guru kripA vilAsam (On the Greatness of the Guru)

[saidevo]

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pages 56-59

Taking leave, we all went to the ashram. At that time what SrInivAsan told the other boys also fell on this Lekaka's ears. "Our SannidhAnam giving us the oranges and bananas and only the black grapes to that Anjaneya was a deliberate act on his part. If he did not do it and gave the other fruits to the Anjaneya, it would have eaten them all and ran away. And the story would have ended there, leaving no room for my prasangham--speech. SannidhAnam had done that act only to make me talk; and I too babbled away all that occurred to my mind. Howevermuch I try to control my mouth from talking, SannidhAnam somehow prompts me and makes me talk. Henceforth I am not going to talk much." He talked these words with a prankish laugh and charmed us all.

On a later day, when we were starting for the KAla Bhairava temple, a Congressman came and bowed to SannidhAnam in shAShTAngam. When his identifity was asked for, he said he had come from Mysore for the kadar vastra prasAram--doing propaganda for the use of handloom clothes. For his asking if he could accompany them to the KAla Bhairava temple, the reply came as, "the Alayam is after all common to everyone, right?" Without stopping at that when he started bragging that it would be helpful if all the members of the MaTham were asked to wear kadar clothes, and since the Congress pramukhas--foremost, were insisting to do bahiShkAram--riddance, of the videshi vastus--foreign goods, a movement of burning the foreign clothes was going on, and accordingly he had done prasAram in many places and burnt several thousands of foreign clothes, SannidhAnam stopped without making another step, and replied to him.

"ayyA--sir! What you are saying is not intelligible very well! Are you asking all the videshi vastus--foreign goods, to be thrown out or only the vastras--clothes?" As SannidhAnam asked this question, the man gasped and said, "For now, we have the uddesha--stipulation, to get rid of only the vastras--clothes.

SannidhAnam said in elaboration, "To do bahiShkAram of the videsha vastu that is harmful to us is vivekam--wisdom. Viewed that way, the commodity tobacco is one that has come from overseas. Also the padArthas--items, such as coffee, tea and the medical prescriptions have come only from overseas. When many vyAdhis--diseases, and harms due to them are pratyakSha--clearly visible, only those vastus need to be thrown away, right? No harm is seen due to the vastram--cloth! Why should it be thrown out?" The man could only blink with nothing to reply.

"We can do bahiShkAram of the vastus that are harmful to us to start with and finally do the vastra bahiShkAram. If we do it this way, the svarAjya--independence, would be obtained sooner. Moreover, you have given up your hair but kept your mustache. Think about what to give up and what to retain between these two. Having cropped hair (instead of a tuft), wearing a shirt--all these are achAras--customs, imported from vidhesha--overseas. Can you give up those things? The shAstras--scriptures, say that those who do KAshi yAtrA--pilgrimage to VArANasi, should give up there in the Vishveshvara Sannidhi, a vastu--item, that is most liked by them. But then every person who go there on yAtrA, do tyAga--abandon, either the chuNDaikkAi--pickle berry, or the veNDaikkAi--okra, but never give up something they like much, such as the durAchAras--bad habits,like dhUmapAnam--smoking tobacco, nasyam--inhaling snuff, or the kopatApas--anger and heat; can you show at least one dRuShTantam--instance, of such a thing? Just like yours, this one is also a bahiShkAra iyakkam--riddance movement, that's all. Nothing wrong in what I say?"

The man said, "All ot what you have said is only truth. I have gone astray without realizing it." On the morning of the next day, he came over to accompany us to the KAla Bhairava temple, having done kShauram--shaving, for removing his moustache and having a tuft, and wearing panchakachcham--five-fold dhoti.

When we were there in the KAla Bhairava temple on that day with the vidyArtins--students, a mahAvidvAn--great pandit, arrived there. He said in great speed that he was appointed by a MaTham for doing dharma prasAram, went place after place doing dharma prasAram, and that arrangements should be done for his upanyAsam--speech, in this MaTham too, and ended his speech in the upanyAsa chaili--manner of a lecturer. Whereas SannidhAnam, doing mandahAsam--gently laughing, asked him, "About what dharma are you going to do upanyAsam?"

The pandit said, "I am going to do upanyAsam asking people to do their Vedokta karmas--acts relating to vedic rituals, sandhyA-vandanAdi-nitya karmas--daily rigours like the SandhyA vandanam, and varnAshrama AchAras--customs and habits of the specific class regularly."

"sari--right, are you doing the agni kAryam--ritual with Agni, and what is it--shrautAgni or smartAgni?" asked the sage. The Pandit couldn't understand it. "I ask you if you are in the habit of doing the aupAsanam--rite with the daily fire."

That VidvAn said, "It's the custom to do aupAsanam at the time of shraddhA--annual ceremony to ancestors."

"That is alright, but those who do upanyAsam, only if they themselves show it in anuShTanam--own practice, they can correct the people. Without doing the SandhyA Vandanam at the right time, doing just the upadesham of it, will it give the fruit? Therefore, it is best for you to have at least aupAsanam, practise your svakarmAnuShTAnam--personal rigours of religion, and then do upanyAsam to others. Instead of a thousand vidvAns doing upanyAsam, just one vidvAn with his karmAnuShTAnam can correct the people. Don't you feel what I say is right?" The Pandit agreed, got his sambhAvana--payment in honour, and went away.

Watching all these vEDikkais--amusements, the Congressman said in the end, "It is surprising you are doing so much of dharma prasAram, sitting in the corner of a vanam--forest."

To that SannidhAnam said, "Don't use the word prasAram. It is a padam--term, that indicates laukika--worldly, rAjakIya--royal, kAryas--acts. It is our duty to tell what we know to the people who come here. That's all. Don't call it by the ADambara--pompous, name prasAram--propaganda."

"Whatever puNyam--meritorious act, I did, to have darshan of mahAns--sages, like you? Only today has my janma--birth, become saphalam--born fruit", said the man. He bowed to the sage, got his prasAdam and went away.

*** *** ***

 

[subramanian80]

brilliant work

for someone like me who cannot read tamil this article is sweet nectar . I am waiting for the other pages eagerly. !
may this article about acharyal provide happiness to everyone

 

[saidevo]

6
pages 60-63

Once when we were all accompanying MahASannidhAnam reciting antAdi shlokas, it befell on this Lekaka to chant a shloka that started in takAram--the letter 'ta'. Forthwith

तव स्तन्यं मन्ये धरणिधरकन्ये हृदयतः
पयःपारावारः परिवहति सारस्वत इव ।
दयावत्या दत्तं द्रविडशिशुरास्वाद्य तव यत्
कविइनां प्रौढानामजनि कमनियः कवयिता ॥७५॥

tava stanyaM manye dharaNidharakanye hRudayataH
payaHpaaraavaaraH parivahati saarasvata iva |
dayaavatyaa dattaM draviDashishuraasvaadya tava yat
kaviinaaM prauDhaanaamajani kamaniyaH kavayitaa ||75||

thus when this Lekaka finished reciting the 'saundaryalaharI' shlokam, the uttaravu--order of the sage, was that the meaning should also be told, so he told the meaning as far as he knew it, thus:

"Hey Paradevate! The milk that issues from your stana-s--nipples, is the very sArasvata pravAham--SarasvatI's flow of knowledge, I think. Because one who drank that milk, the DrAviDa shishu--Dravadian child, Sambandha Muni, became a brilliant poet in the world. Therefore, Devi under the vyAjyam--guise, of stanyam--breast contents, fed the very milk of knowledge to that Sambandha MUrti is the tAtparyam--purport."

As he heard this, SannidhAnam asked, "sari--right, for the padam--phrase, 'draviDashishu' that occurs here, what is the pramANam--proof, for having the meaning as a reference to Sambandha MUrti?"

No one knew the answer. So GurunAthAL said that the DevI bhaktas would tell a story for this and narrated that story:

"It is said that PArvatI-Parameshvara did saMchAram--roaming about, of the world riding their vimAnam--plane, with an intention to view any vinoda kAkShi--amusing sight, that might be seen. When the vimAnam was going over the DakShiNa Desham--southern region, of the BhArata Desham, at some place a child's cry "ammA, ammA" was heard, so they stopped the plane. Since the call was to ammA--mother, it was decided that only PArvatI DevI should go and have a look, so Parameshvara stayed in the plane.

"When AmbAL went to the place, she found out a child with divya tejas--divine shine, lying on the floor in this deserted vanam--forest, and her love towards the child prompted mother's milk to issue out of her breasts. As she took and hugged the child and fed it with her stanyam--breast contents, since it was the milk of knowledge, the child immediately got up and stood bowing to AmbAL and sang 100 shlokas--verses. Thus after giving anugraha--divine favour, to the child, AmbikA--Mother, returned to the plane.

"As she narrated what happened, Parameshvara insisted that she tell him those 100 shlokas. As AmbAL was an AtmashlAcha--not of self-boasting type, feeling sangkocham--shrinking with shyness, she did not tell him those shlokas. After they reached KailAsam, as Parameshvara again insisted her to tell him those shlokas, with no further option, and unwilling to say them with her mouth, AmbAL started writing them on a slab of stone there.

"BhagavadpAdAL at that time was in samAdhi; he tuned his mind to KailAsam and had a look at the writings with his jnAna-dRShTi--vision of knowledge. AchAryAL had a look until the 74th shloka using his jnAna-dRShTi. Meantime AmbAL had finished writing all the 100 shlokas and started rubbing them from the last verse. Thus the last 26 shlokas were not seen by AchAryAL, but he did gavanam--composition, of the remaining shlokas and completed the set. As she was rubbing out the shlokas, it is said that PArvatI-Parameshvara stopped at the 74th shlokam and read them all once again.

"Only this story had AchAryAL had shown in sUchana--indication, in this 75th shlokam, and narrated the history of AmbAL feeding the milk of knowledge to the child, in spaShTam--clearly. If this story is kept as pramANam--proof, then it would be established that he refers to only JnAna Sambandhar as the draviDashishu."

He finished his narration with the words, "Therefore, there is nothing wrong in giving the meaning of draviDashishu as a reference to TiruJnAna Sambandhar."

But SrInivAsan did not stop there. He asked, "I have heard that AmbAL fed mother's milk to our Shankara BhagavadpAdAL himself, is that not right then?"

GurunAthAL, along with us, was surprised. As SannidhAnam asked him, "What is that story, come on, say it", SrInivAsan started narrating it:

"When our AchAryAL was a child, prati dinam--every day, they used to give the child Shankara, the cow's milk that was offered in nivedanam to AmbAL. One day since one of the jnAtis--kinsmen, was blessed with a child, jananA-saucham--impurity due to birth, ensued, so they did not offer nivedanam to AmbAL. When AryAmbAL gave the milk that not offered as nivedanam, the child drank a little of it, did not find it to be tasty, and stopped drinking. As he said, "ammA! Give me some other cup of milk. I shall myself offer it to AmbAL and then take it." Consenting to the child's request, they gave him another cup of milk and sent the child (to the puja room).

"With great utsAham--eagerness, the child went to AmbAL and kept the milk before her saying, "ammA! You take a little and give the remainder to me." Whereas AmbAL, finding the milk offered with love by the child to be tastier than usual, drank it all and placed the empty cup on the floor, at which the child started crying. Forthwith, AmbAL took that BAla Shankara, hugged and gave him her mother's milk and sent him away with a kiss.

"When the child narrated this samAchAram--news, to his mother, the mother and other people came to the AmbAL sannidhi and had a look, found nothing unusual there, so they regarded the child as just babbling. They also thought that perhaps a bAlagraham--child possessing demon, might have contacted him, and so they did all sorts of mAntrIkam--mantra-chanting, and rakShA-bandhanam--tying a talisman, to the child.

"In that way, since he drank AmbAL's milk of knowledge, our BAla Shankara became a sarvajna-mUrti--embodiment of omniscience. Such a story I have heard; whether it is right or wrong, I have narrated it to SannidhAnam." With these words, he finished his narration.

Approving of the story, SannidhAnam asked the boy, "This story too did your tAyAr--mother, tell you?" Saying "Yes", SrInivAsan immersed us all in surprise.

SannidhAnam concluded, "Both the stories are appropriate. According to this second story, we need to take the meaning (of the shloka) that AchAryAL narrating his own life incident, describes that he is able to compose such beautiful verses because he got AmbAL's jnAnappAl--milk of knowledge. (In that case) We should keep the 'draviDashishu' as a referemce to himself."

Having listened to both these stories, we became people who could never ever forget SannidhAnam and SrInivAsan.

 

[saidevo]

7
pages 64-67

One day, shrI SannidhAnam, SrInivAsan and all others of us were chanting the antAdi, as the turn of SrInivAsan came to start a verse in ma-kAram--the letter ma, he recited this apUrva--unprecedented, shlokam:

मनो न मे योषिदुरोजकुम्भे न शिष्यडिम्भे न च शातकुम्भे ।
परं तु रन्तुर्गिरिकन्यकायाः पादारविन्दे रतिमेव विन्दे ॥

mano na me yoShidurojakumbhe na shiShyaDimbhe na cha shAtakumbhe |
paraM tu ranturgirikanyakAyAH pAdAravinde ratimeva vinde ||

(My mind does not proceeds towards women's stanam--breast, or the bAla shiShya, or the svarNam--gold. But I get my prIti--pleasure, in the pAdAra vindam--lotus feet, of parvatakumAri UmA's kAnta--beloved, Shankara.)

Forthwith SannidhAnam asked, "Who did this shlokam?", and SrInivAsan pointed towards this Lekaka.

shrI-SannidhAnam: Your kavitA--poetry, this one?

Lekaka: No. When SannidhAnam was in the state of antarmukham--turned inwards, what came out from this mukhAravindam--lotus face, is this one. With such artha-puShTi--well-nourished in meaning, and anuprAsas--alliterations, can we do the gavanam--composition?

shrI-SannidhAnam: If that is so, like Appaiya DIkShita did atmArpaNa stuti*, I too uttered something without my deha-smaraNa--body consciousness? Are there any other shlokas?

Lekaka: Somehow I have jotted down a few. From that (collection) only SrInivAsan has done neTTuru--rote-learning, of one or two shlokas.

shrI-SannidhAnam ordered it (the collection) to be brought on the next day and read to him. The next day, as this Lekaka came with his notebook, he was asked to read it aloud, the following one shlokam was selected, and the orders came that we should explain its meaning on the following day.

अवचनचिन्मुद्राभ्यां
अद्वैतं बोधरूपमात्मानम्
।


ब्रूते तत्र
च मानं पुस्तक-भुजगाग्निभिर्माहादेवः
॥

avachana chinmudrAbhyAM advaitaM bodharUpam AtmAnam |
brUte tatra cha mAnaM pustaka bhujagAgnibhir mAhAdevaH ||

(Maheshvara (in his DakShiNAmUrti avasaram--state), through his maunam--silence, and chinmudrA, gives upadesham--instruction, that AtmA--Self, is advitIyam--without a second, jnAnarUpam--knowledge in form, and sarva-vyApakam--omnipresent. He also gives its pramANam--proof, with the pustakam--book, sarpam--serpent, and agni--fire, (that he has with him).)

On the next day, the MaTham vidvAns--pandits, were also present. Except that everyone explained the obvious meaning, none did point out the tAtparyam--purport, that was kUTam--peak, in it. As the sage asked this Lekaka, "What's your abhiprAyam--opinion?", this man said:

"Parameshvara, in the DakShiNAmUrti avasaram--state, only through his maunam--silence, and chinmudrA, does give bodhana--enlightenment, of the Atma-tattvam--nature of Self. That AtmA itself as advitIyam--without a second, remains as the only vastu--reality, existence, that is kevala jnAna rUpam--only knowledge in form, and sarva-vyApakam--omnipresent. In this, for the advaitam, the pustaka dRShTAntam--example of the book, for the bodharUpam--knowledge/consciousness in form, the sarpa dRShTAntam--example of the serpent, and for the vyApakam--omnipresence, the agni dRShTAntam--example of the fire, can be taken in that kramam--order.

"Just as in a book, although its leaves are many and different, there is aikyam--unity/oneness, in the pustaka rUpam--book form, the bheda--split/break, in the prapancham--universe, and the abedha--unbroken unity, in the brahma rUpam will be obtained. Similarly, as by the rajju-sarpa dRShTAntam--rope-snake example, the amSham--share, of atiShthAnam--instability, and satyam--reality, is obtained, and thereby the chaitanya rUpam is obtained, since only chaitanyam--consciousness, intelligence, is the satyam--reality. By the agni dRShTAntam, the sarva-vyApakatvam--nature of omnipresence, is obtained. Just as the tejas--light energy, is vyApakam all over the bhUmi--earth, the meaning that AtmA is sarva-vyApi is obtained."

This Lekaka said what occurred to his mind, but GurunAthAL did not approve it in pUrNam--full. Other vidvAns too couldn't explain it further. Forthwith as SrInivAsan got up and said, "The dRShTAntas of the book, snake and fire, may also be taken to mean the shruti--vedas, yukti--trick, and anubhavas--experiences", we were all surprised. "There is more visheSha--special, meaning to this. I shall explain it some other day", said the sage and dismissed us. There never was another sandarbhaM--occasion, for it.

On the next day, as we reached the KAla Bhairava temple, as the sage told this Lekaka, "Tell me another from the shlokas you have noted down", this man read out the follwing shlokam:

नहि नहि मनुतां
स्वत्वं मर्त्यः
स्वीये शरीरेऽपि
।


पितृभूमिशृगालगणाः
स्वत्वं परिचिन्तयन्ति
तत्काले ॥

nahi nahi manutAM svatvaM martyaH svIye sharIre&pi |
pitRubhUmishRugAlagaNAH svatvaM parichintayanti tatkAle ||

(Let man have no abhimAnam--affinity, even towards his sharIram--body. The skulks of foxes in the shmashAna bhUmi--cremation ground, about the same body (after its life is gone), think that it is theirs.)

At that time, an elderly man arrived there. Seeing him carrying an umbrella, as SannidhAnam asked, "Are you MalaiyALam?", he replied, "Yes" and said that he had written to the Agent that he would be coming but then because of several laukika kAryas--worldly tasks, he could not come as planned, so there was tAmasam--delay, which, he prayed might be condoned.

"Did tAmasam arise? Let there be no tAmasam--inertness, here, only sAtvikam--goodness, is required." As SannidhAnam said it, he and all of us had a hearty laugh. As the sage asked the man, "Have you learnt the Vedas?", the man started talking something in MalayALa paribhAshA--slang, "We are all only laukIkam. In our vamsham--lineage, no vaidIkam at all."

To that SannidhAnam said, "ayyA--sir! Don't stretch it as vaidIkam or laukIkam. Only if it is said as vaidikam and laukikam, it would be intelligible to us. Right, you do SandhyA Vandanam?"

The man replied, "SandhyA Vandanam alone? In addition, I do sUrya namaskAram and recite Rudram, Chamakam and all (such stotras) nityam--daily."

"In that case you are only a vaidika. All those who believe in the Vedas as pramANam--authority, are only vaidikas. When that is the case, there is no separate jAti--clan, as laukilas. Everyone should feel proud of saying him as a vaidika and not feel lowly about it."

Then the sage asked (this Lekaka) "prakRutamanusarAmaH. Come on, say that shloka again and explain its meaning?" When the meaning was being explained, a rustle was heard nearby. When it was seen that a fox was dragging the skeleton of some animal, the boys shouted, "nari, nari--fox, fox!" As it heard the noise, the fox dropped the human skull and ran away.

Forthwith, this Lekaka reminded them of the shloka "pitRubhUmishRugAlagaNAH svatvaM parichintayanti tatkAle" spoken about earlier and explained it. And SannidhAnam made it an upadesham saying, "This sharIram--body, is anityam--impermanent. Just as we have abhimAnam--afiinity, to it, isn't there an abhimAnam for the fox that the body was its ahAra vastu--article of food? Then why should we nourish it?"

Note:
Appaiya DIkShita's atmArpaNa stuti
Appayya Dikshitar - Wikipedia, the free encyclopedia

About his mystic devotion, there is another story that is related to his work called Atmarpana-stuti. In this small work of fifty stanzas he makes the inner self melt as it were by his exquisite mystic poetry. We can see here the profound maturity of true devotion to the Supreme. It reflects the inner mental state of a great devotee, in whom the ego has become fully extinct. There is a traditional account of how this work came to be written. It appears once he wanted to test the maturity of his own devotion to the Lord. Hence he swallowed the juice of the `datura' fruit, which introduces intoxication, and told his disciples that they should write down whatever he says, during the stage when his consciousness was disturbed. In the stage of inebriation generally all suppressed ideas would find release and come out into the open. And in his case it was the Atmarpana-stuti that came out. It is therefore also called Unmatta-panchasati.

 

[saidevo]

guru kripA vilAsam (On the Greatness of the Guru) Vol. 2
brahmAnubhavaM
pp.40-41

Even the Atma-jnAni should do anuShTAna (observe) of karma (rites and other external acts) for loka-sangraha (welfare of the world)--this is what GitAchArya (SrI KrishNa) has said; and our AchAryAr very well demonstrated it in his actions. During the time when he was bahir-mukham (externally conscious), he would conduct his nitya Ahnika karmas (diurnal activities) and ArAdhana (worship) of mUrtis with shraddhA (faith, sincerity).

A nobleman from the state of Bengal who had heard of the sage's mahimA (greatness) and Atma niShTha (mediation on Self) came over to Shringeri and observed his external religious activities and the shraddhA the sage showed in Ahnikas and SrI Chakra PUja. Perhaps he thought that the AchAryAr would always be in samAdhi, forgetful of the world. He doubted whether it was justified that a jnAni he thought would be in laya (dissolved) in nirguNa brahmaM (attributeless Brahman) to be, on the contrary, showing interest in external karma and upAsana (worship). When he thought of seeking an appropriate samAdhAnam (reconciliation) for this, he got an opportunity to speak about it to SrImad AchAryAr himself.

Prabhu: Is it justified that a man who has attained Atma-jnAnaM as prescribed in the VedAnta to indulge in karma or upAsana?

SrI.A: What do you expect him to do otherwise?

Prabhu (realizing that whatever reply he gave could be construed as a mistake): I don't say that he should do something. My doubt arose thus: Karma, IshvarAdhana or vedAnta vichAra--whatever it is, should there not be the thought of kartRutvaM (state of being performer), that "I do this act"? If it is Atma-jnAnaM, without the thought of "I do this act", there should be the state of akartA, "I am not the one who does it". Since both these bhAvanas (reflections) are in paraspara virodha (mutual opposition), how can they be with a person in samakAlaM (at the same time)?

SrI.A: vAstavaM (True). Two things that are in paraspara virodha cannot be with the same AsAmi (person) at the same samaya (time). Now, who is the akartA?

Prabhu: Only AtmA is the akartA.

SrI.A: sari (Right). You are well acquainted with our siddhAntaM (philosophy). Now tell me who is the kartA (doer)?

Prabhu: The sharIraM, indriya, manas, buddhi (body, senses, mind, intellect)--only these are the kartA.

SrI.A: So it becomes that AtmA is akartA, and the kartA is anAtmA, right?

Prabhu: Yes.

SrI.A: Now you observe it carefully. Where does the nyAya virodha occur? Although kartRuvaM and akartRuvaM are in paraspara virodhaM, they are not in the same place?

The Prabhu was overwhelmed with visheSha kRutajna (right attitude and gratitude) and bhakti towards the AchAryAr who cleared his doubt with such ease and facility.

*** *** ***

 

[saidevo]

Let there be no needless debates
pp.184-189

When a bhakta came to have darshan of SrImad AchAryAL (Sri Chandrasekhara BharatI MahAsvAmigaL), he did prastAvanA (begin to talk) about SrI RAmAnujAchArya.

bhakta: When SrI RAmAnujAchArya is explaining the meaning of some upanishad vAkyas (sayings), for the saying 'brahmaM nirguNaM' he gives the meaning, 'heya-guNa-rahita (wanting in bad characteristics) and therefore 'ananta-kalyANaguNa-vishiShTa', (distinguished by all good characteristics); would that be appropriate?

AchAryAr: Good, bad are all for us only; they are not in the Brahmam. The siddhAntaM (demonstrated conclusion) is only that he is of no guNa. If it is meant that "no bad guNas are there", it is enough to say 'nirdoSha' (with no deficiencies); there is no necessity at all to say 'nirguNa'.

bhakta: Like suvAsanA, durvAsanA (good and bad intentions), since there is prayogaM (usage) of suguNa, durguNa (good and bad characteristic), isn't the guNa-shabda (the word 'guNa') one that can 'do anvaya' (associate) with both?

AchAryAr: vAstavaM (True). When that is the case, if it is nirguNa, it would only mean that there is neither any good nor any bad characteristic?

bhakta: I don't say it that way. Since durguNa is contained in the guNa-shabda, what is the mistake in explaining the meaning of nirguNa as 'one without any bad characteristic'?

AchAryAr: There is no mistake. What is the pramANa (evidence, proof) to take that the general guNa-shabda only indicates durguNa?

bhakta: Don't we use the (Tamil) word nAtRam (smell) to mean only durnAtRam (bad smell) in general?

AchAryAr: vAstavaM. In the same way, is there any context where the shabda guNa is used to mean only 'bad characteristic'? When NAradA asked VAlmIki in Srimad RAmAyaNam guNavAn kashcha vIryavAn ("who is the one who is a 'guNavAn'--one with all good characterstics and a 'vIryavAn'--one capable of heroic deeds), did he mean "one with all bad characteristics?" In prayogam (usage) guNa would only mean 'good characteristic' in sAmAnya (commonly).

bhakta: Even if it is not there in prayogaM, since the guNa-shabda is common, it would also indicate 'bad characteristic', is it not so?

AchAryAr: It would also indicate 'good characteristic'. 'Doing alakShyaM' (ignoring) of prayogaM won't be nyAyaM (logical, justified) in any way. Suppose an elderly man comes when we are here. After he arrives, if I tell you "this man is an avidvAn", you would be startled, not knowing the meaning. If at that time I tell you, "My referring to this man as avidvAn was in the meaning 'heya-vidyA-rahita' (one who has no bad learning); the tAtparyaM (purport) of what I told was only that "this man is an ananta-kalyANa-vidvAn (one who has learnt all good disciplines of knowledge)", would that be of samAdhAnam (reconcilable) to you, you decide it for yourself.

bhakta: They say that NArAyaNamUrti who remains either in paLLi (bed) in the kShIrAbdhi (milky ocean) or sitting in the ratna siMhAsanaM (throne of precious stones) at VaikuNThaM is the paratattvaM (ultimate Brahman), do the Advaitins agree with it?

AchAryAr: What is the AkShepaM (objection) in agreeing with it? How can we, who say that the vyApti (pervasion) of ParaBrahmaM is in all the padArthAs (material objects) of the Jagad (world), say that those Divya MUrtis are not Paratattvam?

bhakta: If that be so, what is the difference between them and us?

AchAryAr: They say that only the Divya MUrtis in the VaikuNThaM are Paratattvam. We say that those MUrtis are the uttama vibhUtis (highest manifestations) of the Paratattvam.

bhakta: What is the pAdakaM (obstacle, loss) for us if we agree that those MUrtis are themselves Paratattvam? Can't we have it as: just as the Sun who is only present in the sky pervades the whole world with his shine and warmth, in the same way BhagavAn too remains in VaikuNThaM and pervades the whole world with his prabhA (shine) and shakti (power)?

AchAryAr: We can have. But then (in that case), that which pervades the world would only be shakti, not BhagavAn. Would it be nyAyam when the Vedas have mentioned BhagavAn himself as sarva-vyApaka (all-pervading), and that only Brahman is the greatest, to make that BhagavAn just a small parichChinna mUrti (divided, detached, confined image) residing in the VaikuNThaM and KailAsaM, giving the nature of his pervasion to only his shakti?

bhakta: Is it the tAtparyaM that to do kalpana (create, imagine) of a form for BhagavAn would be a mistake?

AchAryAr: Not so. MUrti is necessarily required for the upAsaka (worshipper) to do dhyAna upAsanAdis (meditation and worship). Moreover, his UpAsanA-MUrti should be there and do anugraham to him for his lokAntaraM (worldly attachments) to go away, by his upAsanA bhAvam, and for him to experience sukham (bliss) thereafter. Therefore, in whatever way, a mUrti would only be a necessity.

bhakta: The UpAsaka who goes up to VaikuNThaM or KailAsaM would have already conquered all his sakala-vidha rAga-dveShAdi (all kinds of likes and dislikes). He would be desireless. So if he goes to those Uttama LokAs, he is not going to indulge in the vaiShiyika sukha (pleasures for the senses) there. He would not do apekShA (need or desire) of anything except remaining shAshvata (eternal, immortal), having darshan of the Divya MUrti there. What is the mistake to have that state as the state of MokShaM? What is the reason that the Advaitins say that there is a kaivalyaM (absolute unity) above this state?

AchAryAr: What you say is completely nyAyam (logical). But then only having darshan of the VaikuNThAdi MUrtis and experiencing its bliss is not sAdhyaM (feasible), and not uchitaM (proper) too. Since upAsana is only a mAnasIka karma (mental act) the vaikuNThAdi vAsaM (residence in VaikuNTham) that is attained by it would also be over with the puNya-kShaya (consumption of good karma). He would only need to return here.

bhakta: How is it not uchitaM?

AchAryAr: If the upAsakA remains in happiness having darshan of the VaikuNThAdi MUrtis, it would amount to the upAsakA becoming the bhoktA (one who experiences) and that MUrti becoming the bhogyaM (that which is experienced). The bhoktA is always AtmA, cetana (animate, intelligent, conscious); bhogyaM is always anAtmA, achetana (not the AtmA, inanimate/without consciousness). Therefore, if this man is having darshan of that Divya MUrti and experiencing happiness, it can only be that he makes that MUrti bhogyam and thereby anAtmA and jaDaM (inanimate). This is a great apachAraM (spiritual offence).

Advaitins would not give room to such apachAraM. They would only accept the kaivalya padavi (path to Unity) as MokShaM, where the bhedaM (difference, distinction) of bhoktA-bhogyaM ceases into a state of unity of both.

Apart from this, if it is a mUrti it could only be within limits. It would not be uchitaM to say that only it is the Paratattvam. As an udAharaNam (example), let us take MahAVishNu. It is seen in his mUrti as holding up a chakraM (disc) in the right hand and a shangkham (conch) in the left hand. But there would be space between his bhujaM (arm) and the hand that holds the disc, right? Would there be BhagavAn in that space? If he is not there, the sarva-vyapakatvaM for the Bhagavan would be gone. If he is there, the concept that the very MUrti with those limbs is BhagavAn would be gone? Does BhagavAn pervade only that space? He pervades the space of his stance, the VaikuNThaM he resides in, and all the fourteen worlds? Without creating the space in him where he is not there, how can a MUrti be created? Therefore, to think that what is with MUrti is only BhagavAn, since it 'does hAni to' (ruins) his sarva-vyApakatvaM, would only be apachAraM.

Therefore, for the Divya MUrtis in VaikuNThAdi, except that we can ascribe the vyavahArika satyam (practical, conditional reality) as done for all the padArthas (material objects) in the world, we cannot ascribe paramArthika satyam (absolute reality). Based on the tAratamyas (gradations, proportions) in the vyavahArika satyam we say that those LokAs are nityam (eternal) and satyam (real). So long as there is bheda-buddhi for us (tendency to distinguish) for us, all these worlds are only real.

In the stage we are in today, we need to only indulge in karma and upAsana as prescribed in the ShAstras, and since we are anarha (unworthy, unsuitable) to inquire into what the Paratattvam would be like in the stage of uttama jnAnaM (highest knowledge), it would only be a waste to debate about that--there is no doubt about it. When that state is reached, the Tattvam would be intelligible of its own. And there would be no time for arguments then.

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[saidevo]

guru kripA vilAsam (On the Greatness of the Guru) Vol. 2
Gracious Words
pp.227-231

For SrImad AchAryAL (Sri Chandrasekhara BharatI MahAsvAmigaL), the mAtru bhAShA (mother tongue) was Telugu; desha bhAShA (regional language) was KannaDa; the language he was trained in, was Samskrutam; and the language he made parichayam (acquaintance) with for the sake of his shiShyas was Tamil. He would often say that he did not have a thorough parichayam in Tamil. Still, on some occasions it transpired that he had more knowledge in Tamil than many Tamilians.

AchAryAr: In Tamil, what is the difference between (the usages) 'piRavi (birth) and piRappu (taking birth)?

shiShya: Both are the same.

AchAryAr: If they are the same, whey then two words?

shiShya: There might be many words with the same meaning.

AchAryAr: It is not nyAyam (logical) to be so in any bhAShA. If a word is to denote a padArthaM (meaning), it would 'do pravRutti' (express activity) 'doing avalamba' (resting upon) of a visheSha aMsha (specific feature) of that padArthaM. They would call it pravRutti nimittam in SamskRutam.

Both agni and vahni might denote 'fire'. Still, he gets the name agni by the nimittam (sign, cause) that he 'carries forward' (in tortuous movement) and the name vahni by the nimittam that he 'reaches the havirbhAgas (shares of oblation) to the devatas (gods)'. In the same way, that same agni bears the name dahana since he burns everything, and anala since it swallows and digests everything demanding more.

Therefore, in this manner, although we don't find any difference between the words piRavi and piRappu in everyday usage, there must be distinct inner meanings for them; I asked you as to what those (meanings) are.

shiShya: It is not known to me.

AchAryAr: Can it be this way? The term jananam refers to the kriyA (action) of taking birth; janma refers to the sthiti (state) that ensues after the action of birth is over. That is, one is the action and the other the janya-phala (fruit of birth) of that action. Similarly, can we have it in Tamil that piRappu refers to the janana-kriyA and piRavi refers to the janma-rUpa-phala?

shiShya: Now it seems the same way to me too.

AchAryAr: Mostly, in all languages, if there is parichayam in that lipi (letter), the letters can be read as such. But the meaning would be known only if there is bhAShA jnAnam (knowledge about the language). That is, the shabda jnAnam (knowledge of words and sounds) would first arise and then the meaning has to be searched.

It seems that this krama (order) is different in Tamil. Here, only if the meaning is known first, the akSharas (letters) can be properly pronounced and the text read. For example, let us say that the word palam is written. Should it be read as palaM that refers to a measure of weight, phalaM that refers to a fruit, or balaM that refers to the sharIra shakti (bodily strength)? Only after knowing the meaning appropriate to the prakaraNa (occasion, treatment, context) of this word, it can be pronounced correctly? This seems to be a unique distinction for Tamil.

shiShya: It happens this way because we have only one akSharaM that denotes four sounds. There is only one letter 'ka' for 'ka, kha, ga' and 'gha'.

AchAryAr: Add 'ha' to that list.

shiShya: vAstavaM (true). One letter for five sounds.

AchAryAr: Why, isn't there one letter for seven sounds? Only 'cha' for all 'cha, Cha, ja, jha, sha, Sha' and 'sa'?

shiShya: Yes.

AchAryAr: Thus, if there is one letter for many sounds, there would be good avakAshaM (occasion, opportunity, room) for zleShas (puns) in Tamil?

shiShya: Yes, there is.

AchAryAr: The zleSha that arises due to differences in pronunciation would not be that much shuddha zleSha (clean pun). It is shlAghyaM (praiseworthy) only when there is pun without any pronunciation difference. There could be such puns in Tamil also? Tell me an example.

shiShya: Nothing occurs to me now.

AchAryAr: (considering it for a few moments and then with a smile) It is ordained in our Dharma ShAstras that while we pass through a street and a brAhmaNa is seen, we should cross/overtake him without showing our left profile to him. If that niyama (restraint) is expressed in Tamil, it would be satisfactory to some people in these times. "பார்ப்பானுக்கு இடம் கொடேல்"--"pArppAnukku iDam koDEl"--"Don't give left/room to a brahmin" is only good Tamil, right?

*** *** ***

AchAryAr: In Tamil Desham, if we ask a man "what are you doing?" he says, "வெறுமென இருக்கிறேன்"--"veRumena irukkiREn". Another man says, "தேமேனு இருக்கிறேன்"--"dEmEnu irukkiREn". A different other man says, "சும்மா இருக்கிறேன்"--"summA irukkiREn". What is the difference between these three (usages)?

shiShya: There is no difference at all. They are used only in the meaning, "I remain without doing any kAryaM (work, task)."

AchAryAr: The meaning might be the same. What is the reason for the difference in the shabda (words) in tAtparyaM (purport, aim)?

shiShya: The reason is only their habit (of saying it).

AchAryAr: This reason is not enough. That would give occasion to ask why the habit differs.

shiShya: It is not known to me.

AchAryAr: Can it be this way? If it is "veRumena irukkiREn", "veRum ena irukkiREn", that is, the meaning "I keep my mind empty without any saMkalpaM (wish, desire) therein" seems 'to be in dhvani' (echoed, hinted at) there.

shiShya: It might be so.

AchAryAr: What they say 'dEmEnu' seems to be a maru (Tamil 'maruvu', corruption) of 'deyvamE ena'. That is (for the usage "dEmEnu irukkiREn"), the meaning could become "I leave everything as daivAdhIna (subject to fate or God's will) and remain without myself having any saMkalpaM (wish, desire) or making any pravRutti (activity, exertion)." I have heard some people also say, "சிவனேனு இருக்கிறேன்"--"sivanEnu irukkiREn". Perhaps they too use "sivanE enRu" in the same tAtparyaM.

shiShya: It might be in that same way.

AchAryAr: Those who say "summA irukkiREn", I think, say it with the thought, "svayam Aha irukkiREn--I remain as my Self, that is, knowing my state I remain as my Self with the nishchaya buddhi (firm conviction) that there is no kAryam that need to be done by me."

shiShya: It is not known if at least one person speaks it knowing this much of its tAtparyaM.

AchAryAr: Not necessary that one should know it (the purport). Still, it is known that this knowledge is fixed basically in the people's mind in saMskAra rUpam (as an impression of knowledge). They say "brahmAnandaM" when they experience some visheSha sukhaM (distinct happiness, comfort). Do they say it only after experiencing brahmAnandaM? The saMskAra (impression of knowledge) that brahmAnandaM is the most uttama (lofty) sukham among those traditionally experienced, is fixed in mind.

Similarly, our ShAstras do ghoShaNam (proclammation) that is no kAryaM (task, act) is there to do for

• one who stands in yoga-niShTa (meditative union) doing nirodha (restraint, control, locking up) of all chitta-vRuddhi (expansion of mind);

• one who remains in bhakti-niShTa (meditative devotion) keeping no pravRutti (activity, exertion) for himself and 'doing arpaNa' (consigning) of all kinds of his aMshas (characteristics) and surrendering to BhagavAn (God); and

• one who is in laya (absorbed in dissolution) in jnAna-niShTa (meditative knowledge) as kevala-akhaNDa-chaitanya-rUpaM (abstract, unbroken form of knowledge) setting aside all his dehendriya manobuddhi (body, senses, mind and intelligence) as not his Self.

It seems that having heard this knowledge from the elders, the saMskAram has arisen in people, to describe their actionless state as "veRumena" as a yogi, "deyvamE ena" as a bhakta and as "svayam Aha" as a jnAni.

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[saidevo]

Gracious Words
pp.232-237

AchAryAr: Since rich people have money, they conduct themselves with the determination that they can experience all the pleasures of the world. Suppose we tell them that if they are to get even more sukham in paralokam (heaven) or janmAntaram (another birth or life), they need to spend the money they have in good things, they might consider, 'neither the paralokam nor the janmAntaram is visible before the eyes now; and what is told in the ShAstras might be true or not, so losing the bhoga-sAdhanas (means of enjoyment) on hand now and then if nothing is obtained later, both these two things would be losses?' and determine 'so it would be prudent to keep the sukha-sAdhanas on hand now and enjoy them ourselves' and thus remain without spending their money for dharma; it can be said that this (consideration) in a way is only just.

Some Astikas (God-believers) who have much attachment to money might even think, 'When Bhagavan has given us the sAdhanas to experience sukham, to say that I would not use them would only amount to ingratitude; would amount to having conducted myself against his saMkalpam (will). Apart from these, when Bhagavan himself has created a man as daridran (poor man), our giving him money in a bid to remove his poverty would also be virodha (in opposition) to bhagavat saMkalpam. Therefore, all dAna dharma would only be bhagavat apachAra (against God's ruling).

Let them be what they would. Some people are born in poverty and some have become poor due to lack of fortune. And there is thought among these poor people that they cannot experience sukham in this world? Would they get the thought, "Owing to the sins committed in earlier births we experience poverty now. At least from now on we should not commit sins"? Should they not get the thought, "We don't have any sukham in this birth. If there is going to be sukam for us, it could only be seen in paralokam or punar janmam (another birth). And to have that siddha (accomplished) for us we should now do dharmAnuShThAnam (perforance of dharmic acts) and do ArAdhanam (worship) of Bhagavan"? And these (poor) people too remain without shraddhA (faith) in vaidika kAryas (Vedic acts)? Although they need to wander and strive a lot for their jIvanam (living), why should it be that they have no spare time for sandhyAvandanAdi karmas? They forget that the limit of their Ayus (lifetime) and the amount of the bhogas they would experience are predestined. They forget what is shreyas (excellent, superior) for them. If they are told to do japam (litany) of GayatrI (mantra) pratidinam (every day), the mantra that is capable of giving sakalavida (all kinds of) aihika (of this world) and AmuShmika (of the other world) sukhas (pleasures) as well as the mokShaM which is parama-puruShArtham (ultimate aim, accomplishment), their manas (mind) does not go towards it even by a small step. Any padArtham (material object) that we accumulate in the ihalokam (this world, this life) does not come with us (when we depart). Only dharma, adharma would accompany us. It would never be a mark of prudence not to pay attention to them.

*** *** ***

AchAryAr: If one has to acquire knowledge of Atma-tattvaM without any doubts it can be done in this bhU-lokaM (earth); or in brahma-lokaM (BrahmA's world). The Upanishad appeals to us that this knowledge can't be acquired with clarity in the middle worlds--gandharva-lokaM, pitru-lokaM, deva-lokaM (world of Gandharvas, ancestors, Devas). To reach the BrahmaLoka, the karma should be done with uttama upAsana (supreme worship). If the shrama (effort, exertion, weariness) in doing that is considered, it would seem that we don't need to go to BrahmaLokam after all. Even if one reaches BrahmaLoka undertaking all that shramaM, the videha-mukti would happen to the sAdhaka only after doing brahma-vichAraM (inquiry about Brahman), and living the life until the kalpAntaM (end of Kalpa) at which time BrahmA (himself) attains mukti. He should wait until such time. For those who do vedAnta vichAraM in the bhU-lokaM, if they don't need to go to any other Loka, there would be mukti for them here and now. Therefore, one who is a buddhimAn (wise man) should take up efforts to acquire knowledge that is the sAdhana for mukti here and now.

shiShya: Aren't the devAdi lokas puNya bhUmis (sacred lands)! What is the reason to say that jnAnam would not arise well in those worlds?

AchAryAr: The reason is that they are puNya bhUmi. They are not karma bhUmi. No kind of karmAnuShTanaM can be done there. They are only bhoga bhUmi (land of enjoyment). Once we reach there, our manas (mind) would only indulge in enjoying the bhogas there and not go to other viShayas.

This apart, there is no nyAyaM (logic, method) for vairAgyam (dispassion) which is the antaranga sAdhanaM (most essential technique) for jnAnam to arise there. As found here, there is nothing of jananam, vRuddhi, pariNamaM, jara, maraNam (birth, growth, change/evolution, old age/decrepitude, death) there. There only the same age, fit for bhogaM, right from the beginning to the end. Also, the duHkha hetus (reasons for suffering) vyAdhi, pasi, dAhaM (disease, hunger, thirst) are not there. Only if these are present, there is nimittaM (scope) for vairAgya to arise, seeing and experiencing them. Since none of these are there, they would always be indulged in viShaya sukhaM (pleasures of objects) with no thoughts of seeking the Atma sukhaM which is above that. Moreover, the brahma-niShTas (one absorbed in contemplating Brahman) who could teach brahma jnAnam won't be there. This is because if they become Atma jnAnis in bhU lokaM, there is no need for them to go to svarga lokaM (heavens). And once we reach those worlds, there is no sAdhyaM (possibility) to become jnAni.

shiShya: If due to puNya vashaM (the influence of good karma), those in the devAdhi lokas get the ichChA (wish, desire) to attain Atma jnAnam, are there no gurus to help them?

AchAryAr: If there is shakti to reach BrahmaLoka, they can approach BrahmA to have him as their guru; or they can approach the jIvan muktas who are employed in AdhikArika sthAnam (principal positions for universal administration) and are awaiting kalpAntaM along with BrahmA. If these two are not sAdhya, they needs must come back to the earth. In whatever way, there is no scope in the devAdhi lokas.

Additionally, we can know about another reason by inference. If the advaita brahma-jnAnam has to arise, there is no way unless it is known that the dvaita prapancham (universe of duality) is mithyA (untrue, illusory). We always say that mithyA is neither atyanta asat (infinite untruth) nor sat (truth). We say that since the jagat (world, universe) is apparent it is not asat and as it is not in jnAna dashA (domain/condition of knowledge) it is not sat. When the doubt arises if there can be a padArthaM which is neither sat nor asat, we give the dRuShTAntas (examples, instances) of rajju-sarpaM (the snake that appears in a rope), sthANu-puruSha (the man who appears in a pillar), marumarIchikA (the water that appears in intensely hot weather, mirage) and shukti-rajataM (the silver that appears in a shell, mother-of-pearl) and teach that just as these things although they are apparent are not the reality, this Jagat is also not the reality. These things will not appear in utter darkness or in complete brightness; there should be nimittas (grounds, causes) where they are mixed to form manda-andhakAram (weak/slight/soft darkness). As there are night, day, sunshine and shadow here, there is the possibility of such bhramas (confusions, dizziness, errors) arising. In the svargAdi lokas there is always brightness, no shadow, no darkness. In that circumstance, there is no prasakti (opportunity, connection) to manda-andhakAram. Thereby there is no nimitta for bramarUpa anubhavas (experiences of illusion). Therefore, even if someone is there in the svargAdi lokas to teach vedAnta pAThaM, no dRuShTAntas would be obtained that could make the shiShya absorb the reality.

To the ShiShya who in bhramitaM (amazement, confusion) as to how such a huge and vast Jagat is spoken of as mithyA, the Guru teaches, "Don't you see in your svapna (dream) during nidrA (sleep) countless large towns and palaces and people? Is anything among them is satyam (real, true)? When you have such shakti for sRuShTi (creation), why can't Bhagavan who is sarva-shakta (omnipotent) create this world? In the same way you realize that your svapna prapanchaM (dream universe) is only mithyA, determine it for yourself that this jAgrat prapanchaM (universe in the waking state) although it appears satyam is only mithyA."

To those in the svargAdi lokas, there is no nidrA (sleep). Even no blinking of eyes. So no scope at all for svapna. So there is no way to teach them using the svapna dRuShTAntaM (dream example). To us (in this world), (the state of existence of) suShupti (deep sleep) can be given as dRuShTAntaM to teach that there can be a sukham (happiness) that is not subject to the manas (mind) and the indrya (senses). For them, there is no suShupti at all. If the Brahmam that is not reachable by any sort of pramANaM (inference, evidence, means, standards) is to be taught about, only if some dRuShTAntaM that is known to us is given, we can somewhat absorb that knowledge. In such devAdi lokas where no dRuShTAntaM suitable for advaita bodham (teaching of Advaita) is available, how can the brahma-tattvaM be taught? By these reasons we can know that there is no sAdhya to acquire jnAnam in those worlds.

By some pUrva puNyam we have in this bhU-lokaM which is arha (deserving, eligible) for jnAna sambAdhanaM (acquirement of knowledge), and that in the BhArata Desham which is a karma bhUmi, got our birth in the kulam (lineage, family, race) of uttama maharishis (lofty great sages). Without wasting it, and using it well, and doing anuShTAnam of what is given in the ShAstras in sopAna krama (step by step order), it is our duty to keep endeavouring to attain the parama-puruShArtham (ultimate aim, accomplishment) without any further delay.

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[saidevo]

(continued from post 29)

8
pages 67-73

shrI Shringagiri MahAsannidhAnam, after giving us various kinds of upadesham--teaching, for us to have our abhimAnam--regard, for sharIram--body, to go away, and vairAgyam--dispassion, to crop up, finally told us such shlokas as below and made us all get into ecstasy.

सिंहासनोपविष्टं द्ष्ट्वा यं मुदमवाप लोकोऽयम् ।
तं कालाकृष्टतनुं विलोक्य नेत्रे निमीलयति ॥

siMhAsanopaviShTaM dRShTvA yaM mudamavApa loko&yam |
taM kAlAkRuShTatanuM vilokya netre nimIlayati ||
--'prabodha sudhAkara' by Adi Shankara

"Looking at which king when he was sitting on the throne were the people happy, the same people close their eyes looking at the body of that same king after his life-force was taken away by Yama."

That MalayALa BrAhmaNa, who was listening to this all, got up and said, joining his palms, "SvAmI, after wandering like a mad man due to putrashokam--loss of son, and the sorrow of my wife's decease, I came here for peace of mind. After listening to your words of upadesham--teaching, all my mana-bhrAnti--confusion in mind, is begone. I have got the phalan--fruits, of what I came here seeking." Saying these words, the man prostrated to the sage again and again. Looking at him, ShrI SvAmigaL said, "You can stay here for some days. Keep doing gAyatrI japam excessively. Your mind will get peace further more", and blessed him.

All these incidents served as the hetu--impulse/motive/cause, for SrInivAsan to get vairAgyam. It even seemed (to me) that only for this purpose did SannidhAnam create such opportunities to do upadesham to him. But then on that occasion, if the fox came on its own accord or was made to appear by SannidhAnam was not known to me.

The next day, this Lekaka was given orders to bring SrInivAsan alone. Accordingly when this Lekaka and SrInivAsan went to the sage the next day, asking us both to sit down, he said, "Today we should do vimarshanam--discussion, if samsAram--worldly life, is good, or vairAgyam--dispassion, is good. To start with, you people tell me the guNas--features, of samsAram."

We both explained him the anukUlams--advantages, of samsAram. But SannidhAnam did-kaNDanam--criticised, all that we said, and proved us with several udAharaNas--examples, pramANas--evidences, and anubhavas--experiences, that whether in gRuhasthAshramam, a man is a dhanika--wealthy man, poor man, or of middle class, it is only kaShTam--suffering/distress, in all respects, and therefore, if a man is adhikAri--having eligibility/authority, for sannyAsam--stage of an ascetic, and if he does not do-pravesham-of--enter, it, there is no other stupidity or naShTam--loss, comparable to it.

कॊ हि जानाति कस्याद्य मृत्युकालो भविष्यति ।
युवैव धर्मशीलः स्यात् अनित्यं खलु जीवितम् ॥

बाल्ये नष्टविवेकः विषयसुखास्वाद-लम्पटस्तरुणः ।
परतो जातविवेको वृद्धोऽशक्तः किमाप्नुयात्सिद्धिम् ॥

kO hi jAnAti kasyAdya mRutyukAlo bhaviShyati |
yuvaiva dharmashIlaH syAt anityaM khalu jIvitam ||
--MahAbhArata, shAnti parva 14

bAlye naShTavivekaH viShayasukhAsvAda-lampaTastaruNaH |
parato jAtaviveko vRuddho&shaktaH kimApnuyAtsiddhim ||
--(source of this verse, anyone?--sd)

Who knows when death overtakes any person?
Since life is transient one should
practice righteousness even while young.
With indiscrimination in childhoold and
pursuit of sensous pleasures in youth,
What is the use of discrimination in old age
when one is weak and powerless?
--Translation credit: www.mudgala.com

With such vAkyas--statements, explaining that there was no use in obtaining sannyAsam after one gets old, and that only when sannyAsam is obtained when the sharIram--body, is dRDham--firm/strong, it would be saukarya--comfortable, to do AtmavichAra--spiritual inquiry, he asked, "SrInivAsA! Now you tell me, is samsAram--worldly life better, or sannyAsam--asceticism, better?" "Only sannyAsam is shlAghyam--praiseworthy/excellent", came the reply. Through this saMbhAShaNaM--conversation, he gave it in sUchana--indication, that this Lekaka too has adhikAram for sannyAsam. (In shIghram--very soon, this man too obtained sannyasam).

In the same way earlier, shrI Narasimha BhArathI gurunAthAL asked his shiShya--disciple, NarasiMhan,

संसारोवा श्रेयान् सन्यासो वेति निर्णयः क्रियताम्

saMsArovA shreyAn sanyAso veti nirNayaH kriyatAm

perhaps this great man too, using his earlier experience asked the same question to SrInivAsan.

Thus, after SrInivAsan's anggIkaraNam--consent, was obtained, only after summoning for his mother and father, shrI SannidhAnam and SrIKaNTa ShAstrigaL doing upadesham--advice, to them in various ways and obtaining their anumati--permission/assent, was the auspicious date for the sannyAsam (of SrInivAsan) decided. The rahasyam--secret, that shrI SannidhAnam did not make public until then was announced only on that day: Everyone came to know that only SrInivAsan was the one eligible for the next paTTam--title. Invitations were sent to the mahArAjas--great kings, prabhus--lords, vidvAns--scholars, and all shiShyakOTis--multitude of disciples, throughout the country of BhAratam. Calling the engineers, SrIKaNTa ShAstrigaL gave them orders to erect facilities for one lakh people to stay, dine and conduct durbar--sessions of discussions. Everything was ready very soon.

When thus sakala ERpADukaL--all arrangements, were being done, one Friday, this Lekaka after going with the vidyArtins--pupils, to ShAradAmbAL temple and finishing darshanam, prArthanam--prayers, there and then returned to his residence, and as was the custom, made SrInivAsan to have his bed near his, and did nidrA--sleep, after doing dhyAnam of shrI SadgurumUrti. As some noise was heard then suddenly, his sleep dissolving, when this Lekaka got up and checked, (he found that) SrInivAsan was saying audibly something or other in his sleep. Wasn't it GurunAthan's kaTTaLai--(Tamil) orders, that he check whatever SrInivAsan spoke in his dream and inform the sage! So he keenly watched the boy.

Although the boy apparently talked about unrelated things, if they were collected together, his mental state could well be perceived. Finally, saying, "aDADA! What the hands reached for, the mouth couldn't reach! What stupidity!", he patted himself firmly on the head. Unable to wait further, when this Lekaka woke him up, he said, "ShAstrigaLE, I have lost that sphaTika mAlA--crystal chain. Though it came into my hands, it could not be used, can I get it back?", as if uttering a riddle. When he was made to sit up fully awake, he narrated the details:

"I had gone to the AmbAL sannidhi. When I was standing in the midst of a throng of thousands of people, our GurunAthAL called and asked me to go inside the garbhagRuham--sanctum sanctorum" of the AmbAL sannidhi. Forthwith the door was bolted. Lifting and keeping me on her lap, AmbAL told me, 'kuzhandAi--my child, good times are ahead for you. You are going to get the great bhAgyam--fortune, of chakravartins--emperors, coming and bowing to you. At that time, without becoming garva--arrogant/proud, even a little, you should also be doing ArAdhana--worship, of me without forgetting it. You should not at all move away from your GurunAthan. Here, as a way of remembering me, wear this sphaTika mAlA', and She herself slipped a beautiful sphaTika mAlA onto my neck and then sent me out. Forthwith the mahA dIpArAdhanA was held, which I too had darshan of. You were not seen in that crowd. When I was returning, I did not find the sphaTika mAlA on my neck. It disappeared somewhere; perhaps someone removed it and went away without my knowing it. AhA! How can I describe that AmbAL's tejas--splendour, and the beauty of the sphaTika mAlA, I have lost it!" He wept as he said these words.

Only after this Lekaka pointed out to him, "All this is only a dream, so you don't have to worry", did he realize it. With faith in this Lekaka's words, "Still, since it is a dream that happened in the brahma muhUrtam, it is likely to become true, so don't be anxious", that lad was somewhat comforted.

As his obtaining sannyAsa dIkSha after that, and decorating the vyAkhyAna siMhAsanam was a kAkShi--sight, witnessed and experienced by lakhs of people, it is not described here. Thus was shrI Abhinava VidyAtIrtha svAmigaL getting niyamanam--appointed, as the 35th pIThAdhipati, doing guru-susurakShaNam--service to guru, for a period of 24 years and becoming a pAtra--drinking vessel, to his pUrNa-anugraham--full divine favour, and now (in 1961) doing vijaya-yAtra and anugraham to us--are all known to everyone.

A bAlakavi--young poet, called shrIRAmadAsa, describes shrI MahAsvAmigaL obtaining sannyAsa dIkSha in the prajApati saMvatsara--year, thus:

वर्षं प्रजापतिं तं वन्दे यस्मिन् समाश्रिताऽऽचार्यान् ।
पारमहंसी वृत्तिः पातुं नेतुं प्रजाः शुभे मार्गे ॥

सशरीरः शास्त्रजणः तनुमांस्तुर्या श्रमोचितो धर्मः ।
विग्रहवद् वैराग्यं शृङपुरे भाति शारदापीठे ॥

varShaM prajApatiM taM vande yasmin samAshritA&&chAryAn |
pAramahaMsI vRuttiH pAtuM netuM prajAH shubhe mArge ||

sasharIraH shAstrajaNaH tanumAMsturyA shramochito dharmaH |
vigrahavad vairAgyaM shRu~gapure bhAti shAradApIThe ||

"The sannyAsa dharma, in order to protect the prajAs--subjects, and take them in good path, in the year of prajApati, reached our AchAryAL. Therefore, I bow to that year."

"shAstra samUham--the scriptural community, sannyAsa dharmam and vairAgyam, taking a form, shines (as AchArya rUpam) in the Shringagiri ShAradA PITham."

*** *** ***

 

[saidevo]

9
pages 74-77

In the essays written before this one, we were writing about the various jIvanmukta-lIlAs of our GurunAthar and the bAla-lIlAs of Abhinava VidyAtIrtha guru mUrti, who is shining (as pontiff in the pITham) now. Howevermuch we write, it is not sAdhyam--possible, to write completely about his lIlAs which are ananta--endless. Still, consenting to the requests of our many readers, we show in this essay, some more apUrva--rare, incidents that we (this Lekaka) witnessed in person.

Once when our GurunAthar was in antarmukha state, a Mysore DivAn with his Deputy Commissioner and others came with much ADambaram--fanfare, and asked SriKaNTha ShAstrigaL that they must have darshan of SannidhAnam. Although ShAstrigaL told them that the SannidhAnam was not in deha-saukhyam--good physical health, they insisted, "We have come only to see how his deha-asaukaryam is. So you should arrange for the darshan right now." With no other option, SriKaNTha ShAstrigaL led them to SannidhAnam. There was a reason for SriKaNTha ShAstrigaL to be apprehensive of. He did not know that these people would come. Whereas because our SannidhAnam, from the time they started from Mysore, knowing this by his jnAna-dRShTi,

अल्पवेतनभृत्यस्तु अमल्दारिति कथ्यते ।
महावेतनभृत्यस्तु महामात्य इतीरितः ॥

भृत्यो वास्तु महाभृत्यः सर्वथा भृत्य एव सः ।
स्वतन्त्रजीवनं येषां नास्ति ते सेवकाः स्मृताः ॥

alpavetanabhRutyastu amaldAriti kathyate |
mahAvetanabhRutyastu mahAmAtya itIritaH ||

bhRutyo vAstu mahAbhRutyaH sarvathA bhRutya eva saH |
svatantrajIvanaM yeShAM nAsti te sevakAH smRutAH ||

The servant who gets low wages is called 'amaldAr'. The servant who gets high wages is called 'mahAmAtya' (DivAn). Whether the wages are low or high, he is only a servant. Those who do not have svAtantrayam--freedom of will, in life are only servants.

was often chanting such shlokas right from the morning, clapping his hands to their rhythm, fearing that if these things fall in the ears of those adhikAris--officials, it would seem alaukikam--uncommon/unusual, that SriKaNTha ShAstrigaL did not allow them at first (to have darshan). Now as they insisted, he took them along.

As they reached there, seeing that SannidhAnam was as usual seated in his Asanam, wearing good vastram--cloth, along with vibhUti-rudrAkShas, SriKaNTha ShAstrigaL was himself taken aback. Those who came, bowed to the sage as usual, and with SannidhAnam's uttaravu--command, sat down as it suited them. With a mandahAsam--gentle laugh, the sage made kushala-prashna--friendly enquiry about health and welfare, quoted a verse from Bhagavad gItA,

स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः (१८.४६)

svakarmaNA tamabhyarchya siddhiM vindati mAnavaH (18.46)

Man accomplishes siddhi--spiritual heights, by doing the karma ordained for him in the shAstras.

explained very beautifully the meaning of this shloka and when describing the svArasyam--naturalness of the padam--word, 'mAnava' in it, said:

स्त्रियो वैश्यास्तथा शूद्रास्तेपि यान्ति परां गतिं (९.३२)

striyo vaishyAstathA shUdrAstepi yAnti parAM gatiM (9.32)

Women, Vaishyas and ShUdras all obtain a lofty status.

"Everyone has adhikAram--claim, towards svAdharma-anuShTAnam--following ordained dharma; and there is phala-prApti--attainment of fruits, too. Only to show this, has BhagavAn used the padam 'mAnava'. For him there is no distinction as to a higher jAti--caste, and a lower caste.

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः (१८.४५)

sve sve karmaNyabhirataH saMsiddhiM labhate naraH (18.45)

"Whatever the jAti--varNa/caste division, only he who does the karma ordained for him is uttama--the highest. Even if it is a higher jAti, one who has given up his svakarma cannot become an uttaman. Whoever does the karmas--actions, ordained for him, will attain all the mokShaparyanta phalas--fruits that end in liberation. Therefore, in BhagavAn's dRShTi--view, we are all only children. Only for our shreyas--spiritual excellence, has BhavagAn done this upadesham--teaching."

With such words, SannidhAnam somehow attracted the minds of the adhikAris. Realizing that they have been given the answers even before asking the questions they came to him with, they remained speechless with amazement. As he saw this, without intending to test them further, SannidhAnam said, "The kAryam--matter, you came to consult will be fulfilled within two months, so you don't have to worry", gave them mantrAkShata-prasAdam and sent them away.

They never said anything about the kAryam they came to consult him, nor did SannidhAnam ask them. But they came out saying that the kAryam they came for had been accomplished. Only later did SriKaNTha ShAstrigaL come to know about its antarangam--contents.

Then they came to SriKaNTha ShAstrigaL and were talking to him for a long time in privacy. Among them who had come, one was a dampati--husband and wife, and the others belonged to different varNas. The upadesham SannidhAnam gave with the GItA-vAkyam "striyo vaishyAstathA shUdrAstepi yAnti parAM gatiM" settled with them in samayochitam--as suited to the occasion. Each member of the ghoShTi--group of the DivAn, was overwhelmed by that upadesham which was given with such beauty as to make everyone think that it was for him/her. Among them was a man who belonged to the Justice Party. From the time that he listened to the upadesha words of our GurunAthar, he gave up the dvesham--hatred/dislike, he had towards the veda-shAstras and the vaidikas.

(to continue...)

 

[saidevo]

pages 77-81

All these were known to me from what they discussed with SriKaNTha ShAstrigaL. "This MahAn who gives upadesham of such words of amRtam--nectar, did you say he was unwell? I can't believe this!" As that DivAn asked this question, ShAstrigaL kept his head low in shame. Then he said, "Let all these things remain. What was the kAryam you came about? You said the kAryam had been accomplished? But you have not yet told me as to what that kAryam was!"

They told him, "Only to tell you of that we have come here." One of them then asked the following question:

One Man: ShAstrigaLE! You are the sarvAdhikAri--all-in-charge, of this MaTham. There could be no vishayam--matter, that you would not know about. Can you tell us yourself in this manner?"

ShAstrigaL: Since SannidhAnam is in a particular state, it is my duty to make the arrangements necessary to protect him. I am doing it without fail.

One Man: SannidhAnam is only keeping good health. When we had darshan of him, it did not seem that we were talking to a stranger. Only the feeling of having seen sAkShAt BhagavAn himself in person and talked to him arises in us. And in that, here, this man (the Justice Party member) went into paravasham--self-obliterating happiness, listening to his words of amRtam and shed tears, you know it?

ShAstrigaL: At least now have you people realized that he is only sAkShAt Ishvara avatAram?

One Man: Let our having realized it be on one side. But you don't seem to believe it?

ShAstrigaL: If that belief is not there, I cannot remain in this sthAnam--position?

One Man: If that be the case, you said before this that SannidhAnam was in a particular state, was it nyAyam--fair?

ShAstrigaL: It is only vAstavam--reality, that such a thought came to my mind. Henceforth I shall let go even that wrong thought. Let it remain. It is customary fot the Mysore samasthAna adhikAris to give prior information before they come here. In virodham--oppisition, to that custom, I cannot understand the reason for all of you people starting suddenly and coming here?

One Man: Only because we came suddenly we got enlightened to so much viShayam. Had we come as usual, we would also have returned as usual. We could not have witnessed in person this atishayam--pre-eminence/wonder, and his mahimA--greatness. That is why without giving a telegram about your arrival details, we came here.

ShAstrigaL: It was my mistake to say that SannidhAnam was unwell and not take you to him for the interview. I seek your pardon for that.

One Man: There is nothing of your mistake in this. It is only your duty to protect SannidhAnam. You should continue to do it. What is there to pardon in this? Still, better you be vigilant.

ShAstrigaL: It would be of upakAram--help, if you tell me what I should do.

One Man: What you are already doing is only fair. Nothing new needs to be done. In vAstavam--reality, doing-abhinayam--acting, as if he was in a particular state, only SannidhAnam charmed you people. You too got charmed by it. This is the viShayam that we have known here today.

ShAstrigaL: Even after your talking so much, I cannot still understand as to what kAryam you came to have darshan of SannidhAnam.

One Man: sari--Alright, I shall tell you in a way you can understand. Do you read the daily patrikAs--newspapers?

ShAstrigaL: Not completely, and no avakAsham--spare time, to read them fully. I would only go through the items marked by the manager of the MaTham.

One Man: In that case, did you come across the news that in our Mysore rAjyam--province, and in certain other places, the crops have withered because of no rain and that it seems famine is likely to visit our rAjyam?

ShAstrigaL: Along with the many samAchAras--news reports, this report might have come too. This is only sahajam--natural. The patrikAs would be doing-goShaNam--proclaiming, for some time that there was no rain and then suddenly one day it rained. What is surprising about it?

One Man: It doesn't seem surprising to you. It's because this was the tapovanam--forest to do penance, where RiShyaShringa was living. And this is a place made parishuddha--purified, by our SannidhAnam's pAda-dhUli--dust particles under feet. Goddess ShAradAmbAL's karuNA-kaTAkSham--look of compassion, is also there for this place. So here it is subhikSha--abundance of food, with good rains. And you people are without any worries. But do you think that it would be the same case through our Mysore rAjyam?

ShAstrigaL: It is only natural for some places to go without any rain?

One Man: Only that it is not so; which is why I asked in the beginning if you read the daily newspapers regularly; and it seems that you are not doing so. But can we, the rAjya adhikAris, remain so? That was why we came to SannidhAnam. We have drawn an atlas of maps of the Mysore desham and therein marked by dots the places that are likely to affected by famine. We have only brought it to show to SannidhAnam and ask him about any parihAram--remedy, for the likely situation. But then SannidhAnam gave us no avakAsham--spare time, to show it to him at all. As I took out the map from my bag, gesturing no to it, SannidhAnam gave us replies beforehand to this and other questions we were to ask him about it? Only he should be called mahAn.

ShAstrigaL: You have not still untied your puzzle in full! I cannot still understand what you were to ask him, and what parihAram has SannidhAnam made for it? I was present there along with you people. He did not speak about doing any parihAram as you indicate? This is still a surprise.

To that the Man told ShAstrigaL, "Let it remain a surprise. Everything will be clear within two months that SannidhAnam has spoken about. Now let us all take leave."

Then that the people of that DivAn ghoShTi got in three cars. When the car started, like a siMha-garjana--roar of lion, when a loud noise was heard from SannidhAnam's room, "pUrNamadaH pUrNamidam, pUrNAt pUrNa mudachyate!", thinking that this too was a mangala-sUchakam--auspicious indication, those adhikAris departed.

**********

 

[saidevo]

10
pages 82-85

The DivAn and his people apprised MahArAjA of the incidents that happened and informed him that SannidhAnam was very Arogya--healthy.

With the GItA vAkhyas:

स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः (१८.४६)

स्त्रियो वैश्यास्तथा शूद्रास्तेपि यान्ति परां गतिं (९.३२)

svakarmaNA tamabhyarchya siddhiM vindati mAnavaH (18.46)
striyo vaishyAstathA shUdrAstepi yAnti parAM gatiM (9.32)

Man accomplishes siddhi--spiritual heights, by doing the karma ordained for him in the shAstras.
Women, Vaishyas and ShUdras all obtain a lofty status.

SannidhAnam said in general that if everyone kept doing their svakarma anuShTAnam--ordained duties, kShemam--welfare/prosperity, would arise.

Keeping in mind this explanation of SannidhAnam, they all decided that in all the temples all the people should join together and do prArthanA--prayers, to BhagavAn--God. Accordingly, they made arrangements for prayers in every temple.

After that DivAn ghoShTi left, sitting in solitude, SriKaNTha ShAstrigaL thought it over deeply but couldn't understand anything. If he went to SannidhAnam, the sage only starts chanting the verse he uttered earlier: 'alpavetanabhRutyastu amaldAr ... itIryate'. So he kept aloof with a decision that the information cannot remain without getting out in two months.

But then the next day, reading in the patrikas--newspapers, that in all the Alayas--temples, in the Mysore rAjyam, people from all the castes participate and do prArthanA for the rain, it was all intelligible to SriKaNTha ShAstrigaL. Taking a different meaning for what SannidhAnam said in general, they have made all these arrangements.

To SriKaNTha ShAstrigaL who was thus contemplating it, suddenly one thing became clear. That is, even 10 days before SannidhAnam went into antarmukhAvasthA--inner state consciousness with no external awareness, he called Kalyam Sundara ShAstrigaL who was the adhyakSha--superintendent/principal, of the SatvidyA SanjIvinI pAThashAlA there, and the other upAdhyAyas--teachers, of the school, and ordered them, "All of you should be doing Avarta--repetition, of the gAyatrI japam for 1008 times daily."

When they had asked him, "Alright, we will be doing as ordered, but then in what way to do the saMkalpam--determination of purpose?", the sage said, "Enough to do the saMkalpam as 'parameshvara prItyartham'. Every day, you people should keep a note of how much Avarta japam you did and inform me the details." That Sundara ShAstrigaL and others, saying with respect, "We will do as ordered", took leave of him.

Later, although to that PAThashAla adhyakShaka Sundara ShAstrigaL many saMdehas--doubts, arose, without wishing to talk about it all to SannidhAnam, he went alone to SriKaNTha ShAstrigaL and informed about what SanndhAnam had ordered them to do.

Sundara ShAstrigaL: All of us are already doing gAyatrI japam daily; that being so, what is the reason for this sudden (and special) orders?

SriKaNTha ShAstrigaL: लोकोत्तराणां चेतांसि कः परिच्छेत्तुमर्हति?--lokottarANAM chetAMsi kaH parichChettumarhati?--who can decide about the abhiprAyas--opinions, in the mind of mahAns--sages, who are in a lofty state in the world?--as this saying goes, don't you know that it's wrong even to have the uddesham--thought, of doing vimarshanam--investigation/criticism, in the kAryas--actions, of mahAns?

Sundara: I know it; which is why without saying anything to SannidhAnam, we have agreed to his orders as such.

SriKaNTha: sari--alright, you can do according to his uttaravu--orders, why come to me?

Sundara: Although we do it according to SannidhAnam's uttaravu, if we know for what phala--result/fruit, we do it, will it not be saukarya--convenient, to do the japam--litany, with that prArthanA?

SriKaNTha: You could have asked SannidhAnam himself about that also?

Sundara: It's not that we did not ask him about it. For that his orders are, "Do it with the usual saMkalpam, all parameshvara prItyartham"; whereas for us there arise many saMdehas--doubts. Therefore if you inform us yourself, of SannidhAnam's antaranga abhiprAyam--personal opinion, it would be of much upakAram--help.

SriKaNTha: sari, I shall ask SannidhAnam at an opportune moment. It might involve some delay. Till then, you continue to do the japam as per orders.

From that day, the PAThashAla upAdhyAyas--school teachers, vidyArthins--students, and the chippantis--staff members, in the MaTham, remaining in their places, started doing 1008 Avarta--repetition, of the gAyatrI japam. Sundara ShAstrigaL too took note of each person's japa-saMkhya--count of repetitions did in the litany, went to SannidhAnam daily and informed him of it. But he would return, without having the courage to ask the sage about the purpose of this japam.

Calling all the people doing gAyatrI japam to him one day, and explaining the artham--meaning, of gAyatrI, saying, "when there is a mantra with such mahimA--greatness, what else do you need to do?"

and then saying that as the saying goes, "गायत्रीमात्रसारोऽपि ब्राह्मणो नात्र संशयः--gAyatrI mAtra sAro&pi brAhmaNo nAtra saMshayaH--at least if the gAyatrI is preserved and chanted, the brAhmaNyam will continue to stand"

and saying all such things and finally reciting a beautiful shloka--verse, from 'Shiva-tattva vivekam' composed by appayya dIkShitar:

द्विजानां जायत्री खलु परमुपास्या नियमिता प्रसिद्धं तस्याश्च त्वमसि परं दैवतमिति ।
अकुर्वाणस्यातस्तव चरणसेवां द्विजपशोः अवस्त्रोऽलङ्कारः सकलमपि सत्कर्मचरितम् ॥

dvijAnAM jAyatrI khalu paramupAsyA niyamitA prasiddhaM tasyAshcha tvamasi paraM daivatamiti |
akurvANasyAtastava charaNasevAM dvijapashoH avastro&la~gkAraH sakalamapi satkarmacharitam ||

Only the gAyatrI has been ordained as the best mantra for the brAhmaNas. Parameshvara! It is prasiddha--well known, that only you are the atidevata--deity in-charge, of that mantra. Therefore, without worshipping you, whatever other good karma he does will only be a waste. Will making a person wear whatever much jewels, be an alaMkAram--decoration, when the person has no clothes?

explaining very beautifully in a way that even children can understand it, that all the other japa-pUjAdis--litany and pujas, done without the gAyatrI japam, will only be a waste, like the other alaMkArams done without a vastram--cloth,

"This gAyatrI you continue to do without fail. Thereby sakala-kShema--all welfare and proserity, will arise for you people. By the japam you do, there will arise kShema for the world too."

doing anugraha with these upadesha mozhigaL--words of teaching, he went for his snAnam--bath.

As he went, he also reminded them of another thing:

"You people need not do the japam from your jAhai--residence. After the morning snAna-sandhyAvandanam, you should assemble at 7 o'clock in the ShAradAmbAL sannidhi and do the japam together."

and then finally when he told them, "Along with Atma-kShemam, loka-Shemam too can arise by your japam", the other people only thought about as sahajam--natural.

 

[saidevo]

pages 86-89

But for this Lekhaka alone, as the thought arose that there is some visheSham--distinction, in this, and when he went to ShAstrigaL and told him about his thought, he dismissed this Lekaka saying, "Nothing of that sort. That's only a general word."

After thus doing upadesham about gAyatrI mahimA, our SannidhAnam from the very next day, became antarmukham. That is, only after ensuring that everything will go smoothly according to his saMkalpam, did he take up the antarmukhAvasthA. He was a satyasaMkalpa. Therefore, everyone gathered together at ShAradAmbAL sannidhi and was doing the gAyatrI Avarta japam according to SannidhAnam's orders. Even in his antarmukhAvasthA, SannidhAnam was taking note of whether the gAyatrI japam was going on. As he had told SriKaNTha ShAstrigaL to keep a note of the daily saMkhya--count, and ShAstrigaL was also doing inquiry of the japa-saMkhya and noted it datewise daily.

As he thought that it was only at this sandarbhaH--occasion, that the DivAn ghoShTi people had come to have darshan of the sage, SriKaNTha ShAstrigaL's brain started working. He started doing yojana--consideration, as to whether there could be any sambandha--connection/relation, between SannidhAnam ordering people to do gAyatrI japam and the arrival of the DivAn ghoShTi. After sending away people who who came to see him, and as he thought correlating it all together, the truth flashed to him.

That is, "SannidhAnam, even a month ago, had known about the absence of rains and the drought in the RAjyam, and the sufferings people have to undergo thereby. Only as parihAram--remedy, for the anAvRShTa-doSham--drought, he had started this gAyatrI japa yajnam. To the DivAn ghoShTi too he had informed in sUchana--hint, for all the prajas--subjects/citizens, to join together and do prArthanAs in temples. Only for that he mentioned the two months avadhi--limit, on that day. And he too, doing abhinayam--acting, as if he was doing ekAnta-vAsam--solitudinous residence, searing his body with kaThina tapas--difficult penance. AhA! I did not come to know it earlier, what matihInam--deprived of sense!" With such thoughts he did not sleep that entire night.

The next day soon after it dawned, calling this Lekaka to him, he said, "appA! ShAstri! Sugar must be given to your tongue." When this Lekaka stood nonplussed understanding none of it, he continued:

"It's nothing else. Did not SannidhAnam give upadesham about gAyatrI the other day! Did you not tell me that there seemed to be some visheSha abhiprAyam in SannidhAnam saying it finally, 'By gAyatrI japam, along with Atma-kShemam, loka-Shemam too will arise'? It has become intelligible to me only today. You found it out then and there. I let it go without showing any lakShyam--care/perception/observation. Do you see how much of a dIrgha-darshI--one with deep vision, is our SannidhAnam? We cannot know about the gAMbhIryatvam--majesty, of his mind! Just as our AchAryAL's bhAShyam stands in prasanna-gaMbhIram--shining majesty, in the same way is SannidhAnam's mental state.

"Only today can I understand the meaning of the words he uttered a month back. As BhagavAn has told in GItA as

'यज्ञानाम् जपयज्ञोऽस्मि--yaj~jAnAm japayaj~jo&smi (10.25)--of yajnas, I am the yajna of japam'

the sage has thus ordered us all only with the intention of conducting a koTigAyatrIyajnam--yajna with a count of one crore gAyatrIs. Even with spending money to the tune of lakhs of rupees, a mahArAjA cannot conduct this yajnam with such vidhivat--according to rule.

"Such mahattAna-karya--great task, has our SannidhAnam taken up in saMkalpam and showed it in practice. Only for this he too does kaThina tapas--severe penance, undergoing kAya-klesham--bodily suffering, under the vyAja--pretext, of ekAnta-vAsam--solitudinous residence. AhA! Only this mahAn must be spoken of as jagadguru. He can't bear the kaSTa--pains, of the people. If he is to do this mahattAna tyAgam--great sacrifice, what to speak of the compassion he has towards the people? Where can we see such tyAgamUrti--embodiment of sacrifice?" As ShAstrigaL spoke on, we were both gushing tears of Ananda--joy.

To think of it today makes the body hairs stand up. To think of SannidhAnam's greatness makes Ananda-bhAshpam--tears of joy, arise. The yearning that where can one see that karuNAmUrti henceforth arises. Still, except to be in-samAdhAnam--reconciled, that he is merged in the mUrti of VidyAtIrtha CharaNAL, there is no other go. Since it is mentioned in the shatashlokI

श्रितचरणयुगे सद्गुरुः स्वीयशिष्ये स्वीयं साम्यं विधत्ते

shritacharaNayuge sadguruH svIyashiShye svIyaM sAmyaM vidhatte

that a Sadguru merges with his shiShya--disciple, and thereby creates only his own sAmyam--equality of state, thinking that only that MahAsannidhAnam himself is in aikyam--unity, with our VidyAtIrthamUrti, let us get samAdhAnam--reconciled.

While the briskly done prArthanA for the rains was going on in the entire Mysore rAjyam, here in Shringeri, the koTi gAyatrI yajnam was being performed in-mummuram--(Tamil) vigorously. For both, the reason was only SannidhAnam's AjnAbalam--power of command. In addition, SannidhAnam himself was doing some japas and antanranga prArthanA--personal prayers and was engaged in a life of tapas. All these things were going on without fail for two months.

As these three things joined together, all those puNyas--merits, accumulated into a big heap, obtained strength, and brought VaruNa bhagavAN--rain god, who was somewhere antardhAna--invisible, to the Mysore rAjyam. Wherever seen, there was jala-pralaya--deluge of water. All the jana--people, danced in joy. The entire Mysore rAjyam got a new life and became an Ashrama like that of RiShyaShringa.

One day when SriKaNTha ShAstrigaL with the daily newspaper came to our GurunAthar and told him, "Your saMkalpam has been accomplished. Raining all over the Mysore rAjyam, subhikSham--prosperity, has returned", and started opening and reading out the newspaper, the sage, doing mandahAsam--smile/gentle laugh, started shouting, "pUrNamadaH pUrNamidam, pUrNAt pUrNa mudachyate!", giving an impression that he understood nothing of the words spoken to him. To that when ShAstrigaL did-vyAkhyAnam--gave the explanation, "Yes, your thought became pUrNam, our desires became pUrNam and the ponds and lakes in the Mysore rAjyam too has become pUrNam, isn't that it?", without taking anything of it to his ears, when the sage started talking, "alpavetanabhRutyastu amaldAriti kathyate" with no saMbandham to it, unable to speak further with him, ShAstrigaL returned to his place.

Some days later, when SannidhAnam became bahirmukha--came to external consciousness, he appreciated those who did the gAyatrI japam and honoured them with sambhAvana--gift of money. Thus, by that MahAn this desham became subhikSham.

*** *** ***

 

[subramanian80]

Truly remarkable

i got goosebumps as i was reading this . Merely thinking about our great gurus will cleanse us .Thanks saidevojee for the translations

 

[saidevo]

11
pages 90-97

(The details published in this essay are about what happened thirty years ago. They are written now from the notes taken down. Since the notes have no year, month or date, the details might be set back and forth in time. Further, some of them are witnessed in person. Some, learnt from the bhaktas--devotees, who witness them in person. Some were known through the staff of the MaTham. This Lekaka's sole lakShyam--aim, is to highlight the mahimAtishayam--preeminence of greatness, of our GurucharaNAL. We believe that the readers will peruse it with this consideration in mind.)

We looked at the performance of the koTi gAyatrIjapa mahAyajnam--great yajna with a count of one crore gAyatrIs in litany, and thereby how it rained in visheSha--distinction, in Mysore rAjyam--province, with the durbhikSham--famine, getting removed. We also explained how our SannidhAnam conducted this kAryam--task, remaining antarmukham--turned inwards. If we bear in mind that later, in 1952, when the atirudra mahAyAgam was performed, SannidhAnam was in antarmukham, the sAmyam--sameness, between those two events would become clear. We shall explain it later.

Owing to the koTi gAyatrIjapa mahAyajnam and SannidhAnam's tapomahiman--greatness of penance, not only in Mysore rAjyam, in the adjacent Chennai rAjyam too it rained abundantly and subhikSham--abundance of food, was experienced. Getting to know that all these happened due to the tapomahiman of SannidhAnam, many pramukhas--notables, from several places kept coming to Shringagiri and had darshan of AchAryAL. One among them was the Congress party pramukha shrImAn SatyamUrti. Although this man was involved in the Congress party activities for the independence of the country, he remained a ripe sanAtani--follower of sanAtana dharma. What was known to everyone was that, not a single day passed without his doing pArAyaNam--read aloud, of the Bhagavad gItA.

When he arrived and had darshan of SannidhAnam in person, he lapsed into paravasham--self-obliterating happiness. Making him sit near, SannidhAnam did kushalaprashnam--inquiry of health and welfare. During that samayam--time, this Lekaka was also present. The following saMbhAShaNam--conversation, took place between them:

shrI SannidhAnam:- We are aware of your joining the Congress party for the desha-viDutalai--liberation of the country, and working incessantly for obtaining svarAjyam--sovereignty. We are in santoSham--happiness/satisfaction, about it.

SatyamUrti:- Since I am involved in the Congress party, I have the grievance that I cannot do my svakarmAnuShThAna--personal daily religious commitments, properly.

shrI SannidhAnam:- In the nyAya-prakAram--manner of logic/fairness, of पस्चात्तापेन शुध्यति--paschAttApena shudhyati--repentence about omission purifies, if there is anutApam--repentance, there might arise parihAram--removal/remedy, for those doShas--deficiencies/transgressions.

SatyamUrti:- As in Mysore, in Chennai rAjyam too, there used to be no rain in several places. Since it rained well last week, it seems that subhikSham might result.

shrI SannidhAnam:- If all of you people, as far as possible, keep doing the svakarmAnuShThAna, will there be a situation without rains? If the puNya--good karma, of everyone accrues together, what could not be accomplished?

SatyamUrti:- (But then) We did not perform any karmas--rites, for rains!

shrI SannidhAnam:- Don't you daily chant the mantra इमं मे वरुण श्रुधीहवमद्या च मृडय--"imaM me varuNa shrudhIhavamadyA cha mRuDaya"--"O VaruNa, please fulfill this prayer of mine and make me happy here and now"?

SatyamUrti:- Yes, we keep chanting it. But then I see no sambandham--connection, between it and the rains?

shrI SannidhAnam:- In that (mantra), looking at VaruNa-bhagavAn, don't you do-prArthana--pray to: हे वरुण मृडय--"he varuNa mRuDaya"--"Hey VaruNa, make us comfortable. Accept our prayers"?

SatyamUrti:- Only now its meaning becomes somewhat intelligible. But we keep doing the sandhyA-vandanAdi karmas, mostly without knowing the meaning.

shrI SannidhAnam:- It would be visheSham--of distinction, if they are done with artha-jnAnam--knowledge about meaning. Even if the artham--meaning, is not known, those mantras would never go vain.

अनिच्छयापि संस्प्ष्टो दहत्येव हि पावकः

anichChayApi saMspRShTo dahatyeva hi pAvakaH
For, does not fire burn, even if touched without knowing? (*01)

In this nyAya-prakAram, mantras would perforce give their phala--fruits/results, although there is no artha-jnAnam (in one who chants them).

SatyamUrti:- Even then, do our alpa--insignificant, sandhyA-vandanAdis have the sAmarthyam--ability/adequacy, to the extent of doing-nivartana--averting, doShas--deficiencies, such as this anAvRShTi--drought, and durbhikSham--famine?

• For the nivartana of the durbhikShams that happened now, we think only SannidhAnam's tapomahiman is the reason.

• Further, this anAvRShTi and durbhikSham prevailed not only here; throughout the dakShiNa-desham--southern country, and people suffered without proper rains.

• Exclusively for this, shantis--appeasement rituals, and homas--Vedic fire sacrifices, were performed in many places. Many mahAns--sages, did-upadesham--instructed, people to conduct mahArudras and veda-pArAyaNas.

• In performance of all these rituals, lakhs of rupees were collected from the public. Thinking of attaining subhikSham somehow, people donated money, rice, ghee and such other things. For six months, veda-pArAyaNas and shAnti-homas were held everywhere. Finally, only now, it has rained.

• In the ancient times, says the RAmAyaNa, that the anAvRShTi doSham was done-nivartana-of--caused to cease, only by RShyaShringa maharShi, who was doing tapas--penance, here.

• It is only by your tapomahiman, you who are residing in that same RShyaShringAshrama as an apara-RShyaShringa (apara--later), has this durbhikSham moved away and subhikSham has started. There is no saMdeham--doubt, whatsoever, that you are the reason for this.

• You should do anugraham--favour, for further abhivRddhi--growth, of this subhikSham. This mahattama-kAryam--great task, of gAyatrI-japa-yajnam too was accomplished only by your mahiman--greatness.

shrI SannidhAnam:- Without your karma-balam--strength of efforts, if only I do the prArthana--prayer, nothing will come to happen. With the prArthana done by everyone, our prArthana might have gone together, that's all. So, only if you all keep doing your svakarmAnuShTAnam, there would be shAbalya--added strength, for my prArthana. Alright, let it be. You have some pustakam--book, in hand, what's it?

SatyamUrti:- This is only the Bhagavad gItA. I am doing-pArAyaNa--reading, of it to yathAshakti--my ability, without giving up.

shrI SannidhAnam:- Very glad. Seems there is some saMdeham--doubt, (you have) in it. Only to inquire about it you've come with the pustakam?

As SannidhAnam asked him thus, SatyamUrti was amazed. Meantime, as an attendant came and informed that some notables had come for darshan and that they were of shrImAn SatyamUrti's entourage, SannidhAnam looked at him. For SatyamUrti, there was no sammatam--agreement, to ask them to come in. When he was thinking that a vighnam--hurdle, has arisen for this ekAnta sambhAShaNa--private conversation, an adhikArin--authority, of the MaTham arrived, bringing the people.

On inquiry, it was known that they were all Congress pramukhas--notables, that they wanted to meet and discuss with SatyamUrti about some important kAryam--task, and that they had come to the MaTham with the additional intention of having darshan of SannidhAnam.

As he saw those who had come, instead of doing-mandahAsam--smiling, as SatyamUrti glowered at them, those Congress pramukhas, having understood the viShayam--matter, from that very look (of their leader), came out forthwith, stripped all their laukika-veSham--worldly clothing, and, doing-vibhUti-dhAraNam--wearing the sacred ash (on the forehead and body), came in again with hesitation. And then they did-vandanam--bowed, to SannidhAnam.

Since it was only customary that the adhikArins of the Mysore rAjyam on most occasions came in their laukika-veSham, had darshan of SannidhAnam and did vandanam, it did not seem different to them. SannidhAnam too remained sahaja--normal (about it).

But then it was not known to SatyamUrti. In TamizhnADu, is it not the custom to tie the upper vastram--cloth, on the waist and bow with bhaya-bhakti--careful devotion, when doing darshan of AchAryAL! As he happened to witness what was unlike it, he had the saMdeham--doubt, whether those people had no vinayam--discipline.

Knowing it, SannidhAnam himself did-nivartana--removed, his saMdeham.

कञ्चुकोष्णीषधारित्वं राजसेवकलक्षणम्

ka~jchukoShNISha-dhAritvaM rAjasevaka-lakShaNam

"Wearing an anggi--(Tamizh) cassock/shirt, and a talaippAkai--(Tamizh) turban, is a mark of the government servants."

As SannidhAnam uttered these words laughing, this Lekaka completed it with the later part of the shokam--verse:

पन्चकच्छत्रिपुण्ट्रादि वैदिकानां तु लक्षणम्

panchakachCha-tripuNTrAdi vaidikAnAM tu lakShaNam

"The five-folded dhoti, vibhUti--sacred ash, are the marks of Veda-versed brahmins."

SannidhAnam asked, looking at this Lekaka, "How did you know the uttarArtham--later half?"

When this Lekaka replied, "This was a shlokam--verse, that came out of that mukha-maNDalam--orifice of mouth, when SannidhAnam was in antar-mukha-avasthA--state of remaining turned inwards. Since it was jotted down, it came to my memory now. That's all", the people around were amazed.

 

[saidevo]

Through this, SannidhAnam had also done an indirect upadesham--teaching, to them. That is: "The mamatA--pride/arrogance, that one is a big adhikAri--authority, might arise in some, once they wear the shirt and turban. But even that adhikAri is a rAja-sevaka--government servant. The jawan/soldier too is wearing a shirt and turban, but he does not get any distinction only because of them." SatyamUrti understood the vyangyam--implication. The others who did not know Sanskrit could understand it when he explained to them after coming out of the room.

Without elaborating the former half of the shlokam, SannidhAnam did upadesham to them, taking the latter half:

"We are all vaidikas. Those who wear shikhA--tuft of hair, and yajnopavItaM--sacred thread. Or at least wearing a yajnopavItaM. All are only vaidikas. You people too are shuddha-vaidikas--pure Vedins", he said.

Some people, listening to it, blinked with uncertainty. Looking at them, SannidhAnam said again, "No saMdeham--doubt, is there. You people too are vaidikas." Then he asked them, "Among you people, is there anyone who do the gAyatrI japam?"

Everyone laughed and said, "You may better ask if any of us don't do gAyatrI japam!"

To that SannidhAnam said, "Let it be so. Anyone remained without doing gAyatrI japam on any day?"

Some, who did not have the courage to lie, said, "We are mostly doing sandhyA-vandanam and gAyatrI japam. They are skipped sometimes on-udyoga-nimittam--on account our occupation. Still, we have the thought that karmas--religious tasks, should not be given up."

SannidhAnam said, "(I have) parama-saMtoSham--utter happiness/satisfaction, for such thought you have. Doing the karmas as far as possible, without giving them up, is the duty of the vaidikas."

One among those who had come there was a LingAyat. He asked, "Can I too become a vaidika? But I have no yajnopavItam?"

"If you agree that the Vedas are pramANa--authority/proof/testimony, what is the saMdeham that you are a vaidika too?" came the reply.

Witnessing all these, SatyamUrti was afraid. Thinking about how the people who had come to see him started asking such questions to SannidhAnam, he told them to remain outside and that he would see them later on. To that the Congress pramukhas spoke something to him in English and said that they had come for an important task. SatyamUrti held them back with the words, "Let us not talk in English here. It would be apachAra--improper."

Whereas SannidhAnam with a mandahAsam--smile, said, "All those people are KannaDigas. In the saMdeham--doubt, that you might not know the KannaDa bhASha, they had talked in English. There is nothing wrong in it." At length, everyone was-in-samAdhAnam--became quiet.

Then SannidhAnam told them, "As you discussed among yourselves, there would be no Apad--misfortune/calamity, for that man. He would return home tomorrow evening, so don't be afraid."

Since they said nothing in-spaShTa--clearly, they looked at each other, surprised as to how that rahasyam--private matter, was known to SannidhAnam. This Lekaka too understood nothing. They were restless that they should take SatyamUrti out of the room and explain to him something in detail; whereas SannidhAnam was not prepared to let him go.

So they devised an upAyam--approach. With the thought that if they moved out, he too would have to accompany them, so they could talk him and finalise the matter, they got up. Forthwith SannidhAnam told them, "Don't be in a hurry. SatyamUrti has come here to get some saMdeham clafified, so you let him go after getting nivartana of his saMdehas." He continued:

श्लोकार्धेन प्रवश्यामि जीतासर्वसंग्रहम्

shlokArdhena pravashyAmi jItA-sarva-saMgraham

"I shall explain the tAtparyam--purpose/meaning, of GItA with a half verse."

Taking up the sAram--essence, of Bhagavad GItA, through the lone statement, SannidhAnam did vivaraNam--exposition:

सर्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः

sarvakarmaNA tamabhyarchya siddhiM vindati mAnavaH -- GItA 18.46

"From one's own actions, a person finds accomplishment."

For about a half hour he poured forth as amRta-varSha--rain of nectar. In sight of this, VaruNa-bhagavAn too started raining. The people who had arrived were surprised at the sudden, heavy rains.

Note:
01. हरिर्हरति पापानि दुष्टचित्तैरपि स्मृतः ।
अनिच्छयापि संस्प्ष्टो दहत्येव हि पावकः ॥ ६५ ॥

harirharati pApAni duShTachittairapi smRutaH |
anichChayApi saMspRShTo dahatyeva hi pAvakaH || 65 ||--pANDava gItA

Hari even steals the sins of people with evil minds,
For does not fire burn, even if touched without knowing?

Prapanna Gita
The Prapanna Gita, also known as the Pandava Gita, is a beautiful compilation of quotes from many great personalities, from the puranic age, that glorify the Lord in an inimitable manner. This text is in the form of prayers. Although small in size, since it has only eighty-three verses, each verse of the Prapanna Gita has a depth of devotion and total surrender which inspires a spiritual seeker to become immersed in the ocean of love for the Lord.
Kriya Yoga Store

**********

 

[saidevo]

12
pages 98-101

Giving a detailed upadesham--instruction, of the sAram--essence, of GItA, and then looking at SatyamUrti, shrI SannidhAnam said, "If you have further doubts you might ask me without any fear."

To that SatyamUrti said that it was vAstavam--true, that he came there with many sandehams--doubts, but by the upadesha amRuta varSham, SannidhAnam showered during this half hour, all those sandehams have been nivartana--removed, and that the meaning of the shloka--verse

अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया ।
चक्षुरुन्मीलितं येन तस्मै श्रीगुरुरवे नमः ॥ २ ॥

aj~jAna-timir-Andhasya j~jAnA~jjana-shalAkayA |
chakShur-unmIlitaM yena tasmai shrI-gururave namaH || 2 || *1

had was now known in anubhavam--experience. He then did a sAShTAngga-namaskAram--prostration with the eight limbs of the body touching the ground, to SannidhAnam.

But then SannidhAnam did not let him go that easily. He asked, "First you said you had some sandeham. Now you say that it is nivartana. Tell me what doubts did you have and how they were removed." What to say of the sage's compassion!

With great reverence, shrImAn SatyamUrti took the jotted notes from his GItA pustakam--book, and showed them to SannidhAnam. In that were seen some ten to fifteen jottings of doubts. He then explained the reasons for those doubts and how there were removed by SannidhAnam's upadesham, and his eyes started filling up with tears. We mention a few of those doubts here.

Question:
Although knowing that Arjuna was adhikArin--entitled to, only karma-yoga, what was the reason that BhagavAn (shrI KRShNa) explained to him about the sAMkhya-yoga and saMnyAsa-dharma?

Answer:
BhagavAn did not do upadesham of the GItA for Arjuna only. Keeping him as a vyAjam--pretext/artifice, he did upadesham to all the adhikArins, so he spoke in that manner.

Question:
After saying, (*2) कर्मण्येवाधिकारस्ते
karmaNyevAdhikAraste

and
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः
svakarmaNA tamabhyarchya siddhiM vindati mAnavaH

that is, only by karmas--rites and duties, could the mokSha-paryanta--liberation-related, phalas--fruits, be obtained,

later, that same BhagavAn gives the upadesha to give up all dharmas as

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज
sarvadharmAnparityajya mAmekaM sharaNaM vraja;

How can this be nyAyam--fair?

Answer:
By the adhikAri-bheda-kAraNam--reason of difference of entitlements, mentioned above, the samAdhAnam--justification, for this can be explained. That is, for the padam--term, "सिद्धिं--siddhiM" there, if the artham--meaning, of chitta-shuddhi--mental purity, is taken, it would become the viShayam--subject/scope, for karmAdhikArins--entitled to rites and duties. Saying

सर्वधर्मान्परित्यज्य
sarvadharmAnparityajya

is jnAnAdhikArin viShayam--subject of those entitled to jnAna--seeking knowledge. Thus the vyavasta--binding, can be done.

Question:
In the first adhyAya--chapter, of GItA, 'Arjuna viShAda'--Arjuna's despair, is spoken about. Whereas in the end is seen the

तत्र श्रीर्विजयो भूति
tatra shrIrvijayo bhUti

wherever there is bow-bearing PArthA--there is splendour, victory, prosperity, and firm leadership.

The Arambha-avasAna vAkyas--statements at the beginning and conclusion, do not match?

Answer:
The first adhyAya of GItA is only bhUmikA--introduction. The gItA-shAstram starts only with the second adhyAya, from (the verse 2.11)

अशोच्यानन्वशोचस्त्वं

ashochyAnanvashochastvaM
You are mourning those who are not to be mourned.

At the end of the 18th adhyAya, is found
अहं त्वां सर्वपापेभ्यो मोक्ष्ययिष्यामि मा शुचः"

ahaM tvAM sarvapApebhyo mokShyayiShyAmi mA shuchaH
I shall free you from all sins. (Therefore) do not grieve.

Only this is the conclusion of the shAstra--scripture. Therefore, since it begins with

अशोच्यान्
ashochyAn

and ends with
माशुचः
mAshuchaH,

the tAtparyalingam--mark of clarity in meaning and purpose, of the उपक्रमोपंसहारैकरूप्यम्--upakramopaMsahAraikarUpyam--being in harmony at the beginning and end, remains spaShTa--clearly perceived/distinctly visible. This is explained well in the BhAShyam--(Shankara's) commentary.

Question:
In that case, since it is shown in the beginning as

अन्वशोचस्त्वं
anvashochastvaM
you are mourning and in the end as

अहं त्वा
ahaM tvA,

looking at Arjuna and saying 'you' (again), how can it be said that the upadesham--teaching, is for others, keeping Arjuna as a vyAja--pretext/artifice? If he looks at Arjuna and says "I shall free you", how can it be applicable for others?

Answer:
For the padam--word, arjuna, we should take the meaning found in the 'amarakosha':

वलक्षो धवळोऽर्जुनः
valakSho dhavaLo&rjunaH

that is, 'one who is parishuddha--purified, who has chitta-shuddhi--purity of mind. From this will be obtained the meaning of one having sAdhana-chatuShTaya-sampatti,*3. Only such a man is the mukyAdhikArin--chiefly entitled to. So the tAtparyam--aim/object/purpose/meaning, is that he does sambodhanam--causes to know, only that mukhyAdhikArin, by the arjuna-padam--word Arjuna.

Question:
If it is vAstavam--true, that it is said
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति

mithyaiSha vyavasAyaste prakRutistvAM niyokShyati (18.59)
(Resorting to egotism, you think 'I will not fight'. This resolution of yours is wrong; nature will compel you.

and
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति

prakRutiM yAnti bhUtAni nigrahaH kiM kariShyati (3.33)
Beings follow their nature. What will holding back achieve?

that is, man becomes influenced by nature, so he cannot do-indriya-nigraham--restrain his senses, what fruits can forthcome by our exertion?

Answer:
Since BhagavAn has (also) said

कर्मण्येवाधिकारस्ते
karmaNyevAdhikAraste (2.47)
Your right is in regard to action, (never in the outcomes),

and
कुरु कर्मैव तस्मात्त्वं
kuru karmaiva tasmAttvaM (4.15)
Therefore, perform the very action (performed by the ancients long ago),

there is no sandeham--doubt, that humans have sAmarthyam--justification/efficacy/strength, in karmas--religious rites and duties; (however,) by the vAkyam--statement

मा फलेषु कदाचन
mA phaleShu kadAchana (2.47)
Never in the outcomes (do you have the right, only to actions)

we must have the vyavasta--determination/conclusion, that only Ishvara has the adhikAram--authority, with regard to karma-phala--fruits of actions. Saying prakRuti--nature, only means janmAntarIya puNya-pApas--merits and sins that continue over births. It is the same meaning for the svabhAva-padam--the word 'svabhAvam'--own nature, where it is said

स्वभावजेन कौन्तेय
svabhAvajena kaunteya (18.60)
(bound) by your own actions...

Therefore, the tAtparyam is that one can change, by present puruSha-yatnam--human effort, the janmAntarIya puNya-pApa vAsanas--impressions of merits and sin continuing over births.

In this way, shrImAn SatyamUrti informed, reading out some other questions he had jotted down, that he had got the answer for all of them. In the foregoing, the questions are SatyamUrti's, and the answers are those obtained from SannidhAnam's words of upadesha--instructions. Therefore, we have also got the answer for many sandehams--doubts, that might arise in us, by this guru-shiShya-saMvAdam--teacher-disciple conversation, that resembled KRShnArjuna-saMvAdam.

...to contine this chapter...

Note:
1. From shrI guru stotram:
aj~jAna-timir-Andhasya j~jAnA~jjana-shalAkayA |
chakShur-unmIlitaM yena tasmai shrI-gururave namaH || 2 ||*1

One who applied the collyrium--jnAna-anjanam, (of Self-knowledge) with a small peg--shalAka, and opened my eyes--chakShur-unmIlita, that had got blined--andhasya, by the cataract--timir, of (the darkness of) ignorance--ajnAnam, to that guru, my prostrations.

2. The GItA shlokas referred to are:

karmaNyev-AdhikAraste mA phaleShu kadAchana |
mA karmaphala-heturbhUrmA te sanggo astvakarmaNi || 2.47 ||

2.47: Your right is in regard to actions, never in the outcomes.
Do not have the outcome of action as your motive, nor be attached to inaction.

yataH pravR^ittir-bhUtAnAM yena sarvamidaM tatam |
svakarmaNA tamabhyarchya siddhiM vindati mAnavaH || 18.46 ||

18.46: Having worshipped that from which the manifestation of beings proceeds and by which all this world is pervaded,
through one's own actions, a person finds accomplishment.

sarvadharmAn-parityajya mAmekaM sharaNaM vraja |
ahaM tvAM sarvapApebhyo mokShyayiShyAmi mA shuchaH || 18.66 ||

18.66: Having abandoned all dharmas, take refuge in me alone.
I will free you from all evils. Do not grieve.

3. sAdhana-chatuShTaya-sampatti
Refers to the fourfold aspects of Atma-sAdhana, viz., viveka--discrimination of Real from unreal, vairAgya--detachment/dispassion from sense objects, shamAdi ShaTka sampatti--a collective group of six behavior traits, and mumukShutva--intense desire to achieve permanent bliss. Check sAdhana chatuShTaya for details.

 

[kahanam]

It is great to know the Bhakthi which Sri. Satyamurthy, the Congress leader and freedom fighter had for the Jagadguru and the elucidations of our Jagadguru clearing his doubts. Very incisive questions and answaers indeed! Thanks to Sri. Saidevo for posting.

 

[saidevo]

pages 101-105

As soon as sandhyA-kAlam--the time of dusk, came in-samIpam--vicinity, giving phala-mantrAkShata--rice grains in the spell of blessings, SannidhAnam permitted them to leave, saying, "parama-santoSham--much happiness for me. You (people) need not depart in a hurry. The vaNDi--vehicle (bus), scheduled for 5 o'clock would have left for Shimoga by now. Today is shukravAram--Friday (day of Shukra--Venus). So, you can have darshan of AmbAL and leave tomorrow."

As he listened to these words, shrI SatyamUrti, with tears flowing from his eyes, supplicated to the sage, "Today is a sudinam--auspicious day. My janma--birth, has become saphala--fruitful, today. All those doubts in my mind, that were not nivartana--removed, despite my asking many people, only today were removed. Should do anugraham--favour, for me to come back again and have darshan of SannidhAnam."

With a mandahAsam--gentle laugh, as SannidhAnam said, "Don't do-sampAdanam--earn, of many sandehams--doubts, and come", SatyamUrti started leaving with the words,

"स्थितोऽस्मि गतसंदेहः करिष्ये वचनं तव

sthito&smi gatasaMdehaH kariShye vachanaM tava
I am now firm, free from doubts. I shall carry out your orders.

sthita | asmi | gata-saMdehaH | kariShye | vachanaM | tava
firm | I am now | free from doubts | (shall) carry out | orders | (of) yours."

When SannidhAnam quipped, "Fine, at least you did not say

गतोऽस्मि स्थितसंदेहः

gato&smi sthitasaMdehaH
I am going, but my doubts remain (firm)

so, that itself is saMtoSham--happiness, (for me)", all of us had a hearty laugh, feeling happy about his rasikatvam--sense of humour.

Taking leave, shrI SatyamUrti and his ghoShTi--group, finished their sandhyAvandAdi kAryas on the banks of Tunga(badra) and went to the AmbAL Alayam. But then one of them wanted to return home due to some urgent work, so he went to the Shringeri bus stand and inquired. He came to know that the bus to Shimoga had left and that a bus to NarasiMharAjapuram was ready to leave, so he boarded that bus. When the bus was in the vicinity of NarasiMharAjapuram, it met with an accident, and tilted sideways. Many people suffered injuries. As it had rained heavily that day, the road was damaged in many places. The bus that left for Shimoga too met with the same fate, with injuries of many of its passengers. All these things were known to SrikaNTha ShAstrigaL by a telegram he received on the next day.

Except for the man involved in the accident that day, did we not say that all others in SatyamUrti's goShTi, obeying SannidhAnam's orders, went to have darshan of Goddess ShAradAMbAL? They got divya--wonderful, darshanam, that day. Because of some sAvukAra's--zamindar's, prArthana--prayers/vow, shrI ShAradAMbAL's utsava-mUrti--image taken in procession, came in bhavani--procession, around the Alayam--temple, in a silver chariot on that day. Witnessing that kaNkoLLA--(Tamizh) eye-widening/wonderful, sight, everyone went in to paravasham--self-obliterating happiness. They discussed among themselves, "Since we stayed here without going to Shimoga, obeying SannidhAnam's orders, we had this divya-darshanam, is it not so? Had we gone to Shimoga disobeying his orders, would this bAghyam--fortune, be had by us?"

At the samayam--time, of dIpArAdhana--worshipping with lamp, SannidhAnam too had come to shrI ShAradAMbAL's sannidhi for darshan. When he came out finishing dIpArAdhana and prArthana, SatyamUrti and his goShTi again paid their vandanam--respects, to him. Giving with his divya-hastam--divine hand, the kumkuma-prasAdam and the champaka flowers in abundance to shrImAn SatyamUrti, shrI SannidhAnam told him with a mandahAsam, "You people may get back to your places in saukhyam--comfort, tomorrow", and left the place. They discussed, "Had we gone to Shimoga, would we have received all these bhAgya?" But then what did they know about the accident that the bus met with en route?

On the next day morning, after finishing their snAna sandhyAvandanAdi, when they were starting to go to the bus stand, as SriKaNTha ShAstrigaL's sevaka--servant, appeared before them and said, "ShAstrigaL wanted you to come and meet him. There is still time for the bus, so you can have a talk for five minutes and then go", they all went to ShAstrigaL's office room. ShAstrigaL showed them the two telegrams received by the MaTham and said, "You need not be in a hurry. The road is getting repaird. Because of the rain yesterday, pits had formed in some places. The repair work will be over by this afternoon. You have your ahAram--food, here and then leave in the afternoon. I shall arrange to get you dropped in the MaTham's car." Hearing this, they were in avasthA--state of mental suffering, being happy on one side but worried on the other.

They were seized of the worry, "Suppose the news that both the buses that left yesterday had met with accidents because of the landslides was vAstavam--real, and a man of their ghoShTi--group, was involved in an accident, what to do then?" They also thought, "Had we all gone to Shimoga as per our plan yesterday, we too would have been involved in that accident."

It was mentioned in one telegram received by ShAstrigaL, "Since the roads in both routes are damaged, let no bus or car pass through them until afternoon. By that time the road will be repaird, so the vehicles may pass through thereafter." In the other telegram was mentioned, "The buses involved in yesterday's accidents are getting repaired". After seeing this telegram their worry was aggravated; and they were restless, being unable to speak it out. Whereas ShAstrigaL was doing-kushala-prasnam--inquiring health and welfare, with them, asking, "Did you have darshan of SannidhAnam? Got his anugrahas?"

What shrI SatyamUrti told him by way of reply was:

"You people know well that I am one who is busy with the affairs of the Congress party. I came to Bangalore from Chennai to attend a Congress committee meeting. Where I came I heard that some yajna was performed in Shringagiri, that it was done under orders from SannidhAnam, that before it was completed, it rained everywhere, and that with the rains which were awaited for the last three years having come now, it was subhiSham--abundance of food, throughout the Mysore rAjyam. I decided within myself that even for the rains and the subhikSham in the Chennai rAjyam, that should have been the reason. I also decided to have darshan of Shringagiri MahASannidhAnam, who was the kAraNabhUta--cause, for all these good things. I have visheSha priyam--special interest, in Bhagavad GItA. This should have arisen seeing how mahAns--great people, like MahAtma GAndhi and LokamAnya Tilak adore the GItA with much support. But then I did not know before now, that this greatness for GItA arose because our BhagavadpAdAL has done a bhAShyam--commentary, for it. Only by the words of upadesham graced by SannidhAnam yesterday, I realized the mahiman--greatness, of that bhAShyakAra--commentator, of the GItAchArya and the GItA. For me, due to my pitA's--father's, nirbandham--insistence, some SaMskRta-vAsana--interest in Sanskrit, arose in bAlyam--boyhood. It was my habit to do vichAram--inquiry, often, using that interest and Tilak's 'GItArahasyam'. The many sandehas--doubts, that arose in that book, I got cleared by asking many vidvAns--experts. Although some sandehas were nivarta--removed, for some others I could not get proper replies. Since the thought arose that I could inform SannidhAnam about those doubts too and get the answers, I came to Shringagiri. Coming here, I experienced the heavy rains as well as the rains of upadesham and become kRtArtha--one who has accomplished a desire."

ShAstrigaL:- What is the reason for you coming alone first and then these people coming thereafter?

SatyamUrti:- Only the thought that if I came alone first, I could get ekAnta--private, darshan and it would be saukaryam--practical, to get my sandehas in GItA clarified.

ShAstrigaL:- The other people too came only for darshan of SannidhAnam?

SatyamUrti:- That is what they say now. But in vAstavam--fact, they only came to have darshan of me (laughing).

ShAstrigaL:- They already had darshan of you in Bangalore. What other kAryam--task, here?

SatyamUrti:- They came here only for a big kAryam--task. But it was not accomplished because of me. We think that it is accomplished now, and that by SannidhAnam's anugraham--divine favour.

ShAstrigaL:- You are giving me some sort of a riddle. Shouldn't I get to know about it? This was why you left in the morning without even informing me?

SatyamUrti:- We came only to have darshan of SannidhAnam. It was over. So we started to leave, that's all.

ShAstrigaL:- It is customary for celebrities like you, when they come here, to have darshan of SannidhAnam and then come to me for at least some saMbhAShaNa--conversation. Whereas you left for the bus stand without coming here (to my office), can you do this way?

...to contine this chapter...

 

[saidevo]

pages 106-109

SatyamUrti:- Since I am not acquainted with you, I did not turn up. Other than that, I did not know that you would talk with such saujanyam--friendliness. They call you 'Shringagiri samasthAna diwan'. Is it sAdhAraNa kAryam--ordinary task, to see a diwan?

ShAstrigaL:- Don't think in that way. I am only this samasthAna sevaka--servant/attendant, that's all. SannidhAnam would often say that whoever gets sambaLam--(Tamizh) salary and does-jIvanam--lives, thereby, is only a sevaka.

अल्पवेतनभृत्यस्तु अमल्दारिति कथ्यते ।
महावेतनभृत्यस्तु महामात्यो दिवान् भवेत् ॥

alpavetanabhRutyastu amaldAriti kathyate |
mahAvetanabhRutyastu mahAmAtyo divAn bhavet ||

The servant who gets low wages is called 'amaldAr'. The servant who gets high wages is called 'mahAmAtya' (DivAn). Whether the wages are low or high, he is only a servant.

since SannidhAnam is often cautioning us thus, there is no avakAsham--room/occasion, at all, for us to have that kind of garvam--pride/arrogance. So, if you call me a divAn, we would only take its meaning as a mahA-sevaka who gets a higher salary.

SatyamUrti:- Your paribhAshA--slang/terminology, is alAti--special/distinctive. Even then I cannot believe it in full. You think of yourself as a sevaka; whereas the sevaka--servant, thinks himself as a diwan and does-adhikAram--commands. He stopped me (at the entrance to your office).

ShAstrigaL:- If you inform me as to who stopped you in that way, I shall inquire him.

SatyamUrti:- There is no need for you to inquire him, or punish him. Because, since I went in the vaidika-veShaM--Vedic dress, with pancha-kachcham--five-folded dhoti, and vibhUti--sacred ashes, the javAn--guard, refused to let me enter. Somehow, with shramam--exertion, a shAstrigaL--prohit, of the MaTham took me inside. But as he went inside and told my name to a shAstrigaL who does pUja there, and asked him to inform SannidhAnam, I got the orders to come immediately. The moment my name fell on the ears of SannidhAnam, the adRShTa-kAlam--time of good fortune, was born for me.

ShAstrigaL:- Did the others too have to exert in that manner?

SatyamUrti:- Such was not at all the case! Since they went in the laukika-veShaM--worldly dress, the javAn immediately let them enter inside the compound. They too without any hesitation came to the place where I was seated. The vaidika-veShaM has betrayed me (laughing).

ShAstrigaL:- AhA, is that so! You have given me a good dose (of rebuke)! Let it be; please excuse us. I shall arrange for careful consideration henceforth. Still, had you sent a letter or a telegram about your visit, I would have arranged to escort you with rAja-maryAdA--royal respect!

SatyamUrti:- If I were to come with a rAja-kAryam--royal task, I would have done so, giving a telegram. Since I came with Atma-kAryam--spiritual task, I have come thus with humility. Does not the poet KAlidAsa describes it in his 'Shakuntalam' as

"विनीतवेषप्रवेश्यानि तपोवनानि नाम"

vinIta-veSha-praveshyAni tapovanAni nAma

"Groves devoted to religion must be entered in humbler habiliments (garments)..."
(said by King DuShyanta, Act 1, verse 15, tr. by William Jones)?

ShAstrigaL:- You are such a rasikA--man of aesthetics! It is only nyAyam--fair, that everyone refers to you as the most skilful orator in the entire BhArata-desham--country of India. In addition, you are one who has pANDityam--erudition, in SaMskRtam! My heart does not wish to let us part. You can stay for a few more days and then go home!

SatyamUrti:- I should reach Bangalore tomorrow. The Congress Committee is going to have a meeting there. Additionally, these people have brought another problem. That is, a friend of ours who joined the SatyAgraha Movement, staged a dharNa--strike, somewhere, and the police have taken him on custody on the false charges that he indulged in balAtkAram--violence. The magistrate there is known to me. I should tell him the truth and set free the accused. If I cause any delay it would only do harm. It is for that purpose that these people came here to take me with them. In the place they came to, they too had the bhAgyam--fortune, of having darshan of SannidhAnam.

ShAstrigaL:- You said that by our SannidhAnam's anugraham--divine favour, the task you came for is likely to be accomplished. Was it this one? What did SannidhAnam say?

SatyamUrti:- When I was getting my sandehas--doubts, in gItA-viShayam--subject of the GItA, cleared, these people, with gestures, urged me to come out. I did not move, being immersed in that svArasyam--interesting talk. Suddenly they tried to raise up and go. SannidhAnam prevented them from raising, and gave them assurance saying, "You people need not worry. That man will come back", they sat back with surprise.

ShAstrigaL:- Did SannidhAnam say it himself, or did he listen to what you people were talking and assure in that manner? What were you discussing?

SatyamUrti:- These people, in a way intelligible to me only, said in English, that the satyAgrahi was arrested, that he sould be released at once, if there is any delay there could be danger, and that it was possible only by me, which is why they had come there. To that only did SannidhAnam say, "He will return". How did SannidhAnam know of what they talked in English? That is surprising.

ShAstrigaL:- Are you thinking that way? He has English-jnAnam too. But we cannot see a single English word in his speech.

SatyamUrti:- AhA! Only we were deceived. Thinking of the AchAryAL who is a sarvajna-mUrti--all-knowing form, as one who did not know English, we deceived ourselves. AhA! Only now I understand the viShayam--matter, that SannidhAnam cautioned us about, yesterday.

ShAstrigaL:- What is that caution, may I know it?

SatyamUrti:- That was nothing else. When these people started to leave in a hurry, with a gesture of hand making them sit back, as SannidhAnam did upanyAsam--teaching, of the GItA and thereby did the kAla-haraNam--destroyed the time we had, the Shimoga bus was gone. Or he did upanyAsam until the bus was gone. And he remained keeping himself interested about it. Only now the meaning of his words, "The bus is gone, so you people need not go today. You can go in the morning", is explicit. AnA! what doubt is there about his being a sarvajna-mUrti? Otherwise we would have caught the Shimoga bus and come to be in danger.

...to contine this chapter...

 

[saidevo]

pages 109-115 (concluding part)

In the meantime, a postman came and delivered a telegram. It had come in SatyamUrti's name. When it was opened, it was known that the man who missed the Shimoga bus the previous day and took the NarasiMharAjapuram bus, since the bus met with an accident, was injured and was admitted to a hospital and that he should be visited immediately. When they read the message, everyone felt restless and wanted to go immediately.

Pacifying them, SatyamUrti said, "We escaped because we stayed here, in-anusaraNa-of--following, SannidhAnam's uttaravu--orders. Since he disobeyed the orders and went, he suffered an injury. At least from this incident you people know. Would you now do-anggIkaraNa--assert, that he is a sarvajna-mUrti--embodiment of omniscience?" Everyone felt ashamed of their behaviour and they raised a sudden goShaNam--proclamation, "sarvajna-mUrtikku jEy!--victory to the omniscient sage!"

Sending word for the peshkAr--clerk, ShAstrigaL asked him to assign rooms for SatyamUrti and his goShTi--group, in the Guest House, lead and host them there. However, they first went to ShAradAmbAL temple with the peshkAr and after obtaining prasAdam there, proceeded to the Guest House. There, they were overwhelmed, experiencing the feast and the hosting service that was given to them with pancha-bhakShya--meals and sweets, along with the kesari-bAth--sweet rice, that was done nivedanam--offered, to AmbAL.

Discussing among them, "This bhakShya--delicacy, called kesari-bAth, remains as an asAdhAraNa--unusual, padArtha--thing, that seems exclusive to Shringagiri! We have not seen it elsewhere?", they ate the delicacy, relishing it with paramAnandam--supreme happiness. Since it had been given in nivedanam to AmbAL, it had acquired this ruchi--taste. When they informed of their desire to have the photographs of that AmbaL and the GurunAthar, the peshkAr sent for the photographer and arranged the pictures to be given to everyone.

When the bhojanam--meal, was over, the people in the SatyamUrti goShTi were chatting, sitting in vishrAnti--rest, in the first floor premises. During that conversation, someone was doing-vimarshanam--discussing, of the upachAram that was given that day and the taste of the bhakShyas like the kesari-bAth. SatyamUrti was explaining to them, "We came out leaving SannidhAnam with the yearning to listen more to his insatiable words of nectar. But this kesari-bath satiates us soon after tasting it, right? This is the difference between sAttvika-sukham--comfort endowed with the quality of sattvam, and tAmasa-sukham--comfort endowed with the quality of tamas."

He also showed the GItA-vAkya pramANa--testimony of the GItA verse *1:

तत्सुखं सात्विकं प्रोक्तं आत्मबुद्धिप्रसादजम् ॥

tatsukhaM sAtvikaM proktaM AtmabuddhiprasAdajam ||

Another man who listened to this said, "It's vAstavam--true. Yesterday we had paramAnandam by SannidhAnam's showers of aMRta--nectar. The reason for that was SannidhAnam himself. For the pancha-bhakShya paramAnna sukham we had today, the reason is ShAstrigaL. Only by ShAstrigaL's orders we got all these upachAram." Everyone had a hearty laugh.

As ShAstrigaL arrived there suddenly, listening to these last words, everyone was amazed.

SatyamUrti:- Just as we were talking about you, you have arrived. A hundred Ayus--years of age, for you. People like you should remain siranjIvi--living for ever.

ShAstrigaL:- Let all that be on one side. You people were making fun of me that while SannidhAnam is a jnAna-dAta--one who gives knowledge, I am just a bhojana-dAta--one who gives food, isn't that so?

SatyamUrti:- No, we were not making fun; only discussing your greatness. We were only discussing ShAradAmbika's prasAdam. Those who have experienced its mAdhuryam--sweetness, with that mouth can't remain describing it a little, right? For our getting such AmbAL prasAdam that is atimadhuram--excessively sweet, isn't ShAstrigaL the reason, so let him remain in saukhyam--welfare, we were thus greeting you, and you arrived at that time, that's all.

ShAstrigaL:-
अल्पप्रभोस्तु सेवायां भुक्तमात्रं प्रयोजनम् ।
महापुरुषसेवा तु जन्मसाफल्यकारिणी ॥

alpaprabhostu sevAyAM bhuktamAtraM prayojanam |
mahApuruShasevA tu janmasAphalyakAriNI ||

The prati-phalan--benefit in return, for doing service to an ordinary master is only food. On the other hand, if the mahAtmans--great souls, are served, one can get redeemed from this very birth.

Our SannidhAnam would recite that shloka often in his antarmukhAvasthA--inner state consciousness with no external awareness. Its meaning has become very clear to me today. Let me remain as a mere bhojana-dAta.

SatyamUrti:- Without the bhojanam and ShAradA prasAdam, one cannot get janma-sAphalyam. So you are also the reason for it.

Thus shrImAn SatyamUrti praised SrikaNTha ShAstrigaL who had arranged for shrI ShAradA prasAdam and visheSha vasati--special logding facilities.

SrikaNTha ShAstrigaL:- Seems you would say something and raise me to the top of the hill. Aren't you the prasiddha-vAkmi--renowned orator, in the whole of BhAratam? Can I win by discussing with you?

SatyamUrti:- All that is only in other places. Here, only you have won over us. By your sAmarthyam--ability, you have grasped all viShaya--news, from us!

SrikaNTha ShAstrigaL:- Indeed true (what I said about you). Although being the greatest leader in India, remaining modest in the Sadguru SannidhAnam, that I learnt from you. shrI SannidhAnam himself yesterday spoke doing-shlAgh-of--praising, your rasikatvam--sense of humour and aesthetics.

SatyamUrti:- Are these things rasikatvam? Yesterday, when SannidhAnam was explaining the tAtparyam--purport, of the GItA, how many dRShTAntas--examples, how many anubhavas--experiences, and how many words full of rasam--essence, came out? Making us laugh all along, he had imparted in our mind the principles of GItA very easily!

SrikaNTha ShAstrigaL:- What did he say that was so full of rasam?

SatyamUrti:- Let all his other words be on a side. When we took leave of him, and I told him

"स्थितोऽस्मि गतसंदेहः करिष्ये वचनं तव

sthito&smi gatasaMdehaH kariShye vachanaM tava
I am now firm, free from doubts. I shall carry out your orders...

SannidhAnam quipped doing-mandahAsam--smiling, "Fine, at least you did not say

गतोऽस्मि स्थितसंदेहः

gato&smi sthitasaMdehaH
I am going, but my doubts remain (firm)

so, that itself is saMtoSham--happiness, (for me)" and made us laugh--that scene is a sambhavam--incident that can never be forgotten.

SrikaNTha ShAstrigaL:- Since you need to go on an important errand, I shall not stop you now. But then I request you to come here as early as possible, and stay at least for a week, listening to the nectarine words of SannidhAnam.

SatyamUrti:- Should any coolie--small wages, be given for eating the sugercane? Only that I should get that bhAgyam--fortune?

When they were conversing in this manner, the car of the MaTham arrived there.

SrikaNTha ShAstrigaL:- Yes, the car has arrived. Are you going to Shimoga, or NarasiMharAjapuram?

SatyamUrti:- We shall go to NarasiMharAjapuram. There we will visit the friend who got involved in the bus accident, extend any help he needs and then go.

The people of shrI SatyamUrti goShTi went to NarasiMharAjapuram and visited the friend in the hospital. The doctor said that it was a minor injury and that the patient will be alright in a week. They came to know from him that the passengers who had gone in the Shimoga bus that day had severe injuries.

The injured person said, "Since I disobeyed SannidhAnam's vAk--words, such a kaShTam--misery, came upon me. At least you people escaped from this!" SatyamUrti pacified him saying, "Don't say such things. Only because SannidhAnam's kaTAkSham--glance/side look, fell on you, you escaped without any severe injury. Take rest doing-smaraNa-of--remembering, that MahAn. You will get well very soon."

Then they came to the Railway Station, boarded a train the reached Bangalore in the evening. As they got down from the rain, some youths shouting a slogan, 'SatyamUrtikku jEy!' welcomed them. The youth who was involved in a dharna and went to jail two days back was also among them. They were all surprised to see him there. They were very happy, "As told by our SannidhAnam, that youth has returned." When they inquiried as to how he got his release, the following details came out.

The police took the youth who was doing dharna, placed him in lock-up and tortured him with blows. Keeping him overnight, they compelled him to tell the truth. "Who incited you towards this dharna?", they asked him. "No one incited me, only my desha-bhakti--patriotism, urged me to do in that manner", he replied tactfully. A vakil--lawyer, who came to know of this, came to the policemen and told them, "Don't beat him. If you do it, the case will go against you."

Thereafter they asked him with softness. The same old reply came. Since orders came from the magistrate to release him that very evening at four o' clock, he was released. The youth had no idea as to who was responsible for his release. When he came out and inquired it was known that the other boys had reported the matter to a vakil of the Shringagiri MaTham, who went and argued with the magistrate that the boy was innocent, that he was the son of rich man who was a chief devotee of Shringagiri MaTham, and that he should be released forthwith. The magistrate was not impressed with this argument. Then, a yukti--trick, struck the vakil in a flash and he tried it. That is, he knew that the magistrate was close to SatyamUrti and had great respect for the leader. So the vakil argued, "This boy is the key person in the group of youth formed to welcome shrImAn SatyamUrti who arrives here tomorrow from Shringagiri. If he comes to know of this news, he will be very sorry", the rock-solid mind of the magistrate began to melt a little. Whether it was due to the love or devotion or fear he had for the leader, the youth got the orders of release. And he joined his mates who had assembled in the Bangalore railway station to welcome their leader.

People of SatyamUrti's group were amazed to listen to this story. shrI SatyamUrti understood it as the anugraham--divine favour, of SannidhAnam right from where he was sitting in his quarters. The other people thought SatyamUrti to be the reason for the youth's release. Somehow the release was obtained. From that day on, shrI SatyamUrti started doing daily smaraNam--keep in memory, of our GurunAthar and his upadesha--instructions, with a puja to the guru's portrait.

Only the news of rains due to the GAyatrI-japa-yajnam that took place in Shringagiri, had thus drawn shrI SatyamUrti to Shringagiri and earned him SannidhAnam's grace.

Note:
1. The related GItA shlokam is:

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्विकं प्रोक्तं आत्मबुद्धिप्रसादजम् ॥

yattadagre viShamiva pariNAme&mRutopamam |
tatsukhaM sAtvikaM proktaM AtmabuddhiprasAdajam || 18.37 ||

**********

 

[saidevo]

13
pages 116-119

On one occasion, shrI Chandrashekhara aiyar who was a Supreme Court judge, came with family to Shringagiri, to have darshan of shrI MahAsannidhAnam. At that time, he was a judge at Salem. Staying in the guest house at Shringagiri, and after meeting SrikaNTha ShAstrigaL, they came with the peshkAr--clerk, to SachchidAnanda VilAsam. Everyone having darshan of shrI MahAsannidhAnam with the customary shAShTAnga namaskAram and vandanam, they sat down with his anumati--permission.

shrI SannidhAnam:- Everyone kShemam--doing well? udyogam--job, at Salem? You've come to have darshan of shrI ShAradAmbAL?

Chandra:- We have come with the thought to first have darshan of SannidhAnam. Through this may be obtained shrI ShAradA ChandramaulIshvara darshan too.

shrI SannidhAnam:- Why? Shouldn't you have darshan first, of the devata you are doing-upAsana-of--worship?

Chandra:- vAstavam--true. But then you who remain as a pEsum deivam--(Tamizh) talking god, and a pratyakSha deivam--deity present before eyes, is everything to us. So we should first have darshan of only you.

shrI SannidhAnam:- When kevalam--even, with an achetana--lifeless, shila--stone statue, through our bhAvana visheSham--characteristic contemplatation, the devatas get sAMnidhyam--presence, if bhAvana is done in that same manner to manuShyas--people, such devatA-sAMnidhyam can happen, right? Therefore, I don't object to what you say.

Chandra:- Wouldn't the devatA sAMnidhya vichAram--consideration, arise only when we consider this mUrti--image, as sAdhAraNa manuShya rUpam--ordinary human form? Whereas we consider this rUpam as a devatA mUrti--image of god, itself.

shrI SannidhAnam:- If we look at it from the nyAyam--logic,

ईश्वरो जीवकलया प्रविष्टो भगवानिति

[Ishvaro jIvakalayA praviShTo bhagavAniti
--shrImad BhAgavatam, 3.29.34.3

Ishvara, the Supreme Self, has entered this body in the form of jIva, individual self.]

and the vAkya-prakAram--according to the statement

एको देवः सर्वभूतेषु गूढः

[eko devaH sarvabhUteShu gUDhaH
--shvetAshvatara upaniShad 6.11

The one supreme Being is hidden in all beings.]

there is no place at all where there is no IshvarAMsham--God's share? What could be vizeSha--special, in me mAtram--alone?

When SannidhAnam spoke thus, they were in a quandary, none among them being able to give a reply. Then, looking at the man who had accompanied them, SannidhAnam asked, "Is this man your father?" When Chandrashekhara aiyar said 'yes' to it, the sage apprised himself, inquiring the man about his yoga-kShemam--piousness and welfare, and udyoga-viShaya--job details. Thus, his name was KuppusvAmi aiyar. He was one who served as a vakkIl--(Tamizh) lawyer, in the Andhra desham, and retired. NAgapUDi was his native place. With a mandahAsa--smile, SannidhAnam asked him, "Is that so? So this man is the one who wrote the grantham--book, called 'stava ratnAvalI'?"

Forthwith, when that NagapUDi KuppusvAmi aiyar elegantly recited the shloka in the 'AryA'

मृदुलां भक्तिरसामृतभरितां भावत्कनुतिततिं वीक्ष्य ।
आशास्महे नितान्तं प्रमुदितहृदया सदा भवद्भव्यम् ॥

mRudulAM bhaktirasAmRutabharitAM bhAvatkanutitatiM vIkShya |
AshAsmahe nitAntaM pramuditahRudayA sadA bhavadbhavyam ||

[Looking at your stotram--hymn, which is mRudu--soft, and filled with the nectar of bhakti-rasam--essence of devotion, with great saMtoSham--satisfaction, in mind, we do AshIrvAdam--blessings, for your kShemam--welfare.]

SannidhAnam said, "Is this not a shloka--verse, in the shrImukham--foreword, given from our MaTham? Only now it comes to jnApakam--memory--the viShayam--news, of your coming to Coimbatore and obtaining shrImukham."

KuppusvAmi:- For a sarvajna-mUrti--omniscient image, you are, there will never arise such a thing as forgetfulness. Did you not say (just now) that it was in Coimbatore that the shrImukham was given?

shrI SannidhAnam:- Only the shrImukham came to mind, whereas your mukham--face, did not. Aren't mukham and shrImukham the same? Except for the pada vidyAsam--word distinction, shrI, there is no other viShesham--speciality, right?

KuppusvAmi:- During saMchAra--wandering, time, several lakhs of bhaktas have darshan of SannidhAnam. Can all their faces come at all times to the mind for SannidhAnam? Shouldn't it be for those bhaktas to have the jnApakam--memory, of SannidhAnam?

shrI SannidhAnam:- Still, is it not avashya--necessary, that one should remain without forgetting people like you, who are mukhya--important?

KuppusvAmi:- It seems that SannidhAnam could have shown deliberately this way as having forgotten.

shrI SannidhAnam:- There is no kAraNam--reason, to hide it?

KuppusvAmi:- As it is said:

तथाचरेत वै योगी सतां धर्मदूषयन् ।
जता यथाऽवमन्येरन् गच्छेयुर्नैव संगतिम् ॥

tathAchareta vai yogI satAM dharmadUShayan |
jatA yathA&vamanyeran gachCheyurnaiva saMgatim ||

[A yogi, without contradicting the dharma followed by sAdhus--sages, should behave in a way that ordinary people treat him with indifference. He should not move with them.]

is it not the yogi's tantram--strategy, to do-abhinaya--act, as a sAdhAraNa--ordinary, man so that the pAmara--ordinary, people don't approach them much?

shrI SannidhAnam:- bahu saMtoSham--very happy, to know from you that such a tantram is there. This could be useful at some time.

KuppusvAmi:- There is another kAraNam--reason, too. Only those who indulge in the prapancham--world, should have this jnApaka-shakti--memory power, or familiarity with humans. Did SadhAshiva Brahmendra remember all those he saw? For those who is sadA--always, in brahma-niShTha--resting in Brahman, all these are not necessary? In addition, for AtmArAmas--Self-realized souls, like you, prapancha maRati--(Tamizh) forgetfulness about the world, is only sahajam--natural? Only bhUShaNam--adorning?

shrI SannidhAnam:- As mentioned in the 'Advaita rasamanjarI' [by SadAshiva Brahmendra, shloka 31]

दृष्ये स्फुटीभवति नेष्यत एव भूमा
भूम्नि स्फुटीभवति नेष्यत एव दृश्यम् ।
द्वीपान्तरे स्फुरति भूमिरियं त दृश्या
भूमण्डले स्फुरति तच्च तथाविधानम् ॥

dRuShye sphuTIbhavati neShyata eva bhUmA
bhUmni sphuTIbhavati neShyata eva dRushyam |
dvIpAntare sphurati bhUmiriyaM ta dRushyA
bhUmaNDale sphurati tachcha tathAvidhAnam ||

when there is prapancha vAsana--impression of the world, the jnApakam--memory, of brahmam will not arise; when there is jnApakam of brahmam, prapancha vAsana will not arise. Doesn't this kind of saying reflect in your words?

 

[siganeswarie]

ok any way u try tell something
but keep simple and short
we able identify
the message

 

[saidevo]

namaste sow/smt. siganeswarie.

You are mistaken. I don't try to tell something--anything at all, in the pages of this thread.

This thread is a verbatim English translation of the book 'guru kripA vilAsam' details of which I have given in the OP here:
http://www.tamilbrahmins.com/philos...u-kripa-vilasam-greatness-guru.html#post39394

The charm of the book lies in getting to know the message of the AchArya, through contemplating the Sanskrit verses quoted by him and others, which are very well explained by the author of the book. If you read the pages deeply, you would find that the beauty of AchArya's message is highly traditional, and appeals to the sAdhakas at all levels, according to their level of sAdhana.

PS: Since I am doing many translations, it takes me a month or more to post in these threads I have created, taking turns. Thank you for keeping this thread active by your post.

 

[saidevo]

pages 120-123 (concluding part)

KuppusvAmi:- If the jnApakam--remembrance, of people like us should arise, we should have come here on many sandarbha--occasions. Had we come here often, just by looking at our faces you would identify us. It's only our mistake that we did not turn up often.

shrI SannidhAnam:- Oho! You say there is no उद्बोधकसामग्री--udbodhaka-sAmagrI--means to urge?

KuppusvAmi:- Our coming here often would be the udbodhaka-sAmagrI. Since we didn't do it, it seems that the remembrance about us did not occur to you. Further, it is only bhUShaNam--befitting, that such (commonplace) jnApaka-shakti is not there for you. Only the gRhasthas--householders, should be sadA--always, remembering many people, many faces and many countries. If the memory of a man who had come many years back has to be kept in mind, thinking about him often should have been there, isn't it? Only with such (personal) chintanam--thinking, a saMskAram--impression, would arise in mind. Only when that saMskAram is there (as bhAvanA-visheSham--contemplation), the smaraNam--act of calling to mind, would arise. Isn't the ilakkaNam--definition, of smRti mentioned as

संस्कारमात्रजन्यम् ज्ञानं स्मृतिः

saMskAramAtrajanyam j~jAnaM smRutiH?

shrI SannidhAnam:- Is the jnApakam--memory, that arises when a man is seen in person, smRti? Shouldn't it be called प्रत्यभिज्ञा--pratyabhijnA--recognition?

KuppusvAmi:- (thinking about it) Yes, only now the meaning of using the padam--word, मात्र--mAtra--only by, becomes intelligible (to me). However, only when the saMskAram is there, either smaraNam or pratyabhijnA might arise. If the memory of one who had come many years earlier has to arise, it would be siddha--accomplished, only when his form is thought about several times and through that the bhAvanA-rUpa-saMskAram--impression in recognizable form is produced. Whereas your holiness sadA-always, spends time, either in shrI ChandramaulIshvara dhyAnam or in brahma-anusaMdhAnam--Self-inquiry, so, only devatA viShaya jnApakam--memory of divine things, would arise, and it is actually not necessary that any jnApakam relating to manuShya-vyakti--human forms, should arise in yogis like you. Therefore, it is only bhUShaNam that for SannidhAnam, the jnApakam about me (my form) did not arise.

shrI SannidhAnam:- If you people do-bhAvana-of--contemplate, me as a yogi or jnAni, then by that bhAanA-visheSham, it seems I would become one such.

KuppusvAmi:- If the thought or bhAvana--contemplation, that this man is sAkShAt--seen with the eyes, Parameshvara should arise in lakhs of people, towards a mUrti--form, then it becomes necessary that something special must be there in that mUrti?

shrI SannidhAnam:- What such visheSha-aMsham--special share (of divinity), did you find in me?

KuppusvAmi:- Let the other visheSha--distinctions, be on one side. Just by having darshan of your holiness, some sort of nimmati--(Tamizh) peace of mind, and Anandam--happiness, arise in us, that one thing is sufficient! Which is why, even without going to ShAradAmbAL Alayam we have come for darshan of shrI SannidhAnam.

shrI SannidhAnam:- Isn't it proper that you have ShAradA-ChandramaulIshvara darshan first and then come here and have darshan?

KuppusvAmi:- Instead of having darshan of ShAradAmbikA in ShAradA Alayam, and ChandramaulIshvara in his thoTTi--(Tamizh) enclosure/yard, separately, we came here to have darshan of the two mUrtis at the same time. That is:

चन्द्रशेखरसंज्ञातश्चन्द्रमौलीश्वरो भवान् ।
भारती ति प्रसिद्धया तु शारदाऽपि त्वमेव नः ॥

chandrashekharasaMj~jAtashchandramaulIshvaro bhavAn |
bhAratI ti prasiddhayA tu shAradA&pi tvameva naH ||

Since you both have the name Chandrashekhara, and the visheSha-mahiman--distinction of greatness, befits you both, we consider you as ChandramaulIshvara. In the same way, since the padam--word, bhAratI is added to the Chandrashekhara padam, we think that you are ShAradAmbikA too. Thus, when the sAnnidhyam--divine presence, of the two devatas--deities, is there in a single place, should we go to two separate places and exert ourselves to have separate darshan of those devatas? Since you look as shrI Chandramauli rUpam--form, and ShAradA rUpam, we came to have first darshan of you.

shrI SannidhAnam:- You both are such rasikas--connoisseurs, how did you do-sampAdanam-of--accomplish, this kavitA chAturyam--poetic dexterity, along with your udyogam--job?

KuppusvAmi:- For me, due my pitA's--father's, nirbandham--insistence, good practice in the SaMskRta bAShA and a shakti--power, to do kavitA--poetry, has arisen.

shrI SannidhAnam:- For your kumArar--son, Judge Chandrashekhara aiyar too, did SaMskRta practice arise in the same way, due to pitA's nirbandham?

KuppusvAmi:- Some nirbandham on my part was there. Still, since many of his snehitas--friends, were saMskRta vyutpanna--learned in Sanskrit, only due to their sahavAsam--company, vRddhi--growth, was obtained in his saMskRta bhAShA jnAnam.

shrI SannidhAnam:- You see? For the fact that if there is good sahavAsam, a man in kAlakramam--due course of time, grows as a good man and becomes a mArgadarshin--path-seer, for the world, it seems we can take the example of your kumArar--son?

KuppusvAmi:- What SannidhAnam says is true. Hasn't Bhartruhari said:

सत्संगतिः कथय किं न करोथि पुंसां

satsaMgatiH kathaya kiM na karothi puMsAM
What fruits cannot be obtained by good company?

Will it become false? We have come here exactly for such satsangham.

shrI SannidhAnam:- Good. Today you get back to your jAkai--residence, have darshan of ShAradAmbikA in the evening and then come tomorrow. If you don't have any other urgent work, you can stay here for a week at least, right?

KuppusvAmi:- Only SannidhAna darshanam is pradhAnam--chief thing, for us. If it can be obtained, then there is no worry about other tasks. Since the Court is in holiday now, there is no other urgent work too. So, we will come tomorrow according to SannidhAnam's uttaravu--(Tamizh) directions.

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