A n humblel tribute to a Mahatma

[Guest guest]

Srigurubhyo NamaH

 

Namaste,

 

Today is the holy Mahalaya Amavasya day. On this day way back in

the year 1954, a rare event took place in Sringeri. The then

Jagadguru, Sri Chandrashekhara Bharati Mahaswamigal, chose to shed

His mortal coil. On that day, early in the morning, He went to the

river, Tunga, and entered it, as though in communion. Someone

bathing down the river found a body floating and with effort brought

it back to the shore. It was reported that the Acharya was in

the `padmasana' posture and no water had entered his body. The

physical end of a great Sage, a Son of Sacred India's Hoary

Spiritual History, had been effected that day.

 

It is a coincidence that two links to this Jivanmukta's dialogues

have appeared today in the List. Today is observed as the Araadhana

day of that Jagadguru.

 

In His foreword to the book: `Vivekachudamani with the commentary of

His Holiness Sri Chandrashekhara Bharati Mahaswamigal', His successor

and disciple, HH Sri Abhinava Vidyateertha Mahaswamigal, had this to

say:

 

// Our revered preceptor, Jagadguru Sri Chandrashekhara Bharati

Mahaswamigal, whose name ought to be respectfully recalled at the

start of every day, had accomplished penance, was beyond the confines

of all schools of thought, was an adept at the performance of what is

prescribed in the scriptures, had directly realized the Reality that

is the Atman and was a jivanmukta (one liberated even while living. //

 

The Great Acharya had penned a number of hymns of the various

deities. He had also commenced a work to elucidate the Brahmasutra

Bhashya. Below is a portion from the Benedictory message of HH Sri

Bharati Tirtha Mahaswamigal, the present Jagadguru, to the book:

Jivanmukta-bhArati :

 

// He (the Acharya) once wished to help people by penning an

elucidation of the Brahmasutra bhashya and proceeded to expatiate on

a portion of the `adhyAsa BhAshya' thereof. However, with the

passage of time, His mind, which reveled in meditating upon the

Truth, ceased to engage in anything but such meditation. Hence, only

a little of the proposed commentary is available to us.

Nevertheless, like the digit of the moon on the crest of Lord Shiva

which pleases people, this exposition, though small in extent, will

indeed delight the noble. This is our firm conviction. Even a

single word of a Jivanmukta is enough to make known the highest

good. Hence, the title `Jivanmukta-bhArati (Sacred Words of a

Liberated Sage)' that has been assigned to this work is

significant.//

 

(Note: The word `Bhaarati' has a meaning of : speech, word, etc.).

This book, with a thorough English Translation, is available at Rs.

15.

 

I append below a dialogue that I have posted here on earlier

occasions as well. It is for the purpose of recalling it and for the

benefit of those who are recent entrants to this List:

 

In a large gathering of Pundits assembled on the occasions of

a Sri Shankara Jayanti celebration, HH asked one of them to expound

a

particular topic in the Brahma Sutras. The Pandit did it admirably

but in the course of his exposition he added an argument of his own

to

substantiate the proposition sought to be established in that

context.

 

HH: Is that argument found in the Bhashya of our Acharya?

 

P: No.

HH: Then why did you advance it?

P: It is only an additional argument which will support and

strengthen the case.

 

HH: Evidently you think that our Acharya has failed to state it.

P: He might have included this also.

HH: Is it not really, 'He ought to have included this'?

P: I do not say so.

HH: Certainly not in so many words; but certainly

think that the Bhashya will have looked better and more complete if

this argument had been included.

P: I thought so.

HH: That is, by advancing this argument you sought to improve the

Bhashya?

P: No, No. It would have been impertinent on my part if I had

sought to do any thing of that sort.

HH: All the same, the idea was at the back of your mind quite

consciously; otherwise you would not have advanced a fresh argument.

P: I am sorry I did so if it gives rise to such an impression.

HH: Sorry or not, you have put forward that argument. We shall see

how far it is tenable.

 

HH in a few minutes analysed that argument and demonstrated that it

was not only irrelevant and fallacious but was itself destructive of

the proposition to be laid down in the context. The Pundit realized

his mistake keenly.

 

P: I am very sorry that I advanced that argument. I see now that it

is quite untenable.

 

HH: Please do not think that my demonstration was intended to extract

from you an expression of regret or to show off my own dialectical

skill. My only object was to eradicate from your mind the slightest

suspicion that the All-knowing incarnate as our Acharya could have

erred in any particular or omitted to mention any relevant matter.

When we forget who He really was (is) there is naturally a temptation

to 'improve' on Him, for in our view He was just a learned Pundit

like ourselves. You must give up that idea altogether. (unquote)

 

The above incident, in my humble opinion, speaks volumes of

the `sampradaya' that the Acharya belonged to, nourished, added

luster and handed down to His successor Acharyas and the multitude of

people who sought His guidance both in the religious as well as

spiritual fields.

 

Humble Pranams at the Holy Feet of the Acharya,

Subbu

Om Tat Sat

Note: some details of the Acharya can be had at:

http://jagadgurus.org/ (I noticed that the beautiful video clipping

that was once uploaded is not viewable now, regrettably. It is a

very rare clipping depicting the Acharya in Sringeri during perhaps

the 1930's.)

[Guest guest]

advaitin, "subrahmanian_v"

<subrahmanian_v wrote:

>

> Srigurubhyo NamaH

>

> Namaste,

>

> Today is the holy Mahalaya Amavasya day. On this day way back in

> the year 1954, a rare event took place in Sringeri. The then

> Jagadguru, Sri Chandrashekhara Bharati Mahaswamigal, chose to shed

> His mortal coil. On that day, early in the morning, He went to the

> river, Tunga, and entered it, as though in communion. Someone

> bathing down the river found a body floating and with effort

brought

> it back to the shore. It was reported that the Acharya was in

> the `padmasana' posture and no water had entered his body. The

> physical end of a great Sage, a Son of Sacred India's Hoary

> Spiritual History, had been effected that day.

>

> > Subbu

> Om Tat Sat

>

 

 

Namste Sri Subbu-Ji:

 

Thanks for sharing this incidence with us.

 

Now in the light of current discussions about "nirvikalpa, sa-biija

and nir-biija samaadhi"

 

Where would you clarify this !?

 

Intentions of Sri Chandrashekhara Bharati was obviously clear in his

mind so the "biija" of his intension was by design, so to me this

mahaasamaadhi was "sa-biija".

 

Appreciate your thoughts.

 

Regards,

 

Dr. Yadu

[Guest guest]

advaitin, "ymoharir" <ymoharir wrote:

Now in the light of current discussions about "nirvikalpa, sa-biija

> and nir-biija samaadhi"

>

> Where would you clarify this !?

>

> Intentions of Sri Chandrashekhara Bharati was obviously clear in

his

> mind so the "biija" of his intension was by design, so to me this

> mahaasamaadhi was "sa-biija".

>

> Appreciate your thoughts.

>

> Regards,

>

> Dr. Yadu

 

Srigurubhyo NamaH

 

Namaste Sir,

 

Thanks for the response and the interesting question. Our Great

PUrvAharyas have thought about these questions and have provided

answers. We have them 'off the shelf'. Hope the following extract

from the concluding portions of the Panchadashi Second Chapter

abundantly clarifies your doubts:

 

Start:

 

97. If we abstract from the cosmos the existence which underlies it,

all the worlds and all objects are reduced to a mere illusory

appearance. What does it matter even if they still continue to

appear ?

 

98. When a deep impression has been created in the mind about the

elements and their derivatives and Maya being of the same category

(viz., of non-existence), the understanding of the real entity as non-

dual will never be subverted.

 

99. When the Reality has been comprehended as non-dual and the world

of duality has been differentiated, their pragmatic action (however)

will continue as before.

 

100. The followers of Sankhya, Vaisesika, the Buddhist and other

schools have established with quite an array of arguments (the real

nature of) the multiplicity in the universe. Let them have these. We

have no quarrel with them. (In the pragmatic world we too accept them

all.)

 

101. There are philosophers who, holding an opposite view, disregard

the real non-dual entity. That does not harm us, who (following the

Veda, reason and experience, are convinced of our own unshakable

position and therefore) have no regard for their conclusion.

 

102. When the intellect disregards the notions of duality, it becomes

firmly established in the conception of non-duality. The man who is

firmly rooted in the conviction of non-duality is called a Jivanmukta

(liberated in life).

 

103. Sri Krishna says in the Gita: `This is called having one's being

in Brahman, O Partha. None, attaining to this, becomes deluded. Being

established therein, even at the last moment, a man attains to

oneness with Brahman'.(The reference here is to the Second chapter

concluding verse of the Bhagavad Gita : ...brAhmI sthitiH pArtha...)

 

104. `At the last moment' means the moment at which the mutual

identification of the illusory duality and the one secondless reality

is annihilated by differentiating them from each other; nothing else.

 

105. In common parlance the expression `at the last moment' may

mean `at the last moment of life'. Even at that time, the illusion

that is gone does not return. (Note the above and this verse with

extra attention.)

 

106. A realised soul is not affected by delusion and it is the same

whether he dies healthy or in illness, sitting in meditation or

rolling on the ground, conscious or unconscious. (Note the last two

words here; perhaps this provides THE answer to your question.)

 

107. The knowledge of the Veda acquired (during the waking condition)

is daily forgotten during dream and deep sleep states, but it returns

on the morrow. Similar is the case with the knowledge (of Brahman) –

it is never lost. (Oh ! what a beautiful example !!)

 

108. The knowledge of Brahman, based on the evidence of the Vedas, is

not destroyed unless proved invalid by some stronger evidence; but in

fact there is no stronger evidence than the Vedas.

 

109. Therefore the knowledge of the non-dual Reality (thus)

established by the Vedanta is not falsified even at the last moment

(whatever interpretation be taken). So the discrimination of the

elements (from the non-dual Reality) surely ensures peace abiding or

bliss ineffable.

 

Humble Pranams,

subbu

Om Tat Sat

[Guest guest]

Namste Subbu-Ji:

 

My question is very straight forward and I do think that it gets

answered via your quotation, actually creates more confusion for a

simple statement.

 

Any attempt for samaadhi, with a specific objective in mind will

always be "sabiija". Whether this understand is correct or not is

the issue !?

 

If it is sabiija then does this not prove that there is place for

yoga for folks practicing advaita, as evidence from the observation

that there was no water in his lungs !?

 

Regards,

 

Dr. Yadu

 

advaitin, "subrahmanian_v"

<subrahmanian_v wrote:

>

> advaitin, "ymoharir" <ymoharir@> wrote:

> Now in the light of current discussions about "nirvikalpa, sa-

biija

> > and nir-biija samaadhi"

> >

> > Where would you clarify this !?

> >

> > Intentions of Sri Chandrashekhara Bharati was obviously clear in

> his

> > mind so the "biija" of his intension was by design, so to me this

> > mahaasamaadhi was "sa-biija".

> >

> > Appreciate your thoughts.

> >

> > Regards,

> >

> > Dr. Yadu

>

> Srigurubhyo NamaH

>

> Namaste Sir,

>

> Thanks for the response and the interesting question. Our Great

> PUrvAharyas have thought about these questions and have provided

> answers. We have them 'off the shelf'. Hope the following extract

> from the concluding portions of the Panchadashi Second Chapter

> abundantly clarifies your doubts:

>

> >

> Humble Pranams,

> subbu

> Om Tat Sat

>

[Guest guest]

Dr Yadu-ji: Your questions are answered below.

 

Question 1: Any attempt for samaadhi, with a specific objective in mind

will always be "sabiija". Whether this understand is correct or not is

the issue !?

 

Answer 1: This understanding is fundamentally perfectly correct.

However, it does not take into account the Grace of the Guru, which

through overwhelming compassion and power can take the bija away in a

flash and thus fully illuminate.

 

Question 2: If it is sabiija then does this not prove that there is

place for yoga for folks practicing advaita, as evidence from the

observation that there was no water in his lungs !?

 

Answer: The answers has two parts. First, we cannot say that a Samadhi

is sabija as these things cannot be judged outwardly. Most great sages

continue to function as before Realization. A great adept at Yoga may

continue to practice certain things out of habit even after full

realization. Second, the relationship of Yoga and Jnana is like Milk and

Butter. This is recognized by the rich traditions of India that go back

thousands of years which have been kept alive by the greatest sages of

who lived and breathed Advaita.

 

Love to all

Harsha

 

 

 

 

 

 

 

 

 

 

 

 

 

 

>

>

>

> Regards,

>

> Dr. Yadu

>

[Guest guest]

advaitin, Harsha wrote:

>

> Dr Yadu-ji: Your questions are answered below.

>

 

Namste Harsha-Ji:

 

 

> Question 1: Any attempt for samaadhi, with a specific objective in

mind will always be "sabiija". Whether this understand is correct or

not is the issue !?

 

>

> Answer 1: This understanding is fundamentally perfectly correct.

> However, it does not take into account the Grace of the Guru, which

> through overwhelming compassion and power can take the bija away in

a flash and thus fully illuminate.

>

>

 

That what I was trying to drive at. First one must decide the

target, what we call as "sa~Nkalpa". As long as there is sa~Nkalpa

the following action will always be "sa-biija" and if that leads to

samaadhi then it will be "nir-vi-kalpa samaadhi". Regardless whether

there that was achieved through the grace of grukR^ipaa !!

 

The primary reason for posing this question was because there has

been extensive discussion on this subject without arriving at the

common understanding of the term "nir-vi-kalpa". While quoting

various sources (especially long posts), often confuses rather than

help because one tends to look though the "proscription glasses of

the original quotation", what really adds to the confusion is it's

secondary translations.

 

 

> Question 2: If it is sabiija then does this not prove that there is

> place for yoga for folks practicing advaita, as evidence from the

> observation that there was no water in his lungs !?

>

> Answer: The answers has two parts. First, we cannot say that a

Samadhi is sabiijaa as these things cannot be judged outwardly.

>

>

I am not talking about all samaadhii's. The only one that are

achieved through a specific objective, will always be "sa-biija".

>

>

Most great sages continue to function as before Realization. A great

adept at Yoga may continue to practice certain things out of habit

even after full realization.

>

>

 

Agreed.

>

>

Second, the relationship of Yoga and Jnana is like Milk and Butter.

This is recognized by the rich traditions of India that go back

thousands of years which have been kept alive by the greatest sages

of who lived and breathed Advaita.

>

>

 

Indeed, there are several folks who are realized souls. They speak

in their own thoughts in their own language, often with ought any

knowledge of Sanskrit or shaastra either. Often they make lot more

sense than the academic recitations of shastra or what their guru has

said, without realizing the context guru may have used a a locus

point.

 

>

> Love to all

> Harsha

>

 

Plese correct if I am misssing something from my understanding!?

 

With kind regards,

 

Dr. Yadu

[Guest guest]

Namaskar

I beg apology of all for this daring post. What I have written

is my opinion and always subject to correction by the scholors.

Dr. Shri Yadu-ji. Your point is not incorrect. But there is

something and much more that could not be explained in

words/ or could not be understood by the persons without

Adhikaar. No book on this earth has explained the inner

meaning of Sampradnyat/Asampradnyat Samadhi,

Savikalpa/Nirvikalp Samadhi or Sabija/Nirbija Samadhi.

Whatever description given by the saints and shastras is

only for guidance. All saints traditionally and without a

written rule are always barred from explaing the meaning

to the Anaadhikaris. The hidden meaning is to be understood

only from Jnani Guru by Atmasamarpan (fully giving-in),

and at the mercy of Guru.

This is why there is Guru-Sisya traditions since ancient

times to acquire knowledge, not merely the logics and

imaginations based on reading of books.There is not a single

single experienced saint to day or was in the past who got

knowledge only from the books. The meaning of these words

are known to the "literal" Yogis/Atmajnanis in this list and

anywhere, and nor to the "letter" Yogis/Atmajnanis.

We know that every word of Bhagwat Gita has deeper meaning.

Lord Krishna had told only 699 slokas to Arjuna and surely not

written 4/34 if there was possibility of understanding the meaning

of Samadhi by reading books and thru discussions.

Anil

 

ymoharir <ymoharir > wrote:

advaitin, Harsha wrote:

>

> Dr Yadu-ji: Your questions are answered below.

>

 

Namste Harsha-Ji:

 

> Question 1: Any attempt for samaadhi, with a specific objective in

mind will always be "sabiija". Whether this understand is correct or

not is the issue !?

 

>

> Answer 1: This understanding is fundamentally perfectly correct.

> However, it does not take into account the Grace of the Guru, which

> through overwhelming compassion and power can take the bija away in

a flash and thus fully illuminate.

>

>

 

That what I was trying to drive at. First one must decide the

target, what we call as "sa~Nkalpa". As long as there is sa~Nkalpa

the following action will always be "sa-biija" and if that leads to

samaadhi then it will be "nir-vi-kalpa samaadhi". Regardless whether

there that was achieved through the grace of grukR^ipaa !!

 

The primary reason for posing this question was because there has

been extensive discussion on this subject without arriving at the

common understanding of the term "nir-vi-kalpa". While quoting

various sources (especially long posts), often confuses rather than

help because one tends to look though the "proscription glasses of

the original quotation", what really adds to the confusion is it's

secondary translations.

 

> Question 2: If it is sabiija then does this not prove that there is

> place for yoga for folks practicing advaita, as evidence from the

> observation that there was no water in his lungs !?

>

> Answer: The answers has two parts. First, we cannot say that a

Samadhi is sabiijaa as these things cannot be judged outwardly.

>

>

I am not talking about all samaadhii's. The only one that are

achieved through a specific objective, will always be "sa-biija".

>

>

Most great sages continue to function as before Realization. A great

adept at Yoga may continue to practice certain things out of habit

even after full realization.

>

>

 

Agreed.

>

>

Second, the relationship of Yoga and Jnana is like Milk and Butter.

This is recognized by the rich traditions of India that go back

thousands of years which have been kept alive by the greatest sages

of who lived and breathed Advaita.

>

>

 

Indeed, there are several folks who are realized souls. They speak

in their own thoughts in their own language, often with ought any

knowledge of Sanskrit or shaastra either. Often they make lot more

sense than the academic recitations of shastra or what their guru has

said, without realizing the context guru may have used a a locus

point.

 

>

> Love to all

> Harsha

>

 

Plese correct if I am misssing something from my understanding!?

 

With kind regards,

 

Dr. Yadu

 

 

 

 

 

Talk is cheap. Use Messenger to make PC-to-Phone calls. Great rates starting at 1¢/min.

[Guest guest]

Dear Dr. Yadu,

 

What you say makes sense to me. I will pass this on to HS as well.

 

One modern example to illustrate your point is Bhagavan Ramana. Because

Sri Ramana's Realization was spontaneous and direct and outside the

accepted traditions, the sage spoke in a simple way that was easy to

understand for those who had the spiritual maturity. On the other hand,

as Sri Ramana gradually was exposed to different teachings of the

Advaitic scriptures, and especially to the works of Sri Shankra, he was

easily able to understand what they were saying and also explain these

to others. Sri Ramana said that when he read these things in the

beginning he realized they were describing his experience!

 

Sri Ramana became very learned in the Advaitic literature through

association with devotees like Ganapati Muni who gathered around him.

Many of Sri Ramana's devotees were some of the best vedic scholars of

that era. Sri Ramana's Realization came prior to his exposure to

traditional works of Advaita Vedanta. However, as fate would have it, he

became quite well versed in the Shankra tradition. Sri Ramana's pure

teaching, although free flowing and independent, is consistent with the

Upanishads. As the devotees of Sri Ramana know, the sage was quite fond

of Vivekachudamani and made a translation of it in Tamil. A beautiful

English translation of Vivekachudamani can be found in his "Collected

Works" a small book which records what Sri Ramana wrote in his life time.

 

Coming back to the notion of Samadhi, when one goes into meditation with

a sankalpa, the samadhi is likely to be Sabij or Savikalpa Samadhi. The

bija may be a mantra, yantra, breath, light, sound or some other object

of concentration. The bija is really a proxy for the mind or

individuality. As long as the mind is present in even in its most subtle

witness form, the Samadhi is Savikalpa. Lower types of Sabij or

Savikalpa Samadhis will also end as that.

 

Even higher forms of Savikalpa Samadhi will end up as Savikalpa only.

The experiences of visions, celestial heavens, divine sounds are all in

the realm of Savikalpa Samadhi. However, as a person practices, and his

longing to know God becomes desperate, the Grace of the Guru acting

through the Shakti can lead to Nirvikalpa Samadhi.

 

Nirvikalpa Samadhi is difficult to obtain without Grace because left to

its own effort and devices, the mind will find the most ingenious ways

to stay alive. Even for an advanced yogic adept, a horrific terror may

be felt prior to Nirvikalpa Samadhi at the prospect of losing mind and

identity in the Self. The terror is due to latent accumulated tendencies

and vasanas. This is why Nirvikalpa Samadhi does not always lead

immediately to Sahaj Samadhi. Nirvikalpa Samadhi means that the mind

must be absorbed in the Heart. Essentially, it must give up its will and

effort and the entire movement that gives it life. Due to the root

instinct for survival, a mind cannot will itself through sankalpa to be

absorbed in the Self. The mere act of willing by the mind assures its

survival!

 

Therefore, at the right moment, Grace is needed for the mind to

surrender to the Lord with the attitude, "not my will but Thine and here

is my life to do as Thou will.". Then if by Grace, Shakti as the Mother

embraces the baby (the mind), comforts it, and keeps it free from fear

in order to merge in the Heart, the Self, Nirvikalpa Samadhi ensues and

the Self is directly realized as one's own Self, the core of Being. Pure

Sat and Pure Ananda. Eternal and Whole. The Beloved for whom we long and

to whom we offered everything, once He accepts, turns out to be our very

own Self.

 

Love to all

Harsha

 

 

 

 

 

ymoharir wrote:

>

> advaitin <advaitin%40>,

> Harsha wrote:

> >

> > Dr Yadu-ji: Your questions are answered below.

> >

>