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

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

    Pages 106-111

    To the author of this essay, SriCharaNaaL has given a lot of details about his charitam (life) with his blessings. "வண்டி வண்டியா சொல்லியிருக்கேன்;"--"vaNDi vaNDiyA cholliyirukkEn" ("I have given you cartloads of information."); "ஒங்கிட்ட சொன்ன அளவுக்கு யார்கிட்டயும் சொன்னதில்லே" "o~gkiTTa chonna aLavukku yArkiTTayum chonnadillE"--("To the extent I have told you, I have not told anyone else.")--he had even spoken voluntarily in such words. Still, even after telling all these details, he has kept it at a shortful without making it full! Because, all those 'cartloads' he told were things which can be referred to as his external life; and not about his inner life that was embedded with meaning, an infinite number of times. He mostly kept silence about the lofty and wonderful details of his spiritual life that we could have expected him to reveal at certain stages. Or he simply went on pushing them aside, saying that nothing lofty or wonderful did take place!

    Of course, to those who felt his unnata deivIkam (lofty divinity), this would not be acceptable.

    Then why did he, a holy form of satyam, veil and hide it in that way? Was it due to the situation that under the influence of Kali when even normal human bhAvanas (acts of promoting welfare) are getting bleak in today's world, he should not unwind and display his own divine bhAvanas (states)? Or did that LokaNAyaki (Mother of World) plan that he should hide his real heights and show only simplicity, remaining in direct opposition, in order to balance the trend of today's world, where everyone is doing a make-believe of their non-existent heights? Did She make a judgment that today's world has no rights or qualifications to crave for more (about knowing that inner life), so she let those details of inner life remain in secrecy when details of his external life are themselves so lustrous that they show Maha PeriyavaaL's charitam as a mahA-mahA itihAsam?

    However that may be, we are only disappointed at places where we expect those inner details that are dense with the taste of the divine in his life.

    The connection that developed between Bala Swaminathan and the then PIThAdhipati is one among those (expectations). Except that it is known for certain that it was an atyanta (strong) connection, the graceful spiritual nuances of that atyantam has not come to light.

    Fortunately, one thing has come to be known, from what some of the MaTham mukhyastas and panditottamas (notables and pundits) of those days said at a later time. That is, the then PiThAdhipatigaL had felt certain heights in Swaminathan even as he had a first sight of him. Later, conversing with him, he had well confirmed himself about the (spiritual) kernel of the boy and decided to appoint him only as the next successor of the PITham. About this decision of his, he had also expressly told the mukhyastas and panditottamas of the MaTham. He had told them in spaShTa to the extent that Bala Swaminathan would shine as a Maha PuruSha. SriMaTham's mukya nirvAhi (chief manager) MaNakkal Sri Kandaswamy Aiyar, Maha Vidvan TiruvisaiNallur BrahmaSri VenkataSubbA SastrigaL and such other people have thus given evidence about their knowing the decision of that PUrvAchArya directly from him.

    Was it a decision of PUrvAchArya? Or he knew about the deiva saMkalpam (divine will) and decided thus on it? It should be the latter.

    Will not that Adhipati of Kanchi SriMaTham recognize the greatness of our SriCharaNar--it was he who made him SriCharaNar--which was spotted by Sri Sivabhinava Narasimha Bharathi SwamigaL who was the then excellence-filled AdhipatigaL of Sringeri SriMaTham? Only because he recognized it, had he made Bala Swaminathan, Sri Sankaracharya SriCharaNar? Are you asking with sharpened ears, what that Srigeri samAcham (news) is? That will appear in one of the books to be published in future, made possible by that holy grace.

    However that may be, the then KamakoTi Adhipati did not at that time tell Swaminathan of his decision. Indeed to a small boy, no elder would have revealed such a big news. Much less to a pupil of a Christian missionary school who did not have the qualifications that we attribute for the ArohaNam (ascension) of a JagatAchArya PITham. In addition, though his family was from their pUrvIka kAlam (ancient times) had strong connection with SriMaTham, as far as he was concerned, that parichayam was not there for him. To a boy in such circumstances, it was not surprising that the news of the very administration of that large institution was to be made over to him was not conveyed. Even later on, without the possibility of the PIThAdhipatigaL telling him the news, in the next seventh month itself, he attained deha-viyogam (passed away giving up his body).

    This is from the side of the PUrvAchArya. From Swaminathan's side, as mentioned before, whatever personal heights of experiences he had, it is not known that he expressed them to anyone, though having lived for eighty-eight years thereafter. He has also emphasized to this author that he did not get any such experience. Still, after much supplications from this man, what he has informed, in some detail of his outer feelings, and even giving a hint of his inner feelings, is now distributed to all the readers.

    "When looking at him, it was not at all like looking at other manuShAL (people). A feeling that here is a very great man, and a respect that did not till then arise towards anyone else, appeared. It was heard until then only in stories and puranas about mahAns and jnAnis, who are to be thought of and kept on par with Swami Himself; was seen in dramas. Only now we see such a man in person, it seemed. A respect that did not arise when listening to a story or seeing a drama, arose.

    "That mariyAdai (respect) on the one side. In addition, a priyam (affection) of some sort! A feeling that he is so great a man, I am so much smaller, and even then, this mahAn is one who is very much desired for us. Without being in the state 'Somehow we came for darshan and moved away', the manas (mind) got ready to be always with him. One such priyam!

    "Whatever my priyam? The priyam he showed towards me is the priyam. His priyam was seen in such a great man, without any reason, seeing and talking to an innocent boy, listening to him and treating him well. And in that my priyam became more and more.

    "'What happened spiritually' is your (Raa.Ga.'s) question, right? You are repeatedly asking it. It might seem to you that I feign kirAkki (a high price) without replying straight away. But what to say of something that did not happen? At that time, I was not at all familiar with the 'spirit'; had not even thought about it. Still, for something to happen spiritually--for the guru kRupa (guru's compassion) to make it happen as such--there is no need to know or think about it [for one who is to receive it]. Even after such a happening, it is not necessary for that to be known [by the recipient even at a later time]. Perhaps something in that manner could have happened?

    "I do not know what to say. Don't be in tApam (longing) that Periyavaa does not say anything! What to say when I myself did't know anything?"

    Glossary:
    spaShTa - clearly perceived or discerned, distinctly visible, clear, evident, plain, intelligible, distinct, manifest.
    unnata - raised, high, eminent; bent or turned upwards, elevated, lifted up, high, tall, prominent, projecting, lofty.
    viyogaH - separation, absence, nonexistence, loss.

  2. #32
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    Re: guru sat charitam (Paramacharya's Holy Life)

    Pages 111-117

    Even after that Parama Satya SvarUpar, with supreme love, said thus with a mellowing compassion, to think that he veiled his antaranga AtmIka anubhavas without speaking them out, would seem an error, even an apachAram (offense). Even with that, we cannot hide the fact that in the latter times--many years that grew tall later--he did conceal his divya shakti (divine power) in innumerable things, in what it resulted to us (his devotees) as well known miracles. Which is why it could have been the saMkalpam of Goddess Parashakti that the details of his inner life remain as one that can be described as 'deva rahasyam' (divine secret), although he is a Satya SvarUpar and one who melts in supreme love. Therefore, it needs to be considered that his life incidents and experiences did not end with the external details he spoke about.

    We can compare here what we saw in the essay 'The pUrNa kumbham and the vAhana ArohaNam--as the PUrvAchArya finished his chAturmAsyam in Perumukkal and came in vishvarUpa yAtrA to the temple, to Swaminathan who saw him there, "Something that cannot be described as this or that, registered deep in mind!"

    To the question that when for two days the PIThAdhipar called the bAlan (boy) to him several times and conversed a lot with him, did he not ask anything Atma sambandha (spiritually related), the graceful reply that SriCharaNar gave:

    "I think he did not. Chiefly, he asked (questions) only to test (my) buddhishAlittanam (intelligence), seems I replied (well). [Look at the simplicity in not talking about the parama tRupti (complete satisfaction) that the AchArya had in the replies ivar (SriCharaNar) gave to the questions avar (his guru) asked!]

    "If something can be said which is of Atma sambandham, only the previous year was my pUNUl kalyANam (thread ceremony) held; he asked about it. He was happy that I was doing sandhyA vandanam regularly. He was also happy that I was learning all that is customarily learnt once the pUNUl is worn, and that my father had arranged a tution in Sanskrit only for that purpose (see note below). [SriCharaNar evaded it as ordinary, the swell of happiness that the PUrvAchArya got in the very quick progress the boy showed in Sanskrit as well as memorizing the pArAyaNa sUktas and stotras within a few months of his beginning their learning, and that also keeping the first rank in his school education he did it all. This was learnt by Raa.Ga. mostly from the 'leading question' that he asked to the sage.]

    When SriCharaNar was asked whether his PUrvAchArya at least symbolically indicated or asked about the administration of SriMaTham was to be passed on to the bAlan, he said, "I don't know to say such a thing with certainty. Since I was first in the class, he had asked if I was (at any time) the monitor. That could have been to check if I had the sAmartyam (tact) to advise and control the other boys."

    But then nothing is in (my) memory as to SriCharaNar saying anything (at any point of time) about his being a monitor or not (in the class). It may be that he did tell me and I failed to keep it in the curtain of my mind or share it in paper.

    Note:

    During SriCharaNar's eleventh year of age, in the year 1905, the upanayanam was held for him. The PIThAdhipadigaL had also sent prasAdam on that occasion. Nevertheless, the bAlan was not taken to his holy presence and made to have darshan of him, even at that time. Sometime later, only in the Tirumukkal camp, did our Gurunathan see his Paramagurunathar for the first time.

    Our Devadevar who had (learnt) the deva bASha (Sanskrit) as his own mother tongue, had not known a single alphabet of the language either to write or read until he got his Brammopadesham in his eleventh year of age! The reason was that Sanskrit was not taught in the schools in Chidambaram, Villuppuram and Tindivanam, where he studied. After the upanayanam was done to him, he was sent to the tution classes conducted by a SamskRuta Pandit in Tindivanam.

    Since SriCharaNar also learnt, along with his lessons, what the brahmin boys 'usually learnt' after their upanayanam, we can have it that he would have learned PuruSha SUkta, SriSUkta, SriRudra-ChamakAdigaL, and VishNu SahasranAmam.

    An important viShayam (thing)--rather a correction--is to be mentioned here. Obtaining essays from many great men, the people of Bharatiya Vidya Bhavan in their magazine Bhavan's Journal, were publishing them under the title of the lesson their life had taught them. Under the series, SriCharaNaaL's essay was published in 1961. In that essay, he has mentioned knowing about his succession to Sri KamakoTi PIThadhipatyam at a totally unexpected occasion and feeling upset and wailing about it. The essay says that in that contingency he took hold of RamaNAmam only, and that it was the only thing that he had known religiously at that time.

    It seemed vichitram (strange) that a thirteen year old brahmin boy at the beginning of this (twentieth) century--and that one who belonged to a family that had special connection with SriMaTham--had not known anything other than RamaNAmam. In addition, it is seen in Sri Maha PeriyavaaL's biography titled Sri Jagadguru Divya Charitram written by Sri Sambamurti SastrigaL, that (PeriyavaaL's mother) "Mahalakshmi AmmAL to her children taught all the stotra verses that she knew. Young Swaminathan immensely liked memorizing them." Sri Sambamurti SastrigaL was SriCharaNar's sAkShAt pUrvAshrama thambiyAr (younger brother of his earlier stage of life). He was only five years younger to SriCharaNaaL. And one who himself learnt the stotras from his mother.

    Apart from this, there is another bAla kANDa vRuttAntam (young life incident) that PeriyavaaL himself recalls. He said that to the SriMaTham camp at Perumukkal, a brahmin landlord from an adjacent village came with a show of pomp and fuss. For one who was fattened by money, he had come with the expectation that the AchArya SwamigaL of that day should show special attention to him and honour him. Whereas SwamigaL, without doing any such thing, continued his conversation with the other sAmAnya shiShya koTi (group of ordinary disciples). The landlord was angry at that. With a 'dhivya' thought he should 'attack' the then AchArya by reciting a shloka from the Adi AchAryaaL, he shot a bANa (arrow) of a verse from the Bhaja Govindam that read, 'kAShAyAmbara bahukRuta veShaH | udara nimittam bahukRuta veShaH'. It was a shloka that refers to the Sannyasis who are veShadhAris (pretentious men) wearing kAShAyam (saffron cloth) as one of the appearances that people take in order to nourish their stomach. Ascribing that stigma to the very AchArya PITham, that ganavAn (notable) without any compunction spoke it out loudly in ghoSaNam (proclammation). But then it would have been clear to everyone that what he ascribed would not be applicable to the PIThAdhipatigaL even in lava-lesham (small part). Becuase, had the then MaThAdhipar was veShadhAri sannyAsi who is intent only on nourishing his stomach, for nourishing the bigger stomach of the MaTham, he would have paid all his attention to the ganavAns and ignored the others?

    The bANam could not do anything to SwamigaL who was a shAnta sattva sampanna (one who is accomplished in the qualities of goodness and peacefulness). He remained quiet.

    But then a vidvAn of the MaTham who was present there could not bear it. In a very pleasant and polished manner, he took another bANam from the same Bhaja Govindam and shot it back at the landlord! He recited, "mA kuru dhana-jana-yauvana garvam; harati nimeshAtkAlaH sarvam |". "Don't be proud because of your wealth, servants or youth. The Lord of Death would in a minute take away all those things" is the meaning.

    That bANam piercing him sharply, the rich man traced his way back with a hung face!

    (There is a continuity to this story. Perhaps we might see it sometime later).

    When this incident took place, Bala Swaminathan was present there. It got recorded in his 'photographic' memory and the 'photo copies' were received by several devotees long after the incident!

    The reason why we highlight this here is that we obtain from this incident that even during those days when the Perumukkal camp was held, Swaminathan was acquainted with the Bhaja Govindam. From the way SriCharaNaaL recalled it, one was able to know that from his acquaintance of Bhaja Govindam in those early days, he was at first upset when the landlord threw an example from it and was happy when a VidvAn later gave another example in return.

    Glossary:
    sa~gketaH - gesture, sign, mark, token for remembrance, indicating token, agreement, condition.
    vRttAnta - occurrence, incident, event, doings, life; course, manner, way; tidings, rumour, report, account, tale, story, history; a topic, subject; sort, kind; nature, property; leisure, opportunity; a whole, totality; mfn. witnessing or being a spectator of any action; mfn. inquiring into what has taken place.

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

    Pages 117-118
    Note: continues...

    Only when SriCharaNaaL was camping in Mahanandi in 1957, it was possible to make a mention to him about the 'Bhavans' essay.

    "It has come out that way?", he asked.

    This is an excellent aMsam in the wonderful ascetic disposition of PeriyavaaL. Getting engaged very minutely in a subject, he would seem for a long time to be one having an atIta (excessive) attachment to it. Whereas when something crops up as its result, he would stand away from it, with absolutely no attachment! Showing much interest in fulfilling the request from the people of the Bhavan, he gave the details to a professor and directed him to do an English translation of them. When the translation was in progress, he advised changes when either the professor sought them or he directed the latter for such changes. He even made corrections in some places to the English usage of the famous professor in a way that the professor appreciated it. But then when the full essay was submitted to him as a typed manuscript, he just turned the pages for the sake of it and okayed the script. Later when it was published, he had a glance at the beginning, somewhere in the middle and at the end, and then moved to the next essay. After six years now, in a leisurely manner he asks, "appaDiyA va~ndirukku?"!

    "When compared to the learning through [Veda] pAThashAlAs (schools) or by growing in the satsangam (divine company) of the BhAgavatAL (learned devotees), what was known to me at that time was only very little. But at that time [of emergency], without having anything of them coming to the mind, only the RamaNama turned up. I would have mentioned it him [mentioning the name of the professor who translated it in English]. Seems he understood it this way and had written it", he said.

    When Raa.Ga. supplicated that since a collection of those essays have also come in book form now, if a correction is advised to them now they would carry it out in their next edition, he put a full stop to it saying, "adellAm oNNum ippak keLaRiNDu irukka vENDAm--(Let us not rake up all that now)!"

    Raa.Ga. himself indeed translated that very essay that took its English form through an oral expression of Sri PeriyavaaL, from English to Tamil. Perhaps due to PeriyavaaL's full stop, it did not occur to him to do this correction, even at those times when he was permitted to send it for publication to many special issues (of Tamil magazines), until PeriyavaaL gave up his body! Only now after his sthUla uDal (gross body) matured and fell, the remembrance came and the correction mounts up for printing!

    Pages 114-119
    The main essay continues...

    Learning that the bAlan (boy) stood first in the oratorical competition and in reciting the dialogues of dramas, Paramaguruswamy was said to be happy.

    One thing that is much surprising. We come to know that during that Perumukkal camp, the Paramaguru decided that Swaminathan would be the future PIThAdhipatigaL and informed about it to some very close disciples. Even then, he did not advise the boy's father to stop his getting general education at the Missionary School and give him shAstrAbhyAsam (training in the study of scriptures)!

    Perhaps he considered that it was not the occasion to inform the father about his decision regarding the son. Even later on, no occasion came up (for him) to inform orally of his decision and obtain the father's consent! Only when the father had gone to Trichy to attend a conference of the Government's Department of Education he worked under, did an urgent telegram from SriMaTham was received (by him) and his consent was obtained through his urgent reply telegram, and Swaminatha Brahmachary became a SankarAchArya Sannyasi!

    From the essay in the "Bhavan's Journal" and what Sri PeriyavaaL personally said later on, it is obtained that it was altogether unknown to Swaminathan that his PUrvAchArya had willed to make him his successor. Six or seven months later, unexpected turn of events happening, when Swaminathan was taken by the SriMaTham chippantis (staff members) to the then MaTham camp Kalavai, and the mEstri (supervisor) of the MaTham told him that only he is going to become the PIThAdhipati immediately, he was completely unnerved--thus shows the Bhavan's essay clearly. He whould have become unnerved in that way only because he had no pUrva sangeta (original indication) from his PUrvAchArya?

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

    Pages 119-122

    Although a mahAn (sage) does not inform either openly or by a sign his own opinion or that of God, due to the inner connection a shiShya has to his guru, that opinion would be somewhat known (to him) on a few occasions. Only on a few occasions. In ParaShakti's drama of maya, it is possible that even a parama shiShya fails to know of the holy opinion of his Gurunathar. So, even if the bAlan Swaminathan did fail to glean then and there the holy mind of his atipriya, pUjya AchArya, there is nothing to be surprised about it. Does a seed sprout up immediately when the rain drop falls on it? At that time, the seed would not even seem to have absorbed the rain water. Still, given sufficient time, we would see a green sprout coming out of it. Later, it grows into a tiny sapling, a plant and then a tree!

    Just as he would promptly reply if his school teachers asked him questions, Swaminathan gave replies to SwmigaL's questions in the same way. The yati shreShTa (excellent ascetic) got impressed with the formal beauty and the intellectual beauty of this child. A man with no ties, with a feeling of celebrating an exclusive relation, he proudly spoke to the people around him with the words, "Did you see this boy? You saw his intelligence?" Suddenly he said with a majestic happiness, "This boy is going to shine as a great man."

    Even then, neither Swaminathan, nor his father Subrahmanya SastrigaL did guess that, that 'periyavan' (great man) was to become a 'periyavaaL' and later 'maha periyavaaL', ascending to the divine empire of the PiTham.

    SastrigaL started for Tindivanam with his family. Even after that, SwamigaL ordered him to bring Swaminathan often to the MaTham camp. SastrigaL complied with his orders.

    The seed started to soak more and more in the water.

    *** *** ***

    On that day, SastrigaL's home smarted under allOlakallOlam (hullabaloo). It was all crying and weeping, bustle! Swaminathan was not seen right from the morning. How can the parents and the born-with remain without bustling and being in distress? Where would he be gone? They checked with the homes of all his friends; searched all the wells and ponds in the town. No tidings were known about him.

    The parents did not have food, were merely kneading their grief-stricken hearts, and praying to gods they had not prayed usually.

    The tidings came.

    A MaTham chippanti (staff member) brought news that Swaminathan had come to the camp in a place called Saaram, five miles from their place, where SwamigaL was staying and that he was fine there.

    Later, the MaTham cart came and dropped Swaminathan and his sakA (friend).

    When Swaminathan returned home, the parents were in rapture as if they saw their son with a new lease of life. It was only happiness for them that without wandering somewhere, he had gone seeking a Mahaan. But it seemed to Subrahmanya SastrigaL that at the bottom of that happiness were sediments of inexplicable questions: Why such a connection between this small boy and that great Sannyasi? Why did he call the boy to his presence so often? Why does this boy of his own accord run to the sage without even informing anyone about it?

    Whatever occurred to him, SastrigaL took the boy, along with his horoscope, and went to his friend VenkataRamaiyar, who was well versed in astrology, palmistry and horary astrology. Since that man was of the Telegu tradition, he was also known as VenkataRamaiyaa. His son Krishnaswamy was our Swaminathan's classmate. It was only forming a pair with the other boy of that home did Swaminathan flew to the village Saaram. When he was found missing, his people had missed checking with this home. Only after the vichAram (anxiety) of the missing son subsided and a new vichAram took its place, did SastriyAr go to that house putra sahita (along with his son).

    If those who were the first to know about the mahima (greatness) of MahaPuruShAs were bhAgyashAlis (blessed with divine fortune), then there was no bhAgyashAli like VenkataRamaiyar!

    He looked into Swaminathan's jAtakam (horoscope).

    God, what they call yoga jAtakam, is it the one with so much of yogams?

    Enough to call this just a yoga jAtakam? Not only is this a yoga jAtakam, it also reads like a yogi jAtakam?

    Even in that yogi, a speciality is seen! Without remaining removed as a yogi, this jAtakan is seen as one who remains with the jana samUham (popular society) doing his anugraham (divine favours)? As he looked more into the horoscope, happiness and surprise kept growing tall in VenkataRamaiyar.

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

    Pages 122-125

    Additionally, he wanted to ensure some hint that he found. He said, "SwaminathA, I need to see the soles of your feet! Go wash them thoroughly and come."

    (Only for this news about the tiruvaDi (holy feet) which is the subject of this essay, was the meeting with PUrvAchArya at Perumukkal, etc. narrated as a prelude!)

    Subramanya SastrigaL was sitting in eagerness as to whatever surprises were there in store for them.

    Washing his feet in the courtyard of the house, and walking hesitantly, slim as a creeper, Swaminathan came to the drawing room.

    "kozhandE (my child)! The dust on the floor will again stick to your soles. So bring some water and wash them here itself", Aiyar said. Perhaps he decided to have a good darshan of those holy feet today!

    Washing his feet at the entrance, Swaminathan displayed those red lotuses.

    As he looked pointedly at them, Venkataramaiyar tightly hugged them; and he did not seem to relax his grasp.

    Feeling shy, Swaminathan babbled, "mAmA, take your hands off! mAmA, take your hands off please!" and tried to shake his legs off his grasp. His efforts weren't fruitful.

    "sAr (sir), would you grasp the leg of a child?" Subramanya SastrigaL also pleaded.

    Aiyar sobbed: "You don't know what it is, SwamI! You know how much bhAgyam one should have done to hold these legs? This is a pAdam not obtained easily by anyone, ayyA!" and he relaxed his grasp. "Here, look, the shaN^kha rekhA (the line of the Conch). And here, the chakra rekhA (line of the Disc)! You won't get it this way, SwamI, never", he said.

    "The jAtakam is good, isn't it?" asked Subramanya SastrigaL, with satisfaction.

    "Good? It is the rarest of the rare to see a horoscope like this one", said Venkataramaiyar, but suddenly controlled himeself.

    It was of course a rare jAtakam in his perspective. But how could it be so in the perspective of a father? When Suka became an ascetic and ran away, did not Veda Vyasa himself ran after him (seeking desperately to stop him)?

    Aiyar told only this much to SastrigaL: that Swaminathan's horoscope was one where several yogas met and that he would become very famous. He did not inform that the sakala yoga, rAja bhAva, selvam, kIrtti (indications of spiritual, sovereign, wealth and fame) it contained--all would be sahAya to only the sannyAsa yogam.

    The horoscope confirming what Acharya SwamigaL told--"He is going to be a periyavan (great man)"--SastrigaL started his way back along with son, feeling happy.

    Venkataramaiyar stood, his eyes misty, looking at the holy feet that slowly moved, stamping their glory on where they touched, as PeriyAzhvAr sang:

    ஒரு காலிற் சங்கு ஒரு காலிற் சக்கரம்
    உள்ளடி பொதித்(து) அமைந்த இருகாலும் கொண்டு
    அங்(கு) அங்(கு) எழுதினாற்போல் இலச்சினை பட நடந்து

    oru kAliR cha~gku oru kAliR chakkaram
    uLLaDi podit(thu) amai~nda irukAlum koNDu
    a~g(gu) a~g(gu) ezhudinARpOl ilachchinai paDa ~naDa~ndu


    "Conch in one leg, Chakra in another,
    with two legs formed with such soles
    walking as if their signets written there, and then there..."

    The 'chakaTa yogam' of those feet with the stamp of the Conch and the Disc! The wonderful 'chakaTa yogam' of one's feet who would never mount a cart with a wheel, known as 'chakaTa yAnam! Making the holy earth of Bharatam more holier, they have gone on saMchAram over several thousand kAdams (units of ten miles). If our Maha PeriyavargaL has the honour that if it is a 'walking god' it is him only, the part that is fit for such honour (in his body) is only this pAdam (foot) of his?

    After that '~naDamADum deivam' (walking god) sat down in recent years as a god that would not walk, to make those charaNams (feet) too as a walkless, separate god--an asaiyA mUrtti (moveless image)--in a temple, the divya saMkalpam (divine will) had come up. Its prosperous result was the pratiShTA at MAyUra Maha KShetram of the feet that are shaN^kha-chakra mudritam, getting stamped in sandal paste.

    *** *** ***

    Glossary:
    mudrita - sealed, stamped, impressed, printed, marked, contracted, closed, sealed up.
    sahAya - a companion, follower, adherent, ally, assistant, helper in or to; companionship, assistance.

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

    Pages 125-127

    It is the foot that does the job of carrying a person to places. Whereas it is only the hand that does most other things. Only based on (the word) 'karam' has the word 'kAryam' originated. The acts of blessings of deiva mUrtas (divine images, deities) are carried out only by their hands. The varada of large scoops of bounty is only by the hand. Even more visheSha (excellent) than that, the abhayam of granting protection, preceding it with the word 'a~jchEl' ('dont fear'), is also by the hand! The asura saMhara (destruction of demons) is also one that the hand does. Whatever the deivam (deity), in the dhyAna varNanA (meditative description) (of the god), the details of how many hands, what weapon or mudrA (sign) in each, take precedence.

    Although in general the pAdam (foot) is considered as a deity in its own stature, the Veda in the 'SriRudra SUkta' praises that it is only the hasta (hand) of a jIva (individual Self), doing puja after puja on Shiva, becomes a bhagavAn even loftier that bhagavAn himself! For this, can there be any better proof than SriCharaNaaL's hastam that conducted archanas in crores of numbers to ChandraMauleesvara? What a nectarine hand is that, which has shown abhayam and comforted so many crores of jIvarAsis (living beings)?

    As 'kara-charaNam', we say it, give precedence to the hand even before the foot.

    The chief divine act of granting aikyam (unity with Brahman) that an Atma nAyaka (Spiritual Lord envisaged as a husband) does is also a pANigrahaNa (joining hands in marriage)?

    hasta visheShas are thus in plenty.

    After the pAda pratiShTA, SriCharaNaaL's abhaya hasta pratiShTA should also happen in the same way--thus Goddess Ambika, the antaryAmin (inward regulator), prompted a desire inside Kanakamma. Did not Sri Ramachandramurti, who displayed his kAl vaNNam (divine power of feet) through Ahalya shApa vimochanam (liberation from curse), show his kai vaNNam (divine strength of hands) through the dhanur bhangam (breaking of the bow), 'kaiyODu' (without delay)? His breaking the rudra dhanus in that way is only the bheda (splitting) of the rudra granti* in the Ajna chakra! Only following this, is the sItA-rAma vivAham (marraige of Sita-Rama), which is the shiva-shakti aikyam! Gurunathan's abhaya hastam is only that which grants that advaita aikyam! When it is not abhaya mudrA but a chinmudrA*, the hastam shows this truth in vyakta (clear manifestation). Therefore, when the AmmaiyAr desired for the world SriCharaNaaL's abhaya hastam, she inwardly also longed for the chinmudrA in addition.

    Still, when she went and supplicated to SriCharaNaaL with the suganta chandana kalavai (fragrant sandal paste), without asking for abhaya mudrA or chinmudrA in particular, she only requested that his dhivya hastam be imprinted on it. The karuNAmUrti who is a kAmitArtha bRuta (one who fulfills desires), pressed his holy hand in the kalavai and gave it to her with blessings.

    Note:
    1. rudra granti
    psychic knot or block between ajna and sahasrara chakras.
    When the Rudra granthi is pierced, and the air enters the seat of the Lord (the space between the eyebrows), then the perfect sound like that of a flute is produced.

    Brahma Granthi, Vishnu Granthi and Rudra Granthi. It destroys phlegm which is the bolt or obstacle to the door at the mouth of Brahma Nadi (Sushumna). It enables one to know the Kundalini.

    Ref:
    http://en.mimi.hu/yoga/rudra_granthi.html
    http://www.healthandyoga.com/HTML/re...ays/ays160.asp

    2. chinmudrA
    hand gesture in which the first finger is kept at the root of the thumb, the last three fingers are unfolded. The Cinmudra signifies that communion of the soul with the Absolute is possible only when ego, Karma and Maya are overcome.

    Ref:
    http://en.mimi.hu/yoga/chin_mudra.html
    http://www.hindu.com/2004/03/15/stor...1500360800.htm

    Glossary:
    aikya - oneness, unity, harmony, identity;
    bha~ggaH - breaking, split, separation, portion, part, bit, peace, decay, contraction, decrease, evil, pain, impediment, obstacle, going, motion
    kAmita - desired, wished, a wish, desire, longing
    varada - mfn. granting wishes , conferring a boon , ready to fulfil requests or answer prayers (said of gods and men)
    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

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

    Pages 127-129

    That was 05.12.1991, the day of Kartikai AmAvAsya (new moon day of the Kartikai month) in the PrajApati year, a day filled with auspiciousness. In addition, it was guru vAram (Thursday, the day of the Guru). On that day, our SriGuru's nakShatram anusham had also aligned, adding further speciality! At the time when the cows return to their cowsheds, known as the parama pavitra godhULi kAlam (the supremely divine sunset time)*, PUjya SriCharaNaaL pressed his hastam (hand) for an imprint in the sandal paste, with his blessings.

    The divine orders came to do the hasta pratiShTA on the forthcoming Sri Sankara Jayanti day, at the same Mayiladuturai PAThashAlA temple in the Sankara Sannidhi.

    The kara pratiShTA taking place on the avatAra dinam (birth day) of the ever-benevolent Sankara--it is only appropriate?

    There was an Ashcharya aMsam (a share of suprise) in this hand imprint: Adjacent to the imprint of the five fingers spread out was imprinted the index finger and the thumb separately!

    But then here too a question mark got added to the resulting happiness! The reason was that the index finger was stretched straight, without bending to touch the thumb and thereby make it a chinmudrA. 'There is no such mudrA! What can be done now? In SriCharaNaaL's hand impression, it is not proper for another person to put hand and bend it to a chinmudrA?' With many such questions, the AmmaiyAr returned to Chennai.

    To answer her question, doesn't the Power that blesses have the capability? The divyAdbhuta shakti (wonderous divine power) that had earlier beautifully united the feet imprints after they had developed cracks, did not also take its 'hand' away now! Yes, after reaching Chennai when she checked it, the straight index finger had bent beautifully, touching the thumb and forming the jnAna mudrA properly! Perhaps to show that the jIvAtmA does not easily give in to bending to merge with the paramAtmA, he first made it stand taut and then bent it!

    Thus, the AdiyAr had received, the abhaya mudrA and the chinmudrA both as a double bhAgyam (divine endowment)!

    In the kaingaryam (service) of the bhaktas (devotees), this hand imprint was decorated with precious stones around and took a greater shobhA (lustre).

    Before taken to MayUram for the pratiShTA, the SriHasta MudrA was again submitted in SriCharaNaaL's Sannidhi.

    Like showing harihara abhedam (unity of Hari and Hara), SriCharaNaaL bestowed by placing on it a tuLasi garland as well as a rudrAkSha garland, which he was wearing then. At this time, he had very much reduced his vyApAra (affairs) with the outer world. Yet he asked for and approved the verse of explanation of the chinmudrA that was recorded on a copper plate on the advise of Sri JayendrargaL for installation along with the SriHastam. Wasn't it the chinmudrA that was formed with an adbhutam (wonder) for its nucleus?

    The imprint of the feet that did saMchAra through the length and breadth of the country went straight to MayUram; whereas the imprint of the holy hand that gives its blessings of prosperity remaining where it is, did vijayam (travel) to Kumbakonam, which was SriMaTham's second rAjatAni (capital) during the interim days, and to Govindapuram, which was the brindAvanam (resting place) of Sri BodhendraaL, who got out from the JnAna PITham and grew the crops of devotion through Rama Kirtanam (songs on Rama), and obtained the grand festivities at those places. Later, during the last AngIrasa year on the great day of Sri Sankara Jayanti (that also aligned to be a guruvAram, Thursday) it obtained the pratiShTA mahotsavam (installation festivity) at the Sita Paatti Veda PAThashAla at Mayiladuturai.

    *** *** ***

    Note:
    1. godhULi kAlam - Here is a picture of a cow at the peaceful sunset time: http://www.indiamike.com/photopost/s...43/ppuser/9231

    Glossary:
    godhULiH - dust caused by homeward treading of cows in the evening at sunset, so this time is known as godhULi kAla, evening, twilight.
    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

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

    Pages 129-131

    When there are so many places, for selecting this place, who can get to know the Sadguru's saMkalpa rahasya (secrecy of will), as such? Still, we might have a look at the greatness of Mayuram, and the eminence of that Sita Paatti to the extent we know them.

    Of the sapta nadis (seven rivers) of Bharatam, the only river that flows through Tamizhagam is the Kaveri. In that Kaveri, it is only at Mayuram is the superior bathing ghat known as 'TulA kattam'.*

    The greatness of the holy foot and the holy hand are there in alAti (distinctively) for that place.

    Only the holy foot raised high shows the maximum honour of the foot. And that is given abhinaya (dramatic representation) only in Thillai Natesan's (Siva) Ananda tANDavam (dance of bliss) is the prevailing opinion of most people in the world. In fact, for that AnandakkUtthu there is another name, 'gowrI tANDavam'. And Paraman enacted that 'gowrI tANDavam[/i]' only at Mayuram! Therefore that pathi (place) is (always) referred to as 'GowrI Mayuam'.

    At Thillai (Chidambaram), Gowri only watches as a witness; IshA dances as she watches. Whereas at GowrI Mayuram he dances with she too dancing with him. Long before he came, she came to that pathi as a mayUram (peahen) and was doing penance for her pati (husband). Later on, he too came in the form of a mayUram (peacock). Both of them joined together and performed the Ananda tANDavam. That was why that place earned the name Mayiladuturai.

    "AchAryaaL has mentioned in Saundarya Lahiri (shloka 38) that only in the chittam (mind) of the mahAns (sages) do Shiva-Shakti give darshan as hamsa dampati (a swam couple). He has himself--he should have been keeping Mayuram in his memory (at that time)--mentioned their dancing as a mayUra dampati for all the people to be in Ananda, in his Sivananda Lahiri (shloka 54)"--thus our SriCharaNaaL has shown in example.

    Just as the white light that does not get classified with any other color, scatters as sapta varNa (seven colors), the achalam (not moving, inert) that is Shivam becomes the movement that is Shakti and does all the movements in the prapancham (universe). The bloom and glitter of the seven colors is expressed best only in the peacock. The Shakti from Shiva who is the ParamporuL (Supreme God) takes vidhavidha rUpa (different forms)--where the Svetasvara Upanishad mentions this, it has spoken it with the word vividha. The term 'vi' also means a pakShi (bird). Therefore it is explained one vyAkhyAnam (commentary) that the term 'vividha' implies that just as the mayUra pakShi (the bird peacock) shows different colors, the Shakti of Shiva shows nAnAvaNNam (distinctly different colors).

    For our SriCharaNaaL, this poetic description is a favourite one. Which is why in his dhivya stuthi 'Durga Pancharatnam', he has stated the same Upanishad sentence with a small change at the end, as 'parAsya shaktiH vividhaiva srUyasE (the shakti that is cast away takes different forms). Two lines later, he has mentioned in spaShTa (clearly), as 'vividhA mayUri', referrring to Shakti Mayilambika.

    In Taitriya AnandaValli, each kosha (sheath, body) has been metaphorically given as a pakShi (bird). In SriCharaNaaL's rare poetic eye, the Anandamaya Kosha which is the bird that is said to have Brahmam for its tail has appeared as AmbaaL! In the feeling where the advaita jnAnam and the artistic mind (born in dvaita and reaching in advaita) merge, he has an exclusive interest in the dance of the Adi Dampati.

    Note:
    Paramacharya's discussion on the 'Tula Kattam' in the Kaveri river from the 'Kaveri Puranam' as found in 'Deivatthin Kural' is given here in English:
    http://advaitham.blogspot.com/2008/0...of-14-mar.html

    Glossary:
    vividha - mfn. of various sorts, manifold, divers; mfn. coloured variously, changing from one colour into another;
    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

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

    Pages 131-134

    In her making the achalan (unmoving) dance, the visheSha (distinction) is only for the pAdam (foot) for its aDavu (footwork)? (Alhough there is ativisheSham to the hand that shapes its mudrAs, the peacock has no hands!) In gowrI tANDavam, the raised foot which is his left foot is only hers? Perhaps he (SriCharaNar) thought that only to the shadow of that mayUra padam should the imprints of his own feet go!

    In Mayuram, if the naTanam (dance) shows the divya pAda mahima (greatness of the divine foot), the holy name that AmbaaL carries in that sthalam (place)--'abhayA'--highlights the hasta mahima (greatness of the hand), raising it to the Himalayas!

    There is yet another special reason for the AdvaitAchArya to have a distinct interest in Mayuram. Isn't that the kShetra where Sri Medha DakShiNAmUrti has taken temple in? It is most special that for the varNamAlA stotra Sri Bhagavad PAdAL has blessed us with, keeping that MUrti's mantra akSharas in order as the beginning syllables of the shlokas, he has arranged it in the matta-mayUra vRuttam and also mentioned this vRuttam by name in the last shloka.

    That is a jnAna kShetram, one that cures the mayal (delusion) known by the name mAyA, can be known by what JnAna Sambandha PerumAn has mentioned in his pathikam (set of 10 hymns) on that place as

    ஊனத்து இருள்நீங் கிடவேண்டில்
    ஞானப் பொருள் கொண்(டு) அடியேனும்

    Unattu iruL~nI~g kiDavENDil
    ~jAnap poruL koN(Du) aDiyEnum


    "To have the darkness of flesh removed, I should with wisdom (investigate it)..."

    and as

    மயல்தீர் மயிலா டுதுறை

    mayaltIr mayilA DutuRai

    "Mayiladuturai that cures delusion..."

    Isn't that BhagavatPAdA who devised for us the jnAna mArgam (path of knowledge) also much appreciated the vaidIka AchAras as the foundation for it? That Mayuram has also that honour would be shown by PAlaRAvAyar's tiruvAkku (sacred words):

    பண்டும் பலவே தியரோத வண்டார் மயிலா டுதுறையே...
    நுணங்கும் புரிநூ லர்கள்கூடி வணங்கும் மயிலா டுதுறையே...

    paNDum palavE diyarOda vaNDAr mayilA DutuRaiyE...
    ~nuNa~ggum puri~nU larkaLkUDi vaNa~ggum mayilA DutuRaiyE...

    "From the ancient times, several Vedic Brahmins chanting (Vedas), the Mayiladuturai replete with bees buzzing (over flowers)..."

    "A crowd of the Sacred-threaded joining and worshipping, O Mayiladuturai!"

    Isn't it in a unique harmony that our VedaNAyakA ordered installation of those charaNa-hastas with Vedic chanting at the Veda PAThashAlA there?

    *** *** ***

    Who is that Sita Paatti who established the Veda PAThashAlA in that place?

    That mUdATTi (old woman) who had reached the puNya loka (heavens) several years back was one who had lost her pati (husband) even at her tenth year of age and from thereon grown her bhakti in Pashupati. She was one who did AshrayaH (sought refuge) to SriCharaNaaL, having known him as the mAnuDa vigraha (human image) of that Pashupati. She can't be said to be particularly rich. Still, spending from her own properties and collecting donations without feeling shy about it from the Astika jana (God-believing people), she always remained conducting grandly something by way of bhajans, pujas or samArAdhanas (community worship). Isn't some sort of vratAnuShThAnam mentioned daily in the PanchAngam? She would have probably conducted employing suitable brahmins, all those observances! She made widows like her stay in the several rooms in her house and involved all of them in the sacred tasks and service. Sita Paatti had neatly scheduled the rent received from each of them for a specific satkAryam (sacred task). As a jewel on the crown for all these satkAryas, she established the Veda PAThashAlA right opposite her home and constructed in that school a Sannidhi for Sri BhagavatPAdAL, who is pratiShTApanAchAryAL (founder teacher) of the vaidIka mArgam (path of Vedic rituals).

    One who was the adopted son of her was Smt.Kanakamma's son-in-law. It is under his supervision that the Vedic school and the house Sita Paatti lived in, remain presently.

    The woman who sought the imprints of feet and hand, only prayed with the consideration of her own family welfare. But then whatever prayer did Sita Paatti sought from SriCharaNaaL? Which is why SriCharaNaaL should have had the consideration for installation of his feet and hand imprints in Sita Paatti's Vedic School as a living memory to her and for the welfare of the entire world. For one who wonderfully unites several aMsas (share of events) in his LIla of Grace, has also arranged for visheSha puNya to collect for that family, since the supervision of this Vedic School vests with a relative of Kanakamma's family.

    Let us hope that this installation would open up a way for this Vedic School which remains presently closed to get a renewed lease of life!

    May the CharaNaHastAlayam at Mayuram remain as the sharaNAlayam (refuge) of the bhakta koTis (community of devotees) and give them their daily [i]shAnti saukhya[i] (peace and happiness)!

    *** *** ***
    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

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

    Pages 134-137

    charaNam, hastam both these terms have the meaning 'support'. That which shares the weight and comforts is 'support'. The divine, holy frame that supported countless aDiyArs (devotees) giving refuge through the charaNa kamalam and security through the hasta kamalam has disappeared.

    But was it that the mEni (body) and its limbs dispensed that immense grace of support? Physical body can only support physical things. How can a physical body support the mental burden, the life burden of devotees? That support was done only by ParAshakti's principle of Supreme Compassion. Since people cannot absorb that sUkShma shakti although it is one that is immortal and is vyApaka (pervading) everywhere at all times, it dispenses its supreme compassion showing avatAra sharIras to them and using those bodies as a tool. Still, in the inexplicable sport of ParAshakti, it is given a rule of lifetime and the body is finished (when its time is up); even the avatAra sharIras. Although it is this way, from the greatness of the holy service of support rendered by the sharIrI (body-bearer) during that lifetime, devotees can understand him as the power of the grace (of ParAshakti) that cannot be limited to a sharIram.

    Therefore, when an avatAra sharIram falls, since the nava nava sundara lIlas (always modern and lovely sports) it did for our eyes to see and our eyes to hear also come to an end, it is natural that grief swells up in us; nevertheless, if we look at it with a cleared mind after prayers, we can understand that it was not the sharIram that supported and protected us, and that that power of support and protection remains with us even today, surrounding and permeating us, and that it will ever remain so. We can understand this fact in experience, not just by vAi joDanai (decorative words of mouth) or mano kalpitam (mental imagination).

    All that is informed to us from the veda vachanam jIvema sharadaH shatam* to the podu vachanam (common saying) 'shatAyus' uttered even when a child sneezes is that the adhika pakSha (maximum) lifetime of a sharIram is a hundred years. The term 'nURudal' also means 'get destroyed'!

    Such a maximum limit is the time SriCharaNargaL has with parama karuNai (supreme compassion), parama poRumai (supreme patience) withstood by that dharma vigraha sharIram of his, the adharma kali kolAhalam (adharmic uproar of Kali) prevalent everywhere and dropped his body. Many of us are among the majority who has deliberately let slip the fruits obtainable from that parama shreShTa avatAram (supreme and best avatar) who lived for many long years to only turn all the people into their life of dharma, keeping this mission night and day and all times, in his thoughts, words, deeds, prayers and anugraha (divine favour). Enough if we adore and talk of his greatness, we can go in our own way without doing anything that he would appreciate in us and be proud of--we have remained (in our ways) only with this intention. Even then, without accusing us, cursing us, and without himself feeling bad about it, without considering success-failure in accordance with the crowning example of Gitopadesham, working with all his breath for dharma punaruttAraNaM (rescuing and securing dharma) which is the avatAra svadharma (natural dharma of an avatar), without showing the strain of it but remaining like a flower in blissful bloom, and abundantly dispensing Ananda to the world, he has dropped his body when his pUrNAyL (complete lifetime) is about to be over.

    More than feeling sorrow thinking of him, it would be much prosperous and fruitful if we think of ourselves and do some Atma chodana (self examination). If we do it, the power of grace of that parama mUrti which is nothing but a form of compassion would wipe out grief and lift us as pure souls.

    Having made a parama shreShTa avatAra sharIram go about as a walking god on one side, and making the kali pravAham (the steam of Kali) flow preventing any special renaissance of veda mArgam (path of Vedas) as the work of the avatar on the other side--whatever the chittam (intention) of ParAshakti, which is a mixture of compassion-maya, in playing this sport? Has not the avatar helped in somewhat embanking the Vedas from being completely swept away (in the floods of Kali) and in keeping up the Atma dIpam (lamp of Self) at least to the extent of a spark without going off completely? Perhaps only that much She intended (to take place)!

    Note:*
    तच्चक्षुर्देवहितम् पुरस्ताच्छुक्रमुच्चरत् ।
    पश्येम शरदस्शतं जीवेम शरदस्शतम् ॥

    tachchakShurdevahitam purastAchChukramuchcharat |
    pashyema sharadasshataM jIvema sharadasshatam ||

    --RV 7.66.16, TA 4.42.5, AV 19.6.7]

    "He first arose who was the doer of good to the scholars and was blessed with pure eyes of knowledge. May he bless us with a long life of 100 years devoid of misery and pain so that we may live, may hear, give sermons, lead a comfortable life and dwell in happiness for more than a hundred years."
    (http://www.aryabhatt.com/vedas/yajurveda5.htm)
    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

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