Page 5 of 5 FirstFirst 12345
Results 41 to 48 of 48

Thread: guru sat charitam (Paramacharya's Holy Life)

  1. #41
    Join Date
    August 2006
    Age
    72
    Posts
    3,162
    Rep Power
    1915

    Re: guru sat charitam (Paramacharya's Holy Life)

    Pages 137-142

    After staying in Chennai for nearly one and a half year from the latter part of September 1957 until the former part of March 1959 when SriCharaNargaL started out, in the farewell function given to him many people spoke (on the stage) only about the same Atma chodana mentioned above and said, "At least from now on we must conduct ourselves according to Periyavaa's upadesham."

    The AvatarA in his crowning speech at the end showered nectarean compassion as words and asked, "Those who cannot do it (all these days) when I was sitting in the midst of you and advising you daily--how can it be that they be asked to do it after I am gone?" and then spoke with heartfelt {i]anutApa[/i] (remorse) about the difficulty in swimming against the various trends of these days that draw people away from the shAshtrIya life. He followed it with words blossoming from his mouth as premopanishad mahA mantras: "If you don't do it even after I advise you, it is not your fault. It only means that my word does not have the shakti to make you do it. That is, it means that my tapas is not enough. It is not that there are two different things as I and you; only one thing. All of you are only my limbs. Therefore, now you need not feel about any shortfall; need not feel sorrow thinking 'I couldn't do it that way, or this way'. Only I should make myself alright. Then you all would become alright automatially."

    It was not the yadArtham (reality) however, only vAchakam (words) uttered out of fullness of love by the paripUrNa puruShA who was all right by more than a hundred percent! It was a vAchakam uttered as a mother sharing the ailment of her child.

    What he said on that day as, "Those who cannot do it (all these days) when I was sitting in the midst of you and advising you daily--after I am gone..." stitches in memory today with a deeper meaning.

    Let me not finish this essay with the siddhAnta of distrust. "நம்பினோர் கெடுவதில்லை; நான்கு மறை தீர்ப்பு".--"~nambinOr keDuvadillai; ~nAnku maRai tIrppu."--"Those with faith don't go astray is the verdict of the four Vedas." So if we believe in that aDaikka charaNam (refuge of feet) and the abhaya hastam (securing hands), "ஜயமுண்டு பயமில்லை"--"jayamuNDu bayamillai"--"There is only success, no fear"!

    *** *** ***

    Many an epic can be written, to show the charaNa-hasta mahima (greatness of feet and hands). Just one example.

    During the chAturmAsyam of the year 1941, SriCharaNaaL was camping in Nagapattinam. During that time, the ADi pUram festival came up. Usually on that day a grand utsavam (festivity) would be held for NIlAyadAkShi AmbaaL. But then in that year? It was a long time since the place had seen rains. Indescribable water scarcity. The ponds, pools and wells had all gone dry.

    So the temple authorities thought of issuing a circular asking the yAtrikAs (pilgrims) not to come over this time. Nevertheless, before issuing it they thought of supplicating to the MahAn who had risen in blessing in their place and came to the SriMaTham camp one morning.

    The AruLmUrti listened to their supplication of distress with a deep feeling that can be described as sorrow. He did not say anything opening his mouth. Without any necessity for it, his entire holy frame from head to foot was manifest with compassion. Giving his prasAdam silently, he bid them farewell and then went for his ekAntam (solitude).

    When a half hour passed by, he went to the temple pond. Was it like a pond? Except for the hooffuls of water stagnant here and there, the rest of the place was either dry earth or mud.

    After much searching, SriCharaNar finally selected a small pit and pressed his tiny SriCharaNas, and water welled up to the extent of sinking those sIrAr chEvaDi (great red-lotus-feet)--only to that extent.

    Surprisingly, he did prokShaNam (sprinkled) on his shiras (head) that very water at his feet!

    The Munivar returned to the mukhAm (camp). Severe sunshine heated up the atmosphere during the entire daytime. At midday on the next day, he went again to the sacred pond.

    Even the hooffuls of water seen on the previous day had dried up either into mud or dry, brittle earth!

    Today, with his own dhivya hastam (divine hands) he scratched one of the mud patches there. A few drops of water welled up.

    Ayyan sinking the thumb of his right leg on it, it sank only to some extent.

    His tiruviral (holy toe) wet in the water, Ayyan raised his head towards the sky with a wet tiruvuLLam (holy mind).

    Though white clouds with no moisture in them had closed the sky here and there, the sky remained mostly clear blue. The holy face of SriCharaNargaL looking at the sky was seen as that very sky--as the unveilable space of akaNDa amaidi (breakless peace), though the cloud of karuNA shokam (the very karuNA rasam is itself only shokam!) had covered it!

    Tightly holding his daNDam (staff), he did anjali (homage) towards the sky, lifting up both his hands.

    With a silence dense with inseparable grace and peace, he returned to the MaTham camp.

    Around four o' clock afternoon, the moistureless white clouds had started turning into cool blue. A cool wind started blowing to balance the heat (in the atomosphere).

    Within a short time, small drops of drizzle started falling.

    Later it began to intensify into an aDai mazhai (incessant, torrential rains)!

    It rained the whole night. The whole of the next day. The next day, why even on the fourth day it rained incessantly!

    The Nimalan's arUL (grace) urging in the form of a supplication, NIlAyadAkShi took the blue sky as her eyes and showered all her karuNA kaTAkSham (compassionate look) through it.

    The words of VAdavUrAr (Manikkavachagar, author of Tiruvachakam),

    நந்தம்மை ஆளுடையாள்
    தன்னிற் பிரிவிலா எங்கோமான் அன்பர்க்கு
    முன்னி அவள் நமக்கு முன்சுரக்கும் இன்னருளே
    என்னப் பொழியாய் மழையே!

    ~na~ntammai ALuDaiyAL
    tanniR pirivilA e~gkOmAn anbarkku
    munni avaL ~namakku munsurakkum innaruLE
    ennap pozhiyAy mazhaiyE!


    "One who rules over us all (as the Mother), for the devotees of our God who is not separated from Her, O rain, shower as the sweet grace that She thoughtfully wells up in her breasts!"

    became true.

    All the ponds, pools and wells were filled up to the brim.

    The utsavam too was held with more grandeur than usual, the place and the hearts cooling up. The reason for the more-than-usual-grandeur was nothing but the sprouting of happiness in hearts--that had earlier turned pale--due to the compassion showered by the sky.

    ChellammAL (she was a longtime devotee who attained Paramapadam last year--in 1993) who witnessed the sequence of incidents by being present on the spot would narrate it with fondness in this way: "The temple people thought of making an announcement that the yAtrikAs were not to come over. Whereas PeriyavaaL himself sent the invitation to all the people for AmbaaL's Utsava KalyANam through the AkAshaRAjan and the VaruNaBhagavAn! If KrishNa ParamAtmA protected from the torrential rains by lifing up a mountain with his finger, our Guru ParamAtmA pressed the BhUmi with his toe and called up the heavy rains!"

    Still, isn't our Parama GurunAthan was one who showed only simplicity like Sri Rama, unlike KaNNan who expressed his deivIka mahima (divine greatness)? Which is why he hid his charaNa mahima, did anjali towards the sky bringing together his hands in simplicity, and showed that he called up the rain (due to his prayer).

    *** *** ***
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  2. #42
    Join Date
    August 2006
    Age
    72
    Posts
    3,162
    Rep Power
    1915

    Re: guru sat charitam (Paramacharya's Holy Life)

    Pages 142-145

    BhagavadpAda, who has the term 'kara' in his very name Sankara was one who was born in the season of vasanta Rutu-spring on the day of panchami-fifth in the vaishAkha-April/May month. Our SriCharaNar is one who raised Alayam (shrine) at many places from Imayam to Kumari for his pAdam. (As 'charaNakamalAlayam' AruNagiri would speak about tiruvaDi (holy feet) only as Alayam-temple.) The day when that same SriCharaNar accomplished installation of his own feet images at KaruNAlayam, Mayuram, at the kAlaDi (feet) of the Kaladiyavatara was on the day of vasanta panchami that occurs in the paushya-January month of the hemanta Rutu-winter season.

    'vasantam' also refers to residential living. Hasn't BhagavadpAda praised Ganesha who takes up permanent residential living in the heart as "hRud-antare nirantaram vasantam" in his (Ganesha) pancharatnam? For the term 'panchamam' there are also meanings chAturyam-dexterity, amiableness and saundaryam-beauty.

    May the SriCharaNa CharaNam which is the panchamam in these meanings become our "hRud-antare nirantaram vasantam" and add prosperity of the vasantam to our adhyAtma (spiritual) life, and for that let us pray to that Ocean of Compassion!

    The graceful sayings of our ancestors spoken about tiruvaDi and tirukkaram are countless. Let us look at a few of them as selected gems.

    tiruvaDi (holy feet)

    Let us start with BhagavadpAda Sankara who took his name because of his feet.

    Sri BhagavadpAdAL has very much relished the sahasranAma varNanai that ParAshakti has for her pAda dhUli the vakittuk kunkumam (saffron smear on the parting hairline where it meats the forehead) of VedaMAtA. Therefore Sri BhagavadpAdAL has praised in his saundarya lahari that VedaMAtA with her Upanishads which is her shiras (head) supports the feet of ParAshakti. The meaning is that all the tattvas only end in that feet.

    AchAryAL has an insatiable quest that just as the bee which has six legs drinks and enjoys the honey buried inside the lotus flower, our jIvabhAva vaNDu (the bee of our being Jiva) which has the antaHkaraNam (inner instrument) comprising the panchendriyas (five sense) should bury itself in the lotus feet of ParamAtmA, drink and enjoy the satchidAnandAmRutam (nectar of bliss). He has expressed this quest in both the stutis saundarya lahari and subrahmaNya bhujangam.

    It is only the guru pAdam that supports the burden of his disciples. The power of grace of Sri Sankara Guru has shown this support in physical reality. On one occasion, Sanandana, his gem of a disciple, in his gurubhakti Avesham, started walking towards his AsAn (teacher) at akkarai (the other bank) of the Ganga river, without noticing that the Ganga was in flood. How did the Gurunathan supported him with akkaRai (concern) from being drowned in the floods? A mahA padmam (giant lotus) flowered from under where Sanandana kept his feet on the water surface and supported that feet--the man of that feet. And Sanandana became PadmapAda! It is customary for the disciple to worship his guru's feet by keeping his head on them; whereas the lotus that blossomed by the grace of vinayamUrti BhagavadpAda supported the disciple's feet! It is one that bears the burden of pApam!

    தேடும் பொருளும் சிவன் கழலே--tEDum poruLum sivan kazhalE!--"the entity I seek is only Shiva's feet!", Manikkavachagar would say. pAvai AnDAL, who like him sang the (Tirup)PAvai, suffered in the unquenchable tApam (heat of devotion) only to obtain the fortune that she கேசவ நம்பியைக் கால் பிடிப்பாள்--kEsava nambiyaik kAl piDippAL--"would catch hold of the legs of Kesava Nambi (Vishnu)".

    As tiruvaDit tiruttANDakam, ApparADigaL would speak about the pAdamahima in successive waves of poetry. Look at some of those waves that aptly suit our Sadguru ParamAtman:

    சார்ந்தார்கட் கெல்லாம் சரணாமடி
    பரவுவார் பாவம் பறைக்கும் அடி...
    கைதொழுது நாமேத்திக் காணும் அடி...
    கணக்கு வழக்கைக் கடந்தவடி...
    அழகெழுதலாகா அருட்சேவடி...
    பெரும்பித்தர் கூடிப் பிதற்றும் அடி...
    ஒருகாலத் தொன்றாகி நின்றவடி...
    ஊழிதோறூழி உயர்ந்தவடி...
    புகழ்வார் புகழ்தகைய வல்லவடி,
    இருநிலத்தார் இன்புற்றங் கேத்தும் அடி,
    இன்புற்றார் இட்ட பூ ஏறும் அடி...
    சிறந்தவர்க்குத் தேனாய் விளைக்கும் அடி...
    உருவென்(று) உணரப் படாதவடி...
    உரைமாலை யெல்லாம் உடையவடி,
    உரையால் உணரப் படாதவடி...
    வானவர்கள் தாம் வணங்கி வாழ்த்தும் அடி...
    நறுமலராய் நாறும் மலர்ச் சேவடி...
    தீத்திரளாய் உள்ளே திகழ்ந்தவடி...
    மந்திரமும் தந்திரமும் ஆயவடி,
    பணிபவர்க்குப் பாங்காக வல்லவடி,
    பற்றற்றோர் பற்றும் பவளவடி,
    மணியடி, பொன்னடி, மாண்பாம் அடி,
    மருந்தாய்ப் பிணி தீர்க்க வல்லவடி...
    முத்தாகி முன்னே முளைத்தவடி

    sAr~ndArkaT kellAm charaNAmaDi
    paravuvAr pAvam paRaikkum aDi...
    kaitozhudu ~nAmEttik kANum aDi...
    kaNakku vazhakkaik kaDa~ndavaDi...
    azhakezhudalAkA aruTsEvaDi...
    perumpittar kUDip pidaRRum aDi...
    orukAlat tonRAki ~ninRavaDi...
    UzhitORUzhi uyar~ndavaDi...
    pugazhvAr pugazhtakaiya vallavaDi,
    iru~nilattAr inbuRRa~g kEttum aDi,
    inbuRRAr iTTa pU ERum aDi...
    chiRa~ndavarkkut tEnAy viLaikkum aDi...
    uruven(Ru) uNarap paDAtavaDi...
    uraimAlai yellAm uDaiyavaDi,
    uraiyAl uNarap paDAtavaDi...
    vAnavargaL tAm vaNa~ggi vAzhttum aDi...
    ~naRumalarAy ~nARum malarch chEvaDi...
    thIttiraLAy uLLE tikazh~ndavaDi...
    ma~ntiramum ta~ntiramum AyavaDi,
    paNipavarkkup pA~ggAka vallavaDi,
    paRRaRROr paRRum pavaLavaDi,
    maNiyaDi, ponnaDi, mANbAm aDi,
    maru~ndAyp piNi tIrkka vallavaDi...
    muttAki munnE muLaittavaDi

    The Foot that...
    • is the refuge of all those who seek it;
    • removes the sins of those who adore it;
    • we have darshan worshipping with joined hands;
    • is past all reckoning and customs;
    • is the graceful lotus whose beauty can't be portrayed;
    • divinity-intoxicated (seemingly) prattle about;
    • stands in unity at all times;
    • raised its stature after each great pralaya (deluge);
    • can make the fame of its adorers excel;
    • the people of this vast earth praise, feeling happy;
    • is adorned by the flowers offered by its happy devotees;
    • causes the honey of bliss to those that excel spiritually;
    • is not realized as any form of manifestation;
    • has all the garlands of words sung on it;
    • is not realized by words;
    • the Devas bow to and bless;
    • smells sweet as a fragrant flower;
    • was lustrous internally as a ball of fire;
    • is sought by mantras and tantras;
    • can give prosperity to those who bow to it;
    • is red as coral, grasped firmly by the renunciate;
    • is a gem, gold and is glorious;
    • can cure the disease (of birth and death) (acting) as medicine;
    • became a pearl and appeared in front.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  3. Re: guru sat charitam (Paramacharya's Holy Life)

    Namaskaram,

    I have joined this forum today and felt very happy to see life of paramacharya in this.

    It is very great to speak about him and write about him.

    With his blessings, would feel great pleasure in reading about him
    and also seek his blessings to know more about him and ever in this satsang.

    With Best Wishes,

    Bharathi Rajesh

  4. #44
    Join Date
    August 2006
    Age
    72
    Posts
    3,162
    Rep Power
    1915

    Re: guru sat charitam (Paramacharya's Holy Life)

    Namaste Bharathi Rajesh.

    Welcome to HDF, a great choice for satsang! Sorry I couldn't get around to replying to you earlier.

    I feel blessed by Paramacharya to do the translations of his devotee's experiences published in Tamil. I am posting them mainly in the Kanchi Forum and some of those threads in HDF. Here is a summary of the links of my translations on Paramacharya:

    Att the Hindu Dharma Forum:

    Kanchi Paramacharya: A Virtual Darshan
    http://www.hindudharmaforums.com/showthread.php?t=656

    Kanchi Paramacharya: bhASyAmrutam
    http://www.hindudharmaforums.com/showthread.php?t=847

    Kanchi Paramacharya: Devotees Who Sought Jnana
    http://www.hindudharmaforums.com/showthread.php?t=966

    At the Kanchi Forum:

    Devotee experience with Sri MahaPerivaa (from Press)
    http://www.kanchiforum.org/forum/viewtopic.php?t=1815

    For this Sanyasi, perform Thirukalyanam - 9th time
    http://www.kanchiforum.org/forum/viewtopic.php?t=1848

    Annam Atma ParipAlanam
    http://www.kanchiforum.org/forum/viewtopic.php?t=1775

    Paramacharya's anugraha to Celebrities
    http://www.kanchiforum.org/forum/viewtopic.php?t=1905

    Guru upAkhyAnam (Tales about Gurus)
    http://www.kanchiforum.org/forum/viewtopic.php?t=1917

    Paramacharya bhASyAmrutam
    http://www.kanchiforum.org/forum/viewtopic.php?t=1921

    Paramacharya Devotees Who Sought Jnana
    http://www.kanchiforum.org/forum/viewtopic.php?t=1932

    guru sat charitam (Guru's Holy Life)
    http://www.kanchiforum.org/forum/viewtopic.php?t=2033

    Please feel free to post your feedback on my translations.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  5. #45
    Join Date
    August 2006
    Age
    72
    Posts
    3,162
    Rep Power
    1915

    Re: guru sat charitam (Paramacharya's Holy Life)

    Pages 145-148

    In the same way AruNagiri who sang the 'sIrpAda vakuppu' in successive waves of poetry says that it is only that pAdam that became the anubhuti,

    உரை அவிழ, உணர்வு அவிழ, உளம் அவிழ, உயிர் அவிழ,
    உளபடியை உணருபவர் அனுபூதி ஆனது

    urai avizha, uNarvu avizha, uLam avizha, uyir avizha,
    uLapaDiyai uNarubavar anubUti Anatu


    "(it) became the anubhUti (perceptible knowledge), wherein the word slips off, feeling slips off, mind slips off, soul slips off, and the Truth is realized (in its own condition)..."

    Periyazhvar said, "the world earned a divine fortune by the presence of the dust of the feet of the anubhUtimAns (Self-Realized) who realize the Truth in its own condition"--"pAdadULi paDutalAl ivvulakam bAkkiyam seydadE"--பாததூளி படுதலால் இவ்வுலகம் பாக்கியம் செய்ததே.

    For one who considered himself as the very pAdadhULi (feet dust) of such ADiyArs and took the name 'toNDaraDippoDi AzhvAr' wails, "பாரில் நின்பாதமூலம் பற்றிலேன்"--"pAril ~ninpAdamUlam paRRilEn"--"O I haven't yet caught hold of the core of your feet in this world!"

    Considering the tiruvaDi (sacred feet) as Bhagavan's pUrNa svarUpam (complete form), NammAzhvAr goes singing, "of the Feet, NaraNan, Kesavan, ParanjuDar"--"tiruvaDiyai, ~nAraNanai, kEsavanai, para~jchuDarai--திருவடியை, நாரணனை, கேசவனை, பரஞ்சுடரை!

    In the same bhAvam (feeling), Sambandha PerumAn too says, "Can I (ever) get the sacred grace of your sacred feet of the Ruler of ChengAttangudi?"--"che~ggATTA~gkuDi mEya tiruvaDitan tiruvaruLE peRal AmO"--செங்காட்டாங்குடி மேய திருவடிதன் திருவருளே பெறல் ஆமோ!

    Even beyond the opinion that just the feet in itself is the form of Bhagavat, Bhaktakavi who sang the 'ParipADal' would say that His feet are even loftier than Him: "Even better than You, Your pair of Feet!"--"~ninniR chiRa~nda ~nintAL iNaiyavai"--நின்னிற் சிறந்த நின்தாள் இணையவை!

    There is no other way to salvation except falling at those Feet--about this truth says Kulasekara, "If it is not your Feet, there is no refuge"--"un charaNallAl saraNillai"--உன் சரணல்லால் சரணில்லை; and AruNagiriyAr who sang the 'anubhUti', "Get salvation by holding on to the feet of Murugan"--"murugan kazhal peRRuyvAy"--முருகன் கழல் பெற்றுய்வாய்.

    And TirumUlar would sing the renown of TiruvaDi as the very Tirumantiram:

    திருவடி யேசிவ மாவது தேரில்
    திருவடி யேசிவ லோகஞ் சிந்திக்கில்
    திருவடி யேசெல் கதியது செப்பில்
    திருவடி யேதஞ்சம் உள்தெளிவார்க்கே!

    tiruvaDi yEsiva mAvatu tEril
    tiruvaDi yEsiva lOka~j chi~ndikkil
    tiruvaDi yEsel gatiyatu cheppil
    tiruvaDi yEta~jcham uLteLivArkkE!


    If they know that the Sacred Feet becomes Shiva,
    if they ponder that the Shivalokam is the Sacred Feet,
    if they speak that the Sacred Feet is the way to go,
    For the (inner) Realized only the Sacred Feet is the refuge!

    Now some bits and pieces of what Sri Maha PeriyavaaL--who came as a unified form of all the ancient sages--said about the pAda mahima:

    "Whatever the god, one should first only go to hold on to its feet. It is only at the feet that one falls seeking refuge. Only by keeping the feet on the head of the Bhakta does the god give the dIkShA in guru rUpam (form of guru)."

    "Only that is the place we must go to and fall at. As 'charaN, araN, pukal'--feet, fort, refuge--only that must be held on to. (You are) not told to hold on to the mukham, hastam (face or hand). The neck? (laughs)...only the feet to be held on to; and the feet must be held on to--if we are to catch the house of MokSha, the karma and janma (birth) that has seized us slipping off!"

    "If one needs to be liberated, Amma would not be our refuge; same way with Appa; those who are born with and the bandhu mitrAL (relatives, friends)--no one would be our refuge. Only the Guru PAdam is the refuge."--thus says the AchAryAL (in his bAlabodha sangraham) in a way that touches the heart:

    शरणम् न भवति जननी
    न पिता न सोदराच्छान्ये
    शरणम् देसिक चरणम्

    sharaNam na bhavati jananI
    na pitA na sodarAchChAnye
    sharaNam desika charaNam


    sharaNam desika charaNam: saraNam is refuge, and charaNam is feet. When Totakacarya did stotram on his guru, he only returned what his guru had said (as above): "bhava sankara desika me charaNam"!

    கருணாகர குரு ஸ்ரீசரணர்
    அருணாம்புஜமே அவர் சரணம்
    புரிவோம் அதையே ஸ்மரணம்
    அதுவே--
    இதய விரண சமனம்
    ஜனன மரண ஹரணம்
    பவசாகர தரணம்
    தரணிக்கே உத்தாரணம்
    புகுவோம் அதிலே சரணம்!

    karuNAkara guru SrIcharaNar
    aruNAmbhujamE avar charaNam
    purivOm adaiyE SmaraNam
    aduvE--
    idaya viraNa samanam
    janana maraNa haraNam
    bhavasAgara dharaNam
    taraNikkE uttAraNam
    pukuvOm adilE saraNam!


    Guru of compassion is our SriCharaNar;
    and his feet are the sun-blossoming lotus flower.
    We shall always remember it.
    Only that--
    balances our beating hearts,
    destroys our births and deaths,
    is a buoy to cross the ocean of life
    deliverance for the entire world
    so, let us seek refuge in them!

    *** *** ***
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  6. #46
    Join Date
    August 2006
    Age
    72
    Posts
    3,162
    Rep Power
    1915

    Re: guru sat charitam (Paramacharya's Holy Life)

    Pages 148-151
    Tirukkaram (sacred hand)

    Although we make a distinction between the abhaya mudrA and chinmudrA, our SriCharaNar has deftly shown that both are one and the same. The pair of hands are talked of only as vara-abhayam. Just as many boons are granted by the vara hastam, the state of abhaya (fearless) may also be granted as a boon? Then why separate the abhaya varam from the other boons and give a separate hand for that boon?--SriCharaNar would raise this meaningful question and also give a categorical answer to it. And the answer is: The state of abhaya is not like the other boons which are granted by one to another; only when there is (a state of) dvaitam (duality) as different from the Self that the bhayam (fear) crops up; because the shrutishiras says that if there is no duality there will be fearless abhaya padam, abhayam is only the advaita Atma sAkShAtkAram (non-dual realization of the Self). It is only the Self remaining as such and is not something that falls in the list of boons given by one and received by another. The abhaya mudrA is only to indicate that state by a gesture. Since the chinmudrA is also a symbol of the same advaita sthiti, aren't both the one and the same?

    Relating it as a kaLippu rUpam (form of ecstasy), the Adi AchAryAL would narrate where he says: करकलित चिन्मुद्रम् आनन्द रूपं स्वात्मारामं मुदित वदनं दक्षिणा मूर्तिम्--"karakalita chinmudram Ananda rUpaM svAtmArAmaM mudita vadanaM dakShiNA mUrtim"; 'Ananda rUpam'=kaLippu uruvam; 'svAtmArAmaM'=remaining elated in one's own Atma (which is the Self); 'mudita vadanam'=a face swelling with brightness.

    Granting it with that kara mudrA to him, AchAryAL would pray to Devan DakShiNAmUrti to teach him tat-tvam-asi:

    देवस्-तत्-त्वमसीति बोदयतु माम्
    मुद्रावता पाणिना

    devas-tat-tvamasIti bodayatu mAm
    mudrAvatA pANinA

    Let the Advaita be on one side. If Paraman inquires with the affection as 'nammavan' (our man), then that Dvaita too is one that gives happiness? ApparaDigaL would show Sriman NatarAja MUrti's abhaya mudrA as one such kushalaprashna (friendly inquiry of wealth and welfare)--when he sings about that mudrA as one that shows எங்கு வந்தாய் எனும் திருக்குறிப்பு--e~ggu va~ndAy enum tirukkuRippu--"the sacred gesture that asks 'what for you've come to me'"!

    It is the hand that principally helps us to strive and toil. But then in the struggle of life we carry on for our munvinai (earlier karma) to get exhausted, the power of hand which is the source of our svayabalam (personal strength) won't be sufficient. Only Paraman's hand keeps company there and gives the strength. (So) AruNagiri would say, "முன்பு செய்த பழிக்குத் துணை அவன் பன்னிரு தோளும்"--"munbu seyda pazhikkut tuNai avan panniru tOLum--"for the karma done earlier, only his twelve shoulders would stand to help".

    He has blessed us with a stuti (hymn) known by the very name 'tirukkaiyil vazhakka vakuppu' (verse section relating to custom of the sacred hand). In that (composition) he has sung about the jnAnam given as prasAdam by MurugapperumAn with his sacred hand, using the metaphor of the divine elephant AirAvatam. Such an elephant's strength is the abhayam! Singing the greatness of the hand as 'puya vakuppu' he lists that Ayyan's hand captures (and gives) the (divine treasures) maNi (chintAmaNi), megharAsi, surabhi (kAmadhenu, the divine cow), shakham (shankhanidhi), kancham (padmanidhi), panchashAlam (karpagam, pArijAtam and such wish-granting Devaloka trees)--"எவையெவை கருதில் அவையவை தரு கொடையால்"--"evaiyevai karudil avaiyavai taru koDaiyAl"--"whatever is wished, granting exactly those things".

    kara-charaNa

    Our SriCharaNar is one who said "For me AmbaaL is the most important." We refer to the foot relating it to Goddess Lakshmi as 'shrI charaNam'--'tiru aDi'. Whereas SriCharaNar would say, 'AmbaaL's hastam (hand) would give sakala shrI (all the treasures)". SriCharanar would say thus based on what AchAryAL says in Saundarya Lahiri, using the simile of the padmam (lotus) which is her seat and became more reddened with the nalungu of her feet, comparing the colour of the lotus flower to the redness of her hands. When AmbaaL's feet are the vara abhayam, then why should there be in her hands the pAsha-ankushaH (rope and hook) to destroy kAma-krodha (desire and anger) and the bANa-dhanus (arrow and bow) to destroy the indriyas (senses) and mind?--He would raise this juicy question and answer it that such rUpam (form) of hers is for the gaMbhIra saundaryam (majestic beauty) that arises when she thus remains as a chakravartini (empress) with the chaturbhujai (four-armed). He would add: "Only to show that as the jnAna sAmrAjya rANi (sovereign queen of knowledge) she gives mokSha, the pAsAnkusha which destroys the rAga-dveShas (likes-dislikes) are given in her two hands. And the dhanur-bANa in her hand is only to show that she herself takes away from us the mano-indriyas that we should submit by ourselves at her feet! Just like holding up a child in hands with the affectionate expression 'why should the child fall at my feet'!"

    Let us finish the kara-charaNa mahAtmiyam with the nectarine words of Abhirami Bhattar who has sung on Ambikai's feet and hands together:

    காலையும் சூடகக் கையையுங் கொண்டு கதித்த கப்பு
    வேலைவெங் காலன்*என் மேல்விடும்போது வெளிநில் கண்டாய்!...

    காராம்புயமும் சரணாம் புயமும்*அல் லால் கண்டிலேன் ஒரு தஞ்சமுமே!

    kAlaiyum chUDakak kaiyaiyu~g koNDu kaditta kappu
    vElaive~g kAlan^en mElviDumpOdu veLi~nil kaNDAy!...

    --adhirAmi andhAti, 86

    "Hey Abhirami! When Yama is angry with me and throws his forked trident at me, you should give darshan to me with your sacred feet and bracelet-adorned hands (which even Vishnu, Brahma, the Vedas and the Devas could not find in their search)."

    kArAmbhuyamum charaNAm bhuyamum^al lAl kaNDilEn oru ta~jchamumE!
    --adhirAmi andhAti, 58

    "I don't see any refuge except your arms and lotus feet."

    May the kara-charaNa of SriCharaNar be our charaNam!

    *** *** ***
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  7. #47
    Join Date
    August 2006
    Age
    72
    Posts
    3,162
    Rep Power
    1915

    Re: guru sat charitam (Paramacharya's Holy Life)

    Chapter 7. Kanchi Mamunivar's Tears and Anger
    Pages 152-156

    ((1) This essay was published in the Tamil magazine 'Amudhasurabhi' in two issues, dated August and September 1993.)

    Sri T.V.Swaminathan in his essay "Kanchi Maa Munivar's AnubhUtis" published in the 'Amudhasurabhi' issue of the month of May, has narrated certain details I had told him. Of them, I want to now explain two things in their proper perspective. One (of them) concerns the incident of Sri Maha PeriyavargaL having his eyes covered with tears when he heard about the passing away of his pUrvAshrama elder brother. The other is what he asked in these words: "enakkuk kOvam vanduttA enna ARadu?"--"what would happen if I get angry?".

    1

    1961. The time when Sri Maha PeriyavargaL was doing his anuShThAnam of chAturmAsyam at Ilayattankudi. It was during that time that the news came that his pUrvAshrama elder brother Ganapathy SastrigaL had passed away.

    When he heard the news, SriCharaNar was not perturbed even to the extent of an iota; neither his eyes nor his mind were afflicted by the bereavement.

    What he said immediately, in a natural, normal manner was only this: "Ask LalithambaaL not to sit for the SuvAsini Puja!"

    It was surprising! Complete renunciation from the blood relationship on the one side; on the other the atyanta uRavu (strong relationship) as the head of a MaTham, of keeping up the shiShTAchAra marabu (ordained traditions)! Only because of this relationship, and having in mind the only thing that the traditions of AchAram should not suffer, he removed that mAdharasi (exemplary woman) from the SuvAsini Puja. LalithambaaL was a co-uterine sister to Ganapathy SastrigaL (also to PeriyavaaL in his pUrvAshramam). Since it is blood relationship, that woman would be having thITTU (ceremonial impurity) on that day?

    After giving these orders, he continued that (some other) subject he was talking about earlier. About that subject, in his usual wont, he was obtaining the news in a leisurely manner, scraping and scraping for more information (that was how he would describe it!) and himself piling up more and more information, digging and digging. It was surprising too: 'such a vairAgyam characterized by its breaking away from all bonds? even the saying 'if one doesn't stir, his flesh sure will' became false here!'

    In that conversation, the prastAvam (introduction of) about the chaturthi came up. It seemed that the day Ganapathy Sastry was either born or died was a chaturthi. I don't remember it correctly. But then I remember that only relating the chaturthi, SriCharaNargaL began his talk about his elder brother. He went on talking without a trace of tear (in his eyes), and with a smiling face.

    "The chaturthi that suited his name. But the name was not given thinking about PiLLaiyAr-Ganapati. ThAtthA (grandfather) had that name. Since he was the talaichchan (first-born) that name (of the grandfather) was given (to him). (Our) kuladeivam (family deity), Swamimalai Swami. So, the eDachchan (iDaichchan, second child) was given the name of that Swami. [He only refers to him as the eDachchan. SriCharaNar's pUrvAshrama nAmam was Swaminathan). For the elder-younger brothers it suited, as if the names of PiLLaiyAr-SubramaNyar were given!

    "Between the two of us, a difference of so many years.(*2) Long after he was born, they (parents) had even prayed (for another child) since they did not have a child for so many years! They (our elders) would say that if it is a single boy, since something sometime might happen to him, it would be better to have another (boy).(3*) The vachanam (proverb) says it: 'One boy is not a boy, nor one tree is a grove.'

    "Though elder in vayasu (age), he would treat (me) as his equal. He was studying in the St.Joseph College at Cuddalore Manjakuppam. Even today (in 1961) that is going on as a school with a good name. His sAppADu (meals) was arranged with a brAhmaNa ammA (brahmin woman). When he came home in the holidays he would tell stories about that AmmaaL (woman): (She) was a woman of so much anger, her name was MangaLam. 'பொங்கும் மங்களம் எங்கும் தங்குக'--'ponggum manggaLam enggum tangguka'--'May the swelling auspice stay on everywhere'--I had heard of this saying even then. To my elder brother this MangaLam பொங்கிப் போட்டுண்டிருந்தவ, கோபத்துல ரொம்பவும் பொங்கிண்டிருந்தா--pongip pOTTuNDirundava, kObatthula rombavum pongiNDirundA--was serving, swelling hot rice and was herself swelling with anger!--with this (comparison) we used to make fun. "Enough, enough--your stay with her! Let this 'pongum MangaLam' also not stay anywhere else."--this way we used to joke (about her)."

    He was only ten years old when SriCharaNar spoke with such pun and humour. Did it not show the sharpness of his brain, even as a tender sprout--a bAlaka having Kannada as his mother tongue doing so much word play with the Tamil sayings?

    "Treating (me) as his equal was only then. Later on (refers to the later times when he became the PIThAdhipati), he was doing the MaTham work with much bhavyam (humility) and shraddhA (faith, confidence). When the mudrAdhikAri(4*) scheme was started, for five-six years he toured all over Thanjavur, Tiruchinapalli districts and worked for it.

    "In the olden times when we were orE Atthu manushAL (relatives in the same home), he once behaved that way..."

    What does 'that way' mean? SriCharaNar, the peak of qualities that he is, only indicated by that reference that although his brother was elder, the man showed him respect, without using the word 'respect'. His elder brother working with humility (bhavyam), keeping faith (shraddhA) in his graceful orders, and this he subtly referred to as his brother doing 'that way' in the MaTham work! The way to do service to this MaThAdhipati severed of all svaya kAryam (personal work) is only by doing the MaTham's work?

    Note:
    (2) a difference of nine years.

    (3) SriCharaNar used to say that so much care was taken for the putravaMsam to stick on, not only for the continued inheritance of the piturArjita sotthu (ancestral property) like the cattle and land, but also that the Vedas which is the piturArjita wealth, and the dharma of piturkaDan (rites to ancestors) should flourish in the future times.

    (4) A rare scheme SriCharaNar started, integrating divine and public service and with a view to unite all the communities of our society. One who was in charge of the scheme on behalf of SriMaTham in every district was known as mudrAdhikAri.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  8. #48
    Join Date
    August 2006
    Age
    72
    Posts
    3,162
    Rep Power
    1915

    Re: guru sat charitam (Paramacharya's Holy Life)

    Pages 156-161

    "At that time he had come home from his stay in another place.(5*) My returning home from school would sometimes be even at seven o' clock. Because of the desire to play games! Cricket had not then become the game of the school boys. Only the kiTTip puL (the game of tipcat) was there. Only by developing this (game) the White have made it into (the game of) cricket. I had no interest in the tipcat; had some iShTam (preference for, interest) in football; and had lots of iShTam only in the badminton.(6*) Since my AkRuti (form, shape) was not enough [refers to his small frame], my trANi (trANa, (strength of) defence) was not sufficient for the football played with kicks and defence. So, went to the flowery handball game, instead of the football... Even badminton went to the chImai (foreign country) only from our place and obtained that name they say, know that? [As was his wont, he asks the people around, one head after another, but none knew it.] After school, coming home was only after playing the badminton. The utsAham (joy) would drag as along, unmindful of the time passing.

    "Whatever the utsAham, didn't forget the Sandhi [sandhyA vandanam]. A kAvA (canal) was (running) there near the playground. Since the arghyam had to be offered before sunset, (we) would go to the canal stopping all play. Just as we played in a team, so would we go as a team, wash hands and legs, smear (vibhUti) on the forehead and do the Sandhi. Even after that, some days, if there was shady light, (we) would play. Sharpening our eyes, (we) used to play so long as the ball was visible. When coming home, would have been very well dark all around.

    "(It was) The time when my upanayanam had been held only recently. So, although there were no other adhyayanam, anuShTAnam (Vedic study, religious routines), at least the Sandhi was held onto a little."

    'A little' should have been the saying made purely out of his humility.

    We can't also take his 'though there were no other adhyayanam, anuShTAnam' literally. Because PeriyavaaL himself has informed that after his upanayanam was held, a private tuition in Sanskrit was arranged for him and he started learning 'the usual things BrahmachAris get to learn'. He has also said that when the morning was young he would take pazhaiyadu (previous day's cooked rice soaked in water), go through a hasty bath, attend that class, and after it was over, came back, took fresh food [I don't remember if it was tiffin or meal, or he did not mention it] and then went to the school. Therefore, apart from his doing Sandhi, he would have also done pArAyaNam of 'the usual things BrahmachAris get to learn', such as some Veda SUktas and Stotras. Nevertheless, he would have spoken thus because, instead of doing a vidhivat adhyayanam (disciplined study) of the Rig Veda Samhita, which was his family Veda, he learned only a few Veda SUktas (and that according the Krishna Yajur Veda chanted widely in Tamilnadu).

    A rare incident should not go without mention here. Sri Maha PeriyavaaL's Guru as well the one who was PiThAdhipati for only eight days--the previous titleholder--was only his periyammA putra (son of mother's elder sister). As a ten-twelve year old BrahmachAri called LakshmIkAntan, when he was doing Rig Veda adhyayanam at Chidambaram, at one stage of time as PeriyavaaL's father was working in Chidambaram, he was staying in their house. At that time, the Child Swaminathan who was four years younger to him heard his chanting the Veda Rgs to memorize, and by an apAra (boundless) power of memory, committed some of them to its own memory! And when the child started to chant them proudly in a majestic posture, the elders in the house suppressed it--since a boy who had not been given upanayanam should not chant the Vedas!

    [Thus, later when he accepted the turIyAshramam (the fourth Ashrama of SannyAsa), in order that SriCharaNar who did not have gurumukha upadesham in sthUlam (physical life)--the Protector of the Shastras who came to give a new lease of life the Vedas and insist on the guru-shiShya parampara--had in some way learnt the Vedas from a guru, perhaps such an incident took place!]

    Five years later (in 1966), when camping in Sri KALahasti, Sri Maha PeriyavaaL who clarified many things in his bAla kANDam (part of boyhood life), said this about this sandhyA sambhavam: "That there was a saukhyam (comfort) in doing the Sandhi in open space, looking at the sky, without doing it in the confines of home, one or two gRuhasthas (householders) would come over to the Kaveri banks and do it. (I) used to get the vibhUti from them and smear it over... Mostly, once the pUNal (sacred thread) is worn, would go to school only wearing the dhoti--known as 'soman'. And then the playing, climbing up the tree--all by only tucking in the dhoti or wearing it as kIzhppAchchu (in the loincloth style)! When a Durai like the Governor or Collector visited the place, and the whole school went to see him, when the sports events were held, when the Education Department officials such as the D.E.O. came to the school for inspection, and in certain other days, would go to school wearing nijAr (shorts). VeShTi or NijAr whatever, since the school vizhuppu (ceremonial impurity) is not admissible, even that is stripped and the Sandhi done only with a kOmaNam (kOvaNam, kaupInam, loincloth)... In Malayalam, the AchAram is only that way: that the brahmachAri boys should do their adhyayana as only kaupIna dhAris; even now it goes on. Even the AchAryaaL would have done it that way..."

    Even in the causual way of doing Sandhi, such a wonderful alignment with that mUlavar (root) for this Adi Sankara Avatara?

    Coming back to Ilayattankudi, let us continue the Deivam's voice from where we left it:

    "When my ANNA had come, I came home after dark, completing my Sandhi outside.

    "He was possessed of mahA kopam. 'periya dorE! ADip pADiNDu iruTTi Ezhu jAmatthukku varE! (A big Lord, you are! With song and dance turn up after dark at the seventh yAmam! Was it daNDam (waste), the upanayanam done to you? What for such game-playing, leaving aside the Sandhi? hA, hU!' He spoke a lot, doing adambu (losing temper).(7*)

    "'He refers to a mistake that was not made by me'--thus I couldn't keep my roSham (sense of honour, feeling of self-respect). Was romba chellam (reared with cuddles) at home. (8*) Father-Mother never spoke a word (at me) intemperately. So, it had come up swelling; and gushing through the eyes, the tears started flowing. But, somehow, (I) did not spill a word from the mouth. [The quality of humility that he showed even at that young age when he could have justly shouted back--even that quality he expresses now muffling it in subtlety!] 'After all he shows his anger only with the good thought, could I leave aside doing Sandhi on time?'--thus I kept quiet without talking back in anger. Still I felt that he found a fault that was not at all in me. Muffling even that somehow, I asked him only four words: 'I too know that the Sandhi should be done on time. I come only after doing it in the kAva (canal). Your getting angry at my skipping the (Sandhi) time was reasonable, before I entered. But after I have entered, without even looking at the person properly, how could you talk losing your composure? Didn't you know looking at my forehead?'"

    Note:
    (5) This incidence took place at Tindivanam in 1905 or 1906 during SriCharaNar's eleventh or twelfth year of age.

    (6) PeriyavaaL used to make fun that though the name was badminton, it was only goodminton.

    (7) Not only talked intemperately, but gave a smack in addition, would say the elders who knew this Bala KANDam.

    (8) The parents considered this treasury of wealth a parakeet and called him the name 'KiNi'. 'KiNi' in Kannda means a parakeet.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

Thread Information

Users Browsing this Thread

There are currently 3 users browsing this thread. (0 members and 3 guests)

Bookmarks

Posting Permissions

  • You may not post new threads
  • You may not post replies
  • You may not post attachments
  • You may not edit your posts
  •