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

  1. #11
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    Re: guru kripA vilAsam (On the Greatness of the Guru)

    pages 36-39

    He recited a nIti shloka:

    गोशतादपि गोशीरं प्रस्थं धान्यशतादपि ।
    प्रासादेऽपि च खट्वार्धं शेषाः परविभूतयः ॥

    goshatAdapi goshIraM prasthaM dhAnyashatAdapi |
    prAsAde&pi cha khaTvArdhaM sheShAH paravibhUtayaH ||


    ane explained its meaning. While doing so he also recited another shloka:

    धेनुर्वत्सस्य गोपस्य स्वामिनस्तस्करस्य वा (च) ।
    पयः पिबति यो यस्याः (यस्तस्या) धेनुस्तस्येति निश्चयः ॥

    dhenurvatsasya gopasya svAminastaskarasya vA (cha) |
    payaH pibati yo yasyAH (yastasyA) dhenustasyeti nishchayaH ||

    --pingalagiitA,23

    and he asked, "Know why I have told you this shlokas?" Only SrInivAsan gave an appropriate reply to this too.

    Although a man might possess hundreds of cows, riches and abundant grains, what is used for his own jIvanam (living) is svalpa (very little). In the same way, although the Vedas are ananta (endless, countless), as the saying goes, 'yatsArabhUtaM tadupAsitavyam' (note #1), only he who absorbs their essence is bhuddhishAli (intelligent).

    The sAvukAra (zamindar) who heard all these started speaking: "SvAmi! I don't support this. I think what SannidhAnam spoke about go-saMrakShaNa (safeguarding cows) and other points are only for my sake. Because, it is my mistake that I keep hundreds of cows and don't safeguard them properly, and even beat them. It is also a mistake that I sell their milk and use the money for my family. Henceforth, I shall use the milk of those cows for devatA vishaya (deity worship) and feeding sadhus. This is certain." He promised and kept his promise. SannidhAnam too was happy saying, "ekA kriyA hi arthakarI babhUva" ("the same action has multiple meanings"):

    That is, (1) the meaning of the pankti (row, series) pasvAdibhishchA-visheShAt (cognitional activity of animals like cows) that came up in today's bhAShya pAThaM (lecture on Sankara's 'bhAShya') became vichatam (Tamil)(evident, clear). (2) As SrInivAsan pointed out, only sArAgrahaNam (grasping the essence) is pradhAnam (important). (3) As the sAvukAra mentioned, it is clear that go-saMrakShaNa is also a great dharma.

    After they reached the kuTIraM (cottage), SrInivAsan was talking to the other boys. "Had I been asked, I would have given another point too. That is, since the meaning "the upAdhyAyas (teachers) should not beat the boys; they should correct them to good ways in the same manner that the cow was controlled using a bunch of grass" is also explained by this, it should have been mentioned as 'chaturarthakarI babhUva'. He told this in a voice that could be heard by this Lekaka, and by his prankish laugh that went along with that, became dear to our minds. Thus this Lekaka has many times experienced such skills of speech that followed the boy along with his medhAvilAsam since his bAlyam (boyhood).

    Although our GurunAthAL was always remained in the great jIvanmukta state, during the times of vyavAha (worldly life), he would talk just like the normal people. Sometimes he would speak humourously and for tamasha and would delight his disciples. One day when going to the KAla Bhairava temple, after testing the students in the RaghuvaMsha Shlokas he asked: "They call it RaghuvaMshaM. Can you tell me who were all in that VaMsha?" After some names were mentioned, he asked, "Let it be. rAmasya pitA kaH? (who was Rama's father)?" The boys replied, "DasharathaH." When he asked "tasya pitA kaH? (who was his father?)" the reply "AjaH" was given. Again he went on asking, "tasya pitA kaH? tasya pitA kaH?" The boys too replied with the names Raghu, DilIpan, but they couldn't go beyond that. When the GurunAthAL said, "There is a folk tale about this. Have you heard it?", we prayed to him to tell us the tale.

    GurunAthar started narrating with mandahAsa (smile): "There lived a great prabhu (lord) in a place. He was a kRupaNa shikhAmaNi (the crown of misers). But he 'did sambhAvana' (honoured) some VidvAns so that the people might think that he was a dAtA (donor). As many VidvAns started coming to him on hearing this, he came up with an upAya (stratagem). That is, he set a nibandhana (binding, condition) that he would give money only to those who answered his questions without giving up, and nothing to others. For this purpose, he was ready with a question. He would ask those who came to him, "What have you studied?" The VidvAns would say something like tarka (logic), vyAkaraNa (grammar), Vedanta and would expect questions to be asked in their area of study. But he would only ask a question from the RaghuvaMsham. That is, he would start with the question, "rAmasya pitA kaH?" and would go on, "tasya pitA kaH, tasya pitA kaH?" The VidvAns who arrived, would give up after a few names and return without getting any money from him.

    TenAli RAmA, the vikaTakavi (cown-jester-poet of the Vijayanagara kingdom), heard about this and went to the prabhu with some proper preparation to counter his questions. The prabhu as usual asked him, "rAmasya pitA kaH?" and he replied, "DasharathaH". To the question "tasya pitA kaH?", he replied, "EkAdasharathaH". To the next few questions "tasya pitA kaH?", he went on replying, "dvAdasharathaH", then "trayodasharathaH" and so on. The rich man got tired of these replies and entreated the poet, "aiyA, namaskArams to you. Please do not tell this reply to anyone else. I shall give you the required sambhAvana", and sent the poet away.

    "How is the story I told you?", SannidhAnam asked us, laughing. We too were laughing for a long time. At length he gave us leave saying, "You people too don't tell this story to others and cheat them. Forget it and pay attention to your studies."

    This humourous incident experienced by us with SannidhAnam seems to have taken place today. SannidhAnam asked us to forget it, but forget we couldn't, however much we tried. Thus even in his jIvanmukta state he was a paramarasika (having taste for art and speech).


    Note:
    1. The reference is to the following subhAShita that occurs in the uttaragItA-bhAShya:

    अनन्त-शास्त्रं बहु वेदितव्यं
    अल्पश्च कालो बहवश्च विघ्नाः ।
    यत्सारभूतं तदुपासितव्यं
    हंसो यथा क्षिरमिवाम्बुमिश्रम् ॥

    ananta-shAstraM bahu veditavyaM
    alpashcha kAlo bahavashcha vighnAH |
    yatsArabhUtaM tadupAsitavyaM
    haMso yathA kShiramivAmbumishram ||


    The scriptures are endless; what is to be learnt is vast;
    The life-span is brief; hindrances are many.
    What is essential must be acquired and practised,
    Like the swan separating milk mixed with water.
    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. #12
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    Re: guru kripA vilAsam (On the Greatness of the Guru)

    pages 40-44

    Sometimes SannidhAnam would have oral questions to the boys. As if speaking in a casual manner, he would ask: "Was the cooking good today? What had they prepared? Was it tasteful to the mouth? Was the salt in excess? Was there too much pungency?" He would ask like normal people and get the answers. The other boys in their naivety would give normal answers without knowing his inner purpose in posing the questions. SrInivAsan alone would keep quiet. He would ask in amusement, stirring up that quiet boy too: "When asked about the meals, you people very well give your replies; but why does not SrInivAsan open his mouth?" SrInivAsan would reply, "It's all guru-prasAdam; and guru-prasAdam will always be good." However much the SannidhAnam tried to get the guNa-doShas relating to AhAra-vishaya from SrInivAsan's mouth, he couldn't succeed. On this subject, SannidhAnam always met with failure. Our SrInivAsan somehow understood that all his questions (about food) were to test the boys on the extent of their jihvA-chApalyam (whims of the tongue). So on that score he used his sUkShma buddhi (subtle wisdom) and remained very careful. Seeing that his tantra (spell) did not work with SrInivAsan, SannidhAnam stopped asking questions related to food. There is no doubt that by this the readers would have understood how viveka and vairAgya were set in that 14 year-old boy in an extraordinary manner that surprised one and all.

    Haven't we already mentioned that during the times of evening, these four boys were playing with young deers, peacocks, and calves in the Ashram? One day they were thus playing with the animals in the mango grove there. It seemed that SannidhAnam was observing this from a window on the first floor of the nearby SatchidAnanda VilAsa Ashram. Since the other three boys were balashAlis (were physically strong), the young deer was in their control; whereas SrInivAsan was small in physique and puny, so the young deer easily knocked him down. Chanced to see that his GurunAthAL was observing him, shyness and fear overtook the boy, who got up and came to the cottage and stretched himself flat on bed. Knowing nothing about it, when this Lekaka went to SrIniVasan stretched out in bed and asked him, "what's wrong with your health?", the boy started shedding tears. He was normally parama vishvAsa with (always confided) this Lekaka, and would tell him everything without any secrets but that day he said nothing despite much persuation.

    That night, the boy was laid up with fever. Although the cook prepared some kaShAyam (medical potion) for that, the jvaram (fever) did not subside. The boy started blabbing in fever. He would say something like, "Henceforth, I am not going to stay in Shringeri. My prAptam (fortune) is only as much." Sometimes he would prate "sadguro sharaNaM shivo&haM shivo&haM" ("I surrender to Sadguru; I am Shiva, I am Shiva.") When SannidhAnam was asked about this, he sent back this Lekaka saying, "Everything will become proper." For three days he was thus saying that things would be alright, except that he asked to be informed of anything SrInivAsan said and chattered in dreams. Since SrInivAsan always confided in this Lekaka and as he had much affection for him, he was very sorry to notice that the fever did not subside for three days. He could not bring in a doctor too without the orders of SannidhAnam. Thinking that SrInivAsan should have had some mental shock and after asking him several questions, this Lekaka knew something about the boy's mental deficiency and apprised SannidhAnam of it.

    SrInivAsan himself had on several occasions seen SannidhAnam prescribing the necessary chikitsA (medical attendance) to the other boys when were not well, and if the ailment was not cured with that, to chant mantras over some vibhUti and give it as prasAdam. This Lekaka came to know of the boy's depression due to his yearning that although his fever was strong, GurunAthar neither paid any attention to it nor send his vibhUti prasAdam. When this was informed to SannidhAnam, only the reply "Nothing to fear. All will be well" came from the sage. So this Lekaka returned to SrInivAsan with an empty hand. He told some lie or other to SrInivAsan as occurred to him at that moment, since telling him what SannidhAnam had actually said would only increase his yearning and depression. That is, when this Lekaka told him, "SannidhAnam himself is going to come to you in person and give you anugraham. So you sleep without any worries", that simple-minded boy believed it to be vAstavam (real). From that time, he started reciting the mantra, "sadguro pAhi, sadguro pAhi" ("O Sadguru protect me, O sadguru protect me!"). Whoever gave upadesha of this mantra to him, he chanted it without incessantly.

    At noon around 12 o'clock on that day, since it was the day of ekAdashi, when GurunAthAL went to the Tunga river for bath, he heard a voice chanting "sadguro pAhi" as he crossed the Ashram threshold. He called this Lekaka and asked, "What is that shabdaM (noise)?" This Lekaka informed him, "SrInivAsan thus yearns doing smaraNa of (reminiscing) you." Looking around all four sides to ensure that none is watching as far his eyes could go, SannidhAnam went to the room where SrInivAsan was laid up. On seeing him, SrInivAsan hurriedly picked up himself and fell at the MahAn's feet chanting "sadguro pAhi". Since there was no such custom of touching the feet in worship in the MaTham, this Lekaka was afraid of whatever apachAram (ritual offence) it might bring in. But then without giving scope to any such apprehension, the sage lifted him, stood him erect, placed his hand on the boy's shiras (head), and after asking, "Is the fever still there?" as if he knew nothing, "All will be well, go and sleep", he advised the boy and went for his bath. This Lekaka stood like an image of stone.

    This Lekaka went into paravasham, "What wonder, even the lie we told SrInivAsan for pacifying him has become a reality!" Somehow, SrInivAsan's head received GurunAthar's abhaya-hastam (hand-press of protection). The shiShya who fell at his feet, he lifted with his aMruta-hastam. After that SrInivAsan never fell ill. He rose in stature more and more as if he was continued to be lifted up. Although so much happened, the situation was such that no one could decide on SrInivAsan's rightful claim to pIThAdhipatyam (position of pontiff). To suit that, SannidhAnam too conducted himself as askata (free from ties).

    Later, from what astrologers explained on studying SrInivAsan's jAtakam (horoscope) it was revealed that a great khaNDam (life risk, emergency) that was to happen to the boy became nivRutta (annulled) only due to GurunAthar's anugraham and once he rose from it, it was all Chakravarti Yogam (fortunes of an emperor) for him. We were later discussing among ourselves, "Perhaps to let that khaNDam to annul itself within that period of three days, GurunAthAL did not do any parihAram to him." Somehow, GurunAthAL who is a sarvajna-mUrti saved SrInivAsan, and thereby saved all of us who are his shiShya koTis (multitude of disciples), right? All of us are parama-dhanyas (very fortunate).

    This Lekaka who witnessed and experienced this incident in person decided that only SrInivAsan was the right choice to succeeding in title. This was because, although our GurunAthAL's nayana-dIkShA (initiation by glance) had been given to SrInivAsan many times before, only today he received the sparsha-dIkShA (initiation by touch) that is to occur at the time of taking sannyAsaM.

    SrInivAsan would often say that this sparsha-dIkShA that no one could get was received by him only by the efforts of this Lekaka. This Lekaka used to tell him that the actual reason was the guru-bhakti of that bAlaka (lad) and the prabhAvam (supernatural power) of the mahAmantra "sadguro pAhi". The others said that it was only his adRuShTa viseSham (luck). The astrolegers said that since a great risk was annulled, it was all an emperor's fortunes for the boy. Thus, many people explained it in many ways. No one would object, however, that the mUla kAraNam (root reason) was the bhAgya visheSham (distinguished fortune) of the mahA-janas (great people) of this BhArata Desham that gave them this apUrva VidyAtIrtha MUrti for their guru. Thus, only after examining thoroughly all the qualifications of viveka, vairAgya, medhA shakti, vAk chAturya, jnAnam, tapas (discrimination, dispassion, power of knowledge, dexterity of speech, knowledge, penance) that SannidhAnam decided to do shiShya parigraham (taking charge of disciples).

    शांकरी मूर्ति-रेशा हि चन्द्रशेखर-संज्ञिता ।
    विज्ञान-दीप-कलनाद-ज्ञानं परिमार्ष्टु नः ॥

    shAMkarI mUrti-reshA hi chandrashekhara-saMj~jitA |
    vij~jAna-dIpa-kalanAda-j~jAnaM parimArShTu naH ||


    शृङ्गक्ष्मा-भृत्-समुद्भूतं विद्यातीर्थं सुपावनम् ।
    कलिदोषहरं किंचित कलयामः पदे पदे ॥

    shRu~ggakShmA-bhRut-samudbhUtaM vidyAtIrthaM supAvanam |
    kalidoShaharaM kiMchita kalayAmaH pade pade ||


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

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

    --viShNu purANam

  3. #13
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    Re: guru kripA vilAsam (On the Greatness of the Guru)

    4
    pages 45-47

    विनाऽपि फालनयनं विना क्रोधं विनाऽनलम् ।
    विनाशितस्मरं स्मेरं स्मरामश्चन्द्रशेखरम् ॥

    vinA&pi phAlanayanaM vinA krodhaM vinA&nalam |
    vinAshitasmaraM smeraM smarAmashchandrashekharam ||


    "We remember the smiling Sri Chandrasekhara BharatI Sadguru who vanquished Manmatha (Cupid), without any eye on the forehead, without any anger, and without any spark of fire."

    श्रीनिवासाख्यया गूढं भस्मच्छन्नानलोपमम् ।
    बालयोगिवरं किंचित् संस्मरामः पदे पदे ॥

    shrInivAsAkhyayA gUDhaM bhasmachChannAnalopamam |
    bAlayogivaraM kiMchit saMsmarAmaH pade pade ||


    "We often contemplate in mind on a BAlayogi (young yogi) who is hidden in the name SrInivAsan like the fire hidden in the ashes."

    Did we not mention in the previous essay, the history of the sparsha-dIkShA (initiation by touch), obtainable by no one, received by our SrInivAsan by the amRuta hastaM of our GuruCharaNAL? This Lekaka had decided that on that very day the Guru did shiShya parigraham (taking charge of disciples) of him. Because, it is customary to normally give sannyasam on the day of ekAdashI. Those who do Ashrama svIkAraM (receive the ashram of asceticism) at Shringagiri would mostly approach the guru on that day of ekAdashI and receive mahAvAkyopadeshaM (mantra of initiation). It was also customary to do the dIkShA (initiation) only during that upadesha-kAlam. The procedure whereby a guru does anugraham (favour for initiation) to the shiShya is called the dIkShA. This dIkShA is elaborated in granthas (texts) such as the Shiva Rahasyam. In that three kinds of dIkShAs are important. They are: smaraNa dIkShA, chAkShuSha dIkShA, sparsha dIkShA (initiation by mind, by sight, by touch).

    When the shiShya is not in front, thinking with the mind about the disciple in dUra-deshaM (far off land) and initiating him with love is known as smaraNa dIkShA.

    When the shiShya who has sought sharanAgati (asylum) to him comes in person, the guru with his karunA-kaTAkShaM (compassionate glance) initiating the disciple is known as chAkShuSha dIkShA. This is what our Sankara BhagavadpAdAL describes in ShivAnanda-Lahari (verse #29) as

    वीक्षां मे दिश चाक्षुषीं सकरुणां दिव्यैश्चिरं प्रार्थिताम् ।

    vIkShAM me disha chAkShuShIM sakaruNAM divyaishchiraM prArthitAm |

    "To bless me with the merciful divine sight,"

    The guru's asking the shiShya to come in front and touching his shiras (head) with the guru's right hand (hasta-mastaka-saMyogaM--conjuction of the hand and the head) is known as sparsha-dIkShA. This is what the author explains in the text Kaivalya navanItaM:

    कमठ झषवयां सीवादरात् स्मृत्यु दीक्षा--
    च्छदयुग पुटमध्य स्पर्शनैर् दीक्षित्वा ।

    kamaTha jhaShavayAM sIvAdarAt smRutyu dIkShA--
    chChadayuga puTamadhya sparshanair dIkShitvA |


    It is thus explained with three dRuShTAntas (examples, instances). The turtle, although it is far away, rears its offsprings just by thinking about them. The fish rears its offsprings with its kind glances at them. The birds keep their offspring within their wings and nourish them by incubation. Is it not loka prasiddha (well known to the world) that these three animals nourish their offspring without any sthanya-pAnam (breast milk)? To our SrInivAsan, however, all these three kinds of dIkShAs were given in full on that day.

    But then to this Lekaka the three dRuShTAntas mentioned above did not come to his recollection at that time. Only the history of NarasiMhamUrti giving abhaya-hastam (hand-press of protection) to PrahlAda came to his mind.

    स्वपादमूले पतितं तमर्भकं विलोक्य देवः कृपया परिप्लुतः ।
    उत्थाप्य तच्छीर्ष्णि अदधात् करांबुजम् कालाहि वित्रस्त धियां कृताभयम् ॥

    svapAdamUle patitaM tamarbhakaM vilokya devaH kRupayA pariplutaH |
    utthApya tachChIrShNi adadhAt karAMbujam kAlAhi vitrasta dhiyAM kRutAbhayam ||


    स तत्कर स्पर्श धुताखिलाशुभः सपद्यभिव्यक्त परात्मदर्शनः ।
    तत्पादपद्मं हृदि निर्वृतो दधौ हृष्यत्तनुः क्लिन्नहृदश्रुलोचनः ॥

    sa tatkara sparsha dhutAkhilAshubhaH sapadyabhivyakta parAtmadarshanaH |
    tatpAdapadmaM hRudi nirvRuto dadhau hRuShyattanuH klinnahRudashrulochanaH ||


    only the history narrated thus in BhAgavataM (7.9.005/1, 7.9.005/2) did sphuraNaM (flash, glitter) in his mind. Anyone who looked at that time, at that small boy hugging the pAdAravindam (lotus feet) of the Guru, sobbing and shedding tears in paravashaM(self-obliterating happiness), hiccups and goosebumps, would certainly describe him as sAkShAt (before the eyes) that PrahlAda MUrti. The brahma-tejas (flame of Brahman) that was already there, dazzled, having been augmented abundantly by the Guru's karakamala-sparshaM (touch of the lotus hand).
    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)

    4
    pages 47-50

    In the BhAgavata shlokaM given above, VyAsa has shown the three (kinds of) dIkShAs in sUchana (indication). In that verse, he has pointed to the chAkShuSha dIkShA by the padam (word) vilokya (to be looked at); smaraNa dIkShA as he says kRupayA pariplutaH (visited by); and sparsha-dIkShA (hasta-mastaka-saMyogaM--conjuction of the hand and the head) as he says tanmUrdhani (tachChIrShNi) adadhAt karAMbujam (placed his lotus hands on (PrahlAda's) head). If we look at it with sUkShma (keenness) we may know how these three dIkShAs are involved in our Guru's lifting up and sraightening SrInivAsan and doing anugragam by giving the boy his abhaya-hastaM (hand of protection). But then there is a visheShaM (distinction) between the PrahlAda anugraham and SrInivAsa anugraham. When NarasiMha MUrti was in great engulfing rage, as he looked at PrahlAda, who was sent by the BrahmAdi (BrahmA and other) Devas to do samanam (lessen, pacify) the God's rage, his rage was gone, vAtsalyaM (affection) swelled up and he placed his abhaya-hastaM on the boy's head. Whereas in the case of our SrInivAsan, our GurunAthAL gave him abhaya-hastaM without any rage, remaining in shAntam (peace). This man was also NarasiMha in his pUrvAshrama, but then angerless NarasiMha, that was the distinction. That was ugra (fierce) NarasiMha, and this, shAnta (peaceful) NarasiMha.

    However, just as NarasiMha MUrti lifted up, straightened and placed his hand on the head of PrahlAda who fell at his feet, our GurunAthAL made our SrInivAsan a kRutArtha (successful) as the boy fell at his feet, by lifting up, straightening and placing his abhaya-hastaM on the boy's shiras (head)--there is no difference in this respect. The moment he witnessed this sparsha-dIkShA happening on the ekAdashi puNya dinaM (sacred day of EkAdashi) in the Abhijita MuhUrtaM (the eighth 'muhUrta'--period of 48 minutes of the day from sunrise) in an ekAnta sthalaM (solitary place) where no one else was present, this Lekaka had decided as to who was the next eligible man for the paTTam (title of pontiff in succession). He had also thought of conveying this santoSha samAchAraM (happy news) to everyone and make them happy. But then, SannidhAnam who somehow knew about it, ordered that this was not to be known to anyone else. So only after the shiShya parigraham happened in bahirangam (explicitly) could this Lekaka do prastAvanA (broach the subject) to his Aptas (intimate friends). But no one believed it in pUrNam (completely). It also transpired well, their not believing it. Because is not SannidhAnam one who hates all these prasAra (spreading of information)? That is why he did vijayam (visit) at a time when there was no one nearby. He had also dispatched the sevaka (attendant) who accompanied him, to the banks of Tunga, asking him to wash out his vastra (clothes). The other boys too had gone to the river bank on some errand. So to only SrInivAsan, this Lekaka and our GurunAthAL--only to these three people was this news known. Since it was prohibited to convey this news, this Lekaka did not open his mouth.

    From the kShaNam (moment) this happened, SrInivAsan had changed completely. He did not talk humourously or socially to anyone as he did before. He would be saying something, forgetful of himself. He would weep, telling only to this Lekaka, when they were both alone, about the bhAgyam he had in receiving GurunAthAL's abhaya-hastaM. Since he was a small bAlaka (boy) he did not realize the mahima (greatness) of that abhaya-hastaM in pUrNaM (full). He was only surprised about that bhayaMkara jvaraM (terrific fever) subsiding immediately thereafter. He had not known about its mahima that could do nivRutta (cure) of the samsAra jvaram (fever of worldly life) itself. But then he did not think that the sage would do shiShya parigraham of him. GurunAthAL too conducted himself accordingly. He was acting as if he had more vishvAsaM (confidence) in some other boy and was 'doing udAsInaM of' (being indifferent to) SrInivAsan. Everyone talked that the paTTAbhiShekaM (consecration) was going to be performed only to the boy from NanjankUdu. The readers would have known that the gaMbhIra guNaM (majestic trait) of keeping in control his abhiprAyaM (opinion) without expressing it was set naturally in our GurunAthAL.

    Within a month this happened, arrangements were made for the kAryas for shiShya parigraham to be conducted in nirvighnaM (without any interruption). We would narrate only some important incidents that happened in that one month. From the day he gave abhaya-hastaM to SrInivAsan, our GuruCharaNAL at the end of his puja performances, in the midst of several prArthanAs (prayers) had added the following shloka:

    सर्वज्ञं श्रीनिवासं कुरु शिवदयिते सत्वरं मद्विनम्रम्

    sarvaj~jaM shrInivAsaM kuru shivadayite satvaraM madvinamram

    "Make SrInivAsan omniscient, (O Mother who is) the Shiva-cherished One!"

    Just as our ParamaGurunAthAL Sri SachchidAnanda ShivAbhinava Narasimha BhArathI SvAmigaL for his disciple NarasiMhan prayed

    सर्वज्ञं श्रीनृसिंहं कुरु शिवदयिते सत्वरं मद्विनम्रम्

    sarvaj~jaM shrInRusiMhaM kuru shivadayite satvaraM madvinamram

    since our GurunAthAL was praying to AmbAL, changing only the name NrusiMhan to SrInivAsan, that SrInivAsan today gives darshan to us as a SarvajnaMUrti in the form of VidyAtIrtha.
    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)

    4
    pages 50-52

    One evening as usual this Lekaka went along with the vidyArthins to the KAla Bhairava temple. The AsthAna vidvAns (official pundits) Kalyam Sundara ShAstrigaL and Mallikkarai SubrahmaNya ShAstrigaL were also with us on that day. When the recital of the antAdi shlokas was going on, a stranger came there after obtaining permission from the officials and bowed to SannidhAnam. He had an M.A. degree, and also had pANdityaM (erudition) in Sanskrit. But then he had no shikhA (traditional tuft of hair), and had come in the laukika veShaM (worldly dress). Since SannidhAnam was one who would do hitopadeshaM (friendly advice) to everyone, he inquired kushala-prasnam (health and welfare) of the man and asked him to sit down. That man, without remaining silent, described how he had come in the Appaiya Dikshita's vaMshaM (lineage), and that he had drawn a chitraM (sketch) showing how that lineage was spread out, and showed the vaMshAvali chitraM in the form of a vRukShaM (tree) to SannidhAnam. SannidhAnam too looked at it and expressed happiness.

    By this time that Laukika had spoken four times, about his fortune and honour of having been born in the Appaiya Dikshita. After listening to all that with shAntaM, SannidhAnam at length asked, looking at the MaTham VidvAns, "You people state your gotraM." They answered something like VAsiShTha Gotra, BhAratvAja Gotra, Atreya Gotra. The sage asked them, "Let it be. Don't you know how was VasiShtha? How was BhAratvAja? What karmAnuShTanas were they doing?" The VidvAns replied, "We know them. But then agnihotrAdikarmANi sAmAyAni kalau yuge (it is difficult to perform karma such as the Agnihotra in the Kali Yuga)." "Alright, you don't do Agnihotra and SomayAgam. Can't you perform at least the smArtha karmas?", the SannidhAnam asked, and the VidvAns said, "Even for them, the sAdhanas (means) such as umi, vaRaLi, muTTAn (paddy husk, flattened cowdung cakes, cowdung balls) are not readily available?" To that SannidhAnam said, "You don't have to worry about this. We will make arrangements to prepare these sAdhanas from the cattle shed in the MaTham and send them to you. At least with that would you people perform your karmas?" With no other go, the VidvAns agreed saying, "We will do aupAsanaM (domestic fire worship)." Looking at everyone, SannidhAnam said at length:

    "Except that we brag about our honour of being born in the vaMshaM of VasiShtha and such other maharishis, do we have anuShTAnaM (religious practices) of their karmas (practices), at least to some extent? Even after being born in this uttama vaMshaM, if we don't perform the karmas related to it, would it be a dUShaNam (dishonour) or bhUShaNam (decoration) for that vaMshaM? Think about it."

    From that day on, all the VidvAns started doing aupAsanaM. That Laukika VidvAn hung his head in shame as he listened to the words of advice of SannidhAnam. The very next day, he gave up his laukika veShaM, had shikhA-dhAraNaM (wore a tuft of hair), came to SannidhAnam and bowed to him. Without saying anything to him, SannidhAnam looked at the VidvAns and asked, "हरे कोलावतारेण किटीनां का वरेण्यता--hare kolAvatAreNa kiTInAM kA vareNyatA--(Just because VishNu took avatar as a hog, do the ordinary swine have any eminence?)" Everyone stood dumbfounded.

    By the upadesham SannidhAnam did to them, the VidvAns started doing their karmAnuShTAna. That Laukika too, because of the VidvAns' vyAjaM (deceptive appearance), knew that the advice was for him too and changed himself. The vidyArthins (students) too received a stimulus towards the kAryas (tasks) such as the aupAsanaM. In this way, by just one piece of advice, many people had the desired fruits. Without any scope for grievance for anyone, our GurunAthAL had accomplished this task. Such was the dharma prasAraM he was doing all around.

    *** *** ***
    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)

    5
    pages 53-56

    On another day when we were reciting the antAdi shlokas in the KAla Bhairava temple, a notable came over and did vandanam--bow, to SannidhAnam. He had brought with him a collection of different kinds of fruits as guru-kANikkai--offering to guru. When SannidhAnam was distributing those fruits to the vidyArthins--students, as a vAnaram--monkey, came that side, he threw a bunch of black grapes at it. The monkey took the bunch, went a distance and examined each fruit but only to throw it away after squeezing it with its fingers. Since the fruit was not familiar to it and was black, it did not eat them. SannidhAnam was surprised: "such tasty fruits, and the monkey only threw them away without eating them happily." "It is like a garland given in the hands of a monkey", said this lekaka--writer. SrInivAsan corrected it with the words, "like the garland of pearl that was got by AnjaneyaSvAmi." No one could understand the meaning of the words. As SannidhAnam asked looking at SrInivAsan, "what is the sambandham--connection, between Anjaneya and the garland of pearls? It's as if you are giving us a riddle", SrInivAsan replied with vinayam--humility, "It is not a riddle, only an event that happened during the RAmAyaNa times", our surprise became greater. "Sari--alright, let us have that story"--as GurunAthan commanded him, SrInivAsan started narrating it:

    "It was the time of ShrI RAmachandramUtri's paTTAbhiShekam--coronoation ceremony, right? At that time ShrI RAmachandramUrti himself distributed several gifts to the pramukhas--foremost, such as SugrIva, VibhiShaNa, and Anggata. But then seeing that he did not give anything to AnjaneyaSvAmi who was the vital jIvanADi--life line, to the story of RAmAyaNa, SItAdevi asked RAmachandramUrti the reason therefor. ShrIRAma replied, "We don't have any object that could be given as a gift to Anjaneya!" When he said those words he had in mind the incident of his doing Alingganam--embracing, of AnjaneyaSvAmi and saying, "This is the gift I give you. This Alingganam was not obtained by anyone except my SItA." Still SItA's mind was not in samAdhAnam--reconciled state. At a time when there was apAyam--danger, to her life, for this uttama--noble person, who did ujjIvanam--restoration of life, of her with the RAmAnAma amRuta varSham--nectarean shower of RAmA's name, some sort of gift must be given at this utsava--festive, time, she thought, and only after removing an invaluable garland of pearl from her neck and giving it as gift to Anjaneya, was SItA's mind at peace.

    "But then without wearing that garland of pearl around his neck, AnjaneyaSvAmi went and sat in a corner of that durbar, removed each pearl from the garland and looked it over. Since no visheSham--distinction, was seen in the pearl, he bit at each pearl and checked if it had in its core the thing he wanted in it. Finding nothing, he threw the pearl away. Devi who was looking at it all in a subtle manner got angry and ordered, "Bring that Anjanaye here!" When the sevakas--servants, dragged him to her, she asked him sternly, "aDE--hey! You bit away the pearls and wasted the garland that I have been preserving till now as even dearer than my life! You exhibited your vAnara svabhAvam--monkey trait, in this act, is it nyAnam--justified?"

    "AnjaneyaSvAmi replied with respect: "MAtA--mother! I just checked if the garland of pearl you gave me with love contained the thing my mind was after. It was not found. So I bit at the pearls to check if that thing was found hidden inside them, but that vastu--object, was not found even inside the pearls. I did not know what to do with the garland that did not have the thing my mind was after, so I threw it away."

    "SItAdevi was angered at this and asked him, "Hey fool! What was the thing that you wanted? What was the thing you looked inside those pearls?" Anjaneya simply pointed his hand at the form of ShrIRAmachandramUrti.

    "SItAdevi understood it and asked him, "sari--alright, but then that vastu is not found inside your sharIram--body, too? Would you leave your body for this reason?"

    "That uttama rAmabhakta, AnjaneyaSvAmi did something that surprised everyone in that sabhA--assembly, and the SiTA-LakShmaNAdi--SItA, LakShmaNa and company. That is, he parted the muscles of his chest with his two hands and displayed its core. Everyone was in spiritual ecstasy to find RAmA, SItA and all the other members of the parivAr--family, sitting inside in the paTTAbhiSheka kolam--coronation poses.

    "ShrI RAmachandramUrti said, "appA Anjaneya! There is no bhakta like you in the world. You are the paramabhakta--supreme devotee", and caressed his devotee's chest with his amRuta hastam--nectarean hand. Anjaneya instantly became svastam--healed, and danced in bliss.

    "With her head down in shame, SItAdevi said, "appA Anjaneya! You surpassed us all in bhakti--devotion. I appreciate your bhakti. You are indeed the 'rAmAyaNa-mahAmAlA-ratnam'--the precisous stone of the great garland of RAmAyaNa." She blessed him with this bhRtu--title, and added, "When you are shining as an alaMkAra ratnam--decorative precious stone, for the RAmAyaNa, it was my mistake to have thought to adorn that ratnam further with pearls. May this bhakti remain shAsvatam--permanent, in you; and may you too ramain a chirajIvin--deathless!""--Thus SrInivAsan ended his narration.

    Although appreciative of this small boy's narrative skills, SannidhAnam did not express it and asked him, "sari, why did you tell that story now?" The boy replied with a prankish smile, "I slightly changed what ShAstrigaL said--like a garland got by the hands of a monkey. That vAnaram has wasted these black grape berries without knowing their taste and value! Just as Anjaneya did--only as an example I narrated this story." All of us including SannidhAnam were in paramAnandam--supreme bliss. The notable who had brought the black grapes said, "I consider it a great bhAgyam--fortune, to have brought these fruits and offered them at your lotus feet. It was vAstavam--true, that I had a thought that you did not have even a single fruit from the collection but gave them all to your disciples. But then I let go the thought after listening to is apUrva--rare, story from this small boy. This one is not a mere boy. There is no doubt that a yogi is hidden inside his frame. Therefore, I don't consider him as a small boy at all..." As he started praising the boy, SannidhAnam silenced him with a gesture and asked SrInivAsan, "Let it be. Who told you this story?" The boy replied that it was his mother who told it when he was a child. We were all further surprised. SannidhAnam tried to control our feeling of wonder saying, "This story is found in the Ananda RAmAyanam. There is nothing special about it", but then we could not help appreciate the narrative skills of the boy.
    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 56-59

    Taking leave, we all went to the ashram. At that time what SrInivAsan told the other boys also fell on this Lekaka's ears. "Our SannidhAnam giving us the oranges and bananas and only the black grapes to that Anjaneya was a deliberate act on his part. If he did not do it and gave the other fruits to the Anjaneya, it would have eaten them all and ran away. And the story would have ended there, leaving no room for my prasangham--speech. SannidhAnam had done that act only to make me talk; and I too babbled away all that occurred to my mind. Howevermuch I try to control my mouth from talking, SannidhAnam somehow prompts me and makes me talk. Henceforth I am not going to talk much." He talked these words with a prankish laugh and charmed us all.

    On a later day, when we were starting for the KAla Bhairava temple, a Congressman came and bowed to SannidhAnam in shAShTAngam. When his identifity was asked for, he said he had come from Mysore for the kadar vastra prasAram--doing propaganda for the use of handloom clothes. For his asking if he could accompany them to the KAla Bhairava temple, the reply came as, "the Alayam is after all common to everyone, right?" Without stopping at that when he started bragging that it would be helpful if all the members of the MaTham were asked to wear kadar clothes, and since the Congress pramukhas--foremost, were insisting to do bahiShkAram--riddance, of the videshi vastus--foreign goods, a movement of burning the foreign clothes was going on, and accordingly he had done prasAram in many places and burnt several thousands of foreign clothes, SannidhAnam stopped without making another step, and replied to him.

    "ayyA--sir! What you are saying is not intelligible very well! Are you asking all the videshi vastus--foreign goods, to be thrown out or only the vastras--clothes?" As SannidhAnam asked this question, the man gasped and said, "For now, we have the uddesha--stipulation, to get rid of only the vastras--clothes.

    SannidhAnam said in elaboration, "To do bahiShkAram of the videsha vastu that is harmful to us is vivekam--wisdom. Viewed that way, the commodity tobacco is one that has come from overseas. Also the padArthas--items, such as coffee, tea and the medical prescriptions have come only from overseas. When many vyAdhis--diseases, and harms due to them are pratyakSha--clearly visible, only those vastus need to be thrown away, right? No harm is seen due to the vastram--cloth! Why should it be thrown out?" The man could only blink with nothing to reply.

    "We can do bahiShkAram of the vastus that are harmful to us to start with and finally do the vastra bahiShkAram. If we do it this way, the svarAjya--independence, would be obtained sooner. Moreover, you have given up your hair but kept your mustache. Think about what to give up and what to retain between these two. Having cropped hair (instead of a tuft), wearing a shirt--all these are achAras--customs, imported from vidhesha--overseas. Can you give up those things? The shAstras--scriptures, say that those who do KAshi yAtrA--pilgrimage to VArANasi, should give up there in the Vishveshvara Sannidhi, a vastu--item, that is most liked by them. But then every person who go there on yAtrA, do tyAga--abandon, either the chuNDaikkAi--pickle berry, or the veNDaikkAi--okra, but never give up something they like much, such as the durAchAras--bad habits,like dhUmapAnam--smoking tobacco, nasyam--inhaling snuff, or the kopatApas--anger and heat; can you show at least one dRuShTantam--instance, of such a thing? Just like yours, this one is also a bahiShkAra iyakkam--riddance movement, that's all. Nothing wrong in what I say?"

    The man said, "All ot what you have said is only truth. I have gone astray without realizing it." On the morning of the next day, he came over to accompany us to the KAla Bhairava temple, having done kShauram--shaving, for removing his moustache and having a tuft, and wearing panchakachcham--five-fold dhoti.

    When we were there in the KAla Bhairava temple on that day with the vidyArtins--students, a mahAvidvAn--great pandit, arrived there. He said in great speed that he was appointed by a MaTham for doing dharma prasAram, went place after place doing dharma prasAram, and that arrangements should be done for his upanyAsam--speech, in this MaTham too, and ended his speech in the upanyAsa chaili--manner of a lecturer. Whereas SannidhAnam, doing mandahAsam--gently laughing, asked him, "About what dharma are you going to do upanyAsam?"

    The pandit said, "I am going to do upanyAsam asking people to do their Vedokta karmas--acts relating to vedic rituals, sandhyA-vandanAdi-nitya karmas--daily rigours like the SandhyA vandanam, and varnAshrama AchAras--customs and habits of the specific class regularly."

    "sari--right, are you doing the agni kAryam--ritual with Agni, and what is it--shrautAgni or smartAgni?" asked the sage. The Pandit couldn't understand it. "I ask you if you are in the habit of doing the aupAsanam--rite with the daily fire."

    That VidvAn said, "It's the custom to do aupAsanam at the time of shraddhA--annual ceremony to ancestors."

    "That is alright, but those who do upanyAsam, only if they themselves show it in anuShTanam--own practice, they can correct the people. Without doing the SandhyA Vandanam at the right time, doing just the upadesham of it, will it give the fruit? Therefore, it is best for you to have at least aupAsanam, practise your svakarmAnuShTAnam--personal rigours of religion, and then do upanyAsam to others. Instead of a thousand vidvAns doing upanyAsam, just one vidvAn with his karmAnuShTAnam can correct the people. Don't you feel what I say is right?" The Pandit agreed, got his sambhAvana--payment in honour, and went away.

    Watching all these vEDikkais--amusements, the Congressman said in the end, "It is surprising you are doing so much of dharma prasAram, sitting in the corner of a vanam--forest."

    To that SannidhAnam said, "Don't use the word prasAram. It is a padam--term, that indicates laukika--worldly, rAjakIya--royal, kAryas--acts. It is our duty to tell what we know to the people who come here. That's all. Don't call it by the ADambara--pompous, name prasAram--propaganda."

    "Whatever puNyam--meritorious act, I did, to have darshan of mahAns--sages, like you? Only today has my janma--birth, become saphalam--born fruit", said the man. He bowed to the sage, got his prasAdam and went away.

    *** *** ***
    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)

    Once when we were all accompanying MahASannidhAnam reciting antAdi shlokas, it befell on this Lekaka to chant a shloka that started in takAram--the letter 'ta'. Forthwith

    तव स्तन्यं मन्ये धरणिधरकन्ये हृदयतः
    पयःपारावारः परिवहति सारस्वत इव ।
    दयावत्या दत्तं द्रविडशिशुरास्वाद्य तव यत्
    कविइनां प्रौढानामजनि कमनियः कवयिता ॥७५॥

    tava stanyaM manye dharaNidharakanye hRudayataH
    payaHpaaraavaaraH parivahati saarasvata iva |
    dayaavatyaa dattaM draviDashishuraasvaadya tava yat
    kaviinaaM prauDhaanaamajani kamaniyaH kavayitaa ||75||

    thus when this Lekaka finished reciting the 'saundaryalaharI' shlokam, the uttaravu--order of the sage, was that the meaning should also be told, so he told the meaning as far as he knew it, thus:

    "Hey Paradevate! The milk that issues from your stana-s--nipples, is the very sArasvata pravAham--SarasvatI's flow of knowledge, I think. Because one who drank that milk, the DrAviDa shishu--Dravadian child, Sambandha Muni, became a brilliant poet in the world. Therefore, Devi under the vyAjyam--guise, of stanyam--breast contents, fed the very milk of knowledge to that Sambandha MUrti is the tAtparyam--purport."

    As he heard this, SannidhAnam asked, "sari--right, for the padam--phrase, 'draviDashishu' that occurs here, what is the pramANam--proof, for having the meaning as a reference to Sambandha MUrti?"

    No one knew the answer. So GurunAthAL said that the DevI bhaktas would tell a story for this and narrated that story:

    "It is said that PArvatI-Parameshvara did saMchAram--roaming about, of the world riding their vimAnam--plane, with an intention to view any vinoda kAkShi--amusing sight, that might be seen. When the vimAnam was going over the DakShiNa Desham--southern region, of the BhArata Desham, at some place a child's cry "ammA, ammA" was heard, so they stopped the plane. Since the call was to ammA--mother, it was decided that only PArvatI DevI should go and have a look, so Parameshvara stayed in the plane.

    "When AmbAL went to the place, she found out a child with divya tejas--divine shine, lying on the floor in this deserted vanam--forest, and her love towards the child prompted mother's milk to issue out of her breasts. As she took and hugged the child and fed it with her stanyam--breast contents, since it was the milk of knowledge, the child immediately got up and stood bowing to AmbAL and sang 100 shlokas--verses. Thus after giving anugraha--divine favour, to the child, AmbikA--Mother, returned to the plane.

    "As she narrated what happened, Parameshvara insisted that she tell him those 100 shlokas. As AmbAL was an AtmashlAcha--not of self-boasting type, feeling sangkocham--shrinking with shyness, she did not tell him those shlokas. After they reached KailAsam, as Parameshvara again insisted her to tell him those shlokas, with no further option, and unwilling to say them with her mouth, AmbAL started writing them on a slab of stone there.

    "BhagavadpAdAL at that time was in samAdhi; he tuned his mind to KailAsam and had a look at the writings with his jnAna-dRShTi--vision of knowledge. AchAryAL had a look until the 74th shloka using his jnAna-dRShTi. Meantime AmbAL had finished writing all the 100 shlokas and started rubbing them from the last verse. Thus the last 26 shlokas were not seen by AchAryAL, but he did gavanam--composition, of the remaining shlokas and completed the set. As she was rubbing out the shlokas, it is said that PArvatI-Parameshvara stopped at the 74th shlokam and read them all once again.

    "Only this story had AchAryAL had shown in sUchana--indication, in this 75th shlokam, and narrated the history of AmbAL feeding the milk of knowledge to the child, in spaShTam--clearly. If this story is kept as pramANam--proof, then it would be established that he refers to only JnAna Sambandhar as the draviDashishu."

    He finished his narration with the words, "Therefore, there is nothing wrong in giving the meaning of draviDashishu as a reference to TiruJnAna Sambandhar."

    But SrInivAsan did not stop there. He asked, "I have heard that AmbAL fed mother's milk to our Shankara BhagavadpAdAL himself, is that not right then?"

    GurunAthAL, along with us, was surprised. As SannidhAnam asked him, "What is that story, come on, say it", SrInivAsan started narrating it:

    "When our AchAryAL was a child, prati dinam--every day, they used to give the child Shankara, the cow's milk that was offered in nivedanam to AmbAL. One day since one of the jnAtis--kinsmen, was blessed with a child, jananA-saucham--impurity due to birth, ensued, so they did not offer nivedanam to AmbAL. When AryAmbAL gave the milk that not offered as nivedanam, the child drank a little of it, did not find it to be tasty, and stopped drinking. As he said, "ammA! Give me some other cup of milk. I shall myself offer it to AmbAL and then take it." Consenting to the child's request, they gave him another cup of milk and sent the child (to the puja room).

    "With great utsAham--eagerness, the child went to AmbAL and kept the milk before her saying, "ammA! You take a little and give the remainder to me." Whereas AmbAL, finding the milk offered with love by the child to be tastier than usual, drank it all and placed the empty cup on the floor, at which the child started crying. Forthwith, AmbAL took that BAla Shankara, hugged and gave him her mother's milk and sent him away with a kiss.

    "When the child narrated this samAchAram--news, to his mother, the mother and other people came to the AmbAL sannidhi and had a look, found nothing unusual there, so they regarded the child as just babbling. They also thought that perhaps a bAlagraham--child possessing demon, might have contacted him, and so they did all sorts of mAntrIkam--mantra-chanting, and rakShA-bandhanam--tying a talisman, to the child.

    "In that way, since he drank AmbAL's milk of knowledge, our BAla Shankara became a sarvajna-mUrti--embodiment of omniscience. Such a story I have heard; whether it is right or wrong, I have narrated it to SannidhAnam." With these words, he finished his narration.

    Approving of the story, SannidhAnam asked the boy, "This story too did your tAyAr--mother, tell you?" Saying "Yes", SrInivAsan immersed us all in surprise.

    SannidhAnam concluded, "Both the stories are appropriate. According to this second story, we need to take the meaning (of the shloka) that AchAryAL narrating his own life incident, describes that he is able to compose such beautiful verses because he got AmbAL's jnAnappAl--milk of knowledge. (In that case) We should keep the 'draviDashishu' as a referemce to himself."

    Having listened to both these stories, we became people who could never ever forget SannidhAnam and SrInivAsan.
    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

  9. #19
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    Re: guru kripA vilAsam (On the Greatness of the Guru)

    7
    pages 64-67

    One day, shrI SannidhAnam, SrInivAsan and all others of us were chanting the antAdi, as the turn of SrInivAsan came to start a verse in ma-kAram--the letter ma, he recited this apUrva--unprecedented, shlokam:

    मनो न मे योषिदुरोजकुम्भे न शिष्यडिम्भे न च शातकुम्भे ।
    परं तु रन्तुर्गिरिकन्यकायाः पादारविन्दे रतिमेव विन्दे ॥

    mano na me yoShidurojakumbhe na shiShyaDimbhe na cha shAtakumbhe |
    paraM tu ranturgirikanyakAyAH pAdAravinde ratimeva vinde ||

    (My mind does not proceeds towards women's stanam--breast, or the bAla shiShya, or the svarNam--gold. But I get my prIti--pleasure, in the pAdAra vindam--lotus feet, of parvatakumAri UmA's kAnta--beloved, Shankara.)

    Forthwith SannidhAnam asked, "Who did this shlokam?", and SrInivAsan pointed towards this Lekaka.

    shrI-SannidhAnam: Your kavitA--poetry, this one?

    Lekaka: No. When SannidhAnam was in the state of antarmukham--turned inwards, what came out from this mukhAravindam--lotus face, is this one. With such artha-puShTi--well-nourished in meaning, and anuprAsas--alliterations, can we do the gavanam--composition?

    shrI-SannidhAnam: If that is so, like Appaiya DIkShita did atmArpaNa stuti*, I too uttered something without my deha-smaraNa--body consciousness? Are there any other shlokas?

    Lekaka: Somehow I have jotted down a few. From that (collection) only SrInivAsan has done neTTuru--rote-learning, of one or two shlokas.

    shrI-SannidhAnam ordered it (the collection) to be brought on the next day and read to him. The next day, as this Lekaka came with his notebook, he was asked to read it aloud, the following one shlokam was selected, and the orders came that we should explain its meaning on the following day.

    अवचनचिन्मुद्राभ्यां
    अद्वैतं बोधरूपमात्मानम्



    ब्रूते तत्र
    च मानं पुस्तक-भुजगाग्निभिर्माहादेवः


    avachana chinmudrAbhyAM advaitaM bodharUpam AtmAnam |
    brUte tatra cha mAnaM pustaka bhujagAgnibhir mAhAdevaH ||

    (Maheshvara (in his DakShiNAmUrti avasaram--state), through his maunam--silence, and chinmudrA, gives upadesham--instruction, that AtmA--Self, is advitIyam--without a second, jnAnarUpam--knowledge in form, and sarva-vyApakam--omnipresent. He also gives its pramANam--proof, with the pustakam--book, sarpam--serpent, and agni--fire, (that he has with him).)

    On the next day, the MaTham vidvAns--pandits, were also present. Except that everyone explained the obvious meaning, none did point out the tAtparyam--purport, that was kUTam--peak, in it. As the sage asked this Lekaka, "What's your abhiprAyam--opinion?", this man said:

    "Parameshvara, in the DakShiNAmUrti avasaram--state, only through his maunam--silence, and chinmudrA, does give bodhana--enlightenment, of the Atma-tattvam--nature of Self. That AtmA itself as advitIyam--without a second, remains as the only vastu--reality, existence, that is kevala jnAna rUpam--only knowledge in form, and sarva-vyApakam--omnipresent. In this, for the advaitam, the pustaka dRShTAntam--example of the book, for the bodharUpam--knowledge/consciousness in form, the sarpa dRShTAntam--example of the serpent, and for the vyApakam--omnipresence, the agni dRShTAntam--example of the fire, can be taken in that kramam--order.

    "Just as in a book, although its leaves are many and different, there is aikyam--unity/oneness, in the pustaka rUpam--book form, the bheda--split/break, in the prapancham--universe, and the abedha--unbroken unity, in the brahma rUpam will be obtained. Similarly, as by the rajju-sarpa dRShTAntam--rope-snake example, the amSham--share, of atiShthAnam--instability, and satyam--reality, is obtained, and thereby the chaitanya rUpam is obtained, since only chaitanyam--consciousness, intelligence, is the satyam--reality. By the agni dRShTAntam, the sarva-vyApakatvam--nature of omnipresence, is obtained. Just as the tejas--light energy, is vyApakam all over the bhUmi--earth, the meaning that AtmA is sarva-vyApi is obtained."

    This Lekaka said what occurred to his mind, but GurunAthAL did not approve it in pUrNam--full. Other vidvAns too couldn't explain it further. Forthwith as SrInivAsan got up and said, "The dRShTAntas of the book, snake and fire, may also be taken to mean the shruti--vedas, yukti--trick, and anubhavas--experiences", we were all surprised. "There is more visheSha--special, meaning to this. I shall explain it some other day", said the sage and dismissed us. There never was another sandarbhaM--occasion, for it.

    On the next day, as we reached the KAla Bhairava temple, as the sage told this Lekaka, "Tell me another from the shlokas you have noted down", this man read out the follwing shlokam:

    नहि नहि मनुतां
    स्वत्वं मर्त्यः
    स्वीये शरीरेऽपि



    पितृभूमिशृगालगणाः
    स्वत्वं परिचिन्तयन्ति
    तत्काले ॥

    nahi nahi manutAM svatvaM martyaH svIye sharIre&pi |
    pitRubhUmishRugAlagaNAH svatvaM parichintayanti tatkAle ||

    (Let man have no abhimAnam--affinity, even towards his sharIram--body. The skulks of foxes in the shmashAna bhUmi--cremation ground, about the same body (after its life is gone), think that it is theirs.)

    At that time, an elderly man arrived there. Seeing him carrying an umbrella, as SannidhAnam asked, "Are you MalaiyALam?", he replied, "Yes" and said that he had written to the Agent that he would be coming but then because of several laukika kAryas--worldly tasks, he could not come as planned, so there was tAmasam--delay, which, he prayed might be condoned.

    "Did tAmasam arise? Let there be no tAmasam--inertness, here, only sAtvikam--goodness, is required." As SannidhAnam said it, he and all of us had a hearty laugh. As the sage asked the man, "Have you learnt the Vedas?", the man started talking something in MalayALa paribhAshA--slang, "We are all only laukIkam. In our vamsham--lineage, no vaidIkam at all."

    To that SannidhAnam said, "ayyA--sir! Don't stretch it as vaidIkam or laukIkam. Only if it is said as vaidikam and laukikam, it would be intelligible to us. Right, you do SandhyA Vandanam?"

    The man replied, "SandhyA Vandanam alone? In addition, I do sUrya namaskAram and recite Rudram, Chamakam and all (such stotras) nityam--daily."

    "In that case you are only a vaidika. All those who believe in the Vedas as pramANam--authority, are only vaidikas. When that is the case, there is no separate jAti--clan, as laukilas. Everyone should feel proud of saying him as a vaidika and not feel lowly about it."

    Then the sage asked (this Lekaka) "prakRutamanusarAmaH. Come on, say that shloka again and explain its meaning?" When the meaning was being explained, a rustle was heard nearby. When it was seen that a fox was dragging the skeleton of some animal, the boys shouted, "nari, nari--fox, fox!" As it heard the noise, the fox dropped the human skull and ran away.

    Forthwith, this Lekaka reminded them of the shloka "pitRubhUmishRugAlagaNAH svatvaM parichintayanti tatkAle" spoken about earlier and explained it. And SannidhAnam made it an upadesham saying, "This sharIram--body, is anityam--impermanent. Just as we have abhimAnam--afiinity, to it, isn't there an abhimAnam for the fox that the body was its ahAra vastu--article of food? Then why should we nourish it?"

    Note:
    Appaiya DIkShita's atmArpaNa stuti
    http://en.wikipedia.org/wiki/Appayya_Dikshitar

    About his mystic devotion, there is another story that is related to his work called Atmarpana-stuti. In this small work of fifty stanzas he makes the inner self melt as it were by his exquisite mystic poetry. We can see here the profound maturity of true devotion to the Supreme. It reflects the inner mental state of a great devotee, in whom the ego has become fully extinct. There is a traditional account of how this work came to be written. It appears once he wanted to test the maturity of his own devotion to the Lord. Hence he swallowed the juice of the `datura' fruit, which introduces intoxication, and told his disciples that they should write down whatever he says, during the stage when his consciousness was disturbed. In the stage of inebriation generally all suppressed ideas would find release and come out into the open. And in his case it was the Atmarpana-stuti that came out. It is therefore also called Unmatta-panchasati.

    **********
    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

  10. #20
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    Re: guru kripA vilAsam (On the Greatness of the Guru)

    As far as I see, outer gurus are preliminary & secondary and the inner guru ( Satguru ) is primary and the ultimate. Outer gurus are a means to the end that is the inner guru.

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