Teachings of Mahatmas & their Biographies

Brief Life Sketch of Bhagavan Ramana - 11

2007-04-19T01:46:00.000-07:00

Hare Krishna Friends,
Let us continue with the divya charitram of Sri Bhagavan.

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As time went by, people throughout the world came to know that Sri Bhagavan was the living embodiment of all that is taught in the Bible, Tirukkural, Gita and Upanishads, and were attracted to His Feet. Forgetting the national differences such as Indian and foreigner and the religious differences such as Hindu, Muslim, Christian etc, from far and abroad they flocked to the Feet of the Master and adored Him, for such was their conviction that He was indeed the Guru of their own religion! Many among them achieved true knowledge, some by merely seeing Him, some by living in His divine presence, some by dedicating themselves wholeheartedly to His service and some by following His teachings.

The first president of India , Dr.Rajendra Prasad, once went to the ashram of Mahatma Gandhi and said, “Bapuji, I have come to you for peace!” The abode of peace was known well to Gandhiji and hence he advised, “If you want peace, go to Sri Ramanashramam and remain for a few days in the presence of Sri Ramana Maharshi, without talking or asking any question.” Dr.Rajendra Prasad accordingly arrived at Sri Ramanashramam on 14th August 1938. Though those who accompanied him spent their time in asking Sri Bhagavan questions regarding spiritual matters and in visiting all the places on the Hill where Maharshi had lived, Dr.Rajendra Prasad did not move away from the presence of Sri Bhagavan. Besides, according to the advice of Gandhiji, he spent the whole of that week without raising any question or doubt. At the time of his taking leave of Sri Bhagavan, he approached Him and humbly enquired, “O Bhagavan, it was Gandhiji himself who sent me here. Is there any messages that I may take to him?”

Sri Bhagavan graciously answered: “The same Power which works here is working there also! Where is the need for words when heart speaks to heart?” There are unique words of wisdom revealing the secret that it is the one Supreme Thing alone that governs the whole universe through all the innumerable jeevas! Just like Dr.Rajendra Prasad and Gandhiji, all men of high position and power, all great poets, scholars, politicians, philosophers, and religious leaders who lived in the country during His time praised the glory of His Jnana.

The golden jubilee of Sri Ramana's coming to stay at Thiruvannamalai was celebrated in 1946. From the day He set foot in Thiruvannamalai, He did not move away even for a minute, but lived there continuously for fifty-four years. In 1947 His health began to fail. He was not yet seventy, but looked much older. Towards the end of 1948 a lump appeared below the elbow of his left arm. Though at first it seemed to be very small, even after two operations it grew bigger and bigger, bleeding continuously and profusely, and proved to be a sarcoma. All kinds of treatment were tried, including radium application, but in vain. Even after the fourth operation, which was done on the 19th of December 1949, the disease was not cured. Though this operation was a major one, Sri Bhagavan still refused to be given chloroform. When asked by a devotee whether there was any pain, Sri Bhagavan replied, “Even the pain is not apart from us!” Just as the teeth which bite our tongue are not other than us, and just as the thief who beat Sri Bhagavan was not viewed by Him as other than Himself, so also, even the disease which was ravaging His body was not other than He (Self). So wonder-inspiring was His Jnana!

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Regards,
Neel

Brief Life Sketch of Bhagavan Ramana - 10

2007-04-12T20:21:00.001-07:00

Hare Krishna Friends,

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Arunachalam, the sacred Hill, is the primal and foremost form of Lord Shiva. Indeed it is Shiva Himself. Sages not only show us the path, but also set an example by treading upon it themselves. In this manner, Bhagavan Sri Ramana Himself often did Arunachala-pradakshinam (walking barefoot around the sacred Hill having it at one’s right-hand side) in the company of His devotees. It is described in the puranas how this Giripradakshinam was the sole means by which Unnamulai Ambikai (Abhita Kuchalamba), the consort of Sri Arunachaleshwara, became Ardhanarishwari (when her form combined with that of the Lord). It was on the occasion of one such pradakshinam that Sri Bhagavan composed the renowned “Sri Arunachala Aksharamanamalai”. Many thousands of His devotees now recite this hymn as a means to remember Arunachalam, which bestows Liberation when merely thought of.

At Ramanashramam, the doors of the small Hall where Sri Bhagavan lived were open day and night, and to all. In a life such as His, which was shining as a vast open space of mere consciousness where was the necessity to hide Himself and how to do so? Even in the middle of the night devotees were free to go and see Him in the Hall. “Defects alone need to hide, a pure heart need not” is a wise saying of saint Auvayyar! To have the darshan of Sri Bhagavan was a great fortune which was not bound by any condition and which was open to all people and at all times. When He gave a warm welcome even to the thieves who came at night, saying, “You may come in and take whatever you want,” what better proof is required of Sri Bhagavan’s sense of equality?

It was at 11:30 in the middle of the night of the 26t of June 1924. Though at that time Sri Ramanshramam consisted of only a few thatched sheds, some thieves came thinking it to be a rich mutt. They tied to break in through the windows by smashing them, and threatened to destroy everything. The noise woke up the devotees who were sleeping in the shed where Sri Bhagavan was lying. Bhagavan invited the thieves to come in through the proper doorway and asked the devotees to give them a hurricane lamp so that they could look for whatever they wanted, yet they shouted angrily, “Where are you keeping your money?” “We sadhus who live by begging have no money. From what you can find here, you may take away anything that you want. We will come outside,” so saying, Sri Bhagavan came out of the shed. Fnding that there was very little for them to take, the thieves bet the Ashramites with sticks, and one blow even fell on the thigh of Sri Bhagavan. “If you are still not satisfied, beat the other thigh as well,” said Sri Bhagavan feeling sorry for them!

Was this to be the limit of His kindness towards the thieves? No, He also prevented a young devotee who, unable to bear the sight of Sri Bhagavan being beaten, jumped up with an iron bar in retaliation. Sri Bhagavan advised him, “Let them do their dharma (i.e.role). We are sadhus, we should not give up our dharma. In future, the world will blame only us if any wrong happens. When our teeth bite our tongue, do we break them and throw them away?”

“Though others do wrong to one, it is best not to return the same in wrath.”
-Tirukkural, verse 157

Some days later the police caught the thieves and brought them before Sri Bhagavan, and an officer asked Him to identify the one who had beaten Him on that night. Sri Bhagavan at once replied with a smile, “Find out whom I beat (in a previous birth), for it is he who has beaten me now!” He never denounced the criminal!

“Conquer the foe by your worthy patience and for ever forget the wrong done to you on account of ignorance.”
-Tirukkural, verse 157

“The right way of punishing the wrong-doer is to do good to him and to forget his wrong.”
-Tirukkural, verse 314

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Regards,
Neelakantan

Brief Life Sketch of Bhagavan Ramana - 08

2007-04-09T08:02:00.000-07:00

Hare Krishna Friends,

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Around 1907, a great Sanskrit poet Ganapati Shastri known also as Ganapati Muni because of the austerities he had been observing came to visit Sri Ramana. He had the title Kavya-kantha (one who had poetry at his throat), and he was also addressed as Nayana (father) by many. He was an ascetic (tapasvi) who had performed many millions of Mantra Japas, but he was still not able to understand what real tapas is. Hence he approached Sri Ramana and said: “I have learnt all the Vedas, performed million of Mantra Japas, undergone fasting and other austerities, yet I still do not know what tapas really is. Please instruct me.” Sri Bhagavan replied “If watched where from the “I” starts, there the mind merges; that is tapas.” However when Ganapathi Shastri further asked, “Is it possible to attain the same state through Japa?”, Sri Ramana replied: “When a Mantram is pronounced, if watched where from the sound starts, there the mind will merge; that is tapas”. To the scholar this came as a revelation; he felt the grace of the sage enveloping him. Sri Kavyakantha Ganapathi Shastri declared: “He is no ordinary Soul. He is the perfect Jnana Guru. Since He ever remains in natural Self-abidance, He is verily Bhagavan Maharshi”, and praised Him in verses as “Bhagavan Sri Ramana Maharshi”. It is only from that day Sri Ramana was known by this name. He composed hymns in Sanskrit in praise of the sage, and also wrote the Ramana-Gita explaining His teachings.

Bhagavan Sri Ramana Himself is a unique and divine poet. His poetic genius in Tamil, His mother-tongue, breathes a fresh life into the sacred style of the poets of the yore. Besides being compact and terse, the flow of His sublime Tamil poetry is noble and pregnant with new and rich import. To say the truth, Bhagavan Raman is a Vedic Rishi who has given us Tamil Upanishads. Further, not only was He a poet in Tamil but also in Sanskrit, Malayalam and Telugu. He was the first to have been able to compose Telugu verses in Venba, an extremely difficult Tamil metre.

Mother Tamil has been adorned by Him with ever so many gems of Jnana in the form of verses of unsurpassed worth! However, Bhagavan Ramana was not a merely a writer He never had an intention (Sankalpa) to write anything. Indeed, intentionlessness (Nissankalpa) was the state in which He lived from the day He set foot in Arunachalam. However, then was the world blessed with at least some words of instruction of Bhagavan Sri Ramana. Do we not admit the existence of God, the Supreme power who creates, sustains and destroys the world? It is that same power who, having the prayers, doubts and questions of the devotees as its motive and using Sri Bhagavan’s mind, speech and body as its instruments, gave through Him spiritual instructions for the salvation of humanity. Sometimes, sweet and precious Tamil verses would flow from Him in answer to the question of devotees. The instructions of Sri Bhagavan which we now have are those which escaped from His lips in this manner. Of all of them, when collected and edited, make up His complete works. Among them five stotras (hymns) and three sastras (scriptures) are the important works. The stotras are “Sri Arunachala Stuthi Panchakam” (five hymns of Sri Arunachala) and the sastras are “Upadesha Undhiyar”, “Ulladu Narpadu” and “Guru Vachaka Kovai”.

In response to Sri Muruganar, the foremost devotee of Sri Bhagavan and a great Tamil poet, Sri Bhagavan not only composed in Tamil “Upadesha Undhiyar” but also He compiled “Ulladu Narapadu” which is an unequalled Upanishad, by revising some of His previous verses and composing many new ones. “Guru Vachaka Kovai” is the treasure house of Sri Ramana’s instructions collected and preserved in Tamil verses by Sri Muruganar, all of them being the day to day sayings of Sri Bhagavan from the very early days. These three important works of Sri Bhagavan which have come into existence having Sri Muruganar as the sole motive form “Sri Ramana Prasthana trayam” (the three works of divine authority on Moksha by Sri Ramana).

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We will continue with this the next day.

Regards,
Neelakantan

Brief Life Sketch of Bhagavan Ramana - 07

2007-04-03T20:14:00.000-07:00

Hare Krishna,

My humble prostrations to all. Let us continue with the life sketch of Bhagavan Ramana.

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Soon after His mother’s first visit, Sri Ramana moved to Virupaksha cave. It was in those years that the swarm of disciples gathered around Him to drink the nectar of instructions flowing from the fully bloomed lotus of Jnana. Yes, ‘When the tree yields ripe fruit, does one need to call the fruit-bats?”. Sri Bhagavan’s mere gracious and silent presence shone as the Sun-of-Self and cleared the doubt of the devotees and blossomed their hearts. The young Sri Ramana was only about 20 years old at that time, but the disciples who came to Him with a hunger Jnana were much older and very learned!

chitram vata tharor mole vruddha sishya Guror Yuva
gurostu mounam vyakhyanam sishyasthu chhina samshayaha
- Dakshinamurthy Dhyana Slokas

“How wonderful! Young was the Guru who shone under the Banyan tree and aged were the disciples who came! Silence was the speech given by the beloved Guru, and the doubts in the disciple’s mind were cleared!”

-the same wonder happened in the presence of Sri Ramana!

Though the world was able to receive some instructions from Him in writing, and later orally also, there were many aspirants whose doubts have all been cleared and who have been saved by His mere silent presence.

“Silence is the unequalled eloquence-
the state of grace that raise within”

-Sri Bhagavan

‘Silence is the unfailing teaching (Upadesha). Writing or speech cannot stand equal to it; sometimes they may even be an obstruction!’ - Thus says Sri Ramana.

One of the books that was brought to Bhagavan during this period was Sankara's Vivekacudamani which later on He rendered into Tamil prose. There were also some simple unlettered folk that came to him for solace and spiritual guidance. One of them was Echammal who having lost her husband, son, and daughter, was disconsolate till the fates guided her to Ramana's presence. She made it a point to visit the Svami every day and took upon herself the task of bringing food for him as well as for those who lived with him.

In 1900, Gambhiram Seshayyar who was making efforts on the path of Raja Yoga often visited Sri Ramana and, whenever Bhagavan opened His eyes from Samadhi, would ask Him questions regarding Spiritual practices. Gambhiram Seshayyar would give Sri Ramana a piece of paper and a pen to write His replies; the replies written by Sri Ramana on such occasion were afterwards edited by Sri Natananandar and Published by the Ashram in the original Tamil under the title “Vichara Sangraham”. The work “Nan Yaar?” (Who am I?) was received from Sri Ramana in a similar manner by Sri Sivaprakasham Pillai. Though small in size, this work has now become famous on account of its power to save humanity by showing the right way to the Supreme benefit. The answer given by Sri Ramana to the questions of Sri Natananandar have become the work “Upadesha Manjari”.

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We will continue the next day.

Regards,
Neelakantan

Brief Life Sketch of Bhagavan Ramana - 06

2007-03-29T20:02:00.000-07:00

Hare Krishna Dear Friends,

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Sri Ramana stayed in Arunachaleshwara temple for few months, but He did not like people often crowding around to see Him; preferring to be alone, He moved to Gurumurtham temple, which was fairly far away from the town, and for about one and a half years He remained there in Samadhi. Locally he was known as Brahmana-Svami.

In the meanwhile, the note which He left in Madurai had been found, whereupon His elder brother Nagaswami, his mother (Azhahammal), uncle and other relatives and friends had begun to search for Him in many places, but had so far been disappointed. At last they came to know of His whereabouts through one Annamalai Tambiran, who had been serving Sri Ramana in Gurumurtham temple. Since Subbaiyar the uncle with whom Sri Ramana had been living in Madurai, had recently passed away, Nellaiyappaiayar, Subbaiyar’s younger brother, started at once for Thiruvannamalai. He came to Gurumurtham, but no matter how much he entreated Him to come back to Madurai, Sri Ramana remained silent. Having failed in his attempt, Nellaiyappaiyar returned home empty-handed.

Seeing his fruitless effort, Azhahammal herself came to Thiruvannamalai accompanied by Nagaswami as soon as she could. At that time (December 1898) Sri Ramana was staying on Pavazhakundru, an eastern spur of Arunachalam. When His mother saw the pitiable condition of His body, she burst into tears and prayed:

“My dear child, come back to Madurai. How can I possibly bear to live comfortably in a home when you are lying here on stones and thorns? Don’t be stubborn my boy, please don’t show such dispassion! Your mother’s heart is torn apart. Come home, my child!” She wept bitterly and implored Him in ever so many ways. Nagaswami also repeatedly pleaded and repented: “Alas! I didn’t really mean it when I spoke in that way; I never imagined that it would bring about such a calamity!” Though they stayed and appealed for ten days, not even the slightest sign either of consent or of refusal appeared on the face of Sri Ramana. He remained as silent as ever. Some of the onlookers, being unable to bear with this pitiful sight, gave Sri Ramana a piece of paper and a pencil, and begged Him, “Svami, your mother is sobbing and her heart is bleeding; graciously give your reply, at least in writing; you need not break your silence!”.

He wrote:-

“According to the Prarabdha (i.e. destiny) of each one, He, its Ordainer, being in every place will make it play its role. That which is not to happen will never happen, however hard one tries. That which is to happen will not stop, in spite of any amount of obstruction. This is certain! Hence, to remain silent is the best.”

What a steadfastness born of Self-knowledge! What steadfastness free not only of affection, but also of aversion! What could the devotees and His mother do? She returned home afflicted.

Do not many among us wonder why Sri Ramana behaved in such a fashion towards His mother, since is it not a well-known fact that not only all human beings, but also birds and beasts enjoyed His gracious benevolence?

So long as Azhahammal was filled with motherly affection and showed the motherly ignorance of attachment: “You are my child. I am your mother, your protector! Come home with me’, was it not the task of Sri Ramana to remove the ignorant outlook and thus save her? Therefore, by the sword of such silence He was cutting at the knot of attachment in her. His idea was not to abandon her, but to take her finally as His own; it was only the first step to make her renounce everything and to come to the feet of Bhagavan, the embodiment of Jnana. Moreover, on another occasion, in 1914, when His mother came to see Him and happened to suffer from a high fever, Sri Ramana composed four verses, whereupon the fever subsided. She then returned to Madurai.

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We will continue with the account the next day. Have a nice weekend.

Regards,
Neelakantan

Brief Life Sketch of Bhagavan Ramana - 05

2007-03-26T20:17:00.000-07:00

Hare Krishna Friends,

Wish you all a very Happy Sri Rama Navami. Let us continue with the account of Bhagavan Sri Ramana.

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The first place of Ramana's residence in Thiruvannamalai was the great temple of Arunachaleshwara himself. For a few weeks he remained in the 1000 pillared mantapam. But can the foolish world understand the greatness of Sages? Some wicked people and mischievous children pelted stones at him as he sat in meditation and started troubling him. Though indifferent to them, Sri Ramana shifted himself to obscure corners and even to an underground vault known as Patala-lingam where no one dared to go even in day-time as it was so dark. Undisturbed he spent several days in deep absorption. He was established in oneness with the Reality – the state transcending the knowledge of the world and body- how could there be hunger and thirst to such a body? On the damp ground where Sri Ramana was sitting were many ants, termites, mosquitoes, flies and centipedes. They began to eat away the lower side of His thighs and blood started oozing out. The oozing blood clotted, pus formed, and mixed with the mud, thus sealing the body to the ground. Yet He was not disturbed by this, for He knew nothing of it. Do we not read stories in the puranas about Rishis such as Valmiki who were immersed in tapas while ant-hills grew over their bodies and birds made nest and lived on their heads? By living thus before our eyes, Sri Ramana has proved in modern times that these stories were not false!

There was at the time in Thiruvannamalai a great soul by name Sri Seshadri Svami. Those who did not know him took him for a madman. Some good folk understood his exalted state and revered him. He was able to recognize the genuine greatness of the Jnana of Sri Ramana. One day, having just come of the Patala Lingam, Sri Seshadri Svami informed Venkatachala Mudaliar, a devotee of his, “There is a small Svami inside, go and see”; so saying he walked away. Though it was day time, Venkatachala Mudaliar took a lantern and along with some others entered the Patala Lingam. They called Sri Ramana loudly, but as there was no response they lifted His body. Alas, because the body was sealed to the earth and was now forcibly separated, blood rushed out through the fresh wounds! On seeing this they were awe-struck. Carefully and gently they brought the body out and kept it in the vicinity of Subrahmanya temple. Even then Sri Ramana did not regain body-consciousness, but remained in Samadhi.

From then on there was some one or other to take care of Ramana. The seat of residence had to be changed frequently. Gardens, groves, shrines - these were chosen to keep the Svami. Some devotees, prompted by their conviction that Sri Ramana was God in human form, engaged themselves with great fervor in His service. Once in many days, whenever He opened His eyes, they would feed Him with a little milk, crushed bananas, or liquid food. The outward activities of Sri Ramana such as taking food and answering to the calls of nature went on just like those of a sleeping child. On those occasions when His eyes did not open for some days, they would themselves open His mouth and try to pour in at least a small quantity of liquid mixture. The Svami himself never spoke. Not that he took any vow of silence; he had no inclination to talk. At times the texts like Vasistham and Kaivalyanavanitam used to be read out to him.

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Hari Om,
Neelakantan

Brief Life Sketch of Bhagavan Ramana - 04

2007-03-23T20:27:00.001-07:00

Hare Krishna Friends,

Thanks for your message Hariram. Hope by the Sadguru’s grace, each one of us will develop the firm conviction (Maneesha) as mentioned in your message soon. Let us continue further with Ramana’s divya charithram.

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There was a curse on Venkataraman's family. In truth, it was a blessing - one out of every generation should turn out to be a mendicant. This curse was administered by a wandering ascetic who, it is said, begged alms at the house of one of Venkataraman's forbears, and was refused. A paternal uncle of Sundaram Aiyar became a sanyasin; so did Sundaram Aiyar's elder brother. Now, it was the turn of Venkataraman, although no one could have foreseen that the curse would work out in this manner. Dispassion found lodgment in Venkataraman's heart, and he became a parivrajaka.

About noon, Venkataraman left his uncle’s house and walked to Madurai Railway Station. In those days, the three rupees which He had taken thinking it to be the approximate train fare was exactly the right amount to go from Madurai to Thiruvannamalai. But what was to happen? Not knowing that He could go all the way to Thiruvannamalai by train, He took a ticket for Tindivanam instead and got into the train. During the journey a Maulvi (Islamic priest) sat near Him and talked to Him of his own accord, informing Him that there was train-service to Thiruvannamalai and that one need not go to Tindivanam but could change trains at Viluppuram. This was a piece of useful information. By dusk, Venkataraman was hungry; he bought two country pears for half an anna; and strangely enough even with the first bite his hunger was appeased. About three o'clock in the morning the train arrived at Viluppuram. Venkataraman got off the train there with the intention of completing the rest, of the journey to Thiruvannamalai by walk.

At daybreak He went into the town, and was looking out for the sign-post to Thiruvannamalai. He saw a sign-board reading 'Mambalappattu' but did not know then that Mambalappattu was a place en route to Thiruvannamalai. Before making further efforts to find out which road he was to take, he wanted to refresh himself as he was tired and hungry. He went up to a hotel and asked for food. He had to wait till noon for the food to be ready. After eating his meal, He proffered two annas in payment. The hotel proprietor asked him how much money He had. When told by Venkataraman that He had only two and a half annas, he declined to accept payment. It was from him that Venkataraman came to know that Mambalappattu was a place on the way to Tiruvannamalai. Venkataraman went back to Viluppuram station and bought a ticket to Mambalappattu for which the money he had was just enough.

It was sometime in the afternoon when Venkataraman arrived at Mambalappattu by train. There He got down and walked 10 miles in the direction of Arunachalam. Late in the evening, He reached Araiyaninallur temple which is built on a rock. He waited for the temple doors to be opened, entered and sat down in the pillared hall. He had a vision there - a vision of brilliant light enveloping the entire place. It was no physical light. It shone for some time and then disappeared. Venkataraman continued sitting in a mood of deep meditation, till he was roused by the temple priest who wanted to lock the doors and go to Viratteshwara temple three quarters of a mile away at Kizhur for service. Venkataraman walked down with the priest to Viratteshwara temple. After the puja was over, Sri Ramana who was tired and hungry asked the priest for some prasadam (the food consecrated by being offered to God). The priest refused, but the temple piper (Nadaswaram vidwan) whose heart was moved on seeing this rude behavior of the priest pleaded with him “Sir, kindly give him at least my portion of the prasadam.” On account of the request of that virtuous man, a little food was placed on the hands of Sri Ramana. When Venkataraman asked for some drinking water, he was directed to a Sastri's house which was at some distance. While in that house he fainted and fell down. A few minutes later he rallied round and saw a small crowd looking at him curiously. He drank the water, ate some food, and lay down and slept.

Next morning He woke up. It was the 31st of August, 1896, the day of Sri Krishna Jayanthi. Venkataraman resumed his journey and walked for quite a while and He happened to come to the house of Muthukrishna Bhagavathar. He asked the Bhagavatar for food and was directed to the housewife. The good lady was pleased to receive the young Sadhu and feed him on the auspicious day of Sri Krisna's birth. After the meal, Venkataraman went to the Bhagavatar again and told him that he wanted to pledge his gold ear-rings for four rupees in order that he may complete his pilgrimage. The Bhagavatar examined the ear-rings, gave Venkataraman the money he had asked for, took down the youth's address, wrote out his own on a piece of paper for him, and told him that he could redeem the rings at any time. The pious lady gave him a packet of sweets that she had prepared for Janmashtami. Venkataraman took leave of the couple, tore up the address the Bhagavatar had given him - for he had no intention of redeeming the ear-rings and went to the railway station. As there was no train till the next morning, he spent the night there. On the morning of the 1st of September, 1896, he boarded the train to Thiruvannamalai. The travel took only a short time. Alighting from the train, He hastened to the great temple of Arunachaleshwara which had occupied His heart from childhood and which had now robbed off His mind and drawn Him near.

All the gates stood open - even the doors of the inner shrine (sanctum-sanctorum). The temple was then empty of all people - even the priests. He went directly to the inner shrine of temple and surrendered Himself completely. The intense heat that was in his body at once subsided. The journey of the Soul, the river, had ended once for all at its destination, the ocean of bliss. Sri Ramana came out of the inner shrine, perfectly contended with treasure-the fullness of Jnana. Since all freedom of mind, speech and body had been surrendered to Arunachaleshwara, Sri Ramana became effortlessly silent.

When someone approached him and asked, “Swami, will you have your head shaved?” Sri Ramana nodded affirmatively being convinced that it was the will of Sri Arunachaleshwara. He was conducted to the Ayyankulam tank where the barber shaved his head. His long, fine and wavy hair which was like a beautiful black creeper was in no time removed and a clean head remained. Then He stood on the steps of the tank and threw away his sacred thread, the sign of His caste. From his dhoti he tore off a piece for a loin cloth and discarded the rest together with the remaining money which was tied in a corner. The packet of sweets given by the loving lady in the Bhagavatar’s house was discarded to the tank as well. He did not even take bath after being shaved. But on his way back to the temple, there was an unexpected downpour. Perhaps this shower from the sky was a ceremonial bath (Avabritha-snanam) given by Sri Arunachaleshwara to His divine son on completion of the greatest tapas! Sri Ramana reached the temple and sat absorbed in Samadhi in the 1000 pillared mantapam.

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Regards,
Neelakantan

Brief Life Sketch of Bhagavan Ramana - 03

2007-03-21T20:27:00.000-07:00

Hare Krishna Friends,

Belated Ugadi greetings to all of you. In the previous posting we had seen how Venkataraman had decided to leave Madurai and go to Arunachalam. We will tread further today.

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As Venkataraman got up and started to walk out, Nagaswami asked Him to get five rupees from their aunt and pay his college fees. Probably Arunachaleshwara himself had provided the required money for Venkataraman to travel to Thiruvannamalai.

Sri Ramana consulted an old map of Madras Presidency, which unfortunately did not show the branch line from Villupuram to Katpadi, midway along which lies Thiruvannamalai (Arunachalam). He therefore thought that Dindivanam was the closest railway station to Thiruvannamalai. Out of the five rupees given by his aunt, He took with him only three. He hastily wrote a note and leaving it along with the two rupees He left the house. The note said:

In search of my father I by His order am leaving this place. This is undertaking only a good cause. Therefore no one need grieve over this action. To see this there is no need even to spend money.

[Your fees have not
[Yet been paid. Thus
[Here within ……………………………………

Instead of a signature only a straight line was drawn at the bottom of the note. The information of the sentences holds a deep meaning. “I”, in the first sentence changed into “This” in the next, and even “This” had vanished by the end of the note which is concluded by the absence of a signature.

Yes, the human body which was considered to be “I” so long as the sense of “I” (ahankaram) and the sense of mine (mamakaram) lasted became to him “This”, an insentient and alien object, as soon as the “I” and “mine” had been surrendered to God! When the union (that is oneness) with the Supreme finally takes place, what else can remain as a separate entity. It is this state of oneness which is shown by the absence of a signature. How clear, the state of perfect Jnana even at the age of 16!! The insertion just after the word “I” of the phrase “in search of my father” clearly points out that so long as the sense of “I” is retained, one should depend upon God as ones sole refuge. No would be “Non-dualistic” (Advaitin) can rightly deny God and a dual love towards Him so long as the sense of individuality survives.

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Regards,
Neelakantan

Brief Life Sketch of Bhagavan Ramana - 02

2007-03-17T10:44:00.000-07:00

Hare Krishna Friends,

In the last posting we had seen how in a short duration in the room upstairs, Venkataraman had become a fully realized person. Let see what happened next.

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Thus, without an outer Guru and without any inner age-long strenuous sadhana, Venkataraman attained on the very first attempt the natural sate of Self-Knowledge (sahaja-atma-jnana-sthiti), which is declared by the Upanishads and all other Vedantic scriptures to be the unsurpassed state and the supreme benefit of human birth!

This experience, Self-attainment, brought forth indescribable vast changes even in the outward life of Venkataraman. Since it was now His clear experience that he was the eternal, perfect Reality, which is other than the body, from that day onwards His life was transformed into a new and wondrous one which could in no way be compatible with that of ordinary people, a life which they could not even understand, let alone imitate, no matter how hard they might try.

After this experience, the slight interest in school lessons which was there before left Him completely. He still went to school, but simply to please others. Even the taste for games, which once appealed to Him so much, disappeared entirely from His mind. The love and attachments towards friends and relatives also faded away, as did the interest in food and mundane activities. He, who in the past had always fought for the right, now became indifferent and no longer reacted in any way towards any kind of wrong or right. His previous nature of responding with severe blows if anyone scolded Him changed, and now a sweet smile of forgiveness and indifference would appear on His face as a reply!

What a wonderful change! The Self-experience transformed Him into a perfect Sadhu. Love, non-violence, patience, compassion, forgiveness, control over the senses, humility, fearlessness – all such divine qualities settled in Him naturally and in full, not due to practice but as a result of Self-experience. To Him a life of worldly activities was now meaningless, dry and unreal, just as a dream is useless, empty and unreal to him who has woken up from it. He was often seen to be sitting in solitude, absorbed and reveling in Self. In truth, the former Venkataraman was no longer there, and Bhagavan Ramana alone did shine!
Since Venkataraman had lost all interest in His studies, His school-teacher started to punish Him. Even Nagaswami, His elder brother, grew angry noticing the vast change in Him. Whenever he saw Him sitting in Self-absorption, he would jeer at Him: “What a great Sage, a yogishvara!” But Venkataraman, who had the clear knowledge of the reality and was thereby unshakable, did not mind all this. One day His teacher gave Him an imposition to write three times an English grammar lesson which he had failed to learn.

Next day, it was a Saturday, the 29th of August 1896 ; Sri Ramana had written the imposition twice when He felt a dejection towards this useless work. Throwing away the pencil and notebook, He sat up and closed His eyes in Self-absorption (nishtha). Nagaswami, who was sitting nearby, was saddened at seeing this. With the intention of correcting his brother, he exclaimed with pity and anger, “Yes, why all these for one like this?” To Him who would usually have been indifferent towards such a remark, the words seemed meaningful on that particular occasion. He thought, “Yes, what he says is true. What do I now have to do here and with these things? Nothing!” He immediately resolved to leave the house. All at once the remembrance of Arunachalam flashed spontaneously through His mind. He decided, “Yes, Arunachalam is the only place for me to go to!”

* * * * * * * * * * * *
Regards,
Neelakantan

Brief Life Sketch of Bhagavan Ramana (1879 - 1950) - 01

2007-03-13T19:54:00.000-07:00

Hare Krishna Friends,

Today, we will start with the Life Sketch of Bhagavan Ramana. There might be many other seekers in the forum who know more about Bhagavan and his teachings and I may not be the one competent enough to write about the glorious Maharshi. But still, surrendering completely to the holy feet of Sri Ramana, I will make an effort to present the following to the best of my abilities. You are all welcome to add more wherever required. For the Life sketch part, I am drawing material from the books “The Path of Sri Ramana” by Sri Sadhu Om, “A Sadhu’s Reminiscence of Ramana Maharshi” by Sadhu Arunachala and “Bhagavan Ramana” by the renowned professor T. M. P. Mahadevan.

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Bhagavan Sri Ramana was born on the 30th of December 1879 as the second son of Sundaram Iyer and Azhahammal in Tiruchuzhi, a Siva-kshetra thirty miles south-east of Madurai in Tamil Nadu. His parents named Him Venkataraman. His elder brother was Nagaswami, His younger brother was Nagasundaram, and Alarmelu was his sister.

Venkataraman completed His primary education in Tiruchuzhi and Dindukkul. When He was twelve years old, owing to the fact that His father passed away, He and His elder brother moved to their parental uncle’s house in Madurai to continue their higher education in the American Mission High School. Though He had a clear and sharp intellect and a keen power of memory, it seems that He did not use them in His school work. He was merely an average student in His class, but having a healthy body. He was foremost in wrestling, football, staff-fighting, swimming and so on. Before He stood for the tenth standard examination, the great divine change in His life took place all of a sudden. To bring about this great change He did not read any scripture nor did He have a Guru in physical form. Though by chance He had read the ‘Periyapuranam’, the lives of the sixty-three Tamil Saints, even that was not the actual cause for His Self-realization. Then what could have been the cause? Let us hear what he had himself said about it:

“It was about six weeks before I left Madurai for good that the great change in my life took place. It was so sudden. One day I sat up alone on the first floor of my uncle’s house. I was in my usual health. I seldom had any illness. I was a heavy sleeper. When I was in Dindigul in 1891 a huge crowd had gathered close to the room where I slept and tried to rouse me by shouting and knocking at the door, all in vain, and it was only by their getting into my room and giving me a violent shake that I was roused from my torpor. This heavy sleep was rather a proof of good health. I was also subject to fits of half-awake sleep at night. My wily playmates, afraid to trifle with me when I was awake, would go to me when I was asleep, pull me to my feet, take me all round the playground, beat me, cuff me, sport with me, and bring me back to my bed - and all the while I would put up with everything with a meekness, humility, forgiveness and passivity unknown in my waking state. When the morning broke I had no remembrance of the night’s experience. But these fits did not render me weaker or less fit for life, and were hardly to be considered a disease. So on that day, as I sat alone, there was nothing wrong with my health. But a sudden and unmistakable fear of death seized me. I felt I was going to die. Why I should have so felt cannot be explained by anything felt in the body. Nor could I explain it to myself then. I did not however trouble myself to discover if the fear was well grounded. I felt ‘I am going to die,’ and at once set about thinking out what I should do. I did not care to consult doctors or elders or even friends. I felt I had to solve the problem myself then and there.”

“The shock of death made me at once introspective, or ‘introverted’. I said to myself mentally, i.e., without uttering the words, ‘Now, death has come. What does it mean? What is it that is dying? This body dies.’ I at once dramatized the scene of death. I extended my limbs and held them rigid as though rigor-mortis had set in. I imitated a corpse to lend an air of reality to my further investigation. I held my breath and kept my mouth closed, pressing my lips tightly together so that no sound might escape. Let not the word ‘I’ or any other word be uttered! ‘Well then,’ said I to myself, ‘this body is dead. It will be carried stiff to the burning ground and there burnt and reduced to ashes. But with the death of the body, am “I” dead? Is this body “I”? This body is silent and inert. But I feel the full force of my personality and even the sound “I” within myself, apart from the body. So “I” am a spirit, a thing transcending the body. The material body dies, but the spirit transcending it cannot be touched by death. I am therefore the deathless spirit’. All this was not a mere intellectual process, but flashed before me vividly as living truth, something which I perceived immediately, without any argument almost. ‘I’ was something real, the only real thing in that state, and all the conscious activity that was connected with my body was centered on that. Then ‘I’ or my ‘Self’ was holding the focus of attention by a powerful fascination from that time forwards. Fear of death had vanished once and for ever. Absorption in the Self has continued from that moment right up to this time. Other thoughts may come and go like the various notes of a musician, but the ‘I’ continues like the basic or fundamental Sruti note (drone) which accompanies and blends with all other notes. Whether the body was engaged in talking, reading or anything else, I was still centered on ‘I’. Previous to that crisis I had no clear perception of myself and was not consciously attracted to it. I had felt no direct perceptible interest in it, much less any permanent disposition to dwell upon it. The consequences of this new habit were soon noticed in my life.”

This true knowledge of Self (atma-jnana) shone forth clear in Him as a direct experience, and the fear of death which had risen in Him vanished once and for ever. From that time onwards, this state of Self-experience continued to shine permanently in Him as His natural state unbound by time and space and without increase or decrease. Although afterwards many people believed that in His early years in Tiruvannamalai Sri Bhagavan was performing deliberate austerities (tapas) or doing some spiritual practices (sadhanas), on a number of occasions in His later years He clearly refuted such ideas. He once said, “The sun that shone in Madurai was found to remain the same is Tiruvannamalai. Nothing was newly added to or removed from my experience”.

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We will continue with this in the next email.

Regards,
Neelakantan

An Interesting Story

2007-03-09T09:14:00.000-08:00

Hare Krishna Friends,

I recently started reading the book "The Path of Sri Ramana - Part One" By Sri Sadhu Om. It is an excellent exposition on the path of Self-Enquiry. I couldn't resist sharing the following interesting story from the book.

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A dog went to a cremation ground. It picked up a sharp piece of bone from which the flesh had been completely burnt off and started munching it. The sharp edges of the bone pierced the dog's mouth in many places and there was bleeding. The dog dropped it, but seeing blood smeared al over it, it thought that the blood was coming from the bone because of its ravenous munching. It licked the blood and again started chewing the bone even more ravenously, with the result that there were more wounds in its mouth and more bleeding. The foolish dog went on repeating this process of dropping the bone, licking the blood and again chewing the bone. Little did that foolish dog realize that in fact the blood came from its own mouth and not from the bone!

"A foolish dog picked up a bone
Bereft of flesh because it was burnt,
Masticated many a round
Till its mouth was filled with wounds,
Licked and praised the blood, its own,
No thing on earth equals this bone',

'Guru Vachaka Kovai', verse 585

Similarly, when a man enjoys external objects, he only experiences a little of the happiness that is already within him. But, on account of ignorance, he thinks that the happiness comes from the external objects, and thus he behaves like the dog in the story. Exactly like the dog that munched the bone again and again, throughout his life man repeatedly searches for and accumulates external objects. What is the result of all this? Alas! Untold heaps of misery, with a few iota of pleasure in between - that is all! Indeed all this is ignorance, otherwise called Maya!

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Regards,
Neelakantan

Few pearls of wisdom

2007-03-07T19:04:00.000-08:00

Hare Krishna Friends,

The following pearls of wisdom have been picked from the site www.jagadgurus.org.

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Ego: an impediment to Bhakti

The greatest impediment to Bhakti is the ego which repeatedly asserts itself and prevents self-surrender. Thus, a man can truly surrender himself to Ishwara only if he annihilates his ego. Repeatedly thinking of Ishwara and practicing spiritual discipline precisely in the manner indicated by the Guru go a long way in effacing the ego and engendering devotion.

Great Souls always shower grace

The light of a lamp falls on its surroundings. One may study the shastras in that light while another may, paying no attention to it, spend the time sleeping.
Similarly, great souls are always showering their grace. Each one can derive benefit depending on one's mentality. If one takes a big vessel to a pond, one can bring a large quantity of water. Just because a small vessel can hold only a small amount of water, it does not mean that the vessel itself is the limit of the pond.

No Analogue for a Guru

While a piece of iron is transformed by the sparsha gem into a piece of gold, if that piece of gold were to be brought into contact with a piece of iron, both the iron and the gold would remain as they are.

But a Guru not only transforms his disciple into a knower but also confers on the disciple the power to convert another into a knower. Thus, the sparsha gem hardly serves as an analogue. Actually, there is simply no analogue for the Guru

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With this email, we will conclude with the teachings of Sri Abhinava Vidyateertha Mahasvami. We can always take up and learn more again later. Most of the contents presented are from the following books:

1.
Book Name: Yoga, Enlightenment & Perfection of his Highness Jagadguru Sri Abhinava Vidyatheertha Mahaswamigal
Language: English
Author/Compiler: Sri R.M. Umesh
Should be Available at…Sankar Mutt, Bangalore

2.
Book Name: Exalting Elucidations
Language: English
Author/Compiler: Collection by various devotees
Should be Available at…Sankar Mutt, Bangalore

3.
Book Name: Jagadguru Abhinava Vidyateertha – na kandante
Language:Kannada
Author/Compiler: Sri Lakshmi Narasimha Shastry
Should be Available at…Sankar Mutt, Bangalore

There are many other books about Mahasvami in Tamil, English and other languages.

The following websites have some useful information.

http://www.sringerisharadapeetham.org
http://www.jagadgurus.org
http://www.srisharada.com

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Regards,
Neelakantan

Truth beyond Space and Time

2007-02-20T07:55:00.000-08:00

Hare Krishna Friends,

The following is a benedictory discourse delivered by Acharya Sri Abhinava Vidyateertha Mahasvami, in Tamil, at Chennai on 20.11.1986. I have picked the same from the site www.jagadgurus.org.

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Dikkaalaadyanavacchinna-anantha-cinmaatramoortaye
Svaanubhootyaika-maanaaya namassaantaaya tejase

Salutation to the tranquil effulgence of the form of eternal consciousness unlimited by spatial direction, time etc., the sole valid means of knowing which is self-experience.

In the Chandogya Upanishad, it is said:

Naalpe sukhamasti

There is no happiness in that which is small.

Yo vai bhooma tat sukham

That which is big is blissful.

What is the meaning of 'big' and 'small' in the present context? The answer is contained in:

Dikkaalaadyanavacchinna-anantha-cinmaatramoortaye

Every object in this Universe has a delimitation of the form, "It is found here, but it is not found there". However Brahman, which is Bhooma (big), is devoid of any spatial delimitation. Whatever place you conceive of, it is there. Therefore, there is no area where it is not. It is beyond “Dik” or spatial direction. Strictly speaking, spatial direction cannot be specified in an absolute sense. For a man in Madurai , Madras lies in the northern direction. However, for a man dwelling in Visakhapatnam , Madras lies to the south. If it be asked, "Per se, does Madras lie in the northern direction or in the southern direction?" the answer would be "It is in neither. It exists. That is all." If we proceed to Visakhapatnam , relative to us, Madras is in the south. On the other hand, if we were to go to Madurai or Tirunelveli, the direction of Madras , relative to us, would become north. Therefore, “Dik” or spatial direction is something that is relative. Even in a relative, rather than an absolute sense, Brahman cannot be specified as existing in the northern or southern direction.

The case of time is similar to that of spatial direction. With respect to some specific delimiting factor, we speak of a day. What exactly is a day? It is something we determine with reference to the movement of the sun. We now see the sun rising. The time interval between our current and next sighting of the rising sun constitutes a day. When the rising sun is next seen, the next day begins. If this be the case, what is the position if we do not sight the sun? In other words, what is time, measured in terms of a day, independent of the observed movement of the sun? Time exists but the question, "What time is it?" cannot be answered without reference to something like the movement of the sun. Hence, a measure of time, such as a day, loses its significance without reference to some delimiting factor. A day is thus something relative and not absolute. Thirty days constitute a month and 365 days, a year. As other measures of time, such as a month and a year, are based on a day, they are also not on a firmer footing than a day; they too have meaning only with reference to some delimiting factor.

Time, space and objects are all conjectured by the mind. After all, but for our defining temporal terms, such as day with reference to the apparent movement of the sun in the sky, time would not be discernible as it is now. Similarly, but for our defining directions, as for instance, north with respect to the pole star, spatial direction would lose its value. As far as objects of the Universe are concerned, the answer to the question, "Are they limited by time?" is "Yes"; everything is limited by time. For instance, we make statements, such as, "We were born on this day. One day or the other, we will die. At present, we exist."

If we consider the case of the body or some other object, it is clear that it did not exist prior to its origination at a certain point in time and that on some day, it will perish; thereafter it will cease to be. It is only between its origination and destruction that it appears, to an observer, to exist. That is to say, all objects are delimited by time.

What is consciousness or Brahman like? Before the birth of Rama, there was the Krita Yuga. Now the Kali Yuga is in progress. Brahman is not limited by any such periods of time. It exists and that is all. The question, "When does is exist?" is inapplicable to Brahman, which is beyond time. Whenever point of time you conjecture, Brahman does exist at that time. Did it exist before the Krita Yuga? It did. It was there at the time of Rama, it is there now and it shall be there even tomorrow. So it was said:

Dikkaalaadyanavacchinna

Brahman is beyond the limiting influence of spatial direction and time and objects. However, though beyond space and time, it is not a void or an inert entity. It shines in the form of consciousness. If one were to get the direct realization of this entity, one will attain the summum bonum of life. This is what the scriptures say.

Experience too is like that. The more absorbed we become in Brahman, the more does it seem, "So many things take place in the universe. All this is a mere illusory sport." If the world be a mere illusory sport then what object is good and what is bad? For a person who has desire for the objects of the world, any object will seem to be good or bad depending on whether he sees it a source of his joy or sorrow. On the other hand, for one who is devoid of attachment and aversion and whose mind is focused on the Self, the position is, "I am the witness. That is all." If such a person were asked, "Do you get happiness or unhappiness on account of the world?” he would answer, "I see no reason to either laugh or weep over anything. I merely witness what comes before my eyes and do not even make an effort to experience anything."

We aspire for this state. Sankara Bhagavatpada has said that if we obtain a Sadguru, receive his teachings and follow the means prescribed by him, we too can attain it.

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Prostrations to All.

Regards,
Neelakantan

Shiva Manasa Puja

2007-02-15T19:10:00.000-08:00

Hare Krishna Friends,

Today is the sacred day of Maha Shivaratri. Thought of sharing with you all a shloka composed by Sri Chandrashekara Bharathi Mahasvami. I found this shloka in a book where the publishers were kind enough to have scanned the original shloka in Mahasvami’s handwriting. Also, we have been reading about Manasika puja in the previous few posts. Thought of sharing the Shiva-Manasa Puja written by Sri Sankara Bhagavatpada though most of us might know the stotram.

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Moulou mandaakinee yasya malathi malikanibha.
Mouni manasa hamsoyam moudyam haratu nashaivha.

The one who adorns Mandaakinee (Ganga) who is like the white jasmine flower in his head, who resides in the hearts of the Paramahamsas, may that Parameshwara get rid off my ignorance.

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Shiva Manasa Puja

Ratnaih kalpitamaasanam himajalaih snaanam cha divyaambaram
Naanaaratnavibhuushhitam mrigamadaamodaankitam chandanam.Jaatiichampakabilvapatrarachitam pushpam cha dhoopam tathaa Deepam deva dayaanidhe pashupate hritkalpitam grihyataam.

O ocean of mercy, O master of bound creatures, I have imagined a throne of precious stones for You, cool water for You to bathe in, divine robes adorned with many jewels, sandalwood paste mixed with musk to anoint Your body, jasmine and champaka flowers and bilva leaves, rare incense and a shining flame. Accept all these which I have imagined in my heart for You, O God.

Souvarne navaratnakhandarachite paatre ghritam paayasam Bhakshyam panchavidham payodadhiyutam rambhaaphalam paanakam. Shaakaanaamayutam jalam ruchikaram karpuurakhandojjvalam Taambuulam manasaa mayaa virachitam bhaktyaa prabho sviikuru.

Sweet rice (payasam) in a golden bowl studded with the nine jewels, the fine kinds of food made from milk and curd, bananas, vegetables, cold sweet water scented with camphor, and betel leaf – I have prepared all these in my mind with devotion. O Lord, please accept them.

Chhatram chaamarayoryugam vyajanakam chaadarshakam nirmalam Veenaabherimridangakaahalakalaa giitam cha nrityam tathaa. Saashhtaangam pranatih stutirbahuvidhaa hyetatsamastam mayaa
Sankalpena samarpitam tava vibho poojaam grihaana prabho.

A canopy, two yak-tail whisks, a fan and a spotless mirror, a veena, kettledrums, a mridanga and a great drum, songs and dancing, full prostrations, and many kinds of hymns - all this I offer you in my imagination. O almighty lord, accept this, my worship of You.

Aatmaa tvam girijaa matih sahacharaah praanaah shariiram griham Poojaa te vishhayopabhogarachanaa nidraa samaadhisthitih. Sanchaarah padayoh pradakshinavidhih stotraani sarvaa giro Yadyatkarma karomi tattadakhilam shambho tavaaraadhanam.

You are my self, Parvati is my reason, my five pranas (prana, apana, vyana, udhana, samaana) are your attendants, my body is your house, and all the pleasures of my senses are objects to use for your worship, my sleep is your state of samaadhii. Wherever I walk I am walking around you, everything I say is in praise of you, and everything I do is in devotion to you, o benevolent lord! (This beautiful verse has been quoted multiple times by Sri Aum Iyer in his Saundaryalahari postings).

Karacharana kritam vaakkaayajam karmajam vaa
Shravananayanajam vaa maanasam vaaparaadham. Vihitamavihitam vaa sarvametatkshamasvaJaya jaya karunaabdhe shriimahaadevashambho.

Whatever sins I have committed with my hands, feet, voice, body, actions, ears, eyes, or mind, whether prohibited by the scriptures or not, please forgive them all. Hail! Hail! O ocean of compassion! O Maha Deva! O benevolent Lord.

* * * * * * * * * * * *
Om Namah Shivaya.

Regards,
Neelakantan

Stages in Devotion

2007-02-13T19:06:00.001-08:00

Hare Krishna Friends,

The following is an exposition by Sri Abhinava Vidyateertha Mahasvami on the stages of devotion as per Madhusudana Saraswathi, the famous author of Advaita Siddhi.

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Madhusudana Saraswathi, the famous author of the Advaita Siddhi, was a great devotee of Krishna. His being an Advaitin par excellence did not in any way stand in his way of composing soul-stirring verses on Krishna. He has spoken of three stages of devotion.

First stage of Devotion

The first stage is the one where the devotee feels "I am yours" with regard to God. In other words, the devotee dedicates himself to God. A special characteristic of a true servant of God is that he longs for nothing from God in return for his devotion and service.

Here the following instance comes to mind. To prove Prahlada’s view that God is present everywhere and also in a pillar pointed at by Hiranyakasipu, the Lord emerged from the pillar in the form of Narasimha. Lord Narasimha slew Hiranyakasipu but continued to be very fierce. The Devas were afraid of approaching Him and so was Goddess Lakshmi. Hence, Prahlada, who was but a young boy, was asked to pacify the Lord. Prahlada consented and fearlessly walking up to the Lord, who was full of fury, prostrated before Him. Immediately, the Lord calmed down and moved by compassion, He rose from the throne He was occupying and placed His hand on the boy’s head. Being pleased with His devotee, the Lord asked Prahlada to seek a boon. Promptly, Prahlada replied that he desired nothing from the Lord.

There is a scintillating verse in the Bhagavatam wherein we have Prahlada telling the Lord "He who desires anything from God is a trader and not a servant of God". The story brings out two aspects. One is that a true servant of God knows no refuge other than God. That is why Prahlada felt no fear in approaching Lord Narasimha. The second aspect is that the true servant of God desires nothing from God. In fact, he does not even pray for Moksha.

In a verse in the Sivanandalahari, Sankara tells the Lord, "Tell me why You are not redeeming me from this wretched worldly state. If the answer is that it pleases You that I should wallow thus then I have achieved all that has to be achieved". When God is pleased what else is there to long for?

Second Stage of Devotion

The second stage is the feeling "He is mine" with regard to God. Here the devotee is positively concerned about ensuring God’s welfare. It is not as though God is in need of the devotee’s care. In spite of this, He allows Himself to be even controlled by the devotee on account of the devotee’s love.

The Bhagavatam contains the explicit declaration of Bhagavan, "I am subservient to My devotee like one under the control of another". Yashoda’s love for Krishna is an illustration of devotion of the form "He is mine". To her Krishna was her darling and not the Lord. Krishna seems to have relished her motherly love so much that He deliberately withdrew from her the awareness that He was none other than the Supreme. Though omnipotent, He even allowed Himself to be tied to a mortar by Yashoda (ah! Damodara…what a wonderful sight).

Third Stage of Devotion

The third stage of devotion is the feeling "I am He" with regard to God. In other words, Advaitic realization is the highest stage of devotion. A reason is that while others are willing to brook at least some minute separation from God, a devotee of this class cannot bear even that. When can separation be totally obliterated? Obviously when one realizes that one is not different from the Supreme. In the Gita, Krishna Himself indicates that the knower of the Truth is not different from Him.

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Prostrations to All.

Regards,
Neelakantan

Mental Worship - Experience of Acharya

2007-02-13T19:05:00.001-08:00

Hare Krishna Friends,

What follows is a first-hand account of Acharya’s Manasika-puja during his initiation into Narasimha-mantra by Sri Chandrashekara Bharathi Mahasvami. The excerpt is from the book “Yoga, Enlightenment & Perfection of His Highness Jagadguru Sri Abhinava Vidyatheertha Mahaswamigal” by Sri Umesh.

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During my initiation, when Acharya (Sri Chandrashekara Bharathi Mahasvami) was about to start voicing the dhyana-shloka, I found myself spontaneously visualizing Narasimha in my heart. As I heard and repeated the dhyana-shloka, I realized with surprise and happiness that the form of Narasimha described therein and the one I was seeing matched. The words relating to the panchopachara puja (following the dhyana shloka) took only some seconds for Acharya to utter and for Me to repeat. Yet, I experienced no shortage of time in elaborately worshipping the Lord mentally in My heart with offerings of sandal paste, flowers, incense, lamp, food and so on. I can attribute only to divine grace the irresistible urge that led Me to begin the worship. During naivedya (offering), I served the Lord a variety of dishes in a jewel-studded golden plate, put a little food into His mouth, waited for Him to masticate and swallow and only thereafter offered another morsel. It was as if the several seconds miraculously became extended to over half an hour from My perspective. Even while performing the worship with concentration and dedication, I was able to see Acharya and repeat His words without delay.

When Acharya started to utter the Narasimha-mantra (after the panchopachara-puja), He placed His right palm on My head. He had not done this when He initiated Me into other mantra-s such as the Medha-Dakshinamurthy and the Srividya.

The moment Acharya chanted the mantra once and, following Him, I too did so, an amazing event occurred. Acharya abruptly withdrew His hand from My head, joined His palms and gazed at Me silently with deep reverence. My breathing stopped. The form of Lakshmi-Narasimha that I was seeing within Me vanished. However, I began to experience the Lord as My Antaryamin (Inner Controller), refuge and intimate well wisher as clearly as one can see a fruit in one’s open palm. I ceased to regard the body, prana, organs, mind and intellect as Mine, everything was just His. I do not know how long I remained thus, motionless and immersed in bliss. All along, I did see Acharya keeping His palms joined and looking in My direction.

Then, the form of Narasimha reappeared and My breathing resumed. My mental state reverted to what it had been during My chanting of the mantra but with the difference that I now felt extremely intimate with Narasimha. At the same time, Acharya lowered His hands. He then recited the mantra two more times, giving Me time to repeat His words. After completing the initiation, He said, “After You had said the mantra once, I saw just Narasimha in Your place. That is why I jerked back My hand from Your head and offered My salutation to Him. When His form disappeared and You reappeared, I proceeded with the initiation. Dedicate everything to Him.”

Throughout that day, offering everything to Narasimha was extremely easy. For instance, when I had My afternoon bath, I automatically felt that I was performing abhisheka to Narasimha who abided within Me. During bhiksha, I straightaway visualized Him as accepting from within and eating whatever I put into My mouth. When I read a book after Bhiksha, He appeared to be listening from inside My heart as if I were reading to Him. As I walked, it spontaneously seemed that I was taking Him, who was within Me, for a stroll.

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Regards,
Neelakantan

Mental Worship

2007-02-06T08:46:00.001-08:00

Hare Krishna Friends,

The following excerpt is drawn from the book “Exalting Elucidations”. Mahasvami speaks about Mental Puja (manasika puja) with a devotee.

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D: Some people desire to perform puja but find no suitable opportunity. They are also unable to meditate properly. What can such aspirants do to have one-pointed concentration of the mind?

A: They can practise manasika-puja?

D: What is manasika-puja?

A: Manasika-puja is mental worship of Ishvara. Flowers, incense, etc., are required for puja. Here, we imagine all the accessories, conceive that Ishvara has come and offer them to him. That indeed is manasika-puja.

D: How should manasika-puja be pracitsed?

A: Ishvara has come, I should welcome him. I should offer him and asana (seat) – contemplating thus, we welcome him and offer him an asana. After he adorns the asana, we wash his feet and his hands. For his achamana, we give him pure water. He accepts that. Then we bathe him. Proceeding thus, we complete the puja mentally. We do it with the feeling that he accepts all our offerings.

D: What is to be done if Ishvara’s form does not remain steady during manasika-puja?

A: One can keep before oneself a picture of one’s ista-devata (chosen diety). The puja may be done while looking at the picture. In due course, the puja can be continued after closing the eyes and conceiving that Ishvara is present there. If the form becomes unsteady, the eyes can be opened for a while.

D: Is there any restriction in doing manasika-puja?

A: There is no restriction. It can be done at any time and in any way. Charming effects are seen if Ishvara is worshipped mentally. The mind becomes purified and his grace is obtained. To get an idea about manasika-puja, stotras like Shiva-manasapuja and Mrityunjaya-manasa puja may be studied.

D: Is everyone permitted to practice manasika-puja?

A: Yes. There are no restrictions.

D: How long should manasika-puja be done?

A: It can be done for any length of time. Initially, it may be difficult to practice it for a long time. But with repeated practice, one will find increasing delight in it.

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Prostrations to all.

Regards,
Neelakantan

Conquest Anger

2007-02-01T19:28:00.000-08:00

Hare Krishna Friends,
The following excerpt is drawn from the book “Exalting Elucidations”.

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When a person sets his mind on external objects, he develops an attachment to them. This generates a desire to possess them. If he is unable to get them, he is angry and frustrated. This anger reduces his judgment and discrimination, which in turn, leads to the forgetting of good things her has learnt. At this stage his sense of right and wrong disappears. Such a person becomes incompetent to do the things that are good for him and avoid the things that are bad for him.

In keeping with the scriptural teachings, Acharya has taught that one has to strive to conquer anger in order to enjoy peace of mind. In a speech, he took up a verse from Bhagavtpada’s Shatasloki and highlighted the need to quell anger for getting great benefits both here and hereafter and also ultimate liberation. Acharya said that anger has to be won over by practicing forgiveness, Kshama.

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Experiences of Devotees

The following excerpt is drawn from the book “Exalting Elucidations”. Sri Nagendra Rao (a devotee of Acharya) shares his experience as follows..

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After my graduation from the Indian Instituted of Management, Calcutta in 1968, I joined a leading textile manufacturing firm. There, I often had to take my subordinates, some of them old enough to be my father, to task. I felt that I was being rude with them and therefore was disgusted with myself. I met Acharya at Sringeri and explained my state of mind. When we were together the same afternoon, Acharya suddenly got up and proceeded with great speed, beckoning me to follow him. We quickly reached the Sharadambal temple where a new gopura was being built. Some workers were found to be idling, instead of attending to their tasks. Acharya climbed the scaffolding with great agility and then proceeded to reprimand them in no uncertain terms. Acharya them climbed down rapidly and walked back towards the bridge. His face bore a delightful smile directed at me. I was completely astounded to see how someone who seemed so red faced, choleric and in a sense almost abusive in his haranguing the laborers could suddenly seem to be so peaceful and jolly. It was only several days later that I gradually came to understand the impact of His Holiness’ action on that day. What in effect His Holiness was telling me through action, even more eloquently than by word, was that sometimes it is absolutely necessary to be hard on some people when more gentle methods of giving instructions might be somewhat lost. But more important than this was the message that all this must be carried on like an actor playing a part on stage rather than becoming identified with the emotion evinced.

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Regards,
Neelakantan

Parables of Acharya on proper chanting of Vedas

2007-01-30T19:14:00.001-08:00

Hare Krishna Friends,
My apologies for missing to post last Friday. The following excerpt is drawn from the book “Exalting Elucidations”.

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What follows is a humorous parable narrated by Acharya depicting the need to recite the Vedas in the prescribed manner:

A poor pandit had unmarried daughters. He was at a loss as to how he could find the money to get them married. A friend told him, “Musicians get handsome rewards.” Consequently, the desire to learn singing sprouted in his mind. He found out that to train his voice, he would have to practice singing for long. Hence, he sat under at the outskirts of his village and practiced singing. But what emerged from him was a mere cacophony.

A ghost that had earlier been a musician inhabited that tree. It was not able to bear the pandit’s murder of music. So, it told him, “I am a music-knowing ghost. This tree is my home. Your cacophony is making it impossible for me to stay here. Go elsewhere.” The pandit replied, “Why should I go? I want to earn money and for that I want to become a songster by ardent practice. This is my chosen place of practice.”

The ghost said, “Since it is money that you want, I will tell you how you can get it. I shall possess the princess. The king will have his physicians attend to her. However, they will be unable to cure her. You seek the king’s audience. Tell him that the princess is possessed by a ghost and that you can exorcise it and cure her. With the king’s permission, go to the princess and sing there as you are doing now. I, who cannot bear your atrocious singing, will immediately leave the princess. She will get cured. The king will handsomely reward you. Thereafter, there will be no need for you to come here and kill music.”

The man agreed and the ghost’s plan was successfully executed by them. As a consequence, the man was able to get more than enough money to get his daughter married, while the ghost was able to live in peace on its tree. Just as the music-knowing ghost of the story was put off by the poor man’s cacophony, Vedic scholars feel ill at ease when someone chants the holy Vedic mantras incorrectly in their presence.

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Prostrations to All.

Regards,
Neelakantan

Parables of Acharya on Maya

2007-01-22T19:08:00.000-08:00

Hare Krishna Friends,
Thanks to Mallika for administering the Blog site. The following excerpt on Maya is drawn from the book “Exalting Elucidations”.

Maya, the fascinating phenomenon, is the source of human bondage. But an understanding of its nature can pave the way to liberation. It is with this in view that the scriptures have spoken extensively about Maya; the Advaitic scriptural lore abounds in information and tales on Maya. Acharya narrated the following parable based on the Yoga-Vasishta.

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A young lad said to his mother, “Please entertain me with a story.” His mother agreed to do so and narrated the following thoroughly fanciful tale.

Three handsome prices lived in a city that was totally non-existent. They were courageous and righteous. Two of them had not been born, while the third had not even reached the womb of his mother. With good thoughts, they set out to acquire the best. On the way, they came across fruit-bearing trees suspended in space. They plucked and ate a variety of tasty fruits.

Moving on, they beheld three rivers prettified by ripples. Two of the rivers never had a drop of water, while the third was fully dry. The princes bathed and sported in the dried-up river. Having drunk its sweet water to their heart’s content. They reached a city that was yet to come into existence and where people where conversing and enjoying themselves.

In that city, the princes saw three lovely mansions, two of which had not at all been built, while the third had not neither walls nor pillars. They entered the third mansion and, there, obtained three golden vessels. Two of the vessels had been shattered and pulverized. They put into it a quantity of rice that was hundred handfuls less than a hundred handfuls. They cooked the rice in that vessel and, with it, fed numerous Brahmins who had no mouths, but were voracious eaters. There after, they ate the food that remained.

Delighting themselves with hunting and other pursuits, they dwelt happily in that city that was yet to come into being.

The boy listened to his mother with rapt attention. He enjoyed the story and found nothing incongruous in it. As far as he was concerned, his mother had given him a completely factual account of what had once transpired.

Just as the undiscriminating child regarded the story as factual, unenlightened people mistake the world they see and think of it to be real. They do not realize that the universe is illusory; it appears and disappears with the onset and cessation of mental activity and has no existence apart from the non-dual Supreme that is of the nature of pure consciousness.

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Prostrations to All.

Regards,
Neelakantan

True Devotion - The Puranas Explained

2007-01-20T10:23:00.001-08:00

Hare Krishna Friends,

The following conversation between a Bhakta (B) and His Holiness Sri Chandrashekara Bharathi Mahasvami (H.H) is selected from the book “Dialogues with the Guru”. Even some of us might have the same doubt that the Bhakta has.

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B. It seems to me that Sri Vyasa is himself responsible for these unseemly squabbles. He wrote a large number of puranas devoted to many different devata, and in every one of them he calls the devata dealt with there as the Highest Being, so that even a sincere reader is unable to understand which is really the Highest Being in Sri Vyasa's view.

H.H. I suppose we can start with the presumption that Sri Vyasa was neither an ignorant person nor was he deliberately out to mislead people?

B. Certainly.

H.H. He must have known the elementary proposition that there cannot possibly be more than one Highest Being.

B. Quite so. That is just my difficulty. I cannot understand how he chooses to call every one of the devatas as the Highest Being.

H.H. Your difficulty is very easily solved if you understand Sri Vyasa to say not that every devata is the Highest Being but that the Highest Being is every one of the devatas.

B. How is that?

H.H. The Highest Being having no name or form of his own has to take on some name or form when he is conceived of as an object of worship. Being in his essential nature absolutely formless, in the absolute view he has no form at all; but in the relative view, all forms are equally His.

B. I do understand this. But Sri Vyasa when he deals with a particular form say Shiva chooses to endow it not only with the attributes of the Highest Being but also with the attributes peculiar to other devatas. He does not deal with Shiva as the dissolver-aspect of the Highest Being, but says that he is even Vishnu or Brahma and sometimes says that Vishnu and Brahma are but his aspects, or offspring.

H.H. Take a familiar incident in family life. Suppose a gentleman has four children and the birthday of one of them happens to be celebrated. That child is the 'idol', the upasya for the day. He is seated on a raised seat in the central hall of the house; he is dressed in costly clothes and is decked with jewels. It is not unusual for the mother and the other children to part temporarily with the jewels that they themselves usually wear, so that the 'idol' may be better adorned?

B. It is so.

H.H. Do the mother and the other children feel the slightest regret at parting with their jewels or the slightest envy at that child wearing them for the occasion?

B. Certainly they do not.

H.H. Can anybody accuse that child of depriving its mother and the other children of their jewels on this day? Further, will anybody accuse the father of partiality towards that child because he gives it prominence for the day and even deprives the others of their jewels to enable that child to shine better?

B. Certainly not.

H.H. Now will you tell me in whom the right of ownership and possession of all this finery and all the jewels really vests?

B. Certainly in the father.

H.H. Quite so. Does he ever wear the jewels himself?

B. No.

H.H. That means, that though all the jewels really belong to him, he never shows himself off in them but finds pleasure in decking out his children in them as and when occasions may arise.

B. Quite so.

H.H. We may therefore say of him that he never wears any jewels though all the jewels are really his?

B. Yes.

H.H. The jewels are his, not only when they are kept in the safe in his custody but even when the child is actually wearing them.

B. Certainly.

H.H. The Highest Being, the impersonal Brahman, is like the father. He never wears any attributes, but all the attributes which every one of the devatas has belong to him. When a particular devata is conceived of as the upasya in a particular Purana for uplifting a type of bhakta, that devata is given the seat of honor, next to none (not even the father, who has to stand aside in the background looking on happily at the child), and has to be decked with all the attributes which ordinarily go with the other devatas also. There is absolutely no room for any charge of partiality if in any particular Purana certain devata is given prominence over others, for when their turn comes in the other Puranas they are treated with equal prominence. Such is the attitude of Sri Vyasa in every one of his Puranas. He knows that the Highest Being is devoid of any attributes, any name or any form; but, as a practical teacher, he knows equally well that such an absolute conception is not within the reach of people, a few exceptions apart, and, therefore, he offers for the contemplation of devotees particular devatas who, though mere aspects of the Absolute Brahman, are treated for the moment and for all practical purposes as being identical with the Supreme Being. He has so written the Puranas that the bhakta of any particular devata by intensity of devotional exercise can obtain the fruits of devotion to other devata also, without the need of worshipping them separately, and finally, by further effort, can attain even knowledge of the Absolute Brahman, through devotion to his particular devata. For practical wisdom, which combines economy of effort with maximum benefit and adapts the doctrine of the Absolute Brahman to the needs of the devotee without impairing in any way the truth of the doctrine, Sri Vyasa is inimitable. If we fight among ourselves without understanding Sri Vyasa properly, the fault is ours, certainly not his. On the other hand, all our gratitude must go to him.

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Hari Om,
Neelakantan

True Devotion - Name and Form

2007-01-15T19:08:00.000-08:00

Hare Krishna Friends,

The following conversation between a Bhakta (B) and His Holiness Sri Chandrashekara Bharathi Mahasvami (H.H) is selected from the book “Dialogues with the Guru”. Mahasvami clearly brings out that God is beyond any particular name and form.

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B. May I ask one other question in relation to Bhakti?

H.H. Yes. What is it?

B. I have seen a number of bhaktas who lead earnest and pious lives, but at the same time indulge in recrimination and invective if any devata other than their own upasya devata happen to be praised within their hearing. Is such an attitude of intolerance consistent with true Bhakti?

H.H. No it is not. Such an attitude is not to be found in true bhaktas but only in those who have no proper understanding of the meaning of Bhakti or of the nature of the Lord to whom they profess to be devoted. The Highest Being, the Supreme Lord, the ruler of the universe, transcends all particular names and forms. Name and form are the attributes of the mute prakriti. God has no name or form of his own until you clothe him, howsoever slightly, in prakriti. This entire world of name and form is, as it were, only his feet, to adopt the words of the Purusha Sukta. We cannot have any direct relationship with the higher and larger portion of his divine personality. Only his feet are visible to us and we are asked to worship him only through service to his feet. It is our proper conduct, as laid down in the Shastras, with reference to the various portions of the universe (devils, pitris, men, animals, etc.), that goes by the name of Karma. This is the service of the feet. When, after steady and continued service at his feet, the Lord, satisfied with our devotion, chooses to raise us up to a height where from we can look directly upon his face, there will be time enough to learn whether His forehead bears the mark of the Gopichandana or is adorned with Bhasma. Situated as we are at present at the lowest rung of the ladder and even without a gleam of the glory of his feet, why should we choose to waste our time and energy in speculating and wrangling about the nature of his face? The true bhakta never does that. He is content to know the simple definition of the Lord that he is the Creator, the Sustainer and Dissolver of the universe. The name or form that you assign to the Lord is of no moment to him, for he knows that that name or form is not his essence, but is accepted or assumed only temporarily for the sake of a particular bhakta. The true bhakta is also content to know that the Vedas are his divine commands and that a strict performance of the duties enjoined by them is the only way of securing the grace of the Lord and, within the competence of man, the only way of serving him.

B. But is it not a fact that a Shiva bhakta claims that Shiva is the Creator, the Sustainer and the Dissolver the universe, and a Vishnu bhakta claims that same thing for Vishnu?

H.H. No doubt at first sight it may seem to be so. In the view of the Shiva bhakta his Lord Shiva is the only Creator, Sustainer and Dissolver of the universe. He does not grant that any other entity, Vishnu or another has the characteristics of being the Creator, Sustainer and Dissolver of the universe. He does not say that there is more than one entity which can claim those characteristics or that his Lord Sihva is supreme over all others. What he means and what he does believe is that the Lord Shiva is the only Creator, Sustainer and Dissolver of the universe. He does not postulate plurality of Gods, but emphatically says that there is but one god who is the Creator, Sustainer and Dissolver of the universe and that his name is Shiva.

B. Certainly it is so. But the Vishnu bhakta says the same thing of Vishnu. The devotee of Ganesha, Subrahmanya or Devi also says the same thing of his upasya. Which of these has to be taken as right? All of them surely cannot be right.

H.H. You agree with me that none of these bhaktas postulate plurality of Gods?

B. I do.

H.H. You agree with me that they all postulate the existence of only one God?

B. Certainly.

H.H. You also note that they all agree in the definition of that God as the Creator, the Sustainer and the Dissolver of the Universe?

B. Yes.

H.H. But they happen to differ as regards the name or the form to be attributed to that God?

B. Quite so.

H.H. This shows that their conception of God is not at all faulty.

B. Yes.

H.H. Suppose you have a grain of rice before you and you satisfy yourself that it has got all the characteristics which are particular to rice and that therefore it is rice; does it matter the least to you if a Tamilian gives it the name arisi, a Canarese calls it akki or a Sanskrit Pandit prefers to call it tandula

B. No, it does not matter.

H.H. Don't you then realize that all names are external to and not of the essence of things, though such names have great practical utility in the world of names and forms? Similarly, if the characteristics of being the Creator, Sustainer and Dissolver of the universe are there, what does it matter if he is called Shiva, Vishnu or Devi? The entity denoted is the same, though the names may differ. A Tamilian who does not know Canarese or Sanskrit will be vehement in saying that rice is called only as arisi and never as akki or tandula. He is quite correct so far as he goes, for no such names are to be found in the Tamil language with which alone he is familiar. As long as by a process of analysis, he does not learn to dissociate the name from the thing, the name is the thing for him; and if you deny that name, he will take it that you deny the thing itself. Only the bhakta will be quarrelsome who cannot dissociate a particular name or a particular form from his conception of God. He is correct so far as his mentality goes. But his bhakti is far below than real bhakti which realizes that God is above all names and above all forms, that particular names are but convenient denominations for trying to express the essentially inexpressible and that particular forms are only limited aspects of the essentially limitless God.

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Hari Om,
Neelakantan

True Devotion - The Scope of Bhajana

2007-01-11T19:15:00.000-08:00

Hare Krishna Friends,

In the postings related to Sri Chandrashekara Bharathi Mahasvami, I had mentioned about the book “Dialogues with the Guru” (published in Tamil as “Then Muzigal”) recorded by Sri Jnanananda Bharathi. Recently, I got a copy of the book from a friend here. Mahasvami explains various aspects of our Dharma in his own inimitable way. We might have come across some people having the attitude that doing some Bhajans or chanting some particular Mantra is sufficient in itself and they can do away with their Nithya Karmas. Some even have an attitude of intolerance towards devatas other than their upasya devata. In the following conversation, Mahasvami clearly brings out their ignorance.

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Another evening, the conversation which was quite general at first, gradually turned on the subject of Bhajana, a singing of devotional songs to the accompaniment of music. A bhakta who belonged to the party in attendance mentioned that such devotional exercises had an exhilarating and soothing effect on our wayward minds and that it was pleasing to find that bhajana parties were being formed in increasing numbers in every town and village.

H.H. I am very glad to hear this. But I have heard that at the same time the observance of our religions rites is steadily going down. Why is it so?

B. It is mainly because the ordinary people lack faith in the efficacy of religious rites that they resort to bhajana for pleasing God.

H.H. I suppose that many of the persons engaged in bhajana may not care for or may even neglect their ordinary religious duties like the Sandhya worship.

B. Yes. They say that while engaged in bhajana they can give up the Sandhya worship, because bhajana being a higher kind of worship makes Sandhya unnecessary and redundant.

H.H. As a general proposition it is quite true that the greater includes the less. But how do we know that bhajana is of greater efficacy than karma in the matter of pleasing God?

B. Bhajana is a direct appeal to God while karma is but an indirect appeal through the observance of rituals.

H.H. I suppose you concede that we have never met God personally.

B. Certainly, I do.

H.H. You must also concede that we can never of our own accord find out what will please God and what will not, for we cannot ask him directly nor can he tell us in person.

B. It maybe so, but we can easily ascertain it from the Shruti, which embodies his teachings.

H.H. You may also add the Smritis, especially the Bhagavad Gita, which record in no unmistakable terms his mind as divulged to those who have had the rare fortune to hold direct communion with him, both in the spirit and in the flesh.

B. Certainly.

H.H. And what do they teach us?

B. They certainly do not discount Bhakti.

H.H. Certainly no. But the question is what is Bhakti? Is it your Bhajana or is it Karma?

B. How can Karma be Bhakti?

H.H. In fact, you will find that Karma alone can be Bhakti and certainly not the Bhajana, if it is inconsistent with or is divorced from Karma.

B. How can that be?

H.H. The Lord tells us quite unambiguously 'Man attains perfection by worshipping God by performing the Karma enjoined on him. He clearly enunciates here the proposition that the way to worship him is to perform one's assigned Karma.

B. But, such a performance of Karma is not the only way in which devotion can be shown to the Lord.

H.H. It is the only way for those on whom Karma is enjoined.

B. Surely a person who spends his time in prayer and contemplation of the Lord is as much a bhakta as, if not more, as the one who busies himself with outward rituals.

H.H. Leave again comparing. He will not be a bhakta at all if he chooses to neglect the Karma enjoined on him in favor of mental prayers and contemplation.

B. Why so?

H.H. Take the ordinary case of a master and his servants. Suppose one of his servants is always standing before him and singing his praises. The master may sometimes ask him to fetch something from another room. Suppose the servant replies, 'O, Master, I cannot bear the thought of parting from you even for a moment. I cannot forego even for a moment the pleasure and the privilege of looking at your handsome face. I like to be ever with you and to praise you by recounting your inestimable qualities. Don't ask me to leave your presence.' Suppose again there is another servant who is always away from the presence of the master, but is carrying out with scrupulous care all the commands of the master, communicated to him either by the master personally or through his deputies. Wherever the master turns, he finds that he has been most loyally obeyed by this servant who nowhere seems to intrude on him. Which do you think is the more devoted of these two servants and with whom in your opinion, will the master be pleased more?

B. Certainly the latter.

H.H. Is a father happy with the child who always prefers to sit on his lap and declines to do anything or with the one who is going out on errands?

B. With the latter, I should think.

H.H. Further, can you grant that the servant, or the boy, who refuses to leave the presence of his master or father and does not carry out his orders, is really devoted at all?

B. Surely disobedience cannot go hand in hand with devotion.

H.H. Quite so. The primary test of devotion in any sphere of life is obedience, unquestioning and loving obedience, not inquisitive or grumbling obedience.

B. Certainly.

H.H. 'The Shruti and the Smriti are the commands of myself,' says the Lord. Can you conceive of a devotion to the Lord side by side with disobedience of his commands?

B. I now see that bhajana can never be a substitute for Karma.

H.H. It can never be.

B. What then is the function of bhajana? It cannot certainly be all waste.

H.H. A servant, when he finds leisure after discharging all his duties, may certainly stand in the presence of the master, but not when he has got duties to perform. Similarly a person, who after performing all the Karma enjoined on him still finds leisure, can spend it in prayer or in singing the praises of the Lord and thus utilize the leisure to the best advantage. Bhajana is thus intended only for the occasions of leisure in the midst of Karmic duties.

B. I fear if a Brahmana should be asked to perform properly all the duties enjoined on him by the Vedas and the Smrtis he cannot have bhajana at all.

H.H. It is not quite so. It is only the lazy people that are ever short of time. The busy ones are always able to find leisure.

B. It seems to me that if bhajana is to be done only at the times not occupied by religious duties, the castes other than the Brahmanas will have more leisure for it, as they have to perform only very few religious observances. It seems that the non-Brahmanas are more competent to take up bhajana.

H.H. Quite so. It is intended more for them than for the Brahmanas.

B. Is it not an anomaly that the Brahmanas should be denied equal privilege in this matter?

H.H. No. They are not denied this 'privilege' as you call it, for they can enjoy it in their leisure moments. Further, you forget that carrying out the commands of the Lord is a greater act of devotion than singing his praises. Now you may look at the matter from another point of view also.

B. What is that?

H.H. A servant who loves to look at the face of his master and avoids performance of his duties does so because he derives pleasure from being with the master and fears a cessation of that pleasure if he has to perform his duties.

B. It may seem to be so.

H.H. The only consideration therefore which weighs with him in determining his conduct is his own pleasure and not the pleasure of his master.

B. Strictly analyzed, it is so.

H.H. Can you call such a servant devoted in any sense when he places his own selfish pleasure above his master's pleasure?

O. Certainly not.

H.H. Similarly, if a so-called bhakta prefers to sing to the accompaniment of enchanting music the praises of the Lord at the same time ignoring, neglecting and disregarding his divine commands, can you call him a 'devotee' at all?

B. I fear, not.

H.H. Again please consider for a moment that that so-called bhakta has a conception of the Lord only as a very attractive object intended for his enjoyment. What can be more absurd than dragging down the All-conscious, Omnipotent Lord to the level of a toy intended for one's amusements? To conceive of the Lord as an object of pleasure is sheer profanation, which should never pass off under the name of devotion. Real devotion lies in carrying out his dictates implicitly. To disobey him in action and to profess allegiance in words is blasphemy. It is not Bhakti. By Bhakti it is meant single-pointed devotion uniformly expressed in mind, speech and body.

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We will see the section on “Name and Form” in the next post.

Hari Om,
Neelakantan

God is neither Partial nor Cruel

2007-01-09T19:18:00.000-08:00

Hare Krishna Friends,

Following is the transcription of a lecture given by Sri Abhinava Vidyateertha Mahasvami on selected sutras from the “Brahma Sutra” of Badarayana.

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There is tremendous inequality in the cosmos. The Devas are said to enjoy great felicity in heaven and are endowed with powers of the kind men are not. Humans constitute a middling class while animals lie lower than man in creation. The capacity of a worm, for instance is less than that of even a fool. Apart from the fact of inequality, there is great suffering too. All animals and humans are subject to death and the inhabitants of heaven have to return to the world of mortals on the exhaustion of the stock of virtue that enabled them to enter heaven in the first place. Even young, innocent babies are, sometimes, seen to be in great suffering. Disease, infirmity etc., are sources of misery to people.

The Vedantic conclusion is that Brahman is the material and efficient cause of the universe. Thus, God ought to be the one who creates this cosmos with its great inequality and its sufferings. Would not such a God be partial by virtue of his ordaining inequality? Further, would not God be cruel by being the ordainer of great misery? Surely, a partial and cruel God is no true God at all. This conclusion follows from the assumption that God is the efficient cause of the universe. As it is thoroughly unacceptable, God could not have been the ordainer of the universe. This is one of the objections considered and rebutted in the Brahma Sutras by Badarayana (Veda Vyasa).
Badarayana aphorizes, "Partiality and cruelty are not there in God owing to his consideration of other factors, for the Vedas so show". If God had created this world arbitrarily, without taking any factor into consideration, he would have been open to the charge of partiality and cruelty. However, God is blameless since this unequal creation is brought about by him in conformity with the virtues and vices of various beings. God is like rain. Rainfall is the common cause for the growth of a variety of crops such as paddy and barley. However, the differences between crops stem from the disparity in the seeds. It is not rain that makes a barley seed sprout into a crop different from paddy. Like rain, God is the common cause for the birth of the Devas, humans etc. But it is the great merit acquired by the Deva in an earlier birth that results in his being born a Deva; a man is so born because of his having earlier earned merit as well as demerit.

How is it known that God creates in accordance with the virtues and vices of beings? The aphorist points out, "for the Vedas so show". For instance, the Brihadaranyaka Upanishad teaches, "One becomes virtuous through good deeds and vile through evil acts" In the Bhagavad Gita the Lord tells Arjuna, "In whatever way people worship me, in the same way do I consummate their desire.”

The aphorist next presents another objection and answers it. "If it be contended that this is impossible for want of any distinction in work prior to creation, we reply ‘No’, because of the world being beginning-less". Prior to the origin of the cosmos, there could have been no Karma, virtuous or vile, in accordance with which God could have created a world of inequality and suffering. The Chandogya Upanisad says, "In the beginning, O good looking one, all this was but the Truth, one alone without a second" and thereby rules out differences. So, if God were the ordainer of the Universe, he must be the one responsible for the inequalities at the start of creation. At best, he can rely thereafter on the good and bad acts of persons to reward or punish them in their subsequent lives. Thus, God must be guilty of partiality and cruelty by virtue of his having introduced inequality and suffering at the very start of creation.The Vedantin answers this objection by saying that the problem mentioned does not arise for the transmigratory state is beginning-less. There is nothing like the absolute starting point. Every cycle of creation is preceded by another cycle which produces the requisite disparity in the merit and demerit of creatures.How is it known that the transmigratory state has no beginning? Vyasa answers, "This is logical and it is met with in the scriptures". Suppose the cosmos with its unequal inhabitants had an absolute starting point. Then, its emergence must have been capricious. God could not have been responsible for the inequality. This is because he operates, as seen earlier, on the basis of the past Karma of creatures and there could have been no Karma prior to the origin of the universe with beings. Avidya too could not have been the cause of inequality as, without involvement of past Karma, it is, per se, homogeneous. Hence, a universe with an absolute starting point could have come into being only by chance.If events can occur capriciously then it should be quite possible for beings to have happiness or misery for no rhyme or reason. A man’s good and bad deeds could go unrewarded and unpunished respectively. Further, if chance occurrences are possible, there is nothing to preclude the accidental rebirth of liberated souls. All this is unacceptable and absurd. On the other hand, everything would fall into place if the transmigratory state were beginning-less. The relationship between the condition prior to and after the start of each cycle of creation could then be on par with a seed and a sprout.The scriptures too declare transmigratory existence to be devoid of a starting point. For instance, the Rig Veda teaches, "The Lord devised the sun and moon as before". In the Gita we read, "Its form is not perceived here as such, neither its end, nor its origin, nor its continuance". The teaching of the Puranas also is that the past and future cycles of creation are without number.To conclude, God is not guilty of partiality or cruelty because he creates in accordance with the past merit and demerit of each creature. There is no first creation prior to which there was no merit or demerit for God to consider. There is thus no flaw in the Vedantic conclusion that Brahman is the material and efficient cause of everything.

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Hari Om,
Neelakantan

Brief life sketch of Sri Abhinava Vidyateertha Mahasvami - 05

2007-01-05T22:20:00.000-08:00

Hare Krishna Friends,

Today we will conclude the brief Biography of Sri Abhinava Vidyateertha Mahasvami.

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It is difficult to find a personality like Sri Abhinava Vidyateertha Svami in the annals of the Mutt who had so extensively and repeatedly traveled from Kanyakumari to Kashmir . As mentioned before, his first tour was in the year 1956 which lasted for six years. Again starting from Sringeri in 1964, he covered Southern and Northern India continuously for four years. This was his second major tour. On the earnest request on the King of Nepal, Acharya visited the country in the year 1967.

In many parts of the country, Acharya established branches of the Mutt and consecrated many temples. He established many Veda Patashalas for the propagation of Vedas and initiated activities for Dharmic awareness. Similarly, for the propagation of Sanskrit, he established the ‘Surasaraswathi Sabha’ which is conducting examinations for a large number of students twice a year (fortunately, I have had the opportunity to pass exams till Pravesha from the Surasaraswathi Sabha).

Acharya’s compassion was something that can only be wondered and not explained. To cite an example, once an Ayurvedic physician brought to the Acharya a rare preparation whose composition he kept secret. The doctor said that the lotion he had prepared would heal any wound. The quantity supplied was very small and so was precious. One day the Acharya saw a badly wounded dog. He noticed that someone had hurt it with a knife and that the wound was very deep. The poor creature whimpered in agony. The Acharya was moved. Immediately, he ordered that the lotion be applied on the dog. This shows the remarkable concern the Acharya had on all live beings. The application of the ointment was continued for a couple of days. The wound healed completely beyond expectations and in a remarkably short period of time.

Acharya was always accessible to devotees and he made no distinction of caste, creed etc, as far as sincere aspirants were concerned. He accorded very high priority to spiritual aspirants. He never believed in keeping to himself what he had learnt. He had trained many in the Tarka Shastra. He was ever keener on expounding Vedantic texts. He would welcome doubts and would not hesitate to refer numerous other texts. Quite often his expositions and upanyasams clearly bore the stamp of realization, particularly those which relate to Yoga and the state of a Jivanmukti.

Acharya regarded only a genuine practitioner as one competent to preach and so he was meticulous in his anushtanam. Acharya's life itself serves as an ideal for disciples to emulate to the extent their limited capacities permit. Thus, it was not only when Acharya was speaking or giving a discourse that he advised them. Even his simple day-to-day schedule and his exemplary precepts serve as beacon lights to guide persons struggling in the trammels of transmigratory existence.

The Acharya’s instructions also were unique and the method adopted was particularly suited to the disciple. A young devotee (in his twenties) was working in a Management concern. He often had to take his assistants to task (some of them being old enough to be his father). He felt that he was being rude and was disgusted with himself. He met the Acharya at Sringeri. When they were together the same afternoon, the Acharya suddenly got up and proceeded at a great speed, beckoning the devotee to follow him. They quickly reached the Sharada Devi temple where a new Gopuram was being built. Some workers were found to be idling, instead of attending to their tasks. The Acharya climbed the scaffold with great agility and proceeded to reprimand them in no uncertain terms. He then climbed down rapidly and walked back towards the bridge. His face bore a delightful smile directed towards the devotee. The devotee was amazed that the Acharya was seemingly angry a moment back but was so peaceful immediately afterwards. The devotee learnt a permanent lesson in the manner of handling official duties without a word having been exchanged.

In 1966, when Acharya was observing Chaturmasya Vrata at Ujjain , a young Brahmachari from Andhra Pradesh named Sri Sitarama Anjaneyalu - sharp in intellect, fierce in dispassion and extremely keen in learning the Shastras came for Acharya's darshan. When asked by the Acharya about the purpose of his visit, Sri Anjaneyulu obediently replied, "I want to learn the Shastras at the lotus feet of Your Holiness". The next day, Acharya intimated Sri Anjaneyalu that he would teach Tarka Sangraha and the lessons started the same day. From that day onwards, Sri Anjaneyalu stayed with Acharya and continued with the studies of the Shastras. As the days passed, Sri Anjaneyalu became a master of Vedas and the Shastras, totally indifferent to sense objects and extremely devoted to Acharya. Sri Anjaneyalu's surrender to Acharya was complete and total. No wonder Acharya chose Sri Anjaneyalu as his successor-designate.

On November 11 1974, the Acharya named his successor as ‘Sri Bharathi Teertha Svami’’. The Guru and his disciple made a number of visits together. Speaking about Sri Bharathi Teertha Svami, the Mahasvami once said, “When I was in Delhi (in 1982) my disciple was with me. He conducted himself the way a disciple should. On the occasion of Vidvat Sadas, he showed that he was more scholarly than the most erudite of the scholars who came.” The Acharya had also mentioned in the speech that the tradition of the Sringeri Sharada Peetham is transferred from Guru to Sishya just as a lamp lights another lamp. He thus indicated that the lighted lamp becomes as bright as the one that lit it.

With the passage of time the Acharya began to hint that his work in a mortal frame was nearing completion. One day the Acharya and H.H. Sri Bharathi Teertha Svami were standing in front of the Adhishtanam of the Parameshti Acharya (Sri Chandrashekara Bharathi Mahasvami). The Acharya then said, “After my life is over, you need not have to wonder where to have my Samadhi. It can be built here (pointing to the southern side of the Parameshti Acharya’s Adhishtanam).”

Unable to bear such words, Sri Bharathi Teertha Svami said, “Why should the Acharya talk about such matters now?” To this he replied “I am not just talking about my Samadhi. For you too it must be constructed on the southern side of my Samadhi. You know that Vidvat Sadas is being held in the Mandapam in front of the Samadhis. If my Samadhi is also constructed adjoining the existing Samadhis more people can be comfortably accommodated.”

The Acharya’s speeches also subtly reflected same. For instance, in 1986 at Chennai he said, “Brahman shines in the form of consciousness. If one were to get the direct realization of this, one will fulfill the purpose of a human birth. This is what the scriptures say. Experience is also like that. The more absorbed we become in Brahman the more we realize all that is happening in the universe is merely an illusory sport.”

From the second week of September 1989, the Acharya was not keeping well. During this time, he asked his secretary to read to him, texts like Mohamudgara, Siva Manasapuja Stotram and Brahmanuchintanam. He said, “Instead of mourning and wailing when one is sick, one can read holy works, such as these. This is what my Guru has taught me. But now, I not able to read and so you read them out to me.”

In the early hours of the morning of September 21, 1989, he experienced chest pain and uttered “Narayana.” His assistant came running. The Acharya’s first reaction was, “Have I spoken so loudly that I woke you up?” The characteristic of extreme compassion never deserted him even then. During the latter half of the morning he shed his mortal coil.

The Acharya lives even today in the hearts of many of his devotees and continue to bless and guide as ever before.

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From the next email, we will see some of the teachings, accomplishment in Yoga, experiences of disciples etc.

Hari Om,
Neelakantan

Brief life sketch of Sri Abhinava Vidyateertha Mahasvami - 04

2007-01-01T19:00:00.000-08:00

Hare Krishna Friends,

Thanks for the beautiful message “New Year – a Vedantic Perspective” from Hariram. Let us try to constantly seek the Ultimate Reality of Lord. Continuing from where we stopped previously.

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Sri Chandrashekara Bharathi Mahasvami was least interested in the administrative affairs of the Mutt. He wanted to be absolved of his pontifical duties and spend time in meditation. He handed over the running of the Mutt to his able disciple. He also authorized the young Svami to take decisions on the Mutt’s affairs. Paramacharya had conveyed to the Government (since the junior Acharya was a minor, the Mutt’s administration was under Mysore Maharaja’s control) that Acharya's views might be taken as his own. Though this meant that Acharya could freely take decisions within the framework of Government control, he chose to always consult Paramacharya in important matters even when the latter chose to be secluded. When Acharya took a decision, he did it so well that Paramacharya was completely satisfied.

In 1954, Paramacharya began to give hints that he no longer wished to retain his body since he felt that his work had been completed. On Sunday the 26th of September 1954, His Holiness Sri Chandrashekara Bharathi Mahasvami got up very early even before the break of the dawn, walked coolly into the stream of the river Tunga and shuffled off his mortal coil. It was a voluntary Jala Samadhi. Paramacharya was in Padamasana posture, there was sign of drowning or suffocation or struggle for life, not even a drop of water had entered the Mahasvami’s mouth. The Acharya who was on the other bank of the river overlooking the activities for the forthcoming Navarathri celebrations rushed to the other side when he got the message. In spite of being a Yogi, he could not keep down his emotions. With a heart rendering cry “Amba” he sank down to his knees and remained so. But soon he regained himself and set about to execute the final rites as per the Mutt’s tradition.

On October 16, 1954, Sri Abhinava Vidyateertha Svami formally took over as the 35th Jagadguru Sankaracharya of the Sringeri Sharada Peetham. A large and distinguished gathering witnessed the installation ceremony and invoked the blessings of the new Jagadguru. After his coronation, Acharya rendered a brief speech wherein he said that he was highly in need of Paramacharya's grace to carry out his duties as a Peetadhipathi. He then said that he would pray for such blessings from his Guru.

The tasks that awaited the new Jagadguru were enormous. The Mutt’s administration, which lay in Government hands (India had attained Independence and from the Maharaja of Mysore, the State Government had taken control) was far from satisfactory and the financial status precarious. Facilities for the stay of devotees at Sringeri were very poor and extensive renovations were absolutely necessary. Further, devotees from all over the country were eagerly looking forward to Acharya's gracing their cities. Acharya set about solving these and many other problems in his characteristic and inimitable style.

He assigned the first priority to the call of his devotees and so in 1956, set forth on his first South India tour. This lasted for six years. Village by village, he visited and graced devotees by the thousands. Relentlessly he drove himself to the verge of exhaustion to inculcate Dharmic ideals and spiritual values in the hearts of millions. On his tours it was customary for him to give at least one Anugraha Bhashana at every halt. His discourses covered a variety of topics. The main feature of these speeches was that it went straight to the heart of the listener with its Dharmic content, couched in simple language.

Acharya had an unusually open mind. Wherever he traveled he would be keenly observant. He analyzed and absorbed what was relevant to the Mutt. For example, he talked to several farm owning disciples and learnt many agricultural techniques. Much of Acharya's knowledge stemmed from his interest and observations.

In 1959 the Government handed back the administration of the Mutt to the Acharya. The Mutt was stripped of all the Jahagirs earlier in its possession. This was a big blow to the income of the Mutt. The Mutt had to be content with an annual compensation of a couple of lakhs of rupees. When the news was sorrowfully told to the Acharya, he was unperturbed and replied, “The Jahagirs were non-existent in Sankara Bhagavatpada's time. The Mutt had been functioning quite well even before the lands were granted. Likewise, it shall carry on now without them. There is nothing to worry about.”

Acharya's immaculate intuition and razor-sharp intellect contributed a great deal in evaluating and dealing with situations. Accepting and implementing good suggestions, skill based work allocation and freedom of action at various levels were the highlights of his ingenious methods. He formulated plans for the betterment of the Mutt. He streamlined its administration. Acharya initiated the construction of a new guest house. Renovation of Amba and Ganapathy shrines at the Malahanikareshwara temple complex, a new Vimanam for the Adi Sankara Bhagavatpada shrine and a gopuram for the Amba temple where his other schemes. While planning a building, Acharya would give importance to user-convenience, non-wastage of space, fulfillment of multiple objectives, provision of expansion and cost-minimization. The bridge over the Tunga River called “Vidya Tirtha Sethu”, stands as a living monument to his memory, for it owes its construction entirely to him.

He renovated the patashala at Sringeri and made numerous conveniences for the teachers and students. He also encouraged secular education. With his blessings, a girls' school was started at Sringeri. He was also the patron of the Sankara College at Kalady. He also planned and directed the construction of the Sri Sharada Dhanvantari Hospital at Sringeri.

With the agricultural knowledge acquired during his tours, Acharya converted a bamboo forest adjoining Narasimhavanam into cultivable land. Many thought that this was impossible and he proved them wrong. To enhance accessibility, Acharyal chalked out the positions and paths for laying roads in Narasimhavanam. Irrigation being vital, the Acharya took special care in planning canals for appropriately channeling the flow of water.

Simple living and high thinking characterize Mahatmas. Acharya insisted on doing his personal works himself. He would take his attendant's assistance for a task only if such help was essential or if it was related to his pontifical duties.

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Hari Om,
Neelakantan

Brief life sketch of Sri Abhinava Vidyateertha Mahasvami - 03

2006-12-28T19:03:00.000-08:00

Hare Krishna Friends,

Before continuing, just a reminder that tomorrow is Vaikunta Ekadashi. Let us all try to have the constant thought of the Lord as far as possible.

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Acharya was temperamentally inclined to the royal path of Yoga (As per Patanjali Yogasutras). Mahasvami initiated the Acharya into the process of meditative contemplation when he was just 15 years of age. He started mastering “Yogasanas”. He was eager to learn and he enjoyed doing asanas. Both of these contributed to the fact that he mastered many asanas in a relatively short time. Apart from asanas, he learnt many kriyas. By the time Acharya attained 16 years of age, the deep contemplation on the Self became natural. A few hints from the Guru regarding meditation were sufficient for the Acharya, who practiced meditation and soon began to attain “Savikalpa Samadhi”. When he was less than 20 years of age, Acharya went on to perfect “Nirvikalpa Samadhi” (attained by concentration on the attribute less Supreme). His urge to remain in “Nirvikalpa Samadhi” became so intense that Mahasvami had to instruct the young Acharya to check it for it would have been impossible to get him back from that state of Samadhi. We will learn more about the “Yogarathnam’s” experiences in his own words in the coming mails.

Along with his Yoga Sadhana, Paramacharya had initiated Acharya to Chandramouliswara Puja, Sri Chakra Puja and others. Contemplation on the form-full god had become very easy for Acharya.

The following incident indicates how Acharya was initiated to the contemplation on the formless Atman. This is from the book “Yoga, Enlightenment & Perfection” of his Highness Jagadguru Sri Abhinava Vidyatheertha Mahasvamigal by Sri R.M.Umesh. Acharya has shared the following with his humble disciple Sri Umesh. The incident occurred sometimes between April 1932 – March 1933. The narration is as done by Acharya.

During my stay in Narasimhavana, every evening I used to cross the Tunga and visit the Sharadamba temple on the other bank of the river. Once when I came back after having darshan of the mother, my Guru asked me the following:

Paramacharya (Sri Chandrashekara Bharathi Mahasvami): When you were crossing the river, what did you see? What thoughts arose in your mind?

Acharya (Sri Abhinava Vidyateertha Svami): I saw and thought about those things that were visible.

Paramacharya: Must you see whatever is in the range of your vision?

Acharya: If eyes are closed it is not possible to move forward. As the eyes were open, I saw what was visible.

Paramacharya: You must see all that is visible, yet not see them.

Acharya: How is this possible?

For this, the Paramacharya told the following Shloka and explained how one must conduct always. This occurs in Bhagavatpada’s Shatasloki. The complete verse is:

Atmambodastarangosmyahamiti gamane bhavayan asanastaha
samvitsootranu viddo manirahamiti vaa smindriyaartha prateetou
Drishtasmyaham atmavalokaaditi shayana vidou magna ananda sindou
antarnishto mumukshuhu sa khalu tanu bhrutam yo nayatyevamayuhu

Atmambodastarangosmyahamiti gamane

“When we get up from a seated position and start walking, the feeling should not be, ‘We are walking and going somewhere.’ In the big ocean – the Atman – a wave has arisen. That is the supposition. There is no difference between the wave and the ocean. Yet, because one walks (and thus moves forward like the wave), one should think of oneself as the wave. When the occasion to walk arises, one should contemplate, ‘I am a wave in the ocean of the bliss, in the ocean of the Atman.’” His advice surprised me. He went on, “At all times – even when you talk to someone – repeat this idea in the mind.” With practice, one uninterruptedly carries on this repetition even while speaking. Experience confirms this.

What should be the thought when one is seated? He advised:

bhavayan asanastaha - samvitsootranu viddo manirahamiti vaa smi

In the thread of knowledge, a gem has been strung. The gem cannot be removed; the thread is made of unbreakable consciousness. I am that gem. Contemplation must be done in this manner.

indriyaartha prateetou Drishtasmyaham atmavalokaaditi

Whenever some object is seen, the reflection should not be, “This object is now visible.” One must think, “Aha! Objectless consciousness has now become associated with objects. The Atman was manifest earlier but now its manifestation has increased.” On receiving a blow, we become markedly aware of the body, do we not? We normally do have awareness of the body but this awareness increases when we are beaten. Similar is the case here. Accordingly, even when perceiving some external object, one should cogitate that apprehension of the Atman has occurred.

shayana vidou magna ananda sindou

Do not fall asleep just like that. When lying down, contemplate, “I am now immersed in an ocean of bliss” and, with this feeling, begin to sleep. It is very good. Whoever wants can test the difference between simply lying down and going to sleep and sleeping after voluntarily eradicating all thoughts from the mind while lying down, generating a feeling of bliss and retaining it for some minutes till sleep overtakes one. The great joy that this approach to sleep yields becomes apparent once it is experienced for a few days.

antarnishto mumukshuhu sa khalu tanu bhrutam yo nayatyevamayuhu

He who spends his life in this fashion is, amongst people, the firmly inward-turned one desirous of liberation. Therefore, when walking, sitting, standing and even when lying down, this is how we must conduct in our life. This is the advice my Guru gave me.

I put into practice immediately the advice of my Guru. But the intensity of my concentration was less. When I sincerely started to do it, there were other factors which prevented me to go beyond a particular point. But with my Guru’s advice and blessing, I was able to completely bring the practice to my life every moment.”

Later, the Acharya had his formal lessons in Vedanta. His Guru expounded the Bhagavad Gita Bhashyam, Brahma Sutra Bhashyam and Bhashyam on Upanishads. To the Acharya, these lessons merely served to confirm what he had already learnt through his personal experiences earlier in life.

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We will continue with the narration the next day. Please ponder on the lines of the above Shloka. To start with, we can try to practice Bhagavatpada’s instruction before going to sleep. Wish you all a very Happy New Year in advance.

Hari Om,
Neelakantan

Brief life sketch of Sri Abhinava Vidyateertha Mahasvami - 02

2006-12-26T19:11:00.000-08:00

Hare Krishna Friends,

Please pardon a day’s delay in the posting. Let us continue with the brief biography of Sri Abhinava Vidyateertha Mahasvami and see some of his words of wisdom.
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Sri Chandrashekara Bharathi Mahasvami had often stressed to Srinivasa the importance of brahmacharya and sanyasa. One day, Srinivasa asked Vaidyanatha Shastry (Srivasa’s teacher in the Mutt) the following few questions:

I have heard that the eldest son in the family must get married. Is it so?
Is it necessary to master the scripture before renouncing the world?
I have heard that a set of debts accrues when one is born. Some of these are resolved by service to parents, some by worshipping Devas and some others are repaid by begetting progeny. Is this indeed the state of affairs?
To enter another ashrama, is it necessary for one to dwell as a Brahmachari with the Guru for a long time?
Can a young boy like me take up sanyasa? Can sanyasa be taken up without the approval of parents?

Vaidyanatha Shastry could not give satisfactory answers to these questions. Subsequently, one evening Mahasvami went to the Kalabhairava temple accompanied by Vaidyanatha Shastry and Srinivasa. Mahasvami asked Shastry to give the meaning of certain shlokas from the “Prabodha Sudhakara” of Sankara Bhagavatpada. As ordered, Shastry gave an overall meaning as follows: "It cannot be said that begetting a son confers liberation because not all people with sons have attained liberation. Further, the cycle of transmigratory existence itself will cease if this were true. A son cannot be the cause of happiness in this world or next since the Vedas prescribe special rites such as Jyotishtoma to attain a higher world and not procreation. The Veda very clearly proclaims that only the realization of the Self yields immortality. The Veda's utterances that a son is essential should be understood as merely eulogizing the performance of sacrifices such as “Puthreshti Yaga” (performed to obtain a son).The Vedas, which are like a mother, certainly does not intend to compel un-desiring ones to perform such sacrifices". After this, Mahasvami proceeded to give a detailed exposition. He said that marriage is compulsory only for a person who wants to enjoy sensual pleasures. For persons with strong dispassion there is no obligation to lead a householder's life. Further, there is no Vedic injunction that a dispassionate one should get married. The householder's life is recommended for persons with desire so that they avoid bad ways and lead a path of Dharma. In fact, the Jabala Upanishad explicitly declares that the moment one becomes extremely dispassionate one can renounce and become an ascetic. Thus a man can become an ascetic regardless of whether he is a celibate or a house holder or a forest dweller. He strengthened his explanations by various citations and firmly drove home his points.

On many occasions, Mahasvami spoke to Srinivasa in private about detachment and Brahmacharya and he was able to gauge from Srinivasa's face that the advice was having the desired effect. Undoubtedly, these words would have been like nectar to Srinivasa whose longing for asceticism was intense and innate.

Under the inspiration of Sri Sharada, Mahasvami resolved to appoint the capable and most deserving Srinivasa as his successor designate. On May 22, 1931, Srinivasa was initiated into the holy order of sanyasa, even before he had attained the age of 14. The Mahasvami named him as Sri Abhinava Vidyateertha Svami and taught him the sacred Mahavakyas.

Acharya's Guru Bhakthi and Guru Seva stand as a perfect example of Guru-Sishya relationship eulogized in the scriptures. It can be recollected here that Sri Chandrashekara Bharathi Mahasvami very often used to enter into “Antarmukha Avastha”. His behavior was unpredictable and the ordinary rules of conduct, worldly or spiritual, were no more for him. During such states, Mahasvami had to be particularly cared for. People feared that he might get drowned or move away into the forest. None dared to approach him for he would pelt them with stones. It was only Acharya who was able to bring his Guru back to the safety. There were even times when Mahasvami would start casting off his clothes and move about unconcerned like an Avadhuta. Acharya would rush spare clothing to him to prevent a commotion. This apart, Acharya used to constantly look after Mahasvami's needs when the latter was in his moods of seclusion. It is not too difficult to serve the Guru in conditions of normalcy but it requires patience, dexterity and tact to attend to the Guru's needs under trying circumstances. Acharya's exemplary care of his master is itself sufficient testimony to his boundless devotion to his Guru.

Mahasvami's affinity to Acharya was so great that he strongly disapproved when devotees showed preference in having his (Mahasvami's) darshan. In fact, Mahasvami firmly believed that his disciple was none other than his Guru (Sri Sacchidananda Siva Abhinava Narasimha Bharathi Mahasvami) incarnate and even had told Acharya about this. Mahasvami did not hesitate to exhibit his regard for Acharya openly - he would sometimes open the door for Acharya and was known to have stood up on Acharya's arrival. During festival season, he used to encourage Acharya to use the Golden palanquin and he would use the Silver one that followed. Acharya on his part never let these things go to his head. As far as he was concerned, "It was only my Guru’s love for me that caused him to speak of me as a re-manifestation of his own Guru".
* * * * * * * * * * * *
SHOW UTMOST RESPECT FOR THE GURU

It is by the grace of a Guru that one is led from the state of ignorance to the state of everlasting infinite bliss. Therefore, one must show the greatest respect to the Guru and always act perfectly in accordance with His words.
* * * * * * * * * * * *
NO ANALOGUE FOR A GURU
While a piece of iron is transformed by the Sparsha Gem into a piece of Gold, if that piece of Gold were to be brought into contact with a piece of Iron, both the Iron and the Gold would remain as they are.

But a Guru not only transforms his disciple into a knower but also confers on the disciple the power to convert another into a knower. Thus, the Sparsha Gem hardly serves as an analogue. Actually, there is simply no analogue for the Guru.
* * * * * * * * * * * *
Hari Om,
Neelakantan

Photo of Sri Abhinava Vidyateertha Mahasvami

2006-12-21T19:00:00.000-08:00

Brief life sketch of Sri Abhinava Vidyateertha Mahasvami (1917 - 1989) - 01

2006-12-21T18:58:00.000-08:00

Hare Krishna Friends,

From today, we will see the life history and teachings of another renowned Jivanmukta, Sri Abhinava Vidyateertha Mahasvami of Sringeri. I thought of slightly changing the presentation pattern. In the first half of the message, we will walk through the life sketch of Mahasvami, in the second part we will see some parables, elucidations or messages of Mahasvami. Praying Mahasvami to guide us all in this process.
* * * * * * * * * * * *
On Fridays, after completing his anushtanams Sri Chandrashekara Bharathi Mahasvami used to visit the Sharada temple in Sringeri, have darshan of the mother and then distribute Prasadam to the Mutt’s Veda Patashala students. On one occasion, while giving the Prasadam to the young boys, Mahasvami asked each of them “Child, what is your name?” when the boy answered the Mahasvami continued “Can you tell me why your parents named you thus?” The boys did not know how to answer the second question. When 13 year old Srinivasa came for receiving the Prasadam, Mahasvami posed the same question. The humble Srinivasa answered “Svami, with the intention that at least when somebody calls my name I remember the Lord, my parents have named me Srinivasa.” Mahasvami was very pleased with the answer. It was this same Srinivasa who later adorned the Sringeri Sharada Peetham as its 35th pontiff.

On 13th November 1917, the country was celebrating with great enthusiasm the festival of lights, Deepavali. On the same day Srinivasa, as Acharya was known in his purvashrama was born to Venkata Lakshmi Amma and Rama Shastry in Bangalore. Even from his childhood days, Srinivasa was an embodiment of such divine qualities as compassion, firm belief in Ishvara, forbearance etc. His belief in God was far from superficial. A tank was believed to be infested with ghosts and people used to abstain from using it after sunset. On an amavasya (new moon) evening, the young friends of Srinivasa challenged him to go to the tank. He boldly ran to it, washed his hands and feet, rinsed his mouth and returned. When asked for the reason for his fearlessness, he said, "I was chanting the name of God. How could any evil spirit approach me?"

Once, Srinivasa told his friends that the goal of his life would be to realize God. During this conversation, one of his friends challenged his conviction that “God exists” on the ground that neither he nor those he knew had seen God.

Srinivasa: Can you prove that there is no God? Would you say that something does not exist because you have not seen it? For instance, have you seen Bombay? No. Does it then follow that Bombay is non-existent?

Friend: I have not seen Bombay but I have seen many who have. That is why I believe that Bombay exists.

Srinivasa: Very well. Likewise, our ancient sages who had seen the Lord have given clear indications to that effect. What is wrong if we unreservedly accept their words? Their experience cannot be set aside and so we must concede the existence of God.

At school, Srinivasa was an obedient and conscientious student. From a very young age, Srinivasa began to regularly express to his friends his desire to renounce the world (take up sanyasa). When one boy praised the position of a King, Srinivasa replied "Do not think thus. What long-lasting benefit is there in becoming a King? An Emperor can enjoy only when he is at the helm of power and this state has to come to an end sooner or later. If, however, I become a sanyasi, I can constantly meditate and be without any worries. There will be a wonderful opportunity to behold God and I shall remain ever protected by him". Strange words of wisdom indeed from one who was hardly a teenager!

Sriniavasa’s family was stricken in poverty. Though the boy was nearly 13 years old, his Upanayanam had not been performed and the parents were much worried about this. By Sri Sharada and Sri Chandrashekara Bharathi Mahasvami’s grace, good fortune knocked on their door in the form of an invitation to perform Srinivasa’s Upanayanam at the Mutt’s expense in Sringeri. The Upanayanam was performed on the 4th of May 1930 at Sharada temple. After the completion of all the observances, the family went to Narasimhavanam (on the bank across Sri Sharada temple where the Acharyas usually stay) to pay respects to Mahasvami. The young Brahmachari sought the Jagadguru to stay back and learn Sanskrit and other holy scriptures at the Mutt’s Patashala. The compassionate Mahasvami posed some questions to Srinivasa and was very satisfied with the answers and happily consented for Srinivasa’s stay in the Mutt. The parents left for Bangalore leaving their dear son under the loving care of Mahasvami.

Srinivasa was unquestionably the most brilliant of the students at the Mutt. Mahasvami regularly monitored the progress of the students. He found Srinivasa head and shoulders above the others. In the evenings, Mahasvami generally went to the Kalabhairava temple and often took Vaidyanatha Shastry (teacher at the Mutt’s patashala) and the young students with him. On such occasions, several topics were discussed and quite often Antadi Shlokas were chanted [this is similar to our Antyakshari game. The last word (Anta) in the preceding Shloka must be the first word (Adi) in the succeeding verse]. Sometimes, Mahasvami used to ask the meanings of the verses and he was very pleased by Sri Srinivasa's unique interpretation of the Shlokas and situations.

Occasionally Mahasvami would inquire about the welfare of the boys and also asked them about the quality of food. The boys usually gave various kinds of answers but Srinivasa kept quiet on such occasions. Noticing this, one day Mahasvami asked Srinivasa the reason for this. Srinivasa said, "All that we get is Acharya's prasadam. As such, it is always tasty". Mahasvami was very pleased on hearing this. It had been his intention to find out how far the boys were slaves of their tongue.
* * * * * * * * * * * *
DIFFERING VEIWS IN ADVAITA TEXTS

The following conversation between Acharya (A) Sri Abhinava Vidyateertha Mahasvami and a Devotee (D) is picked from the book “Exalting Elucidations”.

D: We find differing views in the Advaita texts themselves. For example, I have learnt from the Panchadashi that the Jiva is a reflection of consciousness in Avidya. In some other texts, Brahman delimited by Avidya is termed as Jiva. Some works speak of the presence of only one Jiva. Some others say that there are multiple Jivas. What is the reason for such differing views?

A: Advaita philosophy, which stems from Shastras and is elucidated by Sankara Bhagavatpada has some variety just as the Ganges branches before merging with the ocean. However, all Advaitins agree that:

Brahma Satyam Jaganmitya. Jivo Brahmaiva naparaha.

“Brahman is real, the world is unreal and the Jiva is verily Brahman, and not different from it.”

Further, the followers of Bhagavatpada are unanimous that Jnana alone is the cause of Moksha.

The variations seen are in the description of the world, God and the individual self. The different views serve to cater to the requirements of aspirants of differing competence and temperament. To a highly competent and advanced aspirant, the eka-jiva-vada (the view that there is only one Jiva) is appealing. Difficulty may arise if others are also taught in the same fashion. So, for them nana-jiva-vada (the view that there are many jivas) is presented. Sureshvaracharya has clarified, “By whatever method one gets the knowledge of the inner Self, that means should be considered proper. Such methods are several.”
* * * * * * * * * * * *
Regards,
Neelakantan

Incidents from the Life of Kanchi Paramacharya - 02

2006-12-18T19:02:00.000-08:00

Hare Krishna Friends,

The following exhilarating incidents were mentioned by one of the disciples of Sri Madhuramurali Swami (visit http://www.madhuramurali.org to know more about Sri Madhuramurali Swami). She spoke about the following incidents from Kanchi Mahasvami’s life on her visit to Sydney.
* * * * * * * * * * * *
The intensity and depth of Paramacharya’s memory is legendary. Paramacharya was camping in MIT campus in Chennai and one day after his lecture, he was offering prasadam including kumkum (vermilion) to the students coming in a line.

One of the students was summoned back by the Acharya after he received the prasadam. The Mahasvami asked him in Kannada language whether was he from Dharwad – a place north of Bangalore in Karnataka. The student replied in affirmative. He then asked the student per chance was his name Chandrasekhar or Chandramouli. The student with an exclamation said it was indeed Chandramouli. He also confirmed his age as 22 when he was posed with that question by Mahasvami. Then Paramacharya enquired about the welfare of his parents and blessed him again. The entire dialogue was in Kannada.
Chandramouli hesitatingly informed Paramacharya that this was the first occasion he was seeing him and how come Mahasvami knew so much about him. Paramacharya told him that when he was camping in Dharwad about 23 years ago, a couple came to him and sought his blessings for a baby. Paramacharya blessed them. When he gave the prasadam to the couple, the husband applied the kumkum in the forehead and then a small bit of it on his right shoulder in a fast moving action. Mahasvami told Chandramouli that he did the same kind of action after receiving prasadam from him and Paramacharya was immediately reminded of his father's similar action. Also remembering their pleas, He just added the bits and derived his age too.

See even that small insignificant motion of hand has been captured in his mental framework and recalled effortlessly after so many years.
* * * * * * * * * * * *
Paramacharya also possessed a great sense of humor. He once lamented to one of the devotees, Sri Vedagiri that Adi Sankara was fortunate to have an unquestioning disciple Sri Totaka and it is not easy to get such disciples. Vedagiri in his earnest told Paramacharya that he will do whatever Acharya says but the Mahasvami told him that it will not be that easy. However Vedagiri was insistent. Paramacharya then to pointed out to Vedagiri an old Brahmin widow in the crowd of devotees assembled outside. True to the then prevailing tradition, the old lady was dressed in a white sari with a shaven head and shining vibhuthi in the forehead. Paramacharya told Vedagiri to go to that lady and enquire whether she was "Sumnagali" (Neengal Sumangaliya – in Tamil). Vedagiri was very hesitant and reluctant to do so, as was naturally to be expected.

Paramacharya reminded him that it was not easy to be a Totaka. Not to disown his own words in such a short time, Vedagiri summoned all his courage and came before that old lady. She was with a few of her family members who seemed able bodied too. Praying all the Gods he could remember, Vedagiri feebly asked the lady "Neengal Sumangaliya?" expecting a barrage of blows physically or verbally.

The lady's face brightened up immediately and she said with a glee "Yes" and also wondered how Paramacharya knew about it. Confused of the tilt, Vedagiri came back to Mahasvami and narrated him the entire thing. Yet he could not figure out what had happened and how the lady could agree with Paramacharya's poser. Paramacharya solved the mystery by explaining that Sumangali is a village in Tanjore district and the lady hailed from there (Tamil knowing friends, you can now read that question again and appreciate the appropriateness).
* * * * * * * * * * * *
With this, we will stop on the series of emails pertaining to Kanchi Paramacharya. A lot of information is available on the website kamakoti.org about Paramacharya, his discourses, the experiences of Devotees etc. It would be undoubtedly beneficial to each of us if we can take some time off everyday and read from the book “Hindu Dharma”. There are a lot of books available in Tamil, English and other languages as well. Each book is filled with a wealth of information. Most of the books are available in Giri Traders, Chennai and in the local Kanchi Mutt branches.
From the next mail, we will try to get a glimpse of another Jivanmukta, the renowned “Yoga Rathnam” Sri Abhinava Vidyateertha Mahasvami of Sringeri.

Regards,
Neelakantan

Incidents from the Life of Kanchi Paramacharya - 01

2006-12-14T19:15:00.000-08:00

Hare Krishna,

The following exhilarating incidents were mentioned by one of the disciples of Sri Madhuramurali Swami (visit http://www.madhuramurali.org to know more about Sri Madhuramurali Swami). She spoke about the following incidents from Kanchi Mahasvami’s life on her visit to Sydney.
* * * * * * * * * * * *
The foremost attribute of any saint/guru is the immense unshakeable faith in God. Paramacharya was also an embodiment of that certitude. In one of his early yaatras, Mahasvami was camping in a small village in Andhra. The finances of Mutt were shallow at those times, but Acharya wasn't perturbed by that state of affairs. As is customary, the well-to-do people in that village – only a handful (it being a small village) - provided for the needs of the Mutt like pooja items, Bhiksha, Annadhanam etc. on a rotation basis. When the manager of Mutt saw that each of them had already provided for a day each, he approached Mahasvami for moving on to the next place.

Paramacharya fell in love with the serenity and calmness of the village and felt that they should stay for a few more days which would provide an opportunity to Paramacharya to spend a few more days in Dhyanam. The manager told him that nothing was left literally for the next morning even for pooja and he dare not ask again any one in the village for meeting the operating expenses. He said there were even no provisions to offer Bhiksha to Paramacharya on the following day. Paramacharya smilingly told him that he was ready for upavasam. The manager replied politely that it may suit Paramacharya but the employees including him could not do so. Mahasvami just told him that "Kavalai padade, Ambal Padi alappal" (an expression in Tamil to the effect - do not worry, Jaganmata will take care, Padi is an old measure for grains). The manager just murmured how Ambal could do so in this remote village. He told Paramacharya that even if someone was to give cash, things would have to be procured from far off place since nothing was available in the vicinity. Paramacharya just smiled and went to retire.

The manager was trying to sleep in a cot outside the camp but with a heavy responsibility on his shoulders, sleep was evading him. At about 11 PM in the night, he saw a line of bullock carts with lanterns dangling between the two wheels coming along at a distance. When they came near the camp, one of them jumped out and asked the manager the whereabouts of a Sadhu from Southern side who was camping in that village. When the manager replied they have hit the right place, their chieftain got out and told the manager that they were from a nearby village and after the harvest, they usually offer their first lot to the village deity. After hearing about this great Sadhu, they decided to offer him this time since they considered both the offerings to be on the same plateau. As they had to resume the work the next morning, they decided to come that night itself to fulfill their obligation.
The manager was spell bound and speechless. Regaining the power of utterance after a while, he went inside and woke up Paramacharya. He sought his permission to accept the offer. Paramacharya came out and blessed the villagers; he told the manager to accept the grains, vegetables etc. At that point the chieftain humbly told Paramacharya that they wished to offer them in their own customary manner and Paramacharya nodded His head.

They took out the "Padis" – the measuring jar in metal - filled them with various grains and then poured them in the receptacles of the Mutt. The manager was in tears seeing how "Ambal Padi alanthal" in that middle of night. Paramacharya also took out a yellow pumpkin from the lot of vegetables and gave it to the manger saying " so, you can have your favorite paal kootu (some dish made of milk and pumpkin) tomorrow " subtly telling him that he need not fear of having to observe any upavasam the next day.

* * * * * * * * * * * *
Paramacharya is also known as for his wit and humor and for the pun of words.
Once an artist came to Mahasvami and told that he is going to offer something different from other devotees. He then said to Paramacharya that he is offering his "kavalai" (worries) to him so that he will be relieved. Paramacharya replied spontaneously that whenever a devotee offers him anything he takes a small part of it and returns the remainder to the devotee. By that practice, he will take the "va" from his offering and return back the "kalai" to him. (kalai in Tamil means art).
* * * * * * * * * * * *
Hari Om,
Neelakantan

Brief account of Gaudapadacharya and Govinda Bhagavatpadacharya - 04

2006-12-11T19:15:00.000-08:00

Hare Krishna Dear Friends,

We will see the last part of the story today.

* * * * * * * * * * * *
Chandra Sharma on waking up from sleep looked around at first to see if the bundle of leaves was safe. He took the bundle and started reading. Thereupon, the house holder vaishya stopped him saying: “My daughter took great effort to save your life. She wants to marry you. It is because of this that she took tender care of you.” Chandra Sharma thought within himself: “Was it for this that I received instruction in grammar?” He told the householder that he had no intention of marrying. The house holder insisted that they should go to the court of the king of the place in order to settle their dispute. Both of them went to the palace of the king.

The king saw Chandra Sharma. Even before the Vaishya could represent the cause, he got an idea in his mind “This young man seems to be a brilliant person. I am searching for a proper match for my daughter. I would give her in marriage to this young man.” Thinking thus, he said to the stranger without listening to anything else: “Are you married? Will you marry my daughter?” Then he wanted to ascertain whether there was support for such a marriage in the dharma-shastra and sent for his minister. The minister came. He thought within himself: “Oh! The king knows that I am in search of a match for my daughter. Now the time has come for giving my daughter in marriage to this young man. Thus all the three, the vaishya, the king and the minister, wanted Chandra Sharma to marry their respective daughters. What was he to do? He married all the three and lived with them till he begot a son by each of them.

Only the first born son is Dharmaja (born of Dharma). For the purpose of following the way of Dharma from generation to generation, one son is enough. The rest are all Kamajas i.e. born of desire. It is only the eldest son that has the eligibility to perform karma. The family property also goes to him alone. Property is intended for the performance of Dharma. The fitness for performing Dharma belongs to the eldest son alone; therefore the family property goes only to him. If other sons are born, they need only to be protected and enabled to live. Is it not the case that a kingdom is inherited by the eldest son of a king? The other sons have no share in it. Similarly, the family property also goes to that son who is eligible to perform Dharma. Therefore, only one son does the parent require.

After begetting one son from each of his wives Chandra Sharma left his house. Then he went in search of him who had taught him grammar (Gaudapada). After visiting various places he met him at Badarikashrama. He came to know that his teacher had become a sanyasi. He too took sanyasa from him. Thence he came to be known as Govinda Bhagavatpadacharya. The teachers from Shuka onwards are known as Parivrajakas (wandering monks).

While Govinda Bhagavatpada was staying at Badarikashrama, Vyasa the preceptor and father of Shuka came there once. Govinda Bhagavatpadacharya met him and offered obeisance. Vyasa addressed him thus: “For the purpose of writing a commentary on the Brahma-sutra composed by me, Ishvara himself is going to be born as an Avatara. He will take sanyasa. In conformity with the tradition of the world, there should be a teacher to initiate him. You go to the banks of Narmada River and stay at the foot of the fig tree (Ashvattha) there. As soon as he meets you, you will initiate him.” Thus it was decided when the four teachers met at Badarikashrama, namely Vyasa, Shuka, Gaudapada and Govinda Bhagavatpada. Govinda Bhagavatpada came down from Badarikashrama and reached the banks of Narmada.

The teacher who had taught grammar to Govinda Bhagavatpada in his previous ashrama had himself become the Vedantic teacher initiating him into sanyasa. The tree sitting on which he had learnt grammar in his purvashrama now gave the region of its foot as his dwelling place. Govinda Bhagavatpada sat there in meditation awaiting the arrival of his disciple.

The work Patanjali-vijaya relates in great detail all the above incidents. Thereafter this work relates in brief the story of Sri Sankara.

* * * * * * * * * * * *

With this, we come to an end of this narration. In the next few emails, we will see some incidents from the Paramacharya’s life.

Regards,
Neelakantan

Brief account of Gaudapadacharya and Govinda Bhagavatpadacharya - 03

2006-12-11T04:40:00.000-08:00

Hare Krishna Dear Friends,

Continuing further. In this portion, the Mahasvami explains the exalted state of Shukacharya.

* * * * * * * * * * * *
One is born as a result of residual karma. In the life that is thus acquired, one must perform good karma; get one’s mind purified and then gain knowledge of the Self. Without these procedures, how was it that Shuka was a Jivanmukta even at birth? Even for jnanis there would be the body as long as Prarabdha-karma (karma that has begun to fructify) lasts. And then there comes to them liberation from the body (Videha-mukti). Such being the case, how did Shuka take birth as a liberated soul? Were there others like him?

Vamadeva was a jnani (sage) even while he was in his mother’s womb. We come to know this from the statement: “Even while I was in the womb I knew the crores of births taken by all the gods.” He further says “How was I before this birth? I had countless births enveloping me like fortresses of iron. But now he wings have started growing. They have grown as for an eagle. I have started flying out from those bonds. Now I am able to know all sorts of births”. Vyasa too cites in the Brahma-sutra the example of Vamadeva:

sastradrishtya tupadesho vamadevavat (BS – I-i-30)

Shuka and Vamadeva are given as examples of he liberated ones. Scripture itself cites them as examples. They were sages even at birth.

In the hymn of praise relating to Govinda Bhagavatapada, in the Guru-ratna Maalika stotra, there is a verse praising Shuka:

jnanijathara eva cyavan yo jagato nadravad atmavid vipadhyah
anahantam aham tam atmavantam bhagavantam shukam ashraye prashantam

In this verse it is stated that Shuka, even when he came out of the mother’s womb, was unaffected by the sufferings of the world and that he was free from ego. I am dependent on such an atma jnani and bhagavata shresta.

We go to a place in order to accomplish something. If that something has been accomplished we leave that place. In the Bhagavatam it is stated that Shuka knowing that what had to be accomplished had been accomplished, even before being invested with the sacred thread, started to leave his home. Vyasa, Shuka’s father had great love for his son therefore, when Shuka started leaving, Vyasa cried out: “Oh son! Please stop.” But Shuka had started leaving because there was nothing to be done. Why did he not have anything to do?

What is doing work? Doing work is for gaining something or for rejecting something. These constitute work. One must gain something which is not there or something which is not already accomplished or one must reject what one does not desire. A bad servant is to be sent away; a good servant is to be taken to service. Enemies are to be removed, friends should be welcomed. Thus, all actions in the world are in the form of rejection and acceptance, grasping and giving up. This is what is called work. In order to acquire wealth, one must work. In order to remove misery, one must work. Any work is done for the sake of attaining happiness and removing misery. What is it that cannot be accepted or rejected? It is only we. We cannot reject ourselves or accept ourselves. We are not that which is rejected. All else which is different may be rejected or accepted. It is only he that believes in the existence of something else that has work to do. He works in order to reject or accept that something else. If all that we see is realized to be us, then there is not work at all for us. There being nothing else, which are we to accept and which to reject? In that state neither is possible. There is no work. Pain, hunger, misery, happiness, if all these are us then how is work possible? Now we imagine we are skin. If the skin is dark we say “we are dark”. If the skin is fair we say “we are fair” and we feel proud. We have the notion “we, we” in all such usage. When we have the nothing we are these (dark, fair etc) why should we not have the notion “we” in all things? In fact, we are that way but we do not know that we are as all. If we come to know that, how will there be action then? It is only when there is something other than us that we can gain it or get rid of it. If all are we i.e. if all are the Self, the true Reality, then there will be no work at all.

Shuka had realized his identity with all. He became the Self which is in all things. When he was running away, Vyasa called him. But who is to respond? Shuka had become all things. Should not all things respond? All the trees there responded saying “Why do you call us?” All the animals there responded in the same manner. Shuka was in the form of all beings. It was because he was all, that there was no work for him and he ran.

Gauda thought that he should approach such a preceptor and receive his grace. He came to know that Shuka was living in Badarikashrama on the Himalayas. He went there and received sanyasa from him. He came to be known as Gaudapadacharya. From him started the Shishya-parampara of our tradition. Gaudapada after taking sanyasa from Shukacharya remained stationed in the Self.

Now to continue the story: Chandra Sharma got down from the tree that was on the banks of the Narmada. He walked from there a little distance. He was very tired because he had spent several days and nights without food and sleep. He left the bundle of leaves which he had been carrying at the place and slept soundly. During that time a goat came along and ate a portion of the bundle of leaves. The Maha-bhashya, which is now extant, consists only of the uneaten portion of the leaves. The part that is missing in the Maha-bhashya is known as Aja-bhakshita-bhashya (the portion eaten by the goat). Chandra Sharma got up from him sleep. He saw that a portion of the bundle of leaves was missing. He came to know that a goat had eaten it. He tied up the leaves that were undamaged, and taking the bundle with him he reached Ujjain.

He went to the house of a Vaishya (Merchant Class). He laid himself down on front of the house and slept off. He was in deep sleep for a long time. Many days passed. The Vaishya had a daughter. She saw Chandra Sharma and tried to wake him up. But he did not wake up. She realized that he was in an unconscious state without food and loss of blood (remember, Chandra Sharma had made an incision in his body and was writing down the Maha-bhashya with his blood). She thought within her “This person seems to be very brilliant. His life should be preserved.” Immediately, following the medical science (Ayurveda), she smeared over his body cooked rice crushed in buttermilk. The essence of the rice entered his body through the hair orifices. This was repeated every day. After some days Chandra Sharma woke up.

A technique like this is taught in our medical texts. Now-a-days the essence of food is injected into the body through a needle. This involves injury and also creates a new orifice. The method taught in our medical texts consists in making the essence of food enter into the body naturally, making use of the hair orifices. In Kerala, even today there is a treatment similar to this; it is called Navara-kili.

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We will see the last part of the story in the next posting.

Regards,
Neelakantan

Brief account of Gaudapadacharya and Govinda Bhagavatpadacharya - 02

2006-12-04T19:17:00.000-08:00

Hare Krishna Dear Friends,

The following details have been gathered from the book “Adi Sankara – His Life and Times” compiled by Sri. T.M.P.Mahadevan. The book covers the series of lectures by Kanchi Mahasvami on Adi Sankara.

We will continue from where we stopped previously.

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One day there came along a comely Brahmin boy. Hearing that at Chidambaram Patanjali was expounding the Maha-bhasya he was coming to the South from Kashmir. On seeing him, the Brahma-raksas (Gauda) felt very happy. It thought “What a beautiful form. Today I have obtained a delicious meal.” It put on the disguise of a Brahmin and stood before the boy. It asked the usual question in grammar, but to Gauda’s surprise, the boy answered it correctly. At once Gauda Brahma-Raksas became greatly pleased and said to the boy: “All these days no suitable student came. You are the proper disciple. Whatever knowledge my teacher imparted to me I shall impart to you. Be seated here. Where do you want to go?” The boy said: “I am on my way to Chidambaram in order to learn grammar from Patanjali.” On hearing this Gauda remarked: “The story of Chidambaram is all over. What you intend to learn at Chidambaram I shall teach you here. The Maha-bhashya remains with me. Sit down here.”

Who can be at peace accepting a Brahma-raksas as a teacher? Gauda strictly gave orders to the boy saying: “You should not leave this tree as long as I continue to teach you. You should not sleep. I shall complete the teaching as soon as possible.” What was to be done? The boy who had come to learn grammar sat there itself on the tree. He thought he should take down in writing all the lessons he would be listening to. At that time there was neither ink-pot nor pen and there was no time to fetch an iron quill to write with. The teacher had ordered that he should not leave the tree. The boy made and incision into his thigh and blood was coming out; he broke off a twig from a branch of the tree, and dipped the twig in the blood and wrote on the leaves of the tree all that was taught. The Brahma-raksas was teaching non-stop both night and day. Without food and without sleep the boy wrote down what was being taught to him for nine days. He tied up the leaves on which he had written, into a bundle. It is the script that was written on those leaves that is being studied even now as the Maha-bhashya.

Who was that disciple? His name was Chandra Sharma. This story is to be found in a work called Patanjali-vijaya written by Ramabhadra Dikshita who lived about two-hundred years ago. Who was Chandra Sharma? Patanjali who pronounced a curse on Gauda thought to himself: “Which student will go to him with the required ability to learn the commentary on grammar and absolve him from the curse? It is only I that has to go to him. Only then he will be released from the curse.” Thinking thus he became Chandra Sharma.

It was this Chandra Sharma that in his later Ashrama became the preceptor of Sri Sankara Bhagavatpada, bearing the name Govinda Bhagavatpada. He was an incarnation of Adi Shesha. He had assumed many disguises. He serves as the bed for Hari. He becomes the anklet for Paramashiva (Well, Adi Shesha serves as Vishnu’s bed will be known to all of us. But how is that he is the anklet [Noopura] of Lord Shiva? I came to know of this account recently while listening to the discourses on Ramayana by Harikatha exponent, Late Sri Balakrishna Shastri. Once when Lord Shiva was dancing Ananda Tandava, the golden anklet he was wearing maintained the taalam for the dance. But after sometime, the anklet broke, then Lord Vishnu, who was watching the dance along with all the other Devas, told Adi Shesha to wriggle amidst the feet of Shiva, not disturbing his dance and twine around his feet, serve as his anklet and maintain the taalam again. Thus Adi Shesha became the anklet of Lord Shiva.) He it is that supports the earth. He is Lakshmana, son of Sumitra. He is Balarama and also son of Atri (Patanjali).

Chandra Sharma after assuming sanyasa lived on the banks of Narmada awaiting the arrival of Sri Sankaracharya in order to bless him. How did Chandra Sharma receive the lessons in grammar for many days without sleep or food? Well, in a previous incarnation, i.e. as Lakshmana he had the experience of spending fourteen years without a wink of sleep (guarding Sri Rama and Sita Devi). It would seem as though he had habituated himself to sleeplessness in order that now as Chandra Sharma he could dispense with sleep.

Sanskrit is the language of the gods. Since it is the language of the Girvanas (gods), it is called Girvani. The term samskruta means what has been sanctified or purified (samyak krutam iti samskrutam). It is that which has been purified through nine vyakaranas (grammatical texts). The old name for this language is deva-vak or deva-bhasha. It is stated that all should speak in Sanskrit (technically, Samskrutam is correct word). Mlecha-bhasha is the language which has unclear words; all other languages are but variants of Sanskrit. There are many languages which have not been purified through grammar. Even children should Sanskrit.

One who wrote commentary on Sanskrit grammar is the Sage Patanjali. Gaudapada went to Patanjali as a disciple and because of a curse he became a Brahma-raksas. To him went Chandra Sharma. Gaudapada, who had been awaiting the arrival of a competent disciple in accordance with the injunction of his teacher, taught grammar to Chandra Sharma. Chandra Sharma wrote what he learnt on leaves plucked from the sacred fig tree.

The lessons in grammar were over and for Gauda the life as Brahma-raksas came to an end. He thought thus: “Hereafter I shall acquire a sense of detachment. I should meditate on the Self. For that I should go in search of a preceptor.” He began to search for one who was a liberated sage even at birth. He came to know that one such preceptor was Shukacharya. Shuka was born as a knower of Brahman. He did not make any effort; he did not perform sacrifices etc.

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We will continue the next day.

Regards,
Neelakantan

Brief account of Gaudapadacharya and Govinda Bhagavatpadacharya - 01

2006-11-30T18:55:00.000-08:00

Hare Krishna Friends,

As mentioned previously, we will start today with a brief chronicle of the Paramaguru and Guru of Adi Sankara. Today is the holy day of Ekadashi/ Gita Jayanthi (some celebrate it as Guruvayoor Ekadashi). Let us constantly remember Jagadguru Lord Krishna.

The following has been collected from the book “Adi Sankara – His Life and Times” compiled by Sri. T.M.P.Mahadevan. The book covers the series of lectures by Kanchi Mahasvami on Adi Sankara.

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When Lord Nataraja (Shiva) was dancing, Patanjali and Vyaghrapada were standing on either side and enjoying the dance. In pictures and sculptures of Lord Nataraja we may see the figures of these two sages standing on either side. The lower half of the body of Vyaghrapada is that of tiger and the lower half of the body of Patanjali is that of the serpent.

Patanjali is an incarnation of Adi Shesha. He wrote the great commentary on grammar. As he was the son of Atri, he is called Atreya. His mother’s name was Ghonika; therefore is he also known as Ghonikaputra. He wrote three treatises.

A sutra (aphorism) on Yoga.
Commentary on grammar
A manual called Charaka, a work on Ayurveda (medicine), which is an Upaveda (an auxiliary to the Veda). This work has also the name Atreya Samhita.

Thus Patanjali wrote treatises on three sciences which concern the mind, speech and body. The Yoga-sutra is the work conducive to the mind. It explains the method by means of which the mind may be controlled and purified. The commentary on grammar is helpful for speech. With its help we learn to speak without any flaws. The medical treatise Charaka will be found instrumental to maintain bodily health. He is thus the author of three works which are useful for purifying the three instruments, namely, the mind, speech and body.

The commentary which he wrote on grammar is known as Maha-Bhashya (Great Commentary). There is a saying to the effect “Only Adi Shesha who is endowed with a thousand tongues should explain the Maha-Bhashya.” Adi Shesha can explain anything. Having come to know that he (Patanjali) had written a commentary on grammar, many students went to him for receiving lessons. The number of students was one thousand. Patanjali was in the hall of thousand pillars at Chidambaram (a place in Tamil Nadu where there is the famous shrine of Nataraja).

He resolved to give his teaching quickly to the one thousand students. Thinking that he could not remove the doubts raised by all the students with one mouth he assumed his original form as Adi Shesha endowed with a thousand heads. Even the sight of Adi Shesha or the contact with his breath would reduce people to ashes. Therefore staying behind a screen he began to teach. What could be done to prevent any student going out of the hall while teaching was on? In order to prevent this from happening he gave this order: “If anyone goes out without my permission he will become a Brahma-raksas”. Brahma-raksas is a being similar to a ghost. Those who have studied the Vedas well and die prematurely remains as ghosts endowed with the memory of the Veda. They are called Brahma-raksas.

After stating this, Patanjali who was Adi Shesha began teaching them with one thousand mouths from behind the screen. He had also enjoined that the students should not look in, lifting the screen. A doubt came to one of the students. “How does the teacher, being one, instruct so many of us at the same time?” He then lifted the screen and looked in. The sight of Adi Shesha and the poisonous air that emanated from him reduced all the students to ashes. The number of those who were thus destroyed was nine hundred and ninety nine. Only one student had gone out at that time. He was a little dull-witted and was not able to understand well what Adi Shesha was teaching. Therefore he thought he could go out for a while and return later. And he went out.

Coming to know that nine-hundred and ninety nine disciples had died, Adi Shesha assumed again the form of Patanjali and appeared sorrowful because of the tragedy that had happened. At that time the student who had gone out re-entered. He came in with trepidation wondering as to what would happen to him since he had transgressed the teacher’s injunction. Patanjali who saw him coming became a little happy although this student was dull-witted. Patanjali felt happy because he had survived. There was no time thereafter for Patanjali to complete his teaching. Therefore he thought that he would bestow his grace on this sole-surviving student. Addressing him he said: “May you get to know all that I know. Because you went out without permission you have necessarily assumed the form of a Brahma-Raksas. Yet there is a means of salvation for you from this predicament. When you come to impart the instruction you have received from me to a student who is fit to receive it, you will be released from this curse.” All these details are given in a beautiful manner by Ramabhadra Dikshita, the author of works like Janakiparinaya, who lived two hundred years ago. The student to whom Patanjali bestowed his grace was Gaudapada, the one who belonged to the Gauda country.

The region which is to the north of Vindhya Mountains is The Gauda Country. The region which is to the south is the Dravida country. Among the Gaudas there are five sections. They are referred to as Pancha-Gaudas. Similarly, there are five sections of Dravidas. The Brahmins who have gone from the south to Kashi are known as Dravida-Brahmins. In the history books that are written now there is a distinction made between Aryas and Dravidas. Because of this there arise disputes. The distinction that was made of old is the one between Gaudas and Dravidas.

As a result of his teacher’s curse, the student who escaped death became a Brahma-raksas. He began to fly in the air. A Brahma-raksas would eat up every day a Brahmin learned in the Veda. Having assumed a form, it would drag those who are skilled in reciting the Veda to a distance, and after putting them several questions which they could not answer, it would beat them to death. Gauda who had become a Brahma-raksas went to the banks of the river Narmada and sat on an old fig tree which was there. That place is in between the five Gauda countries and the five Dravida countries. Those who went from South India to the North or from North India to the South had to pass through this place. Gauda would ask the scholars traveling via that place a question in grammar and they would blink being unable to answer. In those times there was no Maha-bhashya for grammar. Immediately the Brahma-raksas would beat them up and eat them.

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We will continue the next day.

Regards,
Neelakantan

Advaita Guru-parampara

2006-11-27T19:10:00.000-08:00

Hare Krishna Friends,

In order to instruct us in the disciplines that are necessary for removing sorrows and in order to enable the light of the Self to shine in its plenitude, there is required the line of succession of preceptors. A preceptor hands down to his successor the ability to continue the aforesaid mission. It is the series of preceptors who succeed one another in this manner that is called as Acharya-parampara or Guru-parampara. We should be grateful for this succession. The preceptors have preserved for us the wealth consisting of the path which leads to the gaining of the light of the Self. If we meditate on all the preceptors who have come in this succession line till today, we shall receive a profusion of grace. Therefore knowledge of Guru-parampara is of utmost importance. We have the following two main Guru-Parampara shlokas in the Advaita tradition:

sadashiva samarambhaam sankaracharya madhyamaam
asmadacharya paryantam vande guru paramparam

narayanam padmabhuvam vasishtam shaktim cha tatputra parasharam cha
vyasam shukam gaudapadam mahantam govinda yogindramathasya shishyam
sri sankaracharyam athasya padmapadam cha hastamalakam cha shishyam
tam totakam vartika kaaram anyan asmad gurun santatamanatosmi

In the first verse, starting with Sadashiva (Dakshinamurthy, the first guru), with Sankaracharya in the middle and finally all the Acharyas coming in Sankara lineage are saluted.

The second verse traces the lineage from Sriman Narayana (notice how even here Advaita is stressing the non-difference between Shiva and Vishnu). The Gurus mentioned in the second verse are as follows:

Narayana
Padmabhuva (Brahmaji)
Vasishta
Shakti
Parashara
Vyasa
Shuka
Gaudapada (Paramaguru of Sankaracharya)
Govinda Bhagavatpada (Guru of Sankaracharya)
Sankaracharya
Padmapada, Hastamalaka, Totaka, Sureshvara (vartika kaara)
Others

Till Shuka, the succession was from father to son (Putra-parampara). Shuka was a Jnani even at birth. From him started the succession from preceptor to preceptor (Sishya-parampara). From the Puranas and other sources, we learn about the Acharyas till Shuka. The traditions regarding to the great gurus starting with Gaudapada are recorded in the Sankara-vijaya texts (biography of Sankara) and few other sources. There are five main Sankara-vijaya texts:

Madhaviya Sankara-vijaya (written by Sri Vidyaranya…remember the first quiz conducted by Hariram???)
Anandagirya Sankara-vijaya
Chidvilasiya Sankara-vijaya
Keraliya Sankara-vijaya
Vyasachariya Sankara-vijaya

It has been mentioned previously that His Holiness Pujyasri Chandrashekara Saraswathi Mahasvami used to deliver discourses at many instances. It was not mere speech, but a message from the heart each day. In one such occasion the Master delivered a series of discourses on the life and message of Adi Sankara, in Tamil. Sri T.M.P Mahadevan, professor of Philosophy and sincere disciple of the Mahasvami has translated these series of speeches into English and published as the book “Adi Sankara – His Life and Times” under the banner of Bharatiya Vidya Bhavan.

Most of us know the life history of Adi Sankara, but may not know the details of his Guru and Paramaguru. I thought of sharing the particulars pertaining to Gaudapada and Govinda Bhagavatpada from the above mentioned book. The message of Advaita is beautifully interwoven between the stories. The Mahasvami raises some questions in between the stories (that can rise as doubts to the common man) and clearly answers those with appropriate quotes in his own characteristic style.

We will start with the same in the next email.

Regards,
Neelakantan

Brief life sketch of Sri Chandrashekara Saraswathi Mahasvami – 07

2006-11-23T19:06:00.000-08:00

Hare Krishna,

Today we will conclude with the Brief life sketch of the Kanchi Mahasvami. The email is a bit longer.

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The Mahasvami’s simple speeches to the masses flowed effortlessly, containing the most ancient wisdom and also latest research results. For him all religions were only facets of the Sanathana Dharma. He reflected that unity of Religions is needed, but not uniformity. The core of the Acharya’s life was the preservation, study and adherence to the Vedas, the common heritage of the entire Human race (please note, it is entire Human race, not just for Indians). As mentioned before, His discourses have been brought out in many volumes in Tamil as “Deivattin Kural”, these are known as the common man’s Veda. Some parts have been brought out in English also. He weaved together various branches of knowledge into one universal fabric. His insights were remarkable.

During the India-China conflict in 1962, the government wanted money for the war effort. The Acharya in a memorable appeal, called upon the people to rally to the defense of our country and offer at least a small quantity of gold to the temples of Goddess Shakthi from Kashmir to Kanyakumari. He said: “We should punish our enemies, but without malice”. During the Indo-Pak war in 1964, the Acharya arranged for the free distribution of thousands of copies of Hanuman Chalisa to our troops to sustain their morale and ensure victory.
Tiruvidaimarudur, also called Madhyarjuna, is a notable place of pilgrimage connected with Adi Sankara's Dig Vijaya. When Sankara visited this place, he desired that the Mahalinga at the temple should itself declare the truth of Advaita so that the doubt in regard thereto lingering in the minds of some people might be dispelled. In response to the Jagadguru's prayer, Lord Shiva appeared out of the Mahalinga, raised the right hand, and proclaimed the truth of Advaita three times thus: 'satyam Advaitam; satyam Advaitam; satyam Advaitam'. Mahasvami wished that this greatly significant incident should be adequately represented in sculpture so that people would easily remember it. A vimana (gopura/tower) over the entrance of the local Sankara Mutt was put up, and within it were installed sculptured figures of the Mahalinga with the right hand raised and of Adi Sankara with palms joined. In the central courtyard of the Mutt a shrine was constructed and in it was installed Sankara paaduka. The Acharya accompanied by Sri Jayendra Saraswathi Swami participated in the Kumbhabhishekam of this new memorial, which took place on the 5th of December, 1963.
Several foreign scholars and savants, spiritual seekers and religious leaders, exponents of the arts and even diplomats have had interviews with the Acharya, thereby gaining first-hand knowledge of the immortal tradition of India. What Professor Milton Singer of the University of Chicago said after meeting the Acharya, express precisely the feeling of all those from abroad who have had the privilege of conversing with the Great One. This is what the Professor said: "Before I went to India I had heard and read much about the great soul-force of its holy men and saints but I had assumed that this was something in the ancient past. And it was not until I had met the Sankaracharya that I realized it is still a part of the living force of Hinduism today".
His Holiness advised musicians and Harikatha artists to understand the meaning of the lyrics and sing them with devotion. Scores of eminent musicians presented their art before him and received his blessings. The Mahasvami composed the song “Maithreem Bhajatha” in Sanskrit about universal peace and harmony for being sung by the nightingale of India Dr.M.S.Subbulakshmi at the United Nations (Most of us would have listened to this master piece. If you have not, it can be downloaded from coolgoose/cooltoad site)
Sri Jayendra Saraswathi svamigal desired that the entire year 1967 be celebrated as the Diamond jubilee year of the Mahasvami’s accession to the Kamakoti Peetham. There were serene celebrations all over the land.

For the Mahasvami the day started at 4:30 with his ritualistic bath, which was itself worshipped by devotees. His Anushtaana, Japa and Pujas were predominantly Manasika in nature. After granting darshan to devotees, giving audience to visitors, advising religious organizations, addressing the public, giving instructions for the Mutts administration and his own reading, hardly the Mahasvami got 2 hrs of rest a day. Even on fasting days, his absolute serenity and poise were a marvel. The Acharya’s frequent observance of silence seemed to recharge his subtle powers. He adhered to tapas. His Atmabala was his invincible strength.

In one of the gatherings, the Acharya observed “Villagers migrating to cities and living beyond their means will only increase poverty. Value based quality of living is more important than the so called standard of living. Rights are only facilities for performance of our duties. Teachers should study the subjects to impart and not to sell knowledge. Respect for parents and teachers are essential. Avoid Ego, Anger and Arrogance. Humility with self confidence will lead to greatness in life. Students should acquire knowledge of world affairs without deviating from Education. Truth and Non-violence are the principles of Dharma for the entire humanity which is but one family.” When the then Tamilnadu Chief Minister M.G.Ramachandran (MGR) had a darshan, smilingly the Acharya told him that his power of attracting the masses should be used in a positive manner.

With the blessings of Mahasvami, Sankar Mutts were constructed all over India at various places. A magnificent stupa was erected at Kaladi in Kerala, the birth place of Adi Sankara. At Srirangam, the Mahasvami suggested building of a new Gopuram on the old base. This was duly accomplished in the 80s by the initiative of His Holiness Jeer Svamigal of Ahobila Mutt (Sri Vaishnava Sampradaam). The Mahasvami directed Kanchi Mutt to financially help in constructing one of the tiers. This is now one of the tallest Gopurams in our country.

In April 1978, at the age of 84, the Acharya suddenly left on an indefinite paada yaatra, walking nearly 25 km a day. This long tour extended for full six years, with pretty long halts for few months at some places, covering many parts of the States of Tamilnadu, Andhra Pradesh, Karnataka and a sizable portion of Maharashtra also. He declined any form of paraphernalia of the Mutt. A few personal disciples accompanied him on their own initiative. Harijan men, women and children waited for his darshan on the road side. The Acharya made kind enquiries about their welfare and blessed them. His Holiness blessed countless devotees who saw him. At 84, he walked like a young man of 25. The rugged terrain, aggressive weather, utter lack of even minimum comfort did not disturb his spiritual trip and poise. Roads and rocks were his bed, sky was his roof, puja was part of his self. Some of the chosen objectives which constituted a significant part of the life-mission of the Great Guru, such as propagation and encouragement of the study of Vedas and Shastras, constructing new temples and renovating old ones, insisting people to lead a pure life and bringing to the memory of people the stupendous achievements of great preceptors like Sankara Bhagavatpada and Sage Vidyaranya continued to revolve in the mind of His Holiness, with redoubled vigor during the strenuous paadayatra. Though he had renounced the headship of the Kanchi Peetham in favour of his successor by June 1969, he never failed to do what a typical world preceptor should, for the moral and spiritual uplift of the people at large.

At Satara in Maharashtra a charming boy Sankaran had his first darshan of the Mahasvami and received his grace. In later camps, the Acharya put special questions to him and was happy with his response. After one such meeting, the Acharya svami casually remarked that the Mutt would soon have three Sankaracharyas. On 29th May 1983, charming 14 year old Sankaran was initiated into the Sanyasa order and designated as Pujyasri Sankara Vijayendra Saraswathi Svamigal, the 70th Peethadipathi of Kanchi Kamakoti Mutt. The unique trinities, the three Acharyas belonging to three different generations reflected the Mahasvami ensuring a smooth unbroken continuity in the 25 centuries old Ritualistic, Spiritual, Social and Administrative traditions of the Kanchi Kamakoti Peetham. The Paramacharya himself supervised the initial training of the Bala Svamigal.
At the earnest request of the two Acharyas, the Government and people of Tamilnadu, the Mahasvami returned to Kanchipuram in 1984. One cannot but wonder when he ponders over this very long yaatra of His Holiness, covering a distance of about 4000 km on foot with such a frail body, with his food restricted in quality and quantity, who was 84 years old when starting from Kanchi and about month less than ninety on his return to Kanchi to have accomplished this feat. Definitely, here is felt the super human touch.
From 1984 the Sankara Mutt in Kanchi again turned out to be a place of solace for the care-worn, the sick, the mentally retarded, the poor and the needy, a pilgrim center for devotees hailing from far and near and a magnetic spot of spiritual attraction for a good number of foreigners seeking peace. Distinguished visitors during the 80s included Prime Minister Rajiv Gandhi, the President of India Dr.Shankar Dayal Sharma and as well as their majesties, the King and Queen of Nepal. National leaders Atal Bihari Vajpayee, L.K.Advani and Murali Manohar Joshi paid their respects to the three Acharyas of the Mutt.
Once a widow of an army personnel had darshan of the Mahasvami. The Acharya shocked her by giving her Kumkum prasadam and told her that her husband was alive. Later the blessed couple came and fell at his feet. As a personification of humility the Mahasvami said “Many devotees identify divinity with me, though it may not be a fact. But perhaps they derive an inner feeling of communion with divinity due to their own dedicated perceptions.”
Almost till late 1990, the Acharya continued in the strict observance of His daily routine - Japa (meditation) for an hour or more before sunrise Anushtana (ablutions), Atmapuja, worship at the Adi Sankara shrine inside the Mutt, granting darsan to a vast mass of devotees and so on. He rarely missed going to Sri Kamakshi temple for darshan on Fridays. He perused at least two daily newspapers and at times read books of interest for even hours.
After 1990, Paramacharya seemed to be further withdrawing towards silence. Some attributed this to his failing health. His gracious smiles and queries to the doctors were full of meaning. Though His Holiness could not walk far, nor sit for long, he never disappointed the devotees flocking at the Mutt for his darshan, nor failed to hear the prayers of suffering people and bless them. Even his memory did not shrink till his last days. A committee was formed with Sri R.Venkataraman, the former President of India as its chairman to celebrate 1993-94 as the centenary year of the Mahasvami. In 1993 countless devotees satisfied their own desires by performing Kanakabhishekam to the Acharya, but this meant nothing for that great stitaprajna for whom gold and gravel made absolutely no difference. The Jivanmukta radiated divine grace to all those who came to him.
On 8th of Jan 1994, the Acharya looked very cheerful. At around 2:58 PM, the magnificent moral monarch glided out of his 100 years old mortal mansion on his own decision and attained Videha Mukti. An Avatar came to an end. The mission of preserving and reviving our Dharma initiated by Adi Sankara has been continued and consolidated in our times by the Centenarian Sage of Kanchi. This mission has no end.
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With this, we come to the end on the series of emails depicting the Biography of Kanchi Mahasvami. From the next email, we will see some of his messages.

Regards,
Neelakantan

Brief life sketch of Sri Chandrashekara Saraswathi Mahasvami – 06

2006-11-21T19:16:00.000-08:00

Hare Krishna Friends,

As mentioned before, most of the following is a transcription of the video “The Sage of Kanchi”, depicting in brief the Biography of the Mahasvami. Let us tread further.

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His Holiness initiated a scheme of mass contact. More than 2000 mudradhikaris (honorary responsible members) were nominated in Tanjore alone. Some aims of this scheme were:

Social service by the village community.
Preserving temples by cleaning them.
Peaceful persuasive prevention of conversion of Hindus to other religions.
Cow protection.
Planting of trees and growing of vegetables.
Digging of tanks, wells and channels or laying of roads by people themselves without distinction of rich or poor.

Mahasvami convened periodical conferences of the mudradhikaris to instruct them personally.

The Vedas constitute the basic scriptures of the Hindus. It is through the preservation of the Vedas that Hindu Culture has been preserved in spite of the vicissitudes of history. In recent times, the cultivation of skill in Vedic recitation and Vedic studies has been neglected because of alien influence and conditions of modern life. In order to offset the forces making for deterioration, the Acharya constituted the “Veda Dharma Paripalana Sabha”. Under the auspices of this Sabha which was started in 1944, annual conference of Vedic scholars are held in the various parts of the country, examinations are conducted in Vedic Literatures, maintenance is provided for selected and deserving Vedic scholars, institution for teaching the Vedas are set up and run, and every possible assistance is giving for the preservation of Vedic culture.

The consolidation of Advaita through his Bashyas and numerous Vedantic manuals and through teaching by example and precept was the greatest gift Adi Sankara conferred on the entire humanity. The central mission of any institution which owes its foundation to the Great Teacher should be to spread the knowledge of Advaita. The Jagadgurus of Sri Kamakoti Peetham have in various ways, rendered invaluable services to the cause of Advaita. An important measure designed to promote studies in Advaita was taken in 1894 by the then pontiff of the Mutt by inaugurating the “Advaita Sabha”. In 1945, the golden jubilee of the Advaita Sabha was celebrated in the presence of Mahasvami. The Acharya commended the work of the Sabha, and explained the essentials of Advaita Vedanta. The basic truth of Advaita is that the Self (Atman) alone is real, and that all else is Mithya. Not understanding the implication of the words, Mithya and Maya, the critics found fault with Advaita. Although ultimately the world of plurality is not real, it is not that it is not useful. Until the onset of wisdom, it is vested with empirical reality (vyavaharika satya). It is in this world and while living in it, that we have to strive for and gain release from bondage. True Moksha is the attainment of All-Selfhood, in this very life, by the removal of Maya through knowledge. The followers of the different religions think that their particular mode of worship alone is the true mode. But we, who follow Advaita believe that it is the same God that is attained through any of the religious modes, and that devotion to God is essential for realizing the truth of Advaita. In conclusion, the Acharya referred to the fact that teachers of Advaita have appeared at all times and in all the different parts of the country, and have left behind immortal works on Advaita. He declared that it was our duty to study those works and gain the wisdom that is contained in them.

In 1946, there was communal frenzy following the unfortunate demand for splitting the country. Hindu women of Bengal were molested and converted. There was an indiscriminate killing. The Acharya said “as per our shastras, those who have been molested and forcibly converted should be allowed to return to our religion and rehabilitated without any stigma. We should honor those Muslims and Hindus who rendered assistance during these disturbances.”

1947 saw the dawn of independence for India. The Acharya’s central message to the people was “Our flag contains Dharma Chakra. It links us not only with Emperor Ashoka but also with Bhagavad Gita which says ‘Evam Pravartitam Chakram’ that is our Dharma shines as the Chakra which symbolize the constant interaction between the human being and the cosmos. This freedom has been obtained by long struggle and sacrifice. Let us pray for a future of peace and prosperity. People should stick to truth at any cost and completely eschew communal strife. Each one of us should think about the welfare of others. Control of the mind leads to Self Realization and that is real independence.”

When Mahatma Gandhi was assassinated in Jan 1948 the Acharya said “It is a great loss to our value system. Gandhiji’s views on Rama Naama, Varnashrama Dharma, food habits and definition of God are spiritually profitable even to the most faithful Hindu.” The Acharya asked the people to pray for his soul. He instructed that 2nd October, the Birthday of Gandhiji must be observed as a day of prayer in temples, mosques and churches.

With Advaitic understanding, it will not be difficult to realize that, it is the same God that is worshipped under different names and forms. The special contribution of Hinduism to the world's history of religions is the truth that there are as many modes of approach to God Head as there are minds. And, yet on account of misunderstanding and narrowness, the followers of the different sects of Hinduism have indulged in quarrels sometimes. In South India, exclusive claims have been advanced, for instance, on behalf of Vaishnavism and Shaivism. While the Alwars and Nayanmars were universalistic in their outlook, their later followers introduced narrow distinctions and dogmatic partisanships. The Acharya wanted to give a concrete form to the movement for unity and co-ordination between the Vaishnavas and the Shaivas in Tamilnadu; and accordingly, the idea of “Tiruppavai-Tiruvempavai Shadanga Conference” was hit upon in 1950. Andal's Tiruppavai (praising Lord Vishnu) and Manikkavachakar's Tiruvempavai (praising Lord Shiva) are sung in the Vishnu and Siva temple respectively in the month of Margazhi (Margasirsha). The Acharya had a conference of scholars in these sacred texts organized at Tiruvidaimarudur in December, 1950. The unity-movement has been gaining in popularity since its inception.

When the Indian constitution was taking shape, His Holiness sent communications to about 4000 legislators to ensure that our legislation should confirm to our culture which is our Dharma. This serene sanyasi convened a conference of Mutts from allover India, the first of its kind. The concept of religion as a fundamental right saw the light of the day. Stalwarts like Pandit Nehru, Sardar Vallabhai Patel and Ambedkar appreciated and respected the suggestions of the Acharya. They incorporated the important suggestions of the Acharya.

The Sage of Kanchi spelt out a simple but brilliant scheme to help the poor on a mass scale with people’s involvement. Every house wife is to deposit a hand full of rice (called Pidi Arishi in Tamil) and a coin in a pot before she starts cooking each day. This will be collected periodically by volunteers who will give it to the nearest temple where it will be cooked adding salt, tamarind and curd. After offering to the deity, it would be distributed to the poor. This scheme will benefit those who give as well as those who receive. Those who give will have the satisfaction of having made their daily offering to God and their less fortunate brethren; and those who receive will have their hunger satisfied and thought purified through partaking of the consecrated food.

In 1954, the Acharya nominated as his successor 19 year old Subrahmanyam who was trained in the Mutt itself and who was known for his piety, exemplary behavior and intelligence. He was ceremoniously initiated to Sanyasahrama as Pujyashri Jayendra Sarasvati Swamigal, the 69th Sankaracharya of Kanchi kamakoti Peetham. To ensure undisturbed training for the young Acharya, he was secluded to Ambi a remote village near Kanchipuram where there is an Adhishtanam of one of the Sankaracharyas of Kanchi. The Paramacharya himself conducted training.

1957 marked the Golden Jubilee of the Acharya’s accession to the Kamakoti Peetham. A biography of the Sage written in Tamil by Sambamoorthy Shastrigal was released to mark the occasion.

The Mahasvami blessed renovation of numerous temples. He guided the Kumbhabhishekam of Akhilandeshwari temple at Thiruvanikkaval. The ancient spacious Mutt at Thiruvanikkaval was renovated and a Veda patashaala was started here. His Holiness arranged for covering the Vimana (Tower top) of Kanchi Kamakshi temple with Gold. The temple is the center of the ancient arts and crafts. Architecture, sculpture, and iconography go into the building of temples and the making of images. The directions for these arts are to be learnt from the Agamas - Shaiva, Shakta, Vaikhanasa and Pancharatra. It is from the same sources that the Arhchakas (temple priests) have to know the correct procedures of temple rituals and worship. The Acharya wanted to institute an organization which would work for the revival-leading to a renaissance of the ancient skills and arts relating to the temples. In 1962, the Mahasvami convened the first “Vyasa Bharatha Agama Shilpa Vidwat Sadas”, a unique historical, cultural and academic assembly of scholars and artists from all over India and abroad. The topics discussed included Temple Architecture, worship and evidences of Hindu religion at various regions of the world. Scholars were honored. The Acharya said “Our ancient cultural heritage was prevalent at Egypt in the West to Java in the East. Buddhism did not accept rituals, but with its stress on Ahimsa and Satya, it is only one of the Upanishadic aspects of our religion. We should rediscover our cultural ties with our neighboring countries, including West Asia. Western interests have concocted the Race theory dividing our people into Aryans and Dravidians for which there is absolutely no sanction in our own sources. We must be fully aware of our solidarity.” The Sadas has become now a permanent annual feature.

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We will continue the next day.

Cheers,Neelakantan

Brief life sketch of Sri Chandrashekara Saraswathi Mahasvami – 05

2006-11-16T19:23:00.000-08:00

Hare Krishna Dear Friends,

With deep sorrow I would like to mention the departure of Mukund, the 10 year old son of Sri Sankar (presently settled in Trichy). Mukund was having protein leaking problem and the conditioned worsened over the last few days. By 5.00 PM IST on 15th November, Mukund left his body. The whole family was very supportive for the child and ensured that he remembers the Lord always. Sankar is one of my close friends whom I met here in Melbourne. He is one of the kind persons responsible for introducing me to the books of the various Acharyas and Ramana Maharshi. Let us all pray Lord to give enough courage to Sri Sankar, his wife and the rest of the family to pass through this very tough time.

Continuing with the Divya Charitram of Kanchi Mahasvami.

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Traveling via various places in Kerala and Tamilnadu, the Acharya reached Tiruvannamalai in December, 1929 to have darshan of the Karthika Deepam. Tiruvannamalai is a very famous religious centre and is one of the Pancha Bhootha Kshetra (the Agni Kshetra). To symbolize the Lord in his glorious form of Jyothi (fire), a huge Deepam is lit on top of the hill on the day of Karthika (usually falling in late Nov/early Dec every year). A little bit about Tiruvannamalai is as follows:

The Lord here is called Arunachaleshwara and goddess goes by the name of Abhithakuchalamba. The pilgrim centre is also known for having been sung by Appar and Sambandar (the famous Nayanmars, Tamil Shaivite saints). There is also a story in the puranas that once the sages requested Mahavishnu and Prajapathi Brahma to measure the height of Lord Shiva (this is as per one version of the story). Shiva took the form of a flame extending infinitely upwards and downwards. Mahavishnu took the form of the Boar (Varaha) and went to the nether worlds to see the end of Shiva’s magnificent form. Brahma in turn took the form of a Swan (his vehicle) and flew towards the sky in search of Shiva’s head. It is said that both of them traveled great distances and still could not see the end of Shiva’s form. Finally the Lord appeared as a Linga (Arunachaleshwara) and blessed all who were assembled there. This incident is said to have occurred in Tiruvannamalai. There is also another story involving Lord Subramanya teaching Arunagirinathar (a saint) here. Many great siddhas and saints are associated with Tiruvannamalai.

In recent times, the name closely associated with Tiruvannamalai is that of Bhagavan Ramana Maharshi, the world renowned Jivanmukta. As already mentioned by Hariram, Kanchi Mahasvami had immense respect for Ramana Maharshi and vice versa. It is recommended again to go through the page http://kamakoti.org/souv/5-58.html (if you have already not done so) for a beautiful account of the high esteem each had for the other.

When the Mahasvami visited this place for the first time, the people gathered together in great devotion and welcomed him. Svamigal stayed there for almost a month, during which time, he went around the Hill (This is called as Giri Pradakshinam/Giri Valam and is considered very meritorious) and had darshan of Arunachaleswara several times.

Paul Brunton, an Englishman who had immigrated to America, came to India in search of a fully realized soul. He was traveling around the country meeting the Yogis in order to obtain their blessings. After completing his travels in Northern India, he came to Madras with the intention to tour South India. With the assistance of Sri.K.S.Venkataramani, a famous English writer residing in Madras, Paul got the opportunity to meet the Sage of Kanchi who was then camping at Chengulpet (which is about 35 miles from Chennai). Paul Brunton started asking his questions and the Acharya replied to all of them, with Venkataramani acting as the translator.

Towards the end of the conversation, the Acharya told him “There is an indwelling divinity in every man which will bring him back to god. Be humble you will find what you seek. Go to the revered Ramana Maharshi at Tiruvannamalai”. Paul Brunton has mentioned all about the meeting in his book ‘A Search in Secret India’. Later he met Bhagavan Ramana Maharshi at Tiruvannamalai and got what he was seeking. Paul Brunton has been credited with introducing Ramana Maharshi to the West through his books "A Search in Secret India" and "The Secret Path".

In one of the gatherings in Chennai, the Mahasvami suggested the following three ideas to reduce poverty.

Everyone including women should wear dresses that are the most inexpensive.
Instead of coffee, people should drink wheat porridge in the morning.
Parents of groom should refrain from getting dowry in the weddings. Marriages can be celebrated in a simple manner without extravaganza.

If we recollect, the Acharya had collected sand from Rameshwaram and as a religious rule the sand had to be dissolved in Ganga at Prayag. In order to comply with this rule the Mahasvami decided to go to Prayag as soon as possible (as we know, Jivanmuktas are never bound by any rules, what so ever. They seemingly act as per rules so that common folks like us can learn and follow). He traveled through Sri Shailam, Hyderabad, Nagpur, and Jabalpur and reached Allahabad (Prayag). He covered the entire route of over 2000 km by foot with the summer heat at 120 deg. Where ever he went, he had a ritual bath in the nearby sacred river and darshan at the respective temple thereby silently demonstrating the psychic unity of Bharath. The common folk and elite thronged to receive him with all honors. The Acharya spoke to the people in their own language. He used to deliver lectures on a variety of spiritual subjects like Vedas, Vedanta, Puranas, Dharma Shastra, Life History of Sankara Bhagavatpada, the Sthala Puranas of the holy places that he visited etc (we will learn about some of these in the mails to follow).

At Allahabad he was ceremoniously received by a committee lead by the Vice Chancellor of Allahabad University Mahamahopadhyay Ganga Nath Jha. In July 1934, at the Triveni confluence he mixed the sand gathered by him at the Sethu seashore in 1922. After bathing, he collected water from Ganga for Abhishekams of deities in South Indian temples.

In Oct 1934, the Mahasvami reached Varanasi (there are two rivers called Varana and Asi that come and join the river Ganga. The land between these two spots along the banks of Ganga is Varanasi, also known as Kashi) and received a hearty welcome from the public lead by the Maharaja of Kashi and Pandit Madan Mohan Malavya, Vice Chancellor of Benaras Hindu University. He had Darshan of Lord Vishwanatha and Goddess Annapurna. The Gauda Sanyasis of North and Dravida Sanyasis of South offered their respects to him. At the Benaras Hindu University a grand welcome address in Sanskrit was presented by the Vice Chancellor. The Acharya made a rather long reply in Sanskirt. His main words were “The aim of Education in ancient India was to attain inner peace. This alone can ensure happiness for society. Education based on our Dharma will confer immortality”.

A conference of eminent scholars of Bengal invited the Acharya to Calcutta. En route to Calcutta from Kashi, at the pilgrim center Kastar Mahadev numerous old sanyasis welcomed the Acharya with reverence. He was honored with public reception at Patna and Gaya. The Mahsvami addressed the people in Hindi. At Bodh Gaya, the Acharya worshipped the Bodhi tree and Buddha. At Calcutta, he received a colorful reception jointly organized by several linguistic groups. Moving forward, at the Jagannath temple in Puri, the Sage of Kanchi was requested to occupy the ancient Mukthi Mantapa Presidential seat. He requested the pundits of Jagannath to be leaders for our nation and work towards spreading our dharma in this world.

Walking through various towns in Orrissa, Andhra Pradesh and Tamil Nadu, he reached Rameshwaram in 1939. With the Ganga water collected by him, he did Abhishekams to Ramalingeshwara. Thus his Ganga Yaatra was considered complete on that day. The Acharya returned to Kumbakonam after his unprecedented yaatra for 21 years covering over 5000 km, all the while emphasizing that the philosophy of Hindu society is collective well being and the final goal is Moksha.

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We will see the rest of the account in the next email.

Regards,
Neelakantan

Brief life sketch of Sri Chandrashekara Saraswathi Mahasvami – 04

2006-11-13T19:20:00.000-08:00

Hare Krishna Friends,

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On the way back from Rameshwaram, the Acharya visited many holy places sung by the various Nayanmars (Shaivite Saints) and Alwars (Vishnavite Saints), did the Tatanka (ear ornament) Pratishta for Sri Akhilandeshwari at Thiruvanikkaval (a place near Trichy).

There is an incident connected with Thiruvanikkaval. This place also known as Jambukeshwaram is one of the Panchabhoota Pilgrim centers. Here the Lord (Shiva) is symbolized in the form of water. There is perennial oozing of water from underneath the Shiva Linga in the sanctum sanctorum which is emptied at regular intervals (Thanks to my close friends at Trichy, I was fortunate to visit Thiruvanikkaval in March this year). The Lord in this holy place is called Jambunatha while the Devi is known as Sri Akhilandeshwari. It appears that the Goddess here was very fierce and with her ugra-kala (fury) used to burn everything before her. Even the priest who opened the temple doors early in the morning was reduced to ashes and the people, unable to put up with such fierceness, eagerly availed themselves of the opportunity afforded by the presence in their midst of the great Adi Sankara who came to this kshetra in the course of his tour and implored him to draw out the ugra-kala of the Goddess and thus appease her ferocity. Accordingly, he established a temple of Ganesh just opposite to that of the Goddess so that when the temple doors were opened in the morning the first person to catch the eye of the Goddess would be her own favorite son. This in a way reduced the ferocity, but not satisfied with this, Bhagavatpada prepared two Sri Chakras in the shape of two Tatankas (ear ornaments) and drew forth all the ugra-kala of the Goddess into these two Tatankas and consecrated them on her two ears thereby appeasing her and approachable to her numerous devotees. From that day forth, the Devi has been adorned with the Tatanka. And whenever this ornament got into disrepair, it was repaired by the spiritual descendants of the great world-teacher, who adorned the Kanchi Kamakoti Peetham and again put on the ears of the Goddess after due Pratishtha. The Sage of Kanchi followed the same time honored rule.

It was a time when Indians, under the leadership of various patriots were fighting to free India from British Rule. When National leaders Desha Bhandhu Chittaranjan Das and S.Sathya Murthy sought his blessings, the Acharya said “All political parties should conduct politics in such a way that the religious faith of the general public is not harmed or affected. Though as a Sanyasi, I cannot identify myself with any party, I certainly look for the country attaining freedom soon. I want not only the foreign rule to go, but also the foreign outlook of our people to go”. Many other freedom fighters met the Swamiji and sought his blessings. They marveled his knowledge and concern for public affairs. Spiritually, the Acharya was also a freedom fighter, fighting for the freedom of people from the cycle of birth and death. But he felt that by the time political freedom was obtained our people may perhaps further lose their spiritual instincts.

When the Government of the then Madras regency brought a bill to regulate Hindu religious endowments and temples, the Acharya guided some eminent advocates to draft a memorandum. The chief minister, Raja of Panagal of Justice Party thanked the Acharya for his valuable suggestions.

Acharya was an authority on Vedanta and Mimamsa and could communicate with clarity to the people. He studied World History, particularly the impact of Hindu culture on humanity at large. In the course of his travels, the Acharya studied many relics, scriptural inscriptions, musical inscriptions etc at various places. He found that Indian culture and practices were prevalent in Java and Bali islands which are now called Indonesia. Swamigal had previously read about two thousand pages of the book ‘Raffle’s History of Java.’ There are temples in Indonesia for Ganesh, Shiva, Ambika and Vishnu, similar to the ones in India. However, the Shaivite and Vaishnavite religions that were prevalent before have disappeared and Islam has become the national religion.

The Tamil savant Poovai Swaminatha Iyer who retrieved many relics from decaying Palm leaves received the title “Dakshinathya Kalanidhi” from the Acharya. His Holiness had command over 17 languages including some foreign languages. Praising Sir Annamalai Chettiyar for establishing the “Annamalai” university, he shared his concerns over the pernicious dowry system which was impoverishing many families. Wherever he went, a huge procession followed. And many in the procession were devotees from religions other than Hinduism. The Acharya had enormous compassion for each and every one.

In 1926, the Acharya was camping at a village near Trichy. Seth Chamanlal Bajaj, a Congress leader, was touring Tamil Nadu and wanted to have Darshan of the Acharya. He conveyed his desire to Dr.T.V.Swaminatha Shastri, then Congress leader at Trichi, who in turn consulted with Mutt officials and made arrangements for the meeting. On the appointed day, Bajaj, Chakravarty Rajagopalachary (Popularly known as Rajaji, who was a Writer, Statesman, Devout Hindu, Second Governor General of Independent India, Chief Minister of Tamilnadu and Bharath Ratna recipient. Most of us would have heard his introductory speech to the Bhaja Govindam Song rendered by Late Smt. M.S.Subbulakshmi), Dr.Shastri and V.Jayarama Iyer, a lawyer went to the camp site. Bajaj, Shastri and Iyer went upstairs to where Swamigal was staying. When they prostrated and sat down, Swamigal inquired if anyone else had accompanied them. They replied that Rajaji had come with them, but was standing outside. The Acharya sent Jayarama Iyer and asked him to bring Rajaji to the room. Rajaji came in to the room and prostrated before the Acharya as per practice. When Swamigal asked him why he did not come in before, he replied that he had not taken a bath yet and was planning to come have Darshan of Swamigal after completing his ablutions. Swamigal looked at him and said that people who are devoted in the service of the country would not get the time or the opportunity to cleanse their body in a timely manner. Their tireless service is their prayer and Vrata. Rajaji was a person with a pure heart and was eligible to have his Darshan at any time. Rajaji informed Swamigal about the national freedom struggle, Hindi Prachar and Gandhiji’s service to the nation. Swamigal also conveyed his opinions to the leaders gathered there. They prostrated to Swamigal and said this Darshan would enable them to do both worldly and religious service.

At a cowshed in Nallichery (Palakkad), a village in Kerala a historic meeting of two great persons took place on 15th Oct 1927. The 57 year old Mahatma Gandhi was drawn to the 33 year old Sanyasi sitting on the floor, clad in a Khaadi cloth. The Acharya was also happy to meet a respectable National leader leading a simple life with spiritual emphasis. Gandhiji prostrated before Acharya as per tradition and his heart immersed in the glowing presence of the Jivanmukta. Then Swamigal spoke in Sanskrit, invited Gandhiji to come nearby and take a seat. Gandhiji sat down on the floor and replied that he could not speak in Sanskrit, but can comprehend Sanskrit words. Swamigal conversed in Sanskrit and Gandhiji in Hindi. Swamigal conveyed his appreciation to Gandhiji on his service to the nation keeping in mind that political rule based on spirituality would nurture a nation and one based primarily on human strength would lead to destruction. He praised Gandhiji for preaching this principle to the whole world. The conversation lasted for nearly an hour. Finally, when Gandhiji took leave, he said he was greatly benefited by having darshan of Swamigal and would keep his suggestions in mind and act upon them as much as possible. That evening, Mahatma was asked to reveal the details of his conversation with the Swamigal when at a public meeting in Coimbatore. Gandhiji refused to reveal the conversation as it was a private meeting and matters close to his heart were discussed and that is why the press was not allowed in the shed. Swamigal also did not divulge any details about this conversation.

In the course of his travel, the Acharya visited the small village of Vadvambalam situated near Vizhuppuram. The 56th Acharya of Kanchi Kamakoti Peetam, Sri Atmabhodhendra Saraswathi Swami had attained Siddhi in this village. He had stayed in Kashi for a long time and was known for his commentary on Rudram (the centre portion of Yajur Veda). There was no marking in that town to identify the place where the Acharya had attained Siddhi. His Holiness roamed the village’s fields, groves looking for signs of the spot and finally stopped at a place and asked the ground to be dug there. The village folks were following Swamigal around during his search. They said that they had dug places around there for various other reasons and did not see any signs of anyone attaining Siddhi there. However, Swamigal insisted and ordered that place to be excavated. A few feet into the ground, a skull was found. At that time, one of person who was digging (Kumaramangalam Sambamoorthy Shastri) fell down shouting “Stop, Stop” and went into a trance like state. He regained consciousness after a long time and recounted the amazing vision that he saw. “I saw a Sanyasi wearing saffron robes, having a Dhandam in his hand, wearing Rudraksha maala around his neck and was as tall as the sky. There were several Brahmins around the Sannyasi chanting Upanishads. The huge figure then ordered the chanting to be stopped. Moreover, I heard the figure say, “Don’t dig don’t dig in my ears”. The figure became smaller and smaller and disappeared. I just heard someone chanting “Sadashivam, Sadashivam” in my ears. And that too stopped in a little while, at which point I regained consciousness”. The village people were astonished to hear his vision, prostrated before the Acharya and requested his guidance on how to proceed further. As per Swamigal’s wish, the piece of land was donated to the Mutt and a Brindavan was built there with the help of one of the local Reddy. Daily pujas are being conducted there.

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We will continue the next day.

Cheers,Neel

Brief life sketch of Sri Chandrashekara Saraswathi Mahasvami – 03

2006-11-09T19:32:00.000-08:00

Hare Krishna Friends,

Let us continue from where we stopped previously.

* * * * * * * * * * * *

A few concerned devotees had petitioned the District court that the Administration of the Mutt should be taken up by the court while Swamigal was a minor and until he reached the age of twenty one. Even though there was not enough property in the Mutt to be administered, the court considering the benefit of the Mutt, ordered the Mutt to be administered under the “Guardian and Wards Act”. On the day of Sankara Jayanthi in the year 1915, the Acharya took over the Administration of the Mutt on the completion of his 21st year and streamlined it. The Sankara Jayanthi celebration in the year 1915 was celebrated in a grand manner with devotees pouring in from all parts of the country. The Acharya arranged for the publication of the History of the Mutt in various languages. He got the leading Epigraphist, Sri. T.K. Gopinath Rao to examine the centuries old copper plates, and other artifacts relating to the Mutt, collate it into a book and publish the same.

The Acharya arranged for the erection of suitable Adhishtanams for his Guru and Paramaguru at Kalavai where he was initiated into the Sanyasa order. Even at the young age of 23, he loved academic discussions with pursuit of knowledge. He convened a Vidwat Sabha and conferred titles on scholars. He arranged essay competition on Dharma for students. Deserving students were given scholarships. An Ayurvedic dispensary was started by Swamigal in those days with the aim of providing free health care to the poor and needy. Swamigal had respect for any religion that accepted in the supremacy of God. He was of opinion that everyone should follow the scriptures and sayings of their own religion. His acceptance of all religions and broad mindedness was well known amongst other leaders.

He strongly believed in the cultural unity of Bharath, from Kanyakumari to Kashmir. He showed serious concerns for the country to become free from foreign rule. In 1918 when Khadi cloth was propagated under Mahatma Gandhi’s swadeshi scheme, the Acharya himself switched over to Khadi for the rest of his life.

The Acharya started his first Vijaya Yaatra in 1919 to visit holy places, take dip in holy waters and grant audience to his devotees around India.

(I am reminded of a story here. Not able to recollect where this is quoted though. It is true that folks like us take a dip in the holy waters and wash off our sins. Unfortunately, the river/theerth retains some of our sins. How is this cleansed? This is cleansed when Jivanmuktas take a dip in the water? They purify the water which has been polluted by so many sinners and make it holy again……Probably this is the reason why Mahans like Kanchi Mahasvami and Sringeri Acharyas go on holy pilgrimage.)

He traveled initially in a simple palanquin. Later he switched over to Pada yaatra totally, till the end of his life. He thought of touring through the entire south of the country, go to Rameshwaram and there make the sankalpa (resolution) to visit the sacred Varanasi. It was a long and strenuous tour but it was supremely worthwhile because of the opportunities it gave to people allover the country to meet the Acharya and receive his blessings. The Paramaguru camped at various places during the course of his travel blessing the disciples, irrespective of their caste or creed. He used to strictly observe the various rituals like Chaturmasya (during the Chaturmasya, coinciding with the rainy season in India, sanyasins must stay at one place so that no harm may be caused to insects and other creatures by treading on them, when they come out in the rain), Vyasapuja, Navarathri Puja and others.

In the year 1921, Swamigal repaired to Patteeshwaram (a village in Tamil Nadu) for a sacred bath in the Mahamagham tank in Kumbakonam on the Mahamagham day, coinciding with the Kumbhamela of North India. The Madras Muslim Youth Association sent 200 volunteers to help the large gathering of devotees. In appreciation of their service, the Acharya gifted a silver cup to them.

Swamigal reached Rameswaram, traveling via Uppur, Devipatnam etc. To visit Rameshwaram, he dared to cross the 3km long rail bridge by foot. There was no road bridge at that time (I think taking a boat to cross the sea is a taboo for the Acharyas). The authorities of the temple, priests and hereditary Pandas gave a grand welcome to Swamigal (what a beautiful way to express National Integration, the Priest in Rameshwaram is a Panda from Uttar Pradesh, the Chief Priest in Kedarnath is a Nambudri from Kerala. There are many more instances like this.). He had Darshan of Sri Ramanatha and Devi Parvatavardhani in the temple. At Sethu, he gathered sand from the sea for immersion in river Ganga which he reached 12 years later, a tradition rooted in the physical, psychic and religious tradition of this country.

* * * * * * * * * * * *
We will continue with the narration the next day.

Hari Om,
Neelakantan

Brief life sketch of Sri Chandrashekara Saraswathi Mahasvami – 02

2006-11-06T19:14:00.000-08:00

Hare Krishna Friends,

Continuing from where we had stopped previously. As mentioned before, most of the following is a transcription of the visual “The Sage of Kanchi”, depicting in brief the Biography of the Mahasvami.

* * * * * * * * * * * *

In the eighteenth century, under the rule of Maharashtra kings in Tanjore, the official site of the Kamakoti Peetham was moved temporarily from Kanchipuram to Tanjore owing to the conflicts in the place during that period. Since that time, Kumbakonam was the temporary place of Administrative headquarters of the Kanchi Mutt.

After being pontificated, the young Acharya left for Kumbakonam from Kalavai. The first priority of the Acharya was learning the Vedas, Shastras and various classics. The Mutt’s scholars were engaged to teach and train the Swamigal.

An interesting episode during his study while staying at Kumbakonam is as follows. This is as told in an article by Sri A.Kuppuswamy.

One of those who taught the Acharya during this period was Painganadu Ganapathi Shastrigal (Painganadu is a place near Mannargudi in Tamil Nadu). He was a versatile scholar. Before he was forty years of age, he had written about a hundred works, in Sanskrit – short and long. He was awarded the title of ‘Mahamahopadhyaya’, by the Government of India, posthumously – just ten days after his demise.

Ganapathi Shastrigal was residing in a house opposite to the Sankara Mutt in Kumbakonam. He would go to the Mutt early in the forenoon and teach the teen-aged Acharya for about an hour. In the evenings, lessons in Shastras, Sanskrit, Chandas (prosody) etc. were imparted to the Acharya. In the spring season, the teacher and the student would sit for an hour or more, on the sands of the dry bed of the Cauvery, near the Mutt and there the lessons used to be carried out.

One evening the tutor was teaching. The Acharya was frequently thrusting the fingers of his left hand in the sand. Ganapathi Shastrigal observed this. The next morning he went to the Mutt as usual. After prostrating to the Acharya, he said “Please permit me to leave Kumbakonam and go to my village”. The young Acharya was much surprised and he asked the teacher, “What is the reason for this sudden request of yours?” Shastrigal’s reply was a bit stern. He replied, “A student, desiring to acquire knowledge, should be quite attentive when lessons are going on. Concentration of the mind is essential. My guru used to tell his pupils that one sitting on sand but not touching it and one having a knife on his hand, but not doing anything with it and one having his mind fixed in something worthy, as examples for a “sthita-prajna’ (one with a steadfast mind). Yesterday evening Your Holiness was a bit inattentive to what was being taught”.

The Acharya quickly interposed and said, “I was attending although I was thrusting my hand into the sand off and on. I shall now repeat all of what was taught yesterday evening”. Ganapathi Shastrigal who was struck with wonder at the amazing memory and precociousness of the young Acharya, said, “I feel that I am not necessary hereafter. Your Holiness can learn everything without the aid of a tutor and I can go”. The Acharya was loath to part with such an erudite teacher. And Ganapathi Shastrigal continued as teacher for about 10 more months.

The learned and the academicians of the day were surprised at the brilliance and sharpness of Acharya’s intellect. But constant visits from a large number of devotees and followers of the Mutt caused a lot of distraction to the training. It became essential to find a quiet place to continue studies effectively. The Mutt officials chose the beautiful and secluded village, Mahendramangalam on the banks of river Cauvery in Tamilnadu for his stay and studies. It became a pilgrimage for the great scholar teachers who were astounded by the extra ordinary grasping power of the young Acharya. In a short duration, the Acharya mastered Mimamsa, Vedanta, Tharka Shastra, Vyakarana etc.

On top of all these, with his love for the rich traditions of the Tamil language, the Acharya studied its grammar and literature. Additionally he was studying English, French and Marathi languages on his own. He had deep interests in fine arts, particularly music. Though he did not allocate any time to learn fine arts, in his free time (I can’t think how he could find any free time at allJ), he used to discuss the nuances of music with the excelling artists and absorbed the intricacies involved therein. He was good in singing and playing the Veena.

The Acharya often went to the small islands on the middle of the river Cauvery and used to get blissfully absorbed in meditation in the beautiful surroundings. He loved to take photographs of picturesque sceneries. On few occasions, a disciple would follow the Acharya with a camera and take pictures under the guidance of the Swamigal.

His other interests included History, Epigraphy, Archeology, Astronomy and Sculpture. He also learnt the Puranas and Sthala Puranas (short Puranas pertaining to particular places). He absorbed all knowledge from scholars and subject matter experts who visited him and also applied that knowledge to investigate and analyze the basis of such subject matter.

The Acharya was 20 years of age when he returned back to Kumbakonam. He was fully equipped with knowledge required for his high position as the head of an ancient spiritual organization.

* * * * * * * * * * * *

We will see the rest of the account in the next email.

Regards,
Neelakantan

Brief life sketch of Sri Chandrashekara Saraswathi Mahasvami (1894 - 1994) – 01

2006-11-02T19:23:00.000-08:00

Hare Krishna Friends,

Thanks to those who have been involved in the creation of the video “The Sage of Kanchi” depicting in brief the Life History of Mahasvami. Most of the content below has been picked up from the narration in the visual.

* * * * * * * * * * * *

Swaminathan, as Kanchi Mahasvami was known in his purvashrama, was born on the 20th of May 1894 at Vizhuppuram in Tamilnadu as the second son of Sri Subramanya Shastri and Mahalakshmi Ammal.

Subramanya Shastri had training in Vedas and Carnatic music. He served as a government supervisor for education. Apart from Swaminathan, the blessed couple had four sons and a daughter. Subramanya Shastri taught the kids music and the mother fed them with slokas that she knew.

The family was closely associated with the Kanchi Kamakoti Mutt. From his childhood days, often Swaminathan was taken by his parents for the darshan of the 66th Sankaracharya of Kanchi Kamakoti Peetham (Sri Chandrashekara Saraswathi - VI). The swami observed some divine vibration in the child and predicted that he will be a Maha Purusha (Perhaps the Acharya saw in this boy a worthy successor to himself). During these frequent meetings, the grace of the Guru started flowing in full abundance over the young Swaminathan.

Swaminathan started his primary education in Vizhuppuram. His excellence in studies got him a double promotion. In 1905 Upanayanam was duly performed for him and he started receiving coaching in Sanskrit.

With the father’s transfer, Swaminathan joined the 2nd form in Arcot American Mission School in Tindivanam. He stood first in all subjects, including the one for recitation of the Bible.

Swaminathan’s elder cousin Lakshmikanthan was a disciple attendant of the 66th Sankaracharya of Kanchi. He was getting trained in Rigveda. Just by listening to him regularly, Swaminathan had the sharpness to learn the verses properly. He also used to keenly observe the work and puja rituals of Lakshmikanthan.

In the year 1907, due to some unexpected turn of events, 13 year old Swaminathan was installed as the 68th Acharya of Kanchi Kamakoti Mutt. An excerpt of how he became the 68th pontiff was best told by Acharya himself and published in Bharatiya Vidya Bhavan’s Journal, Bombay (Mumbai).

“In the beginning of the year 1907, when I was studying in a Christian Mission School at Tindivanam, a town in South Arcot District, I heard one day that the Sankaracharya of Kanchi Kamakoti Peetam who was amidst us in our town in the previous year, attained siddhi at Kalavai, a village about 25 miles from Kanchipuram. Information was received that a maternal cousin of mine (Lakshmikanthan) who, after some study in Rig Veda had joined the camp of the Acharya offering his services to him, was installed on the Peetham.”

“He was the only son of the widowed and destitute sister of my mother and there was not a soul in the camp to console her. At this juncture, my father who was a supervisor of schools in the Tindivanam taluk, planned to proceed with the entire family to Kalavai, some 60 miles from Tindivanam, in his own bullock cart. But on account of an educational conference at Tiruchinapalli, he cancelled the programme.”

“My mother with myself and other children started to Kalavai to console her sister on her son assuming sanyasa ashram. We traveled by rail to Kanchipuram, and halted at Sankaracharya mutt there. I had my ablutions at the Kumara-koshta Tirtha. A carriage of the Mutt had come there from Kalavai with persons to buy articles for the Maha Pooja on the 10th day after the passing away of the late Acharya Paramaguru. But one of them, a hereditary Maistri (Administrator - Munirathna Mudaliar) of the Mutt, asked me to accompany him. A separate cart was engaged for the rest of the family to follow me.”

“During our journey, the Maistri hinted to me that I might not return home and that the rest of my life might have to be spent in the Mutt itself. At first I thought that my elder cousin having become the head of the Mutt, it might have been his wish that I was to live with him. I was then only 13 years of age and so I wondered as to what use I might be to him in the institution.”

“But the Maistri gradually began to clarify as miles rolled on, that the Acharya, my cousin in the purvashram, had fever which developed into delirium and he had also attained siddhi after only 8 days of initiation that was why I was being separated from the family to be quickly taken to Kalavai and installed as the next Sankaracharya. He told me that he was commissioned to go to Tindivanam and fetch me, but he was able to meet me at Kanchipuram itself. I was stunned by this unexpected turn of events. I lay in a kneeling posture in the cart itself, shocked as I was, repeating the words ‘Rama Rama’, during the rest of the journey.”

“My mother and the other children came some time later only to find that instead of her mission of consoling her sister, she herself was placed in the state of having to be consoled by someone else.”

“My robes of sanyasa were not the result of any renunciation on my part, nor had I the advantage of living under a Guru for any length of time. I was surrounded from the very first day of sanyasa by all the comforts and responsibilities of a gorgeous court.”

Thus Swaminathan was installed as Pujyasri Chandrashekara Saraswathi, the 68th Sankaracharya of Kanchi Kamakoti Mutt on the 13th of Feb 1907. Though Subramanya Shastri had consented for his son’s sanyasa (telegraphic consent was obtained from him prior to the initiation of Swaminathan), he and his wife were stunned to see their 13 year old son turned to a sanyasi when they met him in Kalavai. The charming Acharya requested them to permit him to assume his new responsibility, which was obviously god’s wealth.

* * * * * * * * * * * *

We will continue with the rest of the narration in the next email.

Hari Om,
Neelakantan

Picture of Pujyasri Chandrashekara Saraswathi Mahasvami of Kanchi

2006-10-30T19:26:00.000-08:00

H.H Chandrashekara Saraswathi Mahasvami of Kanchi Kamakoti Peetham

Introduction to Kanchi Mahasvami

2006-10-30T19:25:00.000-08:00

Hare Krishna Dear Friends,

At intervals of few centuries Bharatha Varsha has seen flashes of astounding phenomenon of vision and wisdom guiding people to follow the Vedic Dharma. One such great visionary was Pujyasri Chandrashekara Saraswathi Mahasvami of Kanchi Kamakoti Peetham.

The Mahasvami, more popularly known as Kanchi Paramacharya, Maha Periyaval, Periya Periyaval or Sage of Kanchi reminds one of the following verse from Bhagavatpada’s Vivekachudamani:

shanto mahanto nivasanti santo
vasantavat lokahitam charantaha
teernaswayam bhimabhavarnavam
janan ahetunanyapi tarayantaha

“There exist great noble ones who always dwell in calm. Like the spring season (which fills the entire world with happiness), they move about effecting what is beneficial to the world (people). Having themselves crossed the dreadful ocean of samsara, they, without any personal desires (expectation) cause others too to cross over.”

Kanchipuram, one of the seven Mokshapuris (the others are Ayodhya, Mathura, Haridwar, Kashi, Ujjain and Dwaraka) of India has been a great center of learning since time immemorial. Here Sankara installed a Srichakra before the deity Kamakshi, ascended the “Sarvajna Peetha” and established a Mutt, the Kanchi Kamakoti Peetham (friends, there can be some arguments against the above mentioned statement. But as seekers, let us never get carried away or dwell in such disputes).

In the lineage of the great luminaries like Sri Abhinava Sankara and Sri Bhodendra Saraswathi (one of the trinities of Dakshina Sampradaya Bhajans, the other two are Sri Sridhara Ayyaval and Sri Marathanallur Sadguru Svami) who adored the Mutt, came Pujyasri Chandrashekara Saraswathi (1894-1994), the 68th Sankaracharya of the ancient and illustrious Mutt.

The Sage of Kanchi radiated divinity in speech, in silence, in his penetrating glance and in his serene smiles. The Acharya spoke not only to the learned but to the innocent with equal kindness. He asked people to adhere to their respective faith and avoid wavering and shifting. This was perhaps his credential for being a Jagadguru.

Mahasvami was spiritually supreme and intellectually preeminent. He was verily an Akshaya Paatra (inexhaustible reservoir) of the spiritual wisdom of India dating back to the beginning of Time and of Vedic Dharma. So was he with regard to modern knowledge, current affairs and contemporary men and matters. His prodigious memory is a matter of great wonder for all. The Jivanmuktha spoke in the accent of the Vedic seers, precise, profound and authentic words - that found a permanent lodgment in the hearts of his listeners. Like Bhagavatpada, Mahasvami has extensively traveled on foot throughout the country. On various occasions, the Acharya addressed the common mass on diverse aspects of our Dharma, on our ancient culture, our arts and on a variety of other subjects. The lectures delivered decades ago in Tamil by His Holiness was compiled and published in Tamil as “Deivattin Kural” (can be translated as Voice of God) by his ardent disciple Ra.Ganapathy. It runs into many volumes covering nearly 10,000 pages!!!

But being in Tamil, these volumes of precious contents remains a closed book for tens of thousands of people like me, who do not know to read Tamil. Thanks to the arduous efforts of few devotees, the first two volumes of the book have been translated into English and published as the book “HINDU DHARMA – The Universal way of Life” thus throwing open a treasure house of the upanyasa of the great Acharya. This being the centenary year of the Acharya’s ascent to the Kamakoti Peetham (the Acharya was installed as the Head of the Mutt in the year 1907), there has been words floating around that the rest of the volumes will be translated to English and published soon (I don’t know if that has been done yet).

The Paramaguru takes all branches of knowledge in his stride, linguistics, astronomy, history, physics…He combines the ancient wisdom with modern concepts like those of time and space and weaves together Karma, Bhakti, Yoga and Jnana. The master of masters was like a lambent light who rekindled the spirit of the nation and brought about a renaissance in many spheres of religion and culture. He was the voice of eternal India and he taught mankind groping in the dark how to journey towards a higher destiny, how to win the higher freedom, Jivanmukti.

In the following email series, I will make an effort to present the life history of this rare phenomenon in brief, present some of his speeches and share some experiences of disciples in his presence. Some of the information that I present can be found in the website kamakoti.org. Let us all pray Mahasvami to bless us to be successful in this and all our endeavors.

Hari Om,
Neelakantan

Importance to Tradition

2006-10-26T20:18:00.000-07:00

Hare Krishna,

The following excerpt has been drawn from the book “Sparks from a Divine Anvil” written by Sri R. Krishnaswamy Iyer (R.K).

* * * * * * * * * * * *

It is beyond any doubts that the saints of our land had great reverence for the tradition. An old gentleman one day paid his respects to His Holiness.

H.H. Your native Village?

G. ---– Village.

H.H. I see. You are very fortunate. Is it not the village of ---- Ghanapaati [I am very sorry I have forgotten both the names – R.K] (Ghanapaati is the honored title given to a Vedic scholar proficient in reciting the Veda mantras in a particular customary manner – Neel)?

G. There is no such Ghanapaati in my Village presently.

H.H. Cannot be. The person I referred to lived there six hundred years ago!

G. Is it so? I have not heard of him.

H.H. The answer of His Holiness naturally excited my curiosity. Famous authors and saints leave their sacred memory behind for centuries, but I had not thought it possible that a Ghanapaati who had mastered the Vedas to justify that title could be remembered six centuries later.

R.K. May I know who that Ghanapaati was? He seems to have been famous.

H.H. He was certainly famous as he had the boldness to criticize and correct Sri Vidyaranya.

R.K. When and why did he do it?

H.H. Sri Vidyaranya was a well-known master of all learning but had the humility to place his works before eminent scholars and get their approval before he published them. When he had written the commentary on the Sri Rudradhyaya in the Yajur Veda, he invited a large number of Vedic scholars and had his Veda Bhashya read out to them. In expounding the passage Namo Harikesaya, “Prostartion to Harikesa”, he had split up the word “Harikesa” into Hari-Ka-Isa (Vishnu, Brahma and Maheshwara) and interpreted the passage as a prostration to the Supreme Brahman who takes these three forms when associated with the three Gunas, Sattva, Rajas and Tamas. When the commentary was read out, this Ghanapaati strongly objected to it saying, “Is the Veda your personal property with which you can do as you like?” Sri Vidyaranya asked, “What have I done with it to deserve this remark?” The Ghanapaati replied, “It is not for you to split up the word Harikesa at your pleasure. You know that the accuracy of the text of the Veda is secured by the traditional safeguards of Pada, Krama, Jata and Ghana (different traditional ways of chanting the Veda Mantras. It takes a person few years to master the same – Neel). According to the Pada, the component words are only Hari and Kesa and not Hari, Ka and Isa as you have split up.” Sri Vidyaranya realized his mistake and corrected the commentary accordingly. “To Him who is Vishnu, Brahma and Maheshwara” had to be altered to “To Him who has the blue sky as the hair on His head”. This may not be more impressive or attractive meaning, but Sri Vidyaranya could not help adopting it in view of the traditional Pada text. This Ghanapaati thus had the unique merit of correcting the great master himself.

* * * * * * * * * * * *
I would like to conclude (for now) the teachings of Sri Chandrashekara Bharathi Mahasvami. I am sure that each of us would have imbibed inspiration and faith from Mahasvami’s teachings. We can always revisit and learn more about the Mahasvami in future.

Most of the contents presented in the series have been collected from the books mentioned below:

The Book Name , Language, Author/Compiler, and Should be Available at… details are as follows:

1.
Sparks From a Divine Anvil
English
Sri Jnananda Bharathi
Sankar Mutt, Bangalore
Giri Traders, Chennai

2.
Call of Jagadguru
English
Sri Jnananda Bharathi
Sankar Mutt, Bangalore
Giri Traders, Chennai

3.
The Saint of Sringeri
English
Sri Jnananda Bharathi
Sankar Mutt, Bangalore
Giri Traders, Chennai

4.
Avadhuta Guru
Kannada
Sri Lakshmi Narasimha Shastri
Sankar Mutt, Bangalore

5.
Sharada Peetada Maanikya (Kannada)
Kannada
Sri Ramachandra Rao
Sankar Mutt, Bangalore

Apart from the above, there are many other books about Acharya in Tamil, English and other languages.

The following websites have some useful information as well.

http://www.sringerisharadapeetham.org
http://www.jagadgurus.org
http://www.srisharada.com

We will start with Kanchi Mahasvami’s life history and teachings in the next email.

Humble salutations to all.

Regards,
Neelakantan

Enlivening Elucidations

2006-10-24T05:38:00.000-07:00

Hare Krishna,

The following conversation has been picked from the book “Saint of Sringeri” written by Sri Jnanananda Bharathi.

* * * * * * * * * * * *
A Sanyasi who was staying for sometime continuously in the Mutt led a very quiet and secluded life and earned the hearty blessings of His Holiness. Because of his continued stay, the Mutt servants unconsciously fell into the habit of being familiar with him. One day, his food was not properly salted and he pointed it out to the cook. The cook without intending any offence immediately said, “What Swamiji! You have not yet learned to curb your tongue, for it is still after tasty food.” This remark hurt the Swamiji somewhat. He did not reply but finished the meal that day without further remark. Next day and the day after, he did not go to the dining hall at all. The servants in there pre-occupations did not notice this. On the third day when he prostrated before His Holiness, His Holiness asked: “What is the matter? You look jaded. Any mental worry?”

S. None.

H.H. Then, have you had your meals regularly?

Then the Swamiji had to tell His Holiness that he had not dined for two days and, on being questioned further, confessed to being put out at the cook’s remark.

H.H. Your object in staying here is not food. Anything to appease the hunger is and must be sufficient. The cook was certainly impertinent in making that remark to you; but can you not view it as a healthy advice to you not to mind the taste of the food if only it is sufficient to appease your hunger? It was really your remark that it was not salted properly that evoked his remark. If you had restrained yourself and eaten what was given to you, the very same cook when he tasted that food himself later would have seen that it was not salted properly, would have immediately regretted having served such a food to you and would have run to you with apologies for his neglect and would thereafter be more careful in preparing the food. All this could have and would have resulted from your silence. On the other hand, your impulsive remark provoked him and his reply provoked you still further and resulted in upsetting your mental equilibrium, in disturbing the smoothness of your meditations and in your fasting for two days.

S. I quite realize my mistake.

H.H. This incident has occurred just to help you on in your spiritual endeavors. View it in that light.

It may be added that the Swamiji punctiliously carried out the advice of His Holiness, never indulged in any secular talk and before long began to command the deep respect of all including those who presumed to be familiar with him before.

* * * * * * * * * * * *

The following piece picked up from the book `Divine Words of Wisdom of His Holiness Jagadguru Sri Chandrashekara Bharati Svamiji’ may be helpful for contemplation, as we may easily put it in the context of the World Cup Football Matches, over which even many of us would have spent sleepless nights.
Another day, His Holiness stood before the Ashram in the morning sun after completing his morning Anushtanam. Devotees were paying their respects and returning. Then a group of 10 to 12 persons came and paid their respects. In response to His Holiness’ enquiries, they replied that they belonged to Tumkur, had come to Shimoga for playing a football match and had utilized the opportunity to visit Sringeri.

After their return, His Holiness exclaimed, “The game of football! Eleven persons on one side and 11 on the other, a total of 22 persons kick a single ball. I pity the poor ball. Can a thing survive after receiving strong kicks from so many robust men? Its fate is unenviable. When one side kicks it, it goes to the other side with the hope of protection, but there also it meets with kicks. The ball’s life is full of kicks.”

“The fate of living beings is also similar. Life is like the game of football. Jiva is the ball. The incidents of life are kicks. When does the ball get relief? Only when the players are exhausted, the light is insufficient, the play is over and the players un-blow the ball and relegate it to a corner. Similarly, man puffed with pride, holding his head high, and moving in this world does not get due recognition, peace of mind and happiness. Only when he relieves himself from unnecessary and useless activities, acquires humility, and practices meditation in seclusion, he will become wise and come to possess mental peace.”

* * * * * * * * * * * *

Regards,
Neelakantan

Sandhya Worship - 02

2006-10-22T20:23:00.000-07:00

Hari Om Friends,

The following incident has been borrowed from the book “Dialogues with the Guru” (published in Tamil as “Then Muzigal”) compiled by Sri Jnanananda Bharathi. Continuing from where I had stopped in the previous email. Please follow each sentence carefully. The Acharya explains in simple yet beautiful terms the essence of Advaita.

* * * * * * * * * * * *

O. I suppose just as we have the sense of I in our physical bodies, so does that cosmic personality has the sense of “I” in the entire cosmos.

H.H. He has.

O. If so, the difference between Him and me lies not in the presence or the absence of the sense of “I” but only in the degree, the range or the magnitude of that sense. Mine is restricted, His is extended.

H.H. It is so.

O. If it is the sense of “I” that is responsible for the concept of a Jiva, he must be as much a Jiva as myself.

H.H. Quite so. In fact he is called the first born.

O. Then, even if this higher power happens to belong to the category of Jivas, just like myself, the same objection which I mentioned against the worship of Surya Deva holds good in his case also.

H.H. What then would you like to worship?

O. A transcendent power which is not a Jiva.

H.H. Have it then that it is such a transcendent power that is worshipped in the Sandhya. We give him the name of Ishwara, the Lord or the Antaryami, the inner Ruler.

O. But I have heard it mentioned that the terms Lord and Ruler are only relative terms which are used in regard to Him when we want to describe him in relation to the universe which is “Lorded Over” or “Ruled by him”.

H.H. Yes, it is so.

O. It cannot be that we can have no conception of him apart from his relationship of some sort to the universe. His relationship to the universe can at best be only an extraneous circumstance. In his essence, he must have an independent existence quite unrelated to anything else.

H.H. You are right. We call that unrelated essential existence Brahman.

O. If it is so, that must be the real object of worship rather than the relative aspect called Ishwara.

H.H. It is even as you say. It is really the unqualified Brahman that is worshipped in the Sandhya.

O. I cannot really understand Your Holiness. You first said that it was the solar orb that was the object of worship, but when I pointed out that it was only inert matter, you said that it was Surya Deva that was the object of worship; when again I pointed out that he was only a limited Jiva like myself, you said it was Hiranyagarbha, the cosmic soul, that was the object of worship, when once again I pointed out that he was after all a jiva, however cosmic his sense of “I” may be, you said that Ishwara the Lord and Ruler of the universe was really the object of worship; and lastly when I said that even he is but a relative aspect of Brahman, you said that the object of worship was Brahman itself.

H.H. I did say so.

O. But I fail to see how all these statements can be reconciled.

H.H. Where is the difficulty?

O. The object in a particular worship can be only one. How can it be the solar orb or the Deva enlivening it or Hiranyagarbha or Ishwara or Brahman at the same time?

H.H. I never said it was the solar orb or the Deva and so on.

O. Does Your Holiness mean to say then that the object of worship is the solar orb and the Devaa and Hiranyagarbha and Ishwara and Brahman all put together?

H.H. Nor did I say anything of that sort.

O. How then am I to understand Your Holiness’ statements?

H.H. When did I tell you that the upasya was Surya?

O. When I mentioned that the physical mass of burning matter cannot be the object of worship.

H.H. Before you mentioned it, I said that it was even that mass that was the Upasya.

O. Yes

H.H. I never mentioned that it was the solar body or the Deva as an alternative. To one who cannot conceive of an enlivening soul, the upasya is the physical mass. To one however, who declines to accept inert matter as an object or worship, I said the upasya was Surya Deva. The upasya is ever one, but its exact nature varies with the competence of the worshipping aspirant. The upasya gets further refined when even the concept of a Deva does not satisfy the enquiring devotee. We say then that it is Hiranyagarbha. When even such a concept seems meager or unsatisfactory, we tell the devotee that he is really worshipping the Supreme Lord himself. When he begins to feel that even the Lord-ness is a limitation of His essential nature, we tell him that it is the infinite Brahman itself that is really worshipped. Where is the difficulty?

O. Does Your Holiness then mean that it is not possible to definitely say what the object of worship in sandhya is except with reference to the mental equipment or intellectual advancement of the worshipper?

H.H. How can there be an object of worship if we ignore the worshipper? The nature of worshipped necessarily depends upon the nature of the worshipper.

O. How

H.H. Take me for example. All of you show me respect. But the object of respect, though it is roughly speaking, myself, does differ with each one of you. Ordinary people respect me and like to see me surrounded by glittering paraphernalia, their attention and respect are claimed by those articles rather than by my personality. Some others respect me for the position that I hold or the Ashrama in which I am. Such people will equally respect others who are or many come to be in such a position or the Ashrama. And some others may not care what position I hold or what Ashrama I am, but give me homage wherever I go and however I may be; their object of respect is my physical body. A few others will not mind if my body is dark or ugly or even diseased, but will nevertheless give me homage if by purity of mind and character or by the power of my intellect and learning or by any spiritual merit that I may possess I command their respect. Very few indeed will respect me for the spark or divine intelligence which inheres in me, as it does in all of you.

O. Of course it is not possible to say that all the devotees that approach Your Holiness are of the same mental equipment.

H.H. Quite so. But, ordinarily all these people, whether they really tender homage to the paraphernalia or to my status and Ashrama or to my body or to my mind or to my intellect or to the divine spark in me, prostrate before me to show their respect. Can to you tell me, apart from any reference to the several devotees, to whom or to what they prostrate?

O. It is no doubt very difficult to answer.

H.H. Similarly, with every kind of worship. Externally viewed, there will be no appreciable difference between the one who respects me for the paraphernalia and another who respects me for the divine spark in me. Externally viewed, there will similarly be no appreciable difference between the devotee who in his blind faith is content to address his prayers to the luminous Sun and another who turns to it as a visible symbol of the infinite Brahman. The question as to what is the upasya in the sandhya worship can therefore be answered only in this way.

O. I now understand how in the simple worship of the Sun, all possible stages in spiritual perception have been provided for.

H.H. It is not only this, for you will find if you consider the matter still further, that all the three ways known as Karma, Bhakthi and Jnana have been given places in the daily worship, but that is different matter. Simple as the sandhya worship seems to be, it is sufficient to help us on the highest stages. It is as useful to the highest aspirant as it is to the beginner. It is a folly, therefore to belittle its value or to neglect it in practice.

* * * * * * * * * * * *
Regards,
Neelakantan

Sandhya Worship - 01

2006-10-16T20:16:00.000-07:00

Hare Krishna Friends,

The incident below has been borrowed from the book “Dialogues with the Guru” (published in Tamil as “Then Muzigal”) compiled by Sri Jnanananda Bharathi The conversation is bit lengthy, I will break it into two and send out in two separate emails. Each word is worth beyond any measure.

* * * * * * * * * * * *
The following conversation is between a touring Educational officer and His Holiness Sri Chandrashekara Bharathi Mahasvami.

O. I have occasions of being in constant touch with young boys, mostly Brahmanas studying in schools which I have to inspect. I have found that even the boys who perform their Sandhya do so more as a form, than as real worship. I shall be very grateful if Your Holiness would give me some valuable hints which I could convey to them?

H.H. I am very glad to see that you are not content with mere official routine of inspection but desire to utilize the occasion for the betterment of the boys. It will be well if all educationists, inspecting officers or teachers realize that they have been entrusted with the very grave responsibility of training of young men in the most impressionable period of their lives. In my opinion they are really to blame if they confine their attention only to the prescribed text books and neglect the spiritual side of the younger generation.

O. I always keep that end before me and I don’t miss any opportunity of talking to the boys and giving them some useful advice. It is mainly with a view to do that work better that I request Your Holiness to give some practical suggestions.

H.H. Even if the boys to whom you propose to convey such suggestions may not benefit by them, you will certainly be benefited.

O. Certainly.

H.H. You may therefore, for the present, ignore the boys and ask such questions the answers to which are likely to be useful to you.

O. The first question which suggests itself to me is with reference to the Sandhya worship. What is the deity or upasya Deva in the Sandhya worship?

H.H. Before we consider that, please tell me what you understand ordinarily by the Sandhya worship?

O. By Sandhya worship, we mean the worship of the rising Sun, the setting Sun or the Sun in the mid heavens.

H.H. Quite so. Comprehensively speaking, you mean worship of the Sun?

O. Yes.

H.H. You tell me that Sandhya is the worship of the Sun and yet you ask me what is worshipped in the Sandhya. Don’t you think it is an unnecessary question?

O. Put so, it may seem an unnecessary question, but my real question is, what is the Sun that is worshipped?

H.H. What do you understand ordinarily by the Sun?

O. We mean the bright celestial orb in the sky.

H.H. Then it is the bright celestial orb that is worshipped.

O. But that orb is, according to science is mere inert matter in a state of high combustion and is certainly not worthy of being worshipped by intelligent beings like ourselves. It can neither hear our prayers nor respond to them. I cannot believe that our ancestors were so ignorant as to address their prayers to mere burning mass of matter.

H.H. I quite agree with you. They could never have been so foolish.

O. What then did they see in the Sun to justify their prayers being addressed to it?

H.H. You said just now that addressing of prayers to inert matter cannot be justified by reason.

O. Yes.

H.H. What then must be the nature of the entity to which a prayer is addressed?

O. The primary condition is that it must not be mere inert matter, but must be endowed with intelligence.

H.H. And the second condition?

O. That it must be able to hear our prayers and be powerful enough to answer them.

H.H. Quite so. If our ancients were not fools and yet addressed their prayers to the Sun, their conception of the Sun must have been quite different from that of mere inert matter, in a state of high combustion.

O. Yes, they must have also postulated to it intelligence, the capacity to hear us and the ability to help us.

H.H. The “us” including not only all those who are now living to raise their hands in prayer to the Sun, but also the generations, past and future, infinite in number though they may be?

O. Of course.

H.H. The entity that is worshipped as the Sun is therefore one whose intelligence or ability knows no limitation of space or time.

O. It must be so.

H.H. You have now got your answer to the question as to who is worshipped in the Sandhya? It is an intelligent Being, Omniscient and Omnipotent in the matter of hearing and responding to its votaries.

O. Your Holiness then means that it is a Deva who has his habitation in the solar orb?

H.H. Quite so. He has not only his habitation there, but the solar orb itself is his physical body.

O. Your Holiness means that the Deva enlivens the solar orb, just as we do our physical bodies?

H.H. Just so.

O. If then he is embodied just like us, how does he happen to have such high intelligence or power as to merit our obeisance?

H.H. He attained that status by virtue of the appropriate Karma and Upasana done by him in a previous life.

O. Does Your Holiness mean that he was one time just like us and that he attained that status by his endeavor?

H.H. Yes

O. Then he is no more than a Jiva, which I also am. Why should a Jiva make prostration before another Jiva, howsoever superior?

H.H. Why should your son or pupils respect you and why should you show respect to your superior officers? Are not both of you Jivas?

O. No doubt we are. But we respect our superiors as it is in their power to help us or injure us, if they so desire.

H.H. That is a very low kind of respect. Anyhow, taking even that kind of respect, we must respect Surya Deva if it is in his power to help us or injure us, if he so desires.

O. Of course.

H.H. Being a Jiva as much as your superior officers, he will help you if you appeal to him for help or injure you if you ignore or despise him. In your own interest then, you are bound to worship him and secure his good will.

O. But I need not court the favor nor fear the displeasure of my superior officer, if I carry out the duties of my office faithfully.

H.H. Quite so.

O. If I preserve that attitude, there is no reason why I should propitiate my superior officer.

H.H. Certainly not.

O. Similarly, if I carry out strictly the duties enjoined on me by the Sastras, I need not propitiate any other Jiva, be he the highest Deva.

H.H. Quite so.

O. Then, should I not give up the worship of Surya Deva?

H.H. Certainly you may, unless of course such worship is part of the duties enjoined on you by the Sastras.

O. How can that be?

H.H. It is true that an honest and strict officer in performing the duties of his office need not mind the pleasure or the displeasure of his immediate superior. But the mere fact that he thinks it necessary or obligatory to perform those duties properly, shows that he has the ultimate end as the pleasure, or avoidance of the displeasure of a still higher officer who is superior to him as well as to his immediate superior. Even if he has no personal acquaintance with that higher officer, he always has in the background of his mind an undefined power, call it the King or the Government, when he performs the duties of his office. And the power has the ability to benefit him by recognizing his services or to punish him by taking not of his delinquencies. Further, that power rules both him and his immediate superior officer. If therefore that power requires him to behave in a particular manner towards his superior officer, he cannot afford to disobey that injunction, for if he disobeys, not only does he incur the displeasure of that officer but also of the higher power.

O. That is so.

H.H. Similarly, if a power which rules both you as well as Surya Deva requires you to conduct yourself in a particular manner towards that Deva, you cannot afford to neglect that injunction, but must conform to it or take the risk of incurring the displeasure of that Deva as also the higher power.

O. It is no doubt so. But in that case, in prostrating myself before Surya Deva, I shall be really worshipping the higher power even when my worship may seem addressed to Surya.

H.H. What of that?

O. If I am able to conceive of such a higher power who rules even Surya. That power is really the worshipped entity although to all appearances the worship is addressed to Surya only.

H.H. Quite so.

O. But Your Holiness said that it was Surya Deva who was worshipped?

H.H. Yes it is correct so far as persons who are not able to conceive of a higher power are concerned. To those however who can conceive of that power, He is the real upasya. That power is called Hiranyagarbha. He enlivens and en-souls not only the Surya, but all Devas. He enlivens and inhabits not only the solar orb but all things. He is cosmic personality who is the soul of all things.

****** To be continued ******

Regards,
Neelakantan

Lessons in Life - 02

2006-10-16T20:15:00.000-07:00

Hare Krishna,

The following excerpt has been drawn from the book “Sparks from a Divine Anvil”. The Divine Anvil of the book being Sri Chandrashekara Bharathi Mahasvami. The narration is by Sri Jnanananda Bharathi (Sri R. Krishnaswamy Iyer in his purva-ashrama, an ardent disciple of Mahasvami), the author of the book.

* * * * * * * * * * * *

A Government officer who had served at many places in South India went to Sringeri for the first time in his life and was introduced to His Holiness.

H.H. Is this your first visit to Sringeri?

G. Yes, though I wanted to come here several years past.

H.H. What prevented you from coming here earlier?

G. In my younger days I was employed in the Cuddappah district. I was told then that Sringeri was not very far from there and I immediately longed to come here. But my friends and relations told me that, though the distance was not much, the journey was a very perilous one as there were no proper means of communication, many a dense forest had to be crossed and many a steep hill ascended and they were infested with wild animals and robbers and that after all Sringeri was a small village among the mountains with no amenities of modern life and further that a dip in the waters of the River Tunga might easily infect one with malaria. This description discouraged me to such an extent that it not only damped my enthusiasm but it made me drop the idea altogether. Then I was transferred to a distant place wand from there to several other places successively. Years rolled on, but somehow my innate longing to see Sringeri persisted, though whenever I tried to carry it out some inconvenience or discouragement would always rear its head successfully against me.

H.H. How did you manage to come now?

G. Oh, this year I felt very keenly that much time had been allowed to pass and that, whatever might be the obstacle, I ought not to mind it. So I resolved upon coming here and I have come.

H.H. I am very glad to see you here. But how do you feel after coming here?

G. Oh, it is wonderful. The moment I made the resolve to come here, I felt so jubilant that I felt that I could very easily face any obstacles. Strange to say, I had not the slightest inconvenience either in the train or in the motor bus journey. On the other hand, everybody that I met, on hearing that I was on my way to Sringeri, was very kind and respectful towards me and volunteered to attend to my wants throughout the journey. The forests and hills which were said to contain wild beasts and robbers offered such enchanting and pleasant and invigorating scenery as I have not seen elsewhere. Having come here, I find the waters of the Tunga very pure and healthy and certainly not malarial. The town itself is a very nice one, having all the advantages of a city and lacking only its disadvantages. The Temple of Sri Sarada and the Mutt are superb and soul-inspiring. I feel so much at home and so happy here that I very much regret that my holidays will soon be over and I would have to be back at my drudgery again.

H.H. The recital of your experience is very interesting. But did you notice the parallelism?

G. With what?

H.H. Why, with our life itself! When in our younger days we feel an inexplicable longing to grasp the truth of things and think of taking up seriously the study of our Vedanta. Many of our sincere friends, relatives and well-wishers would be shocked at our “premature” and “ill-advised” attempt to explore the philosophical lore of our ancient sages. They would assure us in threatening tones how fool-hardy such an attempt was, would point out to us what dire consequences would follow such foolish inroads into forbidden ground where far greater men were still groping without knowing how to find their way in or out of it, and would cite to us, as warning examples, the cases of those who had perished in their foolishness and had been lost to the world for ever. Necessarily we would be very much discouraged by such disinterested advice and would drop the attempt altogether. But when the innate longing is strong and persistent, we will come at a stage of life when we make up our mind to have that longing satisfied at any risk. Once we start with this determination, we will feel before long that the road before us is really smooth and not at all thorny. Where we expected dangerous pitfalls, there would be stepping-stones. Instead of “wild beasts and robbers”, on the way, we will find very kind and helping hands. When actually on the road, we will feel a joy and exhilaration which no earthly thing can ever offer us. When we do enter into the heart and spirit of the Vedanta, we will find it so pure, clean and healthy and giving us the bliss beyond compare. The only factor in which the parallelism fails is this, after the close of your holidays, you have to return to your job, though reluctantly; the holiday of the earnest aspirant who realizes the truth of the Vedanta never ends and so he has not the need any more to return to his state of bondage.

* * * * * * * * * * * *

Humble salutations to all.

Regards,
Neelakantan

Lessons in Life – 01

2006-10-16T02:37:00.000-07:00

Hare Krishna,

The following parable has been drawn from the book “Sparks from a Divine Anvil”. The Divine Anvil of the book being Sri Chandrashekara Bharathi Mahasvami. The narration is by Sri Jnanananda Bharathi, the author of the book.

* * * * * * * * * * * *

On another occasion when His Holiness was telling us about the Avataras, he made these very significant remarks;

“In the beginning of the Kalpa, the Devas and the Asuras, though they were the children of the same father (Kashyapa) but by different mothers (Aditi and Diti), realized that they were so opposed to each other in temperament and inclinations that they thought it proper and prudent to reside in distinct regions of experience far removed from each other, the Devas in the Deva Lokas and the Asuras in the Asura Lokas. All conflict was rendered ordinarily impossible unless the avarice of any particular Asura set him up to invade the Deva Lokas and claim sovereignty even there. Ordinarily, however, they kept apart in distinct regions of their own.

Later on, however, in the Treta Yuga when Sri Ramachandra had to come down for maintaining Dharma, the Devas inhabited Ayodhya or Kishkindha and the Asuras the Dandakarnya or Lanka. That is, instead of occupying distinct Lokas, they chose to reside in the same Loka, the earth, but in different portions of the same. Even then the conflict was ordinarily rare except when the Asuras in a spirit of bravado chose to start on a world-wide tour of conquest or when the Devas in defiance of the powers of the Asuras chose to enter the Dandakarnya for doing their penances.

At the time of the Lord incarnating as Sri Krishna in the Dvapara Yuga, even this was found insufficient; and so the Devas and the Asuras made their appearance in the same family. Sri Krishna’s own uncle Kamsa and aunt’s son Sisupala were Asuras. His cousins the Kauravas were Asuras. The opportunities for conflict were therefore very many and in fact the fight between them began from the moment of their appearance on earth and, in spite of occasional periods of quietude and reconciliation, their in-born tendencies landed them in almost incessant contest which reached a climax in the Great War which practically wiped out the entire family.

In the days of Kali, even the being born as members of the same family knitted together by the bonds of relationship is being found insufficient. Consequently the Devas and Asuras are no longer content to occupy different portions of the same Loka, are no longer content even to be members of the same family. They prefer now to inhabit the same body so much so that in these days it is impossible to say of any particular individual that he has the Daivi Sampat in him or that he has in him the Asuri Sampat. He seems to be a Deva this moment; the next moment he is veritable Asura. We may consider a man bad in some particulars but in others he seems to be quite divine in his conduct. The Daiva and Asura elements are so mixed up in the composition of the modern man that incessant and eternal conflict is going on in him at every moment of his life. Even his seemingly good actions are not without some mischievous elements; and the worst of his actions has in it an element of good.

When the Devas and Asuras lived in separate regions, the Lord with a view to protect the former fought the latter mostly single-handed on his own responsibility. When they were in different portions of the earth, he fought the Asuras in their own stronghold, in the Janasthana and Lanka and fought them with the co-operation of the Daivi elements of Kishkinda. When they took form in the same family, they both sought his help, whereupon at their own request he sent his physical army to fight on the side of the Kauravas and he himself stayed as the silent spectator but potent adviser of the Pandavas. Now in the modern warfare which is raging between the Devas and Asuras in the hearts of men, nobody has any though of him and he therefore prefers to be entirely indifferent to the struggle but seated in those very hearts as an unrecognized spectator seemingly taking no part or interest in the conflict, all the same remaining in truth, as he ever is, the all perceiving Witness and the sole Arbiter of the ultimate result of the conflict.”

Salutations to All.

Regards,
Neelakantan

Pictures of H.H. Sri Chandrashekara Bharathi Mahasvami and his Guru

2006-10-05T20:28:00.000-07:00

Pictures of H.H. Sri Chandrashekara Bharathi Mahasvami (below) and his Guru, H.H. Sri Sacchidananda Siva Abhinava Narasimha Bharathi Mahasvami(top).

Guru Bhakti – 02

2006-10-05T20:19:00.000-07:00

Hare Krishna Dear Friends,

The following incidents have been drawn from the book “Sparks from a Divine Anvil”. The Divine Anvil of the book being Sri Chandrashekara Bharathi Mahasvami. The narration is by Sri Jnanananda Bharathi (Sri R. Krishnaswamy Iyer in his purva-ashrama, an ardent disciple of Mahasvami), the author of the book.

* * * * * * * * * * * *

An earnest disciple approached His Holiness for the solution of a difficulty in his daily Japa.

D. I have been initiated into some Mantras and they relate to different deities. There is a different Dhyana sloka for each. The form of the Deity described in the sloka is sometimes not only un-attractive but is incapable of being conceived of. Even if with some difficulty I am able to form a mental picture, the picture seems to be grotesque. For example, a form with five heads and ten hands, and it is not possible at all to retain that picture for more than a second. Further, after performing a particular Japa, when I pass on to the next Japa, I have to create a mental picture quite different from the former. I find it a great strain to do so. The result is that even the Japa seems to be a strain, however earnest I may be doing it.

H.H. Are you performing the Japas with any definite purpose of invoking the particular Deity, with a view to get any special result? If so, you must undergo the strain and try your best to form a mental picture of the Deity in accordance with the description in the Dhyana sloka.

D. I have no particular object in view.

H.H. That is you have no other object in view than the purification of your mind and the grace of God.

D. Just so.

H.H. In that case, you need not strain yourself to make mental pictures of the Deities appropriate to each Mantra.

D. Am I to understand that the Dhyana slokas need not be repeated?

H.H. Certainly not, they must be repeated.

D. What is the purpose in repeating a Dhyana sloka without a mental picture of the Deity depicted there in?

H.H. I did not say that no mental picture was necessary.

D. If then a mental picture is necessary and if that picture need not correspond to the Dhyana sloka, will there not be a variation, if not a contradiction, between the two?

H.H. Not so, if the mental picture comprehends the particular Deity also.

D. If your Holiness means that the all comprehensive Vishvaroopa form of the God may be had for the mental picture, the difficulty in creating it will be far greater and further such a cumbrous form may be imposing and even terrible, as Arjuna found it, but cannot in any way be attractive enough to hold the attention of the devotee for any appreciable time.

H.H. You are quite right when you say that the Vishvaroopa form is difficult to conceive of and may not be attractive to all. I do not, however, mean any such mental picture.

D. Then what is the mental picture which your Holiness recommends?

H.H. You said that a mental picture which could retain our attention for some time must be easy to create and be at the same time attractive.

D. Yes.

H.H. It will be better still if the picture has not to be created anew but is already in existence.

D. Certainly.

H.H. It will be far better if your mind is not to give it an attractive appearance but it is attractive in itself.

D. Quite so.

H.H. It may be that people who lived long ago had the difficulty that you speak of but certainly we have no such difficulty.

D. How?

H.H. You have seen His Holiness our revered predecessor. Have you not?

D. Yes, I have.

H.H. I am sure that, even if you had seen him but once, he will have made a deep impression on you so that you can easily recall his figure before your mind’s eye.

D. Certainly.

H.H. You will agree also that he had a very attractive personality and it is a genuine pleasure to have his figure before our mental vision.

D. It is so.

H.H. You have here then the two requisites that you wanted, Easiness of Conception and Attractiveness. Instead of taxing your imagination to create for you a picture and to make it attractive enough, you have here a ready made figure of a personality whom you have met in person and who was eminently attractive in all the aspects in which one can attract another.

D. But if I have His Holiness’ figure before my mind’s eye when I perform the Japa of Shiva or Vishnu, will it not be really a contradiction?

H.H. Why should it be? You know that it has been laid down:

Guru Brahma Gurur Vishnu Gurur Devo Maheswaraha
Guru saakshat Para Brahma Tasmai Sri Gurave Namaha

Our very conception of a Guru is that he is verily the Absolute Brahman itself and necessarily includes all its limitations and manifestations. There is therefore no contradiction in having the form of the Guru before you when you are reciting the Dhyana sloka or repeating the Mantra of any particular Deity, for even that Deity is included and inherent in the Guru.

D. Am I to understand that the form of the Guru may be kept in mind whatever may be the Mantra taken up?

H.H. Why not? What is the necessity for changing the form when the Deity of the next Mantra also is included and inherent in that form? When we are told by the Shastras that every Deity is inherent in the cow and in the Brahmana, does it not follow that all the Deities are inherent in our Guru who, even ordinarily speaking, was certainly the best of Brahmanas, was in the highest ashrama, occupied the highest spiritual seat and had reached the highest stage of Atmic realization. Can he not represent any Deity that you want?

* * * * * * * * * * * *
Hari Om,
Neelakantan

Guru Bhakti – 01

2006-10-02T20:20:00.000-07:00

Hare Krishna Friends,

In the last few emails, we have seen the brief Biography of Sri Chandrashekara Bharathi Mahasvami. In the next few emails, we will see some of his teachings.

The following incidents have been drawn from the book “Sparks from a Divine Anvil”. The Divine Anvil of the book being Sri Chandrashekara Bharathi Mahasvami. The narration is by Sri Jnanananda Bharathi (Sri R. Krishnaswamy Iyer in his purva-ashrama, an ardent disciple of Mahasvami), the author of the book.

His Holiness was ever reveling in a plane far away from that of ordinary man so much so that, even when he was engaged in a simple matter-of-fact conversation with any visitor, he found it possible to raise the tone of it to that of a lesson in life and that he was able to convert a most ordinary incident into an occasion to learn something very valuable and useful. Before I give instances of the same, I think it will be proper to give some idea of the devotion that he had towards Sri Sankara Bhagavatpada and his own predecessor, Sri Sacchidananda Siva Abhinava Narasimha Bharathi. He did not look upon them as mere saintly personages but as God himself in their form. He often repeated the sloka:

Guru Brahma Gurur Vishnu Gurur Devo Maheswaraha
Guru saakshat Para Brahma Tasmai Sri Gurave Namaha

This was not a mere sloka extolling the Guru as equal to Brahma, Vishnu, Maheswara and the Para Brahman, but was in his view, a statement of the fact of their identity. He would never allow us to forget this.

* * * * * * * * * * * *

A gentleman high-placed in life once expressed to His Holiness his delight at seeing Sringeri.

G. What a glorious sight! Such a nice spot nestling in the heart of woods and hills! How pure and sparkling are the waters of River Tunga! In these days of railways and motor cars, we somehow manage to come here to enjoy the beauty of this lovely spot. In the days of Sri Sankaracharya, there were no such facilities. He walked throughout the country only on foot. How did he find out that such a beautiful spot was just here? When I think of it, I am lost in wonder and admiration to him.

H.H. Does the Creator of the world need any process of searching for finding out the objects of his own creation? Does he not know as a matter of course where everything is, for he himself placed it there? There is nothing at all, therefore, to be wondered at in the great Acharya choosing this place as an ideal one, unless you forget that he was the Lord himself incarnate and unless you consider him just such a human being as we ourselves are. It is only in the latter view that any wonder or admiration can arise at any of his actions.

* * * * * * * * * * * *

In a large gathering of Pandits assembled on the occasion of a Sri Sankara Jayanthi celebration, His Holiness asked one of them to expound a particular topic in the Brahma Sutras. The Pandit did it admirably but in the course of his exposition he added an argument of his own to substantiate the proposition sought to be established in that context.

H.H. Is that argument found in the Bhashya of our Acharya?

P. No.

H.H. Then why do you advance it?

P. It is only an additional argument which will support and strengthen the case.

H.H. Evidently you think that our Acharya has failed to state it.

P. He might have included this also.

H.H. Is it not really, “He ought to have included this”?

P. I do not say so.

H.H. Certainly not in so many words; but certainly you think that the Bhashya will have looked better and been more complete if this argument had been included.

P. I thought so.

H.H. That is, by advancing this argument you sought to improve the Bhashya?

P. No, No. It would have been impertinent on my part if I had sought to do any thing of that sort.

H.H. All the same, the idea was at the back of your mind quite unconsciously; otherwise you would not have advanced a fresh argument.

P. I am sorry, if it gives rise to such an impression.

H.H. Sorry or not, you have put forward that argument. We shall see how far it is tenable.

His Holiness in a few minutes analyzed that argument and demonstrated that it was not only irrelevant and fallacious but was itself destructive of the proposition to be laid down in the context. The Pandit realized his mistake keenly.

P. I am very sorry that I advanced that argument. I see now that it is quite untenable.

H.H. Please do not think that my demonstration was intended to extract from you an expression of regret or show off my own dialectical skill. My only object was to eradicate from your mind the slightest suspicion that the All-Knowing incarnate as our Acharya could have erred in any particular or omitted to mention any relevant matter. When we forget who he really was, there is naturally a temptation to “improve” on him, for in our view he was just a learned Pandit like ourselves. You must give up that idea altogether.

* * * * * * * * * * * *

Regards,
Neelakantan

Brief Life Sketch of Sri Chandrashekara Bharathi Mahasvami - 03

2006-09-28T20:22:00.000-07:00

Hare Krishna,

Today we will see the last few years in the life of the Jivanmukta.

After his return to Sringeri, the Acharya preferred often to retire into himself and was lost in communion with the Absolute. The Acharya gave himself to intense Tapasya, oblivious to his surroundings even giving up food and water for days together. Some devotees of the Mutt could not understand this Samadhi state of His Holiness and thought that his mind was unbalanced and attended to cure him, and finally convinced themselves that the 'malady' was incurable. To the surprise of these people the Jagadguru would suddenly become normal and baffle them all.

When people like us get engrossed in reading a very interesting book or listening to some wonderful music, sometimes we tend to ignore the happenings around. When such can be the state of commoners like us, what would be the state of a person enjoying Brahmic Bliss always? Are we in anyway capable of understanding their exalted stated?

But the affairs of the Mutt required attention. Under inspiration from Sri Sharada, on the 22nd of May 1931, His Holiness installed a young boy by name Srinivasa as the junior Svami under the name Sri Abhinava Vidhyatheertha Svami (In some of our future postings, we will learn more about this Yogaratnam). He was a youth of remarkable intelligence and potential for spiritual eminence. The junior Svami soon became highly proficient in learning and took over the spiritual and secular affairs of the Mutt, giving considerable relief to the senior Acharya.

Seldom did the Acharya receive disciples while in retirement. On the few occasions that he did, for which hundreds would be waiting, a smile or a significant nod proved more efficacious and illuminating than a sermon. It would fill their souls with blessedness. By dint of introspection and tapasya, his body lost all suggestions of being material and appeared sublimated into spirit radiating a halo all around.

In 1938, the Acharya was prevailed upon to undertake an informal tour to Bangalore. While there, he consecrated a fine temple for Sri Sharada in the premises of the Sri Sankar Mutt there (friends in Bangalore, please try to visit the Mutt, if you haven’t gone there before. It is in Basavangudi area. No doubt you will have a divine experience there). From Bangalore, he proceeded to Kaladi where he stayed for about 10 months. Early in 1940 he returned to Sringeri.

Since then his retirement was so complete that it was only very rarely that disciples had the opportunity of seeing him and paying their respects to him in person. Enjoying the Supreme Bliss, he moved sometimes like an ignorant one, sometimes with royal magnificence, sometimes full of auspiciousness, sometimes unmoving like a python, sometimes evoking respect, sometimes getting derided and sometimes unknown to anybody , in short the Avadhutha state.

His innate aptitude for the peace of seclusion was well exemplified and very pronounced at the time of the Sahsra Chandi Homa and Ati Rudra Maha Yajna that were performed in 1953. Tens of thousands of disciples from all parts of our land had gathered at Sringeri to witness that rare event and had hopes of paying their respects to His Holiness in person. His Holiness was kind enough to acquaint himself with the details of the arrangements made but, in spite of the earnest efforts of many a disciples, he did not come out at all and left the junior Svami to attend to everything and preferred to stay in his room. If he had the slightest sense of egoism and had cared the slightest bit for personal fame, he would have come out then and granted at least a formal Darshana for just a few minutes and obtained pleasure from the devout homage of such a large gathering of disciples. But he did not. A few weeks after these functions, His Holiness came out and an ardent disciple found occasion to tell him: “Thousands of people were eagerly waiting for your Holiness’s Darshana. Your Holiness was continuously in their thoughts throughout all the days of the festival. Their disappointment was very keen at not being able to see you even from a distance and they all returned home with this regret rankling in their hearts”. His Holiness with his characteristic smile and in his characteristic way said: “So much the better. If I had but shown myself, their curiosity or longing, whatever it be, will have quite naturally and easily dismissed me from their thoughts from the next moment.”

After this, His Holiness resumed his normal routine and was also pleased to receive and bless the disciples quite freely as he used to do of old. It may be mentioned that Dr.Rajendra Prasad was one of those who were blessed. It would now appear that his return to normal life was deliberate in view of his impending disappearance from our midst. On Sunday the 26th of September 1954, His Holiness got up very early even before the break of the dawn, walked coolly into the stream of the river Tunga and shuffled off his mortal coil. It was reported that His Holinesses body was in an erect sitting posture with legs crossed as at the time of contemplation and was straightened out only in an attempt to restore respiration. There were no signs of drowning or suffocation and this baffled all the doctors. He was an enigma equally in death as in life to all who sought physical explanation for spiritual experiences. God descends on earth for our instruction and emancipation in a manifested form. One such emanation of the divine was His Holiness Jagadguru Sri Chandrasekhara Bharathi Mahasvami. His sacred body was duly interred in a site close to that of his beloved predecessor and an equally beautiful edifice was raised there.

The commentary written by His Holiness in Samskrutam on Bhagavatpada's Vivekachudamani is a monumental work. It is an epitome of His Holiness' erudition, experience, and deep knowledge of Advaita Vedanta. As mentioned by Hariram in one of his email, the commentary was started by Sri Sacchidananda Siva Abhinava Narasimha Bharathi Mahasvami. His Holiness Sri Chandrashekara Bharathi Mahasvami continued with the work. He did not write commentary to last few verses though. When requested by a close disciple to complete it, the Acharya replied that what ever has to be understood has been told and that would suffice.

Paying a glowing tribute to His Holiness, Sri Abhinava Vidyatheertha Mahasvami has said, "My Acharya was an eminent Tapasvin, a scrupulous observer of Shastric injuctions, a knower of the Atman and a rare Jivanmukta". The very remembrance of him will bring all round prosperity and blessedness.

Such is the brief outline of the outward life of the Saint. That His Holiness realized the Truth and lived it is sufficient to endow his sayings and the incidents connected with him with incalculable value to all. We will see in the next few emails the invaluable words which fell from the lips of the great Acharya.

Salutations to All.

Regards,
Neelakantan

Brief Life Sketch of Sri Chandrashekara Bharathi Mahasvami - 02

2006-09-25T20:18:00.000-07:00

Hare Krishna,

Thanks for the insightful message from Hariram.

In the last posting we have seen in brief about the pre-sanyasa life of His Holiness. As indicated before, Narasimha was not made for worldly entanglements. He had an innate and spontaneous control over his mind and senses. He would be quite oblivious to the numerous distractions around him and never interested himself in anything but his studies and introspection. He was very reserved and loved solitude. He would rarely talk, and when he did, he would say only what was strictly necessary. His Holiness, Sri Sacchidananda Siva Abhinava Narasimha Bharathi Mahasvami (predecessor of Sri Chandrashekara Bharathi Mahasvami) who had been watching with earnest interest Narasimha’s progress in studies, keenness of intellect, simplicity of heart, sincerity of purpose, and nobility of character decided upon nominating him as his successor. He instructed one of his intimate devotees Brahmasri Kunigal Rama Shastri to go to Bangalore and bring Narasimha with him to Sringeri and also inform His Highness the Maharaja of Mysore about his intention to nominate Narasimha as his successor-designate to the Peetham.

Narasimha’s father agreed, though very reluctantly, to accede to the wishes of His Holiness. But the mother flatly declined to part with the only surviving son. Narasimha himself had to plead with his mother to obey His Holiness's behest on the main ground that he himself had no intention at all of becoming a householder and that, if he was a sanyasi staying as the Head of the Mutt at Sringeri, his mother might have the satisfaction of knowing about his welfare and of occasionally seeing him. These advantages could not be had if he was an ordinary sanyasi going about from place to place. Doesn’t this instance remind us of Sri Sankara Bhagavatpada’s pleading (the Crocodile episode) with his mother Aryambal to grant permission to take sanyasa? The mother thereupon had to agree and Brahmasri Rama Shastri started with Narasimha to Sringeri. But just the day previous to their reaching Sringeri, His Holiness Sri Sacchidananda Siva Abhinava Narasimha Bharathi Mahasvami attained Siddhi. After the ceremonies (Guru Aradhana and so forth) were all over, Narasimha was duly given sanyasa on the 7th of April 1912 under the name Sri Chandrashekara Bharathi Svami and installed as the 34th Head of the Sringeri Jagadguru Mutt.

Though his Holiness, the new Acharya, did not have the opportunity of being trained and guided by his predecessor, he had in abundance the blessings of his guru. With the grace of Sri Sharadambal and his guru, His Holiness could follow rigidly the footsteps of the previous Acharya and justify the latter's selection of himself as His successor. In addition to his daily duties (Sri Chandramoulishwara Puja, Sri Sharada Puja, Sri Chakra Aradhana and other Pujas), scriptural studies and spiritual practices, His Holiness directed his mind to the renovation of Sri Sharada Temple which had been commenced by his predecessor and to the erection of a Temple over the Samadhi of his Guru. The Kumbhabhishekams of both the shrines were duly performed with great pomp and splendor in the middle of 1916. After this was over, He set his mind on the practical realization of the Ultimate Reality and began to spend more and more time in contemplation and Tapas. In a very short time he reached such an exalted stage of Self-Realization as could not be reached even in several lives of intense effort.

At the earnest request of His disciples, He undertook early in 1924 a tour of Southern districts. While at Mysore, with the valuable help of the then Maharaja of Mysore, His Holiness had a magnificent stone structure raised at the site where his illustrious Guru was born and consecrated a beautiful marble image of His there. It needs no saying that he had a very hearty and enthusiastic welcome wherever he went.

The following illustration shows the universal love possessed by the Acharya. During the course of the tour, Mahasvami reached the place Devakote in Tamilnadu. The region and people there were suffering from severe drought. The organizers suggested moving further from the place and setting up the camp in the next village. His Holiness understood the plight of the people in Devakote. He immediately arranged for the chanting of Virataparva in Mahabharatha (Vyasa has encoded the Varuna Mantra in the Viratapartva). He himself started chanting the Varuna Mantra. In the same afternoon, dark clouds were seen in the sky and it started raining heavily. By evening, the lakes and ponds were full. The village folks were filled with immense happiness and they expressed there heartfelt thanks and devotion to His Holiness. Many have been the incidents in which the Acharya has playfully shown his yogic and supernormal powers without the least detriment to his Tapas. Being an adept in the Mantra Sastras and in the Agamas, many have been the suggestions and rectifications made by him in the field of individual worship or in the temples which he visited during the course of his tour. His memory was quite phenomenal and at times seemed uncanny. His Holiness’ love was universal and contagious. It disarmed hate of any sort and endeared him to all.

In addition to the Veda Patashala which had been started at his instance at Kaladi in Kerala (birth place of Sankara Bhagavatpada), he also inaugurated in 1927 a Vedanta Patashala for advanced students. Under his orders, a street of houses was also built for the accommodation of the teachers and students and the Temple servants and occasional visitors. On his way back to Sringeri towards the end of 1927, He founded a Patashala at Nanjangud also. During the tour, His Holiness not only showed himself a perfect master of learning and a great spiritual power but endeared himself to all people and they found in him a sincere friend and guide. His method of teaching was unique; from the simplest facts of ordinary life He would draw many a useful lesson. He did not believe in mass propaganda in matters of religion but stressed great emphasis on individual effort. The Jagadguru used to give the right upadesha to sincere devotees who approached him based on the spiritual maturity of the person.

His Holiness returned to Sringeri towards the end of 1927. He was greeted with a magnificent and devoted reception. He showered divine blessings on all those who came in contact with him.

We will see the final few annals of Acharya’s biography in the next posting.

Salutations to All.

Regards,
Neelakantan

Brief Life Sketch of Sri Chandrashekara Bharathi Mahasvami - 01

2006-09-21T20:21:00.000-07:00

Hare Krishna,

Before proceeding any further, I would like to show my deep gratitude to Sri Neelakantan (my Veda Master here in Melbourne, by coincidence our names match) and Sri Sankar. They introduced me to the wonderful books of great Mahatmas. Both of them have been continually inspiring me by their words, deeds and actions. My humble prostrations to them.

Today is the first day of Navarathri. Let us constantly remember Ambal, the Goddess Supreme and pray to shower her blessings on us, her children.

The temple town of Sringeri (derived from the name of the great sage Rishya Sringa) is a picturesque spot located on the banks of river Tunga in Chikmagalur district of Karnataka. Reference to this holy place is found in Ramayanam and Mahabharatham. Sankara Bhagavatpada established the Sringeri Sharada Peetham in this serene spot. There is a legend behind the establishment of the Mutt which runs as follows. During one of his Vijaya yaatras, Bhagavatpada with his disciples reached Sringeri on a hot noon. As they proceeded to river Tunga for their ablutions, they saw an unusual sight. A cobra had raised its hood over a frog in labor pains to provide shade from the scorching sun. Moved by the sanctity of the place, that could infuse love even between natural enemies, Sankara decided to set up a Mutt there. He installed the Goddess of learning, Sri Sharadamba as the presiding deity of the Mutt and placed Sureshwaracharya (known as Mandana Mishra in his purva ashrama) as its first pontiff.

Since then, there has been a continuous lineage of illustrious Acharyas adorning the Sharada Peetham (including the highly eminent Sri Vidyaranya). The Acharyas have all been men of great erudition, spiritual attainment and compassion. Known as the Jagadguru, each one of them has added to the lustre of the Peetham. His Holiness Sri Chandrashekara Bharathi Mahasvami (1892 -1954) graced the Peetham as its 34th pontiff. His holiness was a Saint of astonishing spiritual accomplishments. He was extremely fierce in dispassion, a true master of Vedas & Shastras. In short, the Acharyal was a Jivanmukta.

Pandit Gopala Shastri was a laureate among the scholars who were patronized by Sringeri Sharada Peetham. Born on the morning of Sunday the 16th of October 1892 to Gopala Shastri and his devoted wife Lakshmi Amba, His Holiness, was then known as Narasimha. Though the family was financially poor, it had very rich Vedantic Culture. Gopala Shastri had about 11 children before Narasimha, but such was God's will that only this boy survived. The parents felt that they were being pursued by an inexplicable and relentless fate which deprived them of their children and hoped that at least by separating the boy from themselves for sometime, he might escape the fate of his brothers and sisters. The boy was lodged with Srikanta Sastri, the administrator of the Sringeri Mutt. Narasimha's memory was prodigious, his intelligence was sparkling and his conduct was humble and simple. He was admitted to the local Anglo-Vernacular school run by the Government. Narasimha used to study Sanskrit at home and English at school. The Brahmopadesa of Narasimha was performed when he was eight. He was regular in the performance of Sandhyavandana, thrice a day and Agnikarya, worship of fire god, twice daily. Even from his boyhood days, Narasimha was introverted, had no attraction for the objects of the world. He was very fond of chanting the hymn Mukapanchashati (a hymn of 500 verses composed by Muka Kavi praising the divine Mother. Sri Iyer has referred to Mukapanchashati in his Soundarya Lahari postings). Once, while on way to the market, the boy Narasimha was so immersed in the composition that he continued far beyond the limits of the Sringeri Township. It was only when the recitation ended that he realized he had come far out……. In his twelfth year, Narasimha took the lower secondary examination and topped the list in the first division. However, Narasimha was just not made for a worldly career. He was the child of God born to adorn the Sharada Peetham.

Very early in life, he had the gracious blessings of His Holiness Sri Sacchidananda Siva Abhinava Narasimha Bharathi, the towering Saint who then graced the Sri Sringeri Jagadguru Peetham. At the instance of His Holiness himself, Narasimha changed over to the “Sadvidya Sanjivini Patashala” at Sringeri and later on joined the “Geervana Proudha Vidya Vardhini” College at Sankar Mutt complex in Bangalore for higher studies in Purva Mimamsa and Vedanta. Under the guidance of eminent teachers of the time, Narasimha easily mastered the sciences of Mimamsa and Vedanta.

We will see the rest of the account in the next email. I will attempt to be earnestly regular and post a minimum of two emails every week.

Obeisance to All.

Regards,
Neelakantan

Prelude

2006-09-18T20:20:00.000-07:00

Hare Krishna Dear Friends,

shruti smriti purananaam
Alayam karunaalayam
namaami bhagavatpaadam
sankaram lokasankaram

“Salutations to the sacred feet of Sri Sankara, the repository of all the wisdom that is contained in Shruti, Smriti and Puranas, the incarnation of grace, the bestower of blessedness on the world.”

Bharatha varsha has been the abode of great Mahatmas. While all of us may not be fortunate enough to be in continual contact with such great Mahatmas, nevertheless, a remembered darshana or conversation or even a report of their lives and sayings is often enough to lift our thoughts towards the higher verities of life.

In the series of emails, an effort will be made to present some incidents from the life of Mahatmas, experiences of devotees in their divinely presence, discourses given by the Mahatmas, their life history etc. I will be merely re-typing the annals from the excellent books written by sincere devotees of the Mahatmas.

I pray to that ever merciful Lord to enable me to carry out this task and accept this as an offering, offered by one who is completely bereft of any true devotion.

Totakacharya (one of the four main disciples of Sankara Bhagavatpada) in the 6th verse of Totakashtakam sings about the Jagadguru as follows:

jagatimavitum kalitakritayo
vicharanti mahamahasachalataha
ahimamsurivatra vibhasi guro
bhavasankara desika me saraNam

“Oh Teacher! For the purpose of saving the world the Great Ones take various forms and wander in disguise. Of these great Ones, you shine like the Sun! Be Thou my refuge, Oh, Master Sankara!”

The continuity of the same illustrious values of the great master has been maintained through the ages because of the presence of Sadgurus in our midst. One such great saint was Sri Chandrashekara Bharathi Mahasvami of Sringeri. In the next email, we will see a brief life sketch of the glorious Acharyal.

Regards,
Neelakantan