shankara 6

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HASTAMALAKA, THE EMBODIMENT OF SELF-REALIZATION …………

 

 

 

Sriveli was the home of nearly two thousand Brahmin families. The

Brahmins of the place were all very devoted to the faith they held

and they preserved, according to tradition and rule, the sacred fire

ever aflame in their homes and were highly proficient in the

performance of Vedic rituals. They accorded the Acharya a right royal

welcome befitting a deity and received him with all honors. Right in

the middle of Sriveli was situated a fascinatingly beautiful temple

of Hara Parvati. After offering worship to the parents of the

universe, the Acharya lodged at a convenient place. Crowds of people

came to his abode for the pleasure of a sight of his holy being. His

exposition of the Advaita philosophy charmed the hearts of all the

hearers.

 

Prabhakara was a Brahmin resident of Sriveli. He was earnest in the

performance of his religious duties and was well versed in the

scriptures. However, his only son, who was then thirteen years old,

was totally dumb. The parents were naturally disconsolate. Hearing of

the glories of the Acharya, Prabhakara led his son to the holy

presence of the Acharya along with pious offerings of fruits and

sweets. His only desire was to redeem his son from his dumbness by

making him the recipient of the Acharya's grace.

 

The deficient boy no sooner saw the Acharya than he fell at his feet.

Prabhakara prostrated at his feet with deep devotion and told

him, "Lord, kindly explain to me, for what reason this boy is mute.

With great I got his Upanayana ceremony performed. But the boy speaks

not a word. Till now he has not even learnt the alphabets and there

is no question at all of his reading the Vedas and other sacred

scriptures. Never once has he called out to his father or mother.

Never does he express his feeling of hunger and thirst. You are an

ocean of compassion. Please bestow your grace on him and make him

normal".

 

Acharya was quick to act. No sooner had Prabhakara made his request

than the Acharya accosted the boy with a verse of queries.

 

" Dear child, Who art Thou? Whose art Thou? Where to art Thou going?

What is Thy name? Whence hast you come? Do Thou satisfy me by telling

me of all these things in a clear manner. Thy sight has kindled

extreme delight in me".

 

The boy looked straight into the Acharya's shining eyes and spoke out

immediately a reply in a very sweet voice and also in a verse:

 

" I am not a human being, nor God nor Yaksha. Neither Brahmin nor

Kshatriya nor Vysya nor Sudra am I. A Brahmachari nor a householder

nor a forest-dweller nor a mendicant I am. I am that Ever Self-aware

Entity.

 

As the sun is the impeller of all human efforts, likewise, He who is

the impellent of the working of mind and eyes and of all the sense

faculties, who is without adjunct and vast as the sky, I am that Ever

Self-aware Entity.

 

 

 

Like the warmth of the Fire whose Eternal nature is that of

consciousness, who is immovable and without a Second, holding on to

Him do the inert objects-sense faculties- like mind and eyes and

others engage themselves in their several activities, I am that Ever

Self-aware Entity.

 

As the reflected image in the mirror which is not a different entity

from the object, like unto that the reflected image of the Self in

the mirror of mind, the apparent appearance of consciousness, termed

as living being, He who is inseperate from the Brahman, I am that

Ever Self-aware Entity.

 

As when the mirror is removed the image disappears and the

inconceivable only True face remains, likewise when the faculties of

the mind are checked, I am that Ever Self-aware Entity.

 

As even when bereft of sense faculties like the mind, eyes etc He who

shines behind the mind of the minds, eye of the eyes, and still who

is beyond the reach of the sense organs of mind-eye-and others, I am

that Ever Self-aware Entity.

 

As the sun, who at the same time gives light to many eyes and makes

visible the different objects, likewise, the one and the only

reflector of all the faculties of the mind, I am that Ever Self-aware

Entity.

 

As by reflecting the sunlight the eyes are able to see things,

likewise, the Sun becomes manifest by the effulgence of Him and

imparts visibility to the eyes, I am that Ever Self-aware Entity.

 

As the one Sun reflected appears in several forms according to

whether the surface of the water is calm or ruffled, likewise, He who

though being one appears as different in different shapes to minds

calm or ruffled, I am that Ever Self-aware Entity.

 

As the most ignorant of minds think the Sun to be clouded and non-

luminous, likewise, the ignorant minded take it as a bound one, I am

that Ever Self-aware Entity.

 

As he alone who, in all living beings and different objects, exists,

still whom none of them can touch, he who is like the sky ever pure

and serene, I am that Ever Self-aware Entity".

 

That a boy who had been dumb right from birth should answer the

Acharya's questions by means of a verse revelatory of the nature of

the Self was something which astounded everyone there. The Acharya

told the disciples, " This boy is surely a knower of Brahman. Were he

not, he could not have given such a profound description of the

nature of the Self in a manner, so full of the nature of the

knowledge of the reality. Like a Myrobalan fruit -Amalaka, in the

hand, is the knowledge of Brahman within easy reach and in the palm

of this boy. This hymn sung out by him will go down famous as the

Hastamalaka hymn".

 

Acharya heartily blessed the boy and then spoke to his father

Prabhakara, " OH son, your home is not the place for this boy. As a

results of meritorious deeds of a very high deed in his last birth,

and by virtue of a hard penance, this boy is established in the

knowledge of the Brahman. This explains his dumbness. He is hence so

reluctant to exchange words with anyone. He tarries on in this body

just to live out the momentum of his previous births. He has not

consciousness of the ego of his body. What awareness and recognition

of worldly relations and of father and mother can you expect of him?

All that he is the Being which is knowledge Absolute. Leave this boy

with me forever".

 

Prabhakara was not prepared for this proposal. He remained stunned.

Till then, he had, at least, a mute boy to claim as his son, but now

along with the joy of seeing his muteness cured came the shock of

having to lose him altogether. Heaving a deep sigh he said, " Lord,

all that you say may be true. But how indeed can I live on without my

only son with me? I simply cannot think of it. Besides, his mother

has all her life centered around him. I shall acquaint her with the

happenings and let you know".

 

Prabhakara went to the Acharya next morning with his wife and son.

The mother literally bathed the Acharya's feet in tears and prayed on

to him weeping, " O God-like Acharya, may you shower your grace on me

and restore my son to normalcy. Anything is possible to you if you

but will it. Even the dead comes back to life if you just give a

call. Deprived of my son, how can I live my life? Cure him of his

present malady but leave him to remain with me".

 

The mother's wailing filled the Acharya's heart with pity. But he saw

what she did not, and he, deigned to enlighten her. In his sweet and

comforting voice, he told her, " Mother, calm yourself. Grieve not

for your son vainly. A Siddha Yogi is now inhabiting your son's body.

Therefore you can never succeed in making your son take an interest

in the ordinary worldly life".

 

This information came as a surprise to the parents. Not knowing what

to say or do, they gazed at the Acharya. Acharya then desired to

rouse their memory of a past incident and spoke to the woman

saying, " Perhaps you remember that when your son was two, you left

the child in a hut on the banks of river Yamuna and went to the river

for a dip. The boy was playing about and fell into the river and was

drowned. You recovered the dead body and came to a Yogi, who was

engrossed in Samadhi on the banks of the Yamuna nearby. Your cries

melted the Yogi's heart and by means of his Yogic power, he entered

the child's body. And your son rose back to life and activity. It is

that perfected soul that inhabits your body. That is how your son is

a man of perfect wisdom. And so, you can never make him lead a

worldly life. I have had to narrate all this divine happenings only

to convince you".

 

The words of the Acharya helped the parents to recall the incident of

the past. The son too, for the first time spoke to the woman

saying, " Mother, you are now acquainted with my identity. Why do you

strive to bind me to a life of worldliness? Do please grant me your

permission cheerfully to stay with the great Acharya. I pray that you

may become the mother of a worthy and good son, and my prayer shall

not go in vain".

 

They parents were wondering if they were having a dream, so quick and

sudden had the march of incidents been. They concluded that it was

all the dispensation of the providence. The Acharya too advised them

to bow to the inevitable and wisely, let the ordained course of

events have its way. The bereaved Brahmin couple saw wisdom in

Acharya's words and returned home in a pensive mood.

 

The Acharya initiated the boy into the discipline of Sanyasa

according to the sanctioned mode of the scriptures. He was named

Hastamalaka Acharya. No longer was the boy dull and no longer was he

mute. His countenance was aglow with the brilliance of the knowledge

of the Brahman. Out of his mouth now flowed words of Supreme Truth.

He became one of the foremost disciples of the Acharya.

 

Having accomplished his task in Sriveli, the Acharya now proceeded

towards Sringeri. For the fulfillment of the divine task, he was

going like a mountain stream torrentially crossing all obstacles and

dangers, making out a path for himself by throwing out rocks as it

were that came in front, establishing new columns of glory in the

inward march of Sanatana Vedic Dharma.

 

The Acharya brought the sweet nectar of comfort for the suffering

hearts of those, who were born out with pain and obstruction,

troubled with doubts and disbelief, overcome with desire and pride,

he went on proclaiming the message of hope and joy, showing the path

to the all-pervading bliss in the Supreme Parabrahman.

 

 

 

SRINGERI, THE ABODE OF SHARADA PARAMESHWARI …………….

 

On the way to Sringeri, the Acharya gave religious instructions to

many men and women. He had discussions and debates with people of

different views. Acharya was not going alone now, but thousands of

people were following him. He received a dazzling Hero's welcome

everywhere.

 

When at the age of eight Acharya had started on from Kerala as a

Sanyasi, with the staff and kamandala in hand, in search of Guru

Govindapada, he had come to Sringeri also called Sringagiri on the

way. He had liked that place greatly. The natural beauty of the

place, sublime environment and deep forests surrounding it had left a

deep impression on his mind. Particularly the sight of venomous

snakes living peacefully with frogs appeared to him to be expressive

of the lofty spiritual atmosphere prevailing there. On enquiry, he

found out that the place had been the sacred abode of sage

Rishyashringa, who had practiced severe austerities there. His

impressions had become stronger as a result of this information. He

had right then decided to establish his first monastery in Sringeri.

 

When the local Chalukya king learnt that the Acharya with his

disciples was approaching Sringeri, he gave his officials

instructions for his proper reception. Sringeri is a hilly region

with rich scenic beauty. The mountain-river Tungabhadra that emerged

in the confluence of the two streams Tunga and Bhadra, flowed at the

foot of Sringeri and gave it a greater charm. A popular saying about

this river goes as follows, `Tunga Pana Ganga Snana', i.e. drinking

the water of this sacred river has the same effect as taking a dip in

the holy Ganga. The disciples of the Acharya were very happy to come

to know of that delightful and lonely place. The Acharya expressed

his desire to stay in that place which seemed to him to be an abode

for the performance of penance.

 

As the news of the Acharya's stay in Sringeri spread, many spiritual

aspirants seeking liberation and devoted to the scriptures began to

assemble there. Within a short time, the place became a settlement of

spiritual aspirants. Acharya engaged in the task of building up the

spiritual lives of all by expositions of his commentaries and other

scriptures by his religious instruction and spiritual discourses. The

great Acharya advised the aspirants to learn the qualities of

restraint of passion, self-control, forbearance and withdrawal of

mind from sense objects and to strive to attain Samadhi by constant

contemplation of the great words and by sincere meditation.

 

Gradually a fine temple and monastery were built. The Acharya himself

installed the Srichakra and installed the divine presence of Goddess

Sarada. Sarada Parameshwari, the chief deity here, is much more than

just an aspect of Saraswati, the Goddess of Learning. She is

Mahatripurasundari, the triple form of Lakshmi-Saraswati-Gauri. She

is the supreme queen Rajarajeshwari. The Acharya also established

various other deities like Bhadrakali, Hanuman, Ganesha and Bhairava

for the protection of the place. Thus, at the express desire of the

Acharya was established the Sringeri math, with a stability lasting

over hundreds of decades for the infinite good of the world.

 

It is said that the Acharya requested the Goddess to come to Sringeri

and stay there for ever in the Srichakra that he had established. The

divine enchantress told him that she would agree if he promised to

her that he would not turn back and see her, while they walked to

Sringeri. Acharya agreed and started walking towards Sringeri. The

Goddess followed him, with the melodious noise of her foot-Chain

keeping the Acharya informed about her presence. However as they

reached Koodali, where Tunga and Bhadra rivers join to form

Tungabhadra, the noise of the twinkling bells from the Mother's

ornament stopped. This was because of the sand in that region.

Fearing that the Goddess had returned back, Acharya happened to turn

back and the Goddess stopped right there and refused to move any

further. The Acharya, as per his promise had to establish a temple

there for the Goddess, who gracefully promised the Acharya that she

would visit Sringeri during the nine days of Navaratra.

 

The establishment of the Sringeri math by the Acharya is, in many

ways, a very significant event in the spiritual history of the world,

especially of India. The order of monks set up by the Acharya there

to maintain and carry on Vedic dharma gave immense strength to Hindu

spirituality and greatly helped the stability of religion. Acharya's

Advaita Vedanta made no small contribution to the universal religion.

One could say that all the different religions of the world are

different branches of the vast tree of Advaita. All spiritual

endeavor finds its goal in Advaita knowledge. There is no conflict

between Advaita Vedanta and any other theory or religion. There are

no cultist worships of a particular form of God or any concept. In

the awareness of Advaita, all conflicts are resolved.

 

Staying in Sringeri the Acharya wrote many invaluable books full of

instructions and shining with the spirit of renunciation. These

include, Vivekachudamani, Aparokshanubhuti, Drigdrishyaviveka,

Atmabodha, Bodhatara, Vedantakesari, Atma-anatma-viveka,

Sarvadarshana Siddhanta, Prapanchasara Tantra and Lalita Trisati

Bhashya.

 

During the Acharya's stay in Sringeri, a Brahmin youth called Giri

(Anandagiri according to some biographers) became his disciple. Giri

did not know much of reading or writing. But that completely pure-

hearted young man had devoted himself to the service of his Guru from

the very first day of his coming. According to the scriptures, it is

only through attendance on service of the Guru that the disciple

attains knowledge. Together with attendance on the Guru, tireless

Giri was always ready to look after the needs of his brother-monks.

Within a short time, the good-looking, soft-spoken Giri became a

great favorite with all, particularly so with the Acharya.

 

The disciples of the Acharya were all vastly learned. They were

worthy disciples of the great Acharya in exposition of the scriptures

and debating skill. Indeed, from that point of view, Giri was no

where equal to the other disciples. But incomparable was his devotion

to his Guru. When the Acharya gave his disciples lessons on the

scriptures, Giri would sit near the Acharya respectfully listening

attentively to all that was said. He never failed to do that.

 

One day Giri was washing the garments of his Guru in the river

nearby. It was the hour of teaching of scriptures. The disciples had

assembled. Finding the disciples ready to commence with the

benediction from the Upanishads, the Acharya said. " Please wait,

Giri will come presently".

 

When after waiting it was found that Giri had not yet come, Padmapada

said, "Can Giri understand your exposition of the scriptures?"

 

The Acharya smiled meaningfully and remained silent. Meanwhile,

washing the linen in the river Giri felt that looking at hi, the

great Acharya was blessing him with a graceful expression. His whole

being was radiant with a divine light. Now, indeed he had been

blessed by Lord Dakshinamurthy himself, who had descended to earth in

the guise of the Acharya. He felted that he had mastered all

knowledge. He ran back to the Acharya. On reaching the Acharya's

abode, he at once bowed down at his feet. Magnificent verses, full of

rhythm flowed out of his mouth.

 

This famous hymn composed by Giri in praise of Sri Adi Shankara is

called Totakashtakam. This is a beautiful poem in the Totaka metre

(which had twelve syllables in each line).

 

The other disciples were surprised to hear these verses couched in

pure Sanskrit and full of deep meaning. Blessing Giri profusely, the

Acharya in great affection bade him sit near him. Everyone realized

that it was through the grace of Guru that Giri had attained this

rare gift. Everyone talked about this wonderful happening, and this

incident helped people to realize the utmost importance of Guru's

grace. On an auspicious day, the Acharya initiated Giri into Sanyasa.

He was given the name of Totakacharya.

 

The writing of the commentary on the Brahma sutras may be regarded as

one of the main tasks performed by the Acharya. The Brahma sutra is

also referred to as Saririka sutra or Vedanta sutra. In the Brahma

sutra, there is in particular, a philosophic discussion on the

bondage and attainment of liberation of all creatures. The Brahma

sutra of Vedavyasa is written in the form of aphorisms. For this

reason, the meaning of the sutras cannot be understood by the

ordinary people. Without the aid of the commentary, it is impossible

to understand the import of the sutras.

 

Even though Bodhayana and others had written commentaries before the

Acharya and even after him, Ramanuja, Madhwa, Nimbaraka and others

wrote commentaries on this work, the volume Saririka Mimamsa, written

by the Acharya occupies a special, unique and supreme place of

importance for a number of reasons. This commentary is an

authoritative work on the Advaita doctrine, which is the sole and the

ultimate reality. It also contains a subtle analysis of the Nyaya,

Vaisesika, Sankhya and Buddhist systems of philosophy. For this

reason, the commentary is a detailed philosophical work, full of deep

scholarship. This is not even approachable by other commentaries

written on the Brahma sutra by other commentators. Like the Brahma

sutra, the commentary thereon is also difficult to understand. Hence

more needed to be done to make the knowledge of the Brahma sutras

available to the common man.

 

Sage Gautama propounded the Nyaya system. He is also referred to as

Akshapada. In this philosophical system, sixteen principal objects

are recognized, proof, object of proof, doubt, necessity, example,

deduction, preposition, argument, inference, controversy, discussion,

dispute, logical fallacy, pretext-evasion, category or kind, and the

point of defeat or failure in argument. Through the grace of God, the

knowledge of the nature of these objects is attained and thereupon

through hearing and thinking of and deep meditation on the Self, the

false ascription of self to the physical form ceases. Through

cessation of false knowledge, there id destruction of anger, malice

and delusion. Pravritti(desire), both good and evil, is destroyed

through the destruction of imperfection. Through the cessation of

both good and evil, there is cessation of birth and this leads to

complete cessation of sorrow and final emancipation.

 

In Vaisesika philosophy, seven categories viz. substance, quality,

action, generality, particularity, inheritance and non-existence are

recognized. Through the knowledge of the similarity and dissimilarity

of these seven categories is attained the knowledge of discrimination

between these categories. As a result of such discrimination,

according to Vaisesika system, through deep thinking one learns to

discriminate between the self and the non-self. Thereupon, through

deep contemplation and meditation, one attains the knowledge of the

self and this leads to liberation in the form of complete cessation

of sorrow or pain. This system was propounded by sage Kanaada.

 

Kapila is the founder of the Sankhya system of philosophy. In this

system, twenty-five principles or Tatvas are recognized. They are

nature, intelligence, egoity, the five subtle elements, the eleven

senses, the five gross elements and Purusha (the person endowed with

attributes). Getting from the preceptor instructions on the Sankhya

system, one is advised to deeply think and contemplate on these

elements. This results in an awareness of the distinction between

Prakriti or primal energy and Purusha or the soul, leading to

liberation in the form of complete cessation of the three kinds of

sorrow. Here, there is no recognition of the existence of God.

 

We have seen how Vedavyasa himself had appeared before the Acharya at

Uttarakashi and had extended his life-span by another sixteen years

and how he had directed the Acharya to defeat Kumarila Bhatta in

debate to make him thereafter write the Vartika (explanatory

treatise) on the commentary. Following this direction, the Acharya

had met Kumarila. But Kumarila had told the Acharya that if his chief

disciple Mandana could be defeated in a debate, he could be made to

write the Vartika on the commentary. We have seen before that

Mandana, defeated in the debate, had become the Acharya's disciple.

On arrival at Sringeri, the Acharya remembered in particular about

the writing of the Vartika. One day, he sent for Sureshwara and told

him, " Son, the holy Vedavyasa had told me about having explanatory

notes to my commentary written. It is my desire that you should write

the Vartika on the commentary of sutra Bhashya".

 

Hearing the Acharya's instructions, Sureshwara said, "Revered sir, it

is beyond my powers to write an explanatory treatise on YOUR

commentaries on the Brahma sutras. Nevertheless, I shall try my best

to carry out your instructions". The Acharya blessed Sureshwara

profusely and gave him permission to withdraw.

 

Obeying his revered Guru's directions implicitly, Sureshwara engaged

very earnestly in the task of writing the Vartika. Gradually this

came to be known by other disciples and the possible results of such

an enterprise caused great worry to quite a few of them.

 

Padmapada and the other disciples took into account the fact that

Sureshwara was an exponent of the Mimamsa system. He had become a

monk only a short while ago. It was possible therefore that he would

establish the superiority of the karma kanda in his treatise. It was

also possible that he would establish the superiority of the Mimamsa

system in such a fashion that the significance of the commentaries

would be distorted and its importance would suffer. As a result of

these doubts and musings, an uncomfortable atmosphere was created.

 

The extremely brilliant Acharya noticed the dissatisfaction among his

disciples and was greatly alarmed. He one day informed Sureshwara, "

My so, do not write the treatise on the commentary. At present you

should write such an authoritative work on Advaita Vedanta reading

which the other disciples may have their unfounded fears dispelled".

 

Making his obeisance at the Acharya's feet, Sureshwara indicated his

silent consent to the Acharya's proposal and took his leave. On a

later occasion the Acharya sent for Padmapada and said, " You see, it

is the desire of many that you should write a Vartika on the Brahma

sutra Bhashya. But instead of writing a treatise, you should

explanatory notes on the commentary and in it your ideas will be made

clear". Directed thus by the Acharya, Padmapada engaged himself in

the task of writing the explanatory notes.

 

Meanwhile, following his Guru's instructions, Sureshwara within a few

days wrote an authoritative philosophical work called Naishkarmya

Siddhi, on the Brahman and the self in a beautiful style,

theoretically significant and rational in approach, and presented it

to the Acharya. Reading to book very attentively from end to end,

Acharya was delighted. Sureshwara's deep knowledge of Advaita,

profound scholarship, wonderful style of writing, his capacity to use

sentences appropriate to the meaning, his demolition of the views of

the opponents with irrefutable logic, and the great force with which

he established his conclusions, all impressed the Acharya. He blessed

Sureshwara and said, " Dear son, do not be sorry for not being able

to write the Vartika. Do write treatises on my commentaries of the

Taittariya and Brihadaranyaka Upanishads. It is through these works

that you will attain immortal fame in the world".

 

Sureshwara was overwhelmed by this demonstration of the infinite

affection and grace of his Guru. The Acharya then sent for the other

disciples and bade them to read Naishkarmya Siddhi. All were charmed

to read the work. None entertained any doubts now about Sureshwara's

scholarship or his devotion to Advaita Vedanta.

 

For the maximum propagation of Vedanta, the Acharya directed all his

disciples to write according to their capacities, different treatises

based on Advaita. Anandagiri wrote the currently accepted explanatory

notes on the commentaries of Brihadaranyaka and Chandogya Upanishads.

He was also the author of many other works like Nirnaya Kala, Totaka

Sloka and Srutisara Samuddharana.

 

Sureshwara also wrote a critical treatise on Nrisimha uttara tapini

Upanishad. Apart from critical explanatory notes on the Taittariya

and Brihadaranyaka Upanishads, he wrote treatises on the hymn

Dakshinamurthy Stotra (called Manasollasa). His Panchikarana Tika is

also held in a very high regard by scholars.

 

Learning that Padmapada was writing explanatory notes on the

commentaries on the sutra, the Acharya expressed a desire to listen

to these notes. Considering himself blessed at the request, Padmapada

read out to the Acharya all the explanatory notes written by him. The

Acharya praised the efforts of Padmapada and named the collection of

notes as Vijayadindima. Padmapadacharya also wrote other valuable

treatises like Vijnanadipika, notes and commentary on Acharya's

Prapanchasara Tantra and the commentary on the Panchakshari

Mahamantra of Sri Mahadeva. It is said that Padmapada also wrote an

authoritative work giving a chronological account of the Acharya's

triumphal career, but it was lost by the ravages of time. From that

unpublished work of Padmapada, the later chroniclers collected much

material on the Acharya's inspiring life.

 

Vedavyasa had directed that Kumarila Bhatta should write the critical

treatise. Kumarila in turn had expressed the desire that Mandana

should write the treatise. But divine dispensation was otherwise and

no critical treatise was written on the Acharya's commentary on the

Brahma sutras. Meanwhile, the incident of the writing of the treatise

being stopped had caused quite a reaction in Padmapada's mind. He

considered himself very guilty in having set up an obstacle in the

way of his Guru's will. His heart was filled with deep remorse and as

an atonement for his sin, he mentally prepared to set out on a

pilgrimage.

 

As desired by the Acharya, Padmapada wrote out notes on the whole

commentary and making a sacrificial present of it to his Guru one

day, sought his permission to undertake a pilgrimage. Reading his

disciple's thoughts, the Acharya said, " My son, to live in the

company of the Guru's feet is the real pilgrimage. The water washing

the Guru's feet is truly the waters of holy places. Seeing your

chosen deity in the Guru and attending on him constantly is the true

service rendered at holy places. Do not go to far away places leaving

your Guru. When you are tired after your walks by day, you will be

tired and will fall asleep at night. There will be no time for

meditation and for contemplation of the Reality". Thus instructing

him variously, the Acharya tried to prevent Padmapada from going on a

pilgrimage. But seeing the deep spirit of renunciation and firm

resolve of his disciple, the Acharya blessed him many times and gave

him the sought permission.

 

On an auspicious day, Padmapada along with a few other disciples set

out for Holy Rameshwara and Setubandha. On the way, he visited the

shrines of Kalahasti, Kanchipuram, Pundarikapuram and Shivaganga and

arrived at the ancient shrine of Srirangam. His maternal uncle's

place was nearby. Padmapada and the other disciples who accompanied

went there. Seeing his nephew after a long time, his maternal uncle

received him cordially and requested him to stay on there for some

time.

 

This maternal uncle was himself a ritualistic and learned Vaishnava

Brahmin. He was a follower of the karma kanda part of the Vedas, as

propagated in those times by Prabhakara. Even though he was deeply

annoyed at the sight of his nephew being a monk, he managed to

conceal his feelings and variously provided for Padmapada's comfort.

 

Now, Prabhakara mentioned here is not be confused with the father of

Hastamalaka. The Prabhakara referred to here was the chief disciple

of Kumarila Bhatta. After Bhattapada's death and Mandana's Sanyasa,

Prabhakara became the chief of the school of Mimamsa.

 

After the strain of the journey was relieved, Padmapada told his

uncle about his Guru and engaged in a discussion of the scriptures

with him. The uncle was himself vastly learned. He was of the Dvaita

or dualistic school while Padmapada followed the Advaita or the non-

dualistic system. The discussion gradually led to controversy and

disputation. In the face of Padmapada's reasoning and logic, his

uncle was not able to hold on to his own for long. The uncle's mind

chafed with envy at this. Padmapada had brought his book

Vijayadindima along. Asked by his uncle about the book, he said, " I

have written notes on the commentary of my Acharya on the Brahma

sutras. These are the notes called Vijayadindima".

 

Taking the volume up and reading part of it attentively, Padmapada's

uncle realized that the publication of the volume would mean a strong

attack on Dvaita and on the very basis of karma kanda. He resolved

upon destroying the book. He, however, praised the work profusely and

said, " I am strongly inclined to read it up from end to end".

 

Padmapada was greatly delighted to hear from his uncle such high

praise of the notes written by him. At the importunate requests of

his uncle, he had to stay on there for three days. The villagers were

charmed to hear Padmapada's discourses and his exposition of the

scriptures. On the fourth day, Padmapada along with the other

disciples left for the holy Rameshwara. The book Vijayadindima was

however left with his uncle at the latter's great eagerness to read

it. It was arranged that Padmapada would take it back on his return

journey.

 

Having read the volume attentively, his uncle pondered thus, " If

this book is published, my Guru Prabhakara's fame will decline". He

did not have the intellectual power to refute the views put down in

the book through debate. He, therefore, set fire to his own house one

night and destroyed the book. Padmapada meanwhile was full of joy

after visiting the holy shrines and on his way back to Sringeri, came

back to his uncle's place in a happy frame of mind. Even as he

entered the village, he found that his uncle's place was burnt up.

Seeing Padmapada, his uncle feigned grief and striking his head by

way of grief, he particularly expressed his sorrow for the book that

was destroyed.

 

Consoling his uncle Padmapada said, " Please do not grieve on account

of the loss of that volume. Through the grace of my revered Guru, I

shall be able to write another book based on even stronger arguments

and logic. I shall refute in the new book with all my power the

arguments that you offered from your side during our debate". The

uncle found that all his efforts were in vain. He nevertheless

concealed his real feelings and showed great affection for his

nephew. He decided on destroying Padmapada's sanity by administering

poison and accordingly he poisoned Padmapada's food. As a result,

Padmapada became insane. Even though Padmapada recovered through the

treatment of the local doctors, he was not completely normal.

Becoming aware of the wicked scheme of Padmapada's uncle, the other

disciples left for Sringeri along with Padmapada. Traveling towards

their destination for a day or two, they learnt from a group of

pilgrims that the Acharya had left for Kerala. In order to meet the

Acharya they too started for Kerala.

 

 

 

CHALLENGE MET AND MASTERED ……………..

 

When Padmapada was on pilgrimage, everyone at Sringeri felt his

absence deeply. Moreover the weight of sorrow that he carried away in

his heart had struck chords of grief in the minds of all. The Acharya

however remained unaffected and constantly sought to bring about

perfection in the lives of all there. One morning while the Acharya

was engaged in the exposition of the scriptures to his disciples, he

suddenly realized that his mother was remembering him on her death-

bed. He stopped the lesson and went into meditation. Later, he

addressed his disciples thus, " My mother is thinking of me on her

death-bed. I have promised her that at the moment of her death I

shall be present at her feet. I have to go to my mother without any

delay".

 

Immediately after saying this, the Acharya exercised his Yogic powers

and reached his mother in Kerala in the flash of a second. Acharya's

mother was on her death-bed. An old woman attendant was sitting near

her. It was then that the Acharya reached there and bowed down at his

mother's feet. To meet her son after such a long time so

unexpectedly, Aryamba was overcome with emotion. She caressed her

dear boy in a hundred ways. She forgot all her pain at the sight of

her darling son. However the Acharya was filled with sadness when he

found his mother so afflicted with old age and illness. He said, "

Dear mother, I have come to nurse you and to attend on you. Forget

your grief and be well again. Tell me what your trouble is and I

shall nurse you back to health through proper medicine and diet".

 

Aryamba said, " My dear, I am very pleased to see you in good health.

I am decrepit and old. My only solace will be death in your arms. Our

relatives have treated me very cruelly. If this old woman attendant

had not been there, I would have died much earlier. After my death

see that she does not suffer. That will give me solace and

satisfaction. Now please go and have bath and take your meal".

 

When the Acharya returned after having his bath and meal as directed

by his mother, Aryamba said, " Darling, now do arrange for my Last

Journey. I had lived on all this time in the only hope of seeing you.

Now I have met you again. I have no other desire except that you

arrange for my salvation".

 

The Acharya realized that the moment of his mother's death was very

near. He began to speak to her of the nature of ultimate reality and

said, " Mother, you will attain salvation even as you know the nature

of the Supreme Brahman".

 

Listening to the Acharya's discourse for some time, Aryamba said, "

My dear, I am a simple woman. How I can grasp the nature of Brahman

without attributes, the reality that is beyond thought and speech? My

dear, please show me some beautiful manifestation of the Divinity as

in an image that brings joy to the heart".

 

Learning of his mother's desire the Acharya remained silent for a

while. Then he said, " Mother shut your eyes and concentrate your min

on God. This will enable you to be blessed with a vision of lord

Shiva, the Lord of the Lords". With a view to his mother's

satisfaction, he began to say a hymn in the Bhujanga Prayata metre to

lord Shiva in his eight forms. Pleased at the Acharya's hymn,

Mahadeva sent his messengers to bring Aryamba to Shiva Loka. But

Aryamba was frightened at the sight of the terrible-looking

messengers of Shiva, who were adorned with snake and tridents. She

said, " Darling, how terrible they look! I will not go with them".

 

Acharya then sent the messengers of Shiva away with great humility.

Thereafter he meditated on Narayana and sang now a hymn of Vishnu,

the Lord of Lakshmi. Meanwhile many villagers had collected there to

witness that supernatural phenomenon. Pleased at the superb hymn and

the Acharya's devotion, Lord Narayana, holding the conch, discuss,

mace and lotus in his hands, appeared before Aryamba, radiating

divine light in all directions. Joyous at this vision of her beloved

deity, Aryamba blessed her son profusely. By then, the messengers of

Sri Vishnu had also appeared there in a beautiful flying chariot. It

was as if Aryamba's house had been transformed into Vaikuntha.

Thereupon the messengers of the Lord took her up on the flying

chariot. The chariot, in the course of its flight, passed through the

regions of the wind, sun, moon, lightening, Varuna, Indra and the

effulgent worlds like Archis and Ahas, inhabited by Gods including

Brahma and finally reached Vishnu Loka. Aryamba thus reached the

lotus feet of the Lord.

 

The Acharya considered himself blessed at being able to be present

near her in her last moment and provide for her salvation by making

possible, the vision of her cherished God. He knew that his mother,

like all mothers, was apart of the mother of the Universe, the

Supreme Parashakti. His devotion to the mother had arisen from the

Himalayan peaks of Brahman consciousness and had mingled with the

holy waters of Bhakti. With a heart full of satisfaction, he

remembered the last instructions of his mother and prepared for her

funeral rites. By then all his relatives had assembled there.

Addressing them, the Acharya said, " It was my mother's desire that I

should perform her funeral rites. Even though these are not proper

for a monk, my supreme duty is carrying out the instruction of my

mother. So please arrange for it".

 

Hearing the Acharya's words, his relatives became greatly excited and

called him a cheat, a hypocrite and an avaricious person. They

said, " You, being a monk, have no right to perform the funeral rites

of your mother. We will never allow you to act thus against the

scriptures and come into possession of the property".

 

Even as the Acharya adopted the tone of greater and greater humility,

his relatives became more and more agitated and rude. They abused him

in foul language. The Acharya put up with all this silently and told

them, " I have decided in accordance with my mother's wishes to give

away all the property to this old woman who took great care of my

mother in her last days". Hearing this, the Acharya's greedy

relatives left the place in violent anger. They banned anyone from

helping the Acharya in performing the funeral rites. The Acharya

gathered some firewood with the help of the old woman and had a

funeral pyre prepared in the garden yard of the house where Aryamba

had lived. He carried with great difficulty his mother's body there

and made a fire by his yogic powers. His relatives did not help him

in cremation in any way, not even by giving a little fire to light

the pyre.

 

It is said by some biographers that the Acharya cursed the class of

relatives who had been cruel to his mother and later refused to allow

him to perform her funeral rites. They have, since then come to be

known as people belonging to the Patana Shaakhaa or the fallen

branch. It can be seen to this day that the people belonging to this

class have made no progress at all. Most of them turn out to be dumb

in their studies and as a result have had to make a living out of odd

jobs, not quite fit for the Brahmin community. They live in poverty

and ignorance. It is also believed that the Acharya, on hearing their

cries for forgiveness, blessed them with knowledge and progress after

a period of three hundred years.

 

In the earlier part of the last century, the great Yogi, believed o

be the very incarnation of the Acharya, his holiness Sri Shivabhinava

Nrisimha Bharati Mahaswamigal of Sri Sringeri Sarada Peetham

recognized the exact spot of Aryamba's funeral and also the house inn

which the Acharya spent his childhood days. Kaladi, the birth place

of the great Acharya was in total neglect then. The great Yogi of

Sringeri, re-established the glory of this holy place and built

temples of Sri Adi Shankara and Sri Sarada. He also established a

Veda Pathashala and a Shankara math. The Sanskrit college in Kaladi

is considered to be the best of its kind in south India. My revered

Guru, Sri K.P. Shankara Shastry was the principal of this college for

a long time. Now, Kaladi is one of the largest pilgrim attractions in

Kerala.

 

In course of time, the local king Rajashekhara heard about the

Acharya's arrival in Kerala. At the same time, he also learnt from

his officials of the cruel treatment to which the Acharya was

subjected by his relatives. Rajashekhara had met and known the

Acharya long ago. Then the Acharya was only eight years of age. He

had realized that the boy was indeed an uncommon genius. Later the

stories of the Acharya's writing of the commentaries on the sutras,

of his triumphal career and the establishment of the monastery at

Sringeri had reached even distant Kerala. Hearing all this, the king

had come to develop great respect for the Acharya. Coming to know of

the arrival of the great teacher admired by the world at Kaladi and

also learning that he was in great trouble because of ill-treatment

by his kinsmen, the king came to see the Acharya with all his

ministers. At the very sight of the serene figure of the monk whose

aspect radiated tranquility, profundity and contentment, the king was

filled with devotion and admiration. He considered himself blessed

and fortunate.

 

After an exchange of proper greetings and courtesies, the king

himself wanted to hear everything about the conduct of the Acharya's

relatives. With great restraint and humility, the Acharya gave him an

exact account of his mother's last wish and of the cruel attitude of

his relatives. He then said, " O king, it is after all the way of

this world which is full of illusion. I am not in the least sorry for

this. It was my mother's last desire that the old woman attendant

should receive all her property. You please arrange for this".

 

Hearing what the Acharya had to say, the king heaved a long sigh in

sorrow and disappointment at the conduct of the relatives of the

Acharya. He said, " O great sir, I am meting out punishment to your

relatives for their inhuman conduct towards you. Brahmins cannot be

given sentences of death, I cannot punish them physically but I will

banish them from the kingdom".

 

Even as they heard the royal orders, the relatives of the Acharya

realized the great danger that were in for. Finding no other way,

they apologized in a body, to the Acharya. Seeing them repentant, he

said, " Well, I have not felt the slightest pain at your cruel

behavior towards me. Your offence is against the religion, in the

court of the holy Lord. May he forgive you".

 

Witnessing such forgiveness, kindness and generosity of the Acharya,

all there praised him. Thereupon the king made all arrangements for

the Acharya's residence there and with deep respect took leave. Many

people flocked to the village of Kaladi to see him and benefit from

his instructions.

 

ACHARYA AS A SOCIAL REFORMER ……………..

 

Witnessing the sad deterioration of social life over the whole of

Kerala, king Rajashekhara had been giving his thought since long on

social reform. But considering the influence and the predominance of

the some bigoted Brahmins he had not ventured to undertake his task.

The arrival of the Acharya appeared to him to provide the proper

opportunity for this. He decided to institute social reform under the

Acharya's instructions and guidance. Resolving thus, the king soon

came t the Acharya.

 

Learning the king's desire, the Acharya said with bowed head, " Well,

this is a noble task indeed. I shall do all that lies within my

powers. Tell me clearly what you want to do".

 

Getting encouragement from the Acharya, the kind said with

humility, " Sir, it is impertinence to talk with you on this matter.

But I have a feeling that if you write a treatise giving directions

on social reform, I could take steps to follow them. You are well

aware of the state of society in Kerala. So please act to realize

public good".

 

Agreeing to the king's suggestion, the Acharya said, " Very well, I

shall draft a brief code. You should all discuss its good and bad

points and then institute it. This will be conducive to the country's

welfare".

 

A scribe was appointed. The Acharya dictated the articles of the code

and the scribe wrote them down. Thus, a small code-book incorporating

sixty-four edicts came to be written within a short time. The king

was very happy and read it with complete attention. The book was

given the title, Shankara Smriti, the code of Shankara.

 

Full of hope and enterprise, the king convened a big meeting to which

the Brahmins, who were the leaders of various groups were invited.

The object of the meeting was to discuss the merits and demerits of

the code. Many Nambudari Brahmin scholars were also present at the

meeting. At the special request of the king, the Acharya also

attended the meeting. After the edicts enunciated in the code were

read out, the Brahmins present there unanimously declared that the

principals put forth by the Acharya were all against the scriptures

and were pernicious for society. Then the Acharya challenged them all

to a debate. A furious debate with a lot of shouting ensued. The

scholars gradually were silenced by the super-human scholarship and

divine brilliance of the Acharya. But they refused to admit defeat.

 

The Brahmins after mutual consultation, took recourse to a novel and

crafty design to have their way. At two places in Kerala, separated

by nearly fifty miles, the Brahmins arranged for two meetings on the

same day and at the same time. The delegates at both the meetings

separately informed the king that they were challenging the Acharya

to debate, if he could defeat them in debate, they would accept his

code. The king tried in vain to have the meetings held on different

dates, but neither side agreed to change the date or the time of the

meeting.

 

The king felt himself in deep trouble. In this helplessness, he

informed the Acharya pf all this. The Acharya was sitting then in

Baddha Padmasana, closed lotus posture. Hearing everything, he slowly

went into a deep trance. On his face there shone an indescribable

divine radiance. That meditative aspect of the Acharya impressed the

minds of present there with a divine consciousness. Awaking from the

trance, the Acharya said in a solemn voice, " The Brahmins want to

test my credibility. Let the meetings be arranged to their wishes. I

shall be present in both the meetings and participate in the debates".

 

The king was astonished to hear this declaration apparently

impossible of realization, from the Acharya. He could not understand

anything of this. The king of course had heard of the Acharya's

supernatural powers. But he could not see how it would be possible

for him to be present at both meetings at the same time.

 

On the appointed day, at a meeting held under the chairmanship of the

king, the Acharya silenced all the Brahmins by giving proper replies

to the hundreds of questions raided by them. It was clearly

established before all that the code formulated by him was in

conformity with the scriptures including the Vedas and Puranas. The

Brahmins were astonished at the numerous quotations from the

scriptures cited by the Acharya who was so learned in the four Vedas,

the Vedangas and all the philosophical works and who could easily

retain in memory whatever he had once heard or read, correctly

reproducing it ever afterwards. They were compelled to admit defeat,

but they still hoped that the deliberation of the other meeting would

be favorable to them. For the Acharya was after all engaged in debate

with them and had no chance of being present at the other meeting.

 

But meanwhile an unimaginable development upset all the plans of the

Brahmins. Acharya Shankara multiplied himself by his divine powers

and at the appointed hour was present at the other meeting also.

Answering all the queries of the scholars and clarifying all doubts,

he silenced him. But the Brahmins were unable to give answers to the

questions raised by him and hanging their heads down in shame,

admitted defeat. They too cherished the hope that the Acharya would

certainly be defeated at the other meeting.

 

But when the results of both the meetings came to be known, all were

surprised. Bowing down before the young monk o such supernatural

powers, the Brahmins became the chief instrument for instituting the

principles laid down in the code of Acharya in society. Man's puny

strength is everywhere humble by divine laws.

 

The holy life of the Acharya had greatly influenced the life of king

Rajashekhara. He was a deeply admiring follower of the Acharya. One

day when the king had come to visit the Acharya and many religious

topics were being discussed, the Acharya said to the king, " Dear,

how are your literary works progressing these days? Have you written

any new books?"

 

Questioned thus by the Acharya, the king sighed and said, " No indeed

sir, I have given it all up now. It is a sad story. I cannot get over

it eve today. The three plays that I read out to you long ago, have

been destroyed by fire as if by way of a curse of God. I have been so

mortified by this that I do not feel like writing any new plays".

 

The Acharya realized the depth of the king's feelings on the matter.

Deeply symphatising with him for this loss, he said, " I can well

understand what you have felt. A book is as dear to its author as his

own child. Children are born out of one's body while books are

created by the mind. You had read out the plays to me. I had liked

them so much that I still remember all that the three books contain

from beginning to end. If you so desire, you may have them written

down and thus recover the texts".

 

Astonished at the Acharya's words, the king said, " O the great Guru,

verily of the form of Narayana, please do this favor on me and I

shall be ever grateful to you". Scribes were appointed by the king

who took down the Acharya's dictation. Thus in a few days, the

Acharya dictated from his memory, the contents of the three plays

that he had heard from the king long ago and only once. Reading the

books, the king found that the Acharya had dictated the very words

that he had written. Hw bowed down at the Acharya's feet again and

again. The people of Kerala were charmed to learn of the Acharya's

feat of memory.

 

The Acharya now wanted to return to Sringeri but the king would not

let him go. He humbly and repeatedly requested the Acharya to reform

the religion prevailing in the country. Seeing such importunate

eagerness on the part of the king, and also considering th

deterioration of religion in the country, the Acharya agreed.

Accordingly, he had a swift courier dispatched to Sringeri to his

disciples with the message that they should come to Kerala.