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guru sat charitam (Paramacharya's Holy Life)

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  #21  
Old 24 July 2008, 08:35 PM
saidevo saidevo is offline
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Re: guru sat charitam (Paramacharya's Holy Life)

Pages 74-76

Such is the mahAtmiyam (greatness) of the name that no one used for calling after his thirteenth year of age! And then the names that came to him! The names of Him who made a guru of Swaminathan! One name is the 'SankarAchArya nAmam' that belongs to the adhipatis of Sri Sankara MaThams. And another, the name 'Chandrasekhara', the sannyAsa nAmam (name as an ascetic) given to him as his own.

One should listen to how SriCharaNar explains the beauty of the 'Sankara nAmam' applying to Sri BhagavadpAda. (He explained that) Shiva remained only as Shambhu until Sankara was born. That is the utpatti sthAnam (place of origin) of parama-sukham (Ananda, bliss). But then the world did not seek for that sthAnam. The world was in despair, with no experience of that parama-sukham. It was only then that Sham-bhu became Sam-kara, to himself seek the people and impart the bliss to them too. For the achala mauna (motionless, silent) dakShiNA-mUrti becoming the AchAra mUrti who always acted, roamed, talked and wrote for the welfare of the world, SriCharaNar would thus deftly show the Sham-bhu, Sam-kara names in sAkShiyam (evidence).

For 'Sankara' deriving from 'Shambhu' the vAk (words) of the GitAchArya KaNNan (Krishna) credited with the title of Jagadguru also stands in testimony. In the vibhuti-yoga he says, "I am the Sankara among the Rudras". But then among the ekAdasha rudra (eleven Rudras) there is none with the name 'Sankara'; only 'Shambhu' is there. Since the prefix 'S(h)am' denoting the parama-sukham is present in only this name among the names of those eleven Rudras, this is the Sankara that KaNNan talks of--the authors of the commentary have thus explained.

The parama-sukham is only the advaitAnubhavam (experience of Advaita). It would ever remain as the self-created svaymbhu. That is, to remain as Shambhu is its nature. The 'kara' in Sam-kara brings that pure, inert existence down to Dvaitam. Sankara is the personifcation of the immense compassion with which the Advaita Murti took upon Himself the Dvaita BhAvam, in order to turn the Dvaita world to Advaita. All the kAryas (actions) belong to Mother Shakti. And compassion is her very soul. Therefore it was our SriCharaNar's custom to always speak of his mUlavar (ancestor Guru) Sankara as not just Shiva avatara but a Shiva-Shakti avatara.

In the same way, in the present times, our SriCharaNaaL is the jnAna-karuNa avatara, who caused sukham sadA kAlam (happiness at all times) to the outer world, while remaining the advaita svarUpam inwardly. How many thousands of people have worshipped him as Shiva, as AmbaaL, and as Ardhanariswara? Is not the competence that he had to bear the name Sankara which means 'one who does only good' a distinguished one? AhA, is he not the 'ellaiyil peru~nalam' (boundless great goodness) who from his thirteenth year of age for eighty-five years thought only about the world's welfare day and night, conversed only to cause it and walked all over to places, his golden feet bearing the wear and tear of it?

The Chandrasekhara nAmam is one that denotes measureless grace and beauty. The crescent moon on the jaTAmuDi (twisted locks of hair)--what a beauty! Although Isha remained as the ghoramaya rudra (terrific Rudra), it is the ornament that adorns him. Though a waned third-day-moon, for compassion it shows the state of fulfilment! Because Isha's mark of compassion touches its peak when He not only pardons the sinner Chandra, but lifts and wears him on His head! Yes, the Chandra-sekhara is the KShamA-shikhara!

SriMaTham's adhinAyaka (Lord) is also Chandra-maulIshvara! [sekharam and mauli are one and the same. Both the words indicate the shiras (head).] When there are countless names for Ishvara, for the spaTika lingam (crystal lingam) received by KAlaDi Sankara from KailAsha Sankara to bear this name only shows its special elegance.

They also say that the crescent moon indicates that we should endlessly grow in knowledge while we seek to increase our beauty and the grace of God. The entertaining kalas (arts) are also included in the area of knowledge. Since we say chandra kalA, this metaphor gets confirmed, right?

The outer beauty that is the expression of the inner beauty, the characteristic of pardoning even the greatest sinner and appreciating whatever little goodness in them, the vidyAbhyAsa (practice of seeking knowledge) that did not leave him even in his vRuddhAbhyam (old age) [from the Adi-anAdi pazhamaRai (beginningless Vedas) to the atinUtana (most modern) psychometry!], and the ~nuNNiya kalA rASikkiyam (appreciation of subtle arts)--by these qualities Maha PeriyavaaL remained as the mahA-bhAShyam (great commentary) for the name of Chandrasekhara.

The sannyAsa title Indra Sarasvati.

We call the power of Maya, indra-jAlam. Concealing his divinity, Sri PeriyavaaL remained only as a mAyA mAnuSha rUpadhAri (showing the Maya of a human form). This is on one side. On another side, the Vedas would speak of Indra as the parampoRuL (Supreme Truth) that became everything due to the Maya Shakti. The Upanishads show him as an Advaita JnAni who realized the Absolute Truth within his self by himself. In these respects too, Sri PeriyavaaL is only Indra, right?

One who is rasamaya (essence-filled); a good nature to move with everyone in sarasam (love); immersed deeply in all the areas of knowledge and arts; and capable of an elegance of words that is unique. Yes, he is only the form of Goddess Sarasvati!

Therefore, the names given to SriCharaNaaL in his pUrvAshrama and turIyashrama, all of them became exclusively applied to him.

Long live that tirunAmam, perunAmam, gurunAmam (holy name, great name and the guru name) that fosters our life!

Glossary:
achala - mf(%{A})n. not moving, immovable; m. a mountain, rock; a bolt or pin; the number seven;
rAsikkiyam - (Tamil) appreciation.
utpatti - f. coming forth, origin, birth (p. {-nant}); result, produce; f. arising, birth, production, origin.
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  #22  
Old 26 July 2008, 10:12 PM
saidevo saidevo is offline
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Re: guru sat charitam (Paramacharya's Holy Life)

Chapter 5. tiru~uruvam (The Holy Figure)
Pages 77-80

nAma mahima (power of the name) is alAti (distinctive). In this Kali, only for that is the highest position given. But then they say, 'Guru's name should not be spoken aloud; if spoken aloud, it would constitute a great apachAram (religious offense)'? If we look at why such contradiction, in fact there is no contradiction at all. The guru's name should not be spoken aloud only to the others. It should be recited inside the mind as a mahA mantra, sadA sarva kAlam (at all times). Not only that. Except that the guru's name should not be spoken in conversation, it can be expressed explicitly in stuti vAchakam, stotram, pADal (eulogy, hymns, songs). If it is otherwise, would our SriCharaNar himself have encouraged the ghoSTi ghoSaNam (proclammation in a group), 'jaya jaya sankara, hara hara sankara' that repeats the guru nAmam twice? The guru nAma japam is a great medicine that clears the mind.

'teLivu guruvin tiru~nAmam cheppal' is the Tirumantiram.

Even preceding it is the tirumantira vAchakam 'teLivu guruvin tirumEni kANDal.

We are confused in maya, with no knowledge of the satyam. Only when the confusion clears, there can be satya darshanam, jnAnAnubhavam, mokSha prApti. That clarity is provided by the darshan of the holy figure of the Guru PerumAn, it is said.

It is said generally that clarity will be obtained by the upadesham (teaching) that Guru does. It is also said in elaboration that even that is not enough; clarity will be obtained only when the disciple realizes in meditation that teaching in manana (reflection) and nididhyAsana (deep meditation). The latter half of the Tirumantira song referred to above also mentions these.

teLivu guruvin tiruvArttai kETTal
teLivu guruvuru si~ndittal tAnE.


The tiruvArttai kETTal is receiving the teachings; called 'shravaNam'. After shravaNam, mananam and nididhyAsana are prescribed in Brahma Vidya. Our SriCharaNaaL has given an explanation in nUtanam (new and fresh) that the 'uru' that comes in the 'guruvuru' refers only to the manana by which the guru's upadesham is repeated in mind (uruppODutal) and the 'si~ndittal' (deeply meditating) only to the act of nididhyAsana of the teaching deep inside the mind. The full verse:

தெளிவு குருவின் திருமேனி காண்டல்
தெளிவு குருவின் திருநாமம் செப்பல்
தெளிவு குருவின் திருவார்த்தை கேட்டல்
தெளிவு குருவுரு சிந்தித்தல் தானே.

teLivu guruvin tirumEni kANDal
teLivu guruvin tiru~nAmam cheppal
teLivu guruvin tiruvArttai kETTal
teLivu guruvuru si~ndittal tAnE.


"Clarity is (obtained by) seeing guru's holy form;
Clarity is reciting guru's holy name;
Clarity is listening to guru's holy words;
Clarity is meditating on guru's form."

Here, after speaking about the tirumEni darshanam in the first pAda (line), there is no need again to repeat it by meditating on the form, is SriCharaNar's opinion. Since shravaNa, manana, nididhyAsana (study, reflection, meditation) is the sAdhana krama (order of spiritual endeavour), after mentioning the shravaNa that is listening in the third pAda, it is only appropriate to follow it up and seek the meaning of manana in the 'uru'ppODal and nididhyAsana in the si~ndittal, he would say. For the 'guruvuru' the meaning should be derived as 'guru aLitta upadEsattai uruppODal' (memorizing the guru's teaching in mind by repeating it), he would say.

But then only seeing Guru's holy form is enough, if it is done in the way it should be done (sighting as in darshan). It would remove the confusion of maya and obtain clarity. Sometimes it might happen that unnecessary debates arise by the words of teaching and confuse the knowledge! So long as our mananam dwells in kAryam (acts) born out of indulging in superficial knowledge, it would be an unidentifiable confusion as to whether clarity or further confusion is obtained from the teaching! The state of nididhyAsana which is deep, one-pointed meditation is one that is not reachable by most people!

Therefore, more than the manana-nididhyAsana, saying the holy name would remain as one that gives clarity. In the mano-vAkku-kAyam (thought, word and deed), even though there is the opinion that higher than the kAryam of the kAyam in sthUlam (gross), are the vachana-stotra-japana kAryas (acts of praising in words and songs and mental repetition) of vAk (speech), and even higher than this kArya of vAk which is somewhat sUkShma (subtle), is the kAryam of the mind which is manana, and the highest is the nididhyAsana, the deep meditation which is an ati sUkShma kAryam beyond the mind and only that raises (the seeker) to the state of shuddha anubhava (pure experience), in practice, for many people, more than the manana-nididhyAsa, chanting the holy name would be one that gives clarity.

Glossary:
nididhyAsana - profound and repeated meditation
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  #23  
Old 29 July 2008, 08:38 PM
saidevo saidevo is offline
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Re: guru sat charitam (Paramacharya's Holy Life)

Pages 81-84

In this same way, as our Sri CharaNaaL himself has exemplified, more than the nAma japam done with vAk, darshan, the sight with the eyes done in sthUla (physically), would be the one that gives better clarity. He would say in his own clear style:

"Two things are given, as svarUpa dhyAnam, namochchAraNam (meditation on the true form, utterance of the name), in (the manner of) nAma-rUpam [in reverse order] to catch hold of the deivam (deity) with ease. Going to the temple, having mUrti darshanam, getting absorbed in that beauty, we get bhagavat smaraNa (God remembrance) without difficulty. Although much is said about the name as nAma mahAtmiyam (power of name), in the state of sAmAnya (general, ordinary) we are (for most of the time), even that delights and stops the mind in its course, only when uttered along with (the sight) of a form. When we say 'Rama Rama', our mind automatically thinks of Sri Ramachandra Murti in emerald complexion, holding his bow kodaNDam. If the name is uttered without including the form, it would only seem vaRaTTu, vaRaTTu (dry) to the ordinary people. Even when the nAma japam is done in the proper way, it is said that first the dhyAna shloka should be uttered and the rUpam is kept firmly in mind. Our prayAsa seems to be more in uttering the name than in sighting the form. Just thinking about a rUpam which is sundaram (beautiful) is more joyful and easier than everything else."

Since this was said by SriCharaNar referring to AmbaaL, he has spoken about it, creating her form in mind and thinking over it.

Without thinking about the form, that is, without seeing it with the mind's eye, in the physical sighting with the fleshy eyes, since our efforts do not even have the difficulty of shaping a form, that becomes a far easier sadhAna.

But then with the darshan which is the kAryam of the kAyamAna kaN (bodily eye), similarly the nAma uchchAraNam which is the kAryam of vAk, even with these acts our deep thinking should merge with them. What sukham (happiness) can be obtained by having darshan of a form or by uttering a name, when the mind is running elsewhere? Therfore, without having the mind to strive and toil much as with nididhyAsana, the nAma japam too is only with the mind engaging deeply, though without that much effort; even less exerting than it, in a comforting way wherein the exertion is not felt at all, remains the act of doing rUpa darshanam and getting its benefits.

In the nididhAsana done as our thinking, it is difficult for the mind to get steeped in harmony; in nAma japam it is less hard; and in rUpa darshanam the mind soaks in very easily.

The moment a person is spoken about, what we think of him is only his figure. When that figure is seen, our mind unites with our eyes and we sight it easily. An act that requires no effort at all!

When going to have darshan of a mahA puruSha (great sage) or the image of a deity, having it with the bhAvam (frame of mind) that the figure is there only for blessing us is what we say as 'pArkkiRapaDi pArppathu' (seeing it as should be seen)! To pick up this frame of mind is also easy. All it needs is a simple faith. Even in that it is enough if we move only half the way. Where we go with such (inadequate) preparations, that mUrti itself would fill up the balance and make our darshana sAdhanA muzhu pakva (darshan endeavour accomplished). It is not that the mUrti should talk to us. It is not even that the mUrti should see us. Even if we go and sight it with an inadequate bhAva, that mUrti, that svarUpam would automatically fill up the shortfall with the power of grace it is filled with and give us the darshanAnda (joy of darshan). The only thing to be noted is that the mUrti should really be a form filled with grace inside!

For this guidelines of grammar, what better literary expression is there than the divya rUpam (shining figure) of our SriCharaNaaL?

That small figure was only filling itself inside with that great grace that gushed towards all the beings of the world!

Thinking and thinking about AmbaaL, that holy figure remained only as the dayA mUrtam (image of compassion) that was not different from that very Mother!

Without an iota of svaya eNNam (self thought) what he said--how aptly it suits himself, check the following:

"If a mahAn (sage) remains as a parama bhakta of AmbaaL, why does the manas draws towards him prompting us to, 'look at him without taking eyes'? 'As the Mother so the Son'--thus the saundaryam (beauty, splendour) that has grown in his rUpam is the one that does this way? If a man has his mind absorbed in AmbaaL's svarUpam and in his hRudaya (heart) her charaNam (feet) is in pratiShTA (established), in the outer form however much kONal, vikAram, kaRupput thOl, ~noLLaik kaNNu, teRRup pallu, chUNA vayiRAyiru~nthAlum(கோணல், விகாரம், கறுப்புத் தோல், நொள்ளைக் கண்ணு, தெற்றுப் பல்லு, சூணா வயிறாயிருந்தாலும்)--crooked, deformed, black-skinned, blind-eyed, tangle-toothed, pot-bellied he be,--as the child who drank the milk of knowledge, milk of love, that milk flowing over his sarvAngam (all limbs), with no guile and deceit in him, only with Ananda (bliss) bubbling over and love swelling up he would remain, so howevermany the crowd, they would experience him as an azhagu rUpi, with a desire to look and look and look more at him, standing on their tiptoes!

"If a man is the child of AmbaaL, he would not be like us, his very form would become distinct. His eyes distinct, face distinct, words distinct, all that he does waving his hands and legs distinct--thus his inner beauty becoming visible not just in the face, but through padAdi kesham (feet to hair on the head), and himself remaining as a child to child, mother to mother, he would dispense comfort to the people who are in different forms of tApam (affliction)."

Although SriCharaNar says as vinaya vigraham (an image of humility), '~nam mAdiri illAthavan' (one not like us), including him with us, we are not going to see a better example of such a mahAn who is ambALmayam than him. He was one who had his holy figure infused with AmbaaL's Motherliness, which was realized by many in the world, as the darshan of AmbaaL Herself.

Glossary:
pakva - a. cooked, prepared (on fire), ripened, matured, fully developed, accomplished.
prayAsa - exertion, effort, pains, trouble.
uchchAraNa - n. utterance, pronunciation.
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  #24  
Old 30 July 2008, 08:43 PM
saidevo saidevo is offline
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Re: guru sat charitam (Paramacharya's Holy Life)

Pages 85-87

Here he referred to a kurUpam and has spoken about the beauty that AmbaaL does even to that kurUpam. Surely, he cannot be referred to as such a kurUpi. Still, in the perspective of anga lakShaNam (features of limbs), that holy face cannot be referred to as one that was extremely beautiful. Even his prakAsha netram (lustrous eyes) where the sun's light of knowledge and the moon's light of compassion merge, had come very near to being what he refers to as '~noLLaik kaNNu' (blind-eyed). Though his complexion was above mAniram (yellowish brown, tan), it was a color that could not be spoken of as blond-white or rosy. Even then, because the inner light had also gilt his outer body, (there was) a wonderful glow all over it, so as to refer to his body as ponnAr mEni (gold-coloured body)! And thereby he excelled with a pAvana lAvaNya tiruvuruvam (purifying, beautiful, holy figure) that made his devotees crave 'howevermany the crowd, to look and look and look more at him, standing on their tiptoes.'

Though his facial features were not distinctly superior, his figure was one where the other limbs were formed much more beautifully. The decorum and sweetness displayed by his figure as a whole were alAti (distinctive).

With just a look at him, not only the pAvanam (power of purification) would be seen, but a thought 'what a small figure' would arise. Perhaps the avatAra sharIram took a small frame and formed its mellowness within it, in order that power and commanding position should not keep people at a distance!

Just as Goddess Ambika, remaining lalita, latA in her figure, had kept hidden and controlled inside her, her aparimita (limitless) mahA-shakti that performed the five tasks, what a great power had our SriCharaNaaL stuffed inside his puny body! Without drinking even a mouthful of water, walking kAdam after kAdam, then doing his snAna-dhyAnam (bath and meditation), thereafter performing puja for hours at a stretch, and even thereafter, conversing, and doing vAda-vichAram (debate) and scriptural research for hours, without showing lava-lesham AyAsa--how many were the days he was in upavAsam (fasting)! A yogi's bigu even in that laLita deham (slender body)! No hunchback even at the ripened age. That spinal column which would stand upright during his japa kAlam!

That height which was less than madhyama AkRuti (medium kind), the laLitam (slimness) that showed no weakness though it was slender, the rotund, flawless suppleness of the hands and legs, above all that hairless saukumAryam--these features showed him as the very Mother Goddess. In that, as his upper vastram (cloth) slips, in the beauty of his back that he displays, we would only have darshan of one of AmbaaL's several adbhuta vigrahas (wondrous images). A renowned painter would say: That back side below the neck is only the form of a sixteen year old divine girl!

Even when he touched his hundred, it only displayed young healthiness, showing nothing that was nAmbu narambu (emaciated and veiny)--the dhivya sharIram (divine frame) of one who took the name of the 'always young' (Swaminathan).

Still, the bone would be seen high and distinct in the area of the chest. A pryatakSha udAharaNam (visible example) of what the TirumurukARRuppaDai speaks of the munivars (ascetics) living in TiruvAvinankuDi as "ஊன்கெடு மார்பின் என்பு எழுந்து இயங்கும் யாக்கையர்"--"UnkeDu mArbin enbu ezhu~ndu iya~ggum yAkkaiyar"--("with the body of an emaciated chest where the bone moves raising")! SriCharaNar would say that a tuRavi (ascetic) who needs to be in vrata (fast) and vairAgya (denial) should only appear as such.

Where else are we going to see that beauty of the garlands he heaped on that round head fitting him well there, and when he wore a garland around his long face, that face giving darshan as sAkShat lingAkAram (visible form of Shivalinga)? A feeling of strangeness appears in us when a crown of flowers and such other things are fitted on the head of others, whereas how nicely they fitted in his case!

kara karaNa mahima (greatness of his hands and religious practice) we shall see in a separate essay. Say about their saundaryam (splendour)! More than compensating for the shortfall of the mukha lakShaNa, were those holy hands and holy feet, swelling with beauty. The plump softness those holy feet displayed even after walking through thousands of miles! The wonder of that palm and inner foot remaining, like the heart, as panju and pinju (cotton-like and delicate)!

The shaN^kha, chakra rekhAs (lines of divine conch and disc of Vishnu) in the charaNam (feet)! That was one seen by an astrologer even in his boyhood! We learn that in the latter days an elderly man spoke about the padma rekhA (lotus line) in Sri Maha PeriyavaaL's shiras-head (it was the shiras that saw the sahasrAra padmam in full bloom!), the shUla rekhA (trident line) of Shiva Peruman and the trikONa rekhA (triangular line) of Goddess Ambika in his karam-hand. Instead of the rekhAs of fate, the mudras (stamps) that showed divinity!

Glossary:
AkRutiH - shape, form, body, appearance, specimen, species, kind.
AyAsa - effort, exertion (of bodily or mental power), trouble, labour.
bigu - (Tamil) 1. tightness, hardness 2. severity, rigidity 3. arrogance.
kAdam - an ancient India measure of distance of about 10 miles.
kurUpa - ill-shaped, deformed, ugly.
lalita - innocent, soft, gentle, charming, lovely; sported, played, playing, wanton, amorous.
latA - creeper, a slender body.
lava - part, piece, plucking, sawing, small drop, particle, smallness, minuteness, ruin.
leshaH - a small bit, very small piece, a figure of speech.
rekhA - scratch, line, streak, stripe.
saukumAryam - tender, delicate.
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Old 02 August 2008, 08:12 PM
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Re: guru sat charitam (Paramacharya's Holy Life)

Pages 87-90

PeriyavaaL's ears were large. 'Is it not the avayava that listens to the entreaties of one and all? Therefore it is as such'; he laughed at what I had written thus about them. "நீள்செவியன்னா யாருன்னு தெரியுமோல்லியோ? அதுதான்!--~nILseviyannA yArunnu teriyumOlliyO? athutAn!--(If one has long ears, you know who it is? Only that, yes!), he said. (The name 'long-eared' applies only to the 'vehicle' that carries the dhobi's wash clothes!)

A speciality of those ears: it is rare for humans to wave their ears the way an elephant does. They call it gaja-karNa vidya. Whereas PeriyavaaL would do it in anAyAsa (with ease).

About his shiras (head) too he spoke humorously once. It is said that the tuRavis need to have a mukkAdu (veil) over their head because displaying the maNDai (bare head) is considered to be ashAstrIyam (against the scriptures). Whereas it was a common sight that PeriyavaaL was seen without a veil over his head. 'When PeriyavaaL observes shAstrAchAram (scriptural injunctions) so much, why this way in this aspect?...', the question rose inside the devotee. How could he ask the question anyway? But then the sage who shines remaining in everyone's chittam (mind) said: "Does this maNDai look like a copper pot that is rolled over? My vastram always slips. As it befits to call the useless daNDam-muNDam (stick, trunk), if it is a daNDam in hand for me, it is muNDanam (shaven head) above!"

Apart from this reason, whether it was due to the simplicity of the child that seeks nothing to hide, or due to his avadhUta mahatvam (greatness of an AvadhUta), generally the occasions were more when the vastram remained only non-committally (paTTum paDAmal) on his entire body. Which was why we had the bhAygam (fortune) of having darshan of that rUpam that was made as a nirmala nilayam (house of purity)--made only of holiness, not just bones and flesh--without the vastram hiding most of it. Even when we watched him as a kaupIna-dhAri (one in loin cloth), unlike watching others in that pose, we felt it only as pure concordance.

The manda gamana where the movement is slow and leisurely, and the ashva gamana (horse pace) where the movement is quick, and the various abhinaya lAkava (easy, smooth gestures) of hands--all truly belong only to him! Is that not a holy figure where "His eyes distinct, face distinct, words distinct, all that he does waving his hands and legs distinct--thus his inner beauty becoming visible not just in the face, but through padAdi kesham", that inner beauty brimming over in him?

Whether it was motionless in kAShTa maunam (complete silence all through the body); was doing restless abhinaya in hita himsa mauna (mildly inconvenient silence); talking long and deliberately at length and leisure; pouring over in speech like the gush of sea; that thumb alone swaying (occasionally) in half-sleep; peaceful in deep sleep; showing mudra in japa pujAs; quickly closing partially and then opening the eyes for a kShaNa kAlam (moment) in AshirvAdam (blessing); slightly rolling his shiras in Amodana (delightful consent); slightly spinning and rolling the hand in permission to mean "can be done in that same way"; taking plesure in his own words and talking with joyful laughter; talking and acting in imitation of a male child; why, even moving forward in small hops while in the squatting position; caressing the chin and gently stroking the stem of the nose during conversation;--thus in whatever mannerisms that were part of him, the matchless holy figure that showed a charm in each of them! How many are there who can thus display their natural charm, in their own natural way?

It would be known by a look at his photographs in many poses, as to how in every bhAva (expression) that holy figure was deeply immersed! In the picture that shows him with shining eyes, laughing widely and talking with hands spread out, he would be the authority of action. In the portrait showing him meditating with closed eyes and focussed mind, he would remain as an instance of an image of peace. In the picture where he gives his gesture of protection, his eyes showing compassion, his palm curving, he would be seen as a holy figure for the divine favour. And in the picture showing him in prayer, his eyes closed and his two hands folded over his chest, that anugraha mUrti himself would remain as a mUrti for vishvAsa bhakti (trustful devotion), praying for divine favour, dissolving into his Self.

Glossary:
avayava - limb, member, part, portion.
gamana - n. going, coming, moving; going to, entering, approaching
kaupInam - loin cloth worn to cover man's private parts, sin, improper act.
lAkava - lAvaka - m. cutter, mower, reaper. (Tamil) ease, facility, effortlessness, smoothless.
manda - slow, tardy, slow moving, loitering, idle, sluggish; dull, faint, low, gentle, feeble.
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  #26  
Old 07 August 2008, 11:02 AM
saidevo saidevo is offline
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Re: guru sat charitam (Paramacharya's Holy Life)

Pages 90-93

A human figure shows artistic beauty only when its limbs are in proportion to each other. Just like the svara sthAnas (notes) that are individually melodious join together and show the beauty of composition in the ArohaNa and avarohaNa (rising and falling cadences), the limbs of a body should be proportional. For one who remained thus with well proportioned limbs, ValmIki would speak of Sri Ramachandra Murti as samaH sama vibhakta angaH*. This nAsi (nose) for this nayanam (eyes), hands, legs, body, a distinct complexion for these, height, weight--the beauty of a body where all such features are in proportion can be compared to a layakkaTTu (composition of notes) which is sarvalaku shuddha (pure in every unit). Such a samaH sama vibhakta angaH holy figure is our Gurunathan's.

The wonderful flexibility of that body! It is one that makes us wonder if it is made of wax, without any bones, hard muscles or twisting nerves! How fluently could he do that Hatha Yoga where he did a padmAsana while standing on head in shirasAna! How was it that he would play, showing us his bowels rolling them into a ball inside his stomach? How did these vidyAs come to him, for one who did not learn the YogAsana exercises from anyone that the world knew of? Once when he was demonstrating some Asana to somebody, it was said that as he stretched his two legs in opposing directions, it was a straight line all through from the foot of his right leg to that of the left! Such an unthinkable flexibility, in the body as well?

It is not a word spoken in civility to call it deiva thirumEni (divine body)! For that body that knew no hunger or starvation, no heat or cold, no stupor of sleep, no pain of legs, there was no sweating! However, when it did sweat very rarely, only the fragrance of the manoranjita flower it wafted?

No one can excel the description given in English by Sri K.S.Venkataramani about SriCharaNaaL, when the latter was in his thirtees. K.S.V. says:

"Have a look at SwamigaL for a moment. The tenderness born of asceticism and the splendour of purity overflow and spread their light in that environment of his presence. In that face that always smiles, the innocence of a child and the freshness of the morning snow find their abode. In the timbre of his voice is found the strain of divine compassion.* In the pointed glance of his eyes are the pulse of heavenly love and the soft light of the rising sun. SwamigaL is naturally endowed with the power of creativity and in the wonderful decorum of that pace of creativity is also there a reservoir of peace. Though it has depth and abundance, it remains like a pond meekly bound within the confines of a glen, rather than swelling in waves and foam and dashing against the banks. Even then, because of the boundless compassion Mother Nature has for the plains of the valley, she arranges for the fall and flow of water from one end of the pond that is held meekly in the upper glen in the peaks of the steep mountains. It is the satyam (Truth) that Adi Sankara's grace has taken avatara in Sri Chandrasekharendra Sarasvati SwamigaL."

*** *** ***

Kalasapakkam Nat Narayana Rao would talk about an adbhuta sangketa (wonderful mark) in SriCharaNar's holy frame that identifies him as TrimUrti. The term 'mark' is not enough; it can be said as a kAttiya, nAttiya sAkShi (shown and established evidence) in the sRuti vAkhya (scritpural words)!

In Gurunathan's sharIram are seen five moles in a group, then three moles in another group and then a single mole. It is in these moles that the Pundit would speak about the indication to TrimUrti.

In the place where the Krishna Yajur Veda (4.4.10) talks about the twenty-seven nakShatras (constellations), assigning each to an adhi-devatA (presiding deity), it says that Brahma is for the Rohini NakShatra (rohiNi nakShatram prajApatir devatA), Rudra for the Tiruvathirai (Ardra) NakShatra (Ardra nakShatram rudro devatA), and TirumAl (VishNu) for the TiruvoNam (ShravaNa) NakShatra (shroNo nakShatram vishNur devatA). Among these, Brahma's RohiNi NakShatra has five stars; TirumAl's ONam has three stars; Rudra's Atirai is a single star. Just like these three NakShatras in space which is the form of akaNDa brahmam (unbroken, infinite Brahman), in the body of SriCharaNaaL, who is an AkAsha sharIri (space-bodied), the three groups of moles in five, three and one!

Another identity in this is that Rudra's NakShatra Atirai is red in colour. Its reddish light could be seen in the sky. That single mole in Maha PeriyavaaL's body would also be seen embedded as a tiny bead of coral!

He would elaborate on that redness as Goddess Ambika, the form of compassion of Shiva!

While SriCharaNaaL generally shows only the form of compassion as AmbaaL, in the dhivya tejo darshanam (divine, shining darshan) he gives, after finishing his snAnam, anuShTAnam (bath and routines), in his nIRu pUsiya nimala mEni (pure, vibhuti-smeared body), saffron clothes, daNDam (staff) and kamaNDalam (water jar), he would touch any heart as parameshvara svarUpam (the natural form of Shiva). There is none other than that darshan to purify us. Let us have an inner-eye darshan of him!

Note:
1. ValmIki Ramayana, Sundara KanDa, Book 5.
dundubhi svana nirghoShaH snigdha varNaH prataapavaan |
samaH sama vibhakta ango varNam shyaamam samaashritaH ||
5-35-16

"He has a voice like the sound of a kettle-drum. He has a shining skin. He is full of splendour. He is square-built. His limbs are built symmetrically. He is endowed with a dark-brown complexion."

2. SriCharaNaaL's voice would seem to raise not from his kaNTam (throat) but born somewhere from his pure inner space and go penetrating us to our interior being. When that Hamsar does a 'hum' in a feigned woman's voice that depth would be found! Was it not the Deivatthin Kural (Voice of Divinity)?

Glossary:
ArohaNa - ascending, rising, rising up
avarohaNa - descending, falling, descent
sa~gketaH - gesture, sign, mark, token for remembrance, indicating token, agreement, condition.
vibhakta - divided, distributed, isolated, lonely, distinct, different, manifold, regular, symmetrical.
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  #27  
Old 27 August 2008, 06:25 AM
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Re: guru sat charitam (Paramacharya's Holy Life)

Chapter 6. SriCharaNargaL's SriCharaNam; Sankara's abhaya karam
(The Holy Feet of SriCharaNar and the Securing Hands of Sankara)
Pages 94-97

[An Anbar (devotee) has inquired about the meaning of calling Sri PeriyavargaL SriCharaNar. When looking at his query, I was reminded of the essay I wrote and gave under the above title to SriCharaNaaL's parama bhaktas Sri Ramaswamy--Smt.Kanakamma dampati. An essay that I wrote for a book of homage that they gave as a gift to a circle of close devotees. The answer to the devotee's question is found there. Additionally, there are many other things. Adding a few more, I share it with all readers here.]

திருவடி தரித்து நிற்கத் திண்ணம் நாம் உய்ந்தவாறே!

tiruvaDi tarittu ~niRkat tiNNam ~nAm uy~ndavARE! --Appar

"standing on His holy feet so we live in spiritual prosperity."

கை தர வல்ல கடவுள் போற்றி!

kai tara valla kaDavuL pORRi! -- Manikkavachagar

Praise the Lord (Shiva) who can lend a helping hand!

RukmiNI, who was massaging KaNNan's (KrishNa) lotus feet as he was about to enter his nidrA (sleep) or yoga nidrA (slumber of meditation) was startled. The reason was that the feet were full of blisters of burn. She implored him the reason for such blisters, her eyes flooding.

KaNNan, the MAyAvi, who had created the incident to give garva bhangam (decrease of arrogance) to RukmiNI, who had considered herself unmatched for loving him, asked her with a mischievous smile: "Did not Radha come this evening to meet me? You gave her a cup of milk that was just boiled down from the oven, right? Exactly at that time I too entered the room? Her yearning to have darshan of me swelled up in her, but at the same she also did not forget the civility of not disregarding your kShIra upachAram (offer of milk), so he cried out 'KrishNA!' and drank the milk as such. And she is the one who has done pratiShTA (established) of my feet in her very soul! Which is why the hot milk hurt and turned up blisters in my feet! Tomorrow, at uShaH kAlam (time of dawn) when she finishes her puja to me and drinks the charaNAmRutam (water that washed my feet), in that rosewater all my blisters would go away!"

As she read that the heat of boiling that should have hurt Radha instead affected KaNNan's lotus feet, mAtRu siromaNi (gem of a woman) Smt. Kanakamma Ramaswamy's thoughts spread out towards our parama pUjya Sri Kanchi Maha PeriyavaaL. "lokAn bhava tava shikhA tApa papashya mAnAn", as the saying goes, SriCharaNaaL's divya charaNam are the ones that bear the tApam (heat) of the world which is getting fried in the heat of the wildfire of samsAra (World-Process)? Additionally, those pAda padmam (lotus of feet) also bear the devotees' heartburns? Shouldn't those feet be immersed in sheetala chandana kalavai (cool, sandal paste) and be cooled? Just by worshipping those imprints, shouldn't we do samanam (balance) of our inner yearnings against the heat of this life and obtain shAnta sukham (comfort of peacefulness)?--in this manner, that lofty woman's thoughts went.

There is a shloka in which a devotee asks God Nataraja who gets sheetala chandana abhiShekam on the dewy early morning of MArgazhi TiruvAdirai (Arudra nakShatra day of the MArgashIrsha month): "With Ganga on the head, along with the cool crescent moon; chilly cobras on hands and feet; on the left side (of body), AmbaaL who is the daughter of snowly mountains and is herself cool in her compassion; as if these are not enough is the heaping up of sandal paste on all your body parts, also pouring it over your head! If you are not one who has nityavAsam (permanent abode) in my chittam (mind) that swelters under the heat of afflictions, how could you have obtained the trANi (strength) to bear this much great coolness?"

If that AdiyAr gave a place to IRaivan (Shiva) in the warmth of his mind so the degree of coolness does not affect him, this AmmaiyAr (woman) yearned to cool down with sandal paste the holy feet of the Sadguru who takes the heat of sins and desires of the world as his own!

She got the great desire that the prints of SriPAda imprinted in sandal paste should be had for their family as a kShemanidhi (life saving), and doing puja to those footprints they must obtain all the iha-para nalam (benefits of this and other worlds).

She prepared the fragrant sandal paste and took it to SriCharaNargaL and prayed to him to give her his footprints on it.

That Master of Compassion was one who could fulfil her prayer considering that AmmAL's bhakti alone. In addition, when that AmmAL's piRa~nta vIDu and puku~nta vIDu (home of birth and home she entered) were both having atyanta bhakti (strong, unbroken devotion) towards him for so many decades, why ask if her prayer was granted?

For a long time that caused her worry that SriCharaNargaL might be afflicted with sheetala (cold), he divinely favoured her by pressing his kamala kazhalkaL (lotus feet) in that cold night. And Avvai's vAk (saying) "சீதக் களபச் செந்தாமரைப் பூம் பாதம்--sItak kaLapach che~ntAmaraip pUm pAdam" ("the flowery, red lotus feet adored with cool, fragrant paste") was realized in every word of it!

Glossary:
bha~ggaH - breaking, split, separation, portion, part, bit, peace, decay, contraction, decrease, evil, pain, impediment, obstacle, going, motion
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  #28  
Old 07 September 2008, 01:01 AM
saidevo saidevo is offline
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Re: guru sat charitam (Paramacharya's Holy Life)

Pages 97-100

They call kaLapa chandanam (sandal paste) 'kalavai'. Only the kShetram called Kalavai is where the two sages who became SriCharaNaaL's Guru and Paramaguru, merged with the ParamporuL (Brahman). SriCharaNaaL who begot two PiThAdhipatis (pontiffs) to succeed him even during his time (of physical life), has offered in that Kalavai the imprints of his two holy feet, as if he had intended to pass his divine favour along with the grace of his two earlier pontiffs (through them), to the world.

Smearing sandal paste on the surface is called chandanak kAppu. This pair of footprints impressed in sandal paste is also only chandanak kAppu (sandal protection); that is, a symbol that protects by grace and provides security! One that PeriyAzhvAr referred to as 'சேவடிச் செவ்வி திருக்காப்பு--chEvaDich chevvi tirukkAppu (the holy safeguard that is a lovely red lotus)'! Falling in 'sharaNAgati' (surrender) is only at the charaNam (feet)!

sAmba sadAshiva shambho shankara
sharaNam me tava charaNa yugau
--svarNamAlA stuthi

thus BhagavadpAdA himself has surrendered only at Bhagavan's feet! To show the mahima (greatness) of feet, is there anything more than his taking the name BhagavadpAda? All the mahAns (great sages) have only got the name 'aDiyAr' (holy-footed) for them?

Since they always meditate on the feet of God in their head and stay oriented towards them, they become 'aDiyAr'. Another explanation: because of their excellent quality of humility, they consider themselves lowly in the society even as the feet are at the bottom of the human body and call themselves 'aDiyEn', 'aDimai', so they are 'aDiyAr'. Yet another explanation: If the Paraman (Supreme God) has to come to us, he should only 'dislodge' his feet and come? Only those feet should we too bow to, weep at, wash, hug and feel happy about it? Only the MahAns render us the assitance of bringing those holy feet to us? So, considering them as the form of those holy feet, adding a prefix of respect, we call them 'aDiyAr'.

'Tiru-aDi' is the direct Tamil form of 'Sri-pAdam' or 'Sri-charaNam'. The 'aDiyAr' who is its mUrti (form) is 'SriPAdar' or 'SriCharaNar'. Here it should be referred to as 'charaNa' as 'cha-kAram' (not 'sha-kAram'). Our seeking refuge at that 'charaNam' is referred to as 'sharaNam', using the 'sha-kAram'. Not 'sa' but the 'sha' as it occurs in 'Shankara'.

It is only that aDik kamalam (lotus feet) that is aDaikkalam (refuge) that VaLLuvar repeatedly speaks about in the opening chapter 'kaDavuL vAzhtthu' (Praising God) in his (Tiruk)kuRaL: vAlaRivan ~naltAL, mAN aDi, aDi sEr~ntArkku yANDum iDumbai ila, tAL sEr~ntArkku allAl piRavAzhi ~nIttal aritu, tALai vaNa~ggAt talai, unless iRaivan aDi is reached, it is not possible to cross over the great ocean of births--all these are the kural (voice) of the kuRaL*.

Only the Paraman's pAdam (feet) became the Vishvam (world) and the sakala bhUtam (all beings) in that Vishvam, is the shruti vachanam (word of scriptures). That the darshan of the feet is capable of giving the complete honour of God who is the vishvAtmaka (soul of the world) is exemplified by VAkIchar's words 'கண்டேன் அவர் திருப்பாதம், கண்டறியாதன கண்டேன்--kaNDEn avar tiruppAdam, kaNDaRiyAtana kaNDEn' ['saw His holy feet, and (in that sight) saw what I had not seen (earlier)']. It is the tradtion of devotees to meditate on only the God's feet instead of the full form (as residing) in the lotus flower inside their hearts. VAkIchap PerumAn (Appar, TirunAvukkarasar) would say, 'நாடினேன் நின்றன் பாதம் நடுப்பட நெஞ்சினுள்ளே--[i~nADinEn ~ninRan pAdam ~naDuppaDa ~ne~jcinuLLE[/i]' ('sought your feet in the middle of my heart'). This is in his Koyil (Chidambara) Pathikam. That ChidambarEsan doing mokSha pradAna (granting liberation) is also by his raised holy foot! The other holy foot that steps on Muyalaka is one that does the maya of tirodhAna (concealment). So, this and the other world both are only by the pair of God's feet! Adding (the acts of) creation, preservation, and dissolution to these two, MaNivAchaka would finish his TiruvenpAvai, hailing that only the Foot does the pancha kRutya (five acts of God Shiva).

upAsaka shreSTa (best among worshippers) would know about the meditational greatness of guru pAdukA (feet impressions) and the pAdukA of AmbaaL, who is guru svarUpam (natural form). "bhajAmi shirasi stitham guru padAravinda dvayam"--thus only the Sri Guru CharaNa Kamalam (lotus feet of guru) expands the nectar (of bliss) in the apex of the head and merges one in Advaita Ananda, is the way our elders have given us, knowing it in their own experience.

"Whatever other honours are there, if a man does not sink his mind in the lotus feet of guru, that mind is of what use, what use, what use, what use?"--asking (the question) 'what use?' thus four times ('tataH kim tataH kim tataH kim tataH kim '), Jagadguru Adi Sankara himself has sung his gurvAaShTakam.

One who is Maha PeriyavaaL, our SriCharaNaaL's charaNa visheSham is alAti (distinctive). Only those feet of compassion have travelled thousands of miles over stone and thorn and jungle paths? Still, it is a wonder that instead of getting rough, those feet stayed divinely smooth and thus got their superiority, like the lalita charaNas of Goddess Sri Lalita! Those feet remain as a treasury of beauty, small like the feet of a mother. Still, these two small feet also have the vishvAkAra prabhAvam (universal majesty, splendour) that is characteristic of Maruti Prabhu (Hanuman) who is described as chiRiya tiruvaDi (Smaller Feet). Just as Vedanta Desika sang a thousand songs considering Bhagavan's feet imprints as a divine form, we can also sing for our Desika!

Go on speaking about we can, of the tiruppugazh (holy fame) of the tiruvaDi (holy feet)--what Tiruppugazh states as குரு சீர்பாத சேர்வை--guru sIrpAda sErvai (the greatness of Guru's pair of feet)!

*** *** ***

Note:
The Tamil version of these verses might be read here:
http://www.himalayanacademy.com/reso...er/content.htm

with the English translation here:
http://www.himalayanacademy.com/reso...aver/eng_1.htm

Glossary:
aDi - (Tamil) foot
pradAna - n. giving, esp. in marriage, presenting, offering, yielding, granting, applying; gift, donation, oblation; communicating, teaching, proclaiming; putting on, applying; effecting, producing.
tirodhAna - concealing, covering, disappearance, vanishing
vishvaM - the universe, dried ginger
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  #29  
Old 09 September 2008, 09:36 AM
saidevo saidevo is offline
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Re: guru sat charitam (Paramacharya's Holy Life)

Pages 100-103

The great day when SriCharaNargaL as an image of his grace that comes pulping like the sandal paste, impressed his footprints of such greatness was the day when the Shukla year, PurattAsi (bhAdrapad) month, Krishna PakSha ShasTi and the Budha Varam (Wednesday) united. 'Shukla' is light. It also refers to Shivam. PurattAsi is 'bhAdrapadam'. For that name itself we can take the meaning as 'mangaLa charaNam' (auspicious feet). They say 'even if gold is obtained, the Budha Varam is difficult to obtain'. For the puNya pAdam which is more valuable than gold to get imprinted on our aham (Self), it was only that day when Aiyan blessed with his anugraha. In the English computation, it was 20.9.1989. (Adding up these digits gives 2, denoting the pair of feet.--sd)

In deiva saMkalpam (divine will), there is a predestinately fixed time for everything. Although SriCharaNaaL graced those pada mudrAs (footprints) that is bhadra pradham (giveing forth blessings and prosperity) in (the month of) BhAdrapadam, it seems that he had saMkalpam for the right time to get their shAstroka pratiShTA (scripture-guided installation) only later. During those three months in between, the feet imprints remained in Chennai with the AmmaiyAr.

The power of compassion can be felt with heightened impression only when there is a trial which is solved soon after. The power of devotion is proved only when remaining not weakened by the trial. In addition, the pain the devotee gets during the trial will also help in lessening his karmic burden to some extent. In our pAda mudrA itihAsa too, such a sodanai paTalam (trial phase) turned up!

The sandal paste dried and cracks started developing (on the footprints). Any effort to set it right could not be accomplished. In the mind of the bhaktai (woman devotee) too, cracks started developing. Finally, for the solution, she went to SriCharaNaaL himself, who was the mUlavar (origin) of the charaNam (foot). That was on December 30th. The fifteenth day in the middle of the holy Dhanur month (mArgaShIrsha--mArgazhi).

But then, the trial continued in the holy sannidhi (hall of divine presence) too! A large and swelling crowd there. Many mukyastas (notables) are waiting with their important supplications. Even though SriCharaNaaL's pAriShadas (attendants) were in good parichaya with the AmmaiyAr, the circumstances were in such a bustle that the assistants could not recommend anything. The AmmAL at that time couldn't do anything more than remain silent and waiting, keeping the feet imprints covered with flowers as such, before SriCharaNaaL.

SriCharaNaaL dropped in parama pAvanam (supreme act of purification) the vanni patra saram (garland of leaves of the Indian mesquit tree) on the feet imprints and gave his anugraham. He also gave his command of grace: "In thai mAsam vasanta panchami (first day of the spring in the month of paushya--January) you do pratiShTA (installation) in the AchAryAL Sannidhi at Sita Paatti's pAThashAlA (school)."

With that his look of grace turned to the next devotee.

The pAriShada had moved the pAda mudrAs beside the AmmaiyAr.

It should have been a matter of great happiness that Gurunathan graced with the garland of vanni patra and with his holy mouth pronounced the place and time for the pAThashAlA vaibhavam (installation festivity). Still, there was no happiness now. The cracks found on the prints proved to be crackers for the happiness!

Kanakamma returned home with the thought, 'after getting back to Chennai, try the other cures suggested by some other people and check if the cracks unite, let the solution be whatever Periyavaa intends!'

When she took the feet imprints for the 'vaidhyam' (other cure)--what to say of the wonder she saw? The feet imprints remained with the fullness of greatness without any trace of cracks that made her wonder 'Were these the prints that had developed cracks?'!

They dazzled giving the assurance that they would never develop cracks henceforth, looking hardened as concrete!

The vittakam (knowledge and wisdom) of the vEndan (king) that also gave fullness to cracked hearts!

To the SriCharaNa MudrA that SriCharaNargaL blessed, devotees fixed precious stones around and did the alaN^kAra upachAra (service of decoration). A beautiful glass box was also readied. The shloka (verse) about Sri Guru CharaNam which remains as the raft that can let one cross the ocean of samsAram (World-Process) was also recorded on a copper plate to be installed with the feet imprints.* One who was a companion of utsAham (strength and vigour) to all these efforts was PujyaSri Jayendra Sarasvati SwamigaL.

The vaLar piRai panchami (fifth day of the waxing moon fortnight) that follows our tai amAvAsya (paushya--Jan new moon day) is the puNya tithi (auspicious day) known as Vasanta Panchami in the chAndramAna mAgha mAsam that SriCharaNaaL indicated. In the yearly study curriculum of veda adhyayanam for six months and education in the other subjects for six month, the day the veda adhyayana pUrti (completion of Vedic study) happens is on this Vasantha Panchami. Therefore, only that day is the day of Sarasvati Puja in the Vedic routine. (The Sarasvati Puja that comes in the ShArada NavarAtri is only paurANikam--puranas-based). Vasantha Panchami is also the auspicious day for such events as temple kumbhAbhiShekam, mUrti pratiShTA (temple ablution and deity installation festivities). Which is why our Indra Sarasvati had desired that day for his pAdukA-pratiShTA!

Note:
Is the Sri Guru CharaNam shloka refererred to here, the following?
mAnasa bhajarE guru charaNam, dushthara bhava sAgara taraNam

Glossary:
parichaya - acquaintance, intimacy, familiarity with, knowledge of; trial, practice, frequent repetition; heaping up, accumulation.
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Old 13 September 2008, 08:06 PM
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Re: guru sat charitam (Paramacharya's Holy Life)

Pages 104-106

Before going to Mayiladuturai for the pratiShTA, the devotees went back to Kanchi to inform SriCharaNargaL about it. Totally unexpected, as if one tries a pair of sandals, SriCharaNargaL climbed on his sandal feet imprints that were dented and dry, pressing his own feet and sat squatting on them! After doing an Achamanam sitting on them, he sprinkled a few drops of water from the pot on his left footprint!

It is only the left foot that is worshipped as if as a separate deity by the name 'KunjitaPAdam'? Only that foot gets one to the state of immortality, kicking away Yama? Did SriCharaNaaL thus do kumbhAbhiSheka to it meaning that only that foot on the AmbaaL's part (of Parameshvara) grants more blessings?

Still in the strange nature of human mind, the AmmaiyAr at that time also feared at the bottom of her happiness--that 'by SriCharaNaaL climbing on and squatting, the prints should not have broken or developed cracks! They should not also be damaged by the wetness of the water!'

But then in the great power of grace, will such things happen?

On 31.1.1990, the day of Vasanta Panchami, in Mayiladuturai, the pratiShTA was held as a mahA vaibhavam (grand festivity), and till today the nitya naimittika pUjas are held in a grand manner.

KPFeet-01.JPG

Our Abhinava Sankara has rejoiced doing pratiShTA of Adi Sankara's feet in various sthalas (holy places) spread throughout Bharatam. Whereas his own feet, as Sri Jayendra SwamigaL said, did their pratiShTA of their own accord!

*** *** ***

From now on, we shall see with a savistAra pIDikai (elaborate bush-beating), an incident wherein our SriCharaNaaL's charaNa mahima was brought out even during his boyhood.

The year 1906.

Sri Chandrasekarendra Sarasvati SwamitaL who was the then KamakoTi PIThAdhipati was observing his chAturmAsyam in the Perumukkal village of the Tindivanam taluk.

Sri SubramaNya SastrigaL who was a Tindivanam resident had gone with his family to Perumukkal to have darshan of SwamigaL. The second son of that family who at a later time blossomed into our Maha PeriyavaaL was the then Swaminathan!

SwamigaL was at that time sitting in the Puja. When his nayanas (leading eyes) that were immersed in the darshan of ChandraMauleesvara and MahaTripuraSundari, were going round the side of the devotees, they rested on the twelve year old Swaminathan who was sitting as a komaLak kozhundu (tender sprout).

Suppose in the sight of a bird that scans the sky, earth, people and trees, its own nest comes by? Even before the bird can enter that nest, its sight will enter it? And will sprinkle love to its offspring there? Thus SwamigaL's dRShTi (sight) which had seen countless people all these times, as a peaceful sight when entering its own nest, as a compassionate sight towards its offsprintg, was fixed on Swaminathan.

Two planets that appeared to be going about their two different courses, had entered into a path where they attract each other!

Without anyone knowing that this is an angurArpaNam for the great incidents waiting to happen, the dRShTi dIkShA (initiation by sight) took place in such a simple manner!

After the puja was over, he inquired SubramaNya SastrigaL about the latter's kuTumba yoga kShema (worldly and spiritual welfare of the family). Importantly, he inquired about Swaminathan.

To Swaminathan himself he talked.

The SankarAchArya SwamigaL who was Jagadguru Sri Kanchi KamakoTi PIThAdhipatigaL talked with concern to a twelve year old bAlakan (boy). Not just on that day, during the two days that SubramaNya SastrigaL was staying in Perumukkal, he often sent word for Swaminathan and was talking to him. What sort of experiences the boy received in his meeting with the PIThAdhIshvarar is not known to us for certain.

*** *** ***

Glossary:
angurArpaNam - a ceremony preliminary to a marriage or any other auspicious function in which certain seeds are placed in vessels for sprouting.
kuTumba - household, members of a household, family
savistara - having diffuseness, diffuse, detailed
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