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Thread: guru kripA vilAsam (On the Greatness of the Guru)

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    Re: guru kripA vilAsam (On the Greatness of the Guru)

    8
    pages 67-73

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

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

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

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

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

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

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

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

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

    बाल्ये नष्टविवेकः विषयसुखास्वाद-लम्पटस्तरुणः ।
    परतो जातविवेको वृद्धोऽशक्तः किमाप्नुयात्सिद्धिम् ॥

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

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

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

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

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

    संसारोवा श्रेयान् सन्यासो वेति निर्णयः क्रियताम्

    saMsArovA shreyAn sanyAso veti nirNayaH kriyatAm

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    --viShNu purANam

  2. #22

    Re: guru kripA vilAsam (On the Greatness of the Guru)

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

  3. #23
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    Re: guru kripA vilAsam (On the Greatness of the Guru)

    namaste Guptaji.

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

    Quote Originally Posted by kd gupta View Post
    Namaste Saidevoji
    the translation of Paramhanshi vrittih as Sanyas dharm is quoted . How is it practicable these days . Is it the VA form ? As mrityukalo is described but not moksha .
    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

  4. #24

    Re: guru kripA vilAsam (On the Greatness of the Guru)

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

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

    mRutyukAlo bhaviShyati | from post 21

  5. #25

    Re: guru kripA vilAsam (On the Greatness of the Guru)

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

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    Re: guru kripA vilAsam (On the Greatness of the Guru)

    9
    pages 74-77

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

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

    अल्पवेतनभृत्यस्तु अमल्दारिति कथ्यते ।
    महावेतनभृत्यस्तु महामात्य इतीरितः ॥

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

    alpavetanabhRutyastu amaldAriti kathyate |
    mahAvetanabhRutyastu mahAmAtya itIritaH ||

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

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

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

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

    स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः (१८.४६)

    svakarmaNA tamabhyarchya siddhiM vindati mAnavaH (18.46)

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

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

    स्त्रियो वैश्यास्तथा शूद्रास्तेपि यान्ति परां गतिं (९.३२)

    striyo vaishyAstathA shUdrAstepi yAnti parAM gatiM (9.32)

    Women, Vaishyas and ShUdras all obtain a lofty status.

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

    स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः (१८.४५)

    sve sve karmaNyabhirataH saMsiddhiM labhate naraH (18.45)

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

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

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

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

    (to continue...)
    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 kripA vilAsam (On the Greatness of the Guru)

    pages 77-81

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    **********
    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 kripA vilAsam (On the Greatness of the Guru)

    10
    pages 82-85

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

    With the GItA vAkhyas:

    स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः (१८.४६)

    स्त्रियो वैश्यास्तथा शूद्रास्तेपि यान्ति परां गतिं (९.३२)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    pages 86-89

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

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

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

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

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

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

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

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

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

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

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

    श्रितचरणयुगे सद्गुरुः स्वीयशिष्ये स्वीयं साम्यं विधत्ते

    shritacharaNayuge sadguruH svIyashiShye svIyaM sAmyaM vidhatte

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

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

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

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

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

    *** *** ***
    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 kripA vilAsam (On the Greatness of the Guru)

    11
    pages 90-97

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    अनिच्छयापि संस्प्ष्टो दहत्येव हि पावकः

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    कञ्चुकोष्णीषधारित्वं राजसेवकलक्षणम्

    ka~jchukoShNISha-dhAritvaM rAjasevaka-lakShaNam

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

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

    पन्चकच्छत्रिपुण्ट्रादि वैदिकानां तु लक्षणम्

    panchakachCha-tripuNTrAdi vaidikAnAM tu lakShaNam

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

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

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