Adi Shankara 5

[Guest guest]

Acharya, with his disciples reached Mathura after visiting several

memorable places in Vrindavan. When Acharya came to Mathura, he found

the ascendancy of Buddhist and Jain faiths very pronounced there. But

he remembered that he had journeyed to Mathura as a pious pilgrim to

the Lord's abode and not as a preacher or a contestant, and so in

tune with his then mood he refrained from challenging the Buddhists

and the Jains to any debate. He visited the sacred spot of Sri

Krishna's birth and other holy places in Mathura and proceeded

towards Prayaga.

 

Mathura, apart from being the field of Sri Krishna's early deeds, has

been, even from the pre-historic times of great antiquity, a pilgrim

center of much renown. It is listed as one of the seven Mokshapuris,

cities of salvation. The others are Ayodhya, Maya, Kashi,

Kanchipuram, Avantika and Dwaraka. The city is associated with many a

sacred memory of Puranic ages. It is said that Dhruva, a great

devotee of Sri Vishnu, attained the vision of the lord in this holy

city.

 

Prayaga is adored as a paragon of sacred spots of pilgrimage, and on

arriving here, Acharya experienced a divine rapture infusing his

being. Prayaga symbolizes a union, and to reflective minds is

suggestive of a combination of graces. The confluence of Ganga and

Yamuna at Prayaga is the mingling of sanctity with sanctity, the

place of union of Shiva and Vishnu, as it were, the Ganga reminiscent

of Shiva and Yamuna that of Vishnu. What thrills therefore Acharya

must have experienced on his visit to this holy confluence can better

b imagined than described in words. The divine splendor of the place

delighted his pure heart, for the belief is that a bath in the holy

waters of Prayaga at the confluence helps men to get celestial bodies

and ascend to the worlds of immortality.

 

Acharya, the prince of monks, paid his obeisance to Triveni, the

three-river-confluence ( of Ganga, Yamuna and the subterranean

Saraswati, the three respectively signifying Ida-Pingala-Sushumna

nadis of the Kundalini yoga, or Jnana-Bhakti-Brahma Vidya. I cannot

resist commenting here that the three, as explained by Punyananda

Yati signify the three parts of Srividya, whose energies, so also the

three Nadis, meet at Dwidala Mahapadma, which indeed is the true

Prayaga) in a very fine hymn, and in the company of his disciples

bathed in the sacred waters and performed the appropriate pilgrim

rites. Outside flowed the purifying waters, and inside Acharya also

was a flow, the spiritual currents of the place passed through his

being in a huge flood, and filled him with an unspeakable bliss. In a

calm meditative mood, he sat under a tree when a shocking news

reached his ears. Bhattapada, he was told, had entered the smoldering

husk-fire for the purpose of burning himself to slow death as an act

of atonement for the sin of having been responsible for the death of

his Buddhist Guru.

 

Acharya's chief objective in coming to Prayaga was to have a

discussion with Kumarila. But the dispensation of providence was

otherwise. When he heard of Kumarila's grim resolve to pay for his

sin with slow burning, the Acharya forthwith repaired to the place

where the arrangements for the husk-fire had been got ready. A large

crowd had assembled at that place. Even from a distance, the Acharya

was able to see a huge stack of husk, standing like a hillock. Making

his way through the dense crowds, Acharya approached Bhattapada. By

then, Kumarila had got up to the heap of husk which had been set fire

to. Many scholars and a number of Bhattapada's disciples stood

assembled all round with hearts full of sorrow. An inarticulate

bewailing of a deep agony surcharged the atmosphere of the area.

 

Even as the Acharya was still at a distance, Bhattapada caught sight

of the great monk, radiant like glowing fire. From on the heap of the

ignited husk, Kumarila bowed welcome to Acharya with head bent in

reverence. Acharya returned the greeting with equal warmth. Kumarila

had not met Acharya earlier. Some time previously, Kumarila had

chanced to hear of Acharya Shankara and of his wonderful doings and

had felt thrilled. And now he felt blessed that just at the moment of

his great departure for the beyond, he was privileged to have a sight

of the marvelous monk. In great joy, he hailed him and spoke, " It is

evident, O great sage, that I performed in my previous births many

meritorious acts worthy of recompense, and their fruits are gathered

round me. That is why, just at the last moment of my life, I have

been blessed with your divine vision. Happiness and sorrow on earth

are dependent on time, they are not permanent and everlasting. In my

life I have defined and established the path of Karma or ritualistic

activity. I have succeeded in refuting all the arguments of all other

schools of thought by hitting them on the head with counter-

arguments. I have experienced the pleasures and pains incidental to

mundane existence. I have not found it possible to transcend time.

When owing to the powerful sway of Buddhism, the religious rites

enjoined by the Vedas had almost been obliterated and gone out of

vogue, I battled with the Buddhists and vanquished them in debate and

re-established the supreme authority of the Vedas. But while I have

fulfilled my mission in a way, in that very process I have been

guilty of two transgressions and sins. One was of defeating my

Buddhist preceptor in debate and causing his death in consequence.

The second was my one-pointed pursuit of Jaimini's Mimamsa philosophy

and the resulting establishment of the theory that the existence of

God has no valid proof. By way of atonement for these two outstanding

aberrations and crimes, I have entered the husk-fire this day. Pray,

now tell me the object of your visit to me".

 

The grim resolve and the calm and collected words of Bhattapada

astounded the Acharya. He remained silent for a while and then

said, " O foremost of scholars, it is in fulfillment of Bhagavan

Vyasa's instructions that I have come to you today. I have, with a

view of propagating Advaita philosophy, composed commentaries on the

Prasthanatraya, the three treatises on Vedanta. It is my desire that

you take to and accept the Advaita theory and also write critical

explanatory notes to my commentaries".

 

Acharya's words flowed out with the sweetness of a current of

heavenly nectar and Kumarila was overpowered with high emotion. After

a minute's silence, he said, " O greatest of the monks, my last

moment is nearing. There is no time to discuss or debate. I have

composed eight thousand verses as an explanatory note on the first

chapter of Vyasa's Brahma sutra. There is much to be said on the

other chapters too. But you see, I am not to live to say all that.

Had you come a short while earlier, I would perhaps not have entered

husk-fire. But as a matters stand, I shall not have the privilege of

writing explanatory notes to your commentaries".

 

The Acharya then spoke in his majestic voice, " Brahmin, I know very

well that you are born of an aspect of Lord Kartikeya, the son of

Lord Mahadeva and Parashakti Uma, for shattering of stand taken by

the enemies of the Vedas and Hindu scriptures and that you have taken

this vow of self-immolation in response to the highest demand of

austere truth and uttermost honesty and in order to uphold the

dignity of the scriptures. But your life is too valuable to be thrown

away in this manner. I offer to put out the husk-fire by sprinkling a

few drops of water from my kamandala. I urge you to rise and take to

writing out a note to my commentary".

 

Bhattapada, however, would not agree. A symbol of true Brahmin glory

that he was, told Acharya " O best of teachers, I undertook to pass

through this fiery ordeal in the light of the injunctions laid down

in the Vedas, and if I give up this vow now, even for worthy reasons,

wise men shall condemn me as one devoid of integrity. I shall never

do anything contrary to accepted cannons of conduct and prescribed

standards of behavior. I have advanced too far towards the

fulfillment of my vow to beat a retreat now. I know all your glory

and its influence. It will be difficult for me to resist you, sweet

one, and that is why I pray to you not to urge me to swerve from my

resolve. Let the holy fire burn me out. But I wish to tell you that

the work you wish to have done through me can as well be accomplished

through my pupil, Mandanamishra. The vanquishing of him will verily

be the same as vanquishing me. Mandana is of course my disciple, but

I have great respect for him. In debate, he is no whit les capable

than I".

 

Aq wished to know more of his disciple who, his Guru claimed, was on

par with himself. Bhattapada gave him more details about Mandana and

added, " If but you score in debate over this outstanding scholar,

Mandana, you may take it you have scored over the entire world. In

the debate between you and Mandana, you must make Mandana's wife

Ubhayabharati the umpire. She is none other than an incarnation of

Goddess Saraswati, now dwelling on earth under a curse of sage

Durvasa. She is proficient in all branches of learning. I am unable

to think of another person in the whole of India fit to function as

an umpire between you and Mandana. If you but vanquish Mandana in

debate and convert him to your stand, he will write an explanatory

note on your commentaries".

 

About the literary attainments of Ubhayabharati it is said that she

had easily mastered the philosophical systems of Sankhya, Nyaya,

Vaisesika, Mimamsa and Vedanta, the four Vedas, the Vedangas like

Siksha, Kalpa, Nirukta, Chandas, Jyotisha, Vyakarana etc. her

unmatched genius astounded all scholars. Tradition says that in the

Kali age, women and men belonging to the fourth order of Sudra are

not entitled to take to the study of the Vedas. How then was it

possible for Ubhayabharati to achieve such a vast Vedic learning?

This indeed is a matter of thought. This further proves the fact that

she indeed was Sri Saraswati, incarnated on earth. No human being,

however brilliant or capable, cannot hope to drink the ocean of

Vedas, and Ubhayabharati achieved just this. She was indeed Sarada,

the very embodiment of knowledge.

 

Anandagiri says in his biography of the Acharya that mandana's wife

was named Saarasavaani. It is also said that she was Kumarila's

sister. Kumarila refers to Mandana as his sister's husband. Many

other names are also used to refer to Ubhayabharati. Perhaps they are

her epithets and eulogistic terms. Anyway, is not she the one with

thousands of names?

 

At this dialogue between the iron-willed martyr atop the husk heap

and the compassion-filled monk in front was going on, the fire had

been doing its work silently and relentlessly. The fire was now

burning quite brightly. It was a heart-rending scene. All around rose

wails of sympathy from the crowd of spectators. A noble soul, a great-

minded individual was sacrificing himself at the altar of the eternal

Vedic faith. The world of that day had a demonstration of the extreme

limit to which an ideal Hindu is prepared to go for safeguarding his

faith, and of the magnitude of the sacrifice he is prepared to make

for it with a completely unperturbed mind and in utter steadiness of

attitude, without a flicker, without a swing-back or a last minute

trepidation. This grand performance of the heroic Kumarila is an

event in the history of the Hindu faith which will shine for ever and

ever in undimmed glory.

 

The flames enveloped Bhattapada's body, and now feeling the scorch of

the heat, he said to Acharya in all humility, " Great sage, now my

mind shall cease to think of anything but the Whole. I shall

concentrate my mind on the Parabrahman, the Supreme Reality. Kindly

stay a moment and chant in my hearing the Supreme Taraka Brahma

Mantra. I feel the touch of the fire. I shall give up the body in

your holy presence".

 

These moving words of the dying Kumarila went deep into Acharya's

soul, and for a second he remained lost in thought, silent and

indrawn. The thoughts and emotions that heaved in his heart gave a

red glow to his face. Pity filled his being. In a clear solemn voice,

he started chanting the Taraka Brahma Mantra. The divine mantra,

chanted mellifluently by the Shiva-like Acharya sounded like a peace-

raining dirge. The flame from the blazing fire leaped high and

enveloped the physical frame of Kumarila. The soul of Kumarila soared

on to the region of immortality. It was not a case of ceasing to be,

it was a case of fulfillment of being.

 

A CONTEST AND A CONQUEST ………..

 

 

 

With a heavy heart, Acharya accompanied by his disciples left Prayaga

and went to meet Mandana. Acharya and his disciples approached

Mahishmati, at the confluence of the Narmada and Mahishmati rivers,

near Omkarnath. This was the home town of Mandana. it had taken

Acharya nearly a month to cover on foot the distance to Mahishmati,

and now he started looking out for Mandana's dwelling. He saw a few

maid-servants going to the river to fetch water. Acharya enquired

them about Mandana's abode and they told him, " O noble one, as you

go along, you will hear the Shuka and the Shaari( the male and the

female of a species of birds allied to the parrot ) chirping thus, `

Is the Veda self-authoritative or other-authoritative? Is action

itself the dispenser of fruits or is God such a dispenser? Is this

universe eternal or transient?' Know that place to be the abode of

Mandan". These words pleasantly interested Acharya and the disciples.

The atmosphere of Mahishmati seemed impregnated with high philosophy.

Soon Acharya and his disciples arrived at the easily recognizable

house of the great scholar, whose learning filled the very air of the

locality he dwelt in. but the door of the house was shut and bolted

from within. The doorkeeper gave information that his master

Mandanamishra was engaged in performing Sraddha ceremony of his

departed father and that it would not be possible for any monk to

meet him that day.

 

Thrice did he send in a request to Mandana through the doorkeeper to

be permitted to meet him. Every time his request was turned down.

Mandana however, instructed his doorkeeper to provide comfortable

lodgings to the visiting monks. He was hospitable to the monks to the

extent he could, consistently with his devotion to the performance of

the prescribed rites in which he was actually engaged then.

 

Acharya resolved to confront him immediately. He asked his disciples

to wait outside and with the help of his Yogic powers, went up the

sky and descended on the inner courtyard of Mandana's house. Mandana

was then engaged in serving and honoring the two sages, Jaimini and

Krishnadvaipayana, who were revered invitees to the Sraddha ceremony.

He was amazed to see a stranger monk descending from sky on his

courtyard.

 

Mandana possessed occult powers. He was a mantra Siddha, an adept in

the manipulation of mystic syllables of great potency and by the

power of mantra could call down subtle-bodied ethereal beings. He

possessed many other super-natural powers too.

 

Acharya was happy to see the two sages there and promptly made

obeisance at their feet. He was always the embodiment of courtesy and

decorum. But Mandana was terribly infuriated by the unceremonious

descent of an unwanted monk into an environment he had no place in.,

and in an excited tone interrogated Acharya. His first angry query

was, " Kuto Mundee - whence is this shaven head?"

 

Acharya easily noted the insult in the tone of the query, but being

in a mood to bandy words with the great scholar, chose to engage

himself in a clever work-play of pun with Mandana. so he gave his

reply without any hesitation, " From neck up", saying that he was

shaven from neck up.

 

The two visiting sages were distressed at Mandana's conduct. Vyasa

said, " Mandana, come to yourself. The newcomer is a monk, as suck,

he is verily the image of Vishnu. Besides he is a guest. It is but

proper that you show him the courtesies due to him".

 

Mandana felt ashamed of his conduct. He begged forgiveness of Acharya

and welcomed him with due ceremony, washing his feet with water.

Then, with much earnestness, he solicited him to accept a food

offering at his hands, for it was a householder's primary duty to

feed a guest.

 

Acharya replied, " O worthy Brahmin, I have not come to you seeking

food. I have come to confront you in debate. The condition is that he

who gets defeated in the debate will accept the discipleship of the

other. You are great in wisdom, please grant me this request. I went

to Prayaga to meet Bhattapada and to debate with him, but, the heroic

soul that he was, let himself be consumed in husk-fire as an

atonement for the two sins of being instrumental to the killing of

his Guru and to preaching the non-existence of Ishwara or God. He

told me about you and was in all praise for your genius. It was

indeed he who sent me to you. He even said that your defeat in a

debate would practically be his defeat too. It is my object to debate

with you and defeat you in argument and then get you to compose an

explanatory note to my commentary on the Prasthanatraya, which will

make the Advaita knowledge of Brahman and Atman undying".

 

Mandana felt sorely grieved at the news of the casting off of the

body by his Guru Bhattapada. He remained silent for a minute and then

spoke boastingly, " I am Mandana and I am the annihilator of that

very Ishwara who annihilated Yama, the God of death. I have

authoritatively established the statement that Ishwara is not. Well,

I accept your challenge to a debate. I shall first bring to a finish

the Sraddha ceremony I am engaged in today. We shall start the debate

tomorrow morning".

 

Acharya now requested the two sages to function as judges to the

debate. Both of them knew very well that Mandana's wife

Ubhayabharati, was the very incarnation of Saraswati, the Goddess of

learning. Therefore, they suggested, " Let Mandana's wife be the

judge of the debate". Mandana expressed assent and agreed to follow

the suggestion of the sages and let his own wife be the judge. Then

he asked the revered Acharya, " Kindly condescend to stay and take

rest in the guest-house this day. We shall start the debate early in

the morning of tomorrow".

 

Mandana then directed the doorkeeper to lead Acharya to the guest-

house and look to his convenience with all respect. Next morning the

Acharya finished his morning ablutions and arrived at Mandana's

residence accompanied by a few of his disciples. Many scholars had by

then assembled at the place. Al of them realized the importance f the

debate and had gathered there in great curiosity and wonder. Mandana

made the necessary preparations for the debate and invited the

Acharya to the fray. Everyone had taken their seats in the hall of

the debate and it was filled to the capacity. Only the judge's seat

had still to be occupied. The Acharya said, " Bhattapada also told me

that a right judgment could be ensured only if your wife, who is none

other than Devi Saraswati adorns the judge's seat. Please ask her to

listen to our arguments and meditate". Ubhayabharati came forward to

do her duty without any fear or favor. With no pride and with no airs

of any kind, but with a modesty and a bashfulness, that so became

her, she occupied the judge's seat. The condition of the debate was

made known to all; it was that the vanquished should go over to the

victor's side, accept his views and propagate his faith.

 

When the stage was thus set, Ubhayabharati invited the two

contestants, each to state his proposition to the other. Then Mandana

remarked, " It is the Acharya who has come here seeking a debate.

Since his is the initiative, let him state his case first. When he

has finished, I shall present the other side".

 

Acharya agreed that the suggestion was a proper one. And he put forth

his point of view with clarity and conviction. He said, " The only

sense, the only significance of the Veda is the knowledge of the non-

dual Brahman. Work or worship is only a means, a special means for

cleansing and purification of the Chitta or the mind-stuff. Therefore

it is out of question that there can ever be a linking or assembling

together of knowledge and worship. Their natures cannot coalesce. A

person desiring liberation need not at one and the same time take to

both knowledge and work (karma) or to knowledge and worship. Through

work and worship, the cleansing of mind is effected. And by the true

realization of ` I am Brahman', or of ` Brahman is Truth, Wisdom and

Infinity', by such steady knowledge of the non-dual Brahman-atman in

the purified mind is the liberation of the soul affected. There is no

return, no coming back to relative existence. There is no more

rebirth. It is, therefore impossible to attain directly or solely

through Karma or worship". Acharya's basic stand was that while the

performance of good deeds and adoration and prayer aided much and

cleared the way, they were not directly capable of leading to

liberation which could be the outcome only of full and complete

knowledge. The open sesame to Moksha was Jnana and not mere Karma.

 

Mandana would not to the supremacy of knowledge. He said, "

The sense, the significance of the Veda is Karma or action or work.

And as the fruit of action comes liberation in the form of

everlasting paradise. The teaching in the Veda about the identity of

Brahman and the Atman is for the purpose of establishing the

perfection, the all completeness of karma. There are several Vedic

assertions which emphasize and reveal the power of karma. By the

performance of work, eternal heaven can be attained".

 

Acharya then pointed out a flaw in the viewpoint of Mandana and re-

established his own contention. Mandana in turn hit down the argument

and inference of Acharya and reasserted the correctness of his stand.

The arguments became keener and more complex, and the refutations and

denials also became correspondingly stronger and bolder. Both the

contestants raised more and more intricate questions. There was a

downpour of assertions and objections from either side. Quotations

from the scriptures were marshaled with marvelous skill by both, and

exploited to lend support to their case. It was soon past midday.

Ubhayabharati saw no sign of the debate nearing its end, for each

argument only opened up new areas of contention, more abstruse and

abstract. The judge now addressed both the contestants and said, "

You please carry on the discussion. I shall listen to everything from

a distance. It is past midday now, I shall have to cook food for my

lord now. Any further delay will mean neglecting the daily service of

the husband and the home".

 

It is worthy to note that Ubhayabharati, though gifted beyond measure

and united in wedlock to one who was very well to do in life,

considered the performance of her household tasks the foremost duty.

The touching loyalty to the little tasks of day-to-day living, this

deep concern for the demands of wife's duty, is in tune with the

Indian genius. There is also another remarkable ideal revealed in

Ubhayabharati's devotion to the service of her husband. If the

worship of an image or an idol, done in a proper spirit can lead man

to Divine grace, there is no reason why the adoration of Nara, the

living man, as Narayana the God himself should not lead the votary to

the zenith of religious merit. Same also holds true for worshipping

one's own Guru. If God the Absolute can be worshipped in an image,

much more can He be so worshipped in a man. It is the Bhava or the

attitude that is of importance. To hold that man is the greatest

image of God and the husband the highest Guru is a highly efficacious

attitude in disciplining the soul. The service to husband, with the

knowledge that he is God in person, is one of the finest gifts to the

world civilization by Indian culture, placing the wife on the

pedestal of unshakable glory. Salutations to Thee Gauri, the perfect

wife, the perfect mother, perfection personified!

 

Ubhayabharati then put garlands of flowers on the necks of both and

then declared, " He whose garland fades first will be taken to be the

party vanquished in the debate. You may, therefore proceed with the

debate comfortably".

 

And the debate went on. Neither side could humble the other. The

Acharya-Mandana dialogue was of such eloquence, scholarship and

profundity that even the Gods assembled over Mandana's house and from

above, remaining hidden from view, listened attentively to the

debate. In this way, the debate was carried on for seventeen days. On

the eighteenth day however, Mandana appeared to be shaken and

agitated. The brilliant scholar perspired all over. The garland round

his neck was gradually losing its freshness and began to wither,

while Acharya's garland shone with added luster. Ubhayabharati noted

this and felt much distressed as a loving wife she was. But she was

too highly cultured to do violence to fairplay and truth. So, setting

aside with a stern mind all claims of sentiment, she stood on the

needle-point of honesty and in concluding the debate, publicly

announced, " My husband has lost the debate". The crowd was

bewildered and dumbfounded. Ubhayabharati's moral courage was of

unequalled excellence and all were thrilled by her utter impartiality

and unqualified objectivity.

 

Mandana gracefully owned his defeat, and enquired of the Acharya, " I

have a small question to ask you. In the Mimamsa philosophy we find

it said that the purpose of Veda is to enunciate ceremonial

ritualistic actions, passages not having this purpose are

meaningless. What is the meaning of this assertion? It clearly means

that the purport of the Vedas is ceremony, rituals and sacrifice. All

these Vedic utterances which do not glorify and extol karma are

either meaningless or are merely in the manner of Arthavada, eulogy.

It is because of this that sage Jaimini has, with utter clarity

stated that the Vedas are karma-oriented".

 

Acharya explained the portion that Mandana quoted as pertaining to

karma kanda or the ritual-glorifying section of the Vedas. Mandana

found it difficult to accept this explanation a mantra Siddha that he

was, by the power of his siddhi, he induced sage Jaimini to come down

in person. And Jaimini did appear in person in response to the call

and told the agitated Mandana, " Do not entertain any doubt about the

correctness of the Acharya's utterance. Know for certain that what he

says has my complete concurrence. His view is indeed my view".

 

Mandana now had no more of mental conflict, no more of any

intellectual strain or emotional stress. He adored sage Jaimini in

the appropriate manner and bade him farewell. He then bowed down to

the feet of the Acharya an said, " Venerable monk, I have no more

doubts, no misgivings, no mental reservations, any longer. With a

full heart and a clean conscience I implore you to bestow on me the

privilege of being your disciple. If you graciously consider me

worthy of manhood, competent to enter a life of total renunciation,

do kindly initiate me into the monastic order".

 

Ubhayabharati had remained a witness and had not spoken so long. Now

she addressed the Acharya and told him, " Sire, my husband's defeat

is not yet complete. In the scriptures, it is said, that the wife is

a half of the man's soul. You have but defeated him. You must however

defeat me, the other half of my husband's being and then you may make

him your disciple. I do know that you are omniscient, but I have a

strong urge to debate with you".

 

Here was a situation for which Acharya was totally unprepared.

Ubhayabharati's offer to debate with him took him by surprise. He

thought for a while and said, " Mother, scholars of standing never

desire to debate with the ladies".

 

Ubhayabharati replied rather sharply, " Why do you entertain a

belittling attitude towards women? You know that the great sage

Yagvavalkya did engage in a debate with Gargi. The royal sage Janaka

also entered into a debate with a woman Jnani named Sulabha. Why

should you not debate with me therefore, when I solicit you to the

debate? If you do not agree to a debate, then you must accept your

defeat".

 

Acharya saw that there was no escaping from this gentle but firm

lady. Her proud words could not easily be sprung away. In the

interest of his mission, though not for personal glory, he felt

compelled to agree to a debate with the arbiter who had acted as a

judge so impartially. No time was lost and the debate between the

homeless wanderer and a home-keeping housewife began in full swing.

Ubhayabharati identified herself with her husband's philosophy and

argued hotly. Gradually the debate entered the subtle and complex

fields. Her mode of debating, the magnitude of her scholarship, her

powers of analysis, her deep grasping power and remarkable self-

confidence filled Acharya with amazement. Finding her an adversary,

with talent as brilliant as his own, Acharya proceeded cautiously on.

To the hundreds of questions that Ubhayabharati raised on all aspects

of philosophy, Acharya gave highly original and convincing answers.

This again went on for seventeen days. As before, everyday the debate

started early morning and continued till midday. It was again resumed

the next morning. The audience began to think that the debate would

never come to an end. It was not long before Ubhayabharati understood

quite well that she could never score a victory over the monk in the

field of Veda or its allies.

 

On the eighteenth day, she sprang a surprise on the Acharya in the

course of debate. Her very first question on that day was, " What are

the signs and qualities of amatory passion? How many types are there

in the erotic? In what parts of the body has erotic passion its

centers? By what physical acts does it find expression and by what

acts does it subside? How does passion rise and fall in man's and

woman's body in the bright fortnight when the moon waxes and the dark

fortnight when it wanes? "

 

Acharya listened to all these questions and sat still with downcast

eyes for long. Then he said, " Mother, please question me in the

scriptures. And I shall answer you. How is it that you put such types

of questions to a celibate ascetic?"

 

Quick came the reply from Ubhayabharati, " Why greatest of the monks,

is not Kamakala, the science of erotics also a science proper? You

are a monk and may say that you have renounced everything, but you

have not yet renounced the desire to score victories in philosophical

debates. One who knows the import of Vedas is really omniscient. If

you are, as you pose to be, a perfected monk, you must really be a

master of the senses, a conqueror of the passions of which the senses

are media of expression. Why then should a mere objective discussion

on the subject of Kamakala cause a ruffle in your mind?"

 

Acharya was bewildered and remained silent. Mother Sarada was making

her divinity evident. Now this was all her wonderful play, play of

Parashakti, without whom even the Shiva, Vishnu and others lose their

very existence and meaning. Glory to Sarada, Sri Rajarajeshwari ! But

Mandana was disturbed by the unbecomingness of his wife's questioning

and asked her, " My dear, do you think that these questions are

worthy ones? Do not insult the ascetic monk in this fashion".

 

Ubhayabharati was, however, much more than a match even for the two

gifted men. Without any relenting, she reasserted her view, " As a

result of knowledge comes the utter conquest of the passions like

lust and anger. If a mere discussion of Kamakala is going to cause a

undulation to his mind, he is not then evidently established in the

knowledge of Reality and is obviously unworthy to be my husband's

Guru".

 

Strong words were these, and Mandana had no reply to make. The

Acharya had meanwhile got over the feeling of surprise at these

inconvenient questions and got ready to meet the challenging

situation. With no anger or bitterness, but instead with a smiling

countenance he said, " Mother, I need a month's time to give replies

to your questions. Pray grant me this time. I am a celibate, a monk.

I shall not answer your questions by any word from my mouth. The

primary injunction of the scriptures for a monk is total renunciation

of lust and of all lustful inclinations and preoccupations. I am not

bound by the desire to score victories in debate as you incorrectly

pointed out. I am just carrying on my mission of Lokasangraha, of

which this merely becomes a portion. Even a man of Supreme wisdom who

is firmly established in the state of sameness which is beyond the

three Gunas has, for the sake of the welfare and guidance of the

people of the world, to respect the injunctions of the scriptures in

the field of physical conduct. So if I choose to reply to your

questions by a word of mouth, I shall be tarnishing the ideal of

monasticism. Therefore, I shall enter another physical frame and then

shall answer your questions by writing a book for the purpose. Do you

agree to this arrangement?"

 

In Karnataka, there lived a medieval woman saint called Mahadevi who

had renounced everything, including her clothing, other than her

perfect devotion to Shiva, who she perceived as her husband. She

covered her body with her extremely long hair. She, at the end of her

glorious life, was transported to Kailasa. There, when Shiva enquired

as to why she needed to cover her body at all, even with her hair, if

she was totally fixed in him, having conquered passion. She

replied, " Lord, I cover this physical bundle not because I feel

ashamed. I cover it for the good of the less advanced brethren around

me, so that they will not harbor any sinful thinking". Same is the

Acharya's stand here.

 

Ubhayabharati said, " Well, prince of monks, even if you enter

another body and then do the answering of my questions, you will

still be subjecting yourself to the sway of lustful thought, will

that not involve a scaling down from the ideals of monasticism?"

 

Acharya answered in a quiet way, " Mother, this utterance surely does

not become of you. If one who was a Chandala in a previous birth is

now born in a Brahmin family, does his Brahmin-hood suffer any

diminution because of his past? "

 

I hope this would be sufficient to put down some nonsensical queries

raised by Vimalananda and others in this matter. Now, a show of

divinity does not make one divinely possessed. If that were to be

true, would not this simple thing declared clearly in the scriptures

be evident?

 

Ubhayabharati caught the point aright and saw the error in her

presumption and answered, " Let things be as you said. I gladly allow

you a month's time". This brought the debate to a close and the

assembly of enthralled listeners, who had, for many days, been having

an intellectual treat at the highest level, broke.

 

 

 

ACHARYA AS A SIDDHA AND A VIJNANI…………..

 

Acharya then left the city of Mahishmati and proceeded eastward, lost

in deep thought. This was no wonder, as Ubhayabharati had placed him

in a difficult position. As Acharya and his disciples walked along,

they were surprised to hear loud wailing and weeping. They then saw a

kingly figure lying down, the monarch had evidently had a sudden

death a few moments before. It was a pathetic sight and it caused the

Acharya to make sympathetic enquiries. The information gathered from

the waiting company was that the King Amaraka came to the woods on a

hunting expedition and had met with a sudden death.

 

Tragic as the king's death was, Acharya saw in it an opportunity rare

to come by. He was delighted beyond measure at this coincidence and

took Padmapada into confidence and said, " Look Padmapada, here is a

golden chance for me, I shall immediately enter the king's body.

Please find me a lonely cave as quickly as you can".

 

Padmapada and others went about and were soon able to find a big cave

in the woods. Acharya went to this cave and told his disciples, "

This place is quite safe and secluded. By my Yogic power of Parakaya

Pravesha (which literally means entering another's body), I shall now

enter into the king's body. Guard this seemingly dead body of mine

inside this cave very carefully. After a month, I shall re-enter this

body and be my old self again".

 

In the system of Yoga as expounded by Patanjali, there is of course

mention of yogic attainments like travel in air, assuming many

physical forms simultaneously (Kaayavyooha), and also entering

another's body. Perfected Yogis are masters of natural laws. The

Vajroli perfection enables one to enter another body at will. There

are also accounts of how the great Siddha Matsyendranatha entered the

body of a dead king, having entrusted his own body to his disciple

Gorakhanatha. References are also seen in Mahabharata on Parakaya

Pravesha. In Saundaryalahari, in the Prayoga section of one of the

verses, the fruit of chanting a particular verse is said to be the

Siddhi of Parakaya Pravesha. The associated Mantra and Yantra are

also detailed in the Tantras.

 

Acharya then entered the cave and asserted his yogic powers. With the

help of the astounding possibilities of his yogic attainments, he

soon detached himself from his exterior physical frame, contained

himself in the Linga Sharira or the subtle body and let his finer

encasement enter the king's dead corporeal frame. The king's men and

wives were extremely happy at this happening and returned with the

king to their city. Acharya whilst residing in the king's body called

in scholars versed in the science of erotics and made a thorough

study of the writings on sex by sage Vatsyayana and pursued all the

commentaries on them to gain complete mastery over the subject. By

having intimate relation with the queens, he also perfected in the

practicalities of the science of Kamakala. It was then possible for

the mastermind of the Acharya to produce an authoritative book on

erotics in which all the questions of Ubhayabharati were more than

answered. Padmapada came in disguise and had an interview with king

Amaraka and got the book from him with which he returned to the cave.

 

It was nearing the completion of a month. By then, a minister of the

king noticed subtle changes in the king's behavior. He suspected that

the king's body was now an abode for some higher soul. He then sent a

search party around the place to look for anything uncommon. They

came back to report him of a cave in which a few monks preserved

carefully, the dead body of a young Sanyasi. The minister at once

could see things in place. He thought for a while and then understood

that some day the monk would return to hi original body and the king

would be dead again. This would leave the country open to attack from

enemies. So, he immediately ordered his men to forcible burn the body

of the Sanyasi, that was being looked after by monks in the cave.

Padmapada and others were held by king's men the body of the Acharya

was ignited. The Acharya, who was in the body of the king immediately

knew of this mishap and quickly returned back to his original frame.

However, his right hand was already burnt by then. He immediately

sang out a hymn in praise of Lord Lakshmi Nrisimha, famously known as

the Karavalambana Stotra.

 

At once, the burning hand was rescued and the king's men were subdued

by the unimaginably powerful grace of the Lord, who was quick to

shower his love on this Prahlada-like devotee. The Acharya then

thanked the Father of the universe and returned to the city of

Mahishmati to confront Ubhayabharati.

 

Some others feel that this famous hymn of incomparable beauty and

sense, was composed by Acharya during the episode of Ugrabhairava.

 

Mandana was eagerly awaiting Acharya's return since he had already

taken to the discipleship of the Acharya mentally. Mandana was unique

among the Acharya's disciples. Others had approached the Guru in the

traditional way, with homage and reverence and had begged for and

received his mercy. Mandana alone had fought his way to Guru's grace.

He gave a very warm welcome to Acharya and showed him the highest of

honors. The Acharya greeted Ubhayabharati and said, " Mother Bharati,

here is the promised book, please accept this as the answer to all

your queries".

 

Ubhayabharati went through the book very carefully from beginning to

end and was greatly pleased with its excellence. She told the

Acharya, " Great one, now your victory is complete indeed. My husband

will now become your disciple and a monk. And I shall return to my

eternal abode of Satyaloka, ending my incarnation as Ubhayabharati".

 

The Acharya knew full well the cause of Ubhayabharati's advent on

earth, the way of her birth and her life on earth. Coming to know of

her resolve to go back to her eternal abode, he bowed before her and

praised her glories and said, " Adored mother Bharati, you have

descended to earth to impart divine knowledge to all the universe. I

know that you are none other than Devi Saraswati. If you depart from

the earth now, all knowledge will disappear from the world. Therefore

be pleased to stay on in this mortal frame for some time yet and

propagate the knowledge of Brahman. I cherish to establish a Math or

monastery at Sringeri. Be pleased to abide there and impart knowledge

to all. I adore and worship you. Be gracious and grant my prayer".

 

It is said that as soon as Mandana was declared to be defeated

completely, Ubhayabharati decided to return to her abode immediately.

Acharya, who was a mantra Siddha and the knower of all mantras and

Tantras, tied her down with the extremely powerful Aranya Durga

mantra and then requested her as above. All Gods and Goddesses are

surely tied down by mantra and Bhakti.

 

Bhagavati Sarada who now revealed her glorious form to the Acharya

said, " O great monk, remaining in my divine body I shall fulfill

your wish. You may install a Srichakra there at Sringeri and I shall

remain luminously enshrined in that symbol ".

 

Then, in the presence of all, Ubhayabharati Devi gave up her body by

passing into Yogic absorption. Mandana performed the last rites for

his departed wife in the proper way. Then Acharya initiated him into

monk-hood in the appropriate manner. He gave up the name Mandana,

replete with associations of learning and scholarly disputation, and

took on a new name Sureshwaracharya. This was indeed an epithet of

Brahma, whose part-incarnation Mandana was. Acharya helped him attain

the highest vision of truth by instructing him on the implication of

the Grand utterance. That Thou Art, the supreme awareness of the

reality was implanted in the disciple's consciousness by a masterly

discourse from the Guru.

 

This discourse, studded with profound wisdom has been put in a

booklet named Tatwopadesha, teaching of the truth.

 

Mandana realized what a blessed soul he was and how his life had had

its fulfillment as a result of his taking refuge at the holy feet of

Acharya. He composed a hymn on the Acharya in which he said, "

Supreme master and compassionate soul, please forgive my

impertinence. Not knowing your glory quite well, I entered into a

debate with you. As a result of the many good deeds done by me in my

past births, I have obtained this refuge at Thy lotus feet, and my

human birth has been blessed. You are my redeemer and savior. You

have graciously liberated me from the bondage of relative existence.

It is not possible for this humble self to estimate and express your

glory and mercy".

 

Gratified by the deep devotion and by the complete self-surrender of

Mandana, Acharya laid his hand of grace on Mandana's head and blessed

him.

 

A SAGA OF SPIRITUAL CAMPAIGN AND COMPASSION ……

 

The victory over Mandana was a definite landmark in Acharya's divine

career. A new chapter in Acharya's life came to be unfolded. From now

on to the very last day of his avatar, he played the role of the

establisher of Dharma, the righteousness and true religious spirit.

This segment of his life was productive of immense good to India and

to India's eternal faith. What he accomplished was something

gigantic. Acharya provided a Vedic foundation and Vedic direction to

all of the different religious theories in India and revealed before

the whole world, the universality of the eternal Vedas. This, indeed

is a unique and valuable contribution of India to the world, and this

was solely the work of the great Acharya.

 

At the especial desire of his disciples, who, in their largeness of

heart, ardently wished that the light of the Acharya would illumine

many other hearts other than theirs, Acharya set out on what was

virtually a Digvijaya - a campaign of world conquest in the cultural

and spiritual field of India, covering all the quarters. The defeat

of Mandana and none other than Bharati herself at the hands of the

Acharya had made all the scholars in the land realize that it was

futile to hope to face Acharya Shankara in debate. But his tour

throughout the land had one important good result, besides many

others. He got many opportunities of meeting people, holding all

kinds of views on matters of religion and spirituality, and he was

able to exchange ideas with the votaries of all schools flourishing

at that time, bringing about reforms in most of them and to give them

all shelter under the refreshing cool shade of the Vedic Dharma. In

his wide travels, and in his coming in contact with men and things of

various types also brought many facets of his diverse character which

till then remained hidden. People now understood that Acharya was not

merely a scholar and a genius, but he an avatar.

 

It is true that many significant happenings, both big and seemingly

small, in the life of our divine Acharya have been wholly lost to us.

His great literary legacy to us, marvelous as it is, is not the whole

of Acharya. To judge him solely from the artistry and depths of his

commentaries and his original works and also from the brilliant

conclusions of his philosophy, is to judge him partially in bits. He

was vastly more than what he penned. Every event in his life, every

move of his, every word he uttered had a rich significance. So, we

shall look at all available events in his life from an impartial and

objective angle. Acharya was, indeed, the collective embodiment of

all these incidents and actions.

 

Leaving Mahishmati, which was the scene of an important achievement

in his life, Acharya along with his faithful band of devoted

disciples, journeyed through the then Chalukya kingdom. He visited

many places of pilgrimage, and wherever he went, he made it a point

to renovate temples and shrines and restore right modes of worship

and service. After a time, he reached Panchavati, now known as Nasik,

which is a place described in the Ramayana as having been sanctified

by the stay of Sri Rama and Sita Devi during the period of their

exile. The temple of Sri Rama there was one of repute and renown. But

it had been subjected to the ravages of time and had been despoiled

of all its impressiveness. The Acharya set to rebuild the temple and

arranged for the performance of the prescribed services to the deity.

A monastery was also established adjacent to the temple, for the

convenience of the monks desiring to stay at holy Nasik.

 

After a stay of few days in Panchavati, the Acharya proceeded to

Pandarapur on the banks of river Chandrabhaga which housed the shrine

of Lord Sri Panduranga, a deity whose living presence was tangibly

felt by many devotees. Year after year, devotees from all over the

state of Maharashtra (as it is known today) assemble here on days of

holy significance. When the Acharya went to the shrine, he was

transported with such a fervor that he composed on the spot a tilting

song called the Panduranga Ashtakam. It is said that a devotee

Pundarika had worshipped Vishnu at Mahayogapitha on the banks of

river Chandrabhaga, also known as Bhimarathi. In ordre to confer

boons to his devotee, the Lord had appeared and stayed on there in

the form of a Parabrahma Linga known as Panduranga. Acharya also gave

instructions to the temple priests about the right ways of

performance of religious duties to the Lord. He urged the residents

of the place, who had gathered in large numbers to have a look at the

God-like Acharya, to follow right course of conduct and advised them

to follow the path ordained in the Vedas.

 

Acharya soon left Pandarapur and visited a few more holy places in

the vicinity before he reached the well-known pilgrim center of Sri

Shaila, which is not far from the confluence of Krishna and

Tungabhadra rivers. Even from very ancient times, many a devotee

belonging to different religious sects like the Pashupata, Vaishnava,

Shaiva, Shakta, Virachara, Maheshwara, Kapalika etc had performed

spiritual discipline at this holy place and had transformed it into

the seat of Tantric Sadhana. This place was the abode of Sri

Mallikarjuna, who had manifested here as a Jyotirlinga. It was also a

great Siddha Shakti Peetham due to the presence of Parashakti as

Bhramarambika Devi.

 

Acharya's arrival at Sri Shaila caused quite a stir. Acharya visited

the shrine of Sri Mallikarjuna and was filled with divine ecstasy. He

sang a prayer in praise of Mahadeva, " Let my heart blissfully stay

fixed in that great Parabrahman Paramashiva, who was worshipped by

Vishnu himself, offering his own lotus-like eye at the feet of

Mahadeva, chanting the Shiva Sahasranama, and by gaining whose boon

of Sudarshana Chakra became the slayer of demons and the protector of

the universe".

 

He then visited the shrine of Devi Bhramarambika, who had manifested

there in times of yore to destroy a demon called Aruna. It is said

Acharya established a Srichakra in the sanctum sanctorum of Sri Devi.

Seeing the radiant and loving face of the goddess, Acharya burst out

into a hymn, " In the auspicious Mother Bhramarambika, who is ever

resident in the high hills of Sri Shaila, who is very light of the

six stars in the space, who is the dear wife of the Lord, who

destroys the six enemies namely anger, lust, greed, attachment, pride

and jealousy, who is present as the Kundalini Shakti in the six yogic

Chakras in the body, who is the blissful Kulamrita or nectar, who is

surrounding by the six Yoginis namely Dakini-Rakini-Lakini-Kakini-

Sakini-Hakini (and also the seventh one Yakini), whose divine Padukas

rest in the six Chakras, who is propitiated by the divine mantra of

sixteen letters, I seek refuge".

 

UGRABHAIRAVA FACES ACHARYA ………………

 

The Acharya's arrival in Sri Shaila caused quite a stir in the place.

Many scholars and aspirants belonging to different schools of thought

and faith approached the Acharya for a debate to establish the

superiority of their own pet beliefs and practices. But, even in

their first rounds with Padmapada or Sureshwara, they were shown the

hollowness of their position and had to return crest fallen. In those

days, Sri Shaila was the especial stronghold of the dreaded

Kapalikas. The Kapalikas were a sect of fanatics who in excess of

their religious zeal, had got into perverted ways and bizarre modes

far removed from decency, culture or true spirituality. They were

also far removed from the Acharya, whose chief tenants were the

knowledge of the identity of the apparently individual soul and the

one universal self and the paramount need for Self-restraint,

renunciation and unshaken devotion in the Lord for the attainment of

that knowledge. The Kapalikas would not in any manner to

these two basic doctrines of spiritual effort. With their wonted fury

and thoroughness, they declared a war on the Acharya and his

philosophy. But the gifted Acharya stood four square to their attacks

and floored them as much by the soundness of what he said as by the

force with which he said it. The case with which Acharya put to rout

the fanatically fiery Kapalikas filled their king Krakacha with

extreme dismay. He engaged Ugrabhairava, the chief of Kapalikas in

Sri Shaila for the nefarious purpose of cleverly doing away with the

life of the Acharya.

 

Ugrabhairava was an expert in the art of dissimulation. There was

nothing he would not stoop in order to achieve his purpose. In great

humility and seeming earnestness, he, one day, approached the Acharya

in the guise of a seeker and bowing at his feet asked for

discipleship under him. His chief aim now, he said, was to devote

himself wholly to the service of the Acharya. Acharya, though all-

knowing, granted his prayer. And thus, Ugrabhairava got entrance into

the privileged group of Acharya's disciples. His behavior and devoted

service fascinated everyone and he soon became a favorite with all.

 

One day, Acharya was sitting alone, self-absorbed. The disciples were

all engaged in their daily routines of duties. Ugrabhairava

approached the Acharya and fell at his feet making a full length

prostration, and shed incessant tears. This touched up the springs of

Acharya's compassion. With much affection he enquired, " My child,

what makes you weep? Make clear to me what ails your mind".

 

Continuing to weep still, Ugrabhairava spoke humbly, saying, " My

lord, I know what really you are. You are a great soul, a being like

Shiva, omniscient, compassionate and helpful. You are the embodiment

of endless virtues. I beg you to fulfill just one desire of mine,

thereby rendering my human birth fruitful".

 

The seeming intensity of the disciple's ardor for betterment touched

the tender heart of the Acharya and the Acharya melted in pity. In a

voice charged with sweetness and warmth, he said, " Child, speak out

your desire. I shall satisfy your heart".

 

Ugrabhairava's tears flowed down in a heavier downpour than ever, "

Thou god", he said, " I have been, all my life practicing several

spiritual disciplines to be worthy of inhabiting the abode of Lord

Shiva, in the company of that great and primal God. The Lord became

extremely pleased with my penance and granted me a boon. The boon is

that in case I do a Homa or a fire sacrifice to Rudra, offering the

head of an omniscient sage, my desire of going to the abode of Shiva

will be fulfilled. Since the time the boon was granted, I have been

going about from place to place making great efforts to procure the

head of such a sage, but with no purpose. Now you certainly are

omniscient and your compassion is great. If you but condescend to

favor me, my human birth will be rendered fruitful".

 

The senseless pleading of Ugrabhairava made the Acharya give him many

a wholesome advice on the true import of the philosophy of true

knowledge. He pointed out to him that without the profound knowledge

of the One Brahman-Ataman, supreme peace or infinite joy was out of

question nor could there be any escape from the round of birth and

death. One might go to several Lokas or other worlds of existence,

but at the end of their earned merits, would have to return to this

region of existence assuming a body. Therefore, men of discrimination

should refrain from anything other than the attainment of the

Absolute Parabrahman.

 

But it was like performing a sacrifice in the waters of a dirty

stream. Ugrabhairava was proof against any wholesome instruction. The

Acharya's words of advice fell on deaf ears. Ugrabhairava continued

weeping and said, " Lord, you can easily divine my inner feeling. You

know that I am not competent enough to receive the knowledge of

Advaita and contain it. I am aged and have not many more days to

live. It is now on you to take pity on me and have the boon of

Mahadeva brought to fruition. It is said that Dadhichi, a great sage

attained undying glory by making a gift of his bones to Indra. You

too, by throwing away this ephemeral frame of yours for my good, will

achieve lasting fame".

 

Ugrabhairava's agony melted the heart of the Acharya. Acharya came to

feel that it was quite in the fitness of things that his ephemeral

frame went to the fulfillment of a meritorious act. Moreover,

everything depended on the will of the Lord and wisdom lay in letting

things happen according to divine dispensation and direction. He at

once spoke out of his readiness to Ugrabhairava, " Let it be so as

you wish", Acharya told the strange disciple who sought to gain

liberation by sacrificing his own Guru, " I shall indeed fulfill your

desire. But, if my other disciples come to have the slightest

suspicion of such a thing as you contemplate, you know your purpose

cannot be achieved. They will not let you have me".

 

Ugrabhairava was overjoyed at his having secured so obliging a

victim. Bowing down again and again at the feet of the Acharya in a

show of great humility and deep gratitude, he said, " Master, I shall

have the thing done in such a way that your disciples will come to

know nothing of it. In the forest nearby, there is an uninhabited

shrine of Bhairava. I shall have all the arrangements made there. At

midnight, on the coming darkest night of the New Moon, you may come

there. No one will be able to know anything of this".

 

Acharya approved of the plan. Ugrabhairava continued to stay on with

the other disciples looking eagerly forward to the dark night of the

new moon. A day or two before the appointed fateful night, he left

Acharya's abode on the pretext of going somewhere on an errand. None

of the disciples could divine anything sinister in the movements of

Ugrabhairava.

 

The dark night of the new moon came. Seeing that his disciples all

soundly asleep, Acharya rose and proceeded in the direction of the

forest nearby. Ugrabhairava was waiting on the path to lead the

Acharya to the place of sacrifice. He knew well the forest paths and

despite the darkness and the density of the woods, easily guided the

Acharya to the Bhairava shrine. All arrangements had been made for

the cruel worship. The sacrificial fire was burning bright. The

fearful-looking companions of Ugrabhairava, surpassing in hideousness

the emissaries of the god of death, with tridents in their hands,

were guarding the place. The scene was such as would make even a

hero's flesh creep.

 

On reaching the desolate shrine, Ugrabhairava asked the Acharya, "

Master, the auspicious moment has come. Please lay your head on the

altar stone. I shall sever your head and shall offer it into the

sacrificial fire ". In a mood of benign calm, Acharya said, " Please

tarry a moment, I shall get into Samadhi soon, and then you may carry

out your rites ". The Acharya then seated himself in Siddhasana and

concentrated his mind on the supreme Parabrahman and in a few minutes

was lost in Samadhi. This meant that he had withdrawn his inner self

into regions far above the material and the mundane and was

practically dead on the physical plane. Acharya was in one-pointed

state of absolute identity with the All. Ugrabhairava took up a sword

and the sharp steel flashed in the darkness.

 

Actually as the Acharya sat at the place of execution in front of the

Kapalika, he entered the state of Asampragnata Samadhi which is the

total absorption in Self, trance without any awareness of the

objective world. It is only by the especial will of the God that a

return to the normal plane is possible from this high state of bliss

and beatitude.

 

In Patanjali's Yoga Sutra, Samadhi is stated to be principally of two

types, the Samprajnata or Sabija Samadhi which is a state of superior

absorption with a lingering awareness of the phenomenal world, a

super-conscious withdrawal with however a seed of reaction embedded

in it. The second is the Asamprajnata Samadhi or the Nirbija Samadhi,

which is total unawareness of phenomena and the utter absence of any

sprouting seed.

 

Samprajnata Samadhi is again divisible into four types:

 

1. the Samadhi which is attained through concrete objects is known as

Savitarka.

 

2. the Samadhi which is induced by subtle and immaterial stuff and is

beyond the region of discrimination is Savichara.

 

3. that which is attained through joy and is beyond argumentation and

reassuming is called Saananda.

 

4. that which is attained through the awareness of ` I am ` and is

above even joy is designated as Sasmita.

 

In the restraint of Samprajnata, everything is restrained. The utter

unawareness of everything is termed as Asamprajnata or Nirvikalpa

Samadhi. The consequence of this Samadhi is that man becomes pure and

established in his true nature. According to sage Patanjali,

Samprajnata is but the exterior aspect of Asamprajnata. Asamprajnata

Samadhi is accompanied by the flowering of certain extraordinary

talents in the system. They are, a knowledge of the past and the

future, a capacity to interpret the sounds of all creatures, an

awareness of the states of existence prior to the present one, a

capacity to know the contents of other minds, the power to disappear

altogether, acquiring strength like that of an elephant, the ability

to comprehend subtle and far-away things, the conquest of thirst and

hunger, the power to enter another body at will and also the

attainment of the eight well-known Siddhis (Anima and others).

 

And then, an inconceivable thing happened which upset and altered

everything. At that midnight hour, Padmapada was sleeping along with

the other disciples. He had a dream. He dreamt that in the middle of

a forest, wild and uninhabited, a Kapalika was severing the head of

his adored Guru. It was a tense dream that woke him up in a shock. In

utter helplessness, Padmapada engaged himself in praying most

ardently to his chosen deity Sri Nrisimha, to save the life of his

Acharya. Instantaneously was the prayer answered and the frightful,

but effulgent form of the Lord appeared before Padmapada and entered

his body. Bursting into a sudden and terrifying roar, Padmapada

jumped up from his bed and rushed forth towards the forest. The

thunderous roar, breaking the stillness of the night, roused everyone

from slumber. The other disciples did not know what was on.

Bewildered and confused beyond detail, they too ran behind Padmapada.

The depths of the forest trembled to the resounding roar of the

leaping lion-God. Ugrabhairava was about to perform his heartless

killing. The raised sword was about to descend on the unresisting

body of the Acharya. Just at that moment, the Nrisimha-inspired

Padmapada reached the spot roaring, and in the twinkling of an eye,

snatched the sword from Ugrabhairava's hand and beheaded the Kapalika

in a flash. He then roared gain and again like a lion which had

floored down a foe. The companions of the Kapalika raced off

severally in mortal dread. Padmapada was still roaring on in ire.

Soon, other disciples of the Acharya arrived at the spot and trembled

in fear at the gruesome sight.

 

It is traditionally held that Nrisimha killed the Kapalika by tearing

open the heart of the Kapalika with his thunder-bolt like sharp nails

as he did in the case of the demon, Hiranyakashipu.

 

Acharya's self-absorption was broken by Padmapada's roaring. He

opened his eyes only to behold the effulgent form of Sri Nrisimha

inhabiting the body of Padmapada in a form terribly frightening even

to the Gods. Delighted beyond measure at the rare opportunity of

perceiving the lion-man manifestation of Narayana, Acharya with his

heart filled with devotion, prayed with folded hands. Blessing the

Acharya, Nrisimha Bhagavan soon went out of view leaving Padmapada's

body senseless on the ground. When Padmapada regained consciousness,

he bowed to the Acharya with all the joy of the sublime performance

of a solemn duty, and told him in detail of the dream he had that

night and also the vision of Sri Nrisimha. He added that he was

totally unaware of the things that happened after he had the vision

of Sri Narayana.

 

To this day, the successive Shankaracharyas of the lineage of Adi

Shankara have continued to worship Nrisimha. Other than worshipping

Srividya Mahatripurasundari and Sri Chandramouleshwara as the main

deities, Lakshmi Nrisimha Upasana has also been traditionally

followed by the Acharyas.

 

Indeed, it is not only that the Lord carries on His shoulders only

the responsibility of ensuring the spiritual joy of those, whose

coming is for the fulfillment of a divine mission, but the life and

death also of such supermen are in a special way controlled by the

will of the Lord. Acharya also expressed his sincere grief at the

sudden death of the Kapalika. The supreme devotion to Guru, of

Padmapada was such a brilliant example, thrilled the other disciples.

They felt great reverence for Padmapada. Sureshwara could not control

his joyous appreciation, and clasping Padmapada in a warm embrace,

said, " It is because of you that we are able to see out dear Master

alive now. Blessed are you and blessed indeed is your Guru Bhakti".

 

The severed head and the blood smeared body of the beheaded Kapalika

presented a ghastly sight at the place. But it was a dark night, and

the region around was a dense forest, with its paths unknown to the

Acharya and his disciples. Acharya decided to spend the night in the

Bhairava shrine with his disciples. But as was usual with him, he

utilized the occasion for an inspiring discourse on Sanyasa or

Renunciation. Addressing his disciples he said, " Dear ones, never

should you slide down even a jot from the ideal of Sanyasa. Sanyasa

is of two kinds - the principal and the subordinate or the primary

and the secondary. Again the principal or the primary Sanyasa is of

two kinds : one is the taking up of Sanyasa for the attainment of

True knowledge, the other is the taking up of the Sanyasa after the

attainment of True knowledge. The secondary type of Sanyasa may be

subdivided into three - Satvic, Rajasic and Tamasic, based on the

three Gunas, respectively representing equanimity, activity and

inertia. The Sanyasa that is taken up for the attainment of true

knowledge is called Vividisha Sanyasa, where the word Vividisha

suggests the desire to know the Self in all its fullness. All of you

have taken to this Vividisha Sanyasa. The important spiritual

discipline in this mode of life is the hearing of the Truth,

contemplation of the truth and the deep and steady meditation on that

truth. As regards the performance of work, you should do only that

amount of work that is of use for the mere maintenance of the

physical body. A secondary aim in doing work is the ensuring of

public welfare. But the Sanyasa which follows the attainment of

Brahma Jnana is called Vidvat Sanyasa - the Sanyasa of realized

souls, to remain ever only as the witness in the world, and never be

attached to or linked with or identified with anything".

 

Thus, that night was spent in the continued instruction of several

fundamental spiritual truths, and at dawn, they all returned to their

abode.

 

By then, the news of the Kapalika's death had, like a fast-blowing

wind, passed from mouth to mouth and all the people of Sri Shaila

heard of it. The unique greatness of the Acharya, his extreme

generosity and deep compassion, his spirit of self-sacrifice, and

above all, his supernatural powers and abilities were talked about

and became widely known. The Kapalika gang got frightened as a result

of what had happened to Ugrabhairava and sought refuge at Acharya's

feet. The ever-forgiving Acharya of course gave them an asylum.

 

Acharya's readiness to spare his head to satisfy the strange desire

needs a word of comment. It is no exaggeration, whatever to remark

that this action of his was the grandest evidence of his larger-than

life glory. His readiness to make the highest sacrifice he was

capable of for a cause which in itself, according to our sense of

decency, was not noble, shows how well and securely he was

established I the knowledge of Brahman, the self. To him, all was

Brahman and every effort a divine function. What philosophical truth

and instructions he gave forth through his writings to the world was

just what he lived. This utter at-one-ment of preaching and

performance, as revealed in the Ugrabhairava episode, is a high

watermark of spiritual profundity. It is indicative of the attainment

of the state of the Sthithaprajna-the man of steady wisdom or

Brahmadrishti- the total residence in Brahman the Absolute and which

the expounder of Gita, Sri Krishna describes as the state, having

obtained which, no other attainment is regarded as superior to it and

established in which one is not affected even by the heaviest of

sorrows. Acharya was the living embodiment of this lofty ideal. This

incident in the Acharya's life, which is worthy of being inscribed in

letters of gold, also makes it clear how and in what manner a

superman, established in the knowledge of the unity of reality

tarries on the practical plane solely for the good of the people of

the world. God-men of Acharya's caliber continue to live embodied

only for the sake of the prosperity of the world and its folk.

Established in the majesty of their self-hood, they eject from their

being all longings other than the doing of good to others. They are

void of desires, void of egoism, void of delusions. So long as they

do inhabit, the physical frame, all their endeavor has only one aim

and end- the lasting welfare of mankind. This has been amply

manifested in the life of the great Acharya.

 

Preaching the excellence of the Vedanta doctrine, the Acharya

proceeded from Sri Shaila to Gokarna, situated on the sea-coast in

the Karnataka region. It is a very ancient and well-known place. Even

Bhagavata has glorified this place saying, " Gokarna is a favorite

resort of Shiva. His presence is tangibly felt and experienced here".

Reaching Gokarna, the Acharya went straight to the shrine of Shiva to

have a sight of the Lord. The Acharya made salutations to the great

image and composed a hymn in adoration, " O slayer of Manmatha, the

right half of your body has the luster of the clouds, while the left

half reveals the brilliant flash of lightening. On your right you

have the image of a deer eating the tender shoot of grass and on your

left is a Shuka bird beautifying Bhagavati's hand( who is the one

occupying the Lord's left half). Since your neck is in conjunction

with that of Sri Devi, the poison sticking to your throat has lost

its brightness. I meditate on the brilliance of your body. The

splendor of your body is my own innate nature. We both are one and

the same in the region of the Supreme Self which is of the essence of

Infinite and for this reason, I am one with you".

 

It is said that Ravana, the king of demons once asked his Atma Linga

in boon. On receiving it, as he proceeded towards Lanka, his capital,

Ganesha tricked Ravana into placing the divine Linga on the floor.

Once it touched the earth, no one was able to life it away from

there. Ravana failed even after trying with all his might. In this

effort, the Linga was distorted to the shape of a cow's ear, thus

earning the name Gokarna to the place. The Shiva of great might, who

subdued Ravana's pride is known as Mahabaleshwara. The place of

Gokarna, which hosts the very soul of Shiva is called Bhookailasa,

the Kailasa on earth.

 

Acharya stayed at that holy spot for three days. His fame and the

account of his super-human powers and graces had preceded him to

Gokarna even before his arrival there. There were many learned men in

Gokarna but none dared confront the Acharya except Nilakantha Dixita,

an eminent scholar and the chief protagonist of the Shaiva creed.

Nilakantha was the author of many books of which was a commentary on

the Brahma sutras in the light of the Shaivism. It is said that he

also wrote a commentary on the Mahabharata. However, Nilakantha had

to own a defeat at the hands of the Acharya and had to agree that the

Acharya's stand was irrefutable and unassailable. With numerous

arguments and citations from revealed scriptures, Acharya tore to

shreds the Shaivaite position, and established the correctness of the

Advaita Vedanta. The greatest Shaiva of that time, Nilakantha became

a staunch votary of Advaita Vedanta, being convinced of the

incompleteness of the faith he had upheld till then. Many renowned

followers of his, like Haradatta and others, also became the

Acharya's disciples. It is said that Nilakantha was so fully

convinced by the Acharya, that he cast his earlier Shaivite

commentary on the Brahma sutras into the waters.

>From Gokarna, the Acharya went to another place of pilgrimage called

Harihara or Harishankara. The place struck the Acharya as a junction

of Vaikuntha and Kailasa, the celestial abodes of Narayana and

Mahadeva. It was, as of to wipe out all false perceptions and

narrowness from the minds of sectarian votaries that the Lord here

was residing in the integrated form of Hari and Hara. The pilgrim

center of Harihara was now so crowed with people, who came to have a

look at the holy Acharya, that the place presented the spectacle of a

solemn religious festival.

 

A huge multitude was always behind the Acharya wherever he went.

though stooped in monistic realization, the Acharya was far too

considerate to be always playing the note of Advaita. He was

realistic enough to know that men are different in temperament, that

their ability to digest high philosophy is not of the same level in

all cases and so the Acharya taught the essence of the dualistic mode

of worship to many and interested them in the adoration of the Gods,

which are but different forms of the One Divine. Reigning princes,

learned Brahmins, monks and aspirants from all walks of life followed

this `pied piper', feeling in his holy proximity, the thrill of a

pious pilgrimage. The Acharya was soon going towards the pilgrim

center of Mookambika.

 

Sri Devi Mookambika is situated near the hills of Kodachadri. She is

the three-in-one from of Mahakali-Mahalakshmi-Mahasaraswati. She is

present in the form of a Jyotirlinga, which has a golden line

separating the Linga into two halves, representing Shiva and Shakti.

The Skanda Purana extols the glory of this holy place. It is a Siddha

Kshetra. Even to this day, this place is free from crimes such as

robbery due to the living presence of the extremely powerful Goddess.

It is said that Acharya reached this place in the night, when the

Goddess was roaming around in the ferocious form of Mahachandi.

Acharya pleased her with his sweet hymns and then she appeared to him

as Mahatripurasundari, the most beautiful one in the three worlds. As

per her instructions, the Acharya established a Srichakra in front of

the Jyotirlinga. He also established an incredibly beautiful image of

Sri Devi as she appeared in front of him. To this day, Keralites

worship Sri Devi as their Kula Devi and make it a sacred religious

duty to visit her at least once a year. It is also said in the

Puranas that sacred duties like Japa, Yagna, penance, worship etc

done at this place gives thousand times more benefit than other

places. It is believed that all incarnations of Sri Devi like

Mahishamardini, Kaushiki, Mahalakshmi, Bhramari merged into the

divine Shiva-Shakti Jyotirlinga after the completion of their

missions. Thus the Goddess Mookambika is said to be the congregation

of all Gods and Goddesses.

 

In Mookambika Kshetra, Acharya was approached by a couple who were

torn with grief. Their only son was dead and they felt that only a

divine being like the Acharya could wipe their tears off. They placed

the dead-body of their son at the feet of the Acharya and with heart-

rending wails, implored him to bring back their son to life. Acharya

spoke soothing words of comfort to them and with his eyes closed,

prayed to the Divine Mother Mookambika in a hymn whose melting tune

mingled with the sad notes of the bereaved parents and filled the

atmosphere with a serene melancholy. The assembled crowd looked on at

this scene in mute wonder. Suddenly the cold limbs of the dead child

showed signs of animation, and life and activity returned to the

stilled frame. Consciousness crept back to the frozen organs and the

blood of awareness passed through the tender flesh, and the child

throbbed and cried as if awakened from slumber. The miracle was

greeted with a tumultuous uproar of joy by the assembly of

sympathetic onlookers. The Acharya bowed down to the Divine Mother in

gratitude and slipped into deep mediation.

 

This act of giving back life to a dead child is but an instance of

the outflow of the Acharya's compassion and of the depth of his pity

and tenderness to relieve human misery in whatever form. Whatever he

did, he did not for demonstrating anything of his supernatural

powers. Even so, he was but an instrument, not self-willing and self-

acting, but just lending himself to the operation of the Divine Will.

In the lives of all great men, we come across incidents which strike

us as miracles and make us marvel. But the great ones never do

anything in order to bring name and fame to themselves. The sight of

sorrow touches the springs of their compassion and they react with an

exuberance of mercy. The mighty masters of the spirit live on in the

world in the utter identification with the divine attributes of God.

Their volition is at one with the Divine Will. And therefore what to

common folk appears as a miracle is but accomplished easily by their

mere wishing and hardly a miracle to these masters of the spirit.

They function as instruments in the hands of the Omnipotent One and

work for the good of humanity in all possible ways. It is through

them that the mercy of God flows down on mankind and it is because of

their contact that the dust of the earth is rendered pure and blessed.

 

The tidings of a dead child restored to life spread far and wide

through word of mouth and brought countless men and women to

Mookambika from all parts of the country. The wonder-yogi was

lionized by tens and thousands of admiring and applauding folk. The

simple, unassuming, child like demeanor of one who was the possessor

of such astounding powers and lofty realizations was a cause of

endless amazement to people. No less amazing was his easy and simple

exposition of the high flights of Advaita Vedanta. His Advaita was

not a lone, unapproachable, high-perched stand, but accommodated and

contained in it all genuine views and theories. His stand was that by

the earnest and sincere pursuit of the paths of all honest

philosophic schools the state of Advaita knowledge could be reached.

 

The Advaita is the last word in spiritual effort. Rarely anyone is

found competent to be a votary of Advaita from the very beginning of

the spiritual life. All practices and adorations are but steps to the

top rung of Advaita. Advaita is the doctrine which holds that Brahman

is the ever-pure, the all-knowledge, the ever-free, the all-joy which

is beyond all attributes and all actions. Brahman is the sole Truth.

Everything other than it is the product of Avidya, of illusion.

Avidya is an indescribable divine power which is neither Sat or Asat

i.e. neither existing nor non-existing, it is the inexpressible

Divine power of illusive ignorance. The soul's liberation consists in

the awareness of the identity of the self with the attributeless

Brahman. When this awareness of the identity of the self with the

attributeless Brahman is attained, the falsity that is Avidya and all

its concomitants become fully apparent and vanish.

 

Mookambika had two titles to fame. It was a holy pilgrim center, and

it was also a center of learning. Many scholars lived there and

carried on studies and researches. Because of this, Sarada Peetham

was established there (This was existent before the arrival of the

Acharya. This is not to be confused with Sarada Peetham that Acharya

established later in Sringeri. This may simply mean a seat of

learning). That is, the place was venerated as the seat of the

Goddess of learning. It was open to a scholar of eminence to occupy

that seat provided he could claim high proficiency and deep

scholarship of an uncommon degree and to an unparalleled extent, and

could humble down all the locals in debate. Non had till then proved

himself competent to occupy the august seat. The seat stood proudly

unoccupied, a challenge to scholarship and genius. The local scholars

challenged Acharya to a debate. Within no time, all the local

scholars were easily vanquished by the Acharya. At last, an old

Brahmin said, " I have a test for the Acharya. A great monk should be

all-knowing in the literal sense of the term. I, therefore, hope the

Acharya will satisfactorily pass my test". Being invited to state

what his test was, the Brahmin said, " Somewhere in the area where

this large meeting is being held, I have hidden an iron pin. Let the

Acharya cast this ring in such a way as to make it fall encircling

the pin". And he handed over a ring to the Acharya. The kind of test

the Acharya was put to amused everyone. However the Acharya was not

alarmed. In his usual calm way he said, " Let it be as you wish. I

take up your challenge and shall meet your test".

 

With the ring in his hand, the Acharya remained meditating for a

second. Then with his eyes still closed, he cast the ring. And right

in the center of the ring where it had fallen was the iron pin. The

scholars were amazed and made a unanimous request to the Acharya to

ascend the Sarada Peetham. " There is nothing he does not know,

nothing he cannot do", they said to themselves, " He is verily a

Sarvajna, an all-knowing one". The great Acharya stayed there for a

few days and then proceeded with his disciples towards Sriveli.