandeurs. To name the salient ones: Upanishads, Gita, Yoga, Thirukkural, Dasaavathara, Divyaprabhandham and Mantra. Ramayana captures all of these in their essence.
Take the Upanishad for instance. Each of the four Vedhas consists of three parts. The first being Samhitha or the main text of prayer. The next is Pramanam or simply ‘Guide.’ For example, let’s consider a Yagna . This part has all the details about performing one in the manner prescribed in the scriptures.
The third and important part is Aranyakam or philosophy. This is known as Upanishad or real research material into the eternal truths — analysing an issue and finding the answer. The reason it is called Aranyakam is simple. Aranyakam means forest or a secluded place. It is practice among corporate giants to arrange conclaves or retreats in secluded spots (read resorts) to brainstorm in a serene atmosphere in order to arrive at solutions.
‘Upa’ means by the side of it. Upanayanam means taking near the Guru, Upa-pakkavadhyam means additional accompaniments to the main instruments, and so on. Upanishad describes the way a guru shows his disciple in order to reach the Eternal Thing. Kamban commences his Ramayana with a unique prayer song exactly a replica of a sloka in Thaithriyopanishad’s third part Bruguvalli. The first sloka deals with who is God. Kamban sings:
“Ulagam Yaavaiyum Thaamula Aakkalum’’ ( Yaadhova Emani Bhudhani Jaayanthe — Wherefrom the living things come)
‘Nilaiperuthalum’ ( Ena Jaadhani Jeevandhi — how these born living things live)
‘Neekkalum’ ( Yathprayanthi Samvisanthi — where these living things merge in or retrained after sometime)
‘Avar Thalaivar’ ( Thath Brahmethi — that is Generator or Creativity or Creator)
Kamban’s opening prayer itself gives room for its eternal longevity. It mentions no God, gender or number. So it does not belong to a particular religion. Anyone can recite it. That is the uniqueness of this prayer following in the footsteps of the Upanishad. Instead of the usual words — Aakkal, Kaathal and Azhithal — Kamban deploys three different phrases — Thaamula Aakkal (generating on its own), nilaiperuthal (withstanding on its own) and Neekkal (deleting itself) — based on the Upanishad’s definition of God.
This concept is brought out clearly in a discussion between Nasiketha and Yama in Katopanishad, which induced Kamban to coin the word “ Neekkal.” Actually, according to Upanishad and Kamban, God is not a creator. It is more the action — Generates, Operates and Deletes, the acronym forming GOD!
Ideal Leader
Rama lives up to the definition of a Leader or Thalaivar. Other Upanishads are also crystallised in many other prayers uttered by Vradha, Kavandha, Brahma, Prahaladha, Sarabahangan, etc., which are more than a hundred in the epic in Tamil. Let us see an example of Prahladha’s
“Alavaiyaan Alappa Aridhu; Arivin appurathu
Ulavai aay Uapanidhangal Othuva;
Kilavi aar porulkalal kilakuraathavan
Kalavai yaar Arikuvar? Meymai Kandilar” (6333)
Kamban uses Sandhokyanishad verses in a nutshell through Prahladha. He cannot be measured by any terms or knowledge. He is the one who conceals himself completely. Who or how could one know the concealment and the reality hidden behind ?
Kamban depicts Rama as a perfect practitioner of the Upanishads. The Sama vedha Maha vakyam proclaims “Thathvamasi” (Ni athuvaka Irukkirai) meaning ‘You are God.’ Rama’s personification suits exactly the measurements given by Upanishads. Rama’s reaction to Kaikeyi’s order of dethroning him just a few hours before coronation is a perfect example.
“Mannavan paniyanraakil num pani maruppano
En pinnavan petra selvam adiyanen petrathanro?
Minnolir kaanam inrae pokinren; Vidaiyum Konden.” (1604)
Really an amazing answer and total obedience. It is an echo of “Thanthai solmikka Manthiramillai and thayir siranthathoru koilumillai.”
It is end of battle on Day One and Ravana stands totally disarmed. Says Rama famously: “Inru poi... porkku nalai Vaa.” The word “Porkku” is generally missed here and therefore its import not realised. What Rama means: “Do go today, since you are armless, and come back tomorrow if you still want to fight. If you do not desire a fight, right now you are excused and you may release my wife and reign your country from this minute. If it is apology, it is granted right now at this moment and no fight the next day. Nay, nay…the next minute. You are King of Srilanka.” It is the essence of the spirit of forgetting and forgiving — which the Upanishads lay down as a quality of Godhood. Through his gesture, Rama elevates himself to that position.
(Secretary, Karaikudi Kamban Kazhagam)
