guru kripA vilAsam (On the Greatness of the Guru)

[saidevo]

Disclaimer for my Translated Materials

These selective English translations done by me from the Tamil book Sri GurukrupA VilAsam (3 volumes), published by the Devotees of Shringeri Sri ShAradA PITham are posted here with the sole intention of carrying the divine messages of the AchAryALs of the Sankara MaThams established by Sri Adi Sankara BhagavadpAda, so that we the members of this Forum can understand and practice the directions contained in the messages.

As a translator, I have no commercial interests or financial considerations in spreading the messages of our Gurus, and have no claims of copyright for the translations.

I have duly quoted the source of these translations, and I hereby acknowledge the credits to the publications, authors, devotees and any other people concerned.

If anyone involved with these publications has any reservations on the implicit consents and permissions assumed in these translations for the spiritual benefit of mankind, the same may be brought to the notice of the Forum Administrator, for necessary changes or removal of the material presented.

'saidevo', as translator of the materials presented.

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From the Publisher's Preface

This book is about the greatness of our AchAryAL Sri Chandrasekhara BharatI MahAsvAmigaL who as the 34th Jagadguru of DakShiNAmya Shringagiri Sri ShAradA PITham, held the post of the adhipati of the first MaTham established by Sri Sankara, with prasiddhi (great success and attainment) and was adored and respected by everyone as a sarvajna (all-knowing) and a jnAni who had reached the stage of a jIvan mukta (liberated while living).

The speciality of the essays in this book is that some of them contain the saMbhAShaNas (conversations) done by Sri AchAryAL in vistAram (elaboration) with some pandits who were faithful to the ShAstras. In a few others are described in great svArasyam (interest), the saMsargas (association) that happened with Sri AchAryAL in svAdhInam (with freedom) to Sri AbhinavavidyAtIrtha, who as a BrahmachAri by name SrinivAsan was doing gurukulavAsam (residential studentship), and whom Sri AchAryAL chose as his pratama shiShya (primary disciple) and later as the successor to the PiTham. The medhAvilAsam (shine of intelligence) of the ShiShya who remained the bAlasUrya (young sun), and the kRupA vilAsam (shine of compassion) of the GurunAthar who was a karuNAmUrti (embodiment of compassion), are clearly understood by us when we read these essays. We also get the Anandam (happiness) of having been there in that GururAjA's sannidhi (presence) when we read them now.

The lekhaka (writer, scribe) of these essays was Sri SachchidAnanda TIrtha, who was respectfully known as Sri BhAShya SvAmigaL. His name in his pUrva, brahmacharya Ashram was Sri VaidhyanAtha SAstri. When Sri Chandrasekhara BharatI MahAsvAmigaL was PIThAdhipati, Sri VaidhyanAtha SAstri worked as the adhyApaka (teacher) of the MaTham's 'Sri SatvidyA SanjIvinI' pAThashAlA (school). By his lofty traits, AchAram, niyamam, jnAbaka shakti (religious rigour, discipline, memory power), the sAmarthyam (capability) of composing SamskRuta verses, and connoisseurship he endeared himself to Sri AchAryAL and was blessed with the bhAygam (fortune) of always staying near the guru. In addition, he was the teacher who taught the kAvyas (epics), and was a caretaker during the time of pUrvAshrama vidyAbhyAsam (earlier stage education) of Sri AbhinavavidyAtIrtha who dazzled in mahonnatam (very high) as the thirty-fifth Jagadguru, soon after he was admitted as a young vidyArthi (student) under his earlier name SrinivAsan. For the writer too, direct sannyAsam (stage of being an ascetic) from brahmachAryam (stage of bachelorhood) became prAptam (possible). Later the writer travelled to places like MahAdAnapuram and KAshi kShetram and attained siddhi (liberation) with brahma sAkShAtkAram (Self-Realization).

The epic titled 'Sri Jagadguru CharitAmRutam' written by him has been published in four volumes. People who have those volumes today are bhAgyashAlIs. He has also composed several stotras (hymns) and individual shlokas (verses).

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1
pages 1-6

(The 'Writer' starts the first chapter with some verses of his own; the first verse is presented here--sd).

चमत्कृतसुचीचेताः चन्द्रचूडालसद्गुरुः ।
सच्चिदानन्दतीर्थेऽस्मिन् समुदञ्चयतां धृशौ ॥

chamatkRutasuchIchetAshchandrachUDAlasadguruH |
sachchidAnandatIrthe&smin samuda~jchayatAM dhRushau ||

"Sri Chandrasekhara BharatI Sadguru who attracts the minds of buddhimAns (the intelligentsia) may direct his glances towards this SachchidAnanda TIrtha."

All the jIvanmukta lakShaNas that were with Sri SadAsiva Brahmam were also with this GurumUrti, right from his bAlyam (boyhood)--this lekaka (writer) had gone into paravasham (self-obliterating happiness) during his stay in Shringeri, listening to the narrative descriptions of the elders of those days about those traits.

When he was a boy, Sri AchAryAL one day went to the Shringeri bazaar to buy something, reciting the MUkaPanchasati shlokas which was his habit, and totally forgot the kAryam (task) he came there for in the first place, and went a long way past the town. An elderly gentleman who passed by saw the boy and asked, "Why did you come this far, past the town?". The boy replied, "I have now come to MUkaPanchasati's 50th shloka." The older man laughed and took the boy home after buying the required article. Not one or two are the stories when he remained in complete absence of deha-smaraNa (body sense). All the lIlAs until his jalasamAdhi would thus remain as the life story of a JaTabharata. Such mahAns, like Sri SadAsiva Brahmam would appear only rarely. These mUrtis would seem mad and dumb to prAkRuta janas (ordinary people). This is what BrahmendrAL describes as the jIvan mukta lIlA in his AtmavidyAvilAsam:

तिष्ठन् परतरधाम्नि स्वीयसुखास्वादपरवशः कश्चित् ।
क्वापि ध्यायति कुहचिद्गायति कुत्रापि नृत्यति स्वैरम् ॥

tiShThan parataradhAmni svIyasukhAsvAdaparavashaH kashchit |
kvApi dhyAyati kuhachidgAyati kutrApi nRutyati svairam ||

"A person in the state of being in brahmam and experiencing AtmAnandam, meditates in one place, sings in another place, and dances in a third."

Everything about the book AtmavidyAvilAsam that BrahmendrAL experienced and recorded is mukhastam (known by heart) to our GurucharaNAL. Whenever he was in ekAntam (solitude) he would only be doing gAnam (singing) of this book. In Shringeri on the other bank of the Tungabhadra river inside the Narasimha Vanam if one climbs up the hill, the KAla Bhairava temple could be seen at the summit. It is the custom of our GurucharaNAL during the times of sAyaMkAlam (evening) to go there for vishrAnti (rest) daily, walking pAdachAri (on foot). While waking in this manner, he would take with him on some days, a few mukhya yatIshvaras (accomplished ascetic) and only the virakta shiShyas (dispassionate disciples) who were antarangam (in proximity) to him and walk along, reciting antAdi shlokas. We, his disciples too were in the habit of reciting some antAdi shlokas for him. At those times if some vairAgyapara shlokas (verses highlighting dispassion) are recited, he would be in paramAnandam. Among the reasons for his becoming compassionate towards this lekaka, this habit of (the lekaka's) recital of the antAdi shlokas was the chief one. When vairAgyapara shlokas were recited from the works chittAnushAsanam, shAntitarangiNI, vairAgyatarangiNI which were composed by him, and from the works vairAgyashatakam, and shAntivilAsam, he would do abhinandanam (applaud) with paramasantoSham (supreme happiness) and kindle the utsAham (effort) of the reciter. After the antAdi was over, he would sit inside the Alayam, have the disciples seated too and would ask them to individually recite the whole of AtmavidyAvilAsam and listen to it. In the same way he would also ask for and listen to the lalitakara (charming), AchArya-prakaraNa (sages-created) grantha-shlokas such as the svAtma-nirUpaNam. One should have done koTi puNyaM (one crore meritorious things) to witness him seated as the jnAnachchuDar (flame of knowledge) forgetting his physical self with AnandabAShpam (tears of joy) flowing, doing anusaMdhAnam (inquiry, investigation) into the meanings of those shlokas. This wouldn't be had by everyone. Apart from the viraktas and sannyAsis like us, for others at that time prevesham (entry) was not allowed. Thus, if we say that like the GopAlas mingled with KrishNaParamAtma and felt happy, we his antaranga shiShyas in those days floated in the flood of happiness, it would not be an adhishayokti (techinique of exaggeration). te hi no divasA gatAH | Those days are gone, never to come back.

[saidevo]

pages 6-8

Thus, making a trip to the KAla Bhairava temple in Shringeri and on that occasion the shiShyas chanting antAdi together with the AchAryAL was a custom that was already there. This custom existed during the time of our ParamagurunAthAL Sri SachchidAnanda ShivAbhinava Narasimha BhArathI MahAsvamigaL too. One day, only the three people--Narasimha ShAstri introduced earlier (this was the pUrvAshrama name of Jagadguru Sri Chandrasekhara BharatI MahAsvAmigaL), and the MahArAshtrians MarkaNdeya BrahmachAri, and Keshavabhattaji--had gone to the temple with him (ParamagurunAthAL). Among them, Keshavabhattaji was the pUrvAshrama name of this lekaka's ashrama guru Sri SivAnanda TIrthAL. At the end of the antAdi shloka recital, asking these three people to sit down and looking at Keshavabhattaji the guru said: "Hey! Bhattaji, take down on a piece of paper what I am going to tell now." Forthwith, he recited and ordered the man to jot down some shlokas as anyopadesham (indirect counsel) in a manner that their kUTArtham (ambiguity of meaning) was intelligible only to Narasimha ShAstri and not to the others. To the man who wrote them, nothing was intelligible. All of it seemed like a puzzle. Still, since it came gurumukham (from guru's mouth) all he thought about it was to preserve it and so he kept it safely. He did not speak to anyone else about this. MarkaNdeya BrahmachAri too left for his desham (province). So this rahasyam (secret) was only known to Narasimha ShAstri and Keshavabhattaji. Since ParamagurunAthAL had ordered this Narasimha ShAstri to go to Bangalore for prauDavidyAbhyAsa (higher studies), he was staying with parents in Bangalore. With what purpose did SriSannidhAnam sent him to Bangalore is devarahasyam.

During this time, our ParamagurunAthAL suddenly attained videha mukti (gave up bodily existence). After he attained siddhi, when the prashna (question) of who to appoint as the next PIThAdhipati came up, many people pleaded that only a man belonging to the pUrvAshrama vaMsha of UgraNarasimha BharatI SvAmigaL should be appointed for the post; they also demanded that it was within their pAtyam (rights). Although ParamagurunAthAL had already told SriKanTa ShAstrigaL in secrecy that only Narasimha ShAstri should be appointed for the post, since SannidhAnam did not express his abhiprAyam (opinion) in bahirangam (public), confusion arose. And though SriKanTa ShAstrigaL spoke to them about MahASannidhAnam's abhiprAyam, those people were not prepared to believe it. They argued that since there was no written pramANam (proof) or sAkShitA (legal witness, evidence, testimony) it was all SriKanTa's kalpana (imagined opinion). So without heeding to the words of SriKanTa ShAstrigaL and because of their saMbandham (relationship) with the pUrvAshramam of UgraNarasimha BharatI SvAmigaL who was guru even to our ParamAchAryAL, they demanded visheSha pAtyam for the post. Many people feared that things might go according to the wishes of that kakShiyAr (group). But then since that ParamagurunAthAL had expressed his abhiprAyam to the Mysore MahArAjA who visited long back, and also due to the shlokas taken down by Keshavabhattaji, everyone's abhilASha (desire, wish) was fulfilled. At that time, only after Keshavabhattaji (who later took up turIyAshramam and got the yogapaTTam--title SivAnanda TIrtha) came forth, explained the details of the incident that took place in the KAla Bhairava temple on that day and made public the shlokas Sri SannidhAnam had asked him to write down, ParamagurunAthAL's abhiprAyam came to be known to the world in spaShTam (clear perception). To that Keshavabhattaji too, the puzzle which was till then unintelligible was understood. Although Sri Narasimha ShAstri attached to the Bangalore Sankara MaTham knew about everything at that time, he kept quiet. Since this lekaka came to know about these details through his Ashrama guru Sri SivAnandar, there is no scope for any doubt in the matter.

Now the shlokas that ParamagurunAthAL asked to be taken down in the KAla Bhairava temple:

संसारनामकसरिन्नाथोत्तरणे तवास्ति यदि वांछा ।
बालक शृणु मद्वचनं शृतिमस्तकसंमितं शुभोदर्कम् ॥

स्वीकृतपारमहंस्यः स्थिरतरसाधनचतुष्टयोपेतः ।
श्रद्धाभक्तियुतात्मा प्रविचारय तत्वमात्मनः सुचिरम् ॥

saMsAranAmakasarinnAthottaraNe tavAsti yadi vAMChA |
bAlaka shRuNu madvachanaM shRutimastakasaMmitaM shubhodarkam ||

svIkRutapArahaMsyaH sthiratarasAdhanachatuShTayopetaH |
shraddhAbhaktiyutAtmA pravichAraya tatvamAtmanaH suchiram ||

"Hey Lad, if you have the desire to cross the ocean of 'samsAram' (this worldly life), listen to my words that are in consensus with the Upanishads and would do good later on. Taking 'sannyAsrama svIkAram' (asceticism) and acquiring the four 'sAdhanas' with firmness of mind, do 'vichAraNa' (inquiry) of 'Atma tattvam' (Self) with 'shraddhAbhakti' (sincerity and devotion) for a long time."

With ten shlokas that started with these verses, he had informed his opinion to Narasimha ShAstri and had blessed him.

[saidevo]

pages 8-11

In addition, from the 'AmbA Stotram' our ParamagurunAthAL
blessed us with, his abhiprAyam is known in spaShTam. In it he has informed AmbAL that only to Narasimha ShAstri is the adhikAram (right, claim) for the next title.

सर्वज्ञं श्रीनृसिंहं कुरु शिवदयिते सत्वरं मद्विनम्रम् ।

sarvaj~jaM shrInRusiMhaM kuru shivadayite satvaraM madvinamram |

By this he has prayed to AmbAL to make Narasimha ShAstri, who was to become his shiShya in succession to be a sarvajna (omniscient). This Lekaka has in the book 'Chandrasekhara BharatI Vijayam' too has elaborated on this.

सर्वज्ञं श्रीनृसिंहं कुरु सततमिति प्रार्थयन् पूर्वमंबां
..स्वात्मनं श्रीनृसिंहं वटुमपि कलयामास तादात्म्यभावात् ।
तत्तादृक्प्रार्थनातो नरहरिगुरुराडात्मना साकमादौ
..सर्वज्ञं यं वितेने स खलु यतिपतिश्चन्द्रचूडो गुरुर्नः ॥

sarvaj~jaM shrInRusiMhaM kuru satatamiti prArthayan pUrvamaMbAM
..svAtmanaM shrInRusiMhaM vaTumapi kalayAmAsa tAdAtmyabhAvAt |
tattAdRukprArthanAto naraharigururADAtmanA sAkamAdau
..sarvaj~jaM yaM vitene sa khalu yatipatishchandrachUDo gururnaH ||

Looking at AmbAL, AchAryAL prays:

"Hey AmbikE! Make Narasimhan a 'sarvajna'. Also bless me by making my 'shiShya' too a 'sarvajna mUrti'."

That is, since the term 'Narasimhan' is in anvaya (association) with him in (his name) Narasimha BharatI as well as with his disciple in (his name) Narasimha ShAstri, it is understood that he has united him and his vaTu (boy, student) with the term 'Narasimhan' and prayed to AmbAL to make them both sarvajna mUrti (embodiments of omniscience). Would what that MahAn prayed for go waste? So it seems like himself he has made his disciple who is to succeed him in the PiTham an embodiment of omniscience by AmbAL's grace. What sukRutam (meritorious acts) did we do to get as our guru, Abhinava SadAshiva Brahmam who thus got sarvajna bhAvam through the anugraha visheSham of both AmbAL and his guru? We are certainly kRutArthas (successful). The artham (meaning) that just as our Adi AchAryAL did sarvajna pIThArohaNam by the combination of the padas (terms) sarvajnaM yaM vitena, our GurucharaNAL too adorned the ShAradA PITham which is like the Sarvajna PITham, is also dhvanita (echoed, implied) in this.

सर्वज्ञो यः प्रसिद्धः श्रुतिषु जगति वा सोऽपि कैलासनाथः
ज्ञानाख्यां चन्द्रलेखां शिरसि कलयते चन्द्रचूडोऽस्ति तस्मात् ॥
तुल्यं शुंभोर्गुरोर्वा सहजमिह परब्रह्मविध्याधिपत्वं
भेदं नो विद्महेऽस्मद् गुरुपरशिवयोः नामतोऽप्यर्थतो वा ॥

sarvaj~jo yaH prasiddhaH shrutiShu jagati vA so&pi kailAsanAthaH
j~jAnAkhyAM chandralekhAM shirasi kalayate chandrachUDo&sti tasmAt ||
tulyaM shuMbhorgurorvA sahajamiha parabrahmavidhyAdhipatvaM
bhedaM no vidmahe&smadguruparashivayoH nAmato&pyarthato vA ||

In this world, the name sarvajna is asAdhAraNa (uncommon) only to Paramashiva. This is because as "kRushAnuretAH sarvaj~ja", the sarvajna padam in the nigaNTus (thesauruses) like AmarakoSham has been mentioned as only ShivaperumAn's paryAyapadam (method of proceeding). In the same way, Shruti vAkyas such as "IshAnaH sarvavidhyAnAm"* do ghoShaNam (proclamation) of only Paramashiva as the sarvajna mUrti. Since our GurucharaNAL is also a sarvajna mUrti as mentioned before, in the matter of sarvajnatvam we cannot find any difference between our Guru and Shiva.

Again, Paramashiva is called Chandrasekhara; because he is wearing the chandra kalA (phased moon) on his shiras (head). Our GurucharaNAL is also wearing the chandra kalA of jnAnam on his head. So the name Chandrasekhara, as anvartha (obvious meaning) would apply to both. Paramashiva is embracing UmAdevi who is described as brahmavidyAsvarUpiNi in the Katopanishad. So he shines as the pati (husband) of BrahmavidyAmbikA. Our GurucharaNAL himself, because of the anugraha visheSham of Guru AmbAL attaining ParaBrahmam's aparokSha sAkShAtkAram/i] (visible unity of Self-Realization) shines as the BrahmavidyApati. Thus in all the distinctions of 'sarvajnatvaM, chandrasekharatvam, brahmavidyApatitvaM' both remain the same, by [i]shabdam (speech) or artham (meaning) no difference could be found among them! Therefore what saMdeham (dbout) could be there in saying that our GurucharaNAL is only a Paramashiva avatAram?

Note:
Pancha-Brahma Mantras

The Pancha-Brahma mantras contained in the Taittiriya AraNyaka (X.17–21) of the KrishNa Yajurveda (where tenth chapter of the Tait­tiriya Aranyaka is also known as the MahAnArayaNa Upanishad), exalt Shiva through His five forms (faces)-–SadyojAta, VAmadeva, Aghora, TatpuruSha and IshAna. The five faces or forms of Shiva represent the five functions or acts (panchakrityas)-–creation, sustenance, dissolution, concealing grace and revealing grace, respectively. The five forms or faces of Shiva also correspond to the five syllables in the holy pentasyllabic mantra-–na-mah-shi-vA-ya. Note that the Tatpurusha mantra is but the Rudra Gayatri.

(more details here: http://shivamahimna.com/2009/07/pancha-brahma-mantras/)

[saidevo]

pages 11-14

The mahima (greatness) of such mahAns should be seen keeping his jIvanmukta lIlAs in mind. But then it has become a custom that some people who cannot understand such greatness ask that whoever has got whatever of their abhIShTa (wishes) fulfilled, through his tapas and mantra shakti. How much matihInam (stupid, senseless) to expect (fulfilment of) kShudra vishayas from the mahAns who have appeared to give upadesham of only jnAna mArgam (path of knowledge)! Such expectations are all stories of medhAvins (learned people) who went to King BhojarAjan--a king who could give sarva aishvaryas (all affluences)--, and asked for leather slippers and a needle (to stitch them). Since our GurucharaNAL was a PIThAdhipati of a SamasthAnam, in commensuration with that sthAnam (position) he had tapassiddhi, mantrasiddhi and yogasiddhi in pUrNam. Still, he only hated all those siddhis.

As mentioned in the BhAgavatam:

न योगसिद्धीरपुनर्भवं वा वाञ्छन्ति मत्पादयुगं प्रपन्नाः ।

na yogasiddhIrapunarbhavaM vA vA~jChanti matpAdayugaM prapannAH |

he used to consider all those siddhis as obstacles to his jnAna mArgam. In the same way, he considered the mantravAda vishayas as atituchCham (mere trifles). In udAharaNam (example), while taking the bhAShya pATham, he would know about the mantra shAstra pramam (mental preference to the power of mantras) of some shiShyas and would often explain the harm it could cause, so they would steer clear of it. He would explain with such vAkyas as

उत्तमा तत्वचिन्ता स्यात् मध्यमं शास्त्रचिन्तनम् ।
अधमा मन्त्रचिन्ता स्यात् तीर्थभ्रान्तिस्ततोऽधमा ॥

uttamA tatvachintA syAt madhyamaM shAstrachintanam |
adhamA mantrachintA syAt tIrthabhrAntistato&dhamA ||

[--Maitreyi Upanishad,22
"The wisest take to contemplation on the reality (of Brahman); the middling ones contemplate on the scripture; low people think of the mantras; the lowest are deluded by (the efficacy) of holy places."]

He would explain:

"tattva vichAram is important. Only that as my shiShyas you should undertake. If that is not possible, at least you can do Ananda kAlakShepam (spend time happily) doing shAstra vichAram. Only those who don't have the yogyatA (ability, fitness) for these two acts should go for mantra vichAram. Even if you enter the mantra shAstram in that manner, of what use to you would those mantra prayogas (mantra recital) be? Only others would get the fruits of your mantra prayogam. You already have the mantras such as gAyatrI, and panchAkSharam needed for your atmArtham. Doing purashcharaNam (making preparations to learn and use) of other mantras are anAvashyam (unnecessary) for jnAnAdhikaris (eligible seekers of jnAnam)."

Saying and writing, "He gave some vibhUti, and the vyAdhi (ailment, disease) got svastam (cured), so he is a mahAn" won't show his greatness. We cannot consider it his honour to estimate one who is our jnAnaguru as a mantravAdi. Therefore, we leave out those things and only explain his jnAna mahima in this essay.

All the jIvanmukta lakShaNas that were with Sri SadAshiva Brahmam also shone in their fullness in our GurucharaNAL, but this was realized by only a few people. They are explained very well in the guru stuti titled 'SadgurupAdukAstavarAjam' written by this Lekaka...

Our GurucharaNAL would sometimes go antarmukham (completely inward in consciousness). It was his custom on those occasions to remain in ekAntam (solitude) in his room without venturing out. This Lekaka was blessed with the bhAgyam to often listen to the amrita vAkyas that used to gush out through his mukhAravindam (lotus face) at those times when he was doing ekAnta vAsam. He has also noted them down... One or two of those notes will be seen at the end of this essay.

No one can remain without going into Ananda paravasham (self-obliterating happiness) if they listen to our GurucharaNAL in the avadhUta state in his ekAnta room singing in hAsyam (with laughter), as gAnam (song) and with clapping of hands. But then to the servants who wouldn't know the front and back of these words, their meaning and interest wouldn't be intelligible. If someone with the necessary buddhishakti to relate them listens to him attentively, all those words would seem as adbhuta jnAna vAkyas (extradionary lines of knowledge) that came out with brahmAtnubhavam (experience of the Self).

At other times, if any SangIta VidvAns seek to sing in the Guru Sannidhi, he wouldn't consent to it and send them with the words, "Sing in the AmbAL Sannidhi." Because of this, there were some people who thought that he did not know anything about music. All those people would bring their finger to the tip of their nose if they listen to Sri SannidhAnam's ekAnta gAnas. This Lekaka has listened to them several times and found them to be so much susvara gAnam. At other times, since he has to follow the samasthAna niyamas and sannyAsa dharma, he won't be able to sing as he liked. Once he wears the appearance of a paittiyam (madman), there would be no bar to the lilAs such as hAsyam, gAnam, nartanam (laughing, singing, dancing), and handclapping without any restraints. Therefore, as explained in the AtmavidyAvilAsam,

विहरति बालवदेको विमलसुखांभोनिधौ मग्नः ।
अवधूतकर्मजालो जडबधिरान्धोपमः कोऽपि ॥

viharati bAlavadeko vimalasukhAMbhonidhau magnaH |
avadhUtakarmajAlo jaDabadhirAndhopamaH ko&pi ||

"As one immersed in the ocean of bliss, he plays like a boy. He wanders like an insensate (jaDa), a deaf man or a blind man, shaking off all his karmas."

our GurunAthar was doing lokAknugraham showing all his sAmarthya (ability) in acting like a child, a stupid man and a madman.

[saidevo]

pages 15-18

This Lekaka has heard it many times--some medhAvins who could not understand this tattvam, doing parihAsam (fun, laughing at) of him calling him a mere madman. But it was his custom to refrain from replying to their remarks of sneer. This is because the results of trying to explain them something they don't understand and in a language they wouldn't understand could only be kaNTha-shoShaNam (parching of the throat). Still, if someone prefers to know the answer it would be as follows:

As mumukShu (desirious of liberation) we should all one day get into this stage of madness. Only after that stage happens to us would be the mokSha for us. Those who wish to have mokSha should look forward to even that stage of madness. Let it not be thought that this is the abhiprAyam (opinion) of this Lekaka. It is a stage accepted by prasiddha mahAns (acomplished sages). Are there mahAns greater than SadAshiva BrahmendrAL in this world? His guru Paramashivendrar should also be a mahAn. Only he has revealed this rahasyaM (secret). He was alleged to have lived for a long time in KAshi after giving sannyAsa dIkShA (initiation into asceticism) to SadAshivendrAL and sending him away. When people from the DakShiNa Desham went on yAtrA to KAshi, he inquired them about his shiShya's yogakShemam and they informed him with tears: "SvAmi! SadAshivendrar who is your shiShya wanders like a madman; behaves without any vyavasta (restraints); talks without any connection in his speech. O when will he be cured of this stage of madness we don't know!" His guru Paramashivendrar was also in tears. Seeing that they asked, "O Guru! even you are distressed?" He told them in reply: "Yes, I am distressed too. But then its reason is different. You are distressed that he is suffering from madness; I am distressed that such madness has not happened to me till now, and whatever time it would take for me to reach that stage." It is this personal history that our ParamagurunAthAL has mentioned in the 'SadAshivendra stuti' he wrote:

उन्मत्तवत् संचरतीह शिष्यः तवेति लोकस्य वचांसि शृण्वन् ।
खिद्यन्नुवाचास्य गुरुः पुरोहो! उन्मत्तता मे नहि तादृशीति ॥

unmattavat saMcharatIha shiShyaH taveti lokasya vachAMsi shRuNvan |
khidyannuvAchAsya guruH puroho! unmattatA me nahi tAdRushIti ||

"Listening to the words of the people, 'Your disciple is wandering like a madman', his guru told them that such madness did not happen to him."

Thus he narrates graphically the incidents that happened before.

In this way our GurucharaNAL too has displayed his various jIvanmukta lIlAs. As stated above, in all these--that is, pAndityam, vairAgyam, jnAnam, tapas, jIvanmukta lakShaNas--in all these features there is no difference between the PUrva BrahmendrAL and this Abhinava BrahmendrAL. But then since the pratibandham (hindrance, constraint) of the JagadgurusthAnam was held by our GurucharaNAL, he couldn't wander out as he wished.

As mentioned (in the shloka):

संत्यज्य शास्त्रजालं संव्यवहारं च सर्वतस्त्यक्त्वा ।
आश्रित्य पूर्णपदवीमास्ते निष्कम्पदीपवद्योगी ॥

saMtyajya shAstrajAlaM saMvyavahAraM cha sarvatastyaktvA |
Ashritya pUrNapadavImAste niShkampadIpavadyogI ||

"Giving up the magical net of scriptural expositions and worldly affairs, the Yogi, united in the omnipresent Brahmam, stands like the motionless flame of a lamp."

since he could not give up all the vyavahAras (affairs) it was not possible for him to do svechChA-vihAram (spend time as he wished) as 'paryaTati pATitAshaH, aTavIkANeShvaTannAste (wandering ascetic and teacher). When our bhAgyavisheSham is in balam (forceful) he cannot shun his PIThAdhikAram, isn't it? Therefore, in all other features both are identical. In the matter of samAdhi too it happened in that way. BrahmendrAL, playing with children and asking them to dig a deep pit on the ground in Nerur, climbed down the pit, asked them to close it and got into samAdhi. And our GurunAthAL got into the TungA river, sat in padmAsanam did prANasaMyamanaM (breath restraint) and got into jalasamAdhi. What if it is sthalasamAdhi or jalasamAdhi? Both the MahAns, giving up this shell they came to possess due to prArabdham (action of karmic balance), attained videhakaivalyam (bodiless, absolute unity) and got united with Parabrahmam. Both remain as an akaNTa vastu (limitless substance) that is omnipresent. And shine even today in the lotus of our heart.

Of the upadesha vAkyas that came out of him when our GurucharaNAL was in ekAntam, only one or two or given below. One day when he was standing in his solitary room looking outside, as this Lekaka came under his glance, he called him with the words, "Hey ShAshtri!" and said the shloka:

जगदंबापदस्मर्तुः नहि दुःखं कदाचन ।
यदि जायेत नूनं तत् सुखोदर्काय केवलम् ॥

jagadaMbApadasmartuH nahi duHkhaM kadAchana |
yadi jAyeta nUnaM tat sukhodarkAya kevalam ||

"For one who worships the lotus feet of AmbAL, misery will never happen. In case any misery crops up it will only be for a good ending, this is certain."

and then spoke a few words about Mantresvara Sarma and roared as he finished his speech, "Write down, write down, go." This Lekaka couldn't understand anything of his words. While he was noting down the shloka immediately after he reached his place, a sudden opinion came up in the mind. Thinking that this could be an order to send the verse to Mantresvara Sarma, he wrote it and sent the note to the latter. But then it was not intelligible as to why the sage wanted the verse to be written down. When SannidhAnam became bahirmukham (conscious to the outside world) after two months, different people came to have his darshan. Mantresvara Sarma too came. When he was asked of the sequence of events relating to the verse mentioned above, he said with pravasham: "Had this shloka not come, whatever would have happened to me?" When he had lost his job and with his family expenses increasing, he was restless as to what to do further, since this had happened to him even with his doing puja unfailingly to the AmbAL mUrti divinely favoured to him by GurunAthAL, he was confused with adverse thoughts and was getting insincere about the AmbAL Puja, and it was at that time that he got GurunAthar's blessings, and he started worshipping his Devi with distinguished devotion and becaue of that he had then got a better job and so he had come to inform this to SannidhAnam,--both him and this Lekaka were sunk in surprise.

*** *** ***

[saidevo]

pages 18-19

Another incident is about this Lekaka. This Lekaka in his pUrvAshramam, under orders from his Guru, had gone to a village called PaLavADi. All of that village belonged to the Shringeri MaTham. The village was experiencing drought due to absence of rain for sometime. Since it was a bhUmi that looked up to the sky for sustenance, the irrigation of the corn fields was done from a lake. And the lake had gone dry. Since the village people supplicated, SannidhAnam had sent this Lekaka to do pArAyaNam of the VirAta Parva (of the MahAbhArata); and he had to follow his Guru's orders. When he reached the place he became apprehensive of the situation there. The wells were very deep and the lake was completely dry. If the lake was filled, they said, there would be no worry for three years. To fill it up, what shakti is there with us? Still as GurucharaNAL has that shakti, he has sent us. It is our duty to follow his orders, so this Lekaka did in kramam (order) the VirATaparva PArAyaNam, parjanya japam (litany to the rain god) and other related things in accordance with his Guru's orders, which had a timeframe of 12 days. But then since there was no sign of rain, to do it for an additional 12 days, this Lekaka extended his stay there. After 20 days, since he was afflicted with malaria fever, this Lekaka had to stop the PArAyaNam. Rains too hadn't come till then. His body became ashaktam (weak) and since it was only a kugrAmam (hamlet, petty village) no medical facilities were there. Somehow this Lekaka managed to be there for another two days with thoughts of his GurunAthAL, and then went to the town Sivamokka, took medical help there, and when he was a little better, returned to Shringeri.

With the apprehension that his kAryam was not in pUrti (completion) so how could he have darshan of SannidhAnam, when he went to the MaTham, he got the news that GurunAthAL had gone into antarmukham. When he met SriKaNTha ShastrigaL who was having his office room adjacent to GurunAthAL's room, the man asked in anger, "Why should you agree to that kAryam if it was not possible for you to do it?" Forthwith, a roar was heard from the nearby room: "subhikSham, subhikSham, pUrNamadaH pUrNamidam" ("abundance, abundance, only wholeness there, wholeness here")! As GurunAthAL's shabda (loud words) came, ShAstrigaL send this Lekaka out. Nothing was intelligible then. On the evening of the next day, when the attendant came and said that SriKanTha ShAstrigaL was calling him, immediately this Lekaka went to his office room with some alarm. With mandahAsa (a gentle laugh) SriKanTha ShAstrigaL said, "O Shastri! All your pArAyaNa-kAryam has become saphalam (fruitful). Our manoratham (wishes) are pUrNam too; and the manobhIShTam (ardent wishes) of the people of the PaLavADi village too has become pUrNam (fulfilled). Look, we have received a telegram which says that half the lake is full and that it was still raining heavily." And he showed the telegram. Both of us understood what SannidhAnam said as pUrNamadaH pUrNamidam and subhikSham, subhikSham.

Therefore, even when he was in antarmukham, our SannidhAnam never failed to do anugraham to his disciples.

(end of chapter 1)
*** *** ***

[saidevo]

2
pages 20-25

शृङ्गाद्रिसंभूतमतिप्रशान्तं स्वसेविनां पावनमार्तिहारि ।
विद्यासुतीर्थाख्यमुदक्प्रवाहं विराजते जन्ङ्गमतीर्थमेकम् ॥

shRu~ggAdrisaMbhUtamatiprashAntaM svasevinAM pAvanamArtihAri |
vidyAsutIrthAkhyamudakpravAhaM virAjate jan~ggamatIrthamekam ||

Born in the hills of Shringagiri, removing the sins and sufferings of those who revere him and making them pure, and wandering from south to north, shines the very peaceful PuNyATIrthaM (sacred stream), which has taken a human form as Abhinava VidyAtIrtha.

We have already narrated about the countless avatAra lIlAs and jIvanmukta lIlAs of our GurunAthAL (Sri Chandrasekhara BharatI SvAmigaL) who was adorning Sri Shringagiri Jagadguru vyAkhyAna siMhAsanam (throne with a duty of exposition of dharma). Many other people too have explained his greatness through their experiences. However, since no one has written in detail about the shiShya parigraham (taking charge of disciples) he did as loka kShemArtham (for prosperity of the world), and as many people prayed for something to be written about it, let us explain something about it in this essay.

That the present MahAsannidhAnam (Sri Abhinava VidyAtIrtha) for the last five years is doing saMchAram (wandering) in our DakShiNa Desham from KAlaDi to Chennai and Hyderabad, giving a variety of lectures about dharma, and by the rain of nectar of his multitudinous teachings growing the crops of the Karma, Bhakti and JnAna yogas in the mental fields of all Astika mahAjana (people who believe in God) in accordance with their adhikAram (claim, right, privilege), and purifying all the places he passes through, shining as some jangamatIrtham (a moving form of pilgrimage) in the form of VidyAtIrtha--is known to all of us who are parama bhAgyashAlis (very fortunate) to watch it all in person and read about it in magazines, feeling very happy.

We can never forget--and never we would--that it was only our GurunAthar (Sri Chandrasekhara BharatI MahAsvAmigaL) who created such an apUrva jangamatIrtham for our sake. "How did he select such an utsava mUrti? What are our gains in it? How did he bring about the sAdhana sampad (spiritual transformation) in that siShya during the disciple's pUrvAshrama phase?" If something is published in brief about such themes, would it not be well understood by our many guru bhaktas as to what extent our ParamaGurunAthAL was illustrious as a dIrgha-darshin (sage with prevision)? Our writing is only for this sake.

As we mentioned earlier, how did we get an apUrva jangamatIrtham? It is known to everyone that this apUrva tIrtham who is VidyAtIrtha mUrti roaming from south to north and sanctifying our entire BhArata Desham, was residing in Shrigagiri in his pUrvAshram under the name SrInivAsan. Conducting his upanayanam too in vidhivat (according to rule) in the Shringagiri MaTham, and after doing samarpaNam (handing completely over) of their son for gurukula-vAsam (residential studentship) at our Paramaguru MahASannidhAnam, his parents left for their residence in Bangalore. From thereon, only this MahASannidhAnam was the mAtA pitA guru deivam--all--for this SrInivAsan. Sri MahASannidhAnam too accepted it and asked SrIKaNTa ShAstrigaL to make all arrangements so this boy remained under his sight at all times.

It is the tIvra abhilASha (ardent wish) of our MahASannidhAnam that during the time of vidhyAbhyAsam (education and training) no affinity towards saMsAram (worldly affairs) nor any prapancha vAsana (worldly impressions) should occur to the vidyArthins (students). So he selected a place that was suitable to these needs for their vidyAbhyAsam. It was a kuTIraM (cottage) located in the Narasimha Vanam on the other bank of the Tungabhadra, near the adhiSTAnam (tomb) of ShrI NarasiMha BhAratI MahASvAmigaL and very near the SatchidAnanda Vilas Ashramam where Sri SannidhAnam lived.

The RamAyaNa and other scriptures report that the RiShyaShringa kShetram (sacred place) is the most parama shAntam in the whole world. And within that kShetram, ShrIMaTham on the bank of the TungA river is a place which is so much ramya (delightful) and ekAnta (solitary). But then considering that the structures of ShrI ShAradAmbAL Alayam and the Veda PAThashAla (vedic school) that are within the precints of the MaTham are always filled with yAtrikas (tourists), sevArtIs (worshippers) and vidyArthins, so pUrNa ekAta vAsam (completely isolated residence) couldn't be obtained here, our GurunAthar chose NarasiMha Vanam on the other bank, leaving out even ShrI ShAradAmbAL SannidhAnam. Perhaps it was his desire to somehow raise this SrInivAsan into a RiShi KumAran without any sort of prapancha vAsana by guiding him to concentrate only on his vidyAbhyAsam! In accordance with his saMkalpa (will, mental resolve), SrInivAsan too shined as a RiShi KumAran in his brahmachArya avasthA (state of bachelorhood).

After selecting this place, GurucharaNAL employed a cook in that ekAnta kuTIram (solitary cottage) and facilitated the comfort of sAtvika AhArAdi (spiritually congenial food). He also let three other boys to stay with SrInivAsan as sahapAThis (classmates) and appointed this Lekaka exclusively to stay with and attend to these four boys guiding them into doing SandhyA Vandanam, Agni KAryam, SUrya NamaskAram and such other practices without fail, and also teach them the Upanishad part of the Vedas along with a few Samskruta bAla pAThas (elementary lessions). This Lekaka gets goosebump to think about the memoirs of having taught bAla shikSha (elementary education) to this MahAn who is adored all over the world. In effect, this Lekaka got the bhAgyam of teaching this MahAn bAla shikSha during his bAlyam (boyhood).

In accordance with ShrI SannidhAnam's orders, this Lekaka too resided ahorAtram (day and night) in that kuTIram (cottage) and attended to those four boys. Since there was no communication at all between the Shringagiri village and this NarasiMha Vanam, there was no avakAsham (intermediate time, room, occasion) for these four vidyArthins for sports and games outside their vidyAbhyAsam. Even if they wanted to play, boys couldn't come from the other bank. So they could only play with the deers and peacocks there in the sAyaMkAlam (evening) times. To anyone who sees the boys thus playing with the deers and peacocks, they would appear as RiShi KumAras and a sort of AhlAdam (refreshment, gladdening of heart) would occupy the onlooker's mind. And those who have watched all this in person would only be reminded of the memoirs of the gurukula-vAsam done by Kusha and Lava (sons of ShrI RAmA) in the VALmIki Ashram. This Lekaka too got the bhAgyam of watching it all, feeling happy and be gladdened at heart. Since ShrI RAmachandra ShAstrigaL taught the boys kAvya pAThas (lessons in the epics), he also got this bhAgyam sometimes. All these arrangements were only for SrInivAsan who was to succeed him as a disciple with the title. But only later everyone came to know about the shiShya parigraham that was being done to the boy. Isn't "phalAnumeyAH prAraMbhAH"* the lakShaNam of the MahAns?

As to why did this thought of shiShya parigraham occurred to our MahASannidhAnam when he was still within 40 years of age, there was a good reason for it. Even at the time he obtained sannyAsam he did not have the willingness for this PIThAdhikAram (position of pontiff). He had informed it in spaShTam (clearly) to SrIKaNTa ShAstrigaL who was then the sarvAdhikArin (general superintendent) (of the MaTham). That Parama GurunAthar had the name NarasiMha ShAstri in his pUrvAshrama, right? If we pay attention to the saMbhAShaNaM (conversation) that took place between him and SrIKaNTa ShAstrigaL when the latter compelled him to take up sannyAsam as well as PIThAdhikAram, we would understand his inclination. The conversation was as follows:

SrIKaNTa ShAstrigaL: NarasiMhA! Our GurunAthar has expressed his wish to give you sannyAsam along with the PiThAdhikAram.

NarasiMha ShAstri: I shall accept the first (of the two things) you told me now. I am not in a position to accept the second.

SrIKaNTa ShAstrigaL: You say you would accept mere sannyAsam? When SannidhAnbam himself has appointed you as PiThAdhikAri is it proper to say no to it?

NarasiMha ShAstri: SannidhAnam has informed me in sUchana (as a hint) once sometime back to obtain only sannyAsam.

SrIKaNTa ShAstrigaL: Would he have recommended just sannyAsam for uttama shiShyas like you? So if it is sannyAsam, the PiThAdhikAram also goes with it.

NarasiMha ShAstri: But I have neither the inclination nor the administrative skills to handle the PiThAdhikAram.

SrIKaNTa ShAstrigaL: If you have no skills (for that) would the Guru AjnA (Guru's orders) be what it is?

NarasiMha ShAstri: Only as "pravichAraya tatvamAtmanaH suchiram" (persisting inquiries into the Self for a very long time) has GurucharaNAL ordered me once long before. So the Ashrama svIkAram (taking up the Ashram of ascetics) is only for Atmatattva-vichAram (inquiry into the Self) and not for PiThAdhikAram.

SrIKaNTa ShAstrigaL: You can do Ashrama svIkAram as his ShiShya and do Atma vichAram as you wish. What stops it?

NarasiMha ShAstri: Only this PiThAdhikAram stops it. If I accept the PiThAdhikAram, wouldn't there be many laukika vyavahAras (actions and practices of worldly life)?

SrIKaNTa ShAstrigaL: You need not fear it. I shall accept and administer all the laukika vyavahAram. I shall ensure that there would be no impediment to your Atma vichAram because of them. So you don't have to worry.

NarasiMha ShAstri: If you take up administration of all laukika vyavahAras and give me the saukarya (facilities) for Atma vichAram and shAstra abhyAsam (scriptural reading and practice), I am ready for the Ashrama svIkAram.

Note:
"phalAnumeyAH prAraMbhAH"* (consequences inferable from the commencement). The English saying "A task well begun is half done" is similar.

[saidevo]

pages 25-29

What we know from this saMbhAShaNaM is that without any willingness to hold the PIThAdhikAram (position of pontiff) or interest in laukika vishayas (worldly affairs), exclusively for the sadA Atma vichAra saukaryam (facility of incessant spiritual inquiry) that he accepted sannyAsam, isn't it clear? Perhaps it was because of this inclination of his that he took saMkalpam (mental resolve) to do shiShya parigraham so that he might be able to keep away from the tasks related to the SamasthAnam even while he was young. Although until that time, due to the nirbandham (compulsion) and prArthanA (supplication) of his devotees he did anusaraNa (followed) of the customs like kirITa dhAraNam (wearing a crown) and such other samasthAna ADambara (institutional fanfare), since they all seemed hurdles to his Atma niShTha (mediation on Self), through shiShya parigraham he renounced everything and do anuShThita (practise) his jIvanmukta lIlas.

If he has to keep away from the SamasthAna kAryas, should he not thoroughly examine and appoint a suitable PIThAdhikAri? Only for that purpose he made arrangements as narrated above for four vidyArthins to do gurukulavAsam. Although SannidhAnam had realized that only SrInivAsan was the appropriate adhikAri (authority), for the sake of sampradAyam (tradition) he arranged for the other students to be educated and trained along with him. Soon after the kAvya pATham started, he called the boys and personally tested them. In every parIkSha (examination) only SrInivAsan came out in the first rank--the readers could have known this without mention. Our GurucharaNAL went into paravasham looking at his disciple's medhAshakti, gurubhakti (cability of knowledge, devotion to guru) and vAkvilAsam (skill in speech and writing). Should it be told that this Lekaka who was with them also went into paravasham?

After some training in the epic lessions, the guru would ask them to recite antAdi shlokas and test them. Everytime he went to the KAla Bhairava temple with the boys, he would also ask this Lekaka to accompany them, and do vimarshanam (discussion, inquiry) of many interesting vishayas (themes). Let us mention one or two among those vishayas here.

One among the four vidyArtins mentioned above was a student of English. He was one who had visheSha abhimAnam (special affinity) for the English language. While playing in the evening times on the banks of TungA he had bragged something about the greatness of the English language. Saying such things as "Although Samskritam is lofty, can it be equal to the rAja bhAShA (sovereign language) English?", he had outwitted the other boys. Since this fellow was a chatterbox, the points of the other boys about the greatness of Sanskrit did not yield the desired results.

This was known only later, since this Lekaka was not present at the scene. The next day this happened, when this Lekaka as usual with the boys accompanied GurucharaNAL and reached the KAla Bhairava temple, the sage asked everyone to be seated and ordered them to do charcha (debate) about the subject, "Is Samskritam a great language? Or English a great language?" The boy who bragged about the greatness of English yesterday simply blinked today.

Looking keenly at him GurucharaNAL asked. "AppA, in Samskritam how many names are there for sUrya (the sun)?"

The boy started counting the padas (tokens) in the Amarakosham.

"Let it stay. For chandra, nakShatra, samudra (moon, star, ocean) for these things, how many names are there?"

SrInivAsan recited the shloka in the Amarakosham. Nothing was intelligible to that boy.

"sari (alright), let it be. Somebody tell me in English how many paryAyapadas (synonyms) are there for sun, moon, star and ocean."

The other boys looked at the chatterbox. He could tell only one name for each of the things.

"Do you understand that when there are so many words in Samskritam, why in other languages there should be only one word? Is it not established by this that saMskRutam mAtru bhAShA (Sanskrit is the mother of languages), and the other bhAShAs are only its saMtatis (progeny)?" The sage asked the question, laughing.

The boys, surprised, looked at each other. Later they discussed within themselves, "This is the reply for what we talked about in the riverbank. How did he know about what we were talking?" How could the boys know that their guru is a sarvajna mUrti?

One day in the KAla Bhairava temple when he was thus explaining to the students the greatness of Samskritam, by agasmAt* (chance) a vidvAn (pandit, scholar) arrived there. He seemed to be feeling distressed. Even as he sighted the pandit at a distance, GurucharaNAL thought of something, and when he arrived he told the following shlokam to the students loudly so the pandit could hear it, and ordered them that they should memorize it and recite to him on the next day; and then he started doing kushala-prasnam (inquired about life and health) with the VidvAn.

दारा इमे मे तनया इमे मे गृहा इमे मे पशवश्च मे मे ।
इत्थं नरो मेषमानधर्मा मेमेकरः कालवृकेण नीतः ॥

dArA ime me tanayA ime me gRuhA ime me pashavashcha me me |
itthaM naro meShamAnadharmA memekaraH kAlavRukeNa nItaH ||

"These wives are mine (mE), these children are mine (mE), these houses are mine (mE) and these cattle are mine too (mE mE). The man who thus says 'mE, mE', has the same disposition as a sheep (which bleats 'mE, mE') and is taken away by the wolf of time."

As he heard this shloka, that VidvAn gushed tears profusely, and prayed to the sage saying, "PrabhO! What I came to have your darshan for from a long distance has now been fulfilled. My mind has got shAnti (peace). If I could get the mantrAkShata prasAdam it would be convenient for me to return to my place by the next train."

With a mandahAsa (smile) GurucharaNAL sent him away giving him prasAdam. This Lekaka who was nearby couldn't understand anything (about VidvAn's words). Although that VidvAn received the prasAdam due to some doubt, he did not return home on that day. On the next day too to the KAla Bhairava temple this Lekaka and that VidvAn had come, along with the students. Looking at the students first, GurucharaNAL asked them to recite the shloka one by one. Then he explained its meaning as in an upanyAsam (lecture) and asked them one after another, "You know why did I tell you this shloka?" Each student stated a different reason. But then the reason stated by our SrInivAsan was the most appropriate, which was: "The greatness of the Sanskrit language is expreseed by this verse. The mere sound 'mE' refers to 'me, my preferences to my own people' as well as to the bleat of sheep. Thus we can see only in Sanskrit words, each of which refers to different meanings. This shloka came (from our Guru's mouth) only to showcase the greatness of that Sanskrit language." As SrInivAsan spoke loudly with confidence, we were all impressed.

But then the VidvAn who had come did not agree with this explanation. He humbly requested SannidhAnam of his desire to speak about it: "PrabhO! Only to do samAdhAnam to (pacify) me has this shloka come from SannidhAnam's mukha-kamalam (lotus face). Although I have aishvaryam (wealth) in yadeShTam (abundance), I have no putra bhAgyam (fortune of a son). Whatever is born gets antardhAna (vanishes). My samsAram (wife) is also not well. I came only to express these kaShTa (grievances) to SannidhAnam and get some rakShAbandhanam (protective cord) and then return. After I came here and heard this upadesha mozhi (words of advice), since I did not wish to inform my grievances here, I took leave yesterday itself. Had I returned yesterday, I couldn't have heard the explanation of this verse completely. Having heard that also today, my mind is at peace now, so I have decided that no rakShAbandhanam is necessary. Therefore, there is no doubt that this shloka was released yesterday by SannidhAnam only for my sake." With these words, the VidvAn took leave. Later it was heard that he took sannyAsam in KAshi.

That in this way, GurucharaNAL's every world is capable of giving several meanings and could comfort several minds is an experience often had by the disciples who moved with him.

Note:
agasmAt: what are the Samskrita roots of this word, whose meaning is usually taken as 'chance'? Perhaps Agas (transgression, offence, fault) and smat (at the same time, along with)?--sd

[saidevo]

pages 30-33

While SrInivAsan was thus along with the other boys lived as Rishi KumAras doing gurukulavAsam and vidyAbhyAsam, one day SrInivAsan's mother mAtRushrI SrI LakshmiyammAL had come from Bangalore to see his son and have darshan of GurunAthAL. After having darshan of SannidhAnam first and then meeting and chatting with her son, she left Narasimha Vanam at five in the evening and reached the other bank. Forthwith, SannidhAnam too started out to the KAla Bhairava temple. This Lekaka also went along with the vidyArthins on being informed by the watchmen. While on the way to the temple, GurunAthar recited the following shloka and asked the boys about its meaning.

सूते सूकरयुवतिः सुतशतम्-अत्यन्त-दुर्भगं झडिति ।
करिणी चिराय सूते सकल-महिपाल-लालितं कलभम् ॥

sUte sUkarayuvatiH sutashatam-atyanta-durbhagaM jhaDiti |
kariNI chirAya sUte sakala-mahipAla-lAlitaM kalabham ||
--haMsa saMdesha by SrI VedAnta Desika
(http://tirumala.org/sapthagiri/vedanta.htm)

"A sow, i.e., a she-pig gives birth to a hundred, ugly young ones in a trice whereas a cow i.e., female elephant gives birth to a stately baby over a long period, which is fondled by all the rulers of the land."

The boys somehow managed with their combined efforts to arrive at the meaning of the verse.

He asked them, "Can anyone (of you) tell me why I recited this (verse) at this time?"

The boys were in bhramitaM (were confounded). At length SrInivAsan managed to use his medhAvilAsam (shine of intelligence) and came up with the meaning. "Even if a large pAThashAlA (school) prepares a hundred vidyArtins and they don't study properly or have the medhA shakti, there will be no prayojanam (use). If another small school prepares a single boy and that boy shines as a medhAvin (learned person), he would be admired by kings and bring kIrti (fame) to that small school." As he expressed the abhiprAyam (opinion) that came to his mind, Guru, this Lekaka and the other boys were immersed in surprise. This was something they did not expect.

Looking at this Lekaka, GurunAthar said, "What is your abhiprAyam?" Without being able to express his opinion in spaShTam (with clarity), this man said in sUchakaM (hint). "The bhAgyam of giving birth to a MahA PuruSha who is capable of holding the lofty postion of Jagadguru which is adored by kings is given to only one ammAL (mother). There would be no use if the other mothers give birth to many sons." Then this Lekaka started to talk something more about LakshmiyammAL but the sage stopped him with a jesture. He went on to talk with some vidyAbhyAsa subjects in a bid to conceal the reference and sent everyone away.

Later this Lekaka noticed the boys talking among themselves in hushed tones. "SrInivAsA! Only about your mother did SannidhAnam recited that shloka, right?", a boy asked, and this Lekaka went into a state of goosebumps as he listened to SrInivAsan's reply: "I knew that. Can I speak that out myself? Which is why I did such an ullekhaM (intuitive description)."

A month after this happened, SrInivAsan was transformed into SrI Abhinava VidyAtIrtha. If that 14 year old boy had the rAjatantraM (strategy) and sAmarthyam (capability) to hide and change the meaning of a verse that he knew well referred only to his mother as she had taken leave of them hardly five minutes back, by doing an apUrva ullekhaM (about its reference), readers can guess how much loka tantra jnAnam that MUrti, now 44 years old, should have.

How much bhAgyashAlis everyone of us to have been blessed with such a sarvajna mUrti as our VidyAtIrtha Guru! We are witnessing in person and experiencing for the last four generations as to how every guru in the Shringagiri PITha Parampara (succession) shines as a ratnaM (gem). Aren't we witnessing how each one of them shines matchless in tapas, vidyA and AtmajnAna niShTa? The reason for all that is the training and education they received in their boyhood.

This vidyAbhyAsa svakarmanuShThAna (study and rigours of Self-reliance) training is one that is asAdhAraNa (extraordinary) to the Shringagiri MaTham. Because it is durlabhaM (rare, difficult to obtain) that such an ekAnta sanniveshaM (residence and foundation in solitude) is obtained anywhere else. First it should be ensured that the winds of civilization does not blow (in that life). And there must be good sahavAsaM (classmates). NarasiMha Vanam had plenty of such saukaryaM (facility). The sahavAsa doSha of bad boys can never reach this place. And there is no anna doShaM too; because it is the custom here to take only the sAttvika AhAraM (spiritually conducive food) that was offered in nivedanam in the daily puja. Since this Lekaka was doing AtmArtha pUja to the bANa lingam and the NarasiMha MUrti and AmbikA (Mother) given to him in anugraham by our GurunAthar, and the order was that only the annam given in nivedanam to those devatas should be taken, there was no prasakti (connection) to any anna doShaM at all. Thus, only because the vidyAbhyAsaM was held without anything lacking in anna shuddhi, sharIra shuddhi, vAk shuddhi, manas shuddhi (purification of food, body, speech and mind), today SrI Abhinava VidyAtIrthAL's mahima (greatness) shines all over as vAsAma kosaraM (beyond the reach of any word).

Thus our GurucharaNAL is one who did vRuddhi (foster, increase) of tapas shakti, medhA shakti, Atma niShTa (power of penance, knowledge and meditation on Self) right from his brahmacharya avastha (state of bachelorhood). Why is why the SrInivAsan who was then growing like Kusha-Lava did in their VAlmIki Ashram, today shines as the Jagadguru. From this the readers would have understood that if today he has the apUrva mahima that sends everyone into spiritual raptures by his upadesha amRuta varShaM (rain of ambrosial teaching) in mahA sabhas filled with thousands of mahA rasikas (members of audience), vidvAns (pandits) and prabhus (lords), much like Kusha-Lava who was doing RAmAyaNa prasangam (elaboration) in the mahA sabhA (great assembly) at the ashvamedha mahAmaNDapam (royal hall) presided over by SrI RAmachandra, it is only because of the tapobalam (strength of penance) he practised from his brahmacharyam (bachelorhood); the education he learnt and realized; and that in turn was due to curriculam set up by our GurunAthAL. Only that curriculam makes him who was then living like Rishi Kumaras playing with deers and peacocks, today move with Rajas, Mantris (ministers) and RAshtrapatis (presidents). Makes the whole world bow to him at his feet. Only our GurunAthAL is the mUla-kAraNam (root cause) for all this accomplishment.

To that GurunAthAL himself this VidyAtIrtha was doing sushrUShA (service) with paramabhakti (supreme devotion) for 24 years always being with him. Our GurunAthAL too planted a sapling and saw it growing with patra-puShpa-sakhAdi (leaves, flowers and other accompaniments) and only after knowing that this sapling would evolve into a phala vRukSha for sadhus (nivAsavRukShAH sAdhUnAm) became antardhAna (vanished, passed away) after 24 years.

निवासवृक्षं साधूनां विद्यातीर्थं वितीर्य नः ।
योऽन्वग्रहीत् स्मरामस्तं चन्द्रशेखरसद्गुरुं ॥

nivAsavRukShaM sAdhUnAM vidyAtIrthaM vitIrya naH |
yo&nvagrahIt smarAmastaM chandrashekharasadguruM ||

"VidyatIrtha who has penetrated beyond the worldly life is the shelter of a tree for sadhus. And let us remember Chandrasekhara Jagadguru who understood it with his prevision."

[saidevo]

3
pages 34-36

अगौरी-रमणं कञ्चिदफाल-नयनं नुमः ।
अविनायक-तातं तमपूर्वं चन्द्रशेखरं ॥

agaurI-ramaNaM ka~jchidaphAla-nayanaM numaH |
avinAyaka-tAtaM tamapUrvaM chandrashekharaM ||

1. Chandrashekhara (ParamaShiva) is PArvati's spouse. One with an eye on his forehead, and father of VinAyaka. Although these three features are not with our SannidhAnam, he too is a rare Chandrashekhara. Let us adore him.

ब्रह्मविद्या समाश्लेषे ऽप्यूर्ध्वरेतो व्रतान्वितम् ।
तथाऽपि विद्यातीर्थस्य जनकं सद्गुरुं नुमः ॥

brahmavidyA samAshleShe &pyUrdhvareto-vratAnvitam |
tathA&pi vidyAtIrthasya janakaM sadguruM numaH ||

2. Although Sadguru is with the woman BrahmaVidyA, he never relinquishes his brahmacharya niyama (rigours of bachelorhood). Although it is such, he is father of a tanayan (offspring) called VidyAtIrtha. He is one who has blessed us with his shiShya VidyAtIrtha. Let us adore him.

तीर्थ प्रसाद दातारः सन्त्वन्येऽपि मठाधिपाः ।
विद्यातीर्थप्रदाता तु केवलं नो जगद्गुरुः ॥

tIrtha prasAda dAtAraH santvanye&pi maThAdhipAH |
vidyAtIrthapradAtA tu kevalaM no jagadguruH ||

3. Every mahAn gives tIrthaM and prasAdaM. Only our SannidhAnam is the one who gave us the tIrthaM of jnAnam (in the form of Abhinava VidyAtIrtha).

As per the usual practice, one evening in Shringagiri this Lekaka took the vidyArthins to the KAla Bhairava temple on the orders of SrI MahASannidhAnam. There were many flowering plants on the way. When we were passing through them, we found a man driving away a cow. Seeing him throw a stone at the cow and beat it with a stick, SrI SannidhAnam called him near and asked, "Can you beat a cow?" The watchman replied, "This is not a cow belonging to the MaTham. Some cow that came from the town. Since it is damaging the flowering plants, I drive it away."

SannidhAnam said, "appA! Among cows, one should not distinguish between our cow and another's cow. It is a speechless animal. It should never be beaten."

The watchman started shivering in fear and said, "SvAmi! It can't be driven out without beating it."

Our GurunAthAL said, "I shall tell you an upAyam (approach). Here, pluck this green grass that has grown on this side of the path, prompt the cow with it and escort it out." The watchman did as told and the cow readily went with him.

To SrInivAsan and the other students who were witnessing this incident, the sage said, "Let me see if you can come up with a shloka that is uchita (proper) for this sandarbhaM (circumstance)."

Everyone was in digbrama (perpexity towards a direction). Nothing came up to this Lekaka too. None of us knew how it 'came in sphuraNaM' (flashed) to SrInivAsan alone. He said in a confident tone,

upAyena hi yachChakyaM na tachChakyaM parAkramaiH (note #1) ("Strength and power lie in the way a strategy of attack is planned and executed.")

and we all appreciated his pratibhA shakti (presence of mind). He was only fourteen at that time.

Although SannidhAnam was happy in his heart, he said, "Let it be. Can you people come up with anything else?" We all started blinking again, including this Lekaka.

At that time, a sAvukAra (zamindar) arrived there. He asked, "Can I come to the KAla Bhairava temple too?" the sage said, "AhA! can come" and took the man with him. We went discussing this cow. That cow happened to belong to this landowner but we did not know how our SannidhAnam knew it. Inquiring some yogakShemaM with him, the sage asked looking at this Lekaka, "What is the reply to what I had asked you?"

Since he had some leisure meantime to think about it, taking up the example in today's bhAShya pAThaM (lecture on Sankara's 'bhAShya') on the subject pasvAdibhishchA-visheShAt (cognitional activity of animals like cows) about how the bhAShyakAra (commentator) elaborated in the words:

हरित-त्र्ण-पूर्ण-पाणिम् उपलभ्य तम् प्रत्यभिमुखी भवन्ति

harita-trNa-pUrNa-pANim upalabhya tam pratyabhimukhI bhavanti
--in Adi Sankara's commentary on Brahma Sutra

[A cow, for instance, walks up to a man who advances with some fresh grass in his hand.]

this Lekaka said, "The subject that came up in today's lesson is seen in pratyakSha (before the eys) here. Because as mentioned in the previous line, (note #2)

yathA daNdodyakaram puruSam abhimukham upalabhya,
mAm hantum ayam icChatIti palAyitum Arabhante

since we have seen here in person the cow running away when the watchman approached it with a stick and after being advised by SannidhAnam he took a bunch of green grass in hand, and the cow started following him, I have realized that all that the BhAShyakAra said is real."

SanndidhAnam approved it with a mandahAsa (smile) but said, "This is your abhiprAyam (opinion); what I came to talk about was different."

Note:
1. This line is from the Hitopadesha tale of the crow devising a strategy to kill a black serpent that ate up its eggs by dropping the Queen's golden chain in the hole at the base of the tree where the serpent lived.

upAyena hi yachchhakyaM na tachchhakyaM parAkramaiH |
kAkI kanaka\-sUtreNa kR^iShNa\-sarpamaghAtayat || 187||

2. From Adi Sankara's commentary on the Brahma Sutra:

यथा दण्दोद्यकरम् पुरुशम् अभिमुखम् उपलभ्य,
माम् हन्तुम् अयम् इच्छतीति पलायितुम् आरभन्ते
हरित-त्र्ण-पूर्ण-पाणिम् उपलभ्य तम् प्रत्यभिमुखी भवन्ति

yathA daNdodyakaram puruSam abhimukham upalabhya,
mAm hantum ayam icChatIti palAyitum Arabhante
harita-trNa-pUrNa-pANim upalabhya tam pratyabhimukhI bhavanti

"A cow, for instance, when she sees a man approaching with a raised stick in his hand, thinks that he wants to beat her, and therefore moves away; while she walks up to a man who advances with some fresh grass in his hand."

[saidevo]

pages 36-39

He recited a nIti shloka:

गोशतादपि गोशीरं प्रस्थं धान्यशतादपि ।
प्रासादेऽपि च खट्वार्धं शेषाः परविभूतयः ॥

goshatAdapi goshIraM prasthaM dhAnyashatAdapi |
prAsAde&pi cha khaTvArdhaM sheShAH paravibhUtayaH ||

ane explained its meaning. While doing so he also recited another shloka:

धेनुर्वत्सस्य गोपस्य स्वामिनस्तस्करस्य वा (च) ।
पयः पिबति यो यस्याः (यस्तस्या) धेनुस्तस्येति निश्चयः ॥

dhenurvatsasya gopasya svAminastaskarasya vA (cha) |
payaH pibati yo yasyAH (yastasyA) dhenustasyeti nishchayaH ||
--pingalagiitA,23

and he asked, "Know why I have told you this shlokas?" Only SrInivAsan gave an appropriate reply to this too.

Although a man might possess hundreds of cows, riches and abundant grains, what is used for his own jIvanam (living) is svalpa (very little). In the same way, although the Vedas are ananta (endless, countless), as the saying goes, 'yatsArabhUtaM tadupAsitavyam' (note #1), only he who absorbs their essence is bhuddhishAli (intelligent).

The sAvukAra (zamindar) who heard all these started speaking: "SvAmi! I don't support this. I think what SannidhAnam spoke about go-saMrakShaNa (safeguarding cows) and other points are only for my sake. Because, it is my mistake that I keep hundreds of cows and don't safeguard them properly, and even beat them. It is also a mistake that I sell their milk and use the money for my family. Henceforth, I shall use the milk of those cows for devatA vishaya (deity worship) and feeding sadhus. This is certain." He promised and kept his promise. SannidhAnam too was happy saying, "ekA kriyA hi arthakarI babhUva" ("the same action has multiple meanings"):

That is, (1) the meaning of the pankti (row, series) pasvAdibhishchA-visheShAt (cognitional activity of animals like cows) that came up in today's bhAShya pAThaM (lecture on Sankara's 'bhAShya') became vichatam (Tamil)(evident, clear). (2) As SrInivAsan pointed out, only sArAgrahaNam (grasping the essence) is pradhAnam (important). (3) As the sAvukAra mentioned, it is clear that go-saMrakShaNa is also a great dharma.

After they reached the kuTIraM (cottage), SrInivAsan was talking to the other boys. "Had I been asked, I would have given another point too. That is, since the meaning "the upAdhyAyas (teachers) should not beat the boys; they should correct them to good ways in the same manner that the cow was controlled using a bunch of grass" is also explained by this, it should have been mentioned as 'chaturarthakarI babhUva'. He told this in a voice that could be heard by this Lekaka, and by his prankish laugh that went along with that, became dear to our minds. Thus this Lekaka has many times experienced such skills of speech that followed the boy along with his medhAvilAsam since his bAlyam (boyhood).

Although our GurunAthAL was always remained in the great jIvanmukta state, during the times of vyavAha (worldly life), he would talk just like the normal people. Sometimes he would speak humourously and for tamasha and would delight his disciples. One day when going to the KAla Bhairava temple, after testing the students in the RaghuvaMsha Shlokas he asked: "They call it RaghuvaMshaM. Can you tell me who were all in that VaMsha?" After some names were mentioned, he asked, "Let it be. rAmasya pitA kaH? (who was Rama's father)?" The boys replied, "DasharathaH." When he asked "tasya pitA kaH? (who was his father?)" the reply "AjaH" was given. Again he went on asking, "tasya pitA kaH? tasya pitA kaH?" The boys too replied with the names Raghu, DilIpan, but they couldn't go beyond that. When the GurunAthAL said, "There is a folk tale about this. Have you heard it?", we prayed to him to tell us the tale.

GurunAthar started narrating with mandahAsa (smile): "There lived a great prabhu (lord) in a place. He was a kRupaNa shikhAmaNi (the crown of misers). But he 'did sambhAvana' (honoured) some VidvAns so that the people might think that he was a dAtA (donor). As many VidvAns started coming to him on hearing this, he came up with an upAya (stratagem). That is, he set a nibandhana (binding, condition) that he would give money only to those who answered his questions without giving up, and nothing to others. For this purpose, he was ready with a question. He would ask those who came to him, "What have you studied?" The VidvAns would say something like tarka (logic), vyAkaraNa (grammar), Vedanta and would expect questions to be asked in their area of study. But he would only ask a question from the RaghuvaMsham. That is, he would start with the question, "rAmasya pitA kaH?" and would go on, "tasya pitA kaH, tasya pitA kaH?" The VidvAns who arrived, would give up after a few names and return without getting any money from him.

TenAli RAmA, the vikaTakavi (cown-jester-poet of the Vijayanagara kingdom), heard about this and went to the prabhu with some proper preparation to counter his questions. The prabhu as usual asked him, "rAmasya pitA kaH?" and he replied, "DasharathaH". To the question "tasya pitA kaH?", he replied, "EkAdasharathaH". To the next few questions "tasya pitA kaH?", he went on replying, "dvAdasharathaH", then "trayodasharathaH" and so on. The rich man got tired of these replies and entreated the poet, "aiyA, namaskArams to you. Please do not tell this reply to anyone else. I shall give you the required sambhAvana", and sent the poet away.

"How is the story I told you?", SannidhAnam asked us, laughing. We too were laughing for a long time. At length he gave us leave saying, "You people too don't tell this story to others and cheat them. Forget it and pay attention to your studies."

This humourous incident experienced by us with SannidhAnam seems to have taken place today. SannidhAnam asked us to forget it, but forget we couldn't, however much we tried. Thus even in his jIvanmukta state he was a paramarasika (having taste for art and speech).


Note:
1. The reference is to the following subhAShita that occurs in the uttaragItA-bhAShya:

अनन्त-शास्त्रं बहु वेदितव्यं
अल्पश्च कालो बहवश्च विघ्नाः ।
यत्सारभूतं तदुपासितव्यं
हंसो यथा क्षिरमिवाम्बुमिश्रम् ॥

ananta-shAstraM bahu veditavyaM
alpashcha kAlo bahavashcha vighnAH |
yatsArabhUtaM tadupAsitavyaM
haMso yathA kShiramivAmbumishram ||

The scriptures are endless; what is to be learnt is vast;
The life-span is brief; hindrances are many.
What is essential must be acquired and practised,
Like the swan separating milk mixed with water.

[saidevo]

pages 40-44

Sometimes SannidhAnam would have oral questions to the boys. As if speaking in a casual manner, he would ask: "Was the cooking good today? What had they prepared? Was it tasteful to the mouth? Was the salt in excess? Was there too much pungency?" He would ask like normal people and get the answers. The other boys in their naivety would give normal answers without knowing his inner purpose in posing the questions. SrInivAsan alone would keep quiet. He would ask in amusement, stirring up that quiet boy too: "When asked about the meals, you people very well give your replies; but why does not SrInivAsan open his mouth?" SrInivAsan would reply, "It's all guru-prasAdam; and guru-prasAdam will always be good." However much the SannidhAnam tried to get the guNa-doShas relating to AhAra-vishaya from SrInivAsan's mouth, he couldn't succeed. On this subject, SannidhAnam always met with failure. Our SrInivAsan somehow understood that all his questions (about food) were to test the boys on the extent of their jihvA-chApalyam (whims of the tongue). So on that score he used his sUkShma buddhi (subtle wisdom) and remained very careful. Seeing that his tantra (spell) did not work with SrInivAsan, SannidhAnam stopped asking questions related to food. There is no doubt that by this the readers would have understood how viveka and vairAgya were set in that 14 year-old boy in an extraordinary manner that surprised one and all.

Haven't we already mentioned that during the times of evening, these four boys were playing with young deers, peacocks, and calves in the Ashram? One day they were thus playing with the animals in the mango grove there. It seemed that SannidhAnam was observing this from a window on the first floor of the nearby SatchidAnanda VilAsa Ashram. Since the other three boys were balashAlis (were physically strong), the young deer was in their control; whereas SrInivAsan was small in physique and puny, so the young deer easily knocked him down. Chanced to see that his GurunAthAL was observing him, shyness and fear overtook the boy, who got up and came to the cottage and stretched himself flat on bed. Knowing nothing about it, when this Lekaka went to SrIniVasan stretched out in bed and asked him, "what's wrong with your health?", the boy started shedding tears. He was normally parama vishvAsa with (always confided) this Lekaka, and would tell him everything without any secrets but that day he said nothing despite much persuation.

That night, the boy was laid up with fever. Although the cook prepared some kaShAyam (medical potion) for that, the jvaram (fever) did not subside. The boy started blabbing in fever. He would say something like, "Henceforth, I am not going to stay in Shringeri. My prAptam (fortune) is only as much." Sometimes he would prate "sadguro sharaNaM shivo&haM shivo&haM" ("I surrender to Sadguru; I am Shiva, I am Shiva.") When SannidhAnam was asked about this, he sent back this Lekaka saying, "Everything will become proper." For three days he was thus saying that things would be alright, except that he asked to be informed of anything SrInivAsan said and chattered in dreams. Since SrInivAsan always confided in this Lekaka and as he had much affection for him, he was very sorry to notice that the fever did not subside for three days. He could not bring in a doctor too without the orders of SannidhAnam. Thinking that SrInivAsan should have had some mental shock and after asking him several questions, this Lekaka knew something about the boy's mental deficiency and apprised SannidhAnam of it.

SrInivAsan himself had on several occasions seen SannidhAnam prescribing the necessary chikitsA (medical attendance) to the other boys when were not well, and if the ailment was not cured with that, to chant mantras over some vibhUti and give it as prasAdam. This Lekaka came to know of the boy's depression due to his yearning that although his fever was strong, GurunAthar neither paid any attention to it nor send his vibhUti prasAdam. When this was informed to SannidhAnam, only the reply "Nothing to fear. All will be well" came from the sage. So this Lekaka returned to SrInivAsan with an empty hand. He told some lie or other to SrInivAsan as occurred to him at that moment, since telling him what SannidhAnam had actually said would only increase his yearning and depression. That is, when this Lekaka told him, "SannidhAnam himself is going to come to you in person and give you anugraham. So you sleep without any worries", that simple-minded boy believed it to be vAstavam (real). From that time, he started reciting the mantra, "sadguro pAhi, sadguro pAhi" ("O Sadguru protect me, O sadguru protect me!"). Whoever gave upadesha of this mantra to him, he chanted it without incessantly.

At noon around 12 o'clock on that day, since it was the day of ekAdashi, when GurunAthAL went to the Tunga river for bath, he heard a voice chanting "sadguro pAhi" as he crossed the Ashram threshold. He called this Lekaka and asked, "What is that shabdaM (noise)?" This Lekaka informed him, "SrInivAsan thus yearns doing smaraNa of (reminiscing) you." Looking around all four sides to ensure that none is watching as far his eyes could go, SannidhAnam went to the room where SrInivAsan was laid up. On seeing him, SrInivAsan hurriedly picked up himself and fell at the MahAn's feet chanting "sadguro pAhi". Since there was no such custom of touching the feet in worship in the MaTham, this Lekaka was afraid of whatever apachAram (ritual offence) it might bring in. But then without giving scope to any such apprehension, the sage lifted him, stood him erect, placed his hand on the boy's shiras (head), and after asking, "Is the fever still there?" as if he knew nothing, "All will be well, go and sleep", he advised the boy and went for his bath. This Lekaka stood like an image of stone.

This Lekaka went into paravasham, "What wonder, even the lie we told SrInivAsan for pacifying him has become a reality!" Somehow, SrInivAsan's head received GurunAthar's abhaya-hastam (hand-press of protection). The shiShya who fell at his feet, he lifted with his aMruta-hastam. After that SrInivAsan never fell ill. He rose in stature more and more as if he was continued to be lifted up. Although so much happened, the situation was such that no one could decide on SrInivAsan's rightful claim to pIThAdhipatyam (position of pontiff). To suit that, SannidhAnam too conducted himself as askata (free from ties).

Later, from what astrologers explained on studying SrInivAsan's jAtakam (horoscope) it was revealed that a great khaNDam (life risk, emergency) that was to happen to the boy became nivRutta (annulled) only due to GurunAthar's anugraham and once he rose from it, it was all Chakravarti Yogam (fortunes of an emperor) for him. We were later discussing among ourselves, "Perhaps to let that khaNDam to annul itself within that period of three days, GurunAthAL did not do any parihAram to him." Somehow, GurunAthAL who is a sarvajna-mUrti saved SrInivAsan, and thereby saved all of us who are his shiShya koTis (multitude of disciples), right? All of us are parama-dhanyas (very fortunate).

This Lekaka who witnessed and experienced this incident in person decided that only SrInivAsan was the right choice to succeeding in title. This was because, although our GurunAthAL's nayana-dIkShA (initiation by glance) had been given to SrInivAsan many times before, only today he received the sparsha-dIkShA (initiation by touch) that is to occur at the time of taking sannyAsaM.

SrInivAsan would often say that this sparsha-dIkShA that no one could get was received by him only by the efforts of this Lekaka. This Lekaka used to tell him that the actual reason was the guru-bhakti of that bAlaka (lad) and the prabhAvam (supernatural power) of the mahAmantra "sadguro pAhi". The others said that it was only his adRuShTa viseSham (luck). The astrolegers said that since a great risk was annulled, it was all an emperor's fortunes for the boy. Thus, many people explained it in many ways. No one would object, however, that the mUla kAraNam (root reason) was the bhAgya visheSham (distinguished fortune) of the mahA-janas (great people) of this BhArata Desham that gave them this apUrva VidyAtIrtha MUrti for their guru. Thus, only after examining thoroughly all the qualifications of viveka, vairAgya, medhA shakti, vAk chAturya, jnAnam, tapas (discrimination, dispassion, power of knowledge, dexterity of speech, knowledge, penance) that SannidhAnam decided to do shiShya parigraham (taking charge of disciples).

शांकरी मूर्ति-रेशा हि चन्द्रशेखर-संज्ञिता ।
विज्ञान-दीप-कलनाद-ज्ञानं परिमार्ष्टु नः ॥

shAMkarI mUrti-reshA hi chandrashekhara-saMj~jitA |
vij~jAna-dIpa-kalanAda-j~jAnaM parimArShTu naH ||

शृङ्गक्ष्मा-भृत्-समुद्भूतं विद्यातीर्थं सुपावनम् ।
कलिदोषहरं किंचित कलयामः पदे पदे ॥

shRu~ggakShmA-bhRut-samudbhUtaM vidyAtIrthaM supAvanam |
kalidoShaharaM kiMchita kalayAmaH pade pade ||

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[saidevo]

4
pages 45-47

विनाऽपि फालनयनं विना क्रोधं विनाऽनलम् ।
विनाशितस्मरं स्मेरं स्मरामश्चन्द्रशेखरम् ॥

vinA&pi phAlanayanaM vinA krodhaM vinA&nalam |
vinAshitasmaraM smeraM smarAmashchandrashekharam ||

"We remember the smiling Sri Chandrasekhara BharatI Sadguru who vanquished Manmatha (Cupid), without any eye on the forehead, without any anger, and without any spark of fire."

श्रीनिवासाख्यया गूढं भस्मच्छन्नानलोपमम् ।
बालयोगिवरं किंचित् संस्मरामः पदे पदे ॥

shrInivAsAkhyayA gUDhaM bhasmachChannAnalopamam |
bAlayogivaraM kiMchit saMsmarAmaH pade pade ||

"We often contemplate in mind on a BAlayogi (young yogi) who is hidden in the name SrInivAsan like the fire hidden in the ashes."

Did we not mention in the previous essay, the history of the sparsha-dIkShA (initiation by touch), obtainable by no one, received by our SrInivAsan by the amRuta hastaM of our GuruCharaNAL? This Lekaka had decided that on that very day the Guru did shiShya parigraham (taking charge of disciples) of him. Because, it is customary to normally give sannyasam on the day of ekAdashI. Those who do Ashrama svIkAraM (receive the ashram of asceticism) at Shringagiri would mostly approach the guru on that day of ekAdashI and receive mahAvAkyopadeshaM (mantra of initiation). It was also customary to do the dIkShA (initiation) only during that upadesha-kAlam. The procedure whereby a guru does anugraham (favour for initiation) to the shiShya is called the dIkShA. This dIkShA is elaborated in granthas (texts) such as the Shiva Rahasyam. In that three kinds of dIkShAs are important. They are: smaraNa dIkShA, chAkShuSha dIkShA, sparsha dIkShA (initiation by mind, by sight, by touch).

When the shiShya is not in front, thinking with the mind about the disciple in dUra-deshaM (far off land) and initiating him with love is known as smaraNa dIkShA.

When the shiShya who has sought sharanAgati (asylum) to him comes in person, the guru with his karunA-kaTAkShaM (compassionate glance) initiating the disciple is known as chAkShuSha dIkShA. This is what our Sankara BhagavadpAdAL describes in ShivAnanda-Lahari (verse #29) as

वीक्षां मे दिश चाक्षुषीं सकरुणां दिव्यैश्चिरं प्रार्थिताम् ।

vIkShAM me disha chAkShuShIM sakaruNAM divyaishchiraM prArthitAm |

"To bless me with the merciful divine sight,"

The guru's asking the shiShya to come in front and touching his shiras (head) with the guru's right hand (hasta-mastaka-saMyogaM--conjuction of the hand and the head) is known as sparsha-dIkShA. This is what the author explains in the text Kaivalya navanItaM:

कमठ झषवयां सीवादरात् स्मृत्यु दीक्षा--
च्छदयुग पुटमध्य स्पर्शनैर् दीक्षित्वा ।

kamaTha jhaShavayAM sIvAdarAt smRutyu dIkShA--
chChadayuga puTamadhya sparshanair dIkShitvA |

It is thus explained with three dRuShTAntas (examples, instances). The turtle, although it is far away, rears its offsprings just by thinking about them. The fish rears its offsprings with its kind glances at them. The birds keep their offspring within their wings and nourish them by incubation. Is it not loka prasiddha (well known to the world) that these three animals nourish their offspring without any sthanya-pAnam (breast milk)? To our SrInivAsan, however, all these three kinds of dIkShAs were given in full on that day.

But then to this Lekaka the three dRuShTAntas mentioned above did not come to his recollection at that time. Only the history of NarasiMhamUrti giving abhaya-hastam (hand-press of protection) to PrahlAda came to his mind.

स्वपादमूले पतितं तमर्भकं विलोक्य देवः कृपया परिप्लुतः ।
उत्थाप्य तच्छीर्ष्णि अदधात् करांबुजम् कालाहि वित्रस्त धियां कृताभयम् ॥

svapAdamUle patitaM tamarbhakaM vilokya devaH kRupayA pariplutaH |
utthApya tachChIrShNi adadhAt karAMbujam kAlAhi vitrasta dhiyAM kRutAbhayam ||

स तत्कर स्पर्श धुताखिलाशुभः सपद्यभिव्यक्त परात्मदर्शनः ।
तत्पादपद्मं हृदि निर्वृतो दधौ हृष्यत्तनुः क्लिन्नहृदश्रुलोचनः ॥

sa tatkara sparsha dhutAkhilAshubhaH sapadyabhivyakta parAtmadarshanaH |
tatpAdapadmaM hRudi nirvRuto dadhau hRuShyattanuH klinnahRudashrulochanaH ||

only the history narrated thus in BhAgavataM (7.9.005/1, 7.9.005/2) did sphuraNaM (flash, glitter) in his mind. Anyone who looked at that time, at that small boy hugging the pAdAravindam (lotus feet) of the Guru, sobbing and shedding tears in paravashaM(self-obliterating happiness), hiccups and goosebumps, would certainly describe him as sAkShAt (before the eyes) that PrahlAda MUrti. The brahma-tejas (flame of Brahman) that was already there, dazzled, having been augmented abundantly by the Guru's karakamala-sparshaM (touch of the lotus hand).

[saidevo]

4
pages 47-50

In the BhAgavata shlokaM given above, VyAsa has shown the three (kinds of) dIkShAs in sUchana (indication). In that verse, he has pointed to the chAkShuSha dIkShA by the padam (word) vilokya (to be looked at); smaraNa dIkShA as he says kRupayA pariplutaH (visited by); and sparsha-dIkShA (hasta-mastaka-saMyogaM--conjuction of the hand and the head) as he says tanmUrdhani (tachChIrShNi) adadhAt karAMbujam (placed his lotus hands on (PrahlAda's) head). If we look at it with sUkShma (keenness) we may know how these three dIkShAs are involved in our Guru's lifting up and sraightening SrInivAsan and doing anugragam by giving the boy his abhaya-hastaM (hand of protection). But then there is a visheShaM (distinction) between the PrahlAda anugraham and SrInivAsa anugraham. When NarasiMha MUrti was in great engulfing rage, as he looked at PrahlAda, who was sent by the BrahmAdi (BrahmA and other) Devas to do samanam (lessen, pacify) the God's rage, his rage was gone, vAtsalyaM (affection) swelled up and he placed his abhaya-hastaM on the boy's head. Whereas in the case of our SrInivAsan, our GurunAthAL gave him abhaya-hastaM without any rage, remaining in shAntam (peace). This man was also NarasiMha in his pUrvAshrama, but then angerless NarasiMha, that was the distinction. That was ugra (fierce) NarasiMha, and this, shAnta (peaceful) NarasiMha.

However, just as NarasiMha MUrti lifted up, straightened and placed his hand on the head of PrahlAda who fell at his feet, our GurunAthAL made our SrInivAsan a kRutArtha (successful) as the boy fell at his feet, by lifting up, straightening and placing his abhaya-hastaM on the boy's shiras (head)--there is no difference in this respect. The moment he witnessed this sparsha-dIkShA happening on the ekAdashi puNya dinaM (sacred day of EkAdashi) in the Abhijita MuhUrtaM (the eighth 'muhUrta'--period of 48 minutes of the day from sunrise) in an ekAnta sthalaM (solitary place) where no one else was present, this Lekaka had decided as to who was the next eligible man for the paTTam (title of pontiff in succession). He had also thought of conveying this santoSha samAchAraM (happy news) to everyone and make them happy. But then, SannidhAnam who somehow knew about it, ordered that this was not to be known to anyone else. So only after the shiShya parigraham happened in bahirangam (explicitly) could this Lekaka do prastAvanA (broach the subject) to his Aptas (intimate friends). But no one believed it in pUrNam (completely). It also transpired well, their not believing it. Because is not SannidhAnam one who hates all these prasAra (spreading of information)? That is why he did vijayam (visit) at a time when there was no one nearby. He had also dispatched the sevaka (attendant) who accompanied him, to the banks of Tunga, asking him to wash out his vastra (clothes). The other boys too had gone to the river bank on some errand. So to only SrInivAsan, this Lekaka and our GurunAthAL--only to these three people was this news known. Since it was prohibited to convey this news, this Lekaka did not open his mouth.

From the kShaNam (moment) this happened, SrInivAsan had changed completely. He did not talk humourously or socially to anyone as he did before. He would be saying something, forgetful of himself. He would weep, telling only to this Lekaka, when they were both alone, about the bhAgyam he had in receiving GurunAthAL's abhaya-hastaM. Since he was a small bAlaka (boy) he did not realize the mahima (greatness) of that abhaya-hastaM in pUrNaM (full). He was only surprised about that bhayaMkara jvaraM (terrific fever) subsiding immediately thereafter. He had not known about its mahima that could do nivRutta (cure) of the samsAra jvaram (fever of worldly life) itself. But then he did not think that the sage would do shiShya parigraham of him. GurunAthAL too conducted himself accordingly. He was acting as if he had more vishvAsaM (confidence) in some other boy and was 'doing udAsInaM of' (being indifferent to) SrInivAsan. Everyone talked that the paTTAbhiShekaM (consecration) was going to be performed only to the boy from NanjankUdu. The readers would have known that the gaMbhIra guNaM (majestic trait) of keeping in control his abhiprAyaM (opinion) without expressing it was set naturally in our GurunAthAL.

Within a month this happened, arrangements were made for the kAryas for shiShya parigraham to be conducted in nirvighnaM (without any interruption). We would narrate only some important incidents that happened in that one month. From the day he gave abhaya-hastaM to SrInivAsan, our GuruCharaNAL at the end of his puja performances, in the midst of several prArthanAs (prayers) had added the following shloka:

सर्वज्ञं श्रीनिवासं कुरु शिवदयिते सत्वरं मद्विनम्रम्

sarvaj~jaM shrInivAsaM kuru shivadayite satvaraM madvinamram

"Make SrInivAsan omniscient, (O Mother who is) the Shiva-cherished One!"

Just as our ParamaGurunAthAL Sri SachchidAnanda ShivAbhinava Narasimha BhArathI SvAmigaL for his disciple NarasiMhan prayed

सर्वज्ञं श्रीनृसिंहं कुरु शिवदयिते सत्वरं मद्विनम्रम्

sarvaj~jaM shrInRusiMhaM kuru shivadayite satvaraM madvinamram

since our GurunAthAL was praying to AmbAL, changing only the name NrusiMhan to SrInivAsan, that SrInivAsan today gives darshan to us as a SarvajnaMUrti in the form of VidyAtIrtha.

[saidevo]

4
pages 50-52

One evening as usual this Lekaka went along with the vidyArthins to the KAla Bhairava temple. The AsthAna vidvAns (official pundits) Kalyam Sundara ShAstrigaL and Mallikkarai SubrahmaNya ShAstrigaL were also with us on that day. When the recital of the antAdi shlokas was going on, a stranger came there after obtaining permission from the officials and bowed to SannidhAnam. He had an M.A. degree, and also had pANdityaM (erudition) in Sanskrit. But then he had no shikhA (traditional tuft of hair), and had come in the laukika veShaM (worldly dress). Since SannidhAnam was one who would do hitopadeshaM (friendly advice) to everyone, he inquired kushala-prasnam (health and welfare) of the man and asked him to sit down. That man, without remaining silent, described how he had come in the Appaiya Dikshita's vaMshaM (lineage), and that he had drawn a chitraM (sketch) showing how that lineage was spread out, and showed the vaMshAvali chitraM in the form of a vRukShaM (tree) to SannidhAnam. SannidhAnam too looked at it and expressed happiness.

By this time that Laukika had spoken four times, about his fortune and honour of having been born in the Appaiya Dikshita. After listening to all that with shAntaM, SannidhAnam at length asked, looking at the MaTham VidvAns, "You people state your gotraM." They answered something like VAsiShTha Gotra, BhAratvAja Gotra, Atreya Gotra. The sage asked them, "Let it be. Don't you know how was VasiShtha? How was BhAratvAja? What karmAnuShTanas were they doing?" The VidvAns replied, "We know them. But then agnihotrAdikarmANi sAmAyAni kalau yuge (it is difficult to perform karma such as the Agnihotra in the Kali Yuga)." "Alright, you don't do Agnihotra and SomayAgam. Can't you perform at least the smArtha karmas?", the SannidhAnam asked, and the VidvAns said, "Even for them, the sAdhanas (means) such as umi, vaRaLi, muTTAn (paddy husk, flattened cowdung cakes, cowdung balls) are not readily available?" To that SannidhAnam said, "You don't have to worry about this. We will make arrangements to prepare these sAdhanas from the cattle shed in the MaTham and send them to you. At least with that would you people perform your karmas?" With no other go, the VidvAns agreed saying, "We will do aupAsanaM (domestic fire worship)." Looking at everyone, SannidhAnam said at length:

"Except that we brag about our honour of being born in the vaMshaM of VasiShtha and such other maharishis, do we have anuShTAnaM (religious practices) of their karmas (practices), at least to some extent? Even after being born in this uttama vaMshaM, if we don't perform the karmas related to it, would it be a dUShaNam (dishonour) or bhUShaNam (decoration) for that vaMshaM? Think about it."

From that day on, all the VidvAns started doing aupAsanaM. That Laukika VidvAn hung his head in shame as he listened to the words of advice of SannidhAnam. The very next day, he gave up his laukika veShaM, had shikhA-dhAraNaM (wore a tuft of hair), came to SannidhAnam and bowed to him. Without saying anything to him, SannidhAnam looked at the VidvAns and asked, "हरे कोलावतारेण किटीनां का वरेण्यता--hare kolAvatAreNa kiTInAM kA vareNyatA--(Just because VishNu took avatar as a hog, do the ordinary swine have any eminence?)" Everyone stood dumbfounded.

By the upadesham SannidhAnam did to them, the VidvAns started doing their karmAnuShTAna. That Laukika too, because of the VidvAns' vyAjaM (deceptive appearance), knew that the advice was for him too and changed himself. The vidyArthins (students) too received a stimulus towards the kAryas (tasks) such as the aupAsanaM. In this way, by just one piece of advice, many people had the desired fruits. Without any scope for grievance for anyone, our GurunAthAL had accomplished this task. Such was the dharma prasAraM he was doing all around.

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[saidevo]

5
pages 53-56

On another day when we were reciting the antAdi shlokas in the KAla Bhairava temple, a notable came over and did vandanam--bow, to SannidhAnam. He had brought with him a collection of different kinds of fruits as guru-kANikkai--offering to guru. When SannidhAnam was distributing those fruits to the vidyArthins--students, as a vAnaram--monkey, came that side, he threw a bunch of black grapes at it. The monkey took the bunch, went a distance and examined each fruit but only to throw it away after squeezing it with its fingers. Since the fruit was not familiar to it and was black, it did not eat them. SannidhAnam was surprised: "such tasty fruits, and the monkey only threw them away without eating them happily." "It is like a garland given in the hands of a monkey", said this lekaka--writer. SrInivAsan corrected it with the words, "like the garland of pearl that was got by AnjaneyaSvAmi." No one could understand the meaning of the words. As SannidhAnam asked looking at SrInivAsan, "what is the sambandham--connection, between Anjaneya and the garland of pearls? It's as if you are giving us a riddle", SrInivAsan replied with vinayam--humility, "It is not a riddle, only an event that happened during the RAmAyaNa times", our surprise became greater. "Sari--alright, let us have that story"--as GurunAthan commanded him, SrInivAsan started narrating it:

"It was the time of ShrI RAmachandramUtri's paTTAbhiShekam--coronoation ceremony, right? At that time ShrI RAmachandramUrti himself distributed several gifts to the pramukhas--foremost, such as SugrIva, VibhiShaNa, and Anggata. But then seeing that he did not give anything to AnjaneyaSvAmi who was the vital jIvanADi--life line, to the story of RAmAyaNa, SItAdevi asked RAmachandramUrti the reason therefor. ShrIRAma replied, "We don't have any object that could be given as a gift to Anjaneya!" When he said those words he had in mind the incident of his doing Alingganam--embracing, of AnjaneyaSvAmi and saying, "This is the gift I give you. This Alingganam was not obtained by anyone except my SItA." Still SItA's mind was not in samAdhAnam--reconciled state. At a time when there was apAyam--danger, to her life, for this uttama--noble person, who did ujjIvanam--restoration of life, of her with the RAmAnAma amRuta varSham--nectarean shower of RAmA's name, some sort of gift must be given at this utsava--festive, time, she thought, and only after removing an invaluable garland of pearl from her neck and giving it as gift to Anjaneya, was SItA's mind at peace.

"But then without wearing that garland of pearl around his neck, AnjaneyaSvAmi went and sat in a corner of that durbar, removed each pearl from the garland and looked it over. Since no visheSham--distinction, was seen in the pearl, he bit at each pearl and checked if it had in its core the thing he wanted in it. Finding nothing, he threw the pearl away. Devi who was looking at it all in a subtle manner got angry and ordered, "Bring that Anjanaye here!" When the sevakas--servants, dragged him to her, she asked him sternly, "aDE--hey! You bit away the pearls and wasted the garland that I have been preserving till now as even dearer than my life! You exhibited your vAnara svabhAvam--monkey trait, in this act, is it nyAnam--justified?"

"AnjaneyaSvAmi replied with respect: "MAtA--mother! I just checked if the garland of pearl you gave me with love contained the thing my mind was after. It was not found. So I bit at the pearls to check if that thing was found hidden inside them, but that vastu--object, was not found even inside the pearls. I did not know what to do with the garland that did not have the thing my mind was after, so I threw it away."

"SItAdevi was angered at this and asked him, "Hey fool! What was the thing that you wanted? What was the thing you looked inside those pearls?" Anjaneya simply pointed his hand at the form of ShrIRAmachandramUrti.

"SItAdevi understood it and asked him, "sari--alright, but then that vastu is not found inside your sharIram--body, too? Would you leave your body for this reason?"

"That uttama rAmabhakta, AnjaneyaSvAmi did something that surprised everyone in that sabhA--assembly, and the SiTA-LakShmaNAdi--SItA, LakShmaNa and company. That is, he parted the muscles of his chest with his two hands and displayed its core. Everyone was in spiritual ecstasy to find RAmA, SItA and all the other members of the parivAr--family, sitting inside in the paTTAbhiSheka kolam--coronation poses.

"ShrI RAmachandramUrti said, "appA Anjaneya! There is no bhakta like you in the world. You are the paramabhakta--supreme devotee", and caressed his devotee's chest with his amRuta hastam--nectarean hand. Anjaneya instantly became svastam--healed, and danced in bliss.

"With her head down in shame, SItAdevi said, "appA Anjaneya! You surpassed us all in bhakti--devotion. I appreciate your bhakti. You are indeed the 'rAmAyaNa-mahAmAlA-ratnam'--the precisous stone of the great garland of RAmAyaNa." She blessed him with this bhRtu--title, and added, "When you are shining as an alaMkAra ratnam--decorative precious stone, for the RAmAyaNa, it was my mistake to have thought to adorn that ratnam further with pearls. May this bhakti remain shAsvatam--permanent, in you; and may you too ramain a chirajIvin--deathless!""--Thus SrInivAsan ended his narration.

Although appreciative of this small boy's narrative skills, SannidhAnam did not express it and asked him, "sari, why did you tell that story now?" The boy replied with a prankish smile, "I slightly changed what ShAstrigaL said--like a garland got by the hands of a monkey. That vAnaram has wasted these black grape berries without knowing their taste and value! Just as Anjaneya did--only as an example I narrated this story." All of us including SannidhAnam were in paramAnandam--supreme bliss. The notable who had brought the black grapes said, "I consider it a great bhAgyam--fortune, to have brought these fruits and offered them at your lotus feet. It was vAstavam--true, that I had a thought that you did not have even a single fruit from the collection but gave them all to your disciples. But then I let go the thought after listening to is apUrva--rare, story from this small boy. This one is not a mere boy. There is no doubt that a yogi is hidden inside his frame. Therefore, I don't consider him as a small boy at all..." As he started praising the boy, SannidhAnam silenced him with a gesture and asked SrInivAsan, "Let it be. Who told you this story?" The boy replied that it was his mother who told it when he was a child. We were all further surprised. SannidhAnam tried to control our feeling of wonder saying, "This story is found in the Ananda RAmAyanam. There is nothing special about it", but then we could not help appreciate the narrative skills of the boy.

[saidevo]

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.

*** *** ***

[saidevo]

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
http://en.wikipedia.org/wiki/Appayya_Dikshitar

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.

**********

[soham3]

As far as I see, outer gurus are preliminary & secondary and the inner guru ( Satguru ) is primary and the ultimate. Outer gurus are a means to the end that is the inner guru.

[saidevo]

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: http://www.mudgala.com/articles/renunciation.html

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."

*** *** ***

[kd gupta]

Namaste Saidevoji
the translation of Paramhanshi vrittih as Sanyas dharm is quoted . How is it practicable these days . Is it the VA form ? As mrityukalo is described but not moksha .

[saidevo]

namaste Guptaji.

Please provide me with more details about the 'Paramhanshi vrittih as Sanyas dharm' you have stated, since I haven't come across it in my scanty reading. And which verse among the ones I have quoted you are referring to?


Namaste Saidevoji
the translation of Paramhanshi vrittih as Sanyas dharm is quoted . How is it practicable these days . Is it the VA form ? As mrityukalo is described but not moksha .

[kd gupta]

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

mRutyukAlo bhaviShyati | from post 21

[kd gupta]

Guru and gurukripa these two words are closely related with Sanyas and Moksha . There may be many sects of hindu dharm , but if guru follows the Sanyas and addresses properly for moksha , the difference between the agyan about body pleasure and gyan about soul pleasure will be clear .This will also be in the benefit for guru and the pupil .
For the definition of these two words Veda pramanas are essential .
This has become the trend of greed to misinterpret and misguide the people and people have fallen to failure. Examples of many swamis and the pupils are the current cases these days .
I take the example of the Indian wonder Tajmahal . There are a few people who really know its real philosophy . People only see it and admire the king Shahejahan’s love for his wife . Had anybody ever cared the beauty behind its spiritual philosophy ? No .
And that is the real difference between knowing reality about the body pleasure and soul pleasure .

[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.

*** *** ***

[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.
http://www.kriya.org/store__list.php?cat=2

**********

[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 http://www.advaita.org.uk/discourses/definitions/shamAdi_ShaTka_sampatti.htm for details.

[kahanam]

http://i1120.photobucket.com/albums/l499/kahanam/th_SriChandrasekharaBharathiMahaswamigal.jpg?t=1290747760
http://i1120.photobucket.com/albums/l499/kahanam/th_SriChandrasekharaBharathiMahaswamigal2.jpg?t=1290747760
Sri Chandrasekhara Bharathi Mahaswamigal of Sringeri Sri Saradha Peetham

Many thanks to Shri. Saidevo for introducing Guru Krupa Vilaasam 3 Volumes in Tamil, hailing Sri Chandrasekhara Bharathi Maha Swamigal of Sringeri Sri Saradha Peetham, a Jeevanmukhtha beyond parallel.Sri Ra. Ganapati, the compiler of "Deivathin Kural" 7 Volumes containing the Teachings of Kanchi Mahaswamigal, Sri Chandrasekharendra Saraswathi has said that Bagavan Ramana, Sri Chandrasekhara Bharathi Mahaswamigal and Sri Chandrasekharendra Mahaswamigal are the Advaita Triumvirate of 20th century. Even their Namasmaranam daily and Pranams to them will bring everyone the highest good! :) :) :)

http://www.sringeri.net/jagadgurus/sri-chandrashekhara-bharati-mahaswamiji/biography

[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?

[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.

*** *** ***

[saidevo]

14: pp.124-243
pages 124-126

Thus informing SannidhAnam, Justice Chandrashekhara aiyar and his thandaiyAr--father, went to their jAhai--residence. Having darshan of shrI ShAradA ChandramaulIshvara puja on that evening and the next morning, receiving tIrtha prasAdam--sacred water offered, and after having vishrAnti--rest, at their jAhai, they went to the SatchidAnanda vilAsam Ashram on the other bank of the TungA river.

As they were told there that SannidhAnam on that day started and went to the KAla Bhairava Alayam--temple, as eary as four in the morning, they somehow reached that place. There, only our pUrvAshrama--of earlier stage in life, SrInivAsan and this lekhaka--writer, had gone with SannidhAnam and were reciting antAdi shlokas.

Asking them to be seated, and looking at KuppusvAmi aiyar, shrI SannidhAnam made all such inquiries as, "Did all of you have shrI ShAradAmbAL darshan? Received tIrtha prasAdam? Did you have at least some peace of mind in your arrival here?"

KuppusvAmi:- shrI ShAradA ChandramaulIshvara darshanam and the tIrtha prasAdam--all were received in Anandam--to our happiness. Even then, like the kind of nimmati--peace, that arises in this ekAnta saMnivesham--settlement in solitude, and having darshan of SannidhAnam, it does not arise in other places. The mind is not also willing to leave SannidhAnam.

shrI SannidhAnam:- Isn't this the place where the RShyaShringAdi mahAmunis--great ascetics, resided? What surprise is there for the mana vishrAnti--mental abatement, arising for those who are here?

KuppusvAmi:- In this town, we were staying for some nADika, nAzhikai (Tamizh)--time measure of 24 minutes, in the dharmashAla--free quarters for boarding and lodging, and then for sometime at shrI ShAradAlayam and in many other saMnidhis--deity abodes. But then we feel attaining an asAdhAraNa nimmati--unusual peace, when coming to this saMnidhAnam. We cannot have this in the other places!

shrI SannidhAnam:- You have started your purANam--tales, again. Alright...

The sage asked this lekaka to continue the antAdi shloka giving the phrase प्रकृतमनुसरामः--prakRutamanusarAmaH. This man too recited his shlokam and completed it. When our SrInivAsan's turn came next, he recited his shlokam and finished with भजे शारदांबामजस्रं मदंबाम्--bhaje shAradAMbAmajasraM madaMbAm, it happened that SannidhAnam had to recite a shlokam starting in the ba-kAram--the letter 'ba'. After thinking over a little,

बालेन्दुप्रविभासिमौलिरनिशं स्मेराननः शंकरो
वीणावादनसादरा विधिसती कारुण्यपूर्णेक्षणा ।
मत्सान्निध्यसमुज्ज्वलं सहसुतं भक्ताग्रगण्यं कविं
पायान्मुक्तिवधूकरग्रहविधौ दत्वाऽऽनुकूल्यं जवात् ॥

bAlendu-pravibhAsimauliranishaM smerAnanaH shaMkaro
vINAvAdanasAdarA vidhisatI kAruNyapUrNekShaNA |
matsAnnidhyasamujjvalaM sahasutaM bhaktAgragaNyaM kaviM
pAyAn-muktivadhUkaragrahavidhau datvA&&nukUlyaM javAt ||

[Can someone translate this shloka for me?--sd]

--as he recited this shlokam beautifully with pauses, Ananda bAShpam--tears of joy, started issuing out of KuppusvAmi aiyar's eyes. Bowing, he said in paravasham--self-obliterating happiness, "sadguro, only today I became dhanya--fortunate/happy. It is only the same shloka that was already spoken by SannidhAnam in the shrImukham--foreword, for stava ratnAvalI, has come out now with some changes. It is written in a sAdhAraNa--common, manner in the shrImukham. Since now we have received such AshIrvAdas--blessings, through SannidhAnam's mukham--mouth, we are all parama dhanyas--very fortunate."

Whereas SannidhAnam, hiding it all as if he knew nothing of it, said with mandahAsam--smile, said, "Since no other shlokas could be found readily in the ba-kAram, I uttered this shlokam; there is no other kAraNam--reason." When thinking how we all became Ananda paravasha listening to his words, it gives goosebumps even today.

(In the letter shrImAn Chandrashekhara aiyar wrote to this lekaka after he got into the sthAnam--position, of a Judge of the Supreme Court, reminiscing the incident which happened on that day at the KAla Bhairava temple at Shringagiri, since on that day, SannidhAnam in-sAkShAt--visibly, did anugraham--divine favour, to him also along with his appA--(Tamizh)father, as सहसुतं--sahasutaM, this higher padavi--post, was received by him, so he requests this lekaka that he should have the anugraham for that guru-bhakti to continue in him without any change. By this, readers might understand, how far the kRpA-vilAsam--shining compassion, of our GurunAthar can reach, and cause all sorts of adbhutas--wonders.)

[saidevo]

14: pp.124-243
pages 126-128

As with the previous day, the next day too, sAyaMkAlam--in the evening, those pitA-putra--father and son, did vandana--reverence, and took part in the antAdi shlokas.

That particular day's conversations and shlokas turned out to be vairAgyaparam--about renunciation of desires. As the lakAram--the syllable 'la', came up in the order of antAdi shlokas, SannidhAnam, with some purpose,

लोको नापुत्रस्यास्तीति श्रुत्या त्वभाषि को लोकः ।
मुक्तिः संसरनं वा तदन्यलोकोऽथवा नाद्यः ॥

loko nAputrasyAstIti shrutyA tvabhAShi ko lokaH |
muktiH saMsaranaM vA tadanyaloko&thavA nAdyaH ||

uttered this prabodha-sudhAkara shlokam and asked if anyone there knew the shlokas that follow it. Since the others did not say anything, he ordered this Lekaka to recite them, which are as follows:

सर्वेपि पुत्रभाजः तन्मुक्तौ नैव संसृतिर्भवति ।
श्रवणादयो अपि उपायाः मृषा भवेयुः तृतीयेऽपि ॥

तत् प्राप्त्युपायसत्वात् द्वितीयपक्षे अपि अपुत्रस्य ।
पुत्रेष्ट्याधिकयागप्रवृत्तये वेदवादो अयम् ॥

sarvepi putrabhAjaH tanmuktau naiva saMsRutirbhavati |
shravaNAdayo api upAyAH mRuShA bhaveyuH tRutIye&pi ||

tat prAptyupAyasatvAt dvitIyapakShe api aputrasya |
putreShTyAdhikayAgapravRuttaye vedavAdo ayam ||

[The meaning of the three verses:
http://www.namadwaar.org/articles/prabodhasudhakara/35-37.html

'There is no world for a man without a son.' What is the world spoken of by this utterance of Veda? Is it liberation or worldly existence or a world other than these two? It is not the first (i.e. Liberation).

All men have sons. If it is that they would get liberated on this account, we see that transmigratory existence alone arises. In this case, means such as shravaNa etc would also be futile. Even in the third alternative (i.e. other world), there are other means to attain the same.

Not the second case (worldly existence) as there are other means to attain this too. So these declarations of the Veda are only eulogical statements in order to induce a man in religious ceremonies like ‘putra kAmeshti’ the sacrificial ritual to obtain a son.]

*****

As he ordered this Lekaka to tell the meaning too, the latter started explaining only the meaning that is at the sthUla--verbal level.

Namely, what is the meaning of the shruti vAkyam--Vedic statement,

नापुत्रस्य लोकोऽस्ति
nAputrasya loko&sti?

The meaning is, "for he who has no putra--son, there is no world?", right? What is the world mentioned therein, asks our AchAryAL (Shankara).

To say that it is mukti--liberation, won't be suitable. Because, (wouldn't it mean that) everyone who has a putra can attain mukti? If everyone in that manner attains mokSham--liberation, wouldn't the saMsAra--world process, be deprived of its prashakti--power of dominance?

• In addition, it would result in there being no prAmANyam--authority/authenticity, for the (bRhadAraNyaka) upaniShad vAkyam

आत्मा वा अरे दृष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यः

AtmA vA are dRuShTavyaH shrotavyo mantavyo nididhyAsitavyaH
[The Self should be seen, heard, worshiped, and always meditated on.]

found in the maitreyI bhrAhmaNam.

• This is because, it that very maitreyI bhrAhmaNam, AtmajnAnam as the sAdhanam--means, for mukti is mentioned earlier:

अमृतत्वस्य तु नाशास्ति वित्तेनेति

amRutatvasya tu nAshAsti vitteneti
[By knowing Him one becomes immortal.]

येनाहं नामृतः स्यां किम् अहं तेन कुर्याम्

yenAhaM nAmRutaH syAM kim ahaM tena kuryAm
[Tell me what I must do to become free of death.]

• By such statements, indicating mokSham as amRutatvam--immortality, and saying that AtmajnAnam--as in आत्मा वा अरे दृष्टव्यः--AtmA vA are dRuShTavyaH--is the sAdhanam--means to attain it,

as to what is the sAdhanam for that jnAnam--knowledge, how that AtmajnAnam can arise,

the three sAdhanas of shravaNam, mananam, nididhyAsanam are mentioned in the statement which says

श्रोतव्यो मन्तव्यो निदिध्यासितव्यः
shrotavyo mantavyo nididhyAsitavyaH.

• Therefore, since it is stated in the maitreyI bhrAhmaNam that having attained AtmajnAnam through shravaNAdi--means like listening to, worshipping and meditating on,

only through that (AtmajnAnam) can the mokSha padavi--path of liberation (that leads to amRutatvam--immortality) be attained, and the shravaNadi sAdhanas are prescribed for it,

and as the putrabhAgyam--fortune of having a son, is not mentioned as a sAdhanam,

it would not be suitable to say that mokSha can be attained by having a putra--son.

It cannot be stated with certainty that putra is the sAdhanam for ihaloka saukhyam--welfare in this world, or paraloka saukhyam--welfare in the other world.

• This is because, तत्प्राप्त्युपायसत्वात्--tatprAptyupAyasatvAt, only dana-dAnyAdi--wealth and charity, are mentioned as the sAdhanam for ihaloka saukhyam and yAgAdi--Vedic sacrifices, etc. for paraloka saukhyam.

• shruti vAkyas such as

ज्योतिष्टोमेन स्वर्गकामो यजेत्

jyotiShTomena svargakAmo yajet
(agnihotra or other sacrificial acts are the means to attain the heavens.)

prescribe in-spaShTam--clearly, that yAgam--sacrifice, is the means to svargam--heavens.

• Therefore, the shruti
नापुत्रस्य लोकोऽस्ति
nAputrasya loko&sti

is only an arthavAda-vAkyam--an eulogistic statement, and not a vidhivAkyam--statement that prescribes a rule of conduct or means.

• This statement should only be considered as an arthavAdam for the vidhi--rule,

पुत्रकामः पुत्रेष्ट्या यजेत्
putrakAmaH putreShTyA yajet.

*****

In other words, he who desires a putra should do the putrakAmeShTi yAgam says a vidhivAkyam.

• Considering that if there is no putrakAmana--desire to have a son, people might not perform that yAgam--sacrifice, to make them be interested in that putrakAmeShTi yAgam, the arthavAda vAkyam

नापुत्रस्य लोकोऽस्ति
nAputrasya loko&sti

has arisen.

• If they are threatened that there will be no lokam--world, for them if there is no putra, people with no putrabhAgyam would perform the putrakAmeShTi yAgam as Dasharatha mahArAja did in the rAmAyaNam;

and the vedavAkyam that prescribed the putrakAmeShTi yAgam would also become saphalam--bear fruits.

it is with this consideration, that the mImAMsakas--followers of mImAMsA philosophy, compel such kAmya yAgas--sacrifices for fulfilment of a desire, too.

[saidevo]

14: pp.124-243
pages 128-130

• But then viewed in the context of the Vedanta shAstra which is parama-siddhAntam--supreme philosophy, it is seen as unnecessary. 'Will the shruti compel one who has no putra-kAmana--desire for a son, to perform the putrakAmeShTi yAgam?' asks BhagavadpADAL.

नाकामतः क्रिया काचित् द्श्यते कस्यचित् क्वचित् ।
यद्यद्धि कुरुते जन्तुः तत्तत्कामस्य चेष्टितम् ॥

nAkAmataH kriyA kAchit dRshyate kasyachit kvachit |
yadyaddhi kurute jantuH tattatkAmasya cheShTitam ||
--manu smRti 2.4

2.4. Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does, it is (the result of) the impulse of desire.

• In no place in the world does a man do something without a desire. In the nyAya-prakAra--manner of the NyAya, that every act of a prANin--living creature, happens only due to the urge of desire, for one who has no desire, there could be no pravRtti--activity (for him) in karma--rites, and that in kAmya-karma--action done by selfish motives?

• Will a shruti compel us to perform putrakAmeShTi yAgam, whether we have the desire (for a son) or not! Therefore the tIrmAnam--(tam)conclusion is that the shruti-vAkyam नापुत्रस्य लोकोऽस्ति
nAputrasya loko&sti is only an-arthavAda-vAkyam]--praise that occurred to praise the putrakAmeShTi yAgam.

• Thus, when this Lekhaka exemplified the artha--meaning that is sthulam--literal, approving it, SannidhAnam taught us still more distinguished ideas.

लोके व्यवायामिषमद्यसेवा नित्यास्तु जन्तोर्नहि तत्र चोदना ।
व्यवस्थितिस्तत्र विवाहयज्ञसुराग्रहैरासु निवृत्तिरिष्टा ॥

loke vyavAyAmiSha-madya-sevA nityAstu jantornahi tatra chodanA |
vyavasthitistatra vivAha-yaj~ja-surA-grahairAsu nivRuttir-iShTA ||
--shrImad bhAgavatam 11.5.11

(In this world, seeking strI-bhogam--enjoyment of women, mAmsam--meat, madyam--liquor, as they arise naturally in the living creatures, there is no urge of the shAstram in this matter. The shAstra does-nirNayam--determines in such matters through vivAha-—by sacred marriage, yajna-—sacrificial offering, and surA-grahaiH-—acceptance of ritual cups of wine. The opinion of the shAstra is that apart from these occasions, these things should not be indulged in.)

SannidhAnam took this bhAgavata shloka as SannidhAnam--of similar qualities, for this subject.

• Only if a man is to suffer in the saMsAram--worldly life, he should get married, otherwise there is no compulsion. Similarly, only if he is to experience viShaya-sukham--sensual pleasures, he should get married, so it is not compulsory for others (who do not want it).

• Another man might take to gRuhasthAshramam--family life, with a wish to do-anuShThAnam--peform with strict observance, either such smArta karmas--rituals prescribed by SmRti, such as aupAsanam and vaishvadevam, or the shrauta karmas--rituals prescribed by Shruti, such as agnihotram.

No shruti-vAkyam has arisen to compel a virakta--dispassionate, who has no such abhilAShA--wish, to get married. It cannot be compelled too.

• All that the shruti prescribes is a way to do-nivRtti-of--renounce any kAmana--desire, a man may have; it does not advise anywhere, to have desires or do-vRtti-of--sustain/practice, them.

Would a mother save or encourage a child who is about to fall into fire or a dangerous pit? In the same way, vedamAtA--Veda, the Mother, only shows a good path to divert people going astray in many other ways, being urged by their desires, that's all.

• That is, a niyama--restraint, check, called vivAham--marriage, has been created to turn a man towards a good path, when he, urged by his desire towards viShaya-bhogam--sensual enjoyment, in order to satisfy it, goes in many durmArga--bad ways.

The shruti has no opinion that a man must get married. The opinion of the shruti stays pUrNam in lifting a man up from his desires that has arisen from the janmAntara vAsanas--impressions of past births, by (urging him towards) doing-nivRtti--renouncing, of them (gradually).

• If it is all discipline to do-nivRtti-of the desires, no fruits will be attained it. Won't many apAyas--dangers/deaths, happen when after a pravAham--flood, it is sought to be controlled in a single stroke? The viveka--discretion, would lie in regulating to a single course, the floods that have already occurred.

[saidevo]

14: pp.124-243
pages 131-133

Only to regulate the kAma-pravAham--flow of lust, into the shAstrIya mArgam--path in conformity with scriptures, that the niyamas--restraints, such as vivAham--marriage, have arisen.

• The opinion of the shruti is that doing-anusaraNam--following those niyamas, let the kAmanA-nivRtti--cessation of lust, be done. This is mentioned in the yoga vAsiShTha:

शुभाशुभाभ्यां मार्गाभ्यां वहन्ती वासनासरित् ।
पौरुषेण प्रयत्नेन योजनीया शुभे पथि ॥

shubhAshubhAbhyAM mArgAbhyAM vahantI vAsanAsarit |
pauruSheNa prayatnena yojanIyA shubhe pathi ||

"The pravAham--stream, of the nadI--river called janmAntara vAsanA--impressions of former lives, runs through the paths of both good and bad. A man by his efforts should prevent its going in the path of bad and let it flow through the path of good."

[I found this quote in the muktikA upaniShad 2.5. Any clarifications would be helpful.--sd]

• Thus, describing the mano-vRttis--dispositions of the mind, and the vAsanAs--impressions, as a river in great flood, it is mentioned that the buddhishAlitvam--mark of wisdom, lies in directing it in the good path, as it is an impossible task to block it in all the paths of its course.

• Let it not be thought that it is compulsory for even those with vivekam--discrimination, and vairAgyam--dispassion to get married.

• If that be the case, wouldn't the shruti vAkyam--shruti statement, "यदि वेतरथा ब्रह्मचर्यादेव प्रव्रजेत्--yadi vetarathA brahmacaryAdeva pravrajet--Otherwise, one may become saMnyAsin--ascetic from brahmachArya--bachelorhood", go waste?

If the vivAham is compulsory, would the jAbAla shruti thus do-goShaNam--proclaim aloud, that one can obtain saMnyAsam direct from the brahmachArya (Ashram)?

• Therefore, vivAham is ordained for only those who have kAmana--sensual interests, in the viShayasukhAdis--pleasures of the senses. It is not compulsory for others.

• This is what is mentioned in the bhAgavata shlokam as
"नहि तत्र चोदना
--nahi tatra chodanA". The reason why it is not compelled is also mentioned as "नित्यास्तु जन्तो--nityAstu janto".

[The related bhAgavata shloka is as under:

लोके व्यवायामिषमध्यसेव नित्या हि जन्तोर्न हि तत्र चोदना ।
व्यवस्थितिस्तेषु विवाहयज्ञ सुराग्रहैरासु निव्त्तिरिष्टा ॥

loke vyavAyAmiShamadhyaseva nityA hi jantorna hi tatra chodanA |
vyavasthitisteShu vivAhayaj~ja surAgrahairAsu nivRttiriShTA ||
--bhAgavatam 11.05.11

"The urge of sex, flesh-hunger, and wine-thirst,
Are ever there and need no stimulus.
The institutions of the marriage bond
And ceremonial sacrifice were made
To limit them; better is abstinence."
--Tr. BhagavAn Das--sd]

This means that since the viShaya-pravRtti--attachment to objects, is rAgaprApta--gratifying the senses, the opinion is that there is no necessity for shruti to compel indulgence in it.

• In that case the saMdeham--doubt, as to what for are the vidhis--rules, such as ऋतौ भार्यामुपेयात्--Rutau bhAryAmupeyAt might arise. Only to do-nivRtta--remove, that saMdeham, it is mentioned as आसु निव्त्तिरिष्टा--Asu nivRttiriShTA--"of these, cessation/abstinence is the desired end."

• Except that the opinion of the shruti is that the kAmanas--sensual interests, arising on the balam--strength of the janmAnarIya vAsanAs--impressions of past births, should be destroyed, there is no vidhi--rule or compulsion to do Rtu-gamanam.

• But then as to what is the tAtparyam--purpose/meaning, of upeyAt--let him approach,

यदि उपेयात् तर्हि ऋतावेव भार्यामेव उपेयात्
yadi upeyAt tarhi RutAveva bhAryAmeva upeyAt

"A man who has the kAmana--sensual interests, should only seek his wife; and that only during her RtukAlam--time after her courses."

the tAtparyam for shruti is in these two kinds of niyamas--restraints, and not in the vidhi--rule, upeyAt--must seek--this is known clearly.

Even the mImAMsas--followers of the pUrva mImAMsA darshana, who don't do-anggIkaraNam--approve of saMnyAsa vidhi--regulations for ascetics, have agreed to this.

• Some of them argue that the saMnyAsa-Ashrama is only for those who are blind, dumb, or deaf, and not for those who are dRDha-gAtras--firm-bodied. Even they do not say that vivAham--marriage, is only for viShaya-bhogam--enjoyment of sense objects.

• As they have agreed that vivAham is a sAdhanam--means, for karmAnuShThAnam--religious practices, and prajA-vRddhi--increase of offspring, it amounts to their doing-anggIkaraNam--consenting, in a way, that the tAtparyam--purpose, for shruti lies in kAmanA-nivRtti--cessation of lust.

• Haven't the mImAMsakas too have done by this vivAha niyama vidhi--regulatory rules of marriage, by which a man by the rise in him of the abhilASha--desire, for viShaya-sukha--pleasure of the senses, cannot go in some other durmArgam--bad ways, and get their iShTa--wish, fulfilled?

• Therefore, haven't the mImAMsakas too agreed that, although they have their purpose sadA--always, in pravRtti mArgam--life in the three worlds (in this case), without their knowing it, as said in

आसु निव्त्तिरिष्टा--Asu nivRttiriShTA--"of these, cessation/abstinence is the desired end.",

for the vivAhAdi--marriage and allied regulations, the ultimate aim is only in kAmanA-nivRtti--cessation of lust?

• That being the case, can't it be said that the vedAntins who always have their tAtparyam--purpose, in the nivRtti-mArgam--life of renunciation, would (readily) do-anggIkaraNam--consent to, (the truth) that the purpose of vivAhAdi is only in kAmanA-nivRtti?