guru kripA vilAsam (On the Greatness of the Guru)

[saidevo]

Through this, SannidhAnam had also done an indirect upadesham--teaching, to them. That is: "The mamatA--pride/arrogance, that one is a big adhikAri--authority, might arise in some, once they wear the shirt and turban. But even that adhikAri is a rAja-sevaka--government servant. The jawan/soldier too is wearing a shirt and turban, but he does not get any distinction only because of them." SatyamUrti understood the vyangyam--implication. The others who did not know Sanskrit could understand it when he explained to them after coming out of the room.

Without elaborating the former half of the shlokam, SannidhAnam did upadesham to them, taking the latter half:

"We are all vaidikas. Those who wear shikhA--tuft of hair, and yajnopavItaM--sacred thread. Or at least wearing a yajnopavItaM. All are only vaidikas. You people too are shuddha-vaidikas--pure Vedins", he said.

Some people, listening to it, blinked with uncertainty. Looking at them, SannidhAnam said again, "No saMdeham--doubt, is there. You people too are vaidikas." Then he asked them, "Among you people, is there anyone who do the gAyatrI japam?"

Everyone laughed and said, "You may better ask if any of us don't do gAyatrI japam!"

To that SannidhAnam said, "Let it be so. Anyone remained without doing gAyatrI japam on any day?"

Some, who did not have the courage to lie, said, "We are mostly doing sandhyA-vandanam and gAyatrI japam. They are skipped sometimes on-udyoga-nimittam--on account our occupation. Still, we have the thought that karmas--religious tasks, should not be given up."

SannidhAnam said, "(I have) parama-saMtoSham--utter happiness/satisfaction, for such thought you have. Doing the karmas as far as possible, without giving them up, is the duty of the vaidikas."

One among those who had come there was a LingAyat. He asked, "Can I too become a vaidika? But I have no yajnopavItam?"

"If you agree that the Vedas are pramANa--authority/proof/testimony, what is the saMdeham that you are a vaidika too?" came the reply.

Witnessing all these, SatyamUrti was afraid. Thinking about how the people who had come to see him started asking such questions to SannidhAnam, he told them to remain outside and that he would see them later on. To that the Congress pramukhas spoke something to him in English and said that they had come for an important task. SatyamUrti held them back with the words, "Let us not talk in English here. It would be apachAra--improper."

Whereas SannidhAnam with a mandahAsam--smile, said, "All those people are KannaDigas. In the saMdeham--doubt, that you might not know the KannaDa bhASha, they had talked in English. There is nothing wrong in it." At length, everyone was-in-samAdhAnam--became quiet.

Then SannidhAnam told them, "As you discussed among yourselves, there would be no Apad--misfortune/calamity, for that man. He would return home tomorrow evening, so don't be afraid."

Since they said nothing in-spaShTa--clearly, they looked at each other, surprised as to how that rahasyam--private matter, was known to SannidhAnam. This Lekaka too understood nothing. They were restless that they should take SatyamUrti out of the room and explain to him something in detail; whereas SannidhAnam was not prepared to let him go.

So they devised an upAyam--approach. With the thought that if they moved out, he too would have to accompany them, so they could talk him and finalise the matter, they got up. Forthwith SannidhAnam told them, "Don't be in a hurry. SatyamUrti has come here to get some saMdeham clafified, so you let him go after getting nivartana of his saMdehas." He continued:

श्लोकार्धेन प्रवश्यामि जीतासर्वसंग्रहम्

shlokArdhena pravashyAmi jItA-sarva-saMgraham

"I shall explain the tAtparyam--purpose/meaning, of GItA with a half verse."

Taking up the sAram--essence, of Bhagavad GItA, through the lone statement, SannidhAnam did vivaraNam--exposition:

सर्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः

sarvakarmaNA tamabhyarchya siddhiM vindati mAnavaH -- GItA 18.46

"From one's own actions, a person finds accomplishment."

For about a half hour he poured forth as amRta-varSha--rain of nectar. In sight of this, VaruNa-bhagavAn too started raining. The people who had arrived were surprised at the sudden, heavy rains.

Note:
01. हरिर्हरति पापानि दुष्टचित्तैरपि स्मृतः ।
अनिच्छयापि संस्प्ष्टो दहत्येव हि पावकः ॥ ६५ ॥

harirharati pApAni duShTachittairapi smRutaH |
anichChayApi saMspRShTo dahatyeva hi pAvakaH || 65 ||--pANDava gItA

Hari even steals the sins of people with evil minds,
For does not fire burn, even if touched without knowing?

Prapanna Gita
The Prapanna Gita, also known as the Pandava Gita, is a beautiful compilation of quotes from many great personalities, from the puranic age, that glorify the Lord in an inimitable manner. This text is in the form of prayers. Although small in size, since it has only eighty-three verses, each verse of the Prapanna Gita has a depth of devotion and total surrender which inspires a spiritual seeker to become immersed in the ocean of love for the Lord.
http://www.kriya.org/store__list.php?cat=2

**********

[saidevo]

12
pages 98-101

Giving a detailed upadesham--instruction, of the sAram--essence, of GItA, and then looking at SatyamUrti, shrI SannidhAnam said, "If you have further doubts you might ask me without any fear."

To that SatyamUrti said that it was vAstavam--true, that he came there with many sandehams--doubts, but by the upadesha amRuta varSham, SannidhAnam showered during this half hour, all those sandehams have been nivartana--removed, and that the meaning of the shloka--verse

अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया ।
चक्षुरुन्मीलितं येन तस्मै श्रीगुरुरवे नमः ॥ २ ॥

aj~jAna-timir-Andhasya j~jAnA~jjana-shalAkayA |
chakShur-unmIlitaM yena tasmai shrI-gururave namaH || 2 || *1

had was now known in anubhavam--experience. He then did a sAShTAngga-namaskAram--prostration with the eight limbs of the body touching the ground, to SannidhAnam.

But then SannidhAnam did not let him go that easily. He asked, "First you said you had some sandeham. Now you say that it is nivartana. Tell me what doubts did you have and how they were removed." What to say of the sage's compassion!

With great reverence, shrImAn SatyamUrti took the jotted notes from his GItA pustakam--book, and showed them to SannidhAnam. In that were seen some ten to fifteen jottings of doubts. He then explained the reasons for those doubts and how there were removed by SannidhAnam's upadesham, and his eyes started filling up with tears. We mention a few of those doubts here.

Question:
Although knowing that Arjuna was adhikArin--entitled to, only karma-yoga, what was the reason that BhagavAn (shrI KRShNa) explained to him about the sAMkhya-yoga and saMnyAsa-dharma?

Answer:
BhagavAn did not do upadesham of the GItA for Arjuna only. Keeping him as a vyAjam--pretext/artifice, he did upadesham to all the adhikArins, so he spoke in that manner.

Question:
After saying, (*2) कर्मण्येवाधिकारस्ते
karmaNyevAdhikAraste

and
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः
svakarmaNA tamabhyarchya siddhiM vindati mAnavaH

that is, only by karmas--rites and duties, could the mokSha-paryanta--liberation-related, phalas--fruits, be obtained,

later, that same BhagavAn gives the upadesha to give up all dharmas as

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज
sarvadharmAnparityajya mAmekaM sharaNaM vraja;

How can this be nyAyam--fair?

Answer:
By the adhikAri-bheda-kAraNam--reason of difference of entitlements, mentioned above, the samAdhAnam--justification, for this can be explained. That is, for the padam--term, "सिद्धिं--siddhiM" there, if the artham--meaning, of chitta-shuddhi--mental purity, is taken, it would become the viShayam--subject/scope, for karmAdhikArins--entitled to rites and duties. Saying

सर्वधर्मान्परित्यज्य
sarvadharmAnparityajya

is jnAnAdhikArin viShayam--subject of those entitled to jnAna--seeking knowledge. Thus the vyavasta--binding, can be done.

Question:
In the first adhyAya--chapter, of GItA, 'Arjuna viShAda'--Arjuna's despair, is spoken about. Whereas in the end is seen the

तत्र श्रीर्विजयो भूति
tatra shrIrvijayo bhUti

wherever there is bow-bearing PArthA--there is splendour, victory, prosperity, and firm leadership.

The Arambha-avasAna vAkyas--statements at the beginning and conclusion, do not match?

Answer:
The first adhyAya of GItA is only bhUmikA--introduction. The gItA-shAstram starts only with the second adhyAya, from (the verse 2.11)

अशोच्यानन्वशोचस्त्वं

ashochyAnanvashochastvaM
You are mourning those who are not to be mourned.

At the end of the 18th adhyAya, is found
अहं त्वां सर्वपापेभ्यो मोक्ष्ययिष्यामि मा शुचः"

ahaM tvAM sarvapApebhyo mokShyayiShyAmi mA shuchaH
I shall free you from all sins. (Therefore) do not grieve.

Only this is the conclusion of the shAstra--scripture. Therefore, since it begins with

अशोच्यान्
ashochyAn

and ends with
माशुचः
mAshuchaH,

the tAtparyalingam--mark of clarity in meaning and purpose, of the उपक्रमोपंसहारैकरूप्यम्--upakramopaMsahAraikarUpyam--being in harmony at the beginning and end, remains spaShTa--clearly perceived/distinctly visible. This is explained well in the BhAShyam--(Shankara's) commentary.

Question:
In that case, since it is shown in the beginning as

अन्वशोचस्त्वं
anvashochastvaM
you are mourning and in the end as

अहं त्वा
ahaM tvA,

looking at Arjuna and saying 'you' (again), how can it be said that the upadesham--teaching, is for others, keeping Arjuna as a vyAja--pretext/artifice? If he looks at Arjuna and says "I shall free you", how can it be applicable for others?

Answer:
For the padam--word, arjuna, we should take the meaning found in the 'amarakosha':

वलक्षो धवळोऽर्जुनः
valakSho dhavaLo&rjunaH

that is, 'one who is parishuddha--purified, who has chitta-shuddhi--purity of mind. From this will be obtained the meaning of one having sAdhana-chatuShTaya-sampatti,*3. Only such a man is the mukyAdhikArin--chiefly entitled to. So the tAtparyam--aim/object/purpose/meaning, is that he does sambodhanam--causes to know, only that mukhyAdhikArin, by the arjuna-padam--word Arjuna.

Question:
If it is vAstavam--true, that it is said
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति

mithyaiSha vyavasAyaste prakRutistvAM niyokShyati (18.59)
(Resorting to egotism, you think 'I will not fight'. This resolution of yours is wrong; nature will compel you.

and
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति

prakRutiM yAnti bhUtAni nigrahaH kiM kariShyati (3.33)
Beings follow their nature. What will holding back achieve?

that is, man becomes influenced by nature, so he cannot do-indriya-nigraham--restrain his senses, what fruits can forthcome by our exertion?

Answer:
Since BhagavAn has (also) said

कर्मण्येवाधिकारस्ते
karmaNyevAdhikAraste (2.47)
Your right is in regard to action, (never in the outcomes),

and
कुरु कर्मैव तस्मात्त्वं
kuru karmaiva tasmAttvaM (4.15)
Therefore, perform the very action (performed by the ancients long ago),

there is no sandeham--doubt, that humans have sAmarthyam--justification/efficacy/strength, in karmas--religious rites and duties; (however,) by the vAkyam--statement

मा फलेषु कदाचन
mA phaleShu kadAchana (2.47)
Never in the outcomes (do you have the right, only to actions)

we must have the vyavasta--determination/conclusion, that only Ishvara has the adhikAram--authority, with regard to karma-phala--fruits of actions. Saying prakRuti--nature, only means janmAntarIya puNya-pApas--merits and sins that continue over births. It is the same meaning for the svabhAva-padam--the word 'svabhAvam'--own nature, where it is said

स्वभावजेन कौन्तेय
svabhAvajena kaunteya (18.60)
(bound) by your own actions...

Therefore, the tAtparyam is that one can change, by present puruSha-yatnam--human effort, the janmAntarIya puNya-pApa vAsanas--impressions of merits and sin continuing over births.

In this way, shrImAn SatyamUrti informed, reading out some other questions he had jotted down, that he had got the answer for all of them. In the foregoing, the questions are SatyamUrti's, and the answers are those obtained from SannidhAnam's words of upadesha--instructions. Therefore, we have also got the answer for many sandehams--doubts, that might arise in us, by this guru-shiShya-saMvAdam--teacher-disciple conversation, that resembled KRShnArjuna-saMvAdam.

...to contine this chapter...

Note:
1. From shrI guru stotram:
aj~jAna-timir-Andhasya j~jAnA~jjana-shalAkayA |
chakShur-unmIlitaM yena tasmai shrI-gururave namaH || 2 ||*1

One who applied the collyrium--jnAna-anjanam, (of Self-knowledge) with a small peg--shalAka, and opened my eyes--chakShur-unmIlita, that had got blined--andhasya, by the cataract--timir, of (the darkness of) ignorance--ajnAnam, to that guru, my prostrations.

2. The GItA shlokas referred to are:

karmaNyev-AdhikAraste mA phaleShu kadAchana |
mA karmaphala-heturbhUrmA te sanggo astvakarmaNi || 2.47 ||

2.47: Your right is in regard to actions, never in the outcomes.
Do not have the outcome of action as your motive, nor be attached to inaction.

yataH pravR^ittir-bhUtAnAM yena sarvamidaM tatam |
svakarmaNA tamabhyarchya siddhiM vindati mAnavaH || 18.46 ||

18.46: Having worshipped that from which the manifestation of beings proceeds and by which all this world is pervaded,
through one's own actions, a person finds accomplishment.

sarvadharmAn-parityajya mAmekaM sharaNaM vraja |
ahaM tvAM sarvapApebhyo mokShyayiShyAmi mA shuchaH || 18.66 ||

18.66: Having abandoned all dharmas, take refuge in me alone.
I will free you from all evils. Do not grieve.

3. sAdhana-chatuShTaya-sampatti
Refers to the fourfold aspects of Atma-sAdhana, viz., viveka--discrimination of Real from unreal, vairAgya--detachment/dispassion from sense objects, shamAdi ShaTka sampatti--a collective group of six behavior traits, and mumukShutva--intense desire to achieve permanent bliss. Check http://www.advaita.org.uk/discourses...a_sampatti.htm for details.

[kahanam]

Sri Chandrasekhara Bharathi Mahaswamigal of Sringeri Sri Saradha Peetham

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

http://www.sringeri.net/jagadgurus/s...miji/biography

[saidevo]

pages 101-105

As soon as sandhyA-kAlam--the time of dusk, came in-samIpam--vicinity, giving phala-mantrAkShata--rice grains in the spell of blessings, SannidhAnam permitted them to leave, saying, "parama-santoSham--much happiness for me. You (people) need not depart in a hurry. The vaNDi--vehicle (bus), scheduled for 5 o'clock would have left for Shimoga by now. Today is shukravAram--Friday (day of Shukra--Venus). So, you can have darshan of AmbAL and leave tomorrow."

As he listened to these words, shrI SatyamUrti, with tears flowing from his eyes, supplicated to the sage, "Today is a sudinam--auspicious day. My janma--birth, has become saphala--fruitful, today. All those doubts in my mind, that were not nivartana--removed, despite my asking many people, only today were removed. Should do anugraham--favour, for me to come back again and have darshan of SannidhAnam."

With a mandahAsam--gentle laugh, as SannidhAnam said, "Don't do-sampAdanam--earn, of many sandehams--doubts, and come", SatyamUrti started leaving with the words,

"स्थितोऽस्मि गतसंदेहः करिष्ये वचनं तव

sthito&smi gatasaMdehaH kariShye vachanaM tava
I am now firm, free from doubts. I shall carry out your orders.

sthita | asmi | gata-saMdehaH | kariShye | vachanaM | tava
firm | I am now | free from doubts | (shall) carry out | orders | (of) yours."

When SannidhAnam quipped, "Fine, at least you did not say

गतोऽस्मि स्थितसंदेहः

gato&smi sthitasaMdehaH
I am going, but my doubts remain (firm)

so, that itself is saMtoSham--happiness, (for me)", all of us had a hearty laugh, feeling happy about his rasikatvam--sense of humour.

Taking leave, shrI SatyamUrti and his ghoShTi--group, finished their sandhyAvandAdi kAryas on the banks of Tunga(badra) and went to the AmbAL Alayam. But then one of them wanted to return home due to some urgent work, so he went to the Shringeri bus stand and inquired. He came to know that the bus to Shimoga had left and that a bus to NarasiMharAjapuram was ready to leave, so he boarded that bus. When the bus was in the vicinity of NarasiMharAjapuram, it met with an accident, and tilted sideways. Many people suffered injuries. As it had rained heavily that day, the road was damaged in many places. The bus that left for Shimoga too met with the same fate, with injuries of many of its passengers. All these things were known to SrikaNTha ShAstrigaL by a telegram he received on the next day.

Except for the man involved in the accident that day, did we not say that all others in SatyamUrti's goShTi, obeying SannidhAnam's orders, went to have darshan of Goddess ShAradAMbAL? They got divya--wonderful, darshanam, that day. Because of some sAvukAra's--zamindar's, prArthana--prayers/vow, shrI ShAradAMbAL's utsava-mUrti--image taken in procession, came in bhavani--procession, around the Alayam--temple, in a silver chariot on that day. Witnessing that kaNkoLLA--(Tamizh) eye-widening/wonderful, sight, everyone went in to paravasham--self-obliterating happiness. They discussed among themselves, "Since we stayed here without going to Shimoga, obeying SannidhAnam's orders, we had this divya-darshanam, is it not so? Had we gone to Shimoga disobeying his orders, would this bAghyam--fortune, be had by us?"

At the samayam--time, of dIpArAdhana--worshipping with lamp, SannidhAnam too had come to shrI ShAradAMbAL's sannidhi for darshan. When he came out finishing dIpArAdhana and prArthana, SatyamUrti and his goShTi again paid their vandanam--respects, to him. Giving with his divya-hastam--divine hand, the kumkuma-prasAdam and the champaka flowers in abundance to shrImAn SatyamUrti, shrI SannidhAnam told him with a mandahAsam, "You people may get back to your places in saukhyam--comfort, tomorrow", and left the place. They discussed, "Had we gone to Shimoga, would we have received all these bhAgya?" But then what did they know about the accident that the bus met with en route?

On the next day morning, after finishing their snAna sandhyAvandanAdi, when they were starting to go to the bus stand, as SriKaNTha ShAstrigaL's sevaka--servant, appeared before them and said, "ShAstrigaL wanted you to come and meet him. There is still time for the bus, so you can have a talk for five minutes and then go", they all went to ShAstrigaL's office room. ShAstrigaL showed them the two telegrams received by the MaTham and said, "You need not be in a hurry. The road is getting repaird. Because of the rain yesterday, pits had formed in some places. The repair work will be over by this afternoon. You have your ahAram--food, here and then leave in the afternoon. I shall arrange to get you dropped in the MaTham's car." Hearing this, they were in avasthA--state of mental suffering, being happy on one side but worried on the other.

They were seized of the worry, "Suppose the news that both the buses that left yesterday had met with accidents because of the landslides was vAstavam--real, and a man of their ghoShTi--group, was involved in an accident, what to do then?" They also thought, "Had we all gone to Shimoga as per our plan yesterday, we too would have been involved in that accident."

It was mentioned in one telegram received by ShAstrigaL, "Since the roads in both routes are damaged, let no bus or car pass through them until afternoon. By that time the road will be repaird, so the vehicles may pass through thereafter." In the other telegram was mentioned, "The buses involved in yesterday's accidents are getting repaired". After seeing this telegram their worry was aggravated; and they were restless, being unable to speak it out. Whereas ShAstrigaL was doing-kushala-prasnam--inquiring health and welfare, with them, asking, "Did you have darshan of SannidhAnam? Got his anugrahas?"

What shrI SatyamUrti told him by way of reply was:

"You people know well that I am one who is busy with the affairs of the Congress party. I came to Bangalore from Chennai to attend a Congress committee meeting. Where I came I heard that some yajna was performed in Shringagiri, that it was done under orders from SannidhAnam, that before it was completed, it rained everywhere, and that with the rains which were awaited for the last three years having come now, it was subhiSham--abundance of food, throughout the Mysore rAjyam. I decided within myself that even for the rains and the subhikSham in the Chennai rAjyam, that should have been the reason. I also decided to have darshan of Shringagiri MahASannidhAnam, who was the kAraNabhUta--cause, for all these good things. I have visheSha priyam--special interest, in Bhagavad GItA. This should have arisen seeing how mahAns--great people, like MahAtma GAndhi and LokamAnya Tilak adore the GItA with much support. But then I did not know before now, that this greatness for GItA arose because our BhagavadpAdAL has done a bhAShyam--commentary, for it. Only by the words of upadesham graced by SannidhAnam yesterday, I realized the mahiman--greatness, of that bhAShyakAra--commentator, of the GItAchArya and the GItA. For me, due to my pitA's--father's, nirbandham--insistence, some SaMskRta-vAsana--interest in Sanskrit, arose in bAlyam--boyhood. It was my habit to do vichAram--inquiry, often, using that interest and Tilak's 'GItArahasyam'. The many sandehas--doubts, that arose in that book, I got cleared by asking many vidvAns--experts. Although some sandehas were nivarta--removed, for some others I could not get proper replies. Since the thought arose that I could inform SannidhAnam about those doubts too and get the answers, I came to Shringagiri. Coming here, I experienced the heavy rains as well as the rains of upadesham and become kRtArtha--one who has accomplished a desire."

ShAstrigaL:- What is the reason for you coming alone first and then these people coming thereafter?

SatyamUrti:- Only the thought that if I came alone first, I could get ekAnta--private, darshan and it would be saukaryam--practical, to get my sandehas in GItA clarified.

ShAstrigaL:- The other people too came only for darshan of SannidhAnam?

SatyamUrti:- That is what they say now. But in vAstavam--fact, they only came to have darshan of me (laughing).

ShAstrigaL:- They already had darshan of you in Bangalore. What other kAryam--task, here?

SatyamUrti:- They came here only for a big kAryam--task. But it was not accomplished because of me. We think that it is accomplished now, and that by SannidhAnam's anugraham--divine favour.

ShAstrigaL:- You are giving me some sort of a riddle. Shouldn't I get to know about it? This was why you left in the morning without even informing me?

SatyamUrti:- We came only to have darshan of SannidhAnam. It was over. So we started to leave, that's all.

ShAstrigaL:- It is customary for celebrities like you, when they come here, to have darshan of SannidhAnam and then come to me for at least some saMbhAShaNa--conversation. Whereas you left for the bus stand without coming here (to my office), can you do this way?

...to contine this chapter...

[saidevo]

pages 106-109

SatyamUrti:- Since I am not acquainted with you, I did not turn up. Other than that, I did not know that you would talk with such saujanyam--friendliness. They call you 'Shringagiri samasthAna diwan'. Is it sAdhAraNa kAryam--ordinary task, to see a diwan?

ShAstrigaL:- Don't think in that way. I am only this samasthAna sevaka--servant/attendant, that's all. SannidhAnam would often say that whoever gets sambaLam--(Tamizh) salary and does-jIvanam--lives, thereby, is only a sevaka.

अल्पवेतनभृत्यस्तु अमल्दारिति कथ्यते ।
महावेतनभृत्यस्तु महामात्यो दिवान् भवेत् ॥

alpavetanabhRutyastu amaldAriti kathyate |
mahAvetanabhRutyastu mahAmAtyo divAn bhavet ||

The servant who gets low wages is called 'amaldAr'. The servant who gets high wages is called 'mahAmAtya' (DivAn). Whether the wages are low or high, he is only a servant.

since SannidhAnam is often cautioning us thus, there is no avakAsham--room/occasion, at all, for us to have that kind of garvam--pride/arrogance. So, if you call me a divAn, we would only take its meaning as a mahA-sevaka who gets a higher salary.

SatyamUrti:- Your paribhAshA--slang/terminology, is alAti--special/distinctive. Even then I cannot believe it in full. You think of yourself as a sevaka; whereas the sevaka--servant, thinks himself as a diwan and does-adhikAram--commands. He stopped me (at the entrance to your office).

ShAstrigaL:- If you inform me as to who stopped you in that way, I shall inquire him.

SatyamUrti:- There is no need for you to inquire him, or punish him. Because, since I went in the vaidika-veShaM--Vedic dress, with pancha-kachcham--five-folded dhoti, and vibhUti--sacred ashes, the javAn--guard, refused to let me enter. Somehow, with shramam--exertion, a shAstrigaL--prohit, of the MaTham took me inside. But as he went inside and told my name to a shAstrigaL who does pUja there, and asked him to inform SannidhAnam, I got the orders to come immediately. The moment my name fell on the ears of SannidhAnam, the adRShTa-kAlam--time of good fortune, was born for me.

ShAstrigaL:- Did the others too have to exert in that manner?

SatyamUrti:- Such was not at all the case! Since they went in the laukika-veShaM--worldly dress, the javAn immediately let them enter inside the compound. They too without any hesitation came to the place where I was seated. The vaidika-veShaM has betrayed me (laughing).

ShAstrigaL:- AhA, is that so! You have given me a good dose (of rebuke)! Let it be; please excuse us. I shall arrange for careful consideration henceforth. Still, had you sent a letter or a telegram about your visit, I would have arranged to escort you with rAja-maryAdA--royal respect!

SatyamUrti:- If I were to come with a rAja-kAryam--royal task, I would have done so, giving a telegram. Since I came with Atma-kAryam--spiritual task, I have come thus with humility. Does not the poet KAlidAsa describes it in his 'Shakuntalam' as

"विनीतवेषप्रवेश्यानि तपोवनानि नाम"

vinIta-veSha-praveshyAni tapovanAni nAma

"Groves devoted to religion must be entered in humbler habiliments (garments)..."
(said by King DuShyanta, Act 1, verse 15, tr. by William Jones)?

ShAstrigaL:- You are such a rasikA--man of aesthetics! It is only nyAyam--fair, that everyone refers to you as the most skilful orator in the entire BhArata-desham--country of India. In addition, you are one who has pANDityam--erudition, in SaMskRtam! My heart does not wish to let us part. You can stay for a few more days and then go home!

SatyamUrti:- I should reach Bangalore tomorrow. The Congress Committee is going to have a meeting there. Additionally, these people have brought another problem. That is, a friend of ours who joined the SatyAgraha Movement, staged a dharNa--strike, somewhere, and the police have taken him on custody on the false charges that he indulged in balAtkAram--violence. The magistrate there is known to me. I should tell him the truth and set free the accused. If I cause any delay it would only do harm. It is for that purpose that these people came here to take me with them. In the place they came to, they too had the bhAgyam--fortune, of having darshan of SannidhAnam.

ShAstrigaL:- You said that by our SannidhAnam's anugraham--divine favour, the task you came for is likely to be accomplished. Was it this one? What did SannidhAnam say?

SatyamUrti:- When I was getting my sandehas--doubts, in gItA-viShayam--subject of the GItA, cleared, these people, with gestures, urged me to come out. I did not move, being immersed in that svArasyam--interesting talk. Suddenly they tried to raise up and go. SannidhAnam prevented them from raising, and gave them assurance saying, "You people need not worry. That man will come back", they sat back with surprise.

ShAstrigaL:- Did SannidhAnam say it himself, or did he listen to what you people were talking and assure in that manner? What were you discussing?

SatyamUrti:- These people, in a way intelligible to me only, said in English, that the satyAgrahi was arrested, that he sould be released at once, if there is any delay there could be danger, and that it was possible only by me, which is why they had come there. To that only did SannidhAnam say, "He will return". How did SannidhAnam know of what they talked in English? That is surprising.

ShAstrigaL:- Are you thinking that way? He has English-jnAnam too. But we cannot see a single English word in his speech.

SatyamUrti:- AhA! Only we were deceived. Thinking of the AchAryAL who is a sarvajna-mUrti--all-knowing form, as one who did not know English, we deceived ourselves. AhA! Only now I understand the viShayam--matter, that SannidhAnam cautioned us about, yesterday.

ShAstrigaL:- What is that caution, may I know it?

SatyamUrti:- That was nothing else. When these people started to leave in a hurry, with a gesture of hand making them sit back, as SannidhAnam did upanyAsam--teaching, of the GItA and thereby did the kAla-haraNam--destroyed the time we had, the Shimoga bus was gone. Or he did upanyAsam until the bus was gone. And he remained keeping himself interested about it. Only now the meaning of his words, "The bus is gone, so you people need not go today. You can go in the morning", is explicit. AnA! what doubt is there about his being a sarvajna-mUrti? Otherwise we would have caught the Shimoga bus and come to be in danger.

...to contine this chapter...

[saidevo]

pages 109-115 (concluding part)

In the meantime, a postman came and delivered a telegram. It had come in SatyamUrti's name. When it was opened, it was known that the man who missed the Shimoga bus the previous day and took the NarasiMharAjapuram bus, since the bus met with an accident, was injured and was admitted to a hospital and that he should be visited immediately. When they read the message, everyone felt restless and wanted to go immediately.

Pacifying them, SatyamUrti said, "We escaped because we stayed here, in-anusaraNa-of--following, SannidhAnam's uttaravu--orders. Since he disobeyed the orders and went, he suffered an injury. At least from this incident you people know. Would you now do-anggIkaraNa--assert, that he is a sarvajna-mUrti--embodiment of omniscience?" Everyone felt ashamed of their behaviour and they raised a sudden goShaNam--proclamation, "sarvajna-mUrtikku jEy!--victory to the omniscient sage!"

Sending word for the peshkAr--clerk, ShAstrigaL asked him to assign rooms for SatyamUrti and his goShTi--group, in the Guest House, lead and host them there. However, they first went to ShAradAmbAL temple with the peshkAr and after obtaining prasAdam there, proceeded to the Guest House. There, they were overwhelmed, experiencing the feast and the hosting service that was given to them with pancha-bhakShya--meals and sweets, along with the kesari-bAth--sweet rice, that was done nivedanam--offered, to AmbAL.

Discussing among them, "This bhakShya--delicacy, called kesari-bAth, remains as an asAdhAraNa--unusual, padArtha--thing, that seems exclusive to Shringagiri! We have not seen it elsewhere?", they ate the delicacy, relishing it with paramAnandam--supreme happiness. Since it had been given in nivedanam to AmbAL, it had acquired this ruchi--taste. When they informed of their desire to have the photographs of that AmbaL and the GurunAthar, the peshkAr sent for the photographer and arranged the pictures to be given to everyone.

When the bhojanam--meal, was over, the people in the SatyamUrti goShTi were chatting, sitting in vishrAnti--rest, in the first floor premises. During that conversation, someone was doing-vimarshanam--discussing, of the upachAram that was given that day and the taste of the bhakShyas like the kesari-bAth. SatyamUrti was explaining to them, "We came out leaving SannidhAnam with the yearning to listen more to his insatiable words of nectar. But this kesari-bath satiates us soon after tasting it, right? This is the difference between sAttvika-sukham--comfort endowed with the quality of sattvam, and tAmasa-sukham--comfort endowed with the quality of tamas."

He also showed the GItA-vAkya pramANa--testimony of the GItA verse *1:

तत्सुखं सात्विकं प्रोक्तं आत्मबुद्धिप्रसादजम् ॥

tatsukhaM sAtvikaM proktaM AtmabuddhiprasAdajam ||

Another man who listened to this said, "It's vAstavam--true. Yesterday we had paramAnandam by SannidhAnam's showers of aMRta--nectar. The reason for that was SannidhAnam himself. For the pancha-bhakShya paramAnna sukham we had today, the reason is ShAstrigaL. Only by ShAstrigaL's orders we got all these upachAram." Everyone had a hearty laugh.

As ShAstrigaL arrived there suddenly, listening to these last words, everyone was amazed.

SatyamUrti:- Just as we were talking about you, you have arrived. A hundred Ayus--years of age, for you. People like you should remain siranjIvi--living for ever.

ShAstrigaL:- Let all that be on one side. You people were making fun of me that while SannidhAnam is a jnAna-dAta--one who gives knowledge, I am just a bhojana-dAta--one who gives food, isn't that so?

SatyamUrti:- No, we were not making fun; only discussing your greatness. We were only discussing ShAradAmbika's prasAdam. Those who have experienced its mAdhuryam--sweetness, with that mouth can't remain describing it a little, right? For our getting such AmbAL prasAdam that is atimadhuram--excessively sweet, isn't ShAstrigaL the reason, so let him remain in saukhyam--welfare, we were thus greeting you, and you arrived at that time, that's all.

ShAstrigaL:-
अल्पप्रभोस्तु सेवायां भुक्तमात्रं प्रयोजनम् ।
महापुरुषसेवा तु जन्मसाफल्यकारिणी ॥

alpaprabhostu sevAyAM bhuktamAtraM prayojanam |
mahApuruShasevA tu janmasAphalyakAriNI ||

The prati-phalan--benefit in return, for doing service to an ordinary master is only food. On the other hand, if the mahAtmans--great souls, are served, one can get redeemed from this very birth.

Our SannidhAnam would recite that shloka often in his antarmukhAvasthA--inner state consciousness with no external awareness. Its meaning has become very clear to me today. Let me remain as a mere bhojana-dAta.

SatyamUrti:- Without the bhojanam and ShAradA prasAdam, one cannot get janma-sAphalyam. So you are also the reason for it.

Thus shrImAn SatyamUrti praised SrikaNTha ShAstrigaL who had arranged for shrI ShAradA prasAdam and visheSha vasati--special logding facilities.

SrikaNTha ShAstrigaL:- Seems you would say something and raise me to the top of the hill. Aren't you the prasiddha-vAkmi--renowned orator, in the whole of BhAratam? Can I win by discussing with you?

SatyamUrti:- All that is only in other places. Here, only you have won over us. By your sAmarthyam--ability, you have grasped all viShaya--news, from us!

SrikaNTha ShAstrigaL:- Indeed true (what I said about you). Although being the greatest leader in India, remaining modest in the Sadguru SannidhAnam, that I learnt from you. shrI SannidhAnam himself yesterday spoke doing-shlAgh-of--praising, your rasikatvam--sense of humour and aesthetics.

SatyamUrti:- Are these things rasikatvam? Yesterday, when SannidhAnam was explaining the tAtparyam--purport, of the GItA, how many dRShTAntas--examples, how many anubhavas--experiences, and how many words full of rasam--essence, came out? Making us laugh all along, he had imparted in our mind the principles of GItA very easily!

SrikaNTha ShAstrigaL:- What did he say that was so full of rasam?

SatyamUrti:- Let all his other words be on a side. When we took leave of him, and I told him

"स्थितोऽस्मि गतसंदेहः करिष्ये वचनं तव

sthito&smi gatasaMdehaH kariShye vachanaM tava
I am now firm, free from doubts. I shall carry out your orders...

SannidhAnam quipped doing-mandahAsam--smiling, "Fine, at least you did not say

गतोऽस्मि स्थितसंदेहः

gato&smi sthitasaMdehaH
I am going, but my doubts remain (firm)

so, that itself is saMtoSham--happiness, (for me)" and made us laugh--that scene is a sambhavam--incident that can never be forgotten.

SrikaNTha ShAstrigaL:- Since you need to go on an important errand, I shall not stop you now. But then I request you to come here as early as possible, and stay at least for a week, listening to the nectarine words of SannidhAnam.

SatyamUrti:- Should any coolie--small wages, be given for eating the sugercane? Only that I should get that bhAgyam--fortune?

When they were conversing in this manner, the car of the MaTham arrived there.

SrikaNTha ShAstrigaL:- Yes, the car has arrived. Are you going to Shimoga, or NarasiMharAjapuram?

SatyamUrti:- We shall go to NarasiMharAjapuram. There we will visit the friend who got involved in the bus accident, extend any help he needs and then go.

The people of shrI SatyamUrti goShTi went to NarasiMharAjapuram and visited the friend in the hospital. The doctor said that it was a minor injury and that the patient will be alright in a week. They came to know from him that the passengers who had gone in the Shimoga bus that day had severe injuries.

The injured person said, "Since I disobeyed SannidhAnam's vAk--words, such a kaShTam--misery, came upon me. At least you people escaped from this!" SatyamUrti pacified him saying, "Don't say such things. Only because SannidhAnam's kaTAkSham--glance/side look, fell on you, you escaped without any severe injury. Take rest doing-smaraNa-of--remembering, that MahAn. You will get well very soon."

Then they came to the Railway Station, boarded a train the reached Bangalore in the evening. As they got down from the rain, some youths shouting a slogan, 'SatyamUrtikku jEy!' welcomed them. The youth who was involved in a dharna and went to jail two days back was also among them. They were all surprised to see him there. They were very happy, "As told by our SannidhAnam, that youth has returned." When they inquiried as to how he got his release, the following details came out.

The police took the youth who was doing dharna, placed him in lock-up and tortured him with blows. Keeping him overnight, they compelled him to tell the truth. "Who incited you towards this dharna?", they asked him. "No one incited me, only my desha-bhakti--patriotism, urged me to do in that manner", he replied tactfully. A vakil--lawyer, who came to know of this, came to the policemen and told them, "Don't beat him. If you do it, the case will go against you."

Thereafter they asked him with softness. The same old reply came. Since orders came from the magistrate to release him that very evening at four o' clock, he was released. The youth had no idea as to who was responsible for his release. When he came out and inquired it was known that the other boys had reported the matter to a vakil of the Shringagiri MaTham, who went and argued with the magistrate that the boy was innocent, that he was the son of rich man who was a chief devotee of Shringagiri MaTham, and that he should be released forthwith. The magistrate was not impressed with this argument. Then, a yukti--trick, struck the vakil in a flash and he tried it. That is, he knew that the magistrate was close to SatyamUrti and had great respect for the leader. So the vakil argued, "This boy is the key person in the group of youth formed to welcome shrImAn SatyamUrti who arrives here tomorrow from Shringagiri. If he comes to know of this news, he will be very sorry", the rock-solid mind of the magistrate began to melt a little. Whether it was due to the love or devotion or fear he had for the leader, the youth got the orders of release. And he joined his mates who had assembled in the Bangalore railway station to welcome their leader.

People of SatyamUrti's group were amazed to listen to this story. shrI SatyamUrti understood it as the anugraham--divine favour, of SannidhAnam right from where he was sitting in his quarters. The other people thought SatyamUrti to be the reason for the youth's release. Somehow the release was obtained. From that day on, shrI SatyamUrti started doing daily smaraNam--keep in memory, of our GurunAthar and his upadesha--instructions, with a puja to the guru's portrait.

Only the news of rains due to the GAyatrI-japa-yajnam that took place in Shringagiri, had thus drawn shrI SatyamUrti to Shringagiri and earned him SannidhAnam's grace.

Note:
1. The related GItA shlokam is:

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्विकं प्रोक्तं आत्मबुद्धिप्रसादजम् ॥

yattadagre viShamiva pariNAme&mRutopamam |
tatsukhaM sAtvikaM proktaM AtmabuddhiprasAdajam || 18.37 ||

**********

[saidevo]

13
pages 116-119

On one occasion, shrI Chandrashekhara aiyar who was a Supreme Court judge, came with family to Shringagiri, to have darshan of shrI MahAsannidhAnam. At that time, he was a judge at Salem. Staying in the guest house at Shringagiri, and after meeting SrikaNTha ShAstrigaL, they came with the peshkAr--clerk, to SachchidAnanda VilAsam. Everyone having darshan of shrI MahAsannidhAnam with the customary shAShTAnga namaskAram and vandanam, they sat down with his anumati--permission.

shrI SannidhAnam:- Everyone kShemam--doing well? udyogam--job, at Salem? You've come to have darshan of shrI ShAradAmbAL?

Chandra:- We have come with the thought to first have darshan of SannidhAnam. Through this may be obtained shrI ShAradA ChandramaulIshvara darshan too.

shrI SannidhAnam:- Why? Shouldn't you have darshan first, of the devata you are doing-upAsana-of--worship?

Chandra:- vAstavam--true. But then you who remain as a pEsum deivam--(Tamizh) talking god, and a pratyakSha deivam--deity present before eyes, is everything to us. So we should first have darshan of only you.

shrI SannidhAnam:- When kevalam--even, with an achetana--lifeless, shila--stone statue, through our bhAvana visheSham--characteristic contemplatation, the devatas get sAMnidhyam--presence, if bhAvana is done in that same manner to manuShyas--people, such devatA-sAMnidhyam can happen, right? Therefore, I don't object to what you say.

Chandra:- Wouldn't the devatA sAMnidhya vichAram--consideration, arise only when we consider this mUrti--image, as sAdhAraNa manuShya rUpam--ordinary human form? Whereas we consider this rUpam as a devatA mUrti--image of god, itself.

shrI SannidhAnam:- If we look at it from the nyAyam--logic,

ईश्वरो जीवकलया प्रविष्टो भगवानिति

[Ishvaro jIvakalayA praviShTo bhagavAniti
--shrImad BhAgavatam, 3.29.34.3

Ishvara, the Supreme Self, has entered this body in the form of jIva, individual self.]

and the vAkya-prakAram--according to the statement

एको देवः सर्वभूतेषु गूढः

[eko devaH sarvabhUteShu gUDhaH
--shvetAshvatara upaniShad 6.11

The one supreme Being is hidden in all beings.]

there is no place at all where there is no IshvarAMsham--God's share? What could be vizeSha--special, in me mAtram--alone?

When SannidhAnam spoke thus, they were in a quandary, none among them being able to give a reply. Then, looking at the man who had accompanied them, SannidhAnam asked, "Is this man your father?" When Chandrashekhara aiyar said 'yes' to it, the sage apprised himself, inquiring the man about his yoga-kShemam--piousness and welfare, and udyoga-viShaya--job details. Thus, his name was KuppusvAmi aiyar. He was one who served as a vakkIl--(Tamizh) lawyer, in the Andhra desham, and retired. NAgapUDi was his native place. With a mandahAsa--smile, SannidhAnam asked him, "Is that so? So this man is the one who wrote the grantham--book, called 'stava ratnAvalI'?"

Forthwith, when that NagapUDi KuppusvAmi aiyar elegantly recited the shloka in the 'AryA'

मृदुलां भक्तिरसामृतभरितां भावत्कनुतिततिं वीक्ष्य ।
आशास्महे नितान्तं प्रमुदितहृदया सदा भवद्भव्यम् ॥

mRudulAM bhaktirasAmRutabharitAM bhAvatkanutitatiM vIkShya |
AshAsmahe nitAntaM pramuditahRudayA sadA bhavadbhavyam ||

[Looking at your stotram--hymn, which is mRudu--soft, and filled with the nectar of bhakti-rasam--essence of devotion, with great saMtoSham--satisfaction, in mind, we do AshIrvAdam--blessings, for your kShemam--welfare.]

SannidhAnam said, "Is this not a shloka--verse, in the shrImukham--foreword, given from our MaTham? Only now it comes to jnApakam--memory--the viShayam--news, of your coming to Coimbatore and obtaining shrImukham."

KuppusvAmi:- For a sarvajna-mUrti--omniscient image, you are, there will never arise such a thing as forgetfulness. Did you not say (just now) that it was in Coimbatore that the shrImukham was given?

shrI SannidhAnam:- Only the shrImukham came to mind, whereas your mukham--face, did not. Aren't mukham and shrImukham the same? Except for the pada vidyAsam--word distinction, shrI, there is no other viShesham--speciality, right?

KuppusvAmi:- During saMchAra--wandering, time, several lakhs of bhaktas have darshan of SannidhAnam. Can all their faces come at all times to the mind for SannidhAnam? Shouldn't it be for those bhaktas to have the jnApakam--memory, of SannidhAnam?

shrI SannidhAnam:- Still, is it not avashya--necessary, that one should remain without forgetting people like you, who are mukhya--important?

KuppusvAmi:- It seems that SannidhAnam could have shown deliberately this way as having forgotten.

shrI SannidhAnam:- There is no kAraNam--reason, to hide it?

KuppusvAmi:- As it is said:

तथाचरेत वै योगी सतां धर्मदूषयन् ।
जता यथाऽवमन्येरन् गच्छेयुर्नैव संगतिम् ॥

tathAchareta vai yogI satAM dharmadUShayan |
jatA yathA&vamanyeran gachCheyurnaiva saMgatim ||

[A yogi, without contradicting the dharma followed by sAdhus--sages, should behave in a way that ordinary people treat him with indifference. He should not move with them.]

is it not the yogi's tantram--strategy, to do-abhinaya--act, as a sAdhAraNa--ordinary, man so that the pAmara--ordinary, people don't approach them much?

shrI SannidhAnam:- bahu saMtoSham--very happy, to know from you that such a tantram is there. This could be useful at some time.

KuppusvAmi:- There is another kAraNam--reason, too. Only those who indulge in the prapancham--world, should have this jnApaka-shakti--memory power, or familiarity with humans. Did SadhAshiva Brahmendra remember all those he saw? For those who is sadA--always, in brahma-niShTha--resting in Brahman, all these are not necessary? In addition, for AtmArAmas--Self-realized souls, like you, prapancha maRati--(Tamizh) forgetfulness about the world, is only sahajam--natural? Only bhUShaNam--adorning?

shrI SannidhAnam:- As mentioned in the 'Advaita rasamanjarI' [by SadAshiva Brahmendra, shloka 31]

दृष्ये स्फुटीभवति नेष्यत एव भूमा
भूम्नि स्फुटीभवति नेष्यत एव दृश्यम् ।
द्वीपान्तरे स्फुरति भूमिरियं त दृश्या
भूमण्डले स्फुरति तच्च तथाविधानम् ॥

dRuShye sphuTIbhavati neShyata eva bhUmA
bhUmni sphuTIbhavati neShyata eva dRushyam |
dvIpAntare sphurati bhUmiriyaM ta dRushyA
bhUmaNDale sphurati tachcha tathAvidhAnam ||

when there is prapancha vAsana--impression of the world, the jnApakam--memory, of brahmam will not arise; when there is jnApakam of brahmam, prapancha vAsana will not arise. Doesn't this kind of saying reflect in your words?

[saidevo]

pages 120-123 (concluding part)

KuppusvAmi:- If the jnApakam--remembrance, of people like us should arise, we should have come here on many sandarbha--occasions. Had we come here often, just by looking at our faces you would identify us. It's only our mistake that we did not turn up often.

shrI SannidhAnam:- Oho! You say there is no उद्बोधकसामग्री--udbodhaka-sAmagrI--means to urge?

KuppusvAmi:- Our coming here often would be the udbodhaka-sAmagrI. Since we didn't do it, it seems that the remembrance about us did not occur to you. Further, it is only bhUShaNam--befitting, that such (commonplace) jnApaka-shakti is not there for you. Only the gRhasthas--householders, should be sadA--always, remembering many people, many faces and many countries. If the memory of a man who had come many years back has to be kept in mind, thinking about him often should have been there, isn't it? Only with such (personal) chintanam--thinking, a saMskAram--impression, would arise in mind. Only when that saMskAram is there (as bhAvanA-visheSham--contemplation), the smaraNam--act of calling to mind, would arise. Isn't the ilakkaNam--definition, of smRti mentioned as

संस्कारमात्रजन्यम् ज्ञानं स्मृतिः

saMskAramAtrajanyam j~jAnaM smRutiH?

shrI SannidhAnam:- Is the jnApakam--memory, that arises when a man is seen in person, smRti? Shouldn't it be called प्रत्यभिज्ञा--pratyabhijnA--recognition?

KuppusvAmi:- (thinking about it) Yes, only now the meaning of using the padam--word, मात्र--mAtra--only by, becomes intelligible (to me). However, only when the saMskAram is there, either smaraNam or pratyabhijnA might arise. If the memory of one who had come many years earlier has to arise, it would be siddha--accomplished, only when his form is thought about several times and through that the bhAvanA-rUpa-saMskAram--impression in recognizable form is produced. Whereas your holiness sadA-always, spends time, either in shrI ChandramaulIshvara dhyAnam or in brahma-anusaMdhAnam--Self-inquiry, so, only devatA viShaya jnApakam--memory of divine things, would arise, and it is actually not necessary that any jnApakam relating to manuShya-vyakti--human forms, should arise in yogis like you. Therefore, it is only bhUShaNam that for SannidhAnam, the jnApakam about me (my form) did not arise.

shrI SannidhAnam:- If you people do-bhAvana-of--contemplate, me as a yogi or jnAni, then by that bhAanA-visheSham, it seems I would become one such.

KuppusvAmi:- If the thought or bhAvana--contemplation, that this man is sAkShAt--seen with the eyes, Parameshvara should arise in lakhs of people, towards a mUrti--form, then it becomes necessary that something special must be there in that mUrti?

shrI SannidhAnam:- What such visheSha-aMsham--special share (of divinity), did you find in me?

KuppusvAmi:- Let the other visheSha--distinctions, be on one side. Just by having darshan of your holiness, some sort of nimmati--(Tamizh) peace of mind, and Anandam--happiness, arise in us, that one thing is sufficient! Which is why, even without going to ShAradAmbAL Alayam we have come for darshan of shrI SannidhAnam.

shrI SannidhAnam:- Isn't it proper that you have ShAradA-ChandramaulIshvara darshan first and then come here and have darshan?

KuppusvAmi:- Instead of having darshan of ShAradAmbikA in ShAradA Alayam, and ChandramaulIshvara in his thoTTi--(Tamizh) enclosure/yard, separately, we came here to have darshan of the two mUrtis at the same time. That is:

चन्द्रशेखरसंज्ञातश्चन्द्रमौलीश्वरो भवान् ।
भारती ति प्रसिद्धया तु शारदाऽपि त्वमेव नः ॥

chandrashekharasaMj~jAtashchandramaulIshvaro bhavAn |
bhAratI ti prasiddhayA tu shAradA&pi tvameva naH ||

Since you both have the name Chandrashekhara, and the visheSha-mahiman--distinction of greatness, befits you both, we consider you as ChandramaulIshvara. In the same way, since the padam--word, bhAratI is added to the Chandrashekhara padam, we think that you are ShAradAmbikA too. Thus, when the sAnnidhyam--divine presence, of the two devatas--deities, is there in a single place, should we go to two separate places and exert ourselves to have separate darshan of those devatas? Since you look as shrI Chandramauli rUpam--form, and ShAradA rUpam, we came to have first darshan of you.

shrI SannidhAnam:- You both are such rasikas--connoisseurs, how did you do-sampAdanam-of--accomplish, this kavitA chAturyam--poetic dexterity, along with your udyogam--job?

KuppusvAmi:- For me, due my pitA's--father's, nirbandham--insistence, good practice in the SaMskRta bAShA and a shakti--power, to do kavitA--poetry, has arisen.

shrI SannidhAnam:- For your kumArar--son, Judge Chandrashekhara aiyar too, did SaMskRta practice arise in the same way, due to pitA's nirbandham?

KuppusvAmi:- Some nirbandham on my part was there. Still, since many of his snehitas--friends, were saMskRta vyutpanna--learned in Sanskrit, only due to their sahavAsam--company, vRddhi--growth, was obtained in his saMskRta bhAShA jnAnam.

shrI SannidhAnam:- You see? For the fact that if there is good sahavAsam, a man in kAlakramam--due course of time, grows as a good man and becomes a mArgadarshin--path-seer, for the world, it seems we can take the example of your kumArar--son?

KuppusvAmi:- What SannidhAnam says is true. Hasn't Bhartruhari said:

सत्संगतिः कथय किं न करोथि पुंसां

satsaMgatiH kathaya kiM na karothi puMsAM
What fruits cannot be obtained by good company?

Will it become false? We have come here exactly for such satsangham.

shrI SannidhAnam:- Good. Today you get back to your jAkai--residence, have darshan of ShAradAmbikA in the evening and then come tomorrow. If you don't have any other urgent work, you can stay here for a week at least, right?

KuppusvAmi:- Only SannidhAna darshanam is pradhAnam--chief thing, for us. If it can be obtained, then there is no worry about other tasks. Since the Court is in holiday now, there is no other urgent work too. So, we will come tomorrow according to SannidhAnam's uttaravu--(Tamizh) directions.

*** *** ***

[saidevo]

14: pp.124-243
pages 124-126

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[saidevo]

14: pp.124-243
pages 126-128

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

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

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

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

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

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

तत् प्राप्त्युपायसत्वात् द्वितीयपक्षे अपि अपुत्रस्य ।
पुत्रेष्ट्याधिकयागप्रवृत्तये वेदवादो अयम् ॥

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

tat prAptyupAyasatvAt dvitIyapakShe api aputrasya |
putreShTyAdhikayAgapravRuttaye vedavAdo ayam ||

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

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

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

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

*****

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

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

नापुत्रस्य लोकोऽस्ति
nAputrasya loko&sti?

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

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

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

आत्मा वा अरे दृष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यः

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

found in the maitreyI bhrAhmaNam.

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

अमृतत्वस्य तु नाशास्ति वित्तेनेति

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

येनाहं नामृतः स्यां किम् अहं तेन कुर्याम्

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

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

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

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

श्रोतव्यो मन्तव्यो निदिध्यासितव्यः
shrotavyo mantavyo nididhyAsitavyaH.

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

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

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

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

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

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

• shruti vAkyas such as

ज्योतिष्टोमेन स्वर्गकामो यजेत्

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

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

• Therefore, the shruti
नापुत्रस्य लोकोऽस्ति
nAputrasya loko&sti

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

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

पुत्रकामः पुत्रेष्ट्या यजेत्
putrakAmaH putreShTyA yajet.

*****

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

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

नापुत्रस्य लोकोऽस्ति
nAputrasya loko&sti

has arisen.

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

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

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