A study of devotional song composed by Ramprasad Sen

A study of devotional song composed by Ramprasad Sen
Sabita Chakrabarti

Sakali tomaari ichhaa
Ichhaamoyi taaraa tumi
Tomaar karma tumi karo maa
Loke bale kori aami.
Panke baddha karo kari
Pagureo langhao giri
Kaare daao maa brahmapada
Kaare karo adhogaami.
Aami jantra tumi jantri,
Aami ghar tumi gharani
Aami rath tumi rathi
Yaman caalaao temani chali.
One of the well known Kali worshipers in the West-Bengal was Ramprasad
Sen (1723-1775). Unlike common people he has a spiritual inclination
towards the Divine Mother Kaali from the childhood. He has also an
extraordinary talent in writing poetry. In consequence he composes
lots of poems/songs worshipping the Divine Mother Kali. His songs are
known as “Ramprasadi Sangit”. Above song is one of the instances among
his written songs. This song is an expression of a mystic experience,
and a philosophical observation of the reality. I shall try to explore
the nature of the mystic experience and the philosophical standpoint
from which the song gets its significance.
Mystics believe that there is a deeper or more fundamental state of
existence underlying observable phenomena which are to be attained in
direct experience. Acquaintance with the underlying reality is a kind
of experience but not accessible through ordinary sense perception.
Someone call this reality as nature, some call it divine consciousness
while another one describes it as a god. Definitely certain practices
are needed to have such an experience. Mystics are concerned with
having the effective set of practices in order to come in contact with
the underlying reality or enlightened or divine consciousness or be
able to be united with god. They think that the experience of the
existing world is superficial and concentrate on the inner realms to
equip themselves eligible to get the mystical experience. Ultimately
the mystic reaches at the transcendental level and gets a kind of
transcendental and supernatural experience. The experience is mystical
to an individual in the sense that it is knowable to him alone and
inexpressible in the conventional language. As the experience cannot
be justified empirically or cannot be proved through reason they are
often considered to be irrational. It is surprising to note that
mystical teachings cannot be received merely through written texts
these are passed down directly through transmission from the teacher
to a student. A mystic knows in direct experience the underlying
reality whatever it is. To quote Schopenhaur it may be said
‘ . . .The mystics starts from his inner positive, individual
experience, in which he finds himself as the eternal and only being ,
and so’(http://en.wikipedia.org./wiki/Mysticism). Above exposition
suggests that the mystic experience is purely subjective to that
person. I think that the poem is the resultant of a mystic experience
nonetheless a philosophical understanding of the world is manifested
in it. In other words, the poet Ramprasad has in a sense a
philosophical vision about the existing world and he has a mystic
experience of the ultimate reality which is reflected in the song.
Consequently, the poem/song is not just a product of intellectual
reflection rather it is the product of a direct experience. The song
is the expression of pure devotion, its appeal is irresistible to the
listener. The reading of the poem manifests an intimate relation
between the mother and the son where the son is devoted to his mother
and communicates his demand and thought nakedly, the imagery applied
in the poem is collected from the day to day life. Prima facie the
text suggests a kind of fatalism which may not be acceptable to
someone. I shall make it clear why the poet is saying that everything
is happening according to her will, she is just fulfilling her will
within him.
Fatalism says that all acts and events are inevitably predetermined.
One may immediately raise a question: if fatalism is true how could we
have a free will? If free will does not exist all efforts of us in
achieving a goal is meaningless. Therefore the fatalistic
interpretation of the world view is obscure and should not be
accepted. Actually there may be three alternative interpretations of
fatalism. It is actually used to imply three alternative possibilities
(i) free will does not exist (ii) actions are free but moves towards
an irresistible end (iii) Acceptance is appropriate rather than
resistance against inevitability. Among the three alternatives (i) &
(iii) imply inertia and defeatism but the (ii) alternative asks one to
understand the inevitability of the existence. In the Gita we find
that Shree Krishna is encouraging Aryuna to fight against Kauravas
throwing away affections and inertia, Kaiblavam maasma gamha Partha
naitat tayupapadhyte/ khudramhridayadaurbalyyam
taktottisthaparantapa( Gita 2.3) This sloka acknowledges that we may
have a free will because if no possibility in making a choice is
admitted utterances of Shree Krishna in the above sloka becomes
meaningless. On the other hand in the 11th chapter Krishna himself
again is saying that everything is predetermined. The river with its
full of energy flows towards the ocean , insects run irresistibly
towards fire. (The Gita 11. 28-29). How the contradiction manifested
in Krishna’s speech may be resolved? It seems to me that Shree Krishna
upholds a kind of fatalism retaining the room for free will. What he
wants to highlight is that entire existence is tied up with an
irresistible power. Everything is happening in the universe according
to his will. Here the role of free will is not denied but the focus is
directed to the fact that the existence is moving towards an
irresistible end. We have to understand this inevitability. Fatalism
does not necessarily deny possibility of free will nor does it imply
defeatism. This type of fatalism does not promote inertia but provokes
a kind of detached attitude towards material gain and prosperity.
Consequently a man is able to do what ought to be done. Mystics
understand this inevitability in a direct experience following
different kinds of paths. Ramprasad understood the inevitability of
the existence through tantra sadhna and pure devotion to kali that he
has expressed in the poem. What Ramprasad has communicated in devotion
different schools of philosophy also have tried to grasp that ultimate
Reality through intellect. The thrust for comprehending the ultimate
reality is manifested in the Kenopanisad where the disciple is asking
the question to his teacher at whose will do I utter words? At whose
will we will our sense organs like eyes and ears operate? In reply the
guru says that it is the mind of the mind, the life of the life has
caused such events. Nobody can move a single grass without his will
though the guru confess that he is unable to say more than this by
uttering words i.e. the Reality cannot be known theoretically.
However, Ramprasad somehow understood the mystery of the existence
and expresses his thought in the line jhemon chaalaao temni chali as
you are asking I am doing. Ramprasad says that the mother Kali
pervades the entire existence, she is the essence of all, there is
nothing in the world except the mother whatever is done by me is
actually done by her, they say that the poet has done it. Tomar karma
tumi karo maa loke bale kori aami. This line expresses a complete
surrender and dependence to the mother. Karma will necessarily give
birth to effects but that need not be treated to be a punishment. The
effect is just a consequence of actions done which he has stated in
the next two stanzas with the imageries of our daily life. He is
saying that you have the power to fell down an elephant in the mud or
to make capable of crossing a mountain to a lame man. Panke baddha
karo kari/panghureo langhao giri. You give someone highest position of
divine status and fell down someone to the dust of the earth kaare
daao maa Brahmapada/kaare karo adhogami. In the last stanza the poet
compares himself with a machine and the mother is imagined as the
operator of the machine, he is house whereas and the mother is the
housekeeper, he is just like a chariot and the mother is the
charioteer as she is asking Ramprasad is obeying. Aami yantra tumi
yantri/ aami ghar tumi gharani/ aami rath tumi rathi yemon chaalaao
temoni chali. Thus in all the analogies the poet expresses his
affection devotion dependence to the divine mother kali/Tara.