Itihasas and Puranas are to be studied to understand the Vedas. Of the two Itihasas, Ramayana is more important, because it is entirely about the avatara of the Lord, said Akkarakkani Srinidhi in a discourse. The Mahabharata is referred to as equal to the Vedas — Bharatam panchamo Vedah. Then how does the Ramayana become superior to Mahabharata?
In the Rama avatara, the Lord hid His supremacy. But despite this, Mandodari identified Him as the Supreme One, and said Rama was none other than the four-handed Vishnu. So the Ramayana tells us about the Supreme One whom the Vedas talk about. The Supreme One took an avatara, which was written about in the first Itihasa, namely the Ramayana. The Vedas, which show us the Supreme One, took an avatara as the Mahabharata, the second of the two Itihasas. Later Acharyas like Nampillai, for instance, gave many references from the Ramayana, in their discourses. Among the Azhvars, Kulasekhara Azhvar was very fond of the Rama avatara. Whenever Kulasekhara Azhvar heard Rama’s story, he would rush to fetch his army to help Rama, as if the event was happening then!
Kulasekhara Azhvar is known as Kulasekara Perumal. In Sri Vaishnava tradition, the word ‘Perumal’, is used to refer to Rama. No wonder Kulasekhara Azhvar is known as Kulasekhara Perumal, given his adoration of Rama. The verses sung by him are also given the title ‘Perumal Thirumozhi.’ His verses in praise of the deity of Thirukannapuram are in the form of a lullaby for Rama. There are verses which capture Dasaratha’s anguish upon exiling Rama. So full of emotion are these verses that it seems as if Kulasekhara Azhvar has placed himself in the position of Dasaratha, and is crying out for Rama, as a father would weep for his beloved son.
