Chandrashekhara paahi maam

[Guest guest]

The Chandrasekhara of Kanchi and The Chandrasekhara of Sringeri

Ra. Ganapati

At this point of time, (October 25, 1992) when we are preparing for

the centenary celebration of Sri Kanchi Maha Svamigal, though He

would be completing 100 years only in May 1994, we deem ourselves

doubly blessed by paying homage to another great saint who has

actually completed 100 years three days back. It is a strange

coincidence that the monastic name of that sage is also

Chandrasekhara.

He is none other than Chandrasekhara Bharati Svamigal of the Sringeri

Sankara Math, who held the holy office of Sankaracharya for 42 years

during the same period when Sri Chandrasekhara Indira-Sarasvathi was

presiding over the Kanchi Sankara Math.

Instead of repeating the conventional term that the two personages

were like 'the sun and the moon', we should say that they were like

two sun-cum-moons! They were like the sun in full blaze radiating

Jnana, and the rigorous Sastric Dharma in a most unique fashion, from

1912 to 1954. Upadesa (teaching) in their case was not merely by

words but it was by showing the living examples of what they

preached. Hence their words carried the power of the mantras. Both

were exalted as great sages, verily as divine personalities.

But their very name has the moon in it. The name 'Chandrasekhara' is

very appropriate for these two sages, who carried on their heads the

burden of showing the correct path to the world, which was

increasingly following sinful ways, in as much as the name originally

denotes Siva who is His infinite mercy, pardoned the sinning Moon,

reduced to a crescent and stationed him on His matted locks.

It is of note that among the many names adopted by the two lines of

the heads of these two Maths the name 'Chandrasekhara' alone is found

in both. The Kanchi Maha Periyaval is the seventh among Gurus of the

of the Math bearing the name Chandrasekhara; the Sringeri Acharya was

the fourth in that Math to bear that name. In Kanchi the names

Mahadeva and Chandrasekhara alternate from the 61st to 67th heads. So

there is nothing unique in Periyaval, the 68th in the line, having

that name. what is significant is that the Peethadhipati of Sringeri

who ascended the Peetha five years later also inherited the same

name, after 450 years from the seventeenth predecessor in the lineage

of his Math! In the divine scheme of things of Parasakti (Mother-

Power Supreme), this coincidence occurred as if to show that these

two Peethas are but two eyes focused on the same object.

There is another similarly too, of the 'Dasanaama' (ten titles in

Sankara's monastic order) Kanchi Peetha has adopted (Indra)

Sarasvati. Sringeri Acharya adopt different titles like Tirtha and

Aranya. Of these, the title of the Sringeri Acharya we are talking of

is 'Bharati' which too is a synonym of Sarasvati, the Goddess of

Learning. Sarasvati has yet another name, Sarada. The Math of the

Kanchi Svami is named after Sarada and the Peetha of the Sringeri

Svami carries the same name. The season of 'Sarad' is famous for the

beauty of its full-moon. These two sages, like the moon, converted

the blazing bright sunlight of Advaita-Knowledge into the cool

moonlight of upadesa to benefit the entire world! The blaze arising

out of their austerities was cooled in their Bhakti to the Godhead

and was converted into compassion and comforted the devotees like the

moonlight.

Both are 'incomparable'; also facto they are comparable to each

other! They were steeped in Advaitic realisation even while

apparently engaged in day-to-day activities. They had authentic

divine powers to truly bless humanity. They were intellectually

brilliant enough to astound the scholars but at the same time were

adopts in expounding great Vedantic truths to the ordinary people in

their own language. They were humble the way only the really great

are. They loved the entire creation. In the present day of so-called

reforms and change they followed strictly and boldly the traditional

ways of life, facilely swimming against the current. Far from being

puffed up by the greatness of the title Jagadguru, `the world-

teacher', they who in their spiritual heights were apart from the

world and as real renunciates had no craving to teach anybody, just

endured that title, because it came to them unasked and sensing the

divine ordination in it, they carried the yoke in utter sincerity and

serenity.

In all these aspects they were comparable to each other - anyonya

Sadrasa.

There is another similarity. The mother-tongue of the Head of the

Kanchi Math in Tamil Nadu is Kannada and the mother-tongue of the

Head of the Sringeri Math of Karnataka was Telugu.

Both these sages had no Guru in the physical form to initiate them

into Sannyasa. But both stressed in one voice the need for a physical

Guru for the world at large.

But in the divine drama of parasakti, two characters cannot be

totally identical, as it would not suit Her variety-reveling! So she

played her game, manifesting diversities too in the two. In fact the

very diversity provided the backdrop to heighten the unity.

(This diversity' is definitely not `mutual difference of opinion':

even to think like that is sacrilege.)

Deep within, both Acharyas were the same; but what the world

perceived as their external behaviors and activities. In this

respect, there was a significant divergence between the two. The

Chandrasekhara of Kanchi, though a person of Self-realisation (Brahma-

Jnani), paid meticulous attention to the activities of the world

outside, and dedicated his life to convert these activities to be in

tune with the Sastras; he was always devising one or other scheme to

achieve the objective. The Chandrasekhara of Sringeri, though deeply

interested in directing the people to the Sastric ways, generally

kept himself aloof, immersed in meditation.

Another difference which can be called an offshoot of the above is

that though Bharathi Svamigal could have achieved proficiency in any

field of knowledge if he so desired, was not inclined to turn his

attention to areas other than religion and spirituality. He did not

encourage his disciples too in pursuing mere academic research. He

absolutely declined to lend his ears to discussions on

historic/literary basis for resolving purely religious issues and

matters touching the great men of religion. To questions such as the

age of Adi Sankara, or his authorship of certain books, or whether

Vidyaranya had more than one Guru, his stock reply would be, "Is

there any connection at all between finding out the truth in these

and your own spiritual development?" The Sage of Kanchi, on the other

hand, would encourage research in all fields and himself dive deep

into the ocean of the various knowledges including modern Science and

bring out myriads of pearls, corals, conchs and shells helping to

solve academic problems. It is his conviction that research in any

field will sharpen the intellect, and ultimately purify it, to make

it fit to imbibe spiritual knowledge.

People held different views on this difference between the two. Some

said that only the Sage of Kanchi, thorough with the latest trends

and theories of the world, could perform the duties of the Jagadguru

perfectly. Others said that it was only the Sage of Sringeri who

deserved to be called a Jivanmukta - one liberated even while living

in the body. Some also made fruitless efforts to change the ways of

the Sringeri Acharya so as to make him gain more popularity, because

they feared that the Kanchi Acharya was becoming more popular! When

he was immersed in the divine intoxication of Bakthi or the spiritual

afflatus of Jnana, some called him mad. The two sages, never bothered

about these comments and played beautifully the role assigned to each

by parasakti. One was like the lotus flower intent on rising above

the waters around and laying itself bare to the skies - setting an

example in spiritual ardour, transcending the material aspects of

life. The other was like the lotus-leaf which though carrying water-

drops, does not allow them to stick on to it, setting an example of

Nishkama Karma (disinterested action) for the welfare of the world.

Both these Chandrasekharas were born in families closely connected

with the respective Maths.

Some previous Peethadhipatis of Kanchi are the ancestors of Maha

Periyaval.

The father and grant father of Bharathi Svamigal were scholars

attached to the Sringeri Math. The pre-monastic name which he was

given at birth was Narasimha. That name was selected because the

previous two Acharyas were called Sacchidananda Sivabhinava Nrisimha

Bharati and Nrisimha Bharati. He may be said to have been given in

adoption to the Math as soon as he was born. He was the fourteenth

child of his parents, who lost all the preceding thirteen children

when they were very young. The distraught parents, wishing that at

least this child be untouched by their ill-luck, gave over the child

to Sri Kantha Sastri, the chief Functionary of the Math. Thus he came

under the benign care of the previous Acharya Sri Sivabhinava Nrismha

Svami, while very young.

Narasimhan studied in a school for a few years and always stood first

in the class. At the behest of the Guru, his secular education was

stopped at a stage and he was asked to join the pathasala in the Math

to study the Vedic and allied subjects. After studying the scriptures

there, he studied advanced courses in the school in Bangalore, run by

the Math itself, obtained extensive and intensive proficiency in the

Sastras and emerged as scholar. In 1912, at the age of 20 he was

appointed as the next heir to Peetha. Even then he excelled in the

knowledge of the Sastras and the observance of the rituals, and had

also gained sufficient equipment in Bhakti, Jnana and Vairagya (non-

attachment). He held a secular job. So our body was not brought up in

strict orthodox environments. He studied in public schools, like any

of us. At the age of twelve he received the exceptional grace of the

then Kanchi Peethadhipati who visited the vicinity of the boy's place

while on tour. When the Acharya moved to one of the next camps the

boy ray away to him without telling anybody in the house. Then itself

Acharya had selected him as the next heir. The very next year, 1907,

he shed his mortal coils amidst circumstances when Swaminathan could

not be brought to his side Since a vacuum in the headship of the Math

is not permitted, the Acharya initiated Sri Lakshmikantan, a Rigvedic

scholar who as serving in the Math itself into Sannyasa and installed

him as his successor. He was the son of the elder sister of

Swaminathan's mother. Due to a strange lila (play) of Parasakti, the

new heir also followed the footsteps of his Guru to the beyond in a

week. As the Math - authorities very well knew that the Acharya had

Swaminathan in mind originally, now the 13 year old stripling was

brought to ascend the Peetha. That the bud of youngster, not at all

conversant in the Vedas and Sastras, transfigured into the ripe

fruit, succulent in the knowledge of the scriptures within three or

four years is a `truth stranger than fiction"!

Both the Chandrasekharas were not near their previous Peethadhipatis

at the time of the latter's passing and so had to receive the

initiation from the Guru only mentally or in some higher planes. It

is a wonder indeed that both attained not only Self-realisation, but

also high proficiency in organisational administration and

assimilation of the traditions of the Math. Perhaps the very absence

of the personal Guru's guidance and protective armour further

stimulated the incumbents to thoroughly introspect themselves in

every move of theirs and adhere to the highest norms of integrity.

They had to - and they did it to perfection - surrender themselves to

the unseen Guide to shape them to perfection. It is doubtful whether

a disciple could surrender himself to such an extent towards a

physically present Guru.

On ascending the Peetha, if the Chandrasekhara of Kanchi performed

the wonder of equipping himself to the demands of a totally new

environment, there is a wonder with regard to the Chandrasekhara of

Sringeri also. The Sringeri Matha was at the height of its royal

glory then. The previous two Acharyas, illustrious personages, had

spread the fame of the Math all over India. Is it not a wonder that a

person brought up in that very environment, comparable to a royal

court, should reduce the royalty to the minimum and mostly immerse

himself in solitary meditation? It is to be noted that he withdrew

into himself in spite of having the ability to preach and possessing

executive skills.

It is indeed the lila of lilas of the "High Command" that the Kanchi

Chandrasekhara evolved into such a reservoir of energy as to spread

the message of Dharma on behalf of the retiring Sringeri

Chandrasekhara also.

Both were extraordinary. But the disciples of both were mostly of the

ordinary run. As observed earlier, the two streams of adherents did

not join is unity, but made their own claims and disclaimers on

account of their partisan prejudices. But on account of the divine

prema (love) of both the Saints, the number of such detractors grew

thinner and thinner. Those who paid respect with equal devotion to

grew in numbers. A number of scholars compared them to the two eyes

of Sanatana Dharma. For instance, great sastra - exponents like

Ganganath Jha, Thethiyur Sastri, Anantakrishna Sastri and A.V.

Gopalachariar and men whom society held in esteem like Sri K.S.

Ramaswami Sastri, K. Balasubrahmania Iyer, Justice Chandrasekhara

Iyer and others had exhorted the devout public to honour both the

sages equally.

The love and regard between these two great Saints can well

be called an ambrosial sage of sanctity. Though great Acharyas had

headed the two Peethas down the centuries, the lamentable fact was,

there was not much goodwill between the two Peethas. It is the rare

good fortune of the devout public of the first half of this century

that right from the beginning of their pontifical career each of

these two Acharyas realised the greatness of the other and were

united in a bond of love.

Ramakrishna Paramahamsa has a parable. Once Siva and Vishnu were

conversing in all intimacy in private. They heard a terrific noise of

commotion outside. Siva asked, "What is the noise?" Vishnu

replied, "Your followers are shouting that you are the greater among

us two and my followers out shout them asserting that I am the

greater one!" Such `ultra' devotees were there even now! But both the

Chandrasekharas were united at heart, like the syncretic deity

Sankara-Narayana, with Siva for its right and Vishnu for its left,

and having a single common heart. Though they did not meet each other

in our physical plane, they were at one at heart. When they ascended

the Peetha, times were difficult - the Hindu Society was already

divided into factions, was weakened further by skepticism and the new

fangled ways and the so-called reforms which were, of course, based

on good intentions. The two Saints felt that it was their foremost

duty to bring the Hindu Society back into the traditional scriptural

fold as one united family. To set the first example, the two

themselves stood united.

Though the Sringeri Acharya gave importance to this social duty cast

on him, the bliss of the Self drew him too often, like a magnet, to

solitude. So the Kanchi Acharya took up the task of drawing up social

uplift schemes with redoubled vigour. It is note that he always

sought the opinion and cooperation of the Sringeri Acharya for his

important schemes. The present writer had the great good fortune to

hear from some such emissaries from Kanchi to Sringeri like Sri K.

Balasburahmania Iyer, L.S. Parthasarathy Iyer, and Agnihotram

Ramanuja Thathacharyar still happily with us reports about the

perfect rapport between the two Chandrasekharas.

Even at times when it was reported that the Sringeri Acharya had gone

into a session of seclusion, the Kanchi Acharya would depute his

emissaries. They would protest, "How to see him when he is immersed

in meditation?", Periyaval would just say "Go and try". They out of

his seclusion only just then or the previous day! He would welcome

them heartily and beckon them be seated near.

He would start the conversation by sweetly asking something like, "Is

Periyaval observing the Chaturmasyam at Madhyarjunam

(Thiruvidaimarudur)?"

The emissaries would explain the purpose of their errand and detail

out the particular project sponsored by Periyaval. The Sringeri

Acharya, his lustrous visage growing further, would carefully listen,

and beaming utter words of benign approval in between.

He would remark in conclusion. "He alone can plan such schemes for

the world and execute them, even while remaining in Atma nishta (firm

establishment in the Self). He feels the pulse of the masses and

draws up plans, at the same time taking care not to comprise on the

Sastras. Thus he is able to attract the modern people also. Whereas

in this place (referring to himself), though it is realised that the

office of Acharya entails its duties to the world, the pull is to the

contrary. `Here' instruction is given to certain extents only to

those who come seeking the people and does them great good. He does

than on behalf of us too. It is not at all necessary to consult us

about the schemes he draws, because he knows best what is to be done.

Apart from giving total approval, I have to only express my

gratitude!" Words spoken right out of his heart, open like the

spotless sky!

He would honour the emissaries of the Kanchi Math in a befitting away

and ask his representatives to take them to all the maths, to obtain

the cooperation those heads also for the schemes of the Kanchi

Acharya.

On their return a beaming Maha Periyaval would ask, "Have you

anywhere seen such a tejasvin (radiant personality)? IT is result of

Tapas (Penance), Nishtha (absorption), the exalted heritage both by

birth and the Peetha!" (He has referred to the greatness of the

father and grand-father of the Sringeri Acharya as also that of his

predecessor Acharyas.)

When the representatives conveyed the gratitude expressed by the

Sringeri Acharya, he would say, "Is it that he is idle, making us to

do all the work? The very radiation of such jnani contributes to the

welfare of the world! So we should also express our gratitude!"

There are many instances of both the Acharyas encouraging unity among

their disciples, right from the beginning of their spiritual reigns.

Under the helm of Sri T.K. Balasubrahmania Iyer, who had received the

title of Gurubhakta Sikhamania (the crest-jewel among the devotees of

the Guru) from the preceding Acharya of Sringeri the Vani Vilasam

press in Srirangam was run with financial contribution from both the

Maths. Maha Periyaval started Arya Dharmam as the magazine of the

Kanchi Math, in 1914. T.K.B. was also on the editorial board of Arya

Dharmam. He would get any pamphlet for the Kanchi Math printed on a

priority basis. In his own Journal Hindu Message, which he had

dedicated to espouse the causes patronised by the Sringeri Math, he

had written a glowing and lengthy account of the Tatanka Pratishta2,

performed by Maha Periyaval in 1923. It is noteworthy that on this

very issue of Tatanka Pratishta there were legal battles between the

two Math in the last century, when all the courts decreed in favour

of the Kanchi Math.

The old people of those days used to talk volumes about the grand

manner in which the residents of Veppattur arranged for the

Chaturmasyam and Navaratri Puja by Kanchi Periyaval. But instead of

publishing an account of this in the next issue of Arya Dharmam,

Periyaval directed that an article of seven pages be written on the

Navaratri Puja performed in Sringeri by the other Chandrasekhara!

2. Tatanka is an ear-ornament. Pratishta means `installation'. When

the image of Goddess Akhilandesvari of Tiruvanaikka (near Tiruchy)

was radiating unbearable power, the first Sankaracharya drew the

extra-power in two tatankas cast in the mystic design of the Sri

Chakra and installed them on the Goddess' own ears. Whenever the

tatankas need renovation the Kanchi Acharyas renovate them and

install them again on the Godess' ears. Maha Periyaval performed one

such Tantaka - Patishtha in 1923.

For the fourth issue of Arya Dharmam of the year Dundhubi (1922), Sri

M.N. Subrahmanai Sastri had sent an article in which he had lauded

the active spirit of Kanchi Periyaval in going to every nook and

corner of the land and giving new life to the Vedic traditions

thereby. He had also written that others in the same position had not

cared to exert themselves similarly. It was evident that he meant the

Sringeri Acharya. The Editor asked Periyaval whether the portions

relating to his good work done by him alone be retained, deleting the

aside on the other Acharya.

The reply he got took him by surprise. Periyaval said that the

portion praising his work must be deleted and the critical

observation published.

While the Editor was wondering whether it was really Periyaval who

was saying so, Periyaval continued with a `mischievous' smile, "If

one person has expressed such a view in writing, there may be lot of

others holding the same view in mind. So we should publish it, along

with our reply".

Not knowing the reply and how to incorporate it in the article the

Editor left it to Periyaval to do the needful.

Periyaval went through the article. He came to the Passage, "if only

all the Heads of Maths follow this (i.e. Periyaval's example) our

reformist leaders (condemning the scriptural way to life and values)

would vanish into thin air". Here Periyaval himself added: "But as

the Divine will is not such, they are going into nishta (absorption

within)"!

There are two salient features in that pithy addition, One is that

such happenings take place due to the Divine Will, not understood by

us humans, and, no one should be blamed therefor. The second point is

that the inaction of the person who was blamed was not due to inertia

or inability but due to nishta which belongs to a plane higher than

activity.

Some people used to urge the Sringeri Svamigal to travel widely, give

out messages and lay down schemes for raising the people,

spiritually, in the way Periyaval did. The reply he gave can be

inscribed in letters of gold:

"In the present age, the Kanchi Peethadhipati and I are the

representatives of Sri Sankara Bhagavatpada. So, regard the good work

done by him as done by me as well, and the fame he gets accrues to me

also".

There are instances which move our hearts, where even individuals

have been made to realise that what apparently was done to them by

one of the two Acharyas was on behalf of both.

The well-known legal luminary com minstrel of God, Sri T.M.

Krishnaswami Iyer performed Tirruppugazh Bhajans at Periyaval's camp

at Pallavoor in Palghat in 927. Periyaval, to match the initials T.M.

gave him the title `Tiruppugazh Mani'. From there T.M.K. went

straight to Coimbatore rendered bhajan before the Sringeri Acharya

who was staying there. the Acharya was told about the title given by

the Kanchi Acharya. He replied, "Take it that both of us have given

the title jointly."

Once he asked Thethiyur Sastrigal, in a very casual manner, "if he

has done something, does it not amount to our doing it?"

When Periyaval visited Coimbatore in 1927 his very camp was in the

Sringeri Math there.

In 1925, both of them camped very close to each other in the

Ramanathapuram region, with Periyaval observing Chaturmasyam at

Ilayattakudi and Bharati Svamigal observing the same vow at

Kunrattur, within 10 kms the same set of scholars came to both the

camps to participate in philosophical discussions presided over by

the Acharyas. Each of the Acharyas would ask the scholars about the

interpretations given by the other and deeply appreciate the same.

When Bharati Svamigal left Pallattur in the then Ramnad Dist.,

Periyaval was scheduled to touch that place on his itinerary. The

`ultra' devotees, who claimed that the village owed allegiance to the

Sringeri Math, told in a complaining tone to Bharati Svamigal that a

grand procession was being arranged by some people for the other

Svamigal. Bharati Svamigal replied, all smiles, "Is it so? Ensure

that he is received in a befitting manner. We will send our own

`boyees' (palanquin-bearers for serving in the procession".

And he did send them. Let us visualise that nectarine

incident of the Sringeri attendants bearing the palanquin of the

Kamakoti Peethadhipati!

The Late Sri Viswanath Iyer who was the Manager of the Kanchi Math

for a long time would recollect one event with the remark, "I have

never seen Periyaval `fuming' like that"! It was one of those

occasions when Bharati Svamigal, forgetful even about being clad, was

in extreme ecstasy, singing, dancing, laughing and crying. A devotee

remarked to Periyaval, "He has gone mad."

That was all. Periyaval could not bear to hear it and almost shouted

aloud, "Siva, Siva, Siva" and in an exceptional about he fulminated

at the devotee, "You fellow! Do know what it is to be mad or normal?

Are you all-knowing? How dare you speak like that?" In this way he

verbally lambasted the man at length and ended with, "Go and beg

pardon of Lord Chandramoulisvara".

In 1935, Maha Periyaval went to Calcutta and performed the Navaratri

Puja there. Sri Mantreswara Sarma, a deep devotee of the Sringeri

Math, was one of the members of the Puja Committee. He helped in the

organisaton of the Puja up to the fourth day. Then he thought, "Could

this Puja compare with the once at Sringeri?", and could no longer

contain himself at Calcutta. Travelling all the way he reached

Sringeri.

Bharati Svamigal eyed him in an unusually harsh manner. "You have

notions of difference between us and left that Puja in the middle to

come here. Very wrong. Don't stand here even for one second. Go back"

he said unrelentingly.

As Sharma was a mature person he learnt a lesson and his mind was

cleansed.

In those days when there were no proper means of travel like today,

he somehow managed to reach Calcutta right on the concluding

Vijayadashmi day and fell at the felt of Periyaval. He conveyed the

message of Bharati Svamigal and submitted that his idea of difference

had been erased. Periyaval laughed in joy and gave him Navaratri

prasadam in `extra dose'.

Maha Periyaval was camping at Mylapore, Mysore, in February 1966. Sri

K. Chandrasekharan, the well-known connoisseur of arts, was

expressing his anguish regarding some derogatory article or letter

written by Math! I wondered at the equanimity of the Jnani, the

Samadarsana, equi-vision.

Periyaval looked at me, gesturing with his hands fist-fighting, and

asked "Do you follow all this?"

I replied, "I do not follow with intention or relish. But I get to

know the details to some extent by reading the article of Polagram

Sastrigal in Pradeepam4. I feel sad".

He pursued, "Are you sad only? Don't you get angry with Krishnaswami

Iyer?" Periyaval uttered "Kom" instead of Kopam, the Tamil word for

anger, in the way a child would pronounce that word! That very manner

of expression indicated that the entire arguments and counter-

arguments were childish!

As a matter of fact, I was angry with that person - angry because he

was diverting the attention of the devout to matters not concerning

spirituality and furthering the existing differences. I feel the same

way about the `ultra'-devotees of the Kanchi Math also.

I kept quiet, abashed to tell him, the embodiment of Sattva (the

goodness of composure), that I really got angry with K. Iyer.

Periyaval himself, an amalgam of the child and divinity, added, "This

quarrel is not going to end in my life time5. I don't seem to have

the capacity to achieve that. So there is no point in your getting

worked up. But no I am keen that your angry towards Krishnaswami Iyer

should end. I also feel that I can achieve that. will you do what I

say? He has written a book, The saint of Sringeri. Get a copy at once

and read it. Say, will you?

Can one disobey such a command?

Like this, thanks to K. Chadrasekharan, Kanchi Chandrasekhara made me

get into touch with the other Chandrasekhara, `The Saint of

Sringeri'.

After reading that wonderful book, my "Kom" towards the author

vanished completely! I understood him to be a person of total

devotion to the Guru and a great scholar well informed in the

Sastras. If such a one should indulge in controversies - it was clear

that it was nothing but the handiwork of the Great Dama Illusion,

Maha Maya.

That part, I developed devotion towards that Saint of Sringeri, the

central figure of the book. While reading it there were many places

where I actually felt as if I were reading about the Saint of Kanchi.

4. The monthly Kamakoti Pradeepam dedicated to the Kanchi Math. It

carried a series of articles by the Sanskrit scholar Polagam Rama

Sastrigal attesting to the antiquity of the Math and countering the

arguments to the contrary.

5. For once the Prophet's words were belied to our and his own joy in

May 1993, when the present head of both the Matas met in a conclave

of all the five Sankaracharyas at Sringeri in mutual friendship.

Coming out of his total withdrawal from the world of action for the

none, the Sage directed his successor to offer silks and jewel to the

Divine Mother Sarada at Sringeri. The Great Unifier of the Century,

he must have felt fulfilled to hear from the successor the soothing

report of the happenings at Sringeri on his return. It is the

conviction of the devotees that this happy turn of events was brought

about by the soul-force of the Sage himself in his centenary year.

The next time I met Priyaval I told him that my "Kom" had

disappeared. I also added "At many places, I felt I was reading about

Your Holiness".

Even now my heart melts when I recollect what that Child-divinity

said in utter simplicity. "Is that so? I really become so afraid

after asking you to read the book. Because, I thought that after

reading the book you may think, `well, this person ever focused on

the Pratyagatman (the soul inward) is sure a Svamigal, How to stay

the same of that person, ever-paraak (turned outward) and dabbling on

all subjects under the sun? (Periyaval himself used the English

expression `under the sun'. That was my fear! Bud did you feel as if

reading about me?"

Tears filled my eyes as my mind amused, "Oh Mother Kamakshi! What is

this play-acting of yours!"

My thoughts revolved around the pratyak and paraak aspects of the

Acharyas. In fine, I came to the following revelatory conclusion.

That one is Bharati, this one, Sarasvati. `Bharati' means `one

delighting in light' - the light of the Self, the light of knowledge,

like a flame steady and one-pointed. Bharati Svamigal personifies

that `Sarasvati' means `residing in the waters', the waters of grace

flowing in all directions, imparting new life and inspiring all kinds

of produce. Sarasvati Svamigal personifies this.

As I felt shy to tell this by word of mouth to Periyaval I wrote it

out and sent the letter to him.

The next time I went for darsan - it was a morning - my mind was all

agog to know how he felt about the letter. He was not present in the

camp and had gone to nearby places. I waited eagerly, impatiently.

The waiting dragged on and on. I was a tenterhooks because I had to

return to my office.

Periyaval came back at the nick of time, at noon. But, straight he

went for a bath to the well. Maybe for some pollution he had

inadvertently contracted in his visits.

The attendant was letting the pitcher down the well.

Periyaval asked him, Can you see the sun in the well?"

He said "Yes".

"Does anything strike in your mind?" he asked me.

There are two concepts in Advaita. One is Patimba-vaada, which holds

that just like the one sun reflected in many drops of water, the one

Chaitanya (Consciousness) is reflected in many antahkaranas (inner

faculties) of the jivas (individual souls). The other concept holds

that it is not the reflection but the selfsame Chaitanya which

indwells in all the jivas. It gives the example of the wide open sky

which is omni-spread and is, therefore, indwelling inside all empty

vessels. The very consciousness itself fills up the antahkarana just

as the very waters of the well outside fills the inside of the

pitcher immersed in it. This concept is called Avaccheda-vaada. Now I

saw before me the sun reflected in the water and also the attendant

letting down the pot into the well.

Putting things together I said, "I see simultaneously examples for

both the Pratibimba and Avachheda - vaadas."

Periyaval shook his head negatively indicating that was not what he

wanted `to strike in mind."

He looked at the well; and at the sun. He looked at me meaningfully

and said "Bha is saras (Light in the water.)"

With this cryptic observation he began his bath.

My hairs stood on end. I at once saw Bharai Svamigal, the sun of

knowledge, immersed in Periyaval, the waters of Karuna, Grace.

It also struck upon me that the vice versa was also true. yes, the

Light of knowledge too exudes the waters of Grace within. Was not the

reflected sun within the well full of water?

Yes, the two Chandrasekharas are a conjoined single entity like a

Sankara-Narayana and concretely illustrate the words of Paygai

Azhvaar:

Tho' the twine in different roles do move about, part and parcel each

is of the other of aye.

[Guest guest]

Jaya Jaya Shankara!

Sri Mahatripurasundari Chandramouleeshwarebhyo namaH!

 

There is no one worth mentioning in the world who did not

know our Mahaswamigal. In India all pious people know him as God in

human form. Next to Goddess Kamakshi He is adorning Kanchi-Kshetram

blessing all people who are lucky to go to Him. "Those Great and good

men are rare who in thought, word and deed are filled with the

ambrosia of Punya and who by series of benefactions satisfy the three

worlds, and who harness together even the little good qualities of

others into the strength of a mountain and blossom in their own

heart".

So said the Great Bhartruhari, speaking about great and good men.

This can aptly be said about our Great Jagadguru, who filled the

pontifical seat of Kamakoti from 13th February 1907. His one great

quality, a quality to which special reference has been made by

Bhartruhari, is coming into contact with all kinds of people, but

with a detached attitude, cultivating His appreciation of only the

good qualities in them and associating with them only in connection

with these. He is unmindful of any defects found in the individual

and he is not critical of them. Having dedicated himself wholly with

utter self-abnegation to the great and noble cause of the spiritual

and moral uplift of our people and of the solution of the many evils

which the society is suffering from, by His Great work of

organization, he has harnessed to the society effectively the

qualities and virtues of the people with whom He comes into contact

and inspired them to the strenuous work for which their qualities and

talents fit them and thereby successfully reap the fruits of his

organizing ability in a remarkable way.

An elderly friend of mine Sri Krishnan Iyer wanted to share his

wonderful experience with the great sage. I post it here in his own

words.

.. To some of us comes a time in life when we get a keener

perspective, a change in our vision, a glimpse of greatness, an

evolutional of spirit. This may be through an event, a person, or may

be a result of our own reflections. To me, this happened through the

presence of H.H. Sri Sri Chandrashekharendra Saraswati Mahaswamigal,

the Paramacharya of Kanchi Kamakoti Peetham.

The seer of Kanchi had stayed in Gulbarga and its neighboring

villages in Karnataka for about eight months in 1981. He was earlier

staying at Satara in Maharashtra and from there, through Sholapur and

Pandarapur, he came to Gulbarga. My family and myself had the fortune

of first having the Darshan of the saint while he was at Gulbarga.

When I first caught sight of him, he was lying in a cowshed, in the

midst of those bovine creatures. Incidentally, the day also happened

to be Shankara Jayanti. The simplicity of his demeanor and the

divinity of his countenance were what first struck me about him. In

fact, it is difficult to capture in words what I experienced then. I

then made it a point to visit him every Sunday without fail. Indeed,

I had heard many stories of his greatness and may be this too spurred

my visits to him.

Before I proceed further, a note about myself. I hail from Nagerkoil

at Kanyakumari district in Tamil Nadu. But it has been more than 35

years since I left my native town. My father was working at the ACC

Training Institute in Kymore, a small township near Jabalpur in

Madhya Pradesh. Subsequently, I too joined ACC and spent the later

years of my tenure there at Shahabad in the Gulbarga district of

Karnataka. It was here that I had the fortune of meeting the

Paramacharya.

It is difficult to meet anybody practicing such simplicity in life as

this seer. He had traveled across the entire breadth and length of

India and was perceived as a living God. He would travel, walking

barefoot and placing his luggage in a Tela. He would push this

vehicle himself and walk everywhere. He would stop at some temple or

primary school for food and shelter and then resume his journey

again. Devotees would bring him castor oil to soothe and massage his

tired feet. The devotees and followers following him on his journeys

would chant `Jaya Jaya Shankara'! When he was staying in my town

Shahabad, a few incidents occurred that incite marvel and surprise. I

narrate some of the many here.

On his way from Mahagaon to Gulbarga, Paramacharyal had stayed at a

Hanuman temple in a village called Haldiyur. It was Shiva Ratri and

it was also the time that the late chief minister of Andra Pradesh

and veteran Telugu actor N.T. Rama Rao had started the Telugu Desam

Party. NTR had sent his secretary to seek the blessings of the

Paramacharyal. I was present there along with my friends and my

younger brother Mahadevan. We were all lamenting the fact that there

was no Shiva temple in that village. Please note that this village is

about 6 kms away from the town of Shahabad. As we were talking, the

great sage suddenly asked us to accompany him to the backyard of the

Hanuman temple and asked us to bring a few local villagers to the

place. We did so and he then asked the villagers to dig the ground at

a certain point. They did so and cleared the earth. Soon there

emerged a beautiful Shiva Linga. We couldn't believe our eyes! It was

truly miraculous. He then asked us to arrange for an Abhishekam of

the Linga and those who had accompanied him started chanting the

Rudram. The Paramacharyal sat in a corner and gazed at the ling

throughout the night and till dawn.

Here's another incident, which I shall never be able to forget. I had

a friend called Jayaraman who was working in ABB then. Both of them

used to go from Shahabad via Gulbarga to Mahagaon. Gulbarga is about

27kms from Shahabad and Mahagaon is another 30kms from Gulbarga. We

used to travel all the way on a scooter. During that time, many VIPs,

including the then president of India, Neelam Sanjiva Reddy and the

Queen of Spain visited the Paramacharyal. One day, my friend

Jayaraman and I left Shahabad at around 8 a.m. to visit the saint at

Mahagaon. We reached Mahagaon at 10 a.m. and after spending about two

hours there, we had our lunch and proceeded on our way back since my

friend had a meeting to attend at 4 p.m. He was racing on his scooter

when suddenly, just before entering the town of Gulbarga my friend

realized that he had left his helmet behind at the saint's abode. It

may be recalled that during those days, it was mandatory to wear a

helmet while riding a two-wheeler. We then went back all the way, all

the 30 kms, to collect the helmet. When we reached there, the place

was crowded with devotees. My friend went inside to pick his helmet.

Just then, a disciple of the Paramacharyal came to us and told us

that the saint had asked for us. When we went inside, the great sage

had a child-like smile on his face, filled with mischief. He

said, "It is only 1 p.m. now! Even if you ride slowly you can reach

your place by 2.30 or 3.00 p.m. So why this hurry?" As soon as we

heard this, my friend and I were transfixed to the spot. We were sure

that the helmet was only an excuse for him to bring us back and teach

us a lesson.

Indeed there are many more such incidents that happened during the

course of his almost year-long stay there. Suffice to say that his

glory and spirit lives on.

Jaya Shankara Jaya Shankara !

Hara Hara Shankara !