The Acharyas of The Shri Kanchi Kamakoti Peetham

Year of Duration
Place of
Sl Siddhi- of
Name Place of Birth Attainment of
No. (Christia Pontificat
Samadhi
n era) e
Founder
and First
Sri Sankara
1 Kaladi Kanchi 477 B.C. Head of
Bhagavatpada
Kanchi
Math
2 Sureswaracharya Kashmir Do 407 B.C. 70 years
3 Sarvajnatman Tamrabarani Do 364 B.C. 112 years
Amaravathi
4 Satyabodha Do 268 B.C. 63 years
Tira
Mangalam
5 Jnanananda Do 205 B.C. 63 Years
near Lalgudi
6 Suddhananda Vedaranya Do 124 B.C. 81 years
7 Anantananda Chera countrySri Saila 55 B.C. 69 Years
Punyarasa
8 Kaivalyananda Tirupati 28 A.D. 83 years
Kanchi
Vindhya
9 Krpa Sankara Andhara Desa 69 A.D. 41 years
Mountains
10 Sureswara Mahabaleswar Kanchi 127 A.D. 58 years
Sivananda
11 Karnataka Vriddhachala 172 A.D. 45 years
Cidghana
12 Chandrasekhara I Near Palar Seshachala 235 A.D. 63 years
13 Satchidghana Near Gadilam Kanchi 273 A.D. 37 years
Agastya
14 Vidyaghana Andhra Desa 317 A.D. 45 years
Parvata
15 Gangadhara I Kanchi Do 329 A.D. 12 years
16 Ujvala Sankara Tapati Tira Kashmir 367 A.D. 38 years
17 Sadasiva Kashmir Trayamabak 375 A.D. 10 years
18 Surendra Maharashtra Ujjain 385 A.D. 10 years
19 Vidyaghana Maharashtra Godavari Tira 398 A.D. 13 years
20 Muka Sankara (?) Godavari 437 A.D. 35 years
21 Chandrasekhara ii Konkan Kasi 447 A.D. 10 years
22 Bodhendra I Ratangiri Jagannatha 481 A.D. 34 years
23 Satchitsukha Srikakulam Do 512 A.D. 31 years
24 Chitsukha I Konan Ratangiri 527 A.D. 15 years
Satichidanandagha
25 Srimushnam Gokarna 548 A.D. 21 years
na
Pinakini river
26 Prajnanaghana Kanchi 546 A.D. 16 years
side
27 Chidvilasa Hastigiri Kanchi 577 A.D. 13 years
28 Mahadeva I Mithila Do 601 A.D. 24 years
29 Purnabodha I Andhra Desa Do 618 A.D. 17 years
30 Bodhendra Ii Do Do 655 A.D. 37 years
31 Chidanandaghana Andhra Desa Do 672 A.D. 4 years
33 Satchidananda Do Do 692 A.D. 20 years
34 Chandrasekhara III Vegavati side Do 710 A.D. 18 years
Sahaya
35 Chitsukha II Vedachala 737 A.D. 27 years
Mountains
Chitsukhananda
36 Kanchi 758 A.D. ...  
Palar side
Chidambara
37 Vidyaghana Not Known 788 A.D. 21 years
m
Chidambaram, Dattatreya
38 Abhinava Sankara 840 A.D. 30 years
Himalayas cave,
39 Satchidvilasa Maharashtra Kanchi 837 A.D. 32 years
40 Mahadeva II Karnataka Do 915 A.D. 33 Years
Bhima river
41 Gangadhara II Do 950 A.D. 42 years
side
Brahamanandaghan
42 Karnataka Do 978 A.D. 35 years
a
1014
43 Anandaghana Tungabhadra Do 28 years
A.D.
1040
44 Purnabodha I Karnataka Do 36 years
A.D.
1061
45 Paramasiva I Do Do 26 years
A.D.
 1098
46 Sandranandabodha Do Arunachala 21 years
A.D.
Kundi river 1166
47 Chandrasekhara IV Do 37 years
side A.D.
Advaitanandaboodh Chidambara 1200
48 Pinakini 68 years
a m A.D.
1247
49 Mahadeva III Chayavanam Gadilam 34 years
A.D.
1297
50 Chandrachuda I Not Known Do 47 years
A.D.
1385
51 Vidyatirtha Bilvaranya Himalayas 50 years
A.D.
1417
52 Sankarananda Madhyarjuna Kanchi 88 years
A.D.
Purnananda 1498
53 Nagarayana Do 32 years
Sadasiva A.D.
Vyasachala 1507
54 Kanchi Vyasachala 81 years
Mahadeva A.D.
1524
55 Chandrachuda II Asmala Kanchi 9 years
A.D.
Sarvajna 1539
56 Pennar side Rameswaram 17 years
Sadasivabodha A.D.
1586
57 Paramasiva II Pampatira Svetarayana 15 years
A.D.
1638
58 Atmabodha Vridhachalam Gadilam 47 years
A.D.
Bhagavannama Govindapura 1692
59 Kanchi 52 years
Bodhendra m A.D.
Vasista river 1704
60 Adhyatma Prakasa Ambi 54 years
side A.D.
1746
61 Mahadeva IV Not known Tiruvottriyur 12 year
A.D.
1851
62 Chandrasekhara V Not known Do 31 years
A.D.
Mahadeva 1891
65 Madhyarjuna Elaiyattankudi 37 years
(Sudarsana) A.D.
 Udayambakka 1908
66 Chandrasekhara VI Kalavai 40 years
m A.D.
1908
67 Mahadeva VI Tiruvisanallur Do 7 days
A.D.
Chandrasekharendr
1994
68 a Saraswathi Maha Villupuram Kanchi 100 years
A.D.
Svamigal VII
Jayendra
69 Saraswathi Irulneeki - - -
Svamigal
Sankara Vijayendra
70 Sarasvathi Thandalam -
Svamigal

What Life has taught Me

His Holiness Jagadguru

Sri Chandrasekharendra Sarasvathi Mahaswamigal
Sri Sankaracharya of Kanchi Kamakoti Peetham
[Bhavan's Journal was privileged to publish the Paramacharya's article
entitled 'What Life Has Taught Me' some years ago. Rarely do saints like our
Paramacharya talk about themselves. But he did so and what he said was
marked by 'vinaya', humility of which he is never tried of speaking. Said the
Acharya: "God has created some souls to live for others only.

When this article appeared in the 'Bhavan's journal', Rajaji was the first to
congratulate us on securing an article of this kind from His Holiness.

The first two experiences remembered as having occurred in the third of fourth
year of my life, are dreadful to think, as they were interwoven with temptation, a
greed avarice, deceit, groaning, loss lamentation and the like.

A 'mara naai' as they call it in Tamil or teddy cat (an animal which generally
climbs on trees and destroys the fruits during nights) somehow got into a room in
the house and thrust its head into a small copper pot containing jaggery. The
animal was not able to pull out its head and was running here and there in the room
all through the right with its head stuck in the pot.

People in the house and neighbours were aroused by the noise and thought that
some thief was at his job. But, the incessant noise continued even till morning
hours, and incessant noise continued even till morning houses, and some bravados
armed with sticks opened the door of the room and found the greedy animal. It was
then roped and tied to a pillar. Some experienced men were brought and after being
engaged in a tug-of-war, they ultimately succeeded in removing the vessel from the
head of the animal. The animal was struggling for life. It was at last taken to some
spot and set free, I presume. The first experience of my life was this dreadful
demonstration born of greed causing all out neighbours to spend an anxious and
sleepless night.

The next experience relates to a main in the street who entered the house seeing me
alone with tiny golden bangles upon which he began to lay his hands. I asked him
to tighten the hooks of the bangles which had become loose and gave a peremptory
and authoritative direction to him to bring them back repaired without delay.

The man took my orders most obediently and took leave of me with the golden
booty. In glee of having arranged for repairs to my ornament, I speeded to inform
my people inside of the arrangement made by me with the man in the street who
gave his name as Ponnusami. The people inside hurried to the street to find out the
culprit. But the booty had become his property true to his assumed name,
Ponnusami (master of gold).

These two experience at a tender innocent age are recurring successively in some
form or other even at this tottering age, nearing seventy, reminding me of being
liable to be duped or eagerness to get by some short cut some material gain.

In attempting to judge the objective world with this rod of selfishness and
superficiality of mine which has rightly earned for me the reputation of being a
clever Swami, I am prone to come to the conclusion that there lives none without
predominantly selfish motives.

But with years rolling on, an impression, that too a superficial one true to my
nature, is dawning upon me that there breathe on this globe some souls firmly
rooted in morals and ethics who live exclusively for others voluntarily forsaking
not only their material gains and comforts but also their own sadhana towards their
spiritual improvements.
A New Turn

In the beginning of the year 1907, when I was studying in a Christian Mission
School at Tindivanam, a town in the South Arcot District, I heard one day that the
Sankaracharya of Kamakoti Peetha who was amidst us in our town in the previous
year, attained siddhi at Kalavai, a village about 10 miles from Arcot and 25 miles
from Kanchipuram. Information was received that a maternal cousin of mine who,
after some study in Rig Veda, had joined the camp of the Acharya offering his
services to him, was installed on the Peetha.

He was the only son of the widowed and destitute sister of my mother and there
was not a soul in the camp to console her. At this juncture, my father who was a
Supervisor of Schools in the Tindivanam Taluk, planned to proceed with his family
to Kalavai, some 60 miles from Tindivanam in his own bullock cart. But on
account of an educational conference at Trichinopoly, he cancelled the program.

My mother with myself and other children started for Kalavai to console her sister
on her son assuming the Sannyasa Asrama. We traveled by rail to Kanchipuram,
and halted at the Sankaracharya Mutt there. I had my ablutions at the Kumara
Koshta Tiratha. A carriage of the Mutt has come there from Kalavai with persons
to buy articles for the Maha Pooja on the 10th day after the passing away of the
late Acharya Paramaguru. But one of them, a hereditary maistri of Mutt, asked me
to accompany him. A separate cart was engaged for the rest of the family to follow
me.

During our journey, the maistri hinted to met that I might not return home and that
the rest of my life might have to be spent in the Mutt itself. At first I thought that
my elder cousin having become the Head of the Mutt, it might have been his wish
that I was to live with him. I was then only 13 years of age and so I wondered as to
what use I might be to him in the institution.

But the maistri gradually began to clarify as miles rolled on, that the Acharya, my
cousin in the Poorvashram, had fever which developed into delirium and that was
why I was being separated from the family to be quickly taken to Kalavai. He told
me that he was commissioned to go to Tindivanam and fetch me, but he was able
to meet me at Kanchipuram itself. I was stunned by this unexpected turn of events.
I lay in a kneeling posture in the cart itself if shocked as I was, repeating Rama
Rama, the only spiritual prayer I knew, during the rest of the journey.
My mother and the other children some time later only to find that instead of her
mission of consoling her sister, she herself was placed in the state of having to be
consoled by someone else.

My robes of Sannyasa were not the result of any renunciation on my part, nor had I
the advantage of living under a Guru for any length of time. I was surrounded from
the very first day of Sannayasa by all the comforts and responsibilities of a
gorgeous court.

But, it so happened that Tummuluru Rama Krishnayya and Adayapalam Pasupati

Iyer both of them serving in the District Court of South Arcot and ardent disciples
of my Gurus, were there in Kalavai when I took Sannayasa Asrama. Later, It
became clear that they were determined to help me to mould my life in my youth.

Ramakrishnayya being worried by a lot of family burdens, in spite of his detached

mentality, it fell to the lot of Pasupati to shoulder the task. Pasupati devoted most
of his leisure to solitary meditation and reading Vedanta Prakaranas of Treatises of
Sri Sankaracharya.

Such a man retired from Government service soon after my ascending the Gadi and
lived with me always, watching my every action, speech and twinkling of the eye.
He even curtailed his mediation in order to devote some time to the supervision of
the secular administration of the Mutt.

He would meet me in private periodically, point out every item of weakness he had
observed during the intervening period and implore me to heed to his suggestion to
overcome them. When he had sometimes to be very harsh, he would tell me that
for all these aparadhas he was committing towards one of a higher Asrama, he
would make amends when I grew up as a full-fledged saint.

He used to persuade everyday every friend of his to turn his mind to self-
introspection and would argue with him freely as to what permanent values he had
gained by being materialistic and would bluntly point out to every one of them his
points of weakness and ask him to ponder whether the remedies contained in the
Upanishads and Sankara's Prakaranas might not be given a trial.

He would meet even unacquainted persons in the street and enquire into their
worries and woes and would succeed in transforming them into true devotees of
God, true followers of Vedanta and true sishyas of Sankara.
He lived close by me partaking in my Sankara Bhashya Patha till 1926, or a period
of 18 years. He lived for my sake in Kumbhakonam famous for its mosquitoes and
elephantiasis and became a victim of filariasis and fever. Nevertheless, he would
not leave me.

When he was bed-ridden in his house at Cuddalore for some months, it so

happened that I was received in Cuddalore in the course of my tour and when my
procession was going on in the town, he patted the Mutt elephant. He breathed his
last the same night.

His was a life lived with intense love for others without the least reaction of fear or
favour.

On tour in Trichinopoly District in 1923, I halted at a village when I heard a girl of

about 12 admonishing her younger brother for his having uttered an untruth. Her
advocacy of truth and her love for her brother which prompted her to see that he
was not spoiled, far surpassed a saint's direction. I cannot forget this incident after
the lapse of so many years.

When touring in Kerala, I happened to camp in a public halting place where in one
room some elderly Namboodri Brahmins were talking together. One of them
opened his Puja box in order to begin his Puja, but, nevertheless, took part in the
gossip. After some time he realized his mistake the turned his attention to the Puja,
but would up the box and exclaimed that owing to his having taken part in the
gossip, his inner efforts to secure the mental equilibrium required for God's Puja
had failed and rather than making a show of Puja without inner equilibrium, he
would not perform the Puja that day.

This incident which is fresh in my memory spells the need for honesty of purpose
in one's own religious pursuits.

In 1929, I met a Sannyasi in a border village of North Arcot. He knew neither

Tamil nor Telugu. He knew only Marathi and Hindi. He told us that he traveled to
Rameswaram by Mail and lost his danda during the journey. He probably fasted till
the taking of a new danda. He was duly given a consecrated danda. From that time
he regarded me as his guru, because I saved his Asrama Dharma. He was then
more than 80 years old. He refused to leave me till 1954 when he attained siddhi.

Soon after he joined us during the Chaturmasya of 1929, I was laid up with malaria
fever for bout 40 days. Till then none was in the habit of touching me. But then I
was not able to stand or walk without help. This old man, being a Sannyasi, took
upon himself the duty of helping me.

He was a very hot-tempered man. His voice was authoritative. He was dread to all
in the vicinity. He had been in the Revenue Department in the Dewas State in
Central India. Neither Nanasaheb nor Jhansi Rani Could complete with him in his
authoritativeness.

On no day would he fail to do Puja to my feet and none would deter him from his
purpose. Tears would roll down his cheek during this Puja.

Once in Kanchi, a relative of his, who had been on yatra, came to me and after
talking to him returned to me and took me to task. He expressed wonder how I
could be so cold without the least reciprocity towards one, nearing the 100th year,
who regarded me as his sole spiritual refuge high above any God. My natural
superficiality did not react even to this admonition. Once we had been to Tirupati.
The aged Swami was then in our camp. I went up the hill to worship Balaji. Just as
I was returning from the temple after Balaji darsan, the aged Sannyasi who had
managed to arrive at the top of the hill confronted us. The temple authorities, in
deference to his old age, Asrama and connection with out Mutt, offered to arrange
for his darsan of Balaji. he fell at my feet and exclaimed: "This is Balaji. Pardon
me. I cannot accept your offer". He returned without Balaji's darsan.

I came into contact with two other persons, both of them quite in contrast with this
old man. They were not acquainted with each other and were removed by 30 years
of time; but they thought and acted on the same lines.

They were full of ecstasy in the adoration of my feet, absorbed in thought of me all
day and night, which, they told me, gave them immeasurable strength to bear any
calamity or temptation very lightly. But when they came to know of my
shortcomings and natural unsteadiness, not only did they discontinue their worship
of my feet but also did their best to prevent anyone from gaining access to my feet
as they thought that adoration of my feet by devotees contributed in a degree to my
limitation. They too renounced all other responsibilities of their life and resolved to
spend the rest of their life in either entreating and imploring me or being engaged
in austerities and prayers for my correction. Life has taught me only this. "God has
created some souls to live for others only."

  

The episode of The 'Arrest' of the Kanchi Math!

H.H. Jagadguru Sri Sankaracharya Sri Chandrasekharendra Saraswathi
Mahaswamigal of Kanchi Kamakoti Peetham

When Maha Periyaval1 was camping in Kattupalli, far from the maddening crowd
of Madras for four months in 1965, one day some devotees were talking in his
presence about the coup which took place in some country and how the soldiers
had brought the palace of the King or President of that country under their control
by driving away the guards. That night, when Periyaval was conversing privately
with a few devotees he remarked with a budding smile, "Do you know that our
Math too has been arrested twice?" None of us knew, we were all ears, longing to
here an interesting story. His budding smile blossoming wide He remarked, "You
know who effected the arrest? Sivaji Maharaj!" Our interest was further whetted
and it sharpened our ears further.

"It was a granny who told the story in such details as would put to shame even a
scholar-historian. She herself played a role in the story. Even after fifty years of the
event, she recounted it to her grand children, without forgetting a single detail. She
narrated it as though reliving it", Periyaval said and began telling the 'story' in
homely Tamil with His unique histrionic expertise, which can by no means be
recaptured in cold print.

It was the time when Serfoji (of the Marathan stock) was the titular ruler of
Thanjavur, i.e., the beginning of the last century. There was a dispute between him
and paternal uncle Amarasimha Maharaja over the right of succession. The British
intervened with their tactics of "the monkey's arbitration'2 and gave the title of
Raja (Ruler) of Thanjavur to Serfoji. Though he was called Raja, only the town
Thanjavur (with Vallam) came to his hands. Amarasimha was made the dummy
ruler of Thiruvidaimarudur. The rest of Maharashtrian Kingdom was annexed to
Madras Presidency, ruled by the British.

While the British swallowed up the native States like this, they used to appease the
erstwhile rulers by giving huge pensions. Now too they gave such big privy purses
to both Serfoji and Amarasimha.

Though these two had their personal differences, both were great scholars and
versatile in the fine arts. They extended great patronage to the scholars of the
Vedas, Sastras and Scriptures. Serfoji was promoting the Veda Sastras and the Arts
from Thanjavur and Amarasimha was doing the same from Thiruvidaimarudur.

When the latter repaired to Thiruvidaimarudur from Thanjavur, many Maratha

pandits also came along with him. He also invited the local pandits in the
surrounding areas to settle down at his new headquarter, offering substantial grants
to them. He held Court with all these scholars.

Among them was a Brahmin belonging to the Hoyasala sect of Karnataka. Govinda
Dikshita, the King-maker, who established the reign of the Naiks in Thanjavur and
was the Guru and Chief Minister of the first three Naik Kings was also a Hoyasala
Brahmin. The above said Brahmin of Thiruvidaimarudur belongs to one of the
families of that sect which came from Karnataka to Thanjavur and settled down
there in the time of Govinda Dikshita.

There is a Sankara Math in the street facing the northern tower of the temple of
MAHALINGA SVAMI at Thiruvidaimarudur. It is administered by out Math. Our
Hoyasala Brahmin was performing Puja there. He was also the Mudradhikari
(agent) of our Math (which was at the time functioning from the interim
headquarter at Kumbakonam) He used to collect the offerings and subscriptions of
the people around the Math and to remit them tot he then Acharya3 aboding at
Kumbakonam) He used to collect the offerings and subscriptions of the people
around the Math and to remit them to the then Acharya3 aboding at Kumbakonam.
The Acharya was the 64th in the line.

1. 'Maha Periyaval' (the Great Elder) or simply 'Periyaval' (the Elder) is the
Tamil name by which our Sage of Kanchi is generally known.
2. The story is that the arbitrating monkey appropriated to itself the dues of
both the parties!
3. Synonym for Guru. The Head of a Math is called Acharya of Acharya
Svami(gal). 'Svamigal' refers to any holy man.

The Maratha scholars in the Court of Amarasimha used to hold the family of that
Brahmin in high esteem, as he was the local priest of the Sri Math as also the
Mudradhikari of our Sri Math. Because of this relationship, even the children in his
family (with Kannada as the mother-tongue) used to talk fluently in Marathi. As
the family had settled down in TamilNadu for many generations past, they were
quite familiar with Tamil language and the local traditions.

It is the custom to beat the drums at the beginning of the morning Puja at the Math.
Its sound will reach Tiruvidaimarudur which is five miles to the north east of
Kumbhakonam. On hearing it, the Brahmin used to leave for Kumbhakonam daily.

There is something interesting about the beating of the drums in our Sri Math, Two
types of leathern instruments, nagara and tanka were used in the Math. The nagara
was about two feet in diameter and resembled the iravai-saal, the semi-spherical
iron bucket used in irrigation. The tanka was a smaller one, one feet in diameter.
Both were played upon with the stick. In addition, there was a pair of cymbals. A
particular family was dedicated to playing these instruments in perfect rhythm and
pitch. You will be surprised to know that they were Muslims! They spoke
Hindustani and Urdu. It was the ruler of Udaiyarpalayam very devoted to the Math,
who had sent these Muslims to the Math. During the Acharya's grand processions
it was the same Muslims who served as the horse guards.

At the time when our story happened, there was a mandapam (raised platform) for
beating the drums, rising to a fairly good height, by the side of the entrance of the
Math. On account of the height of the mandapam and the absence of the noise of
the present day traffic at that time, the sound of the drums was clearly heard five
miles away by the Brahmin of Thiruvidaimarudur, who at once left for the Sri
Math.

He used to reach the Math at the time of Diparadhana4. After taking the tirtham5
given by the Acharya (at the end of the Puja), he would partake of the prasada6
food at the Math. After a little rest, he would attend to the work there and return to
Tiruvidaimarudur for his Sandhya-vandanam (evening ablutions).

By the grace of the Acharya the Brahmin had two sons. Both studied Rigveda in
the Patasala run by the Math at Kumbhakonam. The elder son, after his studies,
took over the father's Puja (at the Thiruvidaimarudur Sri Math) and the duty of
Mudradhikari and remained at home.

The younger one learnt the Kavyas (literature) and Sastras (Sacred Lore) also after
finishing the course in the Veda. Bright in appearance, brilliant in intellect and also
in the field of action, he obtained the special grace of the Guru. He underwent
training in the important assignments relating the Math and stayed on there itself
without returning to Thiruvidaimarudur. Within a short span he finished the
training to perfection and began to the entrusted with highly responsible tasks.

In keeping with the prevalent practice of the times both the brothers got married
immediately after finishing the Vedic studies.

We are now in the middle of last century, in the year 1843-44, to be exact. The
tatankas (ear ornaments) of Goddess Akhilandesvari at the Jambukesvaram7
temple were required to be renewed and offered again to Her. It was Adi Sankara
Bhagavatpada Himself who had originally designed these ornaments in the from of
Srichakra8 and installed them on Her ears. As and when these ornaments were in
need of repair, it was the Acharyas of our (Kanchi) Math who got them repaired
and offered them afresh to the Mother. So, at the time I am alluding to, the temple
authorities of Jambukesvaram and representatives of the local public came to our
Acharya Svamigal with such a request.

Accepting the invitation, He came to Jambukesvaram along with His big Math
retinue. The younger son of the Brahmin of Thiruvidaimardur was entrusted with
the onerous job of organizing the grand function for the Tatanka-Pratishta
(reinstallation of the Tatankas). When he took up the task with aplomb, another
trying challenge came up. A legal suit was filed in Tiruchy, opposing the Tatanka
Pratishta. You all know that a legal case hardly gets over fast. The Math had to
camp there itself all the while. The 'younger-son', in addition to attending to all the
needful with regard to the case, which was itself a heavy responsibility, because
the very honour of the Math was hinged on it, had also to take an important part in
tackling the practical problems and complications in the running of the Math out-
quarters.

4. Waving of the lamps before the deities in the concluding part of the Puja.
5. The sandal-water poured on the Puja-images in ablution and collected for
distribution.
6. Offering to the Deity, later distributed to the devotees.
7. Same as Tituvanaikka, generally known as Tiruvanaikkovil, near Tiruchy.
8. The mystic diagram relating to the Divine Mother.

By the Grace of Chandramaulisvara and Amba9 the pain he took bore fruit. All the
judgement of the courts, which the plaintiffs moved one after another in appeal,
went in favour of our Math. At that time, in the Judicial set up there were the
Principal Suder Amin Court (at the lower level), the Civil Court (in the middle
level) and the Suder Adalat (High Court). In all these courts, judgement was
favourable to us.

Well, but how long did it take for the legal battles to come to an end? The granny
who narrated the story told about it in this way: The old people of those days could
not calculate the duration by the Hindu or English calendar. So they said, "When
the camp of the Math commenced at Jambukesvaram, the Acharya Svamigal
squeezed a lemon on the idol of Chandramaulisvara in abhishekam (ablution) and
the seeds were thrown in the courtyard which at that time was covered with earth
and not paved. They grew up into trees, bearing fruits and the Svamigal continued
to be there to perform abhishekam with those fruits! Normally, it takes 4 to 5 years
for a lemon tree to bear fruit. So, the litigation must have gone on for such a long
time."
The festivity of the Tatanka-Pratishta was multiplied manifold due to the joy in
winning the case, the enhanced vigour in fulfilling the badly delayed function and
the spirit of gratitude towards the Mother who by creating the obstacle had
reaffirmed both Her Grace and the devotee's power of endurance. The 'younger-
son' had a big share in all this.

But he met with a personal tragedy while the case was going on. His young wife
passed away. Totally dedicated to the service of the Math as he was, he was not
unduly affected by the bereavement. But the people who lodged the case spread the
canard that it was a punishment to him for his tricky manipulations in fighting an
unjust cause. He was not affected by it either, but the slander, on the head of his
bereavement, touched the heart of the Svamigal. So he performed the second
marriage of the younger son of our story, soon after the Tatanka-Pratishta, in the
very shrine of Akhilandesvari.

The second wife was an eight year old girl. She steadfastly performed daily Puja to
the Divine Mother for giving her such a noble husband till she breathed her last in
ripe old age. Every day, she also used to go to the temple of Nagesvara Swami in
Kumbhakonam (where the family was set up). It is this temple that was praised by
Appar Svamigal10 in his Tevaram as 'Kudantai Keezhokottam'.

It was this girl-turned-granny who told all this story.

To revert to the story: The Math go ready to return to Kumbhakonam. The stock-
taking at that time gave a shock to the authorities. They found that the Math had
incurred a very huge expenditure on account of the litigation, the prolonged camp
and the grand function of the Tatanka-Pratishta. It had run into heavy debts and
they wondered whether it could come out of the woods unscathed.

The Svamigal was very sad at the development and remarked to the 'younger son'
of our story: "It is a pity that the Math has been burdened this way in my time.
How nice it would have been if I had stopped with what would have received
universal approbation and not taken up the gauntlet of the legal suitors! Could I not
have restrained myself from defending our side legally, but instead, allowed the
rights (to perform the Tatanka-Pratishta) to be enjoyed by the other party?"

The younger son was also upset, as he was the administrator-in-charge, and so he
held himself responsible for the agony caused to the Svamigal.
It is the Divine Mother's way to give such afflictions to the victory and over joy do
not go into our head and make us conceited. It we face the diresituation with firm
faith in Her Grace, She would doubly reward us with greater joy and success.

Imposing such faith in Her Grace, our 'younger son' resolved to do the utmost he
could to unburden the Math of the debts. AS he was not quite sure what turns his
proposed remedial measures might take, he decided to go ahead quietly all by
himself, without informing any body, including the Svamigal.

Straight he went to Thanjavur. Serfoji was no more and his son was the Raja there.
Our 'Younger son' conveyed the matter to him in a polished way taking care not to
lower the honour of the Math. He submitted by suggestion that it would be a fitting
gesture on the part of the Raja if he could accord reception at Thanjavur to the
Math while on its way from Tiruchy to Kumbhakonam, in view of the fact that the
Math had won a significant case which conferred prestige to the entire Thanjavur
region.

9. Chandramaulisvara, the crystal - Linga from of Siva, is the Presiding Deity

of the Math, Amba is the Divine Mother, the Consort of Siva.
10.Appar, also called Tirunavukkarasar is one among the three divinely inspired
composers of the holy hymns of Siva in Tamil, called Tevaram.

One does not know the mood the Raja was in at that time, or the problems he had
then. He neither responded with a spirited "Yes" nor declined with a haughty "No".
He deliberated for three days and expressed his inability.

The buoyed-up spirits of 'the younger-son' once again sagged. He felt that though
he meant well, it was wrong to have undertaken the mission without the knowledge
of the Guru and without getting His blessings and that was why it failed.

He returned to the Math and made a clean breast of all that happened to the
Svamigal.

Svamigal was moved and consoled him. He said, "It is all the will of Mother. Let
us start, leaving everything to Her will".

The carts of the Math with the attendants and, at the rear, the palanquin of
Svamigal started to Kumbhakonam via Koviladi bypassing Thanjavur.

It was early dawn next day. The vehicles were passing through the banks of Kaveri
at Thiruvaiyaru. All of a sudden, a number of sepoys surrounded the vehicles and
forcibly dragged them to the opposite banks, on the route to Thanjavur. The
cartmen cried that the carts belonged to the Math and so they must be left along to
proceed the Kumbhakonam by the other bank. But the sepoys turned a deaf ear to
the plea. Some of them mounted guard along with the carts. The elephant, horses,
camels etc. of the math coming behind also met with the same fate.

The palanquin of the Svamigal too was stopped, but in a respectful way. Vedic
scholars of the court gave the ceremonial reception and the requested Svamigal to
come to Thanjavur. Immediately the sepoys surrounded the palanquin on all the
four sides in reverential besiegement. Even now, does not the army conducting a
coup d'etat in civilised nations arrest the erstwhile Head of the State respectfully in
his own residence in order to escape the adverse criticism of the international
community?

Svamigal understood that this was what had been done to Him. He had performed
Kumbhabhishekam11 eight or ten years back to Divine Mother Kamakshi at
Kanchi, receiving Her directions on His dream. Now, He had performed the re-
installation of the Tatankas for Akhilandesvari. He had set out on this journey,
'leaving everything to Her will', Therefore, even now, He accepted the present turn
of events thinking, "Mother! So you contrive it this way? Then it is all right!" and
proceeded under the custodyof the sepoys, amidst Vedic chanting by the scholars
of the Royal Court.

11.Pouring sanctified water over temple towers and the idols at the completion
of renovation, thus recharging them with divinity.

The name of the Raja, the son of King Serfoji, who had sent the sepoys was Sivaji.
He was the very same person who had earlier told our 'younger son' that he was
unable to received the Svamigal!

When I told you in the beginning that Sivaji had arrested the Math, it was to this
Raja that I referred to. I deliberately said just Sivaji, misleading you to believe that
it was the great Chatrapati Sivaji!12 Is not such a technique of deception practiced
by men of letters to heighten the dramatic value of a story? If you remembered
your history lessons (I am using the term 'remembered', instead of 'known' out of
consideration!) you would have wondered as to how Chatrapati Sivaji, who lived
150 years prior to the last century, could figure in our story.....

What followed the 'arrest' of the Math as it entered Thanjavur was the right royal
welcome accorded to it there it was actually a princely hospitality that the Math
personnel received there. Big choultries like the Vennatrangarai Chatram and
Sreyas Chatram were made ready to accommodate them in all comfort. Heaps of
sweets and mounds of rice filled up the camp, like those created by Sundaresvara
for Gundodara13. It was a festival of feast.

Raja Sivaji, overcome with reverential emotion, personally received the Svamigal
with all honour, and made grand arrangements for His Puja and feeding of
Brahmins.

What is all this mystery? How is it that the one who refused to extend an invitation
was now aggressively thrusting hospitality? Why is it that he showed 'violent
Bhakthi' and brought them forcibly under arrest instead of inviting and receiving
them with humility?

It is all doing of Chandramaulisvara! After sending off our 'younger son' with
negative reply, the Raja had a dream. We saw that the Mother Goddess had
ordered the Svamigal in a dream to perform Kumbhabhishekam to Her at Kanchi.
Now the Father God appeared in the Raja's dream and ordered him to render due
honours to the Math where He took abode and to its Acharya. Like a father, more
indulgent towards a disobedient son, Siva had blessed the Raja with His darsan in
the dream for his earlier act of refusal! That was why he was overcome with
emotion.

Let it be. But why did he arrest the Math to bring them to his place? Well, he had
sent back the administrative officer of the Math, short of slapping on his face, only
recently. If he were to invite the Math in the normal course within a few days, how
would the Math, the status of which is higher than that of the Court, as it is the
very seat of Sri Adi Sankara, react? Would it say to the Royalty, "Whichever way
you push, according to your pleasure, we would bend?" A Svamigal may not
personally mind honour and dishonour and forgive delinquents. But when the
honour of the Pontifical Seat is involved, would he not be unbending in such a
context? The Raja and his officers and pandits deliberated over all this. That was
why they ultimately hit upon the plan to receive the Math by resort to Asurabhakti
(bhakti in the demon's way!). It looks as though they did this to give a spicy story
to us!

Chandramaulisvara stood to great gain as a result! Sivaji Raja donated gold vessels
studded with precious gems, a rare right-side whirled conch shell with gold
covering and other gifts for Svamigal's Puja.

He arranged for a ceremonial procession round the principal roads of Thanjavur

with all pomp and panoply. For the occasion he had a pair of elephants yoked
together, with a giant size silver howdah placed above. The howdah was nearly
three-fourth the size of our Math's Puja chariot (i.e., chariot shaped silver shrine). It
was octogonal with eight legs. The Svamigal had difficulty in getting upon the
howdah with some of its legs intercepting. The Raja standing by the side of the
elephant understood the situation. He could have ordered for a ladder or a similar
contrivance to help the Svamigal mount the howdah. But in the gush of devotion,
he did not do that but himself sprang upon the elephant in a single leap and held
the weighty intercepting legs of the howdah on one of his hands and bore its sitting
plate on his very shoulders, facilitating the Svamigal to mount up easily. AS soon
as the Svamigal positioned himself on the howdah, the Raja jumped down with the
same swiftness.

In keeping with royal etiquette, the only son-in-law of the Raja, Sakharam Saheb
sat at the back of howdah.

Another pair of elephants who also similarly yoked with a howdah above. The
Raja sat in its front, for that was the usual custom. But as an unusual honour, the
very 'younger-son' whom the Raja formerly disposed off discourteously was now
requested to take the honoured position at the back! To compensate for the insult
'with a high rate of interest', the Raja made him elephant-mounted so as to be seen
by all the citizens!

12.The seventeenth century hero of Maratha who vanquished the Moghul

empire.
13.When Siva came to Madurai as Sundaresvara to marry Minakshi, an avathar
of Sakti, He created hills of eatables for the gobin-chief Gundodara.

When our 'younger son' took his seat on the howdah, the Raja filled up his hands
with flowers made of pure gold as a personal gift, not to be passed on to the Math.
Knowing his humility, the Raja did this in such a way that the crowds could not see
it.

True to his nature the 'younger son' did not bundle out the loose flowers in the
thick of the royal reception and dropped them down to a known personal standing
below. The receiver promptly disappeared in the crowd! Our man just dismissed it
from his mind, feeling that the reward for his soulful service to the Guru must only
be Grace and not gold.

The Raja honoured him in another way also. Knowing his bashful nature, he did
not do it in public view then, but yet made it publicly known later on! He conferred
on him the title of 'Hejib'. In those days, it was the title for one who was authorised
to represent big institutions and deal directly with the Government. 'Hejib' was one
among the positions and names that came into vogue among us (Hindus) too after
the regime of the Nawabs....

The crowds, rejoicing only at the gala procession, hardly noticed the gift of gold
and its disappearance. In particular they were curious to know who that unknown
man was who enjoying the back seat of their Raja. Making enquiries thereof and
getting to know about him, they lavished praise on him.

The eight year old girl who married the 'younger son' in front of Akhilandesvari
was also present in the crowd. The womenfolk surrounded her and clamored in joy,
"That young Sastri looking like a raja and sitting near the Raja, is none other than
the hubby of this baby!" Overcome with shyness, the child-wife was moved to
tears at this. She wanted to slip away but wherever she passed, the womenfolk
would surround her. Poor thing! The girl was helpless! While all the others were
totally enjoying the festivity, the child bride was perplexed by shyness and the
sorrow born of it. Does it mean she did not experience joy? Oh, no! Evenly
balancing her negative feelings, weaves of joy were lashing within her mind.

Even after fifty years, the old granny lived through that mixture of emotions while
narrating the events. The granny's pride in the greatness of her husband - unknown
to her at the time of the incident - added another dimension to her narration.

As a Fitting finale to the festivities, the Raja performed Kanakabhishekam14 to the

Svamigal on the day of the latter's departure. The very same Raja who shirked
inviting the Svamigal on grounds of paucity of funds, now went on showering
light-weight flowers of gold on the Svamigal covering Him from head to foot! It
was as though the Raja was enveloping the Svamigal with his devotion!

The gold totaled up to 5000 varahans (approx. 10 Kg.). The 'younger son' heaved a
sigh of relief. All the debts incurred at Jambukesvaram could be paid off with this
gold. Still there would be a surplus too, so ran the thoughts of the man who had
made the Math his very life.

On return to Kumbhakonam, the debts were cleared off completely.

The balance was guarded by the 'younger son' heedfully as the proverbial serpent
does the treasure, knowing as he did the value of each and every pie belonging to
the Math.
The Svamigal was filled with a sense of fulfillment. The Grace of the Mother,
which he stead-fastly held to, had stood him in good stead. He had cleared off the
debt. He had also fulfilled the renovations touching Kamakshi and Akhilandesvari.
Replete with this sense of fulfillment, he shed his mortal coils and attained to that
One fullness ('paripurnam adaivadu, as it is said in Tamil) with two or three years.

But the people remarked, "The King's glance itself is said to cast the evil eye. Our
Svamigal received excessive honours from the King. That has brought about this!"

Before attaining Siddhi, the successor was appointed by him. Who was it?
Remember the elder brother of our 'younger son' who remained at
Tiruvidaimarudur itself, looking after the Puja at the local sub-Math and serving as
Mudradhikari? It was the son of that elder brother, who succeeded to the headship
of the Math.

The new incumbent was very generous from childhood. He was a great scholar as
well. One reason for this twin excellence may be the fact that he was almost
brought up in the household of the Marathan Brahmins of that place who excelled
both in scholarship and liberality.

The two quality acquired illimitable dimensions after he ascended the gadi. He
used to arrange daily for newer and newer offerings in the Puja as ordained in the
scriptures relating to worship. Huge quantities of sweets and eatables, popular in
the North would be prepared for naivedya (food-offering) and distribute to the
large number of devotees. He also used to distribute food and clothing to the poor.
He organised scholars' meet frequently, deliberated upon the intricacies of the
scriptures with them and honoured them munificently.

Though he was not of the imposing physical stature of the previous Svamigal, he
too had the predecessor's splendorous majesty and became popular with both the
lay and the learned.

It was during his days that the Math got arrested for the second time! The persons
who implemented the order of the arrest were, now too, the sepoys of the Raja of
Thanjavur. But there was a difference. On the previous occasion, the Raja acted on
his own. Now another person was instrumental in moving the Raja to action. You
will be surprised to know who that person was. It was none other than the central
figure in our narrative - 'the younger-son'. Las time it was just a matter of besieging
the Math people on the wayside. But now the very edifice of the Math was
besieged.
I think, I have sufficiently whetted your curiosity.

Why did our 'younger-son' instigate the Raja to arrest the Math?

We saw that he knew the value of money almost to a fault. So he gave considerable
though to the prevailing situation. The new Swami was over-generously gifting
away money and articles, without looking to the financial position of the Sri Math.
So, what all could be saved in the interim period had melted away. Even the silver
howdah received as a gift from the Raja was in the process of being disposed of
piece by piece. Our 'younger son' being the paternal uncle to the present Head of
the Math felt delicate to boldly discuss the matter with him, by reason of very
relationship. He could not even go to the extent that any other Manager of a Math
normally would.

He pondered over this day and night. At last he came to a decision. 'Delicacy can't
be helped if the matter is to be sorted out by verbal discussion. So let not talk, but
act. Let us dare to act with dash. We have no axe to grind. We act only with the
good of the Pitha15 of Bhagavadpada at heart. Therefore it does not matter even if
we earn a bad name as having transgressed the bounds of respectful behaviour' he
thought.

14.Lit, bathing a person in gold. In practice, large quantities of gold coins or

golden flowers are showered over the person.
15.Pitha, Holy Seat Bhagavadpada, feet of the Lord, is the respectful
appellation of Sankaracharya.

Being the Hejib, he could send a letter direct to the Raja. So he requested him to
send a posse of sepoys. The Raja regarded his words as Gospel Truth and so
without enquiring into the why the wherefore of it, he sent the soldiers.

The docile Brahmin took 'military action'!

He sent away the watchmen of the Math and ordered the sepoys to replace them.

His plan was to prevent the entry of all and sundry to the Math and to the Svamigal
with their real or concocted pleas for monetary help and extracting the Math's
funds, exploiting (Periyaval himself used the word, 'exploit') the soft nature of its
Head. He called in the sepoys of the State for this purpose since he considered that
it was a grievous wrong to instigate the very employees of the Math to act against
the wishes of its Head. 'It is one thing if we personally incur that sin, though with
the excuse that we do it only in the interest of the Math. But it is quite another if
we encourage others too to act similarly, because the very morale (Periyaval
himself used the word 'morale') will be in jeopardy then, he thought.

He instructed the soldiers not to let in anyone except with his permission. The very
fact of the State's sepoys providing guard served to frighten the people who wanted
to get the Svamigal's largesses by deceit. The entire town was shaken by these
developments.

The Svamigal, being young, also put up a 'counter - challenge'! He refused to take
bhiksha16 till the soldiers went back. The Head's 'Satyagraha' to counter the
Hejib's 'military action'!

The Hejib could not afford to see the Svamigal starving. He was now in a dilemma.
Because, it he yielded in tot the Svamigal of young blood might feel that he could
carry on as he liked and the Math might be again brought to a dire pass because of
his over-generosity.

At last he approached the Svamigal and said, "I am making this submission only
because of the painful experience of the past. Whether I remain or go is
immaterial. But my only wish is that the Math, which must be an eternal entity,
should not once again face that difficulty. Please allow me to invest at least the
gold balance of the Kanakabhishekam, so warily preserved by me, in a way that
will fetch permanent income to the Math".

Realizing the justice in the plea, the Svamigal accepted the request.

16.The meal of a monk is called biksha because generally a monk is enjoined to

get his food by begging. But the head of a monastery is an exception.

Our 'younger son' withdrew his military action. The sepoys went back.

The devotees heaved a sigh of relief.

Without telling anyone of his plans, with the bag of gold-coins folded in his lap,
the 'younger son' started on horseback. He had learnt horse-riding to help him carry
out emergent emissaries on behalf on the Math.

He went straight to Kapisthalam. Mooppanar, the leading citizen of the entire

Thanjavur region was living there. He was rich, righteous and religious, and added
to these, had also the capacity to guide one on the right type of investment. That
way why our man went to him.
He asked Mooppanar for advice on how to secure a good income from the gold
worth Rs. 17,000/- he had with him.

Mighty pleased at the coming of the respected official of the venerable math and
that too on an important matter relating to the Math, Mooppanar gave him sound
advice.

There is a village called Anaikkudi to the north-east of Kumbhakonam. Its official

landlordship, called 'miras', vested with one known as Anaikkudi Pillai. Though a
non-Brahmin, he belonged to the vegetarian sect of Saiva Vellalas and was the
head of a big family. It is said that they had 1000 'velis' (i.e. more than 6500 acres)
of land those days. They had a plough of gold and only after they began the
ploughing operations with it in a season the other land-owner would start with
theirs.

Mooppanar knew that Anaikkudi Pillai intended to sell part of his lands.

So, he told our 'younger son': "When it is for the Math, Pillai will offer better lands
for lower price. There could be no better investment than this".

The idea was acceptable to our man. Mooppanar felt that the Brahmin who had
come all along with so much gold must have enough security. So, he sent his
assistant along with him to anaikkudi.

Though our 'younger son' was very careful with money, once he was convinced
about the trustworthiness of a person, he would leave even the treasures of paradise
to that person's charge. So, without arguing about the price, he left the bag of gold
with the Anaikkudi landlord, asking him to make over to the Math as much land as
he considered was worth the gold, at his earliest convenience.

Pillai was won over by our younger-son's high caliber. For the sake of the Math
itself he would have shown extra-consideration. Now in his admiration for our
man, he resolved to double that.

In a short time, he made over 40 velis of his land in the village of Karuppur, just
two miles to the northeast of Kumbhakonam, to the Math. 40 velis is the equivalent
of 250 acres. Even in those days of cheap price, it speaks for the generosity of
Pillai to sell 250 acres of the best cultivable land for Rs. 17,000/-.

Even today17 the income from Karuppur is the maximum that the Math gets from
its land-holdings...
I subscribe to the view that a Math should not have excess of wealth. I feel that too
much of money would necessitate our (Math Heads) worrying about its safe-
keeping and tempt us to go on planning to multiply it! That would be detrimental
to our dedication to matters of the spirit, which is injunctively laid on us. Only
when the money-power and man power of a Math is within limits, there is more
necessity and scope for the Head striving to gain more tapo-balam (spiritual power
through penance) and it is this power alone that will help him in promoting
Dharma. But to an extent money and man power are also necessary to carry out
Puja as prescribed in the Sastras, to hold assemblies of scholars and honour them,
feed the devotees, help the poor and propagate Dharma, all of which are also cast
as duties on a Math.

I have narrated the story of a person who dedicated his body, possessions and
should to fulfil these basic needs of our Math. What I started in a lighter vein on
'coup' and 'arrest' has ended with the story of a servant of the Math who dedicated
his entire life to it.

We have heard that Sachdeva bound the very Lord Krishna with the rope of
Bhakthi; and Yasoda, who unlike him did not know anything of Bhakthi, still less,
too bound Krishna to the mortar with the rope of love! In a way, we can view the
arrest of the Math by the Maharajah Sivaji and the 'younger son' Hejib on a par
with those episodes in the Maha Bharatam and Bhagavatam.

While telling the story, Periyaval did not mention the names of many of the
characters, including that of the 'younger-son'. But we would like to add to the
flavour of the story by revealing their names.

17.The 'Today' refers to 1965 when Periyaval was telling the story.

The central figure, the 'younger-son' is no less a person than the parental
grandfather of Periyaval Himself. His good name was Sri Ganapati Sastrigal. The
name of the 'elder son' is Sri Seshadri Sastrigal. The 'Hoyasala Brahmin', the father
of these two, and the great-grandfather of Periyaval was called Sri Subramanya
Sastrigal. The Svamigal who performed the Tatanka-Pratistha is the 64th Acharya
of Kanchi Math, the fifth Chandrasekharendra Sarasvati Svamigal. (Our Periyaval
is the seventh to bear that monastic name).

The 65th Svamigal who was 'Over generous' is the fifth Sri Mahadevendra
Sarasvati Svamigal. We refer to him as 'llayaattangudi Periyaval' after the place
where he attained final beautitude. We was the son of Seshadri Sastrigal and his
name in the pre-monastic days was Mahalingam.
Now it will be obvious to the reader that the granny who told this story is none
other than the grandmother of Periyaval. He is the alter ego of the energy - Source
of the Math, the Divine Mother in the form of Kamakshi; and his grandmother's
name is Kamakshi - Kamakshyamma in Kannada and Kamakshi Ammal in Tamil.
If the grandmother narrated the story, not omitting any details after fifty years of
the happenings, the divine grandson who heard it then narrated it similarly sixty
years thereafter! But the present reproducer who imbibed the narration and also
jotted down a few points, missed some details. Later he had then furnished by the
highly obliging and respected Sri Sambamurti Sastrigal of Tenacious memory, the
younger brother of Periyaval. This narration is reverentially dedicated to the
memory of the Sastrigal, who was called to the beyond in 1985 - Ra. Ga.

  

Sri Sankara and Kancheepuram

In the Kamakshi Amman temple, there is a separate shrine for Adi Sankara who
installed the image of Devi Kamakshi with due scriptural sanction and authority.
He attained samadhi in Kanchi itself. This fact has been well attested by Hultsch's
collection of manuscripts(19th century). Therein the line of preceptors belonging to
the Bharati tradition on the banks of Tungabhadra is recorded.

Sri Sankara's images are found in good number in temples in Tiruvotriyur,

Mangadu, Poonamalee, Pappanchatiram and Kadambar Koil. In the Varadar
ajaswami temple, Vaikunthaperumal koil and Kumara kottam in Kanchipuram
itself his images are found.

In the Varadarajaswami temple (see figure 1) in the four-pillared hall on the banks
of the Ananta Pushkarini tank the image has a danda (the holy stick), the vessel to
carry water(kamandalam), Rudrakshamala on the head.

The second image in the same temple(figure 2) shows Sankara standing in all
humility by the side of Sri Vyasa who is seated in teaching posture.

The third figure found in the tower of the Vaikuntha perumal temple represents
Sankara as a yogi doing penance on one leg. One hand points to the heart in the
sign of chinmudra and the other is lifted above the head. The noteworthy feature of
this image is that royal insignia like choury, along with the utensils, flower-basket
and the book rest symbolising a recluse together with a sivalingam
(Chandramouleeswara) lighted by a lamp are also seen. A similar representation is
also seen in Mayana mandapam in the Ekambareswara temple (see figure 4). The
fourth figure is seated in the padmasana with folded hands. This found in a pillar in
the Kumarakottam in Kancheepuram.

In the Vaidyanathaswami temple at Poonamallee, in the Narasimha temple in

sevilimedu and in the Punyakotisiva temple, the other figures (see 5,6 and 7 in the
pictures) are found.

Again in the Sivalingamedu, Kachapeswara temple at Kanchi, Kadambar Koil,

Ekambareswarar Koil, Kamakshi Koil, Bangaru Kamakshi sannidhi in the temple
of Kamakshi, Pappan Chattiram where Sankara's four chief disciples are sculptured
in a panel at the seat(see figures 8,9,10 and 12) - in all these, the representation of
Sankara is as a teacher expounding the philosophy of Advaita.

In the Ekambareswarar temple at Kanchi, Sankara is shown as performing Tapas in

the Sirasasaana. In this temple and in the Kamakshi temple a significant
representation of Goddess Mother is as in deep penance, standing on one leg, the
other being folded up to the hip and the right arm raised touching the crown of the
head. This sculpture resembles closely the figure of Sankara absorbed in penance
in the same posture. The identity of the Mother and Sankara is obviously sought to
be conveyed by this sculpture.

Danda (the sacred staff) is peculiar only to the Sannyasis. Then how is it that
Kamakshi is shown as having it during her penance, except to show that Kamakshi
is the same as Acharya Sankara?

Tenambakkam Sivamasthanam in Kanchipuram has a panel of Sankara

worshipping the Lord Somaskanda. In Thiruvotriyur a figure of Sankara in the
seated posture of a preceptor has been discovered. All these instances are
evidences of the close relationship of Kanchi with Sankara Bhagavatpada.

The most important source of the history of Kanchi is the collection of manuscripts
and copper plates by Mackenzie and Sri Gopinath Rao. These records show that
the Kanchi Sankara Matham has had a math at Vishnu Kanchi also since 9
centuries ago. Many copper plates are in the possession of the Kanchi Sri Matham
to support and substantiate this fact.

This branch Matham is still seen to the west of the Varadaraja swami temple. Sri
Vijayaganda Gopala Deva(1111 A.D.) a Telugu Chola King has made a gift of
land to the Sankara Matham and has recorded the event in copper plate where it is
stated that Sankara Matham was to the west of the Varadaraja swami (Sri
Hastisailanatha) temple.
Besides the emperors of Vijayanagara (for example Krishna Devaraya, 1528 A.D.),
the Sultan of Golkonda have made munificent gifts to the Sri Matham.

Round about 1686 A.D. the Peetadhipati of Kanchi Kamakoti Peetham was invited
to Thanjavur by its king Pratapa Simhan. As it was a time of war, Bangaru
Kamakshi was taken by the Acharya to Thanjavur and the Goddess was installed in
a shrine build for the purpose. And a Sankara Math was established on the banks of
the Kaveri river Kumbakonam.

In the Kumbeswaraswami temple at Kumbakonam, there is a shrine for Lord

Somaskanda. There are inscriptions to prove that it was built by Sri Mahadevendra
Saraswati, the 63rd pontiff of the Kanchi Kamakoti Peetham. (in 1800 A.D.)

The East India Company issued and order dated 18th April 1792 for all the
arrangements to be made for the pilgrimage of the then Sankaracharya of Kanchi
Kamakoti Peetham.

All the above evidences establish beyond any doubt that Kanchi Kamakoti Matham
was founded by Sri Adi Sankara and was held in high esteem by the emperors of
old and government of recent times.

(Courtesy - Ananda Vikatan - Deepavali Malar)

  

Kanchi - The Kamakotipuri

Kanchi, popularly known as Kanchipuram, and styled as Kacchi in Tamil classical

literature, is a city of celebrity according to Bharavi, the poet 'Nagareshu Kanchi'.
This city has been listed as one among the seven sacred cities of liberation
(mokshapuris).

Kanchi is the only mokshapuri in peninsular India, the other six-Ayodha(Uttar

Pradesh), Mathura(Uttar Pradesh), Maya or Hardwar(Uttar Pradesh), Kasi or
Varanasi(Uttar Pradesh), Avantika or Ujjain (Madhya Pradesh) and Dwaraka
(Gujarat) being situated north of the Vindhyas.

Puranas, Kavyas, inscriptions and historical works point out to the importance of
the city from different angles. The Bhagavata Purana refers to Kanchi as
'Kamakoti-Puri Kanchi' (in the southern recensions of the Purana). Vallabha-
charya, in his 'Subodhini' commentary on the Purana, styles the city as
'Kamakotipuri'.

In the northern texts of the Bhagavata, the city is given the name, Kamakoshnipuri
Kanchi'. The Naishada Kavya of Sri Harsha speaks of a prince of Kanchi as present
at the Svayamvara of Damayanthi and incidentally refers to the existence of the
Yogesvara Linga at Kanchi.

Kanchi is regarded as one of the foremost Sakti Peethas of Bharat in Tantric works,
one of which notes the Kamarajakhya Peetha at Kanchi as one of the three greatest
Sakti seats. The word Kanchi literally means the gold ornament worn round the
waist by women (girdle or odyanam).

The name Kanchi given to the city signifies that the city is in the central part of the
Universe. The Meru Tantra speaks of Kanchi as the naval spot(Nabhisthana).

Some of the edicts of Ashoka refer to the existence of the kingdom of

'Satyaputta'(Satyaputra), besides those of the Chera, Chola and Pandya of the
south. Apparently, the reference is to Thondai mandalam, with its capital at
Kanchi.

There is a place called 'Satyavedu' on the northern outskirts of Thondaimadalam.

Pugalendi, a great Tamil poet, speaks of the people of Thondaimandalam as those
who will never speak untruth.

One of the several names borne by Kanchi city is 'Satyavaratakshetra'. From all
these it will be easy to identify the kingdom of Satyaputra of the Asokan edicts as
the territory around the Satyavratakshetra or Kanchi.

Kanchi, the Kacchi of Tamil classics, is spotlighted as and ancient city in classics.
The Perumpanatru padai refers to Kanchi as Moodur i.e., and ancient city (11.408-
411). The encyclopaedia work 'Visvakosa' acknowledges Kanchi as a great seat
(Mahapeethasthan).

Kanchipuri is sacred to all Hindus - Saivite, Vaishnavite and Sakta alike. There are
a number of temples, dedicated to Siva, Vishnu, Ganapati, etc., in the city, big and
small and of architectural excellence.

The shrines of Ekambranatha, Varadaraja and Kamakshi are the most celebrated
among these. The Kamakshi temple seems to be one of the most ancient temple of
our land, since a verse is found in one of the old Tamil verses cited by
Adiyarkunallar in his commentary on Silappadikaram (one of the five great Tamil
classics) while dealing with Karikala's expedition up to the Himalayas.

The city has been described as the capital of various dynasties of rulers in
historical accounts and inscriptions. Kanchi has been the capital of the imperial
Pallavas, of Rajendra Chola I, of the later Telugu Chola rulers etc.

That the city abounds in temples of different styles of architecture and sculpture is
standing proof of its having been the seat of kings of different periods of South
Indian history.

One important point that strikes the shrewd observing pilgrim to Kanchi, is that the
gopuras (towers) of almost all the important temples of the city, standing far and
near, face the shrine of Sri Kamakshi. The processions (annual or periodical) of the
Yatrotsavamurtis (icons taken in procession during festival days) of all the temples
in this city are conducted only along the four principal streets (called Rajaveethis)
around the temple of Sri Kamakshi.

It is of particular significance to find that there is no sanctum sanctorum

(Garbhagruha) for the Devi in any of the Siva shrines-small or large-within the
limits of Kanchi city. But once one gets outside the bounds of the city, one can find
stone icons (Mulavigrahas) of Devi in all Siva temples, situated near to, or far
away, from Kanchi.

The Kamakshivilasa-a Puranic teatise gives the reason for the above fact. It states
that Sri Kamakshi Devi, while blessing Manmatha(the God of Love) after having
been pleased with his penance, drew up to her 'Bilakasa - svarupa' (ethereal form in
a cave) all the 'saktis' (divine powers of Devi) enshrined in all Devi shrines of the
land.

Later, on the prayer of Brahma, the Creator, she vouchsafed that all Siva temples
of the country, except those in Kanchi, which came to be known as 'Sivajitkshetra',
may have Devi shrines. That part of Kanchi in which the shrine of Kamakshi is
situated is called 'Kamakoshtam', in Sanskrit, and as 'Kamakottam' in Tamil.

A study of inscriptions in may a South Indian temple reveals that all Devi shrines
inside Siva temples in south India have been called only as 'Kamakottams after the
' Kamakoshtam' of Kanchi.

Three of the 63 Saivite saints called Nayanmars - Tirunavukkarasar, Tirugnana-

sambandar and Sundarar - have referred to the Kamakottam in their devotional
songs. Of them, Sambandar has even spoken of 'Kanchi Kamakoti' - the
'Kamakoshatam' or the locality of the Kamakshi temple.

From all the information given in the fore going paragraphs, it is abundantly clear
that only the Sakti in Kamakoshtam has permeated throughout the land, and the Sri
Kamakshi is the central nucleus of Sakti.

Inside the Kamakshi shrine at Kanchi, there is the icon of Adivaraha, commonly
known as 'Kalvar', identified as the Vishnu Devatamurti of one of the 108 sacred
Vishnu Kshetras, (extolled by the Alwars) of the land.

The Bilakasa (mentioned earlier) is considered as having been spread under the
entire Gayatri Mantap, in which stands the sanctum sanctorum of Sri Kamakshi.
The Kanchi mahatmya speaks of the whole city as being permeated with the air of
the Bilakasa.

According to ancient Sanskrit works like the Sivarahasya, the Markandeya

Samhita, as per biographical accounts about Adi Sankara such as those of
Anandagiri and Vuasachala, and the Keraliya, the Chidvilasiya and Madhaviya
Sankara - Vokayas, and according to some other works such as Sankarabhyudaya
and Patanjalicarita, it is clear that Sankara Bhagavatpada had an undeniable,
intimate connection with Kanchi. Almost all of the aforesaid works refer to the
consecration of the Sricakra before Devi Kamakshi by Sankaracharya.

Sivarahasya points to Kanchi as the place where Sankaracharya spent his last days
and attained emancipation from mortal coils.

This idea is seen corroborated in more reliable chronological and historical

information contained in the lists of successive gurus (pontifical preceptors) or
Guruparampara stotra of Bharati Sannyasins (of the Tungabhadra region),
published by Dr. Hultzch and from the information contained in the
Guruparampara list of the Kudali Sringeri Math in far off Karnataka.

Sculptural evidence, by way of sculptures of Adi Sankaracharya in diverse poses in

temples of Kanchi (both Vaishnavite and Saivite) and also in temples situated
around Kanchi city, further confirms the theory mooted out in the verse quoted
from Sivarahasya. It is rather curios to note that such Sankara sculptures are rare in
other regions connected with the life-story of Sankara sculptures are rare in other
regions connected with the life-story of Sankara and his activities.
That Sri Adi Sankaracharya established holy pontifical seats or Maths in different
parts of Bharatadesa, to carry unto posterity the message of Advaita philosophy,
the torch the was lit by him - is a well-known fact.

Courtesy : Indian Express

Tributes by Ancient and Medieval Saints

Sri Padmapadacharya

Honey-bees from all directions seek the ambrosial nectar in the lotus which grows
in the sacred lake, the Manasasaras. Like those bees, devout and disciplined
seekers of wisdom draw inspiration and instruction from the Bhashyas that came
out of the lotus lips of the supreme Teacher, Sri Sankara before whom I bow my
head in humble obeisance.

Sri Suresvaracharya

Salutations with body, mind and speech to the glorious Sun that is Sri Sankara
struck back by the lustre of whose knowledge the splendour of the solar orb
became dim like the moon, and the effulgent renown of whose disciples enveloped
all the countries from the Far East to the Far West and dispelled the darkness of
ignorance from every region.

Sri Totakacharya
The sunlight of Sri Sankara's intellect has completely expelled from the recesses of
my heart the darkness of ignorance which is the cause of ceaseless swinging
between birth and death. Bands of disciples adorned with the excellences of Vedic
lore, self-control and humility and taking refuge in His Holy Feet are immediately
liberated from samsara. I shall be tenedering my obeisance to that pre-eminent
ascetic till the end of my life.
Sri Sarvajnatmamuni
I bow to Sri Sankara whose holy feet are worshipped and by contact with whose
exposition the besmirched dirt of faulty interpretation of the Veda by perverted
reasoning was completely removed and the name, Nitya Saraswati of the Veda has
its true meaning restored.
Sri Appayya Dikshita
The relative Path of attaining the fruit of contacting the personal forms of God by
leading the souls to the respective celestial regions is shown by the different
Upanishadic Upasanas (contemplations) and expounded by the various Bhashyas.
But, like a river flowing into the ocean and becoming an indivisible part of it, that
Path finds its Goal in the ocean of (Advaitic) bliss, the greatest fruit of human
aspirations and the sanctuary of Shastra (the Veda), which have been unveiled by
Acharya Pada.

Hails the auspicious word (the Bhashya) flowing from the lotus face of Bhagavat-
Pada explaining the Brahman bereft of all duality, destroying every possibility of
rebirth taking a thousand different arms of expositions due to the contact of various
Acharyas anterior to me, as the celestial river (Ganga) issuing from the feet of
Vishnu assumes different shapes and colours by flowing through different types of
land and helps mortals to avoid rebirth.

A cambodian Inscription
[An inscription in an ancient temple known as Bhadreswaram in the forests of
Cambodia refers to one Sivasoma who was the teacher of king Indravarman. About
the teacher Sivasoma, it says. "By whom were learnt all the Sastras from Bhagavan
Sankara whose lotus feet were swarmed by the bees of the bowing heads of all
learned men without exception."]
GREAT MINDS ON THE GREAT MASTER
Swami Vivekananda
I have neither the time nor the inclination to describe to you the hideousness that
came in the wake of Buddhism. The most hideous ceremonies, the most horrible,
the most obscene books that human hands ever worte or the human brain ever
conceived, the most bestial forms that ever passed under the name of religion, have
all been the creation of degraded Buddhism.

But India has to live, and the spirit of the Lord descended again. He who declared
"I will come whenever virtue subsides", came again, and this time the
manifestation was in the South, and up rose the young Brahmin of whom it has
been declared that at the age of sixteen he had completed all his writings; the
marvellous boy Sankaracharya. The writings of this boy of sixteen are the wonders
of the modern world, and so was the boy. He wanted to bring back the Indian
world to its pristine purity, but think of the amount of the task before him... The
Tartars and the Baluchis and all the hideous races of mankind came to India and
became Buddhists, and assimilated with us, and brought their national customs and
the whole of our national life became a huge stage of the most horrible and the
most bestial customs. That was the inheritance which that boy got from the
Buddhists, and from that time to this day his whole work in India is a re-conquest
of this Buddhistic degradation by the Vedanta. It is still going on, it is not yet
finished. Sankara came as a great philosopher and showed that the real essence of
Buddhism and that of the Vedanta are not very different, but that the disciples did
not understand the Master and have degraded themselves, denied the existence of
the soul and of God and have become atheists. That was what Shankara showed
and all the Buddhists began to come back to the old religion.

The greatest teacher of the Vedanta philosophy was Shankaracharya. By solid

reasoning he extracted from the Vedas the truths of Vedanta, and on them built up
the wonderful system of Jnana that is taught in his commentaries. He unified all the
conflicting descriptions of Brahman and showed that there is only one infinite
Reality. He showed too that as man can only travel slowly on the upward road, all
the varied presentations are needed to suit his varying capacity. We find something
akin to this in the teachings of Jesus, which he evidently adapted to the different
abilities of his hearers. First he taught them of a Father in heaven and to pray to
him. Next he rose a step higher and told them, "I am the vine, you are the
branches", and lastly he gave them the highest truth: "I and my Father are one,"
and "The kingdom of Heaven is within You" Shankara taught that three things
were the great gifts of God: (1) human body (2) thirst after God and (3) a teacher
who can show up the light. When these three great gifts are ours, we may know
that our redemption is at hand. Only knowledge can free and save us but with
knowledge must go virtue.

Books cannot teach God, but they can destroy ignorance; their action is negative.
To hold to the books and at the same time open the way to freedom is Shankara's
great achievement.

Shankaracharya had caught the rhythm of the Vedas, the national cadence. Indeed I
always imagine that he had some vision such as mine when he was young and
recovered the ancient music that way. Anyway, his whole life's work is nothing but
that, the throbbing of the beauty of the Vedas and the Upanishads.

Sister Nivedita (Margaret Noble)

"Whenever the dharma decays, and when that which is not dharma prevails, then I
manifest myself. For the protection of the good, for the destruction of the evil, for
the firm establishment of the national righteousness I am born again and again." So
says, the Bhagavat Gita and never was any prophecy more conclusively vindicated
than this, by the appearance of the Sankaracharya.....

This wonderful boy-for he died at the age of thirty two had already completed a
great mission when most men were still dreaming of the future. The characteristic
product of oriental culture is always a commentary (on the earlier Scriptures). By
this form of literature the future is knit firmly to the past, and though the dynamic
power of the connecting idea may be obscure to the foreigner, it is clearly and
accurately conveyed to the Eastern mind. By writing a new commentary on a given
sutra, the man of genius has it in his power to re-adjust the relationship between a
given question and the old answer. Hence it is not surprising to find that the
masterpiece of Sankaracharya's life was a commentary on the Vedanta Sutras.

The whole of the national genius awoke once more in Sankaracharya. Amidst all
the brilliance and luxury of the age, in spite of the rich and florid taste of the
Puranic period, his soul caught the mystic whisper of the ancient rhythm of the
Vedic chants, and the dynamic power of the faith to lead the soul to super-
consciousness, became for him the secret of every phase of Hinduism. He was on
fire with the love of the Vedas. His own poems have something of their classical
beauty and comprehensive sentences of the Upanishads, to which he has
contributed links and rivets.

Sankaracharya wandered, during his short life, from his birthplace in the South as
far as the Himalayas, and everything that he came across in his travels related itself
to the one focus and centre in his mind. He accepted each worship, even that which
he was at first adverse. But always he found that the great mood of One-without-a-
second was not only the Vedic, but also the Puranic goal.

This is the doctrine that he expresses in his twelve epoch-making commentaries

especially in his crowning work, the commentary on Vedanta Sutras. And this idea,
known as the Advaita Philosophy constitutes,for the rest of the Hindu period, the
actual unity of India.

Western people can hardly imagine a personality such as that of Sankaracharya. In

the course of so few years to have nominated the founders of no less than ten great
religious orders, of which four have fully retained their prestige to the present day;
to have acquired such a mass of Sanskrit learning as to create a distinct philosophy,
and impress himself on the scholarly imagination of India a pre-eminence that
twelve hundred years have not sufficed to shake; to have written poems whose
grandeur makes them unmistakable, even to the foreign and unlearned ear; and at
the same time to have lived with his disciples in all the radiant joy and simple
pathos of the saints-this is greatness that we may appreciate, but cannot
understand...

The work of Sankaracharya was the relinking of popular practice to the theory of
Brahman, the stern infusion of mythological fancies with the doctrine of the
Upanishads. He took up and defined the current catchwords-maya, karma,
reincarnation, and others-and left the terminology of Hinduism what it is today.

His complete appropriation by this nation only shows that he is in perfect unison
with its thought and aspiration.

Annie Besant
(The) proclamation (of Buddha) was not made primarily for India. It was given in
India, because India is the place whence the great religious revelations, go forth by
the will of the Supreme. Therefore was He born in India, but His law was specially
meant for nations beyond the bounds of Aryavarta, that they might learn a pure
morality, a noble ethic disjoined-because of the darkness of the age-from all the
complicated teachings which we find in connection with the subtle, metaphysical
Hindu Faith.

Hence you find in the teaching of the Lord Buddha two great divisions; one, a
philosophy meant for the learned, then an ethic disjoined from the philosophy so
far as the masses are concerned, noble and pure and great, yet easy to be grasped.
For the Lord knew that we were going into an age of deeper and deeper
materialism, that the nations were going to arise, that India for a time was going to
sink down for other nations to rise above her in the scale of nations. Hence was it
necessary to give a teaching of morality-fitted for a more materialistic age, so that
even if nations would not believe in the gods they might still practise morality and
obey the teachings of the Lord. In order also that this law might not suffer loss, in
order that India itself might not lose its subtle metaphysical teachings and the
widespread belief among all classes of people in the existence of the God, and their
part in the affairs of men, the work of the great Lord Buddha was done. He left
morality built upon a basis that could not be shaken by any change of faith, and
having done His work, passed away. Then was sent another Great One, Sri
Shankaracharya, in order that by His teaching He might give the Advaita Vedanta,
the philosophy which would do intellectually what morally the Buddha had done,
which intellectually would guard spirituality and allow a materialistic age to break
its teeth on the hard knot of a flawless philosophy. Thus in India metaphysical
religion triumphed, while the teaching of the Blessed One passed from the Indian
soil, to do its noble work in lands other than the land of Aryavarta, which must
keep unshaken its belief in gods, and where highest and lowest alike must bow
before their power. That is the real truth about this much disputed question as to
the teaching of the ninth Avatara (Buddha), the fact was that His teaching was not
meant for His birthplace, but was meant for other younger nations that were rising
up around, who did not follow the Vedas, but who yet needed instruction in the
path of righteousness; not to mislead them but to guide them, was His teaching
given. But, as I say, and as I repeat, what in it might have done harm in India had it
been left alone was prevented by the coming of the great Teacher of Advaita. You
must remember that His name has been worn by man after man, through century
after century; but Shri Shankaracharya on whom was the power of Mahadeva
descended was born but a few years after the passing away of the Buddha, as the
records of the Dwaraka Math show plainly-taking date after date backward until
they bring His birth within sixty or seventy years of the passing away of Buddha.

Paul Deussen (Kiel, Germany)

This system of Vedanta as founded on the Upanishads and Vedanta Sutras and
accompanied by Sankara's commentaries on them-equal in rank to Plato and Kant-
is one of the most valuable products of the genius of mankind in his researches of
the eternal truth.... The conclusion is that the Jeeva being neither a part nor a
different thing, nor a variation of the Brahman must be the Paramatman, fully and
totally himself, A conclusion equally held by the Vedanta by Sankara, by the
platonic Plotinus and the Kantian Schopenhauer. But Sankara in his conclusion,
goes, peprhaps more fully than any of them.
Charles Johnstone
What shall we say then of Master Sankara? Is he not the guardian of the sacred
waters, who by his commentaries has hemmed about against all impurities of time's
jealousy, first the mountain-tarns of the Upanishads, then the serene forest-lake of
the Bhagavad Gita and last the deep reservoir of the Sutras,adding from the
generous riches of his wisdom, lively fountains and lakelets of his own, the crest-
jewel, the Awakening and Discernment.
Sir John Woodroffe (Arthur Avalon)
Others have written commentaries and books on Vedanta Sutras and the
Upanishads, but there is none who is venerated as Sankara is all over the sacred
land.It may be noted that even a Roman Catholic Missionary has discovered the
harmony of the Vedanta with Christian Philosophy (Vedanta Vindicated by Rev
J.F. Pessein), and has so far as his dogmas have permitted him, accepted Sankara's
exposition.

The Hindu does not worship many Gods. What he does is that he has the same
respect for the faith of others as he has for his own. (Post-script to the introduction
to Prapanchasaara, Vol. XVIII of the Tantrik Texts, edited by Aruthur Avalon).

Rev. J.F.Pessein
"Great credit is due to Sankara and his school for having fought strenuously
against the upholders of self-existence of the material world and brought the whole
universe under the sway of God to whom it owes not only its organisation but also
its very being. Sankara understood that the independent existence of another being
would imply limitation of God." (Vedanta Vindicated by J.F.Pessein).
Dr. Rajendra Prasad, First President of India.
The name of Sankara is a name to conjure with, not only in India, but in other parts
of the world. We all admire the wonderful way in which, within a short span of 32
years, he managed not only to study almost all philosophy, but also write a
tremendous lot and tour all over the country from Cape Comorin right upto
Himalayas.
Jawaharlal Nehru
I have mentioned in this letter the names of some kings and dynasties who lived
their brief life of glory and then disappeared and were forgotten. But a more
remarkable man arose in the south, destined to play a more vital part in India's life
than all the kings and emperors. This young man was known as Shankaracharya.
Probably he was bron about the end of the eighth century. He seems to have been a
person of amazing genius. He set about reviving Hinduism. He fought against
Buddhism - fought with his intellect and arguments.

Sankaracharya's record is a remarkable one. Buddhism, which had been driven

south from the north, now almost disappears, from India. Hinduism becomes
stirred up intellectually by Shankara's books and commentaries and argument. Not
only does he become the great leader of the Brahman class, but he seems to catch
imagination of the masses. It is an unusual thing for a man to become a great leader
chiefly because of his powerful intellect, and for such a person to impress himself
on millions of people and on history. Great soldiers and conquerors seem to stand
out in history. They become popular or are hatred, and sometimes they mould
history. Great religious leaders have moved millions and fired with enthusiasm, but
always this has been on the basis of faith. The emotions have been appealed to
have been touched.

It is difficult for an appeal to the mind and to the intellect to go far. Most people
unfortunately do not think: they feel and act according to their feelings. Yet
Shankara's appeal was to the mind and intellect and to reason. It was not just the
repetition of a dogma contained in an old book. Whether his argument was right or
wrong is immaterial for the moment. What is interesting is his intellectual
approach to religious problems, and even more so to the success he gained inspite
of this method of approach.

The Vedanta system arising out of the Upanishads, developed and took many
shapes and forms, but was always based on the foundation of the early Vedanta.
Shankara (or Shankaracharya), built a system which is called the Advaita Vedanta
or non-dualist Vedanta. It is this philosophy which represents the dominating
philosophic outlook of Hinduism to-day.

How the Absolute Soul, the Atman, pervades everything, how the one appears as
the many, and yet retains its wholeness, for the Absolute is indivisible, all these
cannot be accounted for by the process of logical reasoning, for our minds are
limited by the finite world. Finite individuals cannot ima- gine the infinite without
limiting it; they can only form limited and objective conception of it. Yet even
these finite forms and concepts rest ultimately in the Infinite and Absolute. Hence
the form of religion becomes a relative affair and each individual has liberty to
form such conceptions as he is capable of.

Shankara accepted the Brahminical organization of social life on the caste basis, as
representing the collective experience and wisdom of the race. But he held that any
person belonging to any caste could attain the highest knowledge.

There is about Shankara's attitude and philo- sophy a sense of world-negation and
withdrawal from the normal activities of the world in search of that freedom of the
self which was to him the final goal for every person. There is also a continual
insistence on self-sacrifice and detachment.

And yet Shankara was a man of amazing energy and vast activity. He was no
escapist retiring into his shell or into a corner of the forest, seeking his own
individual perfection and oblivious of what happened to others. Born in Malabar in
the far south of India, meeting innumerable people, arguing debating, reasoning,
convicing, and filling them with a part of his own passing and tremendous vitality,
he was evidently a man who was intensely conscious of his mission, a man who
looked upon the whole of India from Cape Comorin to the Himalayas as his field
of action and as something that held together culturally and was infused by the
same spirit, though this might take many external forms. He strove hard to
synthesize the diverse currents that were troubling the mind of the India of his day
and to build a unity of outlook out of that diversity. In a brief life of thirty-two
years he did the work of as many long lives and left such an impress of his
powerful mind and rich personality on India that it is very evident today. He was a
curious mixture of a philosopher and scholar, an agnostic and a mystic, a poet and
a saint, and, in addition to all this, a practical reformer and an able organizer...

There is a significance about (the) long journeys of Shankara throught out this vast
land at a time when travel was difficult and the means of transport very slow and
primitive. It would seem that Shankara wanted to add to the sense of national unity
and common consciousness. He functioned on the intellectual, philosophical and
religious planes and tried to bring about a greater unity of thought all over the
country. He functioned also on the popular plane in many ways, destroying many a
dogma and opening the door of his philosophic sanctuary to everyone who was
capable of entering it.

Rajaji
Sri Sankara crossed the ocean of Maya as easily as one steps over a small irrigation
channel in the field. He wrote a number of Vedantic works for imparting the
knowledge of the Self. He composed a number of hymns to foster the sense of
devotion in the hearts of men and this I consider to be his greatest service... If Sri
Adi Sankara himself, who drank the ocean of knowledge as easily as one sips
water from the palm of one's hand, sang hymns to develop devotion, it is enough to
show that knowledge and devotion are one. No other testimony is needed. Sri
Sankara has packed into the "Bhaja Govindam" song the substance of all the
Vedantic works that he wrote and he has set the truth of the union of devotion and
knowledge to melodious music which delights the ear... Goddess of learning
Herself speaks through Sankara. He spoke about what he thoroughly knew... Sri
Sankara's teaching is not only for the Sanyaasins who have renounced the world.
He sings also for the ordinary men who eke out their livelihood with the labour of
their hands...Sri Sankara speaks from experience...Sri Sankara says that by no other
means can one find the bliss that one can find through renunciation. You must
accept this as true when one so great as Sankara declares it. He has experienced the
bliss of renunciation and preaches it to others. The great Acharya who had attained
the highest wisdom has blended devotion, wisdom and austerities.
Dr. Sir C.P. Ramaswami Aiyar

Sri Shankaracharya was almost unique in the history of thought. He combined in

himself the attributes of a poet, a logician, a devotee and a mystic as well as being
the architect of the monistic system of philosophy that bears his name. He was an
inspired poet whose appeal was, in turn, to every human feeling and sentiment. His
descriptions of nature and his appraisal of human and divine personality reached
the summit of art, and his command over the navarasas (nine kinds of poetic
flavour or sentiments) was superb.

At the same time, In his commentaries on the Prasthanatraya ( the three bases of
Vedanta, viz., the Upanishadas, Brahma-sutras and the Gita), he displayed a rare
faculty or relentlessly logical and concatenated argument and refutation, and such
subtlety of reasoning as has been rarely surpassed in the philosophical writings of
the world. He vindicated and firmly established the Advaita philosophy which has
been described as one of the supreme achievements of Hinduism.

Sankara was simultaneously the author of some of the sweetest lyrics like
Saundaryalahari, which are devoted to the description of the personal God head in
several manifestations....

In the Vivekachudamani Shankara says: "Deliverance is not achieved by repeating

the word 'Brahman' but by directly experiencing Brahman."

Having proceeded so far, Shankara thereafter expounds the view that the nirakara
(formless) Absolute becomes akaravat or embodied for the individual worshipper
as a personal saguna God which is but a form in which the Absolute can be
comprehended by the finite mind.

The religion of a personal God is not a mere dogma but is a product of realization
and experience. As the end religion is sakshatkara, what is termed bhakti is a
striving for this sakshatkara or realization by means of a personal God or a symbol,
Pratika, which may be an image, a painting or an object in nature. It will thus be
seen that Shankara does not exclude or expel the framework of the external world.
This is an aspect which is not always understood by those who deal with the
Vedanta system.

It may be observed that similar conception (about the oneness of the individual
soul and the Absolute) and thought have occurred to men and women in many
other countries and in other ages. St. Catherine of Genoa exclaims, "My 'me' is
God, nor do I recognize any other 'me' except God Himself"; and the Sufi saint,
Bayazid stated, "I went from God to God, until they cried from 'me' in 'me', 'Oh
thou l'." When someone knocked at the saint's door and asked " Is Bayazid here?"
his answer was "Is anybody here except God?"

In that remarkable compilation of Aldous Huxley entitled The Perennial

Philosophy occurs the following passage: "That are thou. Behold but one in all
things, God within a God without. There is a way to reality in and through the
world, and there is a way to reality in and through the soul. But the best way is that
which leads to the Divine ground simultaneously in the perceiver and in that which
is perceived."

That inspired medieval philosopher, Ruysbroeck, has stated: "The image of God is
found essentially and personally in all makind. In this way we are all one,
intimately united in our external image which is the image of God and the source
in us of all our life."

Perhaps, however, one of the truest successors of Shankara was Spinoza.

According to him the totality of all existing things is God. God, according to him,
is not a cause outside of things, which passes over into things and works upon
things from without. He is immanent, dwelling within, working from within,
penetrating and impregnating all things. In this short treatise, Spinoza utters the
truth as manifested to him: "Nature consists of infinite attributes. To its essence
pertains existence so that outside it there is no other essence or existence. It thus
coincides exactly with the essence of God."

What may be called the Shankara system has thus pervaded and influenced not
only all aspects of Indian thought but has had significant repercussions amongst
medieval Christian saints, Sufi divines, and more recent thinkers like Nietzsche
and Schopenhauer. There is, furthermore, a growing body of scientific thinkers,
who, confronted by the phenomena and development of nuclear, atomic and
cosmic theories, feel irresistibly drawn to Shankara's enunciations as the most
legitimate and satisfactory explanation of the universe, physical, psychological and
para-psychological.

The special glory of Shankara is that over and above being the protagonist of the
monistic approach, he is the author of innumerable stotras (hymns) as already
stated. The jnana of Shankara is not a cold study of books but a warm-hearted
striving to realize the truth, which when turned towards a personal deity, becomes
bhakti. Shankara is as insistent as Buddha on the supreme importance of ethics as
one of the fundamentals of spiritual life. But his outlook on Karma, on temple
worship and on domestic ceremonial is synthetic and harmonious, and not at all
destructive. (Vedanta for East and West I VIII-6)

Colonel Jacob

It may be admitted that if the impossible task of reconciling the contradictions of

the Upanishads and rendering them into a harmonious and consistent whole is to be
attempted at all, Sankara's system is about the only one that could do it.  

Sankara and the West

By Prof. Ninian Smart

Sankaracharya had become known to the West mainly as secondhand. The reason
for this is his enormous influence upon modern expositions of the essentials of
Hinduism. An important feature of the latter has been the thesis that all religions
essentially point to the same goal, to the realization of the Self. Indeed, much of
what counts as Vedanta in the West (as expounded, for example, by Aldous
Huxley, Christopher Isherwood and others) essentially derives from Sankara. By
contrast the Vedantic interpretations of Ramanuja and Madhva, for example, are
much less well known. One reason for this situation is that Sankara's brilliant
exegetical technique and philosophical thinking were crystallized in the doctrine of
differing levels of truth-a principle which can naturally be applied to the problem
of seeing differing religious formulations as lying on a continuum from popular
cults, through theism, to the absolutism expressed in Sankara's idealism. The
principle resolves certain apparent contradictions between religious beliefs.

Another cause of the influence of Sankara in recent times has been the fact that at
the time when western philosophy and Indian philosophy came into fruitful
symbiosis-- in the later part of the 19th century, absolute idealism, derived from
Hegel, was the dominating motif in Western philosophising. Its apparent analogy
to Advaita Vedanta led to frequent expressions of a new synthesis between East
and West.

In the present century also there was the pioneering work of Rudolf Otto, in his
Mysticism East and West, which made an important comparison between Sankara
and Eckhart, thus encouraging the interest in assimilating the results of the
contemplative life, whether East or West, to the same goal of realizing an absolute
lying beyond the personal God, and issued in a wider synthesis between Christian,
Sufi, Buddhist and Hindu mysticism (i.e.) mysticism in the sense of the pursuit of
the contemplative life, resulting in the realization of some kind of realization or
union or rapport with ultimate Reality. More recently there are such works as W.T.
Stace's Mysticism and Philosophy which come to general conclusions compatible
with the world picture delineated in Sankara's writings.

Consequently it is not absurd to say that Sankara lies behind the picture of a
Hinduism, and specially of Hinduism in its higher contemplative forms presented
to the West in the present century. The interest in such an Advaitic Hinduism
(admittedly modified in various ways by modern exponents, both East and West)
has been boosted by the increased concern both among young and old in the West
for direct experiential tests of religious truth and the interest in mysticism.
It is true that this Western concern for Eastern forms of contemplation has different
forms, and is sometimes negative. It is sometimes negative in that it expresses an
alienation from traditional forms of religion in the West and from the social milieu
in which traditional Christianity made living sense for the majority of the
population. Dissatisfaction with present religious practices and institutions is not
necessarily the correct basis for an exploration of the ideas and ideals of Sankara.
Nevertheless it testifies to the sense that religion, to be revitalised, needs to be
made directly experiential-and the implicit experientialism of Sankara and of
modern Advaitic Hinduism therefore can have a powerful appeal. However,
Sankara is not the only teacher to whom people in the West, thus dissatisfied with
traditional formulations and practices, are liable to turn. There is, as it happens, an
even greater interest in Buddhism. This is partly because Buddhism in the past was
a 'universal' or missionary religion. Whereas Sankara was primarily teaching and
working within the structure of the Indian tradition, Buddhism even before the time
of Sankara was already widespread over Asia. This 'universalism' of Buddhism, as
expressed in the diversity of cultural forms in which it works, makes it easier to
assimilate in the Western context. It also happens that the Vedic principle of
transcendental revelation, less prominent in Buddhism, is less well adapted to
present-day Western consciousness, which is so explicitly anti-authoritarian in
matters of religion. This is where Vivekananda's Advaitic humanism scored, in that
it was pitched in terms of the realization of man's potential, a theme of course
implicit in Sankara, but obscured by the fact that his best-known work consists in
the interpretation of a scriptural tradition.

Another problem from the point of view of the modern West is Sankara's doctrine
of Maya. It is true that "illusion" is not the best translation. Nevertheless it has
become commonly accepted in the West, and rather misleadingly, that the central
teaching of Hinduism about the world is that it is unreal. As a merely metaphysical
doctrine this might not matter, but is seems to have valuational consequences.
Hence present-day concerns to alter and change the real world for the better, both
materially and socially, run counter to the Western interpretation of Hinduism as
world-negating. To say the least, this tension is unfortunate. As Ramanuja pointed
out with critical clarity, Sankara's criterion of "illusoriness" was impermanence - a
very different idea from unreality. Moreover, the usual Western picture of
Hinduism is mainly grounded on ignorance and derivative from stupid folktale
about Hindu self-mortification (of course, the phenomenon exists, but is almost
never seen in context by Westerners). This trend against idealistic accounts of the
world has created wrong judgments about the new formulations on Hinduism
inspired ultimately by the revolutionary work of Sankara.
Another reaction towards Sankara in the West is represented by the specifically
Christian sentiments. Since Christianity by definition focuses above all on Christ
and since Christ is a personal figure-thus implying the personal character of God--
there is disquiet at the transcendence of Isvara contained in Sankara's account of
ultimate reality. It is also a theme in many modern Hindu writings. e.g., the late
Paul Tillich in his expositions of a new Christian theology, who would seem to be
in close agreement with this idea. But on the other hand, the great bulk of Christian
theologians are, doubtless inevitably, wedded to a picture of ultimate reality very
different from that delineated in Sankara's writings.

My own view is that these issues will be resolved in the process of the dialogue
between religions. I do not think that the divergences between different schools of
thought and spiritual traditions can be glossed over. Sankaracharya himself would
not have approved of such a glossing over. He was a great reformer, a tremendous
philosopher and exegete, and he was concerned to stake out a true picture of
spiritual reality, in distinction from other viewpoints. It follows therefore that he
will remain a central human exponent of religious ideas and will thus play a vital
role in the dialogue of religions and ideologies to which I have referred.

  

The System of Sankara

Dr. Will Durant

The word 'Vedanta' meant originally the end of the Vedas, that is; the Upanishads.
Today India applies it to that system of philosophy which sought to give logical
structure and support to the essential doctrine of the Upanishads, the organ-point
that sounds throughout Indian thought-that God (Brahman) and the soul (Atman)
are one. The oldest known form of this widely accepted of all Hindu philosophies
is the Brahma- sutra of Badarayana (c.200 B.C.)- in 555 aphorisms, of which the
first announces the purpose of all: Now, then a desire to know Brahman. Almost a
thousand years later, Gaudapada taught the esoteric doctrine of the system of
Govinda, who taught it to Sankara, who composed the most famous of Vedanta
commentaries, and made himself the greatest of Indian philosophers.

In his short life of thirty-two years Sankara achieved that union of sage and saint,
of wisdom and kindliness, which characterizes the loftiest type of man produced in
India. Born among the studious Nambudiri Brahmans of Malabar, he rejected the
luxuries of the world, and while still a youth became a Sannyasi, worshipping
unpretentiously the gods of the Hindu pantheon, and yet mystically absorbed in the
vision of all-embracing Brahman. It seemed to him that the profoundest religion
and the profoundest philosophy were those of the Upanishads. He could pardon the
polytheism of the people, but not the atheism of Sankhya, or the agnosticism of
Buddha. Arriving in the north as a delegate of the south, he won such popularity at
the assemblies of Benaras that it crowned him with its highest honour, and sent
him forth, with a retinue of disciples, to champion Brahmanism in all the debating
halls of India. At Banaras, probably, he wrote his famous commentaries on the
Upanishads and the Bhagavad Gita, and Brahma Sutras in which he attacked with
theological ardour and scholastic subtlety all the heretics of India, and restored
Brahmanism to the position of intellectual leadership from which Buddha and
Kapila had deposed it.

There is much metaphysical wind in these discourses, and arid deserts of textual
exposition; but they may be forgiven in a man who at the age of thirty could be at
once the Aquinas and the Kant of India. Like Aquinas, Sankara accepts the full
authority of his country's Scriptures as a divine revelation, and then sallies forth to
find proofs in experience and reason for all scriptural teachings. Unlike Aquinas,
however, he does not believe that reason can suffice for such a task. On the
contrary he wonders 'Have we not exaggerated the power and role, the clarity and
reliability of reason?' Jaimini was right: reason is a lawyer, and will prove anything
we wish. For every argument it can find an equal and opposite argument, and its
upshot is a skepticism that weakens all force of character and undermines all
values of life. It is not logic that we need, says Sankara, it is insight, the faculty
(akin to art) of grasping at once the essential out of the irrelevant, the eternal out of
the temporal, the whole out of the part. This is the first pre-requisite to philosophy.
The second is a willingness, to observe, inquire and think for understanding's sake
not for the sage of invention, wealth or power; it is a withdrawal of the spirit from
all the excitement, bias and fruits of action. Thirdly, the philosopher must acquire
self-restraint, patience and tranquility. He must learn to live above physical
temptation or material concerns. Finally, there must burn, deeper his soul, the
desire for a blissful absorption in the Brahman of complete understanding and
infinite unity. In a word, the student needs not the logic or reason so much as a
cleansing and deepening discipline of the Soul. This, perhaps, has been the secret
of all profound education.

Sankara establishes the source of his philosophy at a remote and subtle point never
quite clearly visioned again until a thousand years later. Immaunel Kant wrote his
Critique of Pure Reason. How, he asks, is knowledge possible? Apparently, all our
knowledge comes from the senses, and reveals not the external itself, but our
sensory adaptation-perhaps transformation of that reality. By sense, then, we can
never quite know the "real"; we can know it only in the garb of space, time and
cause which may be a web created by our organs of sense and understanding,
designed or evolved to catch and hold that fluent and elusive reality whose
existence we can surmise, but whose character we never objectively describe; our
way of perceiving will forever be inextricable mingled with the thing perceived.

This is not the airy subjectivism of the solipsist who thinks that he can destroy the
world by going to sleep. The world exists, but it is Maya-not delusion, but
phenomenon, an appearance created partly by our thought. Our incapacity to
perceive things except through the film of space and time, or to think of them
except in terms of cause and change, is an innate limitation, an ajnana or ignorance
whence we see a multiplicity of objects and a flux of change. In truth there is only
one Being, and change is 'a mere name' for the superficial fluctuations of forms.
Behind the Maya or Veil of change and things, to be reached not by sensation or
intellect but only by the insight and intuition of the trained spirits, is the one
universal reality, Brahman.

This natural obscuration of sense and intellect by the organs and forms of sensation
and understanding bars us likewise from perceiving the one unchanging soul that
stands beneath all individual souls and minds. Our separate selves, visible to
perception and thought, are as unreal as the phantasmagoria of space and time;
individual differences and distinct personalities are bound up with body and
matter. They belong to the kaleidoscopic world of change; and these merely
phenomenal selves will pass away with the material conditions of which they are a
part. But the underlying life which we feel in ourselves when we forget space and
time, cause and change, is the very essence and reality of that Atman which we
share with all selves and things and which, undivided and omnipresent, is identical
with Brahman, God.

But what is God? Just as there are two selves-the ego and Atman and two worlds-
the phenomenal and nominal-so there are two deities; an Ishvara or Creator
worshipped by the people through the patterns of space, cause, time and change,
and a Brahman or Pure Being worshipped by that philosophical piety which seeks
and finds, behind all spare things and selves, one universal reality, unchanging
amid all changes, indivisible amid all divisions, eternal despite all vicissitudes of
form, all birth and death. Polytheism, even theism, belongs to the world of Maya
and Avidya; they are forms of worship that correspond to the forms of perception
and thought. They are as necessary to our moral life as space, time and cause are
necessary to our intellectual life, but they have no absolute validity or objective
truth.

To Sankara the existence of God is no problem for he defines God as existence and
identifies all real being with God. But regarding God as creator or redeemer. There
may, he thinks, be some question. Such a deity, says Sankara, cannot be proved by
reason; he can only be postulated as a practical necessity, offering peace to our
limited intellects, and encouragement to our fragile morality.

The philosopher, though he may worship in every temple and bow to every God,
will pass beyond these forgivable forms of popular faith. Feeling the illusoriness of
plurality, and the monistic unity of all things, he will adore, as the Supreme Being,
Being itself indescribable, limitless, spaceless, timeless, causeless, changeless
Being, the source and substance of all reality. We may apply the adjectives
"conscious" intelligent, even "happy" to Brahman, since Brahman includes all
selves and these may have such qualities. All other adjectives would be applicable
to Brahman equally, since it includes all qualities of all things' essentially though
Brahman is neuter, raised above personality and gender, beyond good and evil
above all moral distinctions, all deference and attributes, all desires and ends.
Brahman is the cause and effect, the timeless and secret essence of the world.

The goal of philosophy is to find that secret, and to lose the seeker in the secret
found. To be one with God means, for Sankara, to rise above-or to sink beneath-the
separateness and brevity of the self, with all its narrow purposes and interests, to
become unconscious of all parts, divisions, things, to be placidly at one, in a
desireless Nirvana, with that great ocean of Being in which there are no warring
purposes, no competing selves, no parts, no space, and no time. To find this
blissful peace (Ananda) a man must renounce not merely the world but himself; he
must look upon suffering and death as Maya, surface incidents of body and matter,
time and chance, and he must not think of his own personal qualities and fate. A
single moment of self-interest or pride can destroy all his liberation. Good works
cannot give a man salvation, for good works have no validity or meaning except in
the world of space and time. Only the knowledge of the saintly seer can bring that
salvation which is the recognition of the identity of self and the universe, Atman
and Brahman, soul and God, and the absorption of the part in the whole. Only
when this absorption is complete does the wheel of reincarnation stop; for then it is
seen that the separate self and personality, to which reincarnation comes, is an
illusion. It is Ishvara, the Maya-God, that gives rebirth to the self in punishment
and reward; but "when the identity" of Atman and Brahman "has become known,
then," says Sankara, " the soul's existence as wanderer and Brahman's existence as
creator" (i.e., as Ishvara) "have vanished away." Ishvara and Karma, like things
and selves, belong to the esoteric doctrine of Vedanta as adapted to the needs of
common man; in the esoteric or secret doctrine, soul and Brahman are one, never
wandering, never dying, never changed.

It was thoughtful of Sankara to confine his esoteric doctrine to philosophers; for, as

Voltaire believed, as only a society of philosophers could survive without laws, so
only a society of supermen could live beyond good and evil. Critics have
complained that if good and evil are Maya, part of the unreal world, then all moral
distinctions fall away, and devils are as good as saints. But these moral
distinctions, Sankara cleverly replies, are all within the world of space and time,
and are binding for those who live in the world. They are not binding upon the soul
that has united itself with Brahman. Such a soul, by definition, does not move in
the sphere of desire and (self-considering) action. Whoever consciously injures
another lives on the plane of Maya, and is subject to its distinctions, its morals and
its laws. Only the philosopher is free, only wisdom is liberty.

It was a subtle and profound philosophy to be written by a man in his twenties.

Sankara not only elaborated it in teaching and defended it successfully in debate,
but he expressed snatches of it in some of the most sensitive religious poetry of
India.

Ten religious orders were founded in his name, and many disciples accepted and
developed his philosophy. One of them, some say Sankara himself, wrote for the
people a popular exposition of the Vedanta-the Mohamudgara, or "Hammer
against Folly"- in which the essentials of the system were summed up with clarity
and force.

"Fool! Give up thy thirst for wealth, banish all desires from thy heart. Let thy mind
be satisfied with what is gained by thy Karma... Do not be proud of wealth, of
friends, or of youth; time takes all away in a moment. Leaving quickly all this,
which is full of illusion, enter into the place of Brahman... Life is tremulous, enter
into the place of Brahman... Life is tremulous, like a water-drop on a lotus-leaf...
Time is plying, life is waning-yet the breath of hope never ceases. The body is
wrinkled, the hair grey, the mouth has become toothless, the stick in the hand
shakes, yet man leaves not the anchor of hope... Preserve equanimity always... In
thee, in me and in others there dwells the Vishnu alone; it is useless to be angry
with any body, or impatient. See every self in Self, and give up thought of
difference."
A grand Social Idealist

By Dr. S. Radhakrishnan

The Advaitism of Sankara is a system of great speculative daring and logical

subtlety. It's austere intellectualism, its remorseless logic, which marches on in
different to the hopes and beliefs of man, its relative freedom from theological
obsessions, make it a great example of a purely philosophical scheme. Thibaut,
who cannot be charged with any partiality for Sankara, speaks of his philosophy in
these words "The doctrine advocated by Sankara is, from a purely philosophical
point of view, and apart from all theological considerations, the most important
and interesting one which has arisen on Indian soil; neither those forms of the
Vedanta which diverge from the view represented by Sankara, nor any of the non-
Vedantic systems can be compared with the so called orthodox Vedanta in
boldness, depth and subtlety of speculations." It is impossible to read Sankara's
writings packed as they are with serious and subtle thinking, without being
conscious that one is in contact with a mind of a very fine penetration and
profound spirituality. With his acute feeling of the immeasurable world, his stirring
gaze into the abysmal mysteries of spirit, his unswerving resolve to say neither
more nor less than what could be proved, Sankara stands out as a heroic figure of
the first rank in the somewhat motley crowd of the religious thinkers of medieval
India. His philosophy stands forth complete, needing neither a before nor an after.
It has a self-justifying wholeness characteristic of works of art. It expounds its own
presuppositions, is related by its own end, and holds all its elements in a stable,
reasoned equipoise.

The list of qualifications which Sankara lays down for a student of Philosophy
brings out how, for him, philosophy is not an intellectual pursuit but a dedicated
life. The first, "discrimination between things eternal and non-eternal" demands of
the student the power of thought, which helps him to distinguish between the
unchanging reality and the changing world. For those who possess this power, it is
impossible to desist from the enterprise of metaphysics. "Renunciation of the
enjoyment of the reward here and in the other world" is the second requirement. In
the empirical world and man's temporal life within it there is little to satisfy the
aspirations of spirit. Philosophy gets its chance, as well as its justification, through
the disillusionment which life brings. The seeker after truth must refuse to abase
himself before things as they are and develop an austere detachment characteristic
of the superior mind. Moral preparation is insisted on as the third requisite, and,
lastly, longing for liberation (mumukshutvam) is mentioned. We must have a mind
disposed, as St. Luke expresses it, "for eternal life."

Sankara present to us the true ideal of philosophy, which is not so much knowledge
as wisdom, not so much logical learning as spiritual freedom. For Sankara, as for
some of the greatest thinkers of the world like Plato and Plotinus, Spinoza and
Hegel, Philosophy is the austere vision of eternal truth, majestic in its freedom
from the petty cares of man's paltry life. Through the massive and at the same time
subtle dialectic of Sankara there shows forth a vivid, emotional temperament,
without which philosophy tends to become a mere game of logic. A master of the
strictest logic, he is also master of a noble and animated poetry which belongs to
another order. The rays of his genius have illumined the dark places of thought and
soothed the sorrows of the most forlorn heart. While his philosophy fortifies and
consoles many, there are, of course, those to whom it seems to be an abyss of
contradiction and darkness. But whether we agree or differ, the penetrating light of
his mind never leaves us where we were.

Sankara appeared, at one and the same time, as an eager champion of the orthodox
faith and a spiritual reformer. He tried to bring back the age from the brilliant
luxury of the Puranas to the mystic truth of the Upanishads. The power of the faith
to lead the soul to the higher life became for him the test of its strength. He felt
impelled to attempt the spiritual direction of his age by formulating a philosophy
and religion which could satisfy the ethical and spiritual needs of the people better
than the systems of Buddhism, Mimamsa and Bhakti. The theists were veiling the
truth in a mist of sentiment. With their genius for mystical experience, they were
indifferent to the practical concerns of life. The Mimamsaka emphasis on karma
developed ritualism devoid of spirit. Virtue can face the dark perils of life and
survive only if it be the fine flower of thought. The Advaita philosophy alone, in
the opinion of Sankara, could do justice to the truth of the conflicting creeds, and
so he wrote all his works with the one purpose of helping the individual to a
realisation of the identity of his soul with Brahman, which is the means of
liberation from samsara.

In his wanderings from his birthplace in Malabar to the Himalayas in the north he
came across many phases of worship and accepted all those which had in them the
power to elevate man and refine his life. He did not preach a single exclusive
method of salvation, but composed hymns of unmistakable grandeur addressed to
the different gods of popular Hinduism-Vishnu, Siva Sakti, Surya. All this affords
a striking testimony to the universality of his sympathies and the wealth of natural
endowment. While revivifying the popular religion, he also purified it. He put
down the grosser manifestations of the Sakta worship in South India. In the
Deccan, it is said that he suppressed the unclean worship of Siva as a dog under the
name of Mallari, and the per-nicious practices of Kapalikas whose god Bhairava
desired human victims. He condemned branding or marking the body with the
metallic designs. He learned from the Buddhist Church that discipline, freedom
from superstition and ecclesiastical organisations help to preserve the faith clean
and strong, and himself established ten religious orders of which four retain their
prestige till to-day.

The life of Sankara makes a strong impression of contraries. He is a philosopher

and a poet, a savant and a saint, a mystic and a religious reformer. Such diverse
gifts did he possess that different images present themselves, if we try to recall his
personality. One sees him in youth, on fire with intellectual ambition, a stiff and
intrepid debater. Another regards him as a shrewd political genius, attempting to
impress on the people a sense of unity. For a third, he is a calm philosopher
engaged in the single effort to expose the contradictions of life and though with an
unmatched incisiveness. For a fourth, he is the mystic who declares that we are all
greater than we know. There have been few minds more universal than his.

Sankara's system is unmatched for its metaphysical depth and logical power.
Thought follows through naturally, until Advaitism is seen to complete and crown
the edifice. It is a great example of monistic idealism which it is difficult to meet
with a absolutely conclusive metaphysical refutation. Sankara holds up a vision of
life acceptable in the highest moments of poetry and religion, when we are inclined
to sympathise with his preference for intuition to the light of the understanding. So
long as he remains on this high ground, he is unanswerable. But a lingering doubt
oppresses the large majority of mankind, who very rarely get into these exalted
heights. They feel that it is unjust to leave in such high disdain the world in which
they live, move and have their being, and relegate it to ajnana or darkness, offering
merely a solace that all disagreeable appearances will quickly vanish in the eternal
light. For them the all - transforming sunlight of the heights is spurious, and they
declare that Sankara's system is one of mystical indifference to fact. That human
suffering will be healed, that the whole world will vanish like a pitiful mirage, that
all our trouble is of our own making, and that in the world's finale all people will
find that absolute oneness which will suffice for all hearts, compose all
resentments and atone for all crimes, seem to many to be pious assumptions. The
entranced self-absorption which arms itself with sanctity, involves a cruel
indifference to practical life hardly acceptable to average intelligence.
Sankara knows all this, and so gives us a logical theism which does not slight the
intellect, does not scorn the wisdom of ages and is at the same time the highest
intellectual account of the truth. What is the relation between the absolutism of
intuition and the empirical theism of logic, Sankara does not tell us; for as Goethe
wisely observed, "man is born not to solve the problem of the universe, but to find
out where the problem begins, and then to restrain himself within the limits of the
comprehensible". Sankara recognises that there is a region which we cannot
penetrate, and a wise agnosticism is the only rational attitude. The greatness of
Sankara's achievements rests on the peculiar intensity and splendour of thought
with which the search for reality is conducted on the high idealism of spirit
grappling with the difficult problems of life, regardless of theological
consequences, and on the vision of a consummation which places divine glory on
human life.

Supreme as a philosopher and a dialectician, great as a man of calm judgment and

wide toleration, Sankara taught us to love truth, respect reason and realise the
purpose of life. Twelve centuries have passed, and yet his influence is visible. He
destroyed many an old dogma, not by violently attacking it, but by quietly
suggesting something more spiritual too. He put into general circulation a vast
body of important knowledge and formative ideas which, though contained in the
Upanishads, were forgotten by the people, and thus recreated for us the distant
past. He was not a dreaming idealist, but a practical visionary, a philosopher, and
at the same time a man of action, what we may call a social idealist on the grand
scale. Even those who do not agree with his general attitude to life will not be
reluctant to allow him a place among the immortals.

  

_________________________________________________-

The life and work of Sri Sankara

Prof. P. Sankaranarayanan

Among the renowned personalities celebrated in the hagiographies of the world, by

far the most distinguished for all time is Sri Sankara, reverently referred to as Sri
Sankara Bhagavatpada, or simply as the Bhagavatpada. Whether considered, as
tradition and the Puranas would have it, as an incarnation of Lord Siva Himself or
only looked upon as a surpassing human being, either way, he is pre-eminent
among the prophets and religious leaders of all times. His achievements during the
little over three decades of his earthly life constitute a marvel of uncommon rate.
He was an intellectual prodigy who attained a phenomenal mastery over the
scriptures even when he was less than eight years of age. Using the Sanskrit
language with a felicitous clarity all his own, he wrote elaborate commentaries on
the tripod of Hindu religion and philosophy evincing a dialectical skill which even
to this day is the despair and envy of his adversaries. The original treatises that he
produced on Advaita Vedanta ranging from a single verse to a thousand for all
grades of mental comprehension live even today as fresh as ever, in the thoughts
and tongues of men. His triumphal digvijaya to all parts of our land more than once
had a double purpose, to vindicate the truths of Advaita Vedanta against the
onslaughts of its disputants and to purify our religious theories and practices out of
the accretions that had gathered round them by the lapse of time and the inroads of
perverted minds. Mere sacerdotalism which went by the letter ignoring the spirit
and the corruption of designing people had for long fouled the clear springs of our
pristine religion, resulting in the adoption of ways of worship which were neither
civilised nor moral. All this had happened before Sri Sankara came on the scene.
He accomplished the stupendous task of ridding our religion of its unfortunate
excrescence and raised it to a pedestal of worshipful dignity. Buddhism, the rebel
child of the Vedic religion and philosophy, denied God and the soul, laid the axe at
the very roots of Vedic thought and posed a great danger to its very survival. This
onslaught was stemmed betimes, compelling Buddhism to seek refuge in other
lands. While the credit for this should go primarily to the Mimamsaka, Kumarila
Bhatta, it was because of Sri Sankara's dialectical skill and irrefutable arguments
that it ceased to have sway over the minds of the inheritors of Vedic religion.

Having thus enthroned our ancient religion and philosophy in the hearts and minds
of his countrymen, Sri Sankara established in several parts of the country guardians
of his teachings to preserve and propagate it to countless generations of the future.
While these should have been numerous when he established them, five stand to
this day as pontificates bearing his name, and function at Kanchi, Sringeri, Puri,
Dwaraka and Badri, covering the whole of Bharata Varsha. There is not in legend
or in history a life like Sri Sankara's so short in years and yet so packed with
achievements in the realm of the spirit and whose glory extends beyond the bounds
of space and time. No wonder that even today, much as protagonists of other
schools may regret and protest, Vedanta is identified with Advaita which Sri
Sankara drew out of the Upanishads, distilled out of the Bhagavad Gita and
described in his commentaries on the Brahma Sutras, and that this school of
Vedanta has compelled the conviction and obtained the assent of the thinking
minds of the West.

II
It is unfortunate that no biography of Sri Sankara was written by his
contemporaries. For details about his life, we have to depend on Sankara Vijayas
composed at different times long after he lived. They do not agree in all particulars
about his life. The traditional date of Sri Sankara varies from that assigned to him
by modern historians. While the latter fix him as having lived from 788 to 820
A.D., the tradition determined by the pontifical succession in the celebrated Pithas
that he established take him to a time long before the Christian era. Be that as it
may, we may glean from the different biographies extant today a generally
accepted account of his life and work.

It is agreed on all hands that Sri Sankara belonged to a Nambudiri Brahmana

family of Kerala in the hamlet of Kaladi situated on the banks of the Churna river.
His father was a pious wealthy person called Sivaguru and his mother was
Aryamba. Not blessed with a son for a long time, the devout pair went to worship
Lord Siva in the nearby celebrated temple at Trichur. The story goes that, pleased
by their devotion, the God appeared before them in a dream and asked them to
choose between a number of long-lived sons who would remain ignorant and
stupid and one who would live for eight years only, but would be possessed of
phenomenal intellectual gifts. Sivaguru and his wife had no hesitation in choosing
the latter. According to the legend, it was conveyed to them that Lord Siva Himself
would condescend to be born to them.

In fullness of time, Aryamba bore a child carrying such divine marks on its person
that those who beheld it proclaimed it an incarnation of Lord Siva Himself. It was
given the significant name of Sankara, calculating by the season, the day and time
of its birth and also as if to predict the great service the child was destined to
render to the world. (Sam Karoti iti Sankarah: 'Sankara' is one who does good). As
ill-luck would have it, Sivaguru passed away before the child was five years old
and it was then brought up with care and affection by his mother. With the
assistance of her kinsmen, Aryamba got the upanayanam ceremony performed for
her precocious boy who then mastered all the Vedas and Sastras which seemed to
wait on his lips, eager to be uttered by him for their own sanctification.

The eight years of the boy's allotted life were drawing to a close. The fateful day
dawned. On that day it happened that Aryamba and Sri Sankara went to the Churna
river to bathe. The mother finished her ablutions and was resting on the bank of the
river. Suddenly she heard a cry of distress from her son telling her that a terrific
crocodile had got his leg in its mouth and was dragging him down. The agony of
the mother was indescribable.
Then Sri Sankara told her that he could free himself from the grip of the monster if,
then and there, he assumed the Sannyasa asrama bringing about thereby the 'death'
of his former condition and the start of a new life. Else, the crocodile would devour
him and that would be the end of his physical life. 'Choose' said he, 'this instant;
for there is no time to lose. Shall I pass away devoured by the crocodile or shall I
live converting myself into a sannyasin?' Aryamba was in a dilemma; but her
maternal instinct made her consent to Sri Sankara to live as a sannyasin if thereby
she could keep him alive. Then and there, standing in the water, the boy Sankara
uttered the incantation which automatically admitted him into the holy order of
mendicant sannyasins. And, for a wonder, the crocodile loosened its grip and
disappeared from water to appear again on the sky, so the story goes, as a celestial
Gandharva released from his erstwhile curse by which he was condemned to be an
aquatic monster. Thus Sri Sankara 'died' as a Brahmachari at the ordained age of
eight and obtained a further lease of another eight years.

Upon Aryamba quite innocently bidding her son accompany her home, Sri Sankara
reminded her that he had become a sannyasin, that he had betaken to an itinerant
life and must take leave of her. The mother was anguished at this, grieving as to
who could take care of her son. She wailed in disappointment that it was not given
to her to see her son grow up, marry and raise a progeny for the continuation of his
line. Sri Sankara consoled her by saying: 'Mother dear! Do not grieve. The whole
world will be my home hereafter. All those who will initiate me into the sacred
lore will be my fathers. All women who give me bhiksha (alms) will be my
mothers. The peace that shall be mine by the realisation of the Atman will be my
consort. All my disciples will be my sons.' He however promised to be at her
bedside in her last moments and speed her way to heaven by his presence.
Aryamba then gave him unwilling leave to depart. Sri Sankara traveled on foot
from Kaladi to the Narmada banks visiting many a sacred spot on the way. There,
in a place called Omkar Mandhata on the bank of river Narmada which from then
on is called Sankara Ganga, he met Govinda Bhagavatpada who formally admitted
him into the sannyasin order according to the prescribed rituals and imparted the
Brahma Vidya to him. After serving his guru, for some time, obeying his
command. Sri Sankara went to Kasi (Varanasi) and engaged himself in writing
commentaries on the tripod of Hindu philosophy, namely, the Upanishads, the
Bhagavad Gita and the Brahma Sutras. At this time an interesting incident
happened in the life of Sri Sankara. One morning, he was returning to his
monastery after a bath in the Ganga. Leading four dogs an outcaste, who should
not approach him, came along.
He was bidden by Sri Sankara to go away from his path. Upon this, the outcaste
queried him as to what he bade to go away; if it was the outcaste's body or his
Atman. If it was the former, he said, it was compacted of the same five elements as
Sri Sankara's own body and was not different. So it need not go away. If it was the
Atman, then according to the Advaita that Sri Sankara taught, the Atman of all
persons, brahmana or outcaste, was one only and, being identical and all-pervasive,
it cannot move away. Sri Sankara immediately understood that his questioner was
no ordinary outcaste, but a realised soul and broke forth into a pentad of verses
acclaiming the outcaste's greatness. Sri Sankara said in the verse that he deemed a
person of such spiritual realisation to be his Guru, be he an outcaste or a brahmana.
According to the legend, it was Lord Siva Himself who appeared as this outcaste.
The dogs were the four vedas. The outcaste and his retinue vanished and Lord Siva
appeared and blessed Sri Sankara exhorting him to finish writing his
commentaries.

Another incident occurred some time later. While Sri Sankara was instructing his
disciples in his Vedantic commentaries, an aged brahmana appeared before him
with a request that he would be pleased to resolve some of his doubts. A vigorous
discussion followed between the Master and the brahmana who disputed for a
number of days with elaborate arguments Sri Sankara's interpretation of one of the
tersest of the Brahma Sutras. This went on for eight days, each side vindicating its
stand and there was no prospect of its conclusion. At this time, one of Sri Sankara's
disciples, Padmapada by name, wondered who the doughty debater was. In an
intuitive flash it struck him that he must be the great Bhagavan Vyasa, the author
of the Brahma Sutras. He exclaimed: 'Sankara is Siva and Vyasa is Narayana
Himself. When these gods themselves dispute, what can a mere mortal like me do?'
Sri Sankara then realised who his disputant was. Prostrating before him he begged
to be blessed. Sage Vyasa there upon lauded the fidelity of Sankara's commentaries
and gave them the imprimatur of his approval. Now the extended eight years of Sri
Sankara's life were about to be over. Adding another sixteen years to the span of
his life, Vyasa bade him propagate the Advaita Sastra in the far reaches of India.

III
Then began the triumphant digvijaya of Sri Sankara. The first opponent of Advaita
which is the philosophy of the Upanishads (known as the Uttaramimamsa) was the
Purvamimamsaka who believed in the primacy and the immediacy of the Vedic
Karmic rituals as the means to Moksha. One of the staunchest protagonists of this
school was Kumarila Bhatta who lay on the banks of the Ganga at Prayag (modern
Allahabad) at the point of death, having immolated himself by fire for the sin of
gurudroha (being a traitor to one's Guru), which he acquired by furtively learning
the tenets of Buddhism from a Buddhist savant in order to controvert them later.
Kumarila, according to the legend, was an incarnation of Kumara, son of Lord
Siva. He told Sri Sankara of his predicament which disabled him from debating
with him. He bade him go to his own disciple, Mandana Misra living in
Mahishmati, saying that he (Mandana) was a more uncompromising ritualist than
himself.

Sri Sankara hastened to Mandana's place. On arriving at the city, he was at a loss to
discover Mandana's house. He enquired of a woman who was passing by and was
told that in the verandah of a house two parrots would be chirping between
themselves whether the Vedas were true in their own right or if their truth was
derived. That, she said, was Mandana's house. Arriving there, Sri Sankara found
the door closed against intruders as a sraddha ceremony was being then performed
by Mandana. The story is that Sri Sankara let himself in by his yogic powers.
Parrying the abuses of the householder who was wroth at a sannyasin interposing
himself in a sraddha ceremony, Sri Sankara said that he did not come there for
anna bhiksha (alms of food) but made him agree to a vada bhiksha, (alms of
knowledge) after the sraddha ceremony was over. The disputants agreed that
Mandana's wife Sarasavani who was said to be an incarnation of the Goddess
Sarasvati, (Mandana being Brahma himself), should act as umpire to the debate.
The wager was that if either was defeated, he should adopt the asrama of the other,
that is, either Sri Sankara should become a householder or Mandana should take to
monastic discipline. Leaving them to debate between themselves, Sarasavani went
to attend to her domestic chores. Before doing so, she adorned each disputant with
a garland of flowers saying that the person whose garland showed signs of fading
must be considered to have been defeated.

The debate went on for a number of days. At the conclusion of the sessions on a
particular day, Sarasavani invited both of them together for bhiksha signifying that
her lord Mandana had become eligible for alms as only a monk is, in other words,
that he had been defeated and should, according to the wager, become a sannyasin.
This he did, adopting the name Suresvara and thence forward accepted the
supremacy of Advaita. He became one of the foremost disciples of Sri Sankara
who had earlier, when he was in Kasi acquired a disciple in the person of
Sanandana. This disciple came to be known as Padmapada because the river Ganga
caused lotuses (padma) to bloom at every step of his foot (pada) to give support to
him, when once in his ecstatic devotion to Sri Sankara, he walked right on the
stream to fulfil a command of the master on the other bank.

IV
Sri Sankara then traveled to Badri on the Himalayas where His guru Govinda and
His guru's guru Gaudapada were living in the enjoyment of nirvikalpa samadhi. He
made them revert to world conscious-ness by singing the famous Dakshinamurti
Stotra. He received their blessings and went to Kailas. According to the story he
was affectionately received by his Great Original, Lord Paramesvara who blessed
him with five Siva Sphatika Lingas, the oval emblems of Siva made of transparent
crystals and a transcript of Soundaryalahari, a century of hymns in praise of the
Divine Mother. As ill-luck would have it, he lost the later fifty nine of these verses
which he subsequently replaced by his own composition. The five lingas given by
Siva were known as Mokshalinga, Varalinga, Bhogalinga, Muktilinga and
Yogalinga. Sri Sankara then returned to Kedara where he installed the Muktilinga
and established one of his pontificates, in the nearby Badri, which is called the
Jyotish Pitha. Proceeding thence to Nepal, he vanquished the Buddhists who
denied the soul and God. He installed the Varalinga at Nilakanta Kshethra which is
even now in worship at Nepal.

Wending his steps southward the Bhagavatpada went to Dwaraka in the Western
corner of India, sacred to the memory of Sri Krishna. He established the Kalika
Pitha there and also a pontificate. Crossing the country travelling eastward, he
came to Puri where he founded the Vimala Pitha after worshipping Lord
Jagannatha. Thence he went to Srisailam in the Andhra Pradesh where he
composed the famous hymn Sivanandalahari and installed a Srichakra in front of
the shrine of the presiding goddess Sri Bhramarambika. It was at this time that Sri
Sankara vanquished the Kapalikas and put down the homicidal practice to which
they were addicted to in their religious worship.

It was at this time that Sri Sankara's supreme spirit of self-sacrifice and his
boundless compassion towards even an enemy with murderous intent was
evidenced. (The sage of Kanchi used to narrate the incident with his deep feeling
of Guru Bhakthi). The chief of the Kapalikas wanted to do away with Sri Sankara.
But he knew that such a divine person could not be done away with unless he
himself gave his consent for that. The Kapalika, in addition, also knew the loving
heart of Sri Sankara and his self-sacrificing nature. So he made bold to request Sri
Sankara himself to give permission to behead him! He further said that he would
offer the head to his god Kapali, the dreadful form of Siva, and by this offer of the
head of a true monk he would reach the heaven of Kapali.

Without a moment's hesitation Sri Sankara gave his hearty approval for the
atrocious request! He said, "Till now I had been thinking that the human body
alone is incapable of being of service to fellow beings. The hide of the sheep
serves as blanket, that of the cow for making musical instruments. The nerves of
many animals find use as strings. So on and so forth. But the human body, once
dead is just burnt or buried, without being of any use to anybody. I have been
thinking so till now. But now, dear man, you say that my head would serve to
confer Kalpali's heaven itself on you. I am glad to be utilised thus. If you are sure
that I am a true monk do quickly chop off my head before my disciples turn up".

Unmoved by even such an exalted expression of love the Kapalika aimed his
sword on Sri Sankara. But before it could touch the neck of Sri Sankara, the
Kapalika himself fell dead due to the outburst of the wrath of the Almighty Vishnu
in the Man-lion form of Narasimha.

Traversing thence to the Western Ghats, Sri Sankara worshipped Sri Mukambika.
There he discovered the dumb prodigy who, on being cured of his defect, became
his disciple and attained the name Hastamalaka. Another of the disciples was one
Giri by name, generally considered to be backward by his fellow-disciples.
Receiving a special mark of grace from Sri Sankara, he broke forth into a soul-
stirring hymn of eight verses in praise of his guru, celebrated as the Totakashtaka,
himself getting the sannyasa name of Totakacharya.

Resuming his travel, Sri Sankara went to Karnataka and reached Sringagiri
(Sringeri). Here he erected a shrine to Sri Sarada, established another pontificate
known as the Sarada Pitha and installed there the Bhogalinga from among those
that he had brought from Kailas.

V
Meanwhile, Sri Sankara's mother was on the point of death. True to his promise to
her, Sankara hastened to her bedside and invoked the grace of Vishnu to take her to
Vaikuntha. As a sannyasin should not engage in any kind of ritual, his kinsmen
refused to permit him to perform the lady's obsequies himself. Upon his insisting
that the duty to one's mother overrode all rules and that he would himself perform
his mother's cremation, they all to a man, withheld their co-operation. Sri Sankara
carried the dead body to the backyard of his house unaided by anybody and lighted
the funeral pyre by invoking his spiritual prowess. Sri Sankara went thence to
Tirupati where he established the Dhanakarshana Yantra which, to this day, draws
vast sums of wealth from pious devotees. Reaching Jambukeswaram in modern
Tiruchirapalli, he tempered the ferocity of Akhilandeswari, the presiding Goddess
by installing a shrine to Sri Vighneswara in front of Her, and fixing on the ears of
Her person two rings known as Tatankas in the mystically designed Srichakra
pattern. He then went to the land's end in Rameswaram to worship Lord
Ramanatha in the Linga that he celebrated in his Dvadasalingstotra. in praise of the
Lingas installed in the twelve (dvadasa) foremost temples of Siva. Returning, he
visited Chidambaram and left the Mokshalinga, another of those he got in Kailas,
to be worshipped there.

Travelling through the length and breadth of the country over, Sri Sankara
ultimately reached Kancheepuram near Madras. Kanchi is known as one of the
seven Mokshapuris of our sacred land (places which confer Liberation) and has
had, through the ages, a memorable political, literary, cultural and religious
history. Scholars and saints of all denominations and sects have either visited it in
their time or taken permanent residence there. It has been the venue of
philosophical disputations of all schools of thought. No religious leader considered
his mission fulfilled or his victory complete unless he vanquished rivals of other
faiths in that famous city. As its name signifies, Kanchi is the waistline of the earth
and its central spot. It was but appropriate that Sri Sankara also should go to this
place to proclaim the Advaita Vedanta vindicating it against other schools of
religion and philosophy. Acclaimed by everyone as the supreme master of all that
is to know, Sri Sankara ascended before a large assembly the throne of
omniscience known as the Sarvajna Pitha at Kanchi.

He then mitigated the ugrakala, the fierce aspect of the Goddess Kamakshi drawing
it into a Srichakra which he placed in front of Her and consecrated it. After
renovating the temple to Lord Vishnu in the person of Sri Varadaraja, he asked the
reigning king of Kanchi to fashion the city in the form of a Srichakra giving the
central place to the shrine of Sri Kamakshi.

A few things are noteworthy in this connection. Kanchi is famous for its numerous
temples in honour of Vishnu and Siva. But the main tower of all of them,
howsoever distant they may be from the temple of Sri Kamakshi, face it without
exception. The processional idols of all these shrines are taken round this
Kamakshi temple when their annual festivals are celebrated. In none of the Siva
temples of Kanchi is there a shrine for Siva's Consort, that of Kamakshi doing
service for all of them. The city is famous as the place where Brahma himself
performed a yajna attended by all the celestials.

VI
No wonder that Sri Sankara chose Kanchi to establish the pontificate known as the
Kamakoti Pitha there. Of the five Lingas which he got from Kailas, he reserved the
Yogalinga for worship by himself here in the Kamakoti Pitha. Entrusting the four
chief maths that he had established in the important religious centers of the country
in-charge of each of his four eminent disciples, Sankara chose the fifth that he
established in Kanchi known as the Saradamatha, for his own stay and
ministration. These five maths function to this day as bastions of our ancient
Sanatana Dharma in general and of Advaita Vedanta in particular. They have had
since Sri Sankara's time a long and illustrious line of pontifical successors who
bear his hallowed name and continue to discharge the great mission that he
entrusted to them. The Math associated with the Kanchi Kamakoti Pitham has a
special significance by reason of its being the place where Sri Sankara spent his
last days and finally shed his mortal body merging into the beautitude of
Brahmanubhava.
VII
The text of the Srimukhas (pontifical epistles) granted by the Jagadgurus of the
Kanchi Kamakoti Pitha since time immemorial refers to Sri Sankara as Nikila-
Pashanda-Kantakotgha patanena visadi- krta-Veda-Vedanta-Marga-Shanmatha-
Pratishthapa-kacharyah: i.e. describes him as 'one who swept off the thorns that
encumbered the various forms of worship of the six manifestations of God'.
Worship of these deities had waned in our land due to the inroads of Buddhism and
Jainism. It was Sri Sankara who rescued them from oblivion and rid some of them
of their unholy encrustations. Particular mention may be made of the vamachara
practices in the Sakta religion and the abhorrent rituals of the Kapalikas. Hence Sri
Sankara is gratefully spoken of as Shanmathapratishtapakacharya, which means,
not one who established the six forms of worship for the first time but one who
revived and gave strength and stability to the existing ones. Nor were they to Sri
Sankara six different, and much less, opposed forms. They are six alternative ways
in which the same Supreme God is worshipped according to the preference of the
worshipper. Each chooses his Ishta devata among them, determined by his family
tradition (kulachara) and his inclination (ruchi), and accommodates the rest also in
a subsidiary way in his pattern of worship. Thus Sri Sankara was a great integrator
within the fold of the Vedic religion and he brought about intra religious amity
among all those who professed the Hindu faith.

Such was the life and work of the illustrious Sankaracharya who packed within a
brief period of thirty-two years a series of achievements which are unequalled both
in their content and their variety. Judged by any test, as a writer, as a poet, as a
thinker and debater, as a prophet and mystic, as a religious organiser, and by any
aspect of his diversified personality Sri Sankara is unique among the great men of
the world. He holds a pre-eminent position among the Master Minds that have
shaped the thoughts and actions alike of their contemporaries and of posterity.
Above all, the Advaita Vedanta that he expounded to such artistic perfection is the
one and only philosophy that will effectively make for personal liberation from the
shackles of life on the one hand, and for universal amity and peace liquidating
social and national rivalries on the other. The Vedanta associated with his name
belongs not to one section of the Hindus only. It is the philosophy of the entire
humanity and deserves to be carefully studied and scrupulously practised by men
in every part of the globe. Most truly, Sri Sankara is referred to with love and
devotion as Lokasankara, the most brilliant among the benefactors of mankind for
all time and in all times.

Sri Sankara Bhagavatpada

His Holiness Jagadguru

Sri Chandrasekharendra Sarasvati Mahaswamigal
Sri Sankaracharya of Kanchi Kamakoti Peetham

This day is the birth anniversary of Sri Sankara. It was by His avatara that the
Vedas and the Works of the Rishis were rehabilitated. It was only by their
rehabilitation that the observance of the holy Sri Ramanavami, Sri Narasimha
Jayanti, Sri Krishna jayanti, Uttarayana Sankranthi and Sivaratri and other holy
days was revived. The avatara of Sri Sankara made the remembrance and
celebration of other Jayantis possible. Sri Sankara jayanti comes off every year on
the 15th day of the Maadhavi month in the Vasanta Ritu. Like the pure white
jasmine, which is also called Vasanti and Maadhavi, may the Vasanta madhava
jayanti fill our spiritual perception with its own rich fragrance.

Who is Sri Sankara? He is lokasankarah; he makes for the welfare of the whole
world. He is Siva Himself. Sivam means auspiciousness or what is propitious.

What does `Sam'' mean in the name 'Sankara'? It means sukham, bliss or aananda.
The Brihadaaranyakopanishad speaks of it as 'Priyam', that which is dear.
Ordinarily, the people of the world do not know where that sam, priyam or
aanandam can be found. Hence they are afflicted with worldly sorrows. Sri
Bhagavatpada was filled with compassion at the sight of world thus afflicted. He
desired that men should enjoy the unlimited bliss of self-realisation What is that
bliss by realising which Sri Sankara Himself left misery far behind? Sri Sankara
says: "One's own self is Sukam or bliss. One's own self is all. One's own self is
Brahman. Brahman alone is all that we perceive. Everything is the effect of
Brahman. The cause itself is the effect. The effect is non-different from the cause.
Everything is Sam or bliss. Let this Sam or bliss be enjoyed, in all our experiences.
Let it be enjoyed as one's own inner self or Atman."

In the world Everything external to the self is dear for the reason that it is related to
the self. The self alone is ultimately dear to everyone. Realisation of the self as
non-different from Brahman is Supreme Bliss.

Sri Sankara taught that Paramaatman is one, tat everything is Brahaman and that
all is one. What the veda taught is also what Sri Sankara taught. Sri Sankara said
that as all is Brahman there is nothing apart from Brahman materialists hold that
the world alone is real and the Brahaman does not exist. The Nyaaya logicians and
other dualists said that the world and Brahman are both real. The Buddhists denied
both the world and no reality in its own right apart from Brahman is the teaching of
Sri Sankara.

Even in Buddhistic days, the systems anterior to it did not cease to exist.
Chaarvaaka philosophy could not displace the systems of thought before its time.
But on the emergence of Sri Sankara's philosophy, all earlier systems lost their
appeal like stars losing their light on the rising of the Sun. Need it be said the
partial light becomes dimmed before the Supreme and limitless effulgence of
Universal Light? The methods of Bhakti, Upaasana and ethical virtues, and the
conflicting paths of Tantra, Aachaara, Yoga and Samadhi, all these get absorbed in
the indivisible Bliss of the non-dual Atman just as river flowing east, south, west
and north get merged in one ocean. That Supreme Bliss is the goal of all these
paths.

The teaching of the Bhagavatpada, as well as the teachings of other Aachaaryas,

which, following the Vedas, are intended for the purification and elevation of one's
Atman, prescribes that the Dharmas mentioned in the vedas should be practised by
men in accordance with their respective Varnas and Ashramas. The Varnashrama
Dharmas have been ordained by Sastras, not merely to foster among men an
attitude of mutual helpfulness or only to promote the general cooperative material
well-being of society. They have been prescribed for self-purification which they
effect by developing peace, an essential means to liberation, and which cannot be
otherwise experience.

The four means to Moksha, viz. Vairagya and others, accrue to a person by
observance of his own Varnashrama Dharmas; and their dedication to Sri Hari. In
the view, Sri Sankara closely follows the Gita where it is said:

tasmaat saastram pramaanam te kaaryaakaaryavyavasthitau

Therefore in the determination of what should or should not be done, Sastras are
your mentor and guide. The word 'tasmaat' meaning, 'therefor', which occurs in this
sloka, refers to a reason in the Sastraic determination of what should or should not
be done. What is the reason? It is set out in the immediately preceding slokas of the
Gita in that very context. In these slokas Sri Krishna says:

The gateway to hell which makes for self-destruction is three-fold, namely, desire,
anger and avarice. Hence these three ought to be given up. One released from these
three gates of darkness practices what makes for his elevation and then attains the
supreme goal. But, if one violates the sastraic injunction and acts according to
one's will and pleasure, one does not attain self-realisation. He can neither be
happy nor reach the supreme goal."

After these verses occurs the verse beginning with 'tasmaat saastram pramaanam
te'. Thus Sri Sankara follows the Gita when He declares that the observance of
Varnashrama Dharma leads to self-purification and elevation of the Atman.

Expounding his Bashyas and the truths enshrined in the Upanishads, in a language
which is profoundly sublime and yet transparently simple, the ascetic that was Sri
Sankara traversed the whole of the Bharata Bhoomi on foot, from Rameswaram in
the South to the Himalayas in the North. Rivers and sacred spots, villages and
towns and temples have all been sanctified by him, and their spirituality augmented
by his yantras and mantras and the invocations he made. Generally speaking, there
is no holy spot in India, whose sanctity has not been heightened by his association.
Even now, in every part of the country, people speak with pride that the temple in
their place had been satisfied by Sri Sankaracharya and made famous by the Yantra
he established. In all regions, where Vedic studies were prevalent, there is no spot
where Sri Sankara's Bhashyas have not been studied with devotion by those who
sought liberation, following the Guru-sishya sampradaya. Even now, Sri Sankara's
Bhashyas are learnt in every place where Vedic studies are in vogue.

The growth of modern science is said to be responsible for the increase of lethal
weapons calculated to destroy all life and too be pregnant with infinite danger to
the world. Yet, from another angle, on calm and careful reflection, it will be clear
that the growth of science shows the way for the promotion of peace among men.
Fifty years ago, physicists held the view that matter was made of number of
distinct elements and they held the theory of absolute difference among things.
Now however, denying the distinctiveness of individual elements of matter and
mutual difference between what is with form and mutual difference between what
is with form and what is without form, they proclaim that they are all evolutes of
one Energy. Thus it will be clear to all thinkers that modern scientists are giving up
the theory of difference and are gradually getting oriented to the philosophy of
non-difference. Especially great savants like Einstein, Sri James Jeans and
Eddington have come very near the doctrine of Advaita taught by Sri Sankara
Bhagavatpada. Declaring that he phenomenal world of perception is not ultimately
true, but only relatively real, they have come in effect to reject difference itself. the
scientific thought of the present day progressively approximates to and supports
the conclusion of Sri Sankara in the repudiation of the world of difference. This
modern view will prepare the way for inculcating a sense of peace in the world.
With the obliteration, through proper insight of sense of difference among the
citizens of the world, among leaders of men, and among administrators, the wise,
the brave and the thoughtful ones will no longer feel that others are different from
themselves. They will realise their oneness even with the men of enemy countries.
Themselves afflicted by the afflictions of the people of those lands, they will prove
to be the foundation for raising the edifice of world peace.

On his holy day of anniversary of Sri Sankara's birth, may the truth, Advaita or
non-difference to which modern scientific thinkers are getting attuned, a Truth
which has been proclaimed by eternal Sruti, and which has been rendered radiant
by Sri Sankara Bhagavatpada be broadcast to all the world by thinkers and wise
men, each in his measure, with earnestness and fervor. Many the malady of
absence of peace which afflicts all mankind be cured by the life-giving nectar of
the realisation of non-difference. May 'Sam' in the name of Sankara, i.e., peace,
reign everywhere.

The genius of Bhagavatpada

Saastram saareera meemaamsaa

Devastu paramesvarah !
Aacaaryaah Sankaraachaaryaah
Santu janmani janmani

Every one of us is anxious that he should not be born again, that he should not
have another janma. All Saastras have been propounded to show the way to get rid
of future births. They teach us how to bring about the cessation of the alternations
of birth and deaths, Sankara says: punarapi jananam punarapi maranam. But the
sloka I have quoted seems to contradict this universal desire to annul all future
births. On the other hand, it seems to contain a prayer for any number of janmas in
the future. But, the prayer also contains three conditions. it says, "if, in every future
birth the sheet anchor of my faith and understanding is the Saarera Meemaamsa, is
my study, if the God I worship is Paramesvara Himself, if the Guru who will be
my refuge is Sri Sankaracharya, it does not matter how many janmas I am to take.
May these three be granted to me in life after life." This is the prayer of one among
the crores of sishyas (disciples) of our Sri Sankara Bhagavatpada.

In a similar manner, Sri Sankara himself says in the Sivanandalahari Stotra:

Naratvamdevatvam nagavanamrigatvam masakataa,

pasutvam keetatvam bhavatu vihagatvaadi jananam
Sadaa tvat-paadaabja smarana paramaananda laharee
vihaaraasaktam chet hridayamiha kim tena vapushaa
"Let me be born as a men, as a god, as a
bird, as a monkey which jumps from tree to tree, as
a mosquito, or even as a worm. I do not decline any
janma if only it is given to me to enjoy the bliss
of contemplating the Lotus Feet of Sri Paramesvara.

What does it matter which form the body takes?(Kim tena vapushaa?)

The heart must be pure and directed to God, thought the body be ugly or even
despicable. A handsome body concealing a heart devoid of devotion will only
degrade human nature instead of elevating it. In fact, good men dread the prospect
of another life(punar janmam), only because they are afraid their heart should be
fouled by the enticement of the world.

God is the ocean of mercy. He loves us all. Devotion to Him is the sure way to our
salvation. The Guru shows Him to us and instructs us in the Saastras that speak
about Him. The Guru is most literally our friend, philosopher and guide in the
fullest sense of that expression. In the sloka quoted at the beginning, the sishya
prays that the Guru for him should always be Bhagavatpada Sri Sankara. True,
many others had also been called "Aachaaryas", like Bhishma and Drona. We have
also Sayanacharya, Udayanacharya, Bhaskaracharya and many others. In fact the
propounder of every Saastra went by the name of Acharya. Regarding the
qualifications of an Acharya, it has been laid down that he one who teaches the
meanings of the Saastras, puts them into practice himself, and establishes others in
those achaaras.

Aachinoti ca saastraathaan
Aachare sthaapayaityapi;
Svayam aacharate yasmaat
Tasmaad aachaarya uchyate.

In respect of others like Drona, Bhishma, and Charaka, the suffix "Acharya" has to
be specially added to their names. But when the word "Acharya" is by itself used,
it denotes only Sri Bhagavatpada Sankara.

According to tradition, our Bharatadesa was originally dived into 56 kingdoms.

(the Bhagavata Purana speaks of the Saptadveepas and of the vedas having been
current in all of them. We have references to Mitra and Varuna in literature of
Mesopatomia and Scandinavia). Our Acharya traversed on foot all the 56
kingdoms of Bharatadesa and established the Advaita Tatva as the final truth of
Vedanta. Prior to him, the Saankhyas propounded the theory of plurality of atmas
and denied a Paramatman. The Meemaamsakas, on the other hand, affirmed the
superiority of observing Vedic rituals (vedokta karmaanushtaana) over jnana as the
means to moksha. The Buddhas said that there was no sayyavastu and promulgated
the Soonya Vaada. The Jains advanced the Sapta-bhangi-naya and adopted a
shifting criterion of truth. Thus, there were as many as 72 schools of thought. when
the Aachaarya appeared on the scene, many of them were in conflict with one
another. it was in this predicament that the Eesaana of Sarva Vidyaas took human
form as the son of pious Sivabhakta, Sivaguru by name, and his devoted wife,
Aaryamba. Before that event, both Sivaguru and Aaryamba, who were yearning for
a child, had an identical dream in which they were asked if they wanted a number
of long lived but stupid sons or one learned child, who will, however, be short-
lived. Not able to decide between the two choices, they said that they would abide
by the will of God Himself. Accordingly, Sankara was born, destined to die in his
eighth year. When he was eight years old, he confronted his mother-his father
having predeceased her-with the dilemma of either agreeing to see him die
devoured by a crocodile in the river near their home or consenting to his
renouncing the world by embracing the sannyasa asrama. The first occasion, in the
dream, was a dilemma realizing to the birth of her child, while this one was a
dilemma realizing to his death. Now too, knowing not how to decide, she left the
choice to her son, to do as he thought best, and the result was that the child Sankara
became the Acharya Sankara.

A person acquires a new lease of life similar to the old, upon his adapting the
Sanyaasa Aasrama in the prescribed manner. And so, our Acharya, who was "born
again" as a Sanyaasi, got a repetition of the eight years of life originally allotted to
him. In the second lease of life, he sought a guru on the bank of the Narmada,
Govinda Bhagavatpada by name. after completing his novitiate under him, Sri
Sankara went to Kasi where he wrote the Bhashyas, Prakaranagranthas and the
stotras. All the scholars of Bharatadesa, who came to stay in Kasi in their
pilgrimage to that holy city, listened to the Bhashyas which they carried to their
respective regions on their return. To give the seal of approval to Sankara's
exposition of Brahma Sutra, Sage Vyasa, the author of the Sutras himself appeared
as an ordinary, old man of ugly appearance, and invited Sri Sankara to a debate,
which went on without intermission, for days together, neither disputant getting the
better of the other. Amazed at this, Sri Sankara's disciple Padmapada discerned by
divine vision (jnana drishti) that the old man was none other than Vyasa himself
and exclaimed:

Sankaras sankarassakhshaat vyaso naraayano harih ! tayoh vivaaade sampraapte

kinkarah kim karomyaham !!

"Sankaracharya is Bhagavan Sankara Himself. Vyasa is Hari, the Supreme

Narayana. When these two are engaged in debate, what can I, humble attendant,
do?"

Vyasa was so pleased with the exposition of his Brahma Sutra by our Acharya that
he declared that Sankara's teaching was the Vedanta tatva. Giving him another
lease of life for sixteen more years, Vyasa desired our Acharya to travel through
out the whole of Bharatadesa and establish the truth of Advaita Vedanta. Our
Acharya said that his mission has been accomplished when he laid his Bhashya at
the feet of the sage. But he was told that though scholars who had gathered in Kasi
had carried the text of the Bhashya to their homelands the Acharya should go to
those places to give darshan to the people living there. Thus it was that the
Acharya traveled throughout our country and, in diverse places, he found a number
of shrines at which he established the worship of Sri Chakra, dedicated to the
Goddess Uma, who is the embodiment of the Brahmavidya, spoken of in the
kenopanishad.

It is worthy of note that Buddhism, Jainism, the Saankhya, and the Meemaamsa
systems of thought were prevalent and popular, in each case, the philosophies that
were propounded prior to it, were still current. But after the advent of Acharya, all
the earlier systems lost their hold on the minds of the people and Advaita Vedanta,
taught in the mahaavaakyaas of the Upanishads, gained universal acceptance.
Other schools of Vedanta that arose and are prevalent in particular parts of our
country are only small deviations of Advaita. To Sri Sankara belongs the
distinction of having liquidated all other anterior systems, vaidika and advaidika
alike. So conclusively convincing was the was the Advaita tatva, which he
established as paramataatparya the supreme import of the Upanishads, that other
thinkers willing gave up their differing views, and acquiesced in it,
wholeheartedly. Great philosophers of foreign countries too were attracted to it in
such a measure that they expressed their undisguised admiration of its sublimity. at
the hands of our Achaarya's successors, Admiration of its sublimity. At the hands
of our Achaarya's successors, Advaita Vedanta acquired an added brilliance, as it
was sharpened on the grinding stone of dialectical controversies with critics
belonging to other schools of Vadanta. Swami Vivekananda proclaimed "Let the
lion of Vedanta roar", and carried the message of Advaita which he declared as"
the most scientific philosophy" to America and Europe. Thus our Achaarya's
matam became Sarva sammatam (accepted by all). The matam, however, was not a
theory which he advanced on his own; it was the Supreme Truth of Upanishads he
expounded. it was Aupanishadam matam.

It is remarkable that our Acharya established the Upanishadic truth of Advaita

within the brief period when he was in his teens. his span of life was very short
compared to that of Sri Sayanacharya, who, treading the path of Sri Sankara, wrote
his monumental Bhashyas on all the Vedas, and also that of many other posterior
Acharya who promulgated one or the other of the six paths of devotion proclaimed
by our Acharya in the form of Shanmatam, and thereby earning the distinction of
being "Shanmatasthaapanacharya".

Siva, Vishnu, Devi and other manifestations of the Supreme are worshipped by us,
Hindus, every day. The vratas relating to the worship of these manifestation
survive in our midst today only because of our Acharya. For, if he had not been
born, Buddhism, Jainism, the Saankhya and Meemaamsa would still be flourishing
in our land, and all of them together would have expelled God from the hearts and
minds of our people. If today, we celebrate Sri Rama Navami, Janmashtami,
Sivaratri, Durga Puja and other festivals connected with the different
manifestations of the Supreme, Sri Sankara alone has made it possible. It is to
remind ourselves of the irredeemable debt that we owe to our Acharya and to
express our gratitude to him for his service to our religions that we a celebrate Sri
Sankara Jayanti.

BHAGAVATPADA'S SERVICE TO HINDUISM

Sri Sankara Bhagavatpada taught us the truth that all the deities we hereditarily
worship are but the manifestations of the One supreme Paramaatma. He
established the worship of the moorthies of Siva, Vishnu, Ambika, Surya,
Vinayaka and Subrahmanya all sanctified in the Vedas, and each having a specific
Gayatri Mantra. If worshipped with devotion. all of them will enable us to attain
the paramaatma, proclaimed by the Vedas as Sat Purusha, or Brahman. In that way
he established the practical interpretation of the Gita teaching.

Yo yo yaam Yaam tanum bhaktah

sraddhaya architum icchati;
Tasya tasyaachalaam shraddhaam
Taam eva vidadhaamyaham

and came to be known as Shanmatasthaa-panaacharya. He traveled in all the 56

kingdoms of this country, where the Vedas were prevalent, and proclaimed the
Advaitic principle of Oneness of God. Like the same God who is within us and
within everything we perceive, the seer, the seen and the seeing (drashta, drisyam
and drishti) are all aspects of the same paramaatma.

In darkness, a rope is mistaken for a snake. But when examined with a light, we
will find that the supposed snake is only a rope. The superimposed snake
disappears, when disappears, when light (knowledge) is thrown on it. Even for an
illusion, there must be a basis in reality. the bases in the above example being the
rope. All illusion will be superimposed on truth, and conversely what remains after
the illusion is dispelled is the truth. When a person wakes up from a dream,
everything seen and felt in the dream disappears, and what remains is only the
dreamer. It means that we project ourselves into the objects of our dream. When
the dream passes away on the dawn of awakening, we realise that there is nothing
outside us. Similarly, the reflection in a mirror has no substantiality, but is only an
appearance of what already exists. When we realise, with the aid of jnana, that God
is the only ultimate Truth and everything else is illusion, anger, desire, hatred,
pain, grief and other emotions will not affect us. We begin to dwell in the fullness
of Supreme Bliss. This idea is clearly brought out by Sri Sankara Bhagavatpada in
the first verse of his Sri Dakshinamurti Ashtaam.

Visvam darpana drisyamaana nagaree tulyam nijaantargatam,

Pasyannatmani maayayaa bahirivodbhootam yathaa nidrayaa;
Yah saakshaatkurute prabodhasamaye svaatmaana-mevaadvayam,
Tasmai sreegurumoortaye nama idam Sree Dakshinaa-moortaye.

The last verse in this Ashtakam is :

Bhoorambhamsyanolo anilombaramaharnaatho himaamsu:pumaan,

Ityaabhaati charaacharaatmakam idam yasyaiva moortyashtakam!
Naanyat kincanavaidyate vimrusataam yasmaat parasmaad vibho
Tasmai Sree gurumoortaye nama idam Sree Dakshinaa-moortaye!!

The verse points out that earth, water, fire, air, ether, Sun, moon, and purusha are
all one. Paramesvara bears the name of Ashtamurti and it is He who appears in the
eight forms enumerated above. Therefore, when we turn our thoughts inward and
make some research, we arrive at the realisation that Paramatma is the Ultimate
Truth. We cease to covet anything. But this does not imply inaction; on the other
hand, for the welfare of the word (lodasamgraha), each of us has to perform the
duty assigned to him. when we do so with the Advaitic consciousness of oneness
of God we shall be able to perform our duties, freed from every attachment. The
Acharya made his appearance in the world to teach us this great truth and has,
thereby, rendered an invaluable service to humanity. By paying homage to this
great religious and spiritual preceptor, who reoriented philosophic thought to its
Upanishadic traditions and whose achievements within a short span of life is
unparalleled in history, we shall earn his grace which will guide us along the path
of God-realisation. It is due to Sri Bhagavatpada and his compositions in praise of
the different manifestations of God that a new life has come to be breathed into
temple worship and the festivals associated with temples. Had it not been for him
the observance of such festivals like Janmashtami, Vinayaka Chaturthi, Sri Rama
Navami and Sivaratri in our homes would have ceased owing to the spread of
atheism. Our elders, who profited from the teachings of Bhagavatpada, adhered to
the various religious observances. It is their abundant faith that is responsible for
the continuance of these observance even today, in spite of the neglect of
succeeding generations.

By his upadesa, Sri Adi Sankara became a Jagadguru (world teacher) in the fullest
meaning of that expression. We are proud to call ourselves his followers and to pay
homage to him. But there is one drawback in us, and that is, we do not live up to
the advice tendered by him. Each one of us is enjoined to perform the daily
anushtanaas prescribed for him, to worship the deity hereditarily worshipped, and
to meditate on the mantra given to him by a guru. But unfortunately, in these days,
we thin of God only when faced with some calamity, and begin to do this pooja or
that. Of what avail are these special poojas and rituals, if we have not built up our
spiritual life on the bases of the anushtaanaas, enjoined upon us? In fact these
special rituals to ward off a threatened calamity may not become necessary at all if
we had been strictly adhering to our anushtaanaas, which are the means by which
man can acquire the fund of divine grace without which not an atom will move in
this universe. In the absence of this basic requirement, whatever else we do later
on, will not bear fruit.
My stay in Madras will have produced some result if at least those who claimed
allegiance to the Math observed the sastraic way of life and perform the basic
anushtaanaas and, in that way, recapture the spiritual glory that once was ours.
Otherwise, I will be in the same predicament as the commander of an undisciplined
army. Spiritual discipline is as rigorous as military discipline. If we really want to
fulfill the purpose of life, we must subject ourselves to that discipline. Then we
need fear none. Purity in our life will command for us the respect and regard of the
rest of the world.

 __________________________________________________________________
___________

Let his grace be on us

Sr. A.R. Venkataraman

My father (late) Sri Ramakrishna Iyer was a native of Anaipatti village in Dindigul
taluk in Tamil Nadu. He lost his parents in a very early age and went on pilgrimage
to places like Benares. On his return he got married and settled at Nellore (Andhra
Pradesh) and started a business of his own.

At that time there were only ten families of Tamils at Nellore employed in
business. There was a Sankara Mutt in Nellore.

We learnt about His Holiness returning to Madras from the North and passing
through our village. We greeted Him with poornakumbham on the Trunk Road.
Offering our pranams we requested Him to speak a few words of grace in the local
Sri Anjaneya Temple. WE imagined that there were only very few of us. His
Holiness gave a short discourse. People who were passing through the road just
outside the temple stopped out of curiosity and listened to His Holiness. They were
so charmed that every one of them came into the Temple and heard Him with rapt
attention.

Then the unexpected happened. His Holiness who was expected to stay at Nellore
for a couple of days stayed there for about six months, hundreds having His
Darsan, attending the Puja and receiving His blessings. Imagine our joy at the
unexpected boon.

Similarly, when he was returning on the Trunk Road, after the bath in the North
Pennar, His Holiness got down from the Pallakku and walked into our house. What
a grace!
After some years my father would up his business at Nellore and returned to our
place, Periyakulam, Madurai district. After some time, may father passed away. I
wanted to have the darsan of His Holiness and went to the Kanchipuram. His
Holiness was then observing silence.

I offered my pranams and introduced myself as the son of late Ramakrishna Iyer of
Nellore. His Holiness nodded His head and indicated by drawing a circle to show
that we belong to periyakulam ("BIG TANK") and not Nellore.

We were enthralled by His grace because there were thousands of devotees visiting
Him day in and day out. He remembered us.

The Sub-Judge of Kumbhakonam

The following is an English translation from Tamil original of an article by `A

friend'. The article appears in the souvenir published by the 450-year-old Raja
Veda Kavya Patashala of Kumbhakonam.

He was a Sub-judge in Kumbhakonam (Tamilnadu) during 1961-63. I had not

known him before or after he had assumed charge. One day, in the latter half of
1961, I was required to meet him. The message came through his clerk. I was a
little surprised but when I went to meet him, he received me with courtesy and
asked me to associate myself wit the effort to reform some public charitable
institutions initially set up to do dharmic word.

Having under his control 35 such institutions, he had occasion to observe that they
were not functioning according to the original intentions of their founder/donors.
As one who had n experience of running such institutions, I was reluctant to
undertake the assignment offered by the Sub-Judge. When I showed my
disinclination, the Sub-judge told me firmly but in an endearing tone: "Why do you
reject a request to serve a good cause? People are generally inclined to go on
talking endlessly about the deficiencies of public institutions. They stop with that. I
did not know you before, and, yet, I called you here because God prompted me to
do so. If you do not wish to have a share in this good work, you will be committing
a sin." I was nonplussed.

Fortunately, the Paramacharya of Kanchi, Jagadguru Chandrasekharendra

Saraswati, was then camping at Elayatthangudi. I put in a telephone call to the
manager of the Math, Sri Viswanatha Iyer, and requested him to ascertain the
wishes of His Holiness in the matter. He gave a reply call conveying the
Paramacharya's approval to my undertaking the assignment. I informed the Sub-
Judge about my willingness to take up the responsibility he had intended to give
me. Promptly, and with joy, he made me a trustee of the Govindakudi Appakkutti
Iyer Charities. (GAC)

Along with me two more trustees were appointed. The Sub-Judge made the three
of us responsible for the running of the Veda Patashala under the auspices of the
GAC. He assured us of his help and support in overcoming all obstacles. Thanks to
all round co-operation, we succeeded in reviving the Vedic school and running it
with a strength of 70 pupils.

One day the Sub-Judge took me to an Arabic College in a village near mayavaram
(now Mayiladuthurai). He took me to the classes where the students were taught
the Koran with meaning. Turning to me, he said: "Like this, even the Vedas should
be taught so that there would be sustained growth of Vedapatachalas." I
remembered immediately that the Paramacharya had once asked me about a
`Vedabhashya College'. I did not have adequate funds then but when the
Paramacharya broached the subject, I told him without hesitation: "If that be His
Holiness's wish, I will do everything possible to start such a college." His Holiness
replied that He would ask me to do so at the appropriate time.

Now, that my visit to the Arabic College, I was determined to start one. I
mentioned this to Paramacharya when I met Him the next time and requested Him
to inaugurate it also if He had the time and convenience. The Paramacharya
nodded His head in assent with a smile on his lips.

The initial obstacles to the starting of the Vedabhashya College having been
overcome with the help of Sub-Judge, I reported progress to the Paramacharya. he
remarked humorously: "Yes our own people will not listen to me. Even without my
telling him, the Sub-judge has done his best."

A few months later, when the Paramacharya was camping at Kalyanapuram near
Veppattur, the Sub-Judge expressed, rather hesitantly, a desire to meet Him. I told
him that I would let him know His Holiness's convenience to meet Him in two
days. When told His Holiness about the Sub-Judge's desire, the Paramacharya
readily agreed to meet him. The Sub-Judge's joy knew no bounds when I told him
that he could visit the Paramacharya.

The next day, late in the afternoon, both of us, the Sub-Judge and I called on His
Holiness. It was raining heavily. The sub-Judge stayed back in the car and I went
to meet the Paramacharya. The Acharya was in the midst of a discussion on some
sastraic subject. The moment He saw me He gestured with His hand to mean,
`Where is he?' When I said that he was in the car, the Acharya asked me to take the
Sub-Judge to a premises nearby. I did so and within a short time, in pouring rain,
wading through the slush, the Acharya reached the building. His Holiness enquired
of the Sub-Judge about his family and honoured him with a shawl. The Sub-Judge
replied to all the gentle queries and was on the verge of tears. I was a silent witness
to their colloquy. "Be well, doing good things." He spoke not a word about the
Veda Patashala or the Vedabhashya College. Returning to Kumbhakonam, the
Sub-Judge, asked me to fix the date for the inauguration of the Vedabhashya
College. It was finally opened by the Paramacharya on Dec. 12, 1963 at the Town
High School, Kumbhakonam. About 5000 attended the function. Both the District
judge and the Sub-Judge were present and also spoke on the occasion.

The Paramacharya spoke for about two hours. He also introduced the Sub-Judge to
the gathering. When He had concluded his speech and the crowd had started
dispersing, the Paramacharya raised His hand in a gesture of asking the people to
sit down. He then narrated an incident.

When the Acharya's entourage which included the Math animals - the horse was
carrying the drum - was passing in front of a mosque, there were objections from a
group of Muslims. The horse was stopped but a conflict was somehow avoided.
One of the members of the group at the mosque wanted to meet the Acharya the
next day alone. The Acharya agreed though many objected to the Acharya meeting
a stranger from what was considered to be a hostile community alone.

The Acharya brushed aside all objections and met the gentleman all alone. Did the
visitor have any bad intention? No, all that he wanted was to read out to the
Acharya the slokas in Sanskrit he had composed in praise of the Acharya! Asked
how he learnt Sanskrit and what occupation he was engaged in the visitor replied
that he had learnt Sanskrit from his father and other elders and that he was running
a mutton shop! After narrating this episode, the Paramacharya said: "There are
good people in every community," and made a brief reference to the good work of
the Sub-Judge.

The Sub-Judge had several meetings with the Paramacharya after this function.
When he was in some difficulty and I mentioned it to the Paramacharya, the
Acharya just observed: "Both of you have God's grace." The Sub-Judge used to
say: `Dharma will protect.'
Innumerable are the acts of benevolence of the Sub-Judge. He saw to it that the
students of the Veda Patashala and the Vedabhashya College were properly fed
and taken care of.

This is a divinity that binds us, the Sub-Judge and I as well as the Math.

What is the name of the Sub-judge? Judge Kamaluddin!

Some family reminiscences

Kalyani Rajagopalan

Our family for one has the proud privilege and fortune of enjoying the grace and
affection of the Holy Paramacharya right from the year 1964. Even during our
adolescent period we had the good fortune of having darshan of Paramacharya on
many occasions.

One day, 1964, when His Holiness had taken his bath in the Sarvatheertha tank at
Kanchipuram and was just coming out, my husband Sri v. Rajagopalan, sister-in-
law Sow. Vasantha and I were just waiting for His darshan. Then we were not
closely known to the Acharyal. On seeing Him my husband advanced made an
appeal to His Holiness to bless him by a visit to Arakkonam. At Arakkonam Thiru
Duraiswamy Aiyar and advocate Sri Krishnamurthy Aiyar were ardent disciples of
His Krishnamurthy Aiyar were ardent disciples of His Holiness. His Holiness then
enquired whether there was a open watercourse like a tank, or a lake, or a river
near Arakkonam, to which my husband replied in the affirmative. His Holiness
looked at us and said that if God willed that way, it would take place in fulfillment
of our desire. Later Holiness started a journey by foot to Bugga Theertham and
reached Thakkolam village, which was on the route. From Thakkolam, a word was
sent to our family about the arrival of His Holiness at Thakkolam. Immediately we
proceeded to Thakkolam and requested Him to accept our hospitality at
Arakkonam.

His Holiness graciously accepted our invitation and arrived at Arrakkonam. When
He reached our house, where already people had gathered, we received Him with
Poornakumbham observing all reverential norms. His Holiness to our astonishment
took the coconut in his hand and hurled it vertically upwards and to the surprise of
all, the coconut fell right on the head of His Holiness and stayed put there. Then
His Holiness wished that food arrangements might be made to His retinue.
During the stay of His Holiness at Bugga Theertham, we carried food everyday by
a car to Bugga. But one day it so happened that not a single vehicle was available,
not even a taxi, for us to carry food at Bugga. It was 1:30 p.m. We grew anxious.
At that moment Sri Simpson Jayaraman and his wife, who were at that time to
Bugga, sent their car we carried food. Evidently His Holiness knew our
predicament and came to our help.

Many years later again, when His Holiness was on his walking trek to Bugga, we
met Him at tiruttani. At Lord Subrahmanya's temple. His Holiness asked us
whether we could arrange food to Him and to his followers during all the days of
their stay at Bugga. We humbly said that if His grace were bestowed on us, it
would not be difficult task to make the arrangement. When we reached the foot of
the temple hill, His Holiness remarked "Look after me, and you will be looked
after." These words are still ringing in our ears, and those who heard these words
are still in the Math at Kanchipuram. Everybody said that it was a rare fortune for
us to be called on by His Holiness and entrusted with the sacred work of feeding
His followers. That evening my husband sent his brother Mahalingam, his wife
Vasantha and my mother-in-law to Tiruttani to have the darshan of His Holiness.
His Holiness still remembered the name of Mahalingam. He observed that
Mahalingam's children were our children. Because of the grace of the
Paramacharya, our family has been able to weather many a storm.

In 1974, when the marriage of our eldest daughter was to be performed at Madras,
we sent to Kanchipuram, worshipped the deity, Kamakshi, there and reached
Thenampakkam to obtain the blessings of His Holiness. His Holiness was
observing silence then. But when we reached the place, to our great luck, we heard
His voice. We placed before Him a plate containing a sacred Thali and the bride's
apparel (saree and jacket) and sought His Blessings. His Holiness in benign grace
touched the articles and blessed that all our family members would live in bliss and
prosperity. Shri R. Venkataraman, President of India, with his wife Smt. Janaki
Ammal who attended the marriage of our eldest daughter at Madras, referred to the
Paramacharya's blessings to our daughter and said that her married life would be a
continuous sunshine. This event is ever green in my memory.

The account of the marriage of other daughters would make this write-up longer
than necessary. I shall confine myself to the case of our fourth daughter Sow.
Lalitha. We went to Trichy and saw a good alliance for her. The boy's parents were
also willing. We therefore invited them to Arakkonam to `see' our daughter. On
returning to Arakkonam we were surprised to find Lalitha totally opposed to the
marriage. But Lalitha is second to none in her devotion to the Periyaval. Hence we
took Lalitha to Kanchi, and were for a while in the august presence of His
Holiness. After taking leave of His Holiness, we returned to Arakkonam. In the
meantime, we found a sea-change in Lalitha's views. She now agreed to the
proposals. We naturally attributed this change in her outlook to the blessings of His
Holiness. Lalitha in her outlook to the blessings of His Holiness. Lalitha is now at
Trichy leading a happy family life. If this not a miracle, what else could be?

In the year 1963, my husband while travelling to Vellore, suffered a stroke which
make him almost speechless. He was soon admitted in C.M.C. at Vellore, where
effective treatment was accorded to him. Even though he recovered, he was
speaking incoherently and often faltering. On knowing that Paramacharya was then
camping at Alagar temple in Madurai, I sent along with my mother-in-law and had
his darshan, invoked His blessings and returned to Arakkonam.

But as soon as I returned home, I was told that my husband regained his speech
and was normal. What a wonder!

In 1984, Arakkonam was gripped by election fever and the atmosphere was tense.
Some anti-social elements of the rival group entered our shop and attempted to
assault my husband's brother Mahalingam. Instantly Mahalingam's thoughts turned
to Sri Jagadguru, and the result was that the assailants fled. The damage was slight.
There can be no greater proof than this event to show that the grace of His
Holiness turned beasts into men. When we apprised His Holiness about this he
humorously called my brother-in-law "Katthikutthu Mahalingam" (Dagger-stabbed
Mahalingam) and placed a shawl on his shoulders.

Just three years ago, an ulcer developed in my right hand causing swelling, pain
and agony. I was not able to lift my hand and I could not eat. My husband took me
to several doctors at Madras who could not even diagnose, let alone cure the
ailment. I was taken to Kanchi to see His Holiness. His Holiness was about to
retire after giving darshan. After darshan when we too were returning without
hope, His Holiness sent word through one Padmanabhan of the Math and called me
before Him. When I went in, the told me to prostrate at His feet. I prostrated at His
feet with deep reverence. We then returned to Arakkonam. On the same night the
ailment in my hand completely vanished.

We are indeed fortunate for the privilege we have been granted to narrate in the
form of an article our memorable experience with His Holiness and we express our
humblest pranams to His Holiness on his happy occasion of His Centenary
Celebrations.
 

_________________________________________________-

Paramacharya's grace in a devotee's life

K.S. Padmaja

My mother has great reverence for His Holiness Paramacharya of Kanchi

Kamakoti Peetham for the last 25 years and her devotion has increased over the
years, and her devotion has increased over the years, especially after father's death
nearly 20 years back. There ha been a major incident in my mother's life, which I
wish to share with you all.

One eighteen year old, accompanied by a girl related to her couple of years
younger to her, my mother was lucky to get an opportunity of a special darshan of
Paramacharya in the year 1953. During the conversation. His Holiness, on being
told to my mother that she had passed Praveshika in Hindi after completing School
Final, felt that Hindi would not be of any use in her life and she failed to improve
English, she might have to repent for it later on.

Despite His Holiness suggestion, when my mother expressed her unwillingness to

take up a job at that time, Paramacharya foreseeing some tragedies that were to
occur in my mother's life, asked whether she could prepare appalam (crisp flake
made of black gram and rice flour and fired or baked like puri) and sell, if a need
arose. His Holiness further mused that even if one sold 100 appalams for Rs. 7/-
many appalams could be prepared in a day.

My mother failed to understand the true meaning of Paramacharya's word.

Instead of seeking Paramacharya's guidance for her future life, she felt confused
and wanted to get away from the place immediately. Reading my mother's
thoughts, Paramacharya offered both the girls a banana each as prasadam, which
they promptly refused. Even His Holiness's repeated advice to take their lunch at
the Mutt itself that day fell on deaf ears. My mother's ignorance almost cost her
life. Within a few years after 1953, a series of tragedies started striking at my
mother's life in quick succession. First, she was married off to a person much
against her wished in the year 1957. Even from the first day there was little
understanding between husband and wife. But after my brother's birth in the year
1958, things slowly started shaping up better and there seemed to be some meaning
in their life, until I was born in the year 1961. Even though I was born a normal
baby, I fell a victim to Polio at the 8 month, the attack not only paralysed my
whole being, but also my parent's happiness.

Then started the unending struggle against my disease. By the time I turned 12, my
father dies of cancer in the year 1973, despite having led a very clean and pious
life.

With a meager amount of saving to bank on, two children - one crippled - to be
brought up in life, my mother realised at that juncture the true meaning of
Paramacharya's words exactly 20 years before. Holiness, Paramacharya always
bestowed His grace and mercy on her. As my father happened to be Central
Government employee and had a earned a very good name throughout his service,
my mother was offered a clerical job with a month's time, after my father's death
by the Government. But for that job. We would have been left in the lurch.

One after another Paramacharya's predictions were coming true. At that time 100
appalams were being sold at a rate of Rs. 7. Once in office Hindi proved to be of
no use for my mother. English eluded her, when it came to the question of drafting
notes. Thus my brother and I were mute witnesses to our mother's inconsolable cry
of repentances recollecting Paramacharya's words day after day.

But her anguish did not go in vain. Soon her appointment, by Paramacharya's
grace, she was transferred to a section where application of mathematics was more
essential that English, a job which my mother, relished most. Till date despite few
internal transfers, she is getting posted in such sections where the use of English
language is minimal.

Except for one uncle, and with a little support from other close relatives, my
mother, lacking proper mental strength to tackle such a grave situation, used to cry
daily sitting near Jagadguru's picture. In the meanwhile, as desired to our mother,
soon after performing our father's 1st ceremony in the year 1974, one fine morning,
we three of us left Madras early as 5 O' clock for Kalavai where Paramacharya was
staying at that time. As by fate, may be, on our arrival, we came to know that it
was one of Paramacharya's mauna vrata (silence) day. Within few minutes His
Holiness came out, gave us a few minutes' darshan, blessed us silently and went
away. Immediately someone belonging to the Math came out to announce that
Paramacharya has called it a day of silence and no one should disturb His Holiness.
On hearing these words, two of three families who were with us chose to leave the
Math. My mother, too dazed to digest the position, started cry silently. Suddenly
she took an extreme step by asking mother and me to sit along with her until
Paramacharya calls and talks to us, even if it were going to more than a day or two.
Both of us too young to know what to do on our own, meticulously followed our
mother's instructions.

We would have spent nearly an hour like that when those who went to bus-stand
not finding us there, came back to the Math, thinking that Paramacharya was
giving us special darshan. When told the reason, they started to pacify my mother
saying that it was useless and dangerous for a lady with two young children, to stay
back in the village like that. But my mother was unmoved like a rock. At that time
some unbelievable occurrence took place. A person belonging to the Math came
out to announce that whoever facing severe problems in their life can meet and
place them before Paramacharya and seek His blessings.

For the first few seconds we could not believe our ears. Other devotees who were
with us were not sure for first few minutes whether to go near Paramacharya or
not, as they themselves had declared loudly that by His Holiness grace they were
quite peaceful in their life. So it became obvious that the lone family with
innumerable problems was none other than ours. Even reaching the place where
Paramacharya was seated was a task for me. We had to cover a good distance
through the garden, on an uneven ground. Not bothering about the heavy rain
which drenched us completely, my mother and brother with great difficulty
virtually carried me to the place of safety. We were the last family to enter the
room of Paramacharya.

Once at the feet of Paramacharya, overwhelmed by His Holiness mercy, my

mother shaking from head to toe started to sob uncontrollably in a loud voice, now
and then narrating her plight incoherently, and praying to the Paramacharya to save
us from our woes.

As repeated assured by His Holiness on that day, my mother managed to bring us

up single-handedly, with next 7 years, despite undergoing some trying moments in
between. By 1981 my brother and I secured good jobs and now at the time of
Paramacharya's centenary year, when we look back, we know we have certainly
came a long long way in our life.

Without any doubt, we owe our growth to Paramacharya and we are indebted to
Paramacharya's grace and blessings. Our salutations to His grace.
Mahaswamigal of Kanchi

Srimathi Sarojini Varadappan

We are all privileged to have been born and lived at the time of Sri Sankaracharya
of Kanchi Kamakoti Peetam Sri Chandrasekharendra Saraswathi Swamigal
entering his 100th year. His deem it a great privilege to have been associated with
this great saint almost from my childhood. I used to go and have darshan of this
Sage of Kanchi along with my father. My father had the full blessing of Sri
Sankaracharya, when he was the Minister of Hindu Religious Endowment Board,
Government of Tamil Nadu. Whenever there was any problem in regard to the
Hindu religion and temples, His Holiness used to call my father and discuss. His
wise counsel was a great strength to my father in discharging his duties. My father
was so privileged as to have a book on my father released at one of his birthdays at
Kanchi and obtain His blessings.

We also had the unique privilege of Sri Sankaracharya staying in our village,
Nazarathpet, many times which gave us ample opportunities to be closely
associated with His Holiness. During such occasions, my husband decided to gift
40 acres of land to the Sanskrit Society in His presence and we consider this a
great honour conferred on us.

Whenever there was any wedding in the family. we used to rush to Kanchi
Kamakoti Peetham and we never failed to receive His blessings. His memory
power is phenomenal. He used to trace our family background for the past three
generations and recall very many interesting episodes. His Holiness had same
affection for both my uncles, Sri P.T. Rajan and Sri O.V. Alagesan. The entire
family of ours including my father-in-law was devoted to His Holiness. It is thus
that we developed a very close relationship to the Kanchi Matham.

When I went to receive His blessings on the eve of my visit to Delhi in 1973 to
assume office as Chairman, Central Social Welfare Board, I had a very long talk
with His Holiness. He was asking me about all the details of this post and recalled
my position in 1960s as Chairman of the Madras Board and wanted to know how I
could manage in Delhi if it were purely an honorary post. I was touched by His
concern. Finally, He advised me to learn Sanskrit which I did, I can say without
any hesitation that if I had been successful Chairman of the Central Social Welfare
Board after Burgabai Deshmukh, it was entirely due to His blessings.

Once I took a few of the delegates from Northern India to Kanchi to have darshan
of His Holiness. It was His silence day and the Math people told me that I could
only have darshan and that He would not talk to us. But to the astonishment of
every one, He broke His silence and enquired all about the delegation and blessed
the members.

Later, when my father became old and a bit disables, His Holiness was very much
concerned about his health, particularly after my mother's death. Whenever I
visited Him, His first enquiry will be about my father as to whether he has some
responsible person to assist him. This was a great moral strength for my father,
which he did not receive even from the political leaders.

There took place another interesting incident. My sister's son was getting married.
We went to receive Acharya's blessings. Again it was a very heavy day with a big
crowd in Kanchi. His Holiness looked very tired. But when He was told that we
had come He came out and we gave Him the invitation. He put on His glass, went
through the invitation twice, thrice and so on. Then he called my nephew, gave him
karkandu packets to be distributed to all the children who had come there to have
His darshan. We were touched by this concern of His Holiness. There were so
many such touching scenes that I can narrate.

When His Holiness was camping at Jalakanteswarar temple, Vellore, I went with a
few friends of mine to have His darshan. When we reached there it was a bit late
and the authorities said that He was tired and had gone to rest in the Pallakku. the
screen was drawn down. I waited for a little while with a sense of disappointment,
since I had to return urgently back to Madras. Somehow, I gathered some courage
and requested the person standing near the Pallakku just to announce to His
Holiness that I had come to get His darshan. Everybody was amazed to see the
screen open and sage gave us darshan and blessed us. The moment my father's
name was mentioned it used to work wonder. His Holiness had great consideration
and concern for my father because of his devotion and dedication to Hindu religion
and temples.

When Smt. Vasumathy Ramasamy and myself decided to start a religious group of
women to learn Soundaryalahari we approached His Holiness to bless us. He gave
His full blessing and advised us to visit a temple every month on Poornima Day,
recite all the hundred slokas of Sankara's Soundaryalahari and give a
Thirumangalyam to a poor, deserving girl to be married. We were a bit taken
aback. We had our own fear as to how to manage to get this much every month.
Anyhow His Holiness had given His blessings and we decided to start this service.
The following month, Full Moon coincided with my mother's first death
anniversary. So I offered to gave the first Thirumangalyam. Next month
Vasumathy gave. Thus it was the grace and blessing of Sri Sankaracharya that this
service is very successfully being continued till today. We have completed nearly
25 years and to our surprise, sometimes we get more than two offers of donations
in a month. Nearly 2000 girls had been benefited by this and it is entirely the grace
of Sri Acharya and we are only a tool.

I wanted to start a school in memory of my father after his death. I acquired land at
Korattur and I wanted to take His blessings. I rushed to Kanchi. His Holiness was
so weak that day, lying down in His room. But the Math people were kind enough
to go and whisper in His ears about the purpose of my visit and allowed me to go
near the room. He got up, saw me, raised His hand to say that He had blessed me. I
was so touched, when He gave an apple with His blessings.

Even when He is not able to speak, He will show His benign recognition by sings.
The moment He sees me, He will ask about my friend Vasumathy and also would
like to know whether we are continuing the Thirumangalya Dharmam.

I must say that He had no barriers of casts or creed. When we gave the land to the
Sanskrit Society, He started a Pathasala and asked me to send young boys of all
castes to learn Sanskrit. His political knowledge was of a very high caliber. He is a
nationalist, a Yogi, and a practical sage without any fanfare. Our prayer to
Almighty is that He should bless His Holiness to live very many more years and
guide us.

Solace in faith

Mrs. Rajalakshmi Sastry, M.A., B.ed.,

God is watching you in all that you do. Whatever you do, be conscious of His
presence. I remembered these words of His presence. I remembered these words of
Mahaswamigal, in the midst of my crying. It was nearly 17 years ago in Madras. I
was crying from my heart leaning on a wall in that small room in my in-law's
house in Madras. We, and my husband, arrived there only the previous day. I had
brought with us plenty of homemade sweets and savouries and gifts for my in-
laws. Everything was going on in that house cheerfully till that fateful morning. All
of us had our morning tea and I was helping my mother-in-law in arranging
flowers for puja. We were happily talking about the household matter. My sisters-
in-law were also joining in our conversation now and then in the middle of their
cooking chores.
Suddenly my father-in-law entered the room, where we were sitting, and looked at
me very angrily, turned towards my mother-in-law and asked "why is she arguing
with you, Lakshmi? She has no right to argue with anybody in this house". We
were all taken aback. We could not understand the reason for his unnecessary
anger towards me. Of course, he was an advocate, who could create "reasons".

"We are not arguing, we talking", I said, standing up from my seat. "You shut up.
Don't argue with me" he shouted at me. My husband, who cold have heard clearly
everything from the next room, came to my rescue. But no use; the old man made
the ugliest comment one can make in this earth about a married woman. "She is
barren, She is a runaway woman..." This was too much for me. It was true that I
was "childless" even after seven years of our marriage, but to call me a "runaway
woman"! No doctor had declared me as a barren and I was praying God Almighty
to bless me with a healthy child all these seven years.

I burst out when I heard these harsh comments from my own father-in-law. My
mind and heard bled with an endless pain. I felt like running away to a place where
I would get mental solace. But where? Where? To whom, to whom? I did not
know. A sudden numbness, a sudden emptiness, as if I was left alone in an island
with no affection, no love, no sympathy .... Oh God; but where is God! Where to
go? Where? Where? Suddenly, something in me whispered "Kanchi". Yes, I got
the answer. My numbness vanished, I remembered the words of Mahaswamigal.
"God is watching you. In all that you do, be conscious of His presence". I opened
my eyes. My mother-in-law and sisters-in-law tried to console me. They asked me
to eat and drink something. I didn't talk to anybody, I didn't eat anything. I packed
my suitcase, took some money from my husband's purse and got ready to go out of
that house. "Where are you going?" my husband asked. I answered softly "To
Kanchi. I want to see Mahaswamigal".

"I am also coming with you to Kanchi" he said. He stuffed his dress and other
necessary things in my suitcase. Then my mother-in-law rushed towards us "Please
don't go anywhere, please. I am sorry, come inside, in the name of God". I turned
and answered weeping, but firmly, "Yes. I am going to see God in Kanchi, the
living God. With His blessing I will get a child within one or two years and come
inside this house." They were stunned.

Alas! At Kanchi we came to know that the Mahaswamigal was out of station. We
got the "Darshan of Sri Jayendra Sarasvathi Swamigal. When I was standing in the
queue for the darshan I was mentally praying to Mahaswamigal for his blessings
since I had read somewhere that `prayers' were granted by the Living God even
from a distance. When my turn came, I stood before Sri Jayendra Sarasvathi
Swamigal and bowed before Him. I cried silently and said softly, "Please bless me.
I want a child, a healthy intelligent baby...." I could not say anything more, I was
sobbing. All that time I was silently putting my wish before the Mahaswamigal in
my mind. Sri Jayendra Sarasvati Swamigal did not say anything, but raised His
hands and blessed with a smile. He smiled with an expression of "I know
everything"... I felt suddenly the utmost faith and tranquillity in my mind. I
mentally placed all my worries in the `lotus feet' of the Mahaswamigal. We
returned to Hyderabad.

One year passed. What a wonder! I got a lovely son. I named his `Karthikeyan',
since he was the gift of Lord Siva. He was the product of the blessings of the
Sankaracharya, the Living God of this Yuga. My son is now 16 years old.

My experiences with Sri Paramacharyal

Srimathi Radha Sadasivam

This happened in 1930 when His Holiness was camping at the Madras Sanskrit
College. The discussions on scripture and poor feeding were held in Sri A.K.
Ranganatha Iyer's house opposite the road. To have minimum exposure of the
Acharya Swamigal, my father-in-law, Dr. Seethapathi Iyer, made an opening in the
garage to facilitate His Holiness to cross the road and enter the opposite house
without much trouble. On one such occasion my husband and his brother arranged
a contrivance to have a basketful of flowers showered on His Holiness as He
passed our porch where He usually halted for a minute. But every time the Acharya
used to elude us by standing a foot ahead or behind. He had always an enigmatic
smile on His face as He tricked us. Years later my husband had the privilege of
meeting His Holiness at Tiruchi. He surprised my husband by asking whether he
was the one who continued to shower of the flowers! his memory is something
remarkable. In continuation, similar things happened to my niece. After nearly 20
years of married life she went for a darsan with her doctor husband, who
introduced her as Dr. Seethapathi's grand daughter. His Holiness looked at her with
a smile and asked "Were you the little girl who tried to tilt a basked and shower the
flowers on my head?" She was astounded.

I am giving below a few anecdotes from my niece which show the divine and
loveable qualities of His Holiness.
Once she and her husband were summoned to go over to Singaperumal Koil near
Madras to meet the Paramacharya. At that time my niece was at Nagerkoil. They
found there a special wood used to make the wooden sandals (padaraksha) for His
Holiness. Their carpenter had made 2 pairs and they were waiting for any
opportunity to take them to Him. When they arrived, His Holiness was squatting
outside a small hut surrounded by a host devotees. Someone told Him they had
come and were promptly ushered in. As they prostrated, He asked `Have you
brought my sandals?' `Yes' said her husband and placed a pair in front of Him. At
once He got up and slipped His feet into them remarking "It fits perfectly, how did
you know the measurement"?

Her husband replied "Every time I prostrate before you, I see only Your holy feet".
His Holiness laughed and said: "You teach me high philosophy! Keep the other
pair till I send for them. It may be lost as I travel". It is a wonder how He knew
they had made the wooden sandals (and that too, 2 pairs) and got them that day for
Him.

On another occasion they both had gone to Kilambi, a village near Kancheepuram
where Paramacharya was camping. he enquired after their welfare and in His usual
breezy style said, "These people are Karmayogis. They must not be asked to wait
long". He game them prasadams and permitted them to go. He called for an old
gentleman and asked them to take him in their car. He was no other than
Mahamahodapdhyaya Subramanya Sastri who was to go to Delhi the next day to
receive the honour of Mahamahopadhyaya. It was gathered that he was made to
wait by His Holiness giving no reasons and he had been uneasy with anxiety
because he had to catch the train the next morning little knowing that His Holiness
had already planned his return safely. On their way to Madras they saw a bus
involved in an accident and all the passengers were stranded helplessly on the road.
It was 7 p.m. As the car passed after assuring themselves that there were no
casualties, Subramanya Sastri slowly said, "Now I know why His Holiness made
me wait. I should have been stranded like these men and could not have reached
Madras on time to catch the train to Delhi".

On many occasions His Holiness will send word to my niece and her husband to
come and see him wherever He was, whether around Madras or near about. This
time it was Kancheepuram and they were asked to come around 6 p.m. Obedience
to Him being natural to them they were at His camp about 20 to 25 miles from
Kanchi. Once again they waited for nearly 3 to 4 hours and no explanation or
reason could be found. They waited and it was getting late. A drive back to Madras
was easily 2 hours or more especially on a new moon, dark night. They both felt
uneasy though, of course, they did not show it. At last at 9.30 p.m. His Holiness
sent for them and wanted to talk to them alone and sent all His aides away.

he said "It is new moon darkness. My puja accessories should be taken to

Kancheepuram. Take them by your car to the Math and then go to Madras." This
was the command and subsequently He instructed His aides to load their car with
the puja articles and accessories and two of Hid disciples accompanies them. My
niece, another doctor, had no other thought but carry out His order, no fear, no
qualms. Reaching Kancheepuram past 10 p.m. they handed over the puja articles to
the right person and go home by midnight. Only then did they realise the risk and
responsibility they carried with the precious cargo!

There is a place called Bukkai in Andhra on the way to Tirupathi. His Holiness
was camping there and in His customary way send word to my niece and her
husband to come and meet Him. Immediately they went taking a few friends with
them. His Holiness welcomed them as if He was waiting for them. He asked them
to go around and inspect a Siva temple, have bath in the falls nearby and then come
back and report which they did. Then He said `what is unique in that falls'? They
said it is coming from the basement of the temple whereas, the river Swarnamukhi
is 100 ft. down below. With the smile He replied `That is nature's trick and the play
of the Infinite' At that time one of her friends wanting to capture His smile and the
mood, flashed his camera. His Holiness said, `Don't take any picture, and everyone
warned him not to do so. A few minutes later he was tempted and tried again. His
Holiness shook His head calmly. A little later their friend tried a third time
expecting Him not to take note. But He did and said "Don't waste and trouble
yourself. You won't get anything". When their friend developed the film back
home, to everyone's astonishment the three he clicked focussing His Holiness were
totally blank when all the other films were positive and clear.

Once His Holiness was walking from one village to another down south. He and
His entourage had to get past another little village where communal riots had been
fierce. His devotees hesitantly tried to warn Him not to cross now but wait for a
day or two. `Nothing will happen; let us go' said the saint and kept walking. His
followers were shivering with fear and tension. Near the village a huge mob had
gathered with sticks and sickles to attack this small group of devotees following
the saffron-clad Swami. The leader of the mob raised his hand to quieten their
anger and walked towards Swamiji. A silence of 2 minutes ensued when everyone
held the breath and awaited the worst. His Holiness and on His countenance His
famous soft smile. The mob leader stopped shouting, "O Swaminatha! We do what
You say," and prostrated before His Holiness. The crowd at once dropped their
weapons in utter surprise and confusion. The leader turned round commanding the
mob to give way and escort His Holiness to the other end of the village in silence
and reverence. "He and I were classmates in the school" explained His Holiness
calmly to the shocked disbelief of all around Him. Later He wished to meet their
Imam and was conducted to his presence. There His Holiness quoted from Koran
where the importance of brotherhood, love and compassion were stressed which
alone takes man to the kingdom of God. The whole village joined to shower
praises on His Holiness and took Him in a procession to the next village.

In this connection I would like to mention an incidence which shows

Paramacharya's concern to all living creation. The occasion was when attempts
were made to dig a temporary well for the exclusive use of Paramacharya. He
himself pointed out a sport in the compound of the Sanskrit College in Madras
where He said there would be an underground steam. After digging for hardly six
to eight feet, copious fresh water welled forth. After a few weeks of use, algae
appeared in a bloom. My husband who was then heading the Botany Department at
the University of Madras was summoned to have a look at the algae pollution was
to use an algaecide (chemical treatment). The Paramacharya promptly asked as to
what they would die, he said "Siva! Siva! Don't do that. We have not right to kill
even the smallest microbe."

We are drawn to His Holiness by His inimitable qualities. Bubbling over with a
boyish enthusiasm He infuses His unbounded spirits into one and all. His smile
hypnotises you and you turn to His presence to find Him making tender enquiries
of your health, work, home and before you know it, you are adoring Him and
undertaking some important work in promoting His mission. His Holiness bathes
us in the effusion of His deep wisdom and learning, kindling the flame of religion
and hauling us out of our lethargic complacency into a reverential desire to learn
our scriptures and to reach back to the heights of our glorious past. If he is not the
answer to the present need of the age of destruction and annihilation, then who else
is? Yes, WHO INDEED!!

 His Holiness and Sri Lalita Geetha Narayanam

Smt. Kalakkad R. Seethalakshmi

Sri Kalakkad S. Ramanarayan Iyer's association with the Paramacharya is

noteworthy. Acharya appreciated Sri Ramanarayan Iyer's setting Sri Lalita
Sahasranama-stotra to music with the title Lalita Geetha-Narayanam and honoured
him many a time with shawls, golden bracelets etc. Here as a disciple and daughter
of Sri Ramanarayan Iyer, I would like to mention a few memorable occasions
when I like to mention a few memorable occasions when His Holiness
Paramacharya showered His blessings on my father.

An intense devotion to the Mother of the Universe is the basis of Naryanan Iyer's
musical imagination. Before he set out to set the music, he wanted to comprehend
the subtle meanings in the Lalitha Sahasranama. The 38 Kirtanas like a well-cut
diamond with several facets was the happy result.

The first clue that dawned on him was the striking identity of Sree Vidyopasana
and Nadopasana (Nada bindu, Kalaa and the beyond). The Rasmimaala of Sri
Vidya of Kula Tantra has 38 manthras with Uchishta Maha Guru Paduka.

So he had to await the manifestation of the format 4 and 38 as a rare combination.

He waited on the muse with reverence so that each formation revealed all the
depths and heights.

He proceeded step by step, listened to the subtle limitations and noted them down
as they came.

Who else but the Paramacharya, Siva incarnate, could be the authority to bless this
work of my father? In His compassion that asks nothing in return He blessed my
father with a Samandhi-maala. This was indeed a very great honour. My father was
overwhelmed and said "I have not done anything other than being an instrument to
his creation and I have today surrendered everything at the Lotus feet of
Paramacharya from where it emerged."

As the musical rendering was being dedicated to the Paramacharya, he saw the
action of the Viswa Kundalini active in the audience through different subtle
nervous centers on higher and higher levels of its force. The word was revealing
itself in its wave forms with a spell of ecstatic sound - wave dance with its
graduations of its expressive powers of truth and vision.

As the Lalita Sahasranama was being rendered before His Holiness the singer was
not aware of what was happening around him. Paramacharya alone was aware and
knew that the original musical form of the Lalitha Sahasranama was flowing out in
mellifluous notes.

In 1965, one of the disciples of my father, who was then recently married, went to
Kanchi with her parents and her husband to have the darshan of the Paramacharya.
Her father after darshan told Paramacharya that her daughter could sing Lalita
Sahasranama. Paramacharya asked her to sing and listened for three hours and
asked who gave this to her. Then He smiled and said "Tell your Guru that I have
heard it in full. He will understand my message".

Later my father had the good fortune to sing for the second time at the Sanskrit
College before the Paramacharya Himself. The Paramacharya sent word that He
would like to meet my father before the performance. When my father reached the
College much before the schedules time, he was informed about this. When he
hurried to the place where Sri Acharya was staying, He was about to leave for
performing His religious duties. Yet He ordered Kalakkad to sit near Him and
referred to the rendering of Lalita Sahasranama Kirtanam. At that time He asked
"Did your disciple tell you that I heard it in full without leaving a single akshara
unnoticed?" Sri Acharya corrected her while singing, a long word as short one.
Such was His observation even in the midst of His other work. Within that short
duration, Kalakkad had the opportunity of expressing his views about a particular
Kirtana "Maha Kailasa" embodying Kanchi Kshetram which was very well
appreciated by Sri Acharya. That was indeed a great event in Sri Kalakkad's life. It
was a rendering with the Divine Mother Herself incarnate in Paramacharya.

Further, Sri Kalakkad visited Sri Kalahasti during Chaturmasya where many
prominent scholars in Sanskrit, Tamil, Telugu and Music were present. In that
sadas Jagadguru made Sri Kalakkad to render Sri Lalitha Geetha Narayanam.
While he was rendering the particular Naama "Vakthralakshmi pareevahascalan
meenabhalochana "he asked him to stop at that place and made an elaboration
about the appropriateness of the Raga "Aarabhi" in which it was rendered and
explained that Naama in great detail in Sanskrit for more than an hour. Later He
asked him to continue the rendering till 5 Kirtanas were over and honoured
Kalakkad with a shawl in appreciation.

On another occasion, Sri Acharya ordered two of the ardent devotees of the Math,
Mr. Ramakrishnan and Mr. Kumar to learn Lalita Geetha Narayanam from
Kalakkad. After completion of learning, When they asked Acharya where the
maiden performance was to given, Sri Acharya said "You go and do it at your
Guru's place. There the same "Kamakshi" is present". He also explained the
procedure of doing it by assigning one "Suvasini" for each Keertanam after
lighting "agal vilakku" (earthen lamps) and offering them with "Muravayanam"
consisting of Sowbhagya Dravyams representing 38 Kala Devatas for "38
Keerthanams."
Sri Acharya also ordered them to sing along with their Guru before Him at Kanchi
after the maiden performance. At that time, Sri Acharya Himself started singing
that Naama in the same tune by saying "Don't think that I don't know how to sing".
He also tested each of them separately while singing.

Recently with the blessings of the Jagadguru Dr. Prof. M.K. Thangavelen, present
Trustee of Sri Arunachaleswar Temple, present Trustee of Sri Arunachaleswar
Temple, South Arcot District, and Tamil scholar, made a transcreation of Sri Lalita
Sahasranama in Tamil titled "Sakthi Charanam Aayiram." It is the divine will of
Paramacharya and a pleasant coincidence that even for this work Sri Kalakkad set
the music in different Ragas and Talas.

We owe our deep debt of gratitude to Paramacharya for this benign grace of
blessing the Lalitha Geetha Narayanam to enable us to inherit an ancient power-
base to be transmitted to our generation and posterity.

Invisible power

R. Seshaiah

This happened in the year 1978, When I was working as Special Deputy Tahsildar
at Gudur, Nellore District, a disgruntled mica dealer who was sacred by my
strictness in the performance of my duties had cleverly planned and got me trapped
by A.C.B. Officials in 1974. He alleged that I demanded and accepted a bribe of
Rs. 50/- from the dealer. Pending, enquiry, I was placed under suspension. To add
to my misfortune there was a lot of delay on the part of the A.C.B. in filing the
charge-sheet in the Court and even after the charge-sheet was filed there was still
more delay in starting the hearing of the court case So till 1978 I was forced to go
to the Court several times at my personal expense.

At last in 1978, the hearing was completed. The evidence on record was in my
favour and even the Public Prosecutor felt sorry for foisting this case on me and
wished me success just before the delivery of the verdict.

But to my dismay in March 1978, the Judge convicted me with imprisonment and
fine, by twisting the actual evidence of the witnesses. I obtained bail and filed an
appeal in A.P. High Court. In the meanwhile, having been pained by this unjust
judgment, I wrote a poetic letter in Telugu to Sri Chandrasekharendra Swamy of
Kanchi informing him of the injustice done by me by a Judge who was expected to
dispense justice.
I wrote this letter to Swamiji on 5.4.1978 and set it by post Though I did not get
any reply from Swamiji His spiritual grace took effect and the injustice caused to
me by the Lower Court was nullified by the High Court and I was fully acquitted
of all the charges. I also got back my salary for the period of suspension amounting
to Rs. 44,000/-. I certainly believe that this was only on account of the grace of
Swamy Varu which I cannot forget in my lifetime.

Grace of Sankara Incarnate

Dr. T.M.P. Mahadevan

Any one who has read the works of Sri Sankara would certainly want to know
what sort of a person the great Master was. In all this extensive writings he
nowhere makes any reference to himself.

The outlines of the story of Sankara's life could be gathered only from the Sankara-
Vijayas and other narratives. In spite of varying accounts in regard to some of the
details, the image of the Master that one forms from these sources, taking into
account also the grand teachings that are to be found in his own works, is that of a
great spiritual leader who renounced all worldly attachments even as a boy who
was a prodigy in scriptural lore and wisdom, who spent every moment of his life in
the service of the masses of mankind by placing before them, thought precept and
practice, the ideal of the life divine, and who was a teacher of teachers, the
universal Guru. Even as such a magnificent image is being formed, the doubt may
arise in the minds of many: Is it possible that such a great one walked this earth? Is
it possible that in a single ascetic frame was compressed several millennia of the
highest spiritual human history?

This doubt is sure to be dispelled in the case of those who have had the good
fortune of meeting His Holiness Jagadguru Sri Chandrasekharendra Sarasvati, the
sixty-eight Acharya in the hallowed line of succession of Sankaracharyas to adorn
the Kamakoti Pitha of Kanchi. Anyone who comes into the august presence of His
Holiness cannot but recall to his mind the image of Adi Sankara, the immaculate
sage who was divine and yet human, whose saving grace was universal in its
sweep, and whose concern was for all-even for the lowliest and the last. For sixty-
three years Sri Chandrasekharendra Sarasvati has been fulfilling the noble spiritual
mission entrusted by Adi Sankara to his successors bearing his holy name.
Numerous are the way in which he has given the lead for human up-liftment
through inner awakening. When one considers his life of ceaseless and untiring
dedication to the task of stabilizing and promoting the renascent spirit of India so
that humanity may be benefited thereby, one cannot but conclude that it is the
unbounded Grace of Sankara that has assumed this new form in order to move the
world one step higher on the ladder to universal perfection.

'Chandrasekarendra Sarasvati' is the Sannyasa name given to Swaminathan when

he was barely thirteen. It was the 20th of May, 1894, that Swaminathan was born
in Villupuram (South Arcot District). His father, Subrahmanya Sastri, belonged to
the Hoyasala Karnataka Smart Brahmana family which had migrated years earlier
to the Tamil Country and had settled in Chola-desa. Subrahmanya Sastri served as
a teacher for some time, and then entered the Educational Service. At the time of
Swaminathan's birth, he was at Villupuram. Swaminathan's mother Mahalakshmi,
hailed from a family belonging to Icchangudi, a village near Tiruvaiyaru. An
illustrious and saintly person connected with the family, Raja Govinda Dikshita of
the Sixteenth century, was minister to the first Nayak King of Tanjavur. Dikshita,
popularly known as Ayyan, was responsible for many development projects in
Chola territory; his name is still associated with a tank, a canal, etc. (Ayyan Canal,
Ayyan Kulam)

Swaminathan was the second child of his parents. He was named Swaminathan
after the Deity of the family, the Lord Swaminatha of Swamimalai. Two incidents
relating to this early childhood period are recorded by the Acharya himself in an
article contributed to a symposium on What life has taught me.

Reflecting on these experiences, the Acharya observes with characteristic humility:

"I am prone to come to the conclusion that there lives none without predominantly
selfish motives. But with years rolling on, an impression, that too a superficial one
true to my nature, is dawning upon me that there breathe on this globe some souls
firmly rooted in morals and ethics who live exclusively for others voluntarily
forsaking, not only their material gains and comforts but also their own sadhana
towards their spiritual improvement."

In the year 1900, Swaminathan was in the first standard in a school at

Chidambaram. Sri M. Singaravelu Mudaliyar, the Assistant Inspector of Schools,
visited the school on an inspection and discovered in the boy the makings of a
genius. He asked him to read the Longaman's English Reader prescribed for a
higher standard: and Swaminathan read it remarkably well. At this instance
Swaminathan was promoted to the third standard.

The Upanayanam of the boy was performed in 1905 at Tindivanam to which place
Subrahmanya Sastri had been transferred. It is significant that the sixty-sixth
Sankaracharya of Kamakoti Pitha, Sri Chandrasekharendra Sarasvati, who was at
the time touring in South Arcot District, sent His blessing; and it was he that later
on literally captivated the boy, and chose him as successor to the holy seat; and it is
also significant that Swaminathan came to bear the sannyasa name of the sixty-
sixth Acharya.

When Swaminathan was ten years of age, he was admitted in the Second Form in
the Arcot American Mission School, Tindivanam. The prodigy that the boy was, he
gave an excellent record of himself at school. He used to carry away many prizes,
including the one for proficiency in the Bible studies. The teachers of the School
naturally took a great liking for Swaminathan. They were proud of him and cited
him to the other boys as a model student.

In 1906, when Swaminathan was studying in the Fourth Form, the school was
arranging for a dialogue from Shakespeare's King John. The teachers who were
responsible for fixing the participants in the dialogue could not find a suitable
candidate from the age-group fixed for taking on the role of Prince Arthur, the
central character in the play the Headmaster who knew Swaminathan's
extraordinary talents sent for the boy who was only twelve then and assigned him
the role after obtaining permission from his parents, Swaminathan rehearsed his
part for only two days, and acquitted himself remarkably well as Prince Arthur in
the dialogue, winning the appreciation of the entire audience. The acting was
perfect and the pronunciation of Shakespeare's Classical English accurate. One of
Swaminathan's friends had lent him the attire of a prince and Swaminathan really
looked a prince. Many of the teachers went to Subramanya Sastri's house next day
and expressed how greatly they were pleased with Swaminathan's superb
performance.

In 1906 the sixty-sixth Acharya of Kamakoti Pitha, Sri Chandrasekharendra

Sarasvati was camping in the village Perumukkal near Tindivanam and was
observing the chaturmasya-vrata there. Subrahmanya Sastri went to that village
along with his family to have the Acharya's darsana and receive His blessing.
Swaminathan saw His Holiness from a distance in a temple during the visvarupa-
yatra.

His Holiness, the sixty-sixth Acharya, had the Navaratri Celebrations performed at
Marakkanam village. After the Navaratri he was camping at Saram village situated
on the Tindivanam-Madurantakam rail route. Swaminathan went there with a
friend without informing his parents. He offered his homage at the lotus-feet of His
holiness and requested his permission to leave. His Holiness insisted that
Swaminathan should stay there itself. Two pandits attached to the Matha also
asked Swaminathan to stay there. But Swaminathan said that he had to attend
school and that he had not informed his parents about his coming over to the
Matha. After Swaminathan had left, His Holiness informed the two pandits of the
Matha his keen desire to install Swaminathan as his successor to the glorious
pontifical seat of Kanchi.

His Holiness the sixty-sixth Acharya attained siddhi at Kalavai and Swaminathan's
maternal cousin was installed as the sixty-seventh Acharya. He was the only child
of Swaminathan's mother's sister.

When Swaminathan's parents received the news about his installation of the Pitha,
Swaminathan's mother desired to see and console her sister whose only child had
become an ascetic. The whole family planned to leave for Kalavai in a cart without
proper escort. But they were advised to go to Kanchi by train and from there to
Kalavai in a cart.

The epic journey to Kanchi and Kalavai and the providential manner in which
Swaminathan came t be installed as the Head of the Kamakoti Pitha at a very
tender age is recounted by the Acharya himself in the article "What life has taught
me" already referred to in the following words:

"We traveled by rail to Kanchipuram and halted at the Sankaracharya Matha. There
I had my ablution at the Kumara-Koshta-Tirtha. A carriage of the Matha had come
there from Kalavai with persons to buy articles for the Maha Puja on the 10th day
after the passing away of the late Acharya Paramagur . But one them, a hereditary
maistri of the Matha asked me to accompany him. A separate cart was engaged for
the rest of the family to follow me.

"During our journey, the maistri hinted to me that I might not return home and that
the rest of my life might have to be spent in the Matha itself! At first I thought that
my elder cousin having become the head of the Math it might have been his wish
that I was to live with him. I was then only thirteen years of age and so I wondered
as to what use I might be to him in the institution.

"But the maistri in regular face gradually began to clarify as miles rolled on, that
the Acharya, my cousin in the purvasrama, had fever which developed into
delirium and that was why I was being separated from the family to be quickly
taken to Kalavai. He told me that he was commissioned to go to Tindivanam itself
and fetch me, but he was able to meet me at Kanchipuram itself. I was stunned
with this unexpected turn of events. I lay in a kneeling posture in the cart itself,
shocked as I was, repeating RAMA RAMA, the only spiritual prayer I knew,
during the rest of my journey."

"My mother and the other children came some time later only to find that instead
of her mission of consoling her sister, she herself was placed in the state of having
to be consoled by someone else!"

Permission for installing Swaminathan in the great pontifical seat of Kanchi was
obtained from his father through telegram and every arrangement was made as
quickly as possible for his installation. Swaminathan ascended the Sri Kanchi
Kamakoti Pitha on the 13th of February. 1907, as the sixty-eight Acharya,
assuming the Sannayasa name 'Chandrasekharendra Sarasvati'. His Holiness went
in a procession to the Siddhi Sthala and performed the Maha-Puja of the sixty-sixth
Acharya.

From Kalavai the new Acharya proceeded to Kumbhakonam where the

headquarters of the Matha were located. The transfer of the headquarters of the
Matha were located. The transfer of the headquarters from Kanchi to
Kumbhakonam had been necessitated by the unsettled political conditions in
Tondaimandalam in the eighteenth century during the time of the sixty-second
Acharya.

The Acharya made a brief halt at Tindivanam. One could well imagine what a
proud day it should have been for the people of Tindivanam when they received
their own Swaminathan as the new Acharya of Kamakoti Pitha. The town wore a
festive appearance. The teachers of the American Mission School and the former
school-follows vied with one another in meeting the Acharya and conversing with
him. The Acharya had a good word for every one, and spoke tenderly to each one
of the teachers.

The head of an Acharya-Pitha is looked upon by the disciples as the spiritual ruler,
and is invested with all the regalia associated with a king. The disciples of the
Matha desired to celebrate the installation of the new Acharya as the head of the
Kamakoti Pitha with due ceremony. The installation was performed on a grand
scale on Thursday, the 9th of May, 1907, at the Kumbhakonam Matha. That night
seated in the golden Ambari on a regal elephant, sent by the Tanjore ruling family,
his Holiness went in a grand procession through the main steels of Kumbhakonam.
Thus commenced the Acharya's spiritual rulership as the Jagadguru.

Tours of victory (Vijaya-yatra), in the present context, mean the journeys

undertaken by the Acharya to the different parts of the country to bless the people
by his presence, to give them opportunities for participation in the daily Puja
performed to Sri Chandramaulisvara and Tripurasundari (Paramesvara and
Parvati), the presiding deities of the Matha and to impart to them the light of
spiritual knowledge and the guidelines for conduct. Wherever the Acharya goes,
the people of that place take the fullest advantage of his presence, celebrate the
event as a great festival, listen to his soul moving discourses in pin-drop silence
and find the very atmosphere a sense of exaltation.

The first tour undertaken by the new Acharya was to Jambukesvaram

(Tiruvanaikka) in 1908. It was here that Adi Sankara had adorned the image of the
Goddess (Akhilandesvari) with ear-ornaments (Tatanka). In 1908 arrangements
were made for the Kumbhabhishekam of the temple there, after it had been
renovated. Our Acharya was invited by the temple Sthanikas and the authorities to
grace the occasion with His presence. The Kumbhabhishekam was performed with
all solemnity and grandeur.

1909 was the Mahamakha year at Kumbhakonam an event which occurs every
twelfth years. The Matha did its part in playing host to the pilgrims. On the day of
the festival, it was a feast for the eyes to see the Acharya go for the ceremonial
bath in the Mahamakha tank. In a grand procession he went seated in an Ambari on
the back of an elephant.

Our Acharya was only fifteen years old in 1909. For two years, the learned pandit
of the Matha imparted to Him instruction in Samskrit classics at Kumbhakonam
itself. The management of the Matha felt that a less congested place than
Kumbhakonam a place which would not be frequented by visiting crowds would
be more suitable for study. Mahendramangalam, a quiet village on the northern
bank of the Akhanda Kaveri, was selected for the purpose; a parnasala was put up
near the edge of the river. From 1911 to 1914 the Acharya stayed there studying
and receiving the requisite training. It was a strange relation between the teachers
and the Matha. The Acharya showed the utmost consideration for and respect to
the teachers who were entrusted with his training; they too were conscious of the
unique honour that was theirs.

Whenever experts in Vedas and exponents of musicology met Him, he sought to

improve his knowledge of this science and art through conversations with them. He
used to snatch time to visit the nearby islands in the Kaveri to marvel at the natural
scenery. Photographers sometimes took photographs of the natural surroundings.
The Acharya evinced interest in the photographic art.
Some of the other areas of study of which he gained intimate knowledge are
Mathematics and Astronomy.

In 1914 the Acharya returned to the Matha in Kumbhakonam. He was twenty then.
He had acquired by then encyclopedic knowledge. Whenever scholars went to him,
he used to put searching questions relating to their respective fields of fields of
study and thereby gain a lot of information. When he was studying in
Kumbhakonam, he made it a point to pay an annual visit to
Gangaikondacholapuram and study the inscriptions to be found there and the
niceties of temple-architecture. Thus, in a variety of ways, the Acharya equipped
himself with the all-round knowledge and ability required for fulfilling the
obligations of the leadership of the Kamakoti Pitha.

A new journal 'Arya-Dharma' commenced its publication under the auspices of the
Matha. In October 1916, the Navaratri festival was observed at the Matha with a
new fervor. The poet Subrahmanya Bharati wrote in one of his essays praising in
the highest of terms, the manner in which the festival was conducted in the Matha.
This is the annual festival at which worship is offered to the world Mother in her
triple manifestations as Durga, Lakshmi and Sarasvati. So men are honoured with
offering of gifts, as they are manifestations of Para Sakti (the Great Mother of the
world). And ceremonial Puja is performed to girl, commencing with a two-year
old, on the day. This is what is known as Kany-puja. Along with recitation of the
Vedas. Parayanam of the Devi Bhagavata, the Ramayana, the Gita and other texts,
the Chandi and Sri Vidya homas are performed during the festival.

Some of the very first measures taken by the Acharya for the promotion of
classical learning and of social welfare yielded rich results and marked only the
beginning of many more to come. Distinguished scholars were honoured by the
award of titles such as 'sastraratnakara'. Essay competitions were held for college
students on subjects relating to our dharma. Free studentship were instituted for the
benefit of deserving students in schools and colleges. A free Ayurvedic dispensary
was started in the Matha. During the Acharya's stay in Kumbhakonam from 1914
to 1918, almost every evening there were learned assemblies or music concerts.

Even professors, scientists, engineers, and administrators, went to him for guidance
and encouragement. The followers of the other faiths found in the Acharya a deep
understanding of their respective doctrines and profound appreciation of every type
and grade of spiritual endeavour. Everyone who came into contact with the
Acharya recognized in Him the Jagadguru.
The Acharya's great tour of our sacred lane commenced in March, 1919. It was a
long and strenuous tour but it was supremely worthwhile because of the
opportunities it gave to people all over the country to meet the Acharya and receive
his blessings. The Acharya never uses any of the modern modes of transport. He
mostly walks and accepts the use of a palanquin only when it is absolutely
necessary. An entourage accompanies him consisting of the officials of the Matha,
panditas, vaidikas, servants and animal such as cows, elephants etc. Whenever the
Acharya camps, lots of devotees gather and stay at the camp as long as they can in
order to derive the utmost advantage from the Holy Presence. Besides the daily
anusthana and Puja, meeting the devotees, receiving visitors, giving instruction to
the people concerned for the conduct of the affairs of the Matha and of the many
religious and welfare organizations occupy the Acharya's time reach day. He
hardly gets two or three hours of rest out of twenty four. With frugal diet taken in
between fasting days and with so much of pressing work day after day, it is a
marvel how the Acharya meets the demands on his time and attention with
absolute serenity and with perfect poise. No one will fail to note that the ideal of
the Sthitaprajna, (the sage who has gained steady wisdom) has become actual in
the soul-elevating person of the Acharya.

The long pilgrimage began, in March, 1919. During the first three years, the
Acharya visited all the places of pilgrimage even remote and out-of-the way
village in the Thanjavur District, the District in which Kumbhakonam is situated.
The Chaturmasya in 1919 was in Vappattur village at a distance of five miles to the
east of Kumbhakonam. During the chaturmasya the Sannyasins area to stay at one
place so that no harm may be caused to insects and other creatures by treading on
them when they come out on the ground in the rainy season. The Sannyasins camp
at one place for four fortnights, pakshas. the observance starts on the full-moon day
in the month Ashada which is dedicated to the worship of the saga Vyasa.

During His tour of the Thanjavur District in a village the Acharya saw about two
hundred harijans waiting for his darsana, after having bathed, putting on clean
clothes and wearing vibhuti on their foreheads. The Acharya spent sometime with
them, made kind enquiries about their welfare and gave them new clothes. Similar
events have occurred very often during the Acharya's journeys. His concern for the
poor is great and unlimited and the never fails to exhort the better placed sections
of society to go to their succor and asks the Matha to set an example in this
direction.
The Acharya visited Rameswaram and collected a small quantity of sand for
consigning it later on in the waters of the Ganga, which act is symbolic of the
spiritual unity of India.

The Acharya then went to Jambukesvaram. In those early times according to

legend the image of Akhilandesvari was manifesting the Goddess's fierce aspects.
Sankara changed this state of affairs and enabled the beneficent aspect to express
itself by adorning the image with a pair of ear-ornaments (Tatankas) made in the
shape of Sri-chakra. When the ornaments fall into disrepair periodically, they are
set right and re-fixed. This tasks is the sacred responsibility of the Kamakoti itha;
and it is the Head of the Pitha that has the ornaments re-fixed. In 1846, the then
Acharya of the Pitha and this ceremony performed. Now, again, in 1923,
arrangements were made for the re-fixing of the Tatankas. Our Acharya went to
Jambukesvaram for participation in this function. It was a great occasion for
devotees to gather and pay their homage. Every detail of the ceremony was
attended to with meticulous care. Opportunity was availed of for declaring open
the renovated Matha of the Kamakoti Pitha there. A Vedapathasala and center for
scriptural learning started functioning at the Matha.

During the Acharya's Chettinadu visit, a great Sivabhakta, Vainagaram

Ramanathan Chettiyar similarly enjoyed attending the Puja and meeting the
Acharya. The people of Chettinadu organised a grand procession at Kadiyapatti.
During the procession the Acharya looked out for Ramanathan Chettiar, but he
could not be seen. At the conclusion of the procession, the Acharya enquired as to
where Chettiyar was. Chettiyar who was sanding at a distance in the crowd
responded. Asked as to why he was not to be found in the procession, he replied
with great elation that he had the privilege that night of being one of the Acharya's
palanquin-bearers.

Many politicians and nationalist leaders met the Acharya during this period.
Among these were Sri C.R.Das, along with Sri S. Satyamurti and Sri A.
Rangaswami Aiyangar, and Sri Jamnalal Bajaj along with Sri C. Rajagopalachari,
and others. The latter group met the Acharya in 1926 at Jambukesvara. Sri C.
Rajagopalachari was staying out, sending in Sri Jamnalal Bajaj. The Acharya sent
for C. Rajagopalachari and asked him why he had not come in. When the latter
replied that the reason was that he had not bathed that day, the Acharya told him
that those who were engaged in national work might not find the necessary time
for daily bath etc., and Sri C. Rajagopalachari who had dedicated his life for the
service of the nation could meet him at any time, and in any condition. The
Acharya made it clear to the politicians and political leaders that he, as a Sannyasi,
would not identify himself with party politics of any brand; but he was free to ask
them all to keep the good of the people always at heart and to work towards its
achievement, and also to do all they could to strengthen faith in God.

An incident which occurred in 1926 deserves special mention. The Acharya was
proceeding to Pattukottai from Karambakkudi. Among the people who saw the
Acharya off at the latter place there were some Muslims also. One of the Muslims
followed the party, touching the palanquin with his hands as a mark of respect.
After about three miles of the journey, the Acharya stopped and called for the
Muslim gentleman and made kind enquiries. The Muslims placed before the
Acharya some personal matters for his advice and guidance and then offered some
verses of praise he had composed along with flowers and fruits. At the command
of the Acharya, the Muslim read out those verses and explained their meaning also.
When taking leave he expressed his joy in these words: "To my eyes the Acharya
appears as the embodiment of Allah Himself. The Acharya's darsana is enough for
a man who wants to get liberation from world bondage."

At Pondicherry, the officials of the French Government and the people gave the
Acharya a royal welcome. In march the Acharya went to Salem and toured the
district.

After visiting Coimbatore in April, 1927, the Acharya arrived in Palghat in the first
week of May. Kerala which had given birth to Adi Sankara was now jubilant at the
visit of an illustrious successor in whose life and mission the greatness of the Adi
Guru was luminously reflected. The Acharya spoke to the Sishyas in Malayalam.
The people who listened to him mistook him for a Keraliya.

In the latter half of 1927, Mahatma Gandhi was touring the South. He had heard
about the Sage of Kamakoti Pitha and wanted very much to meet him. The meeting
took place at Nallicheri in Palghat. They met in a cattle-shed in the Acharya's
camp. It was a unique experience for the Mahatma. Here was an authentic
successor of Adi Sankara, dressed in a piece of ochre cloth made of Khadi and
seated on the floor. The Acharya too appreciated the occasion provided for getting
to know at first had the leader of the nation who had adopted voluntarily the mode
of a simple peasant's life. The Acharya conversed in Sanskrit and the Mahatma in
Hindi. The conversation took place in a most cordial atmosphere. On taking leave
of the Acharya, the Mahatma gave expression to the immense benefit he had
derived from this unique meeting. How profoundly he was drawn to the Acharya
will be evident from a small incident that occurred during the interview. It was 5-
30 in the evening. Sri C. Rajagopalachari went inside the cattle shed and reminded
the mahatma about his evening meal; for the Mahatma would not take food after 6
o'clock. The Mahatma made his significant observation to Sri C. Rajagopalachari:
"The conversation I am having now with the Acharya is itself my evening meal for
today."

In February, 1929, the Acharya began His tour of the South Arcot District. The
Chaturmasya that year was observed in Manalurpettai. For about a month the
Acharya was having fever. In utter neglect of the state of his body, He performed
the daily worship, taking His usual bath. In due course the fever subsided, relieving
the devotees of their great anxiety.

During the present tour, the Acharya was passing through Tandalam village. A
cowherd of that place wanted to sell him small holding and give the proceeds as his
offering to the Acharya. The Acharya dissuaded him from doing so; but the
devotee would not go back on his resolve. He actually sold his piece of land to a
rich man of the place and made his heart-offering of the Acharya. The Acharya,
however, did not like that the cowherd should become a destitute. He, therefore,
arranged through the local Tehsildar for the allotment of sufficient piece of
puramboke land to the cowherd.

In December, 1930, at Tirukkalukkunram (Pakshitirtham), an address of welcome

was presented to the Acharya on the behalf of the All-India Sadhu Mahasangham.
The address referred in glowing terms to the invaluable service that the Acharya
was doing to Hindu dharma and society, both through precept and practice,
following faithfully the grand tradition of Adi Sankara.

From Chingleput, the Acharya went to Kanchi, the seat of the Kamakoti Pitha.
This was His first visit after He had assumed the headship of the Pitha. The
ceremonial entry into the holy city was made on Sunday the 25th January, 1931.
The city wore a festive appearance that day. The citizens offered to the Acharya a
reverential and enthusiastic welcome.

The Chaturmasya in 1931 was in Chittoor. After that the tour was resumed. While
the Acharya was camping in Arani, a party of about two hundred volunteers of the
Indian National Congress wanted to have His darsana. Those were the peak days of
the struggle for freedom. The British Government would come down upon anyone
who showed any hospitality to the volunteers. Therefore, the officials of the matha
were hesitant in the matter of receiving the volunteers. When the Acharya was
informed of the intention of the volunteers, He immediately asked the officials to
admit them and arrange for their hospitality. He made individual enquiries of the
members of the party and gave to each one of them vibhuti-prasada.

In March, 1932 the Acharya went to Kalahasti for the Maha Sivaratri. During his
stay there, he walked round the Kailasa hill, a distance of about thirty miles along
difficult forest terrian. From Kalahasti, the Acharya proceeded to Tirupati and
Tirumalai; vast concourses of people listened to his daily discourses in chaste
Telugu.

In Nagari, the Acharya was presiding over a discussion on Vedanta among

scholars. One day the Manager of the Matha received a telegram from
Kumbhakonam carrying the sad news of the passing away of the Acharya's mother
on the 14th of June, 1932. As the Manager was approaching, the Acharya enquired
if it had come from Kumbhakonam, to which the Manager replied 'Yes'. The
Acharya made no further enquiry, but asked the Manager to get back. He remained
silent for some time and then asked the assembled scholars; "What should a
Sannyasin do when he hears of the passing away of his mother?" Guessing what
had happened, the scholars were deeply distressed and could not say anything. The
Acharya got up and walked to a water-falls at a distance of two miles followed by
a great number of people chanting the Lord's name. He took his bath; the others too
did the same. The passing away of the Mother of the Jagadguru was felt as a
personal loss by every one of the Sishyas.

There is a spot of natural beauty near Nagari, called Bugga. In the same temple
here, there are the shrines of Kasi Visvanatha and Prayaga Madhava. A perennial
river flows by the temple; and five streams feed the river Commencing from the
17th of July, 1932, the Acharya observed the chaturmasya at this fascinating place.
During his stay the temple was renovated and Kumbhabhishekam performed on a
grand scale.

Before we follow the Acharya to Madras, let us record here the epic of a faithful
and devoted dog. Since 1927 a dog was following the retinue of the Matha. It was
a strange dog-an intelligent animal without the least trace of unclean lines. It would
eat only the food given to it from the Matha. The Acharya would therefore enquire
every evening if the dog had been fed. When the camp moved from one place to
another, the dog would follow, walking underneath the palanquin, and when the
entourage stopped so that the devotees of the way side villages could pay their
homage, it would run to a distance and watch devoutly from there, only to rejoin
the retinue when it was on the move again. One day, a small boy hit the dog; and
the dog was about to retaliate, when the officials of the Matha, in fear, caused the
dog to be taken to a distance of twenty-five miles blindfolded and left there in a
village. But strange as it may seem, the dog returned to where the Acharya was,
even before the person who had taken it away could return. From that day onwards
the dog would not eat without the Acharya's darsana and stayed till the end of its
life with the Matha.

The citizens of Madras had the great privilege of receiving the Acharya on the 28th
of September, 1932. During the four months' stay of the Acharya in the city, the
people felt in their life a visible change for the better. In crowds they flocked to the
camp at the Madras Sanskrit College and later in the different parts of the city, and
drank deep of the elevating presence and the soul moving speeches of the Acharya.

The Navaratri in 1932 was celebrated at the Sanskrit College. During this Puja
festival, the Acharya fasts and observes silence on all the nine days. Thousands
observe silence on all the nine days. Thousand people participated in the Navaratri
festival at the Sanskrit College and received the Acharya's benedictions.

After the Navaratri the Acharya delivered discourses every evening after the Puja.
Thousands of people listened to these in pin-drop silence. Seated in the simhasana,
the Acharya would remain silent for some time. Then, slowly he would commence
to speak. It was not a mere speech; it was a message from the heart, each day. With
homely examples, in an engaging manner, he would exhort the audience to lead a
clean, simple unselfish and godly life. The essentials of Hindu dharma, the
obligatory duties, the supreme duty of being devoted to God, the harmony of the
Hindu cults, the significance of the Hindu festivals and institutions, the cultivation
of virtues, and the grandeur of Advaita, formed some of the themes of these
discourses.

For a long time the Acharya had the intention of visiting Chidambaram. But about
a hundred years past no previous Acharya had gone there, the reason being that the
Dikshitars of the temple of Sri Nataraja would not let even the Acharyas of the
Sankara Matha take the sacred ashes straight from the cup as was the custom in all
other temples as a mark of respects shown to the Pitha. Many of the devotees of
Chidambaram, however, wished very much that the Acharya should visit
Chidambaram; and the Acharya too wanted to have Sri Nataraja's darsana.
Accepting the invitation of the devotees, he arrived at Chidambaram on May 18,
1933. A great reception was accord to him by the inhabitants of Chidambaram,
including the Dikshitars. The devotees of the Acharya were rather apprehensive of
what might happen when the Acharya visited the temple in regard to the offering
of Vibuti. The Acharya, however, was utterly unconcerned. All that he wanted was
to have Sri Nataraja's darsana as early as possible. He resolved to go to the temple
early in the morning. Having asked one of his personal attendants to wait for him
at the tank, he went there alone at 4 a.m., had his bath and anusthana and when the
shrine was opened he entered and stood in the presence of Sri Nataraja absorbed in
contemplation. The Dikshitar who was offering the morning worship was taken
aback when he saw the Acharya there. He sent word to the other Dikshitars, and all
of them came at once. They submitted to the Acharya that they were planning for a
ceremonial reception, and that they were pained at the fact that none of them were
present in the temple to receive him that morning. The Acharya consoled them
saying that he had gone to the temple to have the early morning darsana of Sri
Nataraja, known as the visvarupadarsana and that He would be visiting the temple
several times during his sojourn in Chidambaram. The Dikshitars honoured the
Acharya in the same manner as he was honoured in the other temples. And at the
earnest request of the Dikshitars, the Acharya stayed in the temple for a few days
and performed the Sri Chandramoulisvara Puja in the thousand-pillared mantapa.
The devotees had the unique experience of witnessing Puja performed, at the same
place, to two of the five sphatika-lingas brought by Sankara, according to tradition,
from Kailasa - the Moksha-linga of Chidambaram and the Yoga-linga of Sri
Kamakoti Pitha.

The preparation for the Acharya's northward journey to Kasi had by now
completed. Aged Sannyasins like Brahmananda Sarasvati and revered scholars
including Mahamahopadhyaya Ananda Saran and Pratap Sitaram Sastri, Agent of
the Sringeri Matha, sent their letter of invitation to the Acharya of the Kamakoti
Pitha on behalf of the citizens of Varanasi.

A representative Committee had been formed at Varanasi headed by His Highness

the Maharaja of Kasi, with Pandit Madanmohan Malaviya, the
Mahamahopadhyayas, distinguished scholars and other eminent men as members.
The citizens of the Spiritual Capital of our country were eagerly looking forward to
the visit of our Acharya, who had already made the sankalpa for kasi-yatra.

In conformity with the best practice observed by the previous Government, the
Government of Madras issued a notification to the Governments of other States,
and the native States to accord due honour and all facilities to the Acharya and his
entourage during his journey to Kasi.

The journey commenced in the second week of September, 1933. The Acharya
proceeded northwards, covering about twenty miles each day. While camping at
Kurnool, the Acharya thought of going to Srisaila which is regarded as the
Southern Kailasa.

Taking with him only a few attendants, the Acharya went by boat up to
Peddacheruvu and from there walked the remaining distance eleven miles uphill.
He reached Srisaila on the 29th of January, 1934, went to the temple, and stood
before the deities for a long time reciting verses from the Sivanandalahari and the
Saundaryalahari. After spending a few days at Srisaila, the Acharya returned to
Kurnool. During the difficult Srisaila journey through dense forests, the Chenchus,
members of a wild hill-tribe, gave every assistance and protection to the visiting
party. They considered the Acharya's presence in their midst a great blessing.

Crossing the Tungabhadra at Kurnool, the Acharya entered the Hyderabad State.
He reached the capital of the State on the 12th February, 1934. The people and the
State officials including the Chief Minister vied with one another in paying their
homage to Jagadguru. At the command of the Nizam, the State Government
undertook to meet on day's expenses of the Matha.

As the journey from Hyderabad northwards would be a difficult one-through wild

forests and uninhabited areas a large part of the entourage consisting of carts,
cattle, attendants and others, was left behind; this part rejoined the group that
accompanied the Acharya, after four years, in Andhra Pradesh.

After spending two weeks at Nagpur in June, the Acharya traveled through the
country of the Vindhya mountains. It was an arduous journeys in burning summer
through practically waterless tracts. The members of the party braved all
difficulties with cheer, their sole aim being to serve the Master in the fulfillment of
the resolve to complete the pilgrimage to Kasi. After crossing the Vindhyas, the
Acharya reached Jabalpur on the 3rd July, 1934 and had his bath in the sacred river
Narmada, Journeying quickly thereafter the Acharya arrived at Prayaga
(Allahabad) on the 23rd of July 1934. At the outskirts of the holy city, the
prominent leaders of the place headed by Mahamahopadhyaya Ganganatha Jha
received the Acharya with due ceremony. Thousands of people lines the route of
the procession, uttering the words "Victory to the great Guru!" (Gurumaharajki
jai).

On the 25th July, 1934, the Acharya immersed the sacred earth he had brought
from Rameswaram in the holy waters at Prayaga, the place of Triveni-Sangama,
the confluence of the Ganga, the Yamuna and the subterranean Sarasvati and
gathering the holy water in vessels, he had it sent to the places of pilgrimage in
South India. By these significant ceremonial acts, the Acharya made it known to
our people how custom and tradition are expressive of the spiritual, as well as
geographical, unity of India. On the 26th of July, the Acharya commenced the
Chaturmasya at Prayaga. During the chaturmasya period, a conference of scholars
was held in the immediate presence of the Acharya. Several Pandits in the
Conference received the Acharya's blessings.

From Prayaga (Allahabad) to Kasi-a distance of eighty miles - the Acharya

traveled by foot. He entered the most holy city of Kasi on the 6th of October, 1934,
and was received by the citizens in their thousands, headed by the Maharaja of
Kasi, Pandit Madanmohan Malaviya and others. About a lakh of people
participated in the procession that day, many of them uttering the full-throated cry
of victory, "Jagadguru-maharaj-kijai!' Unprecedented crowds a records in the
history of the city-gathered to greet the visiting Acharya.

It was this Kasi near Manikarnika Ghatta that Adi Sankara wrote his
commentaries. It was Kasi that proclaimed him as the Jagad-guru. It was from
there that he started on His dig-vijaya. And so our Acharya's visit to Kasi was full
of supreme significance.

On the 9th of February, 1935 in response to Pandit Madanmohan Malaviya's

request the Acharya paid a visit to the Hindu University. In his welcome address
consisting of five verses in Sanskrit, Pandit Malaviya referred to the fact that the
Acharya was adorning the Kanchi Pitha established by Sri Sankara and that his
name and grace born of his great wisdom, austerity, compassion, generosity etc.,
has spread far and wide in this sacred land. The Acharya pointed out that the end of
education is to gain peace of mind and that it is by acquiring wisdom that one
realizes immortality. The Acharya said that the main objective of Astika education
should always be kept in view in planning the details regarding the courses of
study etc., and expressed the wish that the University would train and send out
leaders of thought and action who would set an example in ideal living for the
masses of the people to follow. In his concluding speech, Pandit Malaviya said that
while from the legends regarding Adi Sankara they knew that the great Master
visited Kasi and saved the world through his wondrous words, they now had the
rare experience of seeing with their own eyes in Kasi the Acharya who was a
avatara of Adi Sankara

A conference of the Pandits of Bengal led by the grand old Mahamahopahyaya

Kamalanayan Tarkaratna was held at Calcutta. Over one hundred and thirty
scholars met. The conference sent as its representative Sri Mahamahopadhyaya
Durgasaran to Varanasi to invite His Holiness to visit Calcutta and to convey its
considered view acclaiming the high status and the greatness of Kamakoti Pitha at
Kanchi.

Leaving Kasi on the 18th of March, 1935, the Acharya reached Patna (patliputra)
on the 24th of April. The next important place of visit was Gaya.

After brief halts en route, the Acharya reached Calcutta on the 13th July, 1935. The
premier city accorded him a rousing welcome. The Acharya observed the
chaturmasya from the 17th of July at Kanchi Ghat.

Navaratri or Dasara (called Puja in Bengal) is the most important festival for the
Bengalis. The Acharya performed the Navaratri Puja in September-October at
Calcutta, delighting the hearts of thousands of devotees there. In the third week of
October, the All-India tour was resumed. A steamer took the Acharya and the
entourage across the rivers, Damodar and Rupnarayan which are tributaries to Aadi
Ganga. The Acharya reached Midnapore in response to the earnest request of the
people of the place on the 27th of October, 1935. Midnapore at the time was the
spearhead of the revolutionary nationalist movement. Many young men-especially
college students-were behind prison bars as detenus. And the town was under
curfew restrictions. The authorities, however, relaxed some of the restrictions to
enable the people to received the Acharya and participate in the religious functions
connected with the unique visit. Coming to know of the Acharya's presence in
Midnapore, many of the detenus desired to meet him. They obtained permission
from the British officer in charge of the prison for this purpose; but the conditions
imposed was that they should return to the prison before 6 p.m. that day. When the
detenus reached the Acharya's camp late in the evening, the Acharya had just then
retired for a brief rest after the day's Puja. After waiting for some time, the young
men started going back to prison, disappointed. Meanwhile, the Acharya came out
and on learning about what had happened, sent for the detenus. They came again,
prostrated before the Acharya and prayed to Him for His blessing for the gaining
of independence for the country and for the welfare and happiness of the people.

Entering Orissa through Jaipur on 4th April, 1936, after visiting Sakshi-Gopal, the
Acharya proceeded to Puri Jagannath. At the end of a grand procession, a
ceremonial reception was given to him at the Govardhana Matha. The other
Advaita Mathas of Puri, viz, Sankarananda Matha, Sivatirtha Matha and
Gopalatirtha Matha, also associated themselves with this function and co-operated
in the arrangements connected with the Acharya's visit. The Acharya visited the
temple of Jagannatha and at the request of the scholars of the Mukti-mantapa
Sabha, sat on the Pitha in the Mantapa and blessed the assembly. In a speech
delivered in Samskrit, the Acharya said that he regarded the honour shown to him
as belonging to Adi Sankara whose Holy Feet are worshipped by all and who made
the false doctrines disappear from the land by establishing the supreme truth.

The next part of the journey though the Chilka Lake area was an arduous one. High
mountains, thick forests and sandy wastes had to be crossed. Walking at the rate of
twenty five miles a day, the Acharya with the tour part arrived at Chatrapur on the
17th of May, 1936; at this place at the southern end of the Lake, there is a temple
of Adi Sankara where He worshipped.

Simhachalam is an ancient pilgrim center in Andhra. On a picturesque hill is

situated the ancient temple of Sri Varaha Narsimha. On the 4th of November 1936,
the Acharya visited this shrine and spent some time in mediation near the
Gangadhara falls. Three days later, the Acharya reached Visakhapatnam, the
harbour-town.

The Andhra districts to receive the Acharya next in sequence were Krishna, Guntur
and Nellore. After visiting Venkatagiri, he went to Kalahasti and Tirupati again. In
April, 1939, Sri Sankara Jayanti was celebrated at Bugga. After having Sri
Subramanya's darsana on the Tiruttani hill, the Acharya reached Kanchi on the 2nd
of May, 1939.

From Kanchi, the Acharya proceeded to Chidambaram en route the Rameswaram.

The sand collected at Rameswaram in September, 1932, it will be recalled, was
immersed in the holy waters at Triveni Sangama (Allahabad) on the 25th of July,
1934. The sacred water of the Ganga that was gathered there was now to be offered
to Sri Ramanatha as abhiseka. One the 10th of June, 1939, after bathing in the
Agni-tirtha the Acharya went to the temple, and the abisheka was performed. With
this was concluded the Acharya's Ganga-yatra.

From the next day onwards, for over six months, the Acharya observed silence.
But the tour-schedule was continued, as also all the activities connected with the
Matha. The Acharya returned to Kumbakonam from where He had started out on
his vijaya-yatra twenty-one years earlier. The 29th of June 1939 was a red-letter
day for the citizens of the town; there was no end to their joy in receiving the
Acharya again into their midst.

The twenty-one years, All India tour had paved the way for taking concrete steps
towards the consolidation and furtherance of our ancient dharma. In the years that
have followed, the Acharya has given the lead in several directions for bringing
together the different sections of Hindus, for the promotion of Vedic and Vedantic
studies, for the due observance of religious ceremonies, and rules of conduct as
prescribed in the Sastras, for deepening the spiritual life on the people, for
rendering service to the sick and the disabled and for universal welfare.

In 1939, the Acharya had an organization of mudradhikaris set up with a view to

serve the people in a comprehensive way. The mudradhikaris are representatives of
the Matha in the different places. Among their functions are: to enlist the co-
operation of the people in keeping the temples in good repair, see to it that temple-
worship is performed in the proper order, to arrange for popular expositions of the
Puranas on Ekadasi days, to bring together all classes of people in such corporate
activities as digging tanks and wells, dragging the temple-car on festival days etc.,
and cattle-care. In order to implement this program and ensure the best possible
results, the Acharya toured the villages in the Thanjavur District and other places
several times and convened periodical conferences of the mudradhikaris to instruct
them personally.

Under the guidance of the Acharya, several of the old temple came to be
renovated, and Kumbhabhishekams were performed.

In order that the evils caused by the Second World War may not oppress the people
and distort their minds, the Acharya suggested to the temple-authorities, and
management of religious charities in 1942, that the Sri-Rudra and Sri-
Vishnusahasranama be recited and archanas performed in the temples; this
suggestion was carried out.

The Vedas constitute the basic scriptures of the Hindus. It is through the
preservation of the Vedas that Hindu Culture has been preserved in spite of the
vicissitudes of history. In recent times, the cultivation of skill in Vedic recitation
and Vedic studies have been neglected because of alien influence and conditions of
modern life. In order to offset the forces making for deterioration, the Acharya
caused to be organized the Veda-dharma-paripalana-sabha. Under the auspices of
this Sabha, which was started in 1944, annual conference of Vedic scholars are
held in the various parts of the country, examinations are conducted in Vedic
Literatures, maintenance is provided for selected Vedic scholars, institution for
teaching the Vedas are set up and run, and every possible assistance is giving for
the preservation of Vedic culture. In January, 1955 at Kanchi where the Acharya
was staying at the time, a conference of eminent Vedic scholars was convened and
seventeen pandits in Rig, Yajus and Sama Vedas were selected from all over the
country and honoured with presented shawls and awards.
The consolidation of Advaita through his bhashyas and numerous Vedantic
manuals and through teaching by example and precept, was the greatest gift Adi
Sankara conferred on the entire humanity. The central mission of any institution
which owes its foundation to the Great Teacher should be to spread the knowledge
of Advaita. The Jagadgurus of Sri Kamakoti Pita have in various ways, rendered
invaluable services to the cause of Advaita. An important measure designed to
promote studies in Advaita was taken when the Parama-guru of our present
Acharya inaugurated, in 1894, at Kumbhakonam, the Advaita Sabha. The Golden
Jubilee of the Sabha was celebrated in February, 1945, at the Kumbhakonam
Matha in the presence of our Acharya. The Acharya commended the work of the
Sabha, and explained the essentials of Advaita Vedanta. The basic truth of Advaita
is that the Self (Atman) alone, is real, and that all else is mithya. Not understanding
the implication of the words, mithya and maya, the critics found fault with
Advaita. Although ultimately the world of plurality is not real, it is not that it is not
useful. Until the onset of wisdom, it is vested with empirical reality (vyavaharika
satya). It is in this world and while living in it, that we have to strive for and gain
release from bondage. The true moksha is the attainment of all-selfhood, in this
very life, by the removal of maya through knowledge. The followers of the
different religions think that their particular mode of worship alone is the true
mode. But we who follow Advaita believe that it is the same God that is attained
through any of the religious modes, and that devotion to God is essential for
realizing the truth of Advaita. In conclusion, the Acharya referred to the fact that
teachers of Advaita have appeared at all times and in all the different parts of the
country, and have left behind immortal works on Advaita; and he declared that it
was our duty to study those works and gain the wisdom that is contained in them.

Ten years later, in March, 1956 the Diamond Jubilee of the Advaita Sabha was
celebrated at Sivasthanam near Kanchi, where the Acharya was staying at the time.
Addressing the conference, the Acharya observed that the aim of the Advaita
Sabha was to spread the light of the self as revealed in the Upanishads, that those
who adopted Advaita as their way of life should took upon all beings as they would
on themselves and render some service or other everyday to the afflicted and the
distressed and that they should investigate the cause of dispute among religious
cults and seek to eliminate it.

It is one the basis of Advaita that the conflicts among religious cults could be
removed. With sympathy and understanding, it will not be difficult to realize that,
it is the same God that is worshipped under different names and forms. The special
contribution of Hinduism to the world's history of religions is the truth that there
are as many modes of approach to God-head as there are minds. And, yet on
account of misunderstanding and narrowness, the followers of the different cults of
Hinduism have indulged in quarrels sometimes. In South India, exclusive claims
have been advanced, for instance, on behalf of Vaishnavism and Saivism. While
the Alvars and Nayanmars were universalistic in their outlook, their later followers
introduced narrow distinctions and dogmatic partisanships. Our Acharya wanted to
give a concrete form to the movement for unity and co-ordination as between the
Vaishnavas and the Saivas in Tamilnadu; and accordingly, the idea of Tiruppavai-
Tiruvempavai-Shadanga-conference was hit upon in 1950. Andal's Tiruppavai and
Manikkavachakar's Tiruvempavai are sung in the Vishnu and Siva temple
respectively in the month of Margali (Margasirsha). The Acharya had a conference
of scholars in these sacred texts organized at Tiruvidaimarudur in December, 1950.
It was a unique experience to listen to the Vaishnava and Saiva scholars speak
from the same platform.

The unity-movement has been gaining in popularity since its inception.

Encouragement is given for children to learn to recite the two poems.

Religion is the basis of Hindu culture; spirituality is its back-bone. What are
considered elsewhere to be secular arts, such as sculpture and dancing, are here in
India regarded as sacred. Hindu culture in all its aspects spread far wide in the past.
The evidences of its influence are even now to be found in widely distant countries
from Egypt in the West to Java and Bali in the East. Speaking about the
pervasiveness of Hindu culture at a meeting at the Kumbhakonam Matha in
January, 1947, the Acharya dwelt on the need for the resuscitation of the traditional
arts and crafts. These should be revived and popularised, bearing in mind that all of
them serve the purpose of strengthening faith in God, faith in spiritual values. The
temple is the center of the ancient Arts and Crafts, Architecture, Sculpture, and
Iconography go into the building of temples and the making of images. The
directions for these arts are to be learns from the Agamas-Saiva, Sakta, Vaikhanasa
and Pancharatra. It is from the same sources that the arhchakas have to know the
correct procedures of temple-rituals and worship. Popular discourses on the Epics
and Puranas used to be given mainly in the temples and on occasions of temple-
festivals. The fold-songs, dances etc., have for their themes the religious stories as
related in the Epics etc. The Acharya wanted to institute an organization which
would work for the revival-leading to a renaissance of the ancient skills and arts
relating to the temples. He had a sadas arranged for, for the first time in 1962,
during the chaturmasya at Ilayattangudi-the Akhil-Vyasa Bharata-Agama-Silpa-
Sadas. Scholars and specialists in the various fields covered by the wide scope of
the sadas were invited to present papers and give expositions at the sessions of the
conference. Besides the traditional pandits in the Agamas and experts in Silpa,
some foreign scholars also took part in the Sadas. The Archakas were asked to
discuss and settle points relating to rituals and worship. Arrangements were made
for cultural programs consisting of the folks arts of the different regions. The Sadas
has become now a permanent annual feature.

One of the most significant achievements in the last few years is the bringing
together of the Heads of the Dharma-Pithas in South India in periodical conference
with a view to formulate and execute concerted measures for the safeguarding and
furtherance of Hindu institutions and practices. This has become possible through
the initiative and leadership of our Acharya. The objectives of the conference of
the Heads of the dharma-Pithas are to strengthen the forces that make for astikya,
to project before the people the true image of Hindu dharma, to work for the
consolidation of the Hindu society and to persuade its members to follow the path
of virtue.

The 'rice-gift' scheme formulated by the Acharya is being implemented in several

areas. According to this scheme, in each household, everyday before starting to
cook rice, a handful of rice along with a paisa should be put into a pot kept for the
purpose. Once a week the rice and coins should be collected by the Association in
each street r locality constituted under the scheme. The rice thus gathered should
be handed over to the temple in the neighborhood for being cooked and offered to
the deity as naivedya. The cooked rice that has been consecrated should be sold in
packets to the poor people of the place at a nominal charges of 10 paise per packet.
The amount collected thus and the gift coins gathered from the charity-pots should
be utilized towards meeting the cost of firewood and for paying the temple-cook
for his services. This scheme will benefit those who give as well as those who
receive. Those who give will have the satisfaction of having made their daily
offering to God and their less fortunate brethren; and those who receive will have
their hunger satisfied and thought purifies through partaking of the consecrated
food.

One of the most distressing phenomena is the crude way in which Corporation or
Municipal servants dispose of the dead bodies of Hindu destitutes. The Acharya
has repeatedly exhorted the well-to-do-Hindus to do their duty to those who are
unfortunate in life and unfortunate in death also. Arranging for the proper
cremation or burial of the dead bodies of the destitute is of the greatest importance.
This is one of the function of the Hindu-mata Jivatma-Kainkarya Sangha organised
at the instance of the Acharya. Among the functions of the Sangha are: weekly
visits to hospitals for distributing the Acharya's prasada (vibhuti and kunkumam) to
patients and making them think of God who is the Great Healer, offering the tulasi
leaves, Ganga-water etc., to those who area on the verge of death and performing
Sri Ramanama japa staying by their side; going to the villages on day every week
for explaining to the people the essentials of Hindu-dharma; and arranging for
frequent talks on ethical living and spiritual disciplines for the benefits of the those
who are behind prison-bars.

Some of the other activities and institutions which owe their inception to the
Acharya, in recent times, are: the institution of "Weekly Worship" enabling the
Hindu community of each place to visit the local temple collectively once a week
and perform bhajana, the setting up of Amara-bharati-pariksha-samiti for arranging
for instruction in Samskrit for beginners, conducting periodical examinations and
awarding certificates and prizes, the starting of the Madras Samskrit Education
Society at Nazarethpet near Madras for the promotion of studies in Samskrit.

One of the major causes for our cultural decline was foreign domination. This
cause was removed when our country gained political independence from British
rule on the 15th of August, 1947, under the leadership of Mahatama Gandhi. But
political emancipation cannot be an end in itself; it must lead on to a new flowering
of the Soul of India. In a message issued on the independence, the Acharya said:
"At this moment when our Bharata Varsha has gained freedom, all the people of
this ancient land should with one mind and heart pray to the Lord. We should pray
to Him to vouchsafe to us increasing mental strength and the power for making
spiritual progress. It is only by His Grace that we can preserve the freedom we
have gained, and help all begins in the world to attain the ideal of true
happiness...For a long time our country has striven for freedom; by the Grace of
God, by the blessing of sages, and by the unparalleled sacrifices of the people,
freedom has come to us. Let us pray to the all-pervading God that He may shower
His Grace so that our country will become prosperous, being freed from famine-
conditions and the people will live united and without any communal strife". The
Acharya also appealed that the people should cultivate the cardinal virtues, ridding
themselves of passions and violent desires and that they should by inward control
and spiritual knowledge seek to realize the Self.

The Acharya wanted to select a successor to the Kanchi Kamakoti Pitha and train
him for the great tasks and duties associated with the headship of the Pitha. The
choice fell on a young disciple, Subrahmanyam by name, the son of Sri Mahadeva
Aiyar who was an official of the Southern Railway at Tiruchi. From his early
boyhood, Subramanyam had been receiving Vedic education at the Matha itself.
He was about nineteen years of age in 1954. the Vedic rituals connected with
initiating him into sannyasa and imparting to him the mahavakya upadesa by the
Acharya took place at Kanchi from the 19th to the 22nd March, 1954. Thousands
of people had gather in the city for witnessing the unique ceremony on the 22nd of
March. The young disciple stood hip-deep in the Sarvatirtha Tank as soon as the
Acharya had arrived there, and discarded the insignia and attire of the purvasrama.
Then he donned the kashaya cloth and repaired to the Shrine of Sri Visvesvara
where the Acharya imparted to him mahavakya-upadesa. He was given the yoga-
pattam, 'Sri Jayendra Sarasvati.' From that day onwards he has been with the
Acharya as the First Disciple, receive the necessary guidance in the performance of
the many duties associated with the Pitha and its ever increasing sphere of spiritual
service to the people.

On the 18th May, 1954, the Acharya's shashti-abda-purti (sixty-first birth day) was
celebrated all over the country. In a message to the disciples who had gathered at
Kanchi that day, the Acharya asked them to do their utmost to preserve the Vedic
lore, to spread the spirit of devotion among the people, and to make endowments
of land etc., for charitable purposes. To mark the auspicious occasion Sri Sankara's
Brahma-sutra-bhashya with notes was published by the Kamakoti Kosasthanam.

The Golden Jubilee of the Acharya's ascension to the Kamakoti Pitha was
celebrated on the 17th of March 1957, at Kalavai where he had ascended the Pitha
in 1907. In the course of a message, the Acharya observed.

"We know today that half-a-century has passed. There is not much use in
reviewing all that we have been able to do in the past fifty years. On the contrary,
we should bestow our thoughts on what we have to do in the remaining years that
are given to us by God in this life. What is it that has to be done by us? What has to
be done is to be gain the state of freedom from all action. But, in the Bhagavadgita,
the Lord declares repeatedly that the state of freedom from action cannot be
obtained by remaining quite (without performing our duty). It is by performing
action that the state of actionless-ness can be realized. What is the action which is
very intense, by which actionless-ness is to be achieved by us? In answering this
question, we recollect and remind you of the Bhagavatpada's command: 'Let us
thus perform our allotted actions. It is the performance of our allotted action that
constitutes service to the Lord, worship of Him becomes the means to obtain His
Grace. Therefore, performing our respective duties, and thus worshipping the Lord,
we shall gain the Supreme God."

In the history of city of Madras, the year 1957-59 constitute an unforgettable

chapter; for, during these years, the Acharya stayed in the city-visiting it after a
lapse of twenty-five-years-and blessed the people by his benign presence, by the
daily Puja performed to Sri Chandramoulisvara and Sri Tripurasundari and by His
post-Puja discourses.

Every moment of His Holiness's life is spent in the service of Adi Sankara, in
conveying the Great Master's all-comprehensive and soul-saving message to the
people at large. With a view to remind the people of Sri Sankara and his spiritual
mission, His Holiness has been causing Sankara Memorial Mantapas to be
constructed during the last few years, at important places of pilgrimage. The first to
be so constructed is the one at Rameswaram. After participating in the
Kumbhabhishekam of Sri Bangaru Kamakshi at Thanjavur on the 7th of April,
1963, the Acharya proceeded to Rameswaram for the consecration of the first
Sankara Memorial Tower there. The consecration ceremony took place
significantly on the Sankara Jayanthi Day, the 28th of April, 1963.

The entire Memorial is a graceful structure with representations of holy sages and
preceptors whose sight would bring back to one's memory the unique grandeur of
India's culture. As one rises from the Agnitirtha after a sanctifying bath, one
beholds the Memorial Tower and the various features thereof. Each aspect
elevates. The figure of Sri Adi Sankara surrounded by his disciples impresses the
pilgrim as representing all that is best and noblest in India's heritage.

In connection with Kumbhabhishekam, a Sadas was held that night. Addressing the
audience, the Acharya explained the significance of the installation of Sri Adi
Sankara. With a smile, he observed in a lighter vein. "Sri Adi Sankara was a
wandering Acharya moving quickly and frequently from place to place. He had
traveled throughout his sacred country. Today Sri Adi Sankara has assumed a fixed
seat in Rameswaram, the dakshinamnayakshetra, the southern-most dharma of all
the Dharmas of Bharatavarsha. To the four corners of India he carried his message;
but from all over people will be coming to him at Rameswaram and after touching
his Paduka placed in front of the Mantapa, will receive the message and inspiration
from him." The Acharya thus gave the reason why Rameswaram has been chosen
as the first place for the installation of Sri Adi Sankara.

Tiruvidaimarudur, also called Madhyarjuna, is a notable place of pilgrimage

connected with Adi Sankara's Dig-vijaya. When Sankara visited this place, he
desired that the Mahalinga at the temple should itself declare the truth of Advaita
so that the doubt in regard thereto lingering in the minds of some people might be
dispelled. In response to the Jagadguru's prayer, the Lord Siva appeared out of the
Mahalinga, raised the right hand, and proclaimed the truth of Advaita three times
thus: 'satyam advaitam; satyam advaitam; satyam advaitam'. Our Acharya wished
that this greatly significant incident should be adequately represented in sculpture
so that peopled would easily remember it. A vimana over the entrance of the local
Sankara Matha was put up, and within it were installed sculptured figures of the
Mahalinga with the right hand raised and of Adi Sankara with palms joined. In the
central courtyard of the Matha a shrine was constructed and in it was installed
Sankara-paduka. Our Acharya accompanied by Sri Jayendra Sarasvati Swami
participated in the Kumbhabhishekam of this new Memorial, which took place on
the 5th of December, 1963, a special feature of the ceremony was the archana
performed to the Paduka with 108 laced shawls, which were subsequently
presented to the Pandits.

In the Sri Matha at Kanchi, a new sixteen-pillared hall was constructed and therein
were installed the images of Adi Sankara and his four disciples and the Guru
Paduka. The Acharya arrived at Kanchi on the 26th of February, 1964, after a tour
of the southern districts. On the next day, the 27th, of February, the consecration
ceremony was performed.

At Kanyakumari, the land's end, where the eternal Virgin Mother presides, a
Memorial Mantapa for Sankara was built. The Kumbhabhishekam for this was
performed on the 31st of May, 1964.

Srisaila, the Holy Mountain in Andhra Pradesh is one of the most sacred
Sivasthalas. We have already referred to the visit of our Acharya to this place in
1934 during His vijaya-yatra and to the fact that Adi Sankara had also visited it. A
fitting Memorial Mantapa for Sankara has been built there. And, our Acharya went
to Srisila in March, 1967, the Sankara Jayanthi day.

At Kurukshetra, the images of Sri Sankara and of the Gitopadesa have been
installed. Among the other places of pilgrimage where arrangements are in
progress of Sankara-Memorials are: Trayambaka where the Godavari has its
source, Prayaga where there is the confluence of the Ganga, the Yamuna and the
invisible Sarasvati and Badari on the Himalayas where Nara and Narayana observe
perpetual tapasya for the welfare of the world.

During the period of the Acharya's stay in Kanchi in 1953-57, His second visit to
the city in 1957-59 and in subsequent years several foreigners scholars and savants,
spiritual seekers and religious leaders, exponents of the arts and even diplomats-
have had interviews with the Acharya, thereby gaining first-hand knowledge of the
immortal tradition of India. What Professor Milton Singer, of the University of
Chicago, said after meeting the Acharya in 1955, express precisely the feeling of
all those from abroad who have had the privilege of conversing with the Great
One. This is what the Professor said: "Before I went to India I had heard and read
much about the great 'soul-force of its holy men and saints but I had assumed that
this was something in the ancient past. And it was not until I had met
Sankaracharya that I realized it is still a part of the living force of Hinduism to
day".

In his book, The Lotus and the Robot, the well-known writer Mr. Arthur Koestler
records his impression of a meeting which he had with the Acharya in 1959, and
speaks in glowing terms of the smile that transformed the Acharya's face into that
of a child; "I had never seen a comparable smile of expression; it had an
extraordinary charm and sweetness".

Miss Eughina Borghini, of Buenos Aires, Argentina, who was among those who
attended the first Agama-Silpa-Sadas at Illaiyattangudi in, 1962, has this to say
about our Acharya:

"I consider the day I first saw His Holiness as a day of great fortune in my life. I
consider that in him Jesus has come again into this world. He is an image of love.
From the moment I saw him, the light of his grace gave me maturity to understand
clearly some of the aspects of spiritual life and religious teachings. His Holiness
lives just like Jesus, homeless and devoted to a life of renunciation and with his
contemplation, worship, penance, and teaching is working for the welfare of
mankind. I shall bow at His feet and be always adoring him."

Dr. Albert B. Franklin, formerly U.S. Consul-General in Madras, saw the Acharya
for the first time in the Madurai Meenakshi temple during the Kumbhabbhishekam
in 1963. In these striking words he records what he saw and the deep impression it
made on his mind:

"A stir in the central portion of the temple-yard before the glided Vimanam under
which the Goddess Meenakshi is henceforth to stay, attracted our attention. The
V.I.P. in that area parted respectfully to let an old man with a beard and a long
stick come through. He approached the ladder leading to the top of the Vimanam.
It was the Sankaracharya. The old man approached with halting steps, his head
turning from side to side as if he wanted not to miss any detail of his surroundings,
Who was he? He has a name, he has a dwelling place, he has an age, but in fact, he
is Every man and he is as old as man's ponderings. He is the man of faith. He is the
symbol of that renunciation which is at the heart of all religions and which Christ
himself demanded when asked by the rich young man "What must I do be saved?"
So, here, at this time, in the temple, he is more than the most highly placed of the
V.I.P. guests. With a vigour surprising in so old a man, he seizes the railing of the
ladder in a long fingered, bony hand and rapidly climbs seven or eight rungs to a
point from which he can reach the top of the Vimanam with his stick. He remains a
central figure throughout the ceremony".

Presiding over a meeting held in Madras as part of the Diamond Jubilee

celebrations, on the 28th February, 1967, he paid the following tribute to His
Holiness:

"The greatest miracle of the human spirit is the sum of knowledge found in the
body of lore which we collectively term the Vedanta. His Holiness, sixty years
ago, abandoned the multitude of other levels of human existence, contest,
involvement, to devote himself to this Truth."

"If we meet here to-day to honour him because of the sixty years of his accession
to the title of Holiness, I believe that this is immaterial to him. I believe that he is
as far beyond the titles and honours of this world as we, on our side, are in need of
honouring him as a way of symbolizing our awareness of the Reality he represents
for us."

"It is hard for me to find a tribute in words which expresses my feeling of

admiration and gratitude towards His Holiness. Those of us who deal in words as
commodity or as a tool of trade, learn to mistrust them. Especially do we mistrust
words as a means to describe a living, changing force, or personality and like your
remote ancestors we learn to mistrust words as a means of describing ultimate
things."

"It gives me pleasure to be able to say, in these circumstances, that though some of
my ancestors were in their day the subject of controversy because of their beliefs,
just as Emerson was in his day, yet not one of them would question the
appropriateness of my being here this evening. For them as for me, the Spirit
whom we are celebrating, represents the highest aspirations of mankind."

It is difficult to reduce to words what one feels about the unique greatness of our
Acharya. His very presence in our midst is a blessing. The solace that countless
devotees receive from his words is inexpressible. When one thinks of His Holiness,
one is reminded of the definition of "The Guru" given by Adi Sankara in his
Prachnottara ratna-malika:
Ko gurur-adhigatatattvah
Sishyahitaayodyatah satatam.

"Who is the Guru? He who has realized the Truth, and who is always intent on the
disciples' good".

For sixty-three years, His Holiness Sri Chandrasekharendra Sarasvati has adorned
the ancient Kanchi Kamakoti Pitha as the sixty-eight Acharya in succession to Adi
Sankara. May this spiritual rulership continue to shower its many blessing on the
entire world!

(Life sketch of His Holiness from His 75th Year)

The Evening of an Epic Life

A. Kuppuswami

The Mahasomprokshanam (Re-consecration) of the famous Sri Rama temple at

Bhadrachalam in Andhra Pradesh, was preformed in a grand manner on the 15th of
March, 1968 in the immediate presence of Jagadguru Sri Chandrasekharendra
Sarasvati Swami of Sri Kanchi Kamakoti Peetha and then Junior Acharya of the
Peetha. It is to be noted that the temple, built by Sri Bhakta Ramadas in the 17th
Century A.D., has been renovated in accordance with the guidance and instruction
of the Acharya before the Samprokshanam. The year's Vasanta Navaratri Puja
were performed from 29th march, for nine days, at Khammam, Andhra Pradesh.
After nearly a month's travel both the preceptors reached Secunderabad, Andhra
Pradesh on 27th of April of the year, His Holiness was welcomed by the then Chief
Minister of Andhra, other ministers, top-ranking officials, leading citizens and
large concourse of devotees at the outskirts of the city.

The Vyasapuja of the year was performed by His Holiness at the spacious building
attached t the Swarajya Press, at Padma Rao Nagar, in Secunderabad City, where
the Acharyas stayed for the Chaturmasya period. The seventh Vyasa-Bharata-
Agama-Silpa-Kaladi Sadas was conducted in the same place for two weeks from
20th of August (1968). The State Government made elaborate and excellent
arrangements for the successful conduct of the Sadas. Leaving Secunderabad on
the seventh of September, the Acharyas reached Vijayawada at night on the 21st of
the month. Sarad-Navaratri was celebrated at Vijayawada. After Navaratri, the
Fourth All India Sarva-Veda-Sakha-Sammelan (Conference of Scholars well-
versed in all branched of the vedas) was conducted at the camping place of His
Holiness, at Vijayawada. Since the timing of the conference (11th October to 14
October-1968), coincided with the Krishna Pushkaram festival, a large number of
Veda pandits from Andhra, Tamil Nadu, Kerala, Karnataka, Maharashtra, Gujarat,
etc., participated in the Sadas. Sri Vamadev Muni, Rajaguru (preceptor of the king)
of Thailand attended the convention.

The Acharyas left Vijayawada by the middle of the second week of November
(1968) and visited Masulipatna, Eluru and some other places in the State of
Andhra. The Great Guru was perpetuating the memory of Sri Adi Sankaracharya,
by constructing suitable memorials at important sacred places connected with the
life story of the Bhagavatpada. For some years His Holiness had entertained an
idea of erecting a Sankara Mantapa, near the Trivenisangamam (confluence of
three rivers), at Prayag. (Allahabad, U.P.) The Government of Uttar Pradesh
granted a plot of land near the sangamam for the purpose. The foundation stone for
the mantap at Prayag, was laid on 29th December, 1968. The then Governor of
Uttar Pradesh and the then Lt. Governor of Delhi participated in the function. At
that time, the Acharyas were camping in a village near Eluru.

Later on the 27th of January, 1969 the preceptors arrived at the sea-side town of
Vizag. During the stay of ten days there, the Great Guru conducted the
consecration of the icons of Sri Sankara Bhagavatpada, Sri Vinayaka and the
sandals of Sri Adi Sankara in the newly constructed Sankara Math of the town. The
Acharyas reached Zonnawada (Nellore Dt. A.P.) on the 17th of April, 1969, for the
Vasanta Navaratri Puja. On Sankara Jayanti Day, (21st April) the Great Guru
consecrated a Srichakra Yantra before Devi Kamakshi, in the Devi temple, at
Zonnawada.

Arriving at Tirupati (A.P) on the 29th of April, His Holiness and the Junior
Acharya, climbed up the hills and had darshan of Lord Venkatesa in Tirumalai on
the first of May. On the next day, His Holiness inaugurated the Hindu Dharma
prathishtan, an organisation sponsored by the Tirupati-Tirumalai Devasthanam, for
the propagation and encouragement of studying the Vedas, on the 9th May. The
two Acharyas witnessed Brahmotsavam of Sri Venkatesa performed at the cost of
the Math. After leaving Tirumalai, the Acharyas had darsan of Sri Padmavati Devi
at Tiruchanur and reached Kanchi, at night on 23rd of May, 1969 after halts at
Bugga, Tiruttani, Arakonam etc. A grand public reception was accorded by the
citizens of Kanchi, to the Acharyas, who returned to headquarters after a long tour,
extending roughly to four years and four months.

Nearly nine years at Kanchi and its neighborhood

Since it is Bhakti that appeals to and edifies the people at large, His Holiness was
especially keen that Sri Sankara Bhagavatpada's great role in the propagation of
Bhakti must be highlighted. At his behest and under his detailed directions the
grand and august `Sankara - Sanmata' Conference was held in Madras for nine
days from June 1 to 9, 1969. The then acting President of India, Sri V.V. Giri
inaugurated the conference in which eminent scholars from all over the country
brought to light the great jnana Acharya `Sankara's singular contribution to Bhakti
by his re-establishing in the pure Vedic way the worship of the six principal deities
of the Hindu pantheon. In keeping with the unpredictable nature of saps, our Saga
of Kanchi did not participate in the conference but went into seclusion and silence
in the vicinity of Kanchi. With that he freed Himself from the day-to-day
administration of the Sri Matham, giving charge to Sri Jayendra Sarasvati
Swamigal.

For the next nine years the Mahaswamigal was camping at various places in and
around Kanchi. Hundreds of devotees had darshan of guru Deva at whichever
place he happened to be. The Vyasa Puja of the cyclic year Saumya (1969) was
performed by His Holiness, in the small Muktimantapa in the temple of Sri
Visvesvara on the bank of Sarvateertham tank, in Sivakanchi. The eight of Vyasa-
Bharata-Agama-Silpa Sadas was conducted from 21st, October, 1969 for 4 days, in
a spacious choultry near Sankara Math in Sivakanchi. The Maharaja of Mysore,
the then Governor of Tamil Nadu inaugurated the Sadas. The Great Acharya and
Sri Jayendra Sarasvati Swami participated in the sessions of the Sadas.

By the middle of the year 1970, Sri Jayendra Sarasvati Swami started on a tour in
the southern districts of Tamil Nadu, with the blessings of his preceptors. By way
of fulfilling the Great Acharya's desire, Sri Jayendra Sarasvati Swami visited
Chidambaram during the course of the tour and had a gold foot-cover
kunchitapadam (kavacham) inset with a lot of the nine precious gems (rubies,
diamonds, etc.), adorned on the raised foot of Sri Nataraja in the temple at
Chidambaram. The ornament was made at a cost of three lakhs of rupees. After
Kumbabhishekam of the AkhilandeswariJambunatha Swami temple at
Tiruvanailoil performed on 5th of July, 1970, the Junior Acharya returned to
Kanchi to join the Great Guru for the Vyasa-puja (of the year) which was
performed at Vishnu Kanchi.

Early in 1971, the Mahasvami left Kanchi and in due course reached Karvetinagar
(in Chittor Dt., Andhrapradesh). There His Holiness stayed for some months, in a
thatched shed, near the large tank, close to the old place of the once famous
Zamindari Estate of Karvetinagar. The Vyasa-puja of the cyclic year Virodikrt
(1971) was performed by both the Acharyas at Karvetinagar. After the end of the
Chaturmasya period (of two months) the successor Acharya left on a long tour in
Karnataka and Kerala States. The Great Guru stayed for the Chaturmasya of 1972
and 1973 at Sivasthanam, near Vishnu Kanchi.

The new Shiva temple called `Sri Kamakotisvara Mandir' had been constructed in
the Hanumanghat at Varanasi (U.P), according to the design planned by the Great
Acharya by the end of December, 1973. The consecration of this temple was
performed on the 28th of January, 1974, in the immediate presence of Sri Jayendra
Sarasvati Swami, with the blessings of Guru Deva. By the end of February, 1975,
His Holiness moved to Kalavai (in North Archot Dt. TN,) where the Brindavanas
(places where the mortal remains of ascetic are interred) of Guru Deva's Guru and
His Paramaguru are situated. The Acharya along with His disciple Acharya who
had returned from the long tour in Northern India, performed the annual Vyasapuja
at Kalavai on the 23rd of July, 1975.

The Kumbhabhishekam of the renovated temple of Devi Kamakshi at Kanchi was

performed by Sri Jayendra Sarasvati Swami on the 5th of April, 1976. This humble
self had the fortune of having darsan of the Great Acharya on the previous day at
Kalavai, when I humbly submitted copies of the new edition of Sri Adi Sankara's
Saundaryalahari with nine commentaries in Sanskrit, with translations of the verses
in Hindi, Tamil, and English, explanatory notes, yantras and prayoga etc. This
edition of the stotra was brought out, in toto in accordance with the instructions of
His Holiness. On the 6th April, His Holiness walked off from Kalavai to Kanchi (a
distance of about 20 miles), had darsan of Sri Kamakshi Devi and returned to
Kalavai that same night.

From 11th July, 1976, the Vyasa-puja day of the year, till the 13th of April 1978,
His Holiness stayed on at Sivasthanam near Vishnu Kanchi.

The Long Padayatra (tour on foot) for six years

It seemed as though perceiving, by chance, the flash of a sudden streak of lightning

in the blue horizon, on a cloudless night, the people of Tamil Nadu came to know
from newspapers, about the quite unexpected news that Jagadguru had left
Sivasthanam, his favourite resort, situated about two k.m. south of the temple of
Sri Varadaraja in Vishnu Kanchi, about three hours before dawn of the day next to
the Tamil New Year Day i.e., the 15th of April, 1978. Walking briskly ahead, the
eighty-four year young Acharya accompanied by a few chosen devoted attendants,
soon reached Siva Kanchi. After having darsan of Devi Kamakshi and Sri Adi
Sankara, the Acharya proceeded to Kizhambi, a village about six kilometers away
from Kanchi where the Brindavan of the 60th head of the Kanchi Sankaracharya
Math exists.

The long tour which commenced on that memorable day, extended for full six
years, of course with pretty long halts for months at some places, covering many
parts of the States of Andhra Pradesh and Karnataka and a sizable portion of
Maharashtra also. During this long and extensive trek, quite a large mass of devout
people, irrespective of cast or creed, status, sex or age, flocked to have darsan of
the Great Guru and to obtain His blessings, wherever He chose to halt-be it a
temple or a math, a choultry or a school, a way-side factory site, a shed on the bank
of a canal or a villager's cowshed.

Walking along in the early mornings or in the evenings and halting for the nights at
some places, by strange chance or with some serious intention, the route taken by
His Holiness, in the early stage of this padayatra, was the same through which He
made Gangayatra in 1933. On a second of May, 1978, he reached Chinnatippa-
samudram, a big village near Madanapalle (Chittoor Dt., Andhra Pradesh). Here
the Acharya stayed for ten days. The year's Sankara Jayanthi festival was
celebrated at this place. It is noteworthy the Maha Swami was obliged to stay in
Chinnatippasamudram for about forty days in the fag end of 1933, while on his
way to Varanasi. Some of those who had darsan of the Acharya 45 years ago, were
greatly happy now to have His blessings again.

Similarly, when on 16th June, 1978, the Great Guru reached a farm at Mallenapalle
village, Sri Sayappa the owner of the farm, who was also the Karnam (Village
Officer) of the place, who had received the Acharya with due respects at the time
of the Acharya's previous visit to the place, in 1933, warmly received Him. The
next day, the camp was at the Sangamesvara temple at the confluence of the
Chitravati and two other small streams. On a small rock nearby, news of the visit
of the Acharya to the temple in cyclic year Srimukha (1933-34) is seen engraved.
Passing on through some towns and many a village. His Holiness reached Hagari,
an industrial center, in Karnataka. He performed the year's Vyasapuja at Hagari
and stayed at the place for about 68 days till 23rd September, 1978. On the 26th of
Sept. 1978, Sri Morarji Desai, had darsan of His holiness at the small town of
Thoranagal. In about four days he reached Sandur.

The year's Navarathri Puja was performed at Sandur. The Yuvaraja of Sandur
made the necessary arrangements for the convenient stay of the Acharya. Before
Navaratri on the 1st October, 1978, the Great Guru had darshan of Sri
Kumarswami, in the famous temple, situate about 12 kilometers off Sandur. This
shrine is very important to people of a vast region all around, extending for four
districts. It is notable that women are allowed to have darsan of Kumaraswami.
During the camp at Sandur, Sri Sanjeeva Reddy (then President of India) had
darsan. After a stay of 23 days at Sandur, His Holiness left Sandur and proceeded
towards Hampi. On reaching Hampi on 24th October, 1978, He stayed at the
Virupaksha Vidyaranya Math. During all the days that He happened to be at
Hampi and its neighborhood, the shrine of Malayala Brahman in the Vidyaranya
Math was his abode.

Sringin, the Malayala Brahman, was a brahmarakshas, who got free from a curse
on meeting Vidyaranya, on the latter's way to Kasi. Because of Vidyaranya's
assurance to feed Malayala Brahman (who become as ascetic under the sannyasa
name `Malayala Brahmendra Sarsvati', in all the Advaita maths in Karnataka with
which Sri Vidyarana's name is associated as founder or restorer (Virupaksha Math,
Kudali Math, Sringeri Math etc.) and other Sankara Maths like those at Pushpagiri,
Avani and Sankeshvar an icon of Malayala Brahman is worshipped (daily in most
Maths and in some on specific occasions).

During the long stay at Hampi, the Acharya visited the ruins of Vijayanagar,
Anegundi and places associated with specific anecdotes in the story of the
Ramayana, such as Pampasarovar, Sabari Asrama, (a cave), Risyamukha,
Malyavantam, Anjanadri (said to be the place of Hanuman's birth). All these spots
are situated within a radius of four miles, on both sides of the Tungabadra. The
Sabari cave is a calm spot. There are a number of caves in its neighborhood. His
Holiness had darsan of the historic Hazara Ramaswami temple and also at the
Kothanda Rama temple. The famous devout musician Purandara Dasa has also
constructed and consecrated a temple of Sri Krishna in this area. On the 11th of
April, 1979, the Swami of the Vidyaranya (Virupaksha) Math came to Hampi and
had a long conversation with His Holiness. The very next day happened to be the
day of the car festival of Sri Virupaksha. His Holiness had darsan of Sri
Virupaksha seated in the newly made car. It may be mentioned that during the stay
of the Acharya at Hampi, Mrs. Indira Gandhi (then not in power as Prime Minister)
had darsan of His Holiness, followed by a long interview of an house and a half.

Some of the chosen objectives which constituted a significant part of the life-
mission of the Great Guru, such as a propagation and encouragement of the study
of Vedas and Sastras, constructing new temples and renovating old ones, insisting
people to lead a pure life and bringing to the memory of people the stupendous
achievements a great preceptors like the great Sankara Bhagavatpada and Sage
Vidyaranya etc., continued to revolve in the mind of His Holiness, with redoubled
vigour, during the strenuous padayatra. Though he had renounced the headship of
the Kanchi Sankara Math, in favour of His successor, by June 1969, He never
failed to do what a typical word preceptor should, for the moral and spiritual uplift
of the people at large.

The long stay of the Great Acharya at Hampi and its surroundings, for 172 days
(from 24th October, 1978, to the 14th of April, 1979) made Him think of bringing
to light the fullest possible details of the glorious and multifaceted activities and
achievements of Sage Vidyaranya who had spent years in penance on the banks of
the Tungabhadra, who had been responsible for the establishment of the Kingdom
of Vijayanagar, one who had shone not only as preceptor but also as sage
counselor to the first three rulers of Vijayanagar, (Harihara I, - Bukka I and
Harihara II), for well nigh five decades and who had revived some and founded
some new Advaita monastic institutions in the Karnataka region.

From the Tungabhadra valley, the Acharya gradually toured through western
Karnataka. On the 13th of May 1979, the 86th Jayanthi of the Great Guru was
celebrated in a grand manner at His Hubli camp. About 150 Veda pandits
participated in tee various havans performed on the occasion. His Holiness reached
Dharwar on the 18th of the month and stayed there for about 15 days. There is a
long-standing Sanskrit College at Dharwar, run by a scholar by name Balachandra
Sastri who looked after the arrangements for the stay of the Acharya at Dharwar.
Starting from Dharwar on 2nd of June, His Holiness reached Guru Dev Mandir in
Belgaum, about a month later. On 9th July, 1979, Vyasapuja of the year was
performed at Belgaum where His Holiness stayed on till the 16th of September.
One of the days during chaturmasya period, Sri G.D.. Birla (late), one of the
greatest business magnates of our country, had darsan of the Acharya and
expressed his ardent desire to make an offering of some crores of rupees to the
Math. His Holiness coolly declined the offer, giving some convincing reasons. On
yet another day, while at Belgaum, the Queen Mother of Greece, along with other
important of the Royal Families of Spain and Greece, had a pretty long darsan of
the Great Guru.

During the Chaturmasya period, I had darsan of the Great Guru at Belgaum and
stayed there for four days. His Holiness commanded me to write a book in about
120 pages (in English and Tamil-as two separate section in one Volume), on the
greatness of Kumbhakonam (in Tamil Nadu) and about the Mahamagham festival,
celebrated in that town, once in twelve years. (The Mahamagham festival
happened on the first day of March, 1980). The Acharya dictated to me a wealth of
details, by way of hints, taking long hours at night, for two days, and also
suggested references to be made to some puranic works in Sanskrit and Tamil. It
took nearly five months for me to complete the task.

Leaving Belgaum all of a sudden His Holiness turned eastward. On the night of the
18th of September 1979, when He halted at the village of Karadiguddhi (about 29
Kilometres from Belgaum), where there is a shrine of Sri Jambukesvara, there was
a very heavy downpour of rain. The inhabitants of the village who had not seen
such heavy rains during the past some years, were greatly happy. They adored the
Acharya as they held His visit to the village as the cause for the bountiful showers.

His Holiness stayed in the temple of Sri Sangamesvara, in the village of Chachadi
for Navaratri Pujas, from the 21st of September up to the end of the month. On the
1st of October when the Acharya got ready for leaving the place, about 2000
people of the village lay down, prostrating on the road and would not allow the
Swami to leave their village. This touching incident is described in a paragraph, in
an article contributed to A Hundred Years of Light, Vol II by Sri D. Balagopalan.

"When the chaturmasya period was over. His Holiness left Belgaum and continued
His travel through some villages, staying for a day or two, at each place. One day, I
had darshan in a village. The Acharya told me that the inhabitants of the village
had prevented Him from leaving their village. They were not willing to let the
Acharya go away from their village. Thereupon I addressed the villagers and said
that it would not be proper to prevent the Acharya from His travel as it was His
dharma to be moving, without staying at one place for long. They reluctantly
agreed but en masse they accompanied the Swamiji for a pretty long distance."

In due course, the Great Guru proceeded to Badami on the 13th of October (1979);
He visited the cave-temples there paying particular attention to every minute
architectural detail. These are some of the finest specimens of Chalukyan
architecture. Then He proceeded to Banasankari, a village which bears the name of
Devi Banasankari enshrined there. It is worthy of note that this Banasankari Devi
was originally the Kula Devata (family deity) of the whole clan of Hoyasala
Karnataka Brahmins who migrated to the Tamil region during the first half of the
13th Century A.D, and that His Holiness belonged to one of those families which
settled down in the delta of the river Kaveri.

The Great Acharya turned towards the west, passed on after short halts at
Ramdurg, Gokak and many other places at a slow pace, and in the course of about
50 days, reached Ugar Khurd, on the bank of the Krishna and near the north-
western boundary of Karnataka, on the 10th of December 1979, traversing a
distance of about 250 kilometers. Ugar is a small town with a sugar factory at one
end. The people mostly are labourers. The town has a mixed population of
Mahrattas (majority) and Kannadigas, a hard-working polite, courteous and pious
lot. His Holiness stayed in the Mahadev Mandir at Ugarkhurd for 82 days.

It needs mention that about an hour after midday, on Saturday, 1st March, 1980
(Mahamagham Day), the Acharya bathed in the water of the Mahamagham tank,
brought from Kumbhakonam, in a special plane up to Belgaum and thence to
Ugarkhurd by car. (His Holiness bathed standing in knee deep water in the
Krishna).

About 50 to 100 volunteers worked day and night, selflessly, to look after hundreds
of devotees visiting Him daily. On his Guru Aradhana and Paramaguru Aradhana
days, 2 to 3 thousands of villagers and outsiders had darshan of His Holiness.
Whoever came was being fed. Rice, wheat jaggery, vegetable, fruits etc., were
pouring in the Mahadev temple and when once asked, the treasurer replies that he
was in credit and that there was no shortage of fruits, food or eatables." Who gave
all this?...........

We read in the Bible that Jesus Christ fed thousands of his devotees with 5 pieces
of bread and two fish. We saw at Ugar that without having any material possession
with Him He was feeding hundreds and thousands every day.

In the last week of January 1980, I west to Ugar Khurd and submitted the work,
"The Crest Jewel of Divine Dravidan Culture" (the title suggested by His Holiness)
before the lotus feet of the Master, who perused the book from cover to cover,
spending about four hours at a stretch. Specific instructions were given by Him
that except the postal expenses, the entire sale proceeds of the book should be
utilized for lighting lamps, in the evening, with wicks and gingely oil, daily in the
shrines of Adi Kumbhesvara and Mangalambika (in the Kumbheswara temple) and
for supply of a small quantity of oil (daily) for abhisheka to the Sivalingas, in the
twelve small mantapas on all the four sides of the Mahamagham Tank, in
Kumbhakonam. After returning home, the injunctions were carried out. Most
copies of the book got sold out by the first week of March. A devotee of the Math,
having a grocery shop on the road just north of the Mahamagham Tank, gladly
undertook to do the noble service enjoined by the Guru and the service went on
without interruption till the evening of the Vyasa Purnima Day of the Year 1980.
The departure of the sage from Ugar on the morning of the 2nd of March (1980),
was a touching scene. Hundreds of devotees for Ugar-men and women, young and
old-followed the Acharya, many of them shedding tears. Seeing them
accompanying, even after about a kilometer away from the outskirts of Ugar, His
Holiness turned back, consoled them, asked them to return home and then walked
off quickly. It was reported that most of the women folk had forgotten to lock their
houses even, as they joined those going behind the Sage, "Even after noon, it
seemed as though they did not cook for the midday meal. I was reminded of the
anecdote of the gopikas sobbing, when Sri Krishna left Brindavan for Mathura asa
narrated in the Bhagavata", - one of the reporters said.

His Holiness stepped into Maharashtra State and after walking about 39 kilometers
reached Miraj. Shri Balkishnadas Shetji, late Dr. K.G. Gadre and Shri A.B.
Marathe formed an informal committee to receive Him and look after the comforts
of His retinue. People came in large numbers for darshan. He stayed in the
Ganapati Temple complex, in a farm, for about 100 days, on the outskirts of the
town, which belonged to the Royal Family of Sangli.

The Great Guru proceeded northwards on 12th June (1980) and in course of eleven
days reached the outskirts of Satara, walking about a hundred and fifty kilometers.
On the 24th - Ekadasi day, the Acharya climbed up the Sajangad Hill (11 kms.)
associated with Samartha Ramadas the preceptor of Shivaji the Great and after a
short stay at the Angalayee Temple, on the hill got down.

From the 25th of June, His Holiness resided in the local Sankara Math at Satara.
This Math was established by a learned ascetic associated with Sankesvar
Sankaracharya Math. A Pathasala, was being run (continues to run) with 15
students and six teachers. Sastras are being taught. During the 335 days of the
Acharya's stay at Satara and in its vicinity, the pathasala was much benefited. The
period was marked by certain significant happenings. But almost through the major
part of these eleven months and more, the Great Guru's health was not quite fit.
The Vyasa-puja of the year was performed at Satara on 27th of July, 1980.

The pretty long stay at hampi for nearly six months, the visits to the ruins of
Vijayanagar and stay at the Advaita Matha at Virupaksha, established by Sri
Vidyaranya, made His Holiness think seriously about perpetuating the memory of
the saint - statesman by founding an educational institution, on traditional lines, in
the name of the sage, in the vicinity of the once great historic capital of the "Never
to be forgotten Empire of Vijayanagar". After consulting the Yuvaraja of Sandur
and some other interested dignitaries, the Acharya decided to establish an
institution at Hospet. On the 30 of August, 1980, an institution by name
"Vidyaranya Vidya Pitha" was registered as a trust, with Sri M.Y. Ghorpade, the
Yuvaraja of Sandur as Chairman. Soon after the institution began to function.
According to the desire of the Acharya, Veda, Veda-bhashya and Vedangas are
being taught in the Vidyapitha, till date.

Sometime later, in the same year (1980), the Bhagavatpada Vidyarthi Trust was
established for the propagation and encouragement of the study of Advaita
philosophy, under the direction of the Great Guru.

Even by about the middle of the year 1980, the Acharya was cogitating upon an
elaborate scheme for collecting all available epigraphs in the Sanskrit language
having a bearing on history, religion-cum-philosophy, kavyas and proclamations
and grants of rulers, with the idea of getting them published in a series of volumes.
As a first step of this project the stone inscriptions and copper epigraphs pertaining
to Sri Vidyaranya were decided to be published.

With this end in view, some retired government epigraphists, a few retired I.A.S.
officials and two Indologists were summoned to the camp of His Holiness at
Satara. After discussions and consultations, a board of trustees, with Dr. D.C.
Sircar a renowned epigraphist(retired), as Chairman and six other trustees was
formed. The trust bearing the name, `Uttankita Vidyaaranya Trust' was registered
at Mysore, under the India Trusts Act, on the 15th of April, 1981.

The word `Uttankita' has the meaning `minted'. Generally the verbal root `to mint
is applicable only in the case of coins. On coins, names of rulers or governments,
the value of the coins, year etc. are minted. Even so in inscriptions, many
particulars are got minted (i.e. inscribed) on stone or copper. Hence the word
`Uttankita' was selected for being a part of the name of the trust. "The inclusion of
the term `Vidyaranya' (in the name of the trust) was intended by His Holiness to
bring readily to mind, in and by itself, the many achievements of the great sage,
Vidyaranya". The first volume of inscriptions relating the Vidraranya was
submitted by the Board of Trustees to the Acharya, about a year after his return to
Kanchi i.e. in 1985.

During His long camp at Satara His Holiness desired that a temple for Sri Nataraja
on the model of the ancient Nataraja temple at Chidambaram should be constructed
at Satara. Samanna (late) an ardent devotee of the Acharya and a prominent citizen
of Satara gifted away an adequate plot of land for building the temple. The
foundation for the temple was laid on an auspicious day in May 1981. Because of
the grace of the Mahaswami, by the financial assistance of the then governments of
the States of Maharashtra, Karnataka, Andhra Pradesh and Tamil Nadu, and the
supply of the entire timber necessary for the construction by the government of
Kerala and diverse kinds of aid by a number of philanthropists, a majestic temple
of Sri Nataraja with gopurams (towers) over the four gateways, a replica of the
original in Tamil Nadu, though much smaller in size, rose up in Satara in the
course of about three years The Kumbabhishekam (consecration) of the new Uttara
(North) Chidambaram temple was performed in the immediate presence of His
Holiness Sri Jayendra Saraswati Swami, in 1984. It is worthy of note that His
Holiness caused to get funds raised for daily worship at the temple, which is being
performed by Dikshitas of the Chidambaram temple, going over to Satara by
rotation, according to the desire of the Acharya.

The Aradhanas of the Guru and the Paramaguru were performed at Satara. His
Holiness Sri Jayendra Saraswati Swami who was with His preceptor for about two
months and a half, for the Vyasa-puja, the Chaturmasya and the Aradhanas, left
Satara on this onward tour-on the 21st of May, 1981. After halting for a day at the
site gifted by Samanna for the construction of the Uttara Chidambaram temple, the
Maha Swami left Satara on the evening of 24th May and took the road to
Pandharpur, the foremost pilgrim center of Maharashtra where Sri Krishna is
enshrined as Pandarinatha Vittala, so much extolled in bhajans.

Devotees of Satara informed Him that all along the route, availability of water will
be a problem because of absolute failure of rains for some years, and prayed to
Him to stay at Satara itself till the hot season was over. But the Great Guru walked
on unmindful of the heat and the rugged road. For about a week, it was rather a
difficult journey-from the last day of may. Right from the day's camp at the village
of Mahimanghat, rains lashed all the villages en route to Pandharpur, even as the
Acharya set foot in those places. The inhabitants of the villages were extremely
happy since they had not experienced even a single shower for the past five years.

Travelling through several villages, the Great Guru reached Pandharpur and had
darsan of Sri Vittal on the 13th of June 1981. After staying at the Trayambakesvar
temple for three days, where the icons of Adi Sankara and his disciples had been
consecrated on the Sankara Jayanti Day of the year, His Holiness repaired to the
Madhava Veda Sastra Pathasala building on the other side of the river
Chandrabhaga. The building was in the dilapidated condition. The Yuvaraja of
Sandur got it repaired and made it fit for the stay of the Acharya and His
attendants. The Vyasa-puja and the Chaturmasyavrata were performed there. The
stay at Pandharpur continued for 162 days, during which period, His Holiness had
darsan of Sri Vittal frequently and visited other shrines nearby.

Leaving Pandharpur on the 23rd of November, 1981, the Maha Swami reached
Sholaur, by the end of the third week of December, where He camped for about a
month. On the last day of January 1982, He had darsan of Devi Bhavani in
Tulajapur. During the stay for 12 days at the Mudgalesvar temple in Sidhuphal, the
Aradhana of the Acharya's Paramaguru was performed on 15th February. The
Guru Aradhana which also took place at the same place nine days later, attracted
an uncontrollable crowd.

Before reaching Gulbarga, His Holiness visited the Nirguna paduka Temple of Sri
Narasimha Sarasvathi Swami - an Avatar of Dattatreya - at Ghankapur. This is the
most important Dattatreya Temple.

Before reaching Mahagaon from Gulbura, for the Chaturmasya, His Holiness was
taken to the Neelakantha Kaleshwar Mandir, in Kalgi village where there are a
number of Shiva Shrines and perennial spring water.

His Holiness re-entered Karnataka by the end of March of the year. On 18th of
May, 1982, the Acharya reached the village of Mahagaon and stayed at the
Manikka Rao Maharaj Math.

For the Vyasa-puja and Chaturmasya His Holiness stayed at Mahagaon. The stay at
Mahagaon was for 256 days On tone morning some days after Vinayaka Chaturthi,
late Sri Rajiv Gandhi accompanied by Gundu Rao (then Chief Minister of
Karnataka) and other had darsan of the Great Guru. On the 28th of January, 1983,
the Acharya left Mahagaon before sunrise. The people of the village followed for a
distance in deep grief and prayed that Guru Deva might be pleased not to go away
from Mahagoan. For pleasing them the Acharya returned and after pacifying them
left the next day. The Veda patha Nidhi Trust was created for giving financial
assistance to indigent old Veda pandits, as desired and planned by His Holiness,
during his camp at Mahagaon.

During the tour thereafter in Northern Karnataka, the Great Guru stayed at
Gulbarga and Shahabad towns for some days in each. It was during the camp at
Shahabad (March 1983), that Sri N.T. Rama Rao, Chief Minister of Andhra
Pradesh had darsan of Acharya. Some 80 days after leaving Mahagaon, the
Acharya stepped into Andhra Pradesh again, covering about 210 kilometers. AT
dust on 20th of April, He arrived at the Raghavendra Cement Factory in
Kasturpalli in the western border of Andhra Pradesh. A pretty large crowd of
people with Sri N.T. Rama Rao, as their head gave a rousing reception to the Great
Guru, at the outskirts of Kasturpalli.

On the 20th of May (1983) Sri Sankaranarayanan, a boy in his early teens, who had
been selected by His Holiness Sri Jayendra Sarasvati Swamigal, the Acharya of
Kanchi, for the future headship of the Kanchi Sankara Math, had darsan of His
Holiness at the half at Pillala Marry, near Mahabub Nagar and returned to Kanchi
with the blessings of Guru Deva. On the 28th of May, Sri Sankaranarayanan was
initiated into sannyasa given the sannyasa name `Sankara Vijayendra Sarasvati and
nominated successor-designate at Kanchi. His Holiness reached Kurnool in the
course of a month. Two days later He shifted to the site of an Industrial Estate, at
Kalloor about 6 kilometers off Kurnool, on the bank of the Aindravati, a tributary
of the Tungabhadra.

Eager to have darsan of His Paramaguru (Preceptor's Preceptor) after becoming an

ascetic, the new young Swami of Kanchi started from Kanchi accompanied by a
group of devotees and proceeded towards Kurnool. He arrived at Kallor (near
Kurnool) on 8th July, 1983. About a fortnight later His Holiness Sri Jayendra
Sarasvati Swamigal also reached Guru Deva's camp. For full three days from the
21st of the months there was a continuous downpour of rain to the great joy of the
local people who had been suffering from drought for three years. The Vyasa-puja
was performed at Kalloor on the 24th of July, by His Holiness, the disciple
Acharya, the Grand-disciple Swami and three other ascetics witnessing the puja. [If
a group of ascetics assemble at a place for Vyasa-puja, it is enough if one performs
the puja and the others look on, according to the rules]. An unprecedented crowd
of devotees, not seen on Vyasapuja days, in recent years, -- about 12,000 on a
modest estimate-moving in long queues, had darsan of the puja which was
commenced at about 10 in the forenoon and ended roughly six hours later.

THE RETURN TO KANCHI

After the completion of the Chaturmasya at Kalloor, His Holiness decided to return
to Kanchi in compliance with the prayers of the disciple Acharya and Sri Sankara
Vijayendra Sarasvati Swami. On the 25th October 1983, all the three left Kalloor,
early in the morning, the Great Acharya, proceeding on foot. On the way, while
proceeding south-east, His Holiness stopped at Belum and Ramapuram and heard
an exhaustive account about the very long (perhaps the longest in the world)
underground cave at Belum near Ramapuram, given by Sri Chelapati Reddy, a
retired Police office who was much interested in archaeology. It was learnt that at a
depth of about 30 feet, in the hot season, when the water flowing through the caves
receded, a number of formations in the shape of Shiva-linghas could be seen on the
surface. People in Belu, Ramapuram and nearby places call the cave as
"Kotilinga". Two German archaeologists had come there, years ago and carried on
investigations. Sri Chalapati Reddy and his son-in-law presented to His Holiness a
copy of the work, `Caves of India and Nepal', written by one of the German
scholars.

The three preceptors reached Naraharipetta near the border of Tamil Nadu on 5th
of February, 1984. A grand reception was accorded to the Acharyas here before
their entry into Tamil Nadu. The reception was arranged by the Government of
Tamil Nadu. Sri G.K. Mooppanar, (Congress leader), Sri R.M. Veerappan and Sri
R. Soundararajan, Ministers of Tamil Nadu welcomed the Acharyas to the State.
On the 21st of the February, Kalavai (North Arcot Dt.) was reached. There he
camp extended up to 3rd March, for performing the Aradhanas of the Guru and
Paramaguru of the Senior Acharya.

Early at night, on the Tamil New Year Day - 13th of April, 1984, a grand reception
was given to the Gurus at the outskirts of Kanchi, by a large concourse of people,
of the town, whose joy, at the return of the Mahaswami after an absence of six
years, knew no bounds.

Once cannot but wonder when he ponders over his very long yatra of His Holiness,
covering a distance of about 3860 kms, on foot in four States, in about a thousand
days (leaving out the long camps at a number of places for one of such a frail body,
with His food restricted in quality and quantity, who was 84 years old when
starting from Kanchi and about month less than ninety on His return to Kanchi to
have accomplished this feat. Definitely, here is felt the super-human touch.

THE LAST EVENTFUL DECADE

From the day of the return of Kanchi, His Holiness stayed at the Math in Siva-
Kanchi, except for a stay of about two months at Orirukkai, a village near Kanchi
for the Chaturmasya of the year 1987. From 1984 (May) the Sankara Math once
again turned out to be a place of solace for the care-worn, the sick, the mentally
retarded, the poor and the needy, a pilgrim center for devotees hailing from far and
near and a magnetic spot of spiritual attraction for a good number of foreigners
seeking peace.

Pandit Jawarharlal Nehru while writing about Adi Sankaracharya, has observed :-
"Sankara was a man of amazing energy and vast activity. He was no escapist,
escaping into his shell or into a corner of the forest seeking his own individual
perfection, oblivious of what happened to others. In a brief life of 32 years, he did
the work of many long lives and left such an impress of his powerful mind and rich
personality on India that it is very evident today." The above observations of
Pandit Nehru do fittingly hold good in the case of the Sage of Kanchi who was
considered by the entire cross-section of humanity as the avatara of the original
Sankara Bhagavatpada.

Almost till late in 1990, the Acharya continued in the strict observance of His daily
routine - Japa (meditation) for an hour or more before sun-rise anushtana
(ablutions), atmapuja, worship at the Adi Sankara shrine inside the Math, granting
darsan to a vast mass of devotees and so on. He rarely missed going to Sri
Kamakshi temple for darsan on Fridays. He perused at least two daily newspaper
and at times read books of interest for even hours. After 1990, too, though His
Holiness could not walk far, not sit for long, he never disappointed the devotees
flocking at the Math for His darsan, nor failed to hear the prayers of suffering
people and to bless them. Even His memory did not shrink till His last days.

A few months after His return to Kanchi, the thousandth year of the occasion of
Rajaraja Chola (985 to 1016 A.D.) who was crowned in the middle of 985(A.D.)
was celebrated with great eclat at Thanjavur the metropolis from where he ruled.
His Holiness sent a crown of gold to adorn the statue of Rajaraja at Thanjavur.
Further He arranged for assistance towards the daily worship at the temple of Sri
Brahadeesvara built by Rajaraja at Thanjavur, by asking some of his ardent
disciples to create a fund for the noble purpose.

In Kanchi there are a good numbers of Sivalingas, without any shelter. They are
found mostly in fields or in open land by the side of some roads. The Great Guru
asked some young Sivacharyas (priests of Siva temples) and some of his attendants
to go on cycles to the sites where the lingas exist and to do a simple puja to those
Sivalingas in the morning, every day. On every Deepavali day, new vastrams
(clothes) for deities in all temples of the low income group and deities without
temple, within Kanchi were being sent through the respective archakas (priests) of
the various temples.

In the summer of 1986, near-attendants of the Acharya went by lorry to Hardwar

and fetched a number of sizable copper cans (in some hundreds), filled with water
from the Ganga, with the idea that the Great Guru might use Ganga water for his
bath, ablutions etc., every day. On their return, they placed the cans with the holy
water, before the Acharya. The Great Guru smiled and told the devoted attendants
"About a thousand years ago, Rajendra Chola, built a large and grand Siva Temple
at Gangaikonda-cholapuram, consecrated a huge Sivalingam in the temple and
caused abhishekam to be performed to that Brahadeeswara Lingam with water
brought from the Ganga. Carry some of these cans to Gangaikonda-cholapuram
and perform abhishekam to the Brahadeeswara in the temple there. Only after that,
I shall use the Ganga water that you have brought for my sake." The orders were
carried out. Some months later His Holiness asked the same devoted attendants to
perform annabhishekam (bathing the image of the deity with cooked raw rice) to
Brahadeeswara, the huge lingam in the temple at Gangaikondacholapuram, adding
that there will be sumptuous rain in the land because of the performance of that
annabhishekam. This celebration which began in 1986, on a small scale, grew into
a grand festival involving an annual expenditure of about two and a half rupees in
subsequent years till 1994 and attracting thousands of people in the area and
around. The committee-in-charge of the celebration has also been providing the
necessary materials of daily worship in the temple.

In 1986, His Holiness thought that some sort of assistance should be given to poor
priests performing puja in old temples with very low income. It was intended that
the aid should cover Sivacharyas (priests of Siva temples) Bhattacharyas (priests of
Vishnu temples) and Pujaris (priests in temples of village deities). For this noble
cause a trust board, with Sri N. Krishnaswami Reddiar (retired judge of the High
Court of Madras) as President and other trustees, was constituted under the name
Kachi Moodur Archakas Welfare Trust. The Trust conducts annual refresher
courses for the proper performance of worship in temples, to all kinds of temple
priests and after examining those who undergo the course and evaluating their
merit, renders monthly financial assistance to them. Today the Trust has grown up
well.

One afternoon, in January 1988, the Great Guru was crossing the inner quadrangle
of the Math. There lay a long and broad rectangular stone slab by the side of a well
at the eastern end of the quadrangle (The well has been closed up of late). His
holiness stopped and sat on the stone slab. Feeling something rough and irking,
while sitting, He got up and after passing His fingers over the surface of the slab,
He found a short inscription in Tamil, running into a few lines. On reading the
epigraph it was learnt that an ordinary person has made an endowment for burning
a lamp with wick and ghee in the shrine of Sri Ganesha In His keen interest His
Holiness discovered the origin of the epigraph with the help of the archaeological
department. The Superintending Archaeologist of the Archaeological Survey of
India. (Madras Circle), in his report on the `Conservation of Adi-Sankara shrine
and Archaeological discoveries in the Kamakoti Shankaracharya Math at
Kanchipuram, states the following that the above mentioned inscription :-
"Incidentally, it may be to know the fragmentary inscription, datable to the
eleventh A.D. of the Chola period, retrieved while dismantling Sri Adi Sankara
shrine in the math, mentions about a Ganesha shrine. Significantly, there is an idol
of Ganesha, datable to the eleventh century A.D., in the math-complex." The
incomplete inscription belongs to the latter half of the regional period of Rajaraja
Chola (985-1016 A.D.). The Ganeshamurti referred to in the inscription can be
seen near the left side of the entrance to the Adi Sankara Shrine. The Great Guru
felt that if neydeepam was not lit before Sri Ganesha it would be a sin as it will be
against the noble intention of the devoted donor.. Consequently His Holiness
ordered for the formation of a Trust Board to collect donations and arrange for
perpetual burning of lamps, fed with ghee, in the shrines of Sri Ganesha and Sri
Adi Sankara. The Kanchi Kamakoti Peetha Neydeepa Kainkarya Trust with Sri N.
Krishnaswami Reddiar (formerly judge of the Madras High Court) was Managing
Trustee, Sri A. Kuppuswami as secretary and five other members, was created on
10th of February, 1988. The lamp service is being successfully carried out.

In the inner precinct of the central Math at Kanchi there is a separate shrine of Sri
Adi Sankara. His Holiness used to perform anushtana (ablutions in a small room
on the southern side of the Adi Sankara shrine. On noticing some words of a
mutilated inscription on the walls of the Sankara shrine and considering the
necessity of rebuilding this old Sankara Mantapa, He resolved to have the present
structure reconstructed on the same original model. The Archaeological Survey of
India (Madras Circle) shouldered the responsibility of guiding and supervising the
reconstruction. The following is an extract from the Superintending Archaeologist
dated 18-9-91 :- "A chance discovery of an ancient adhistana moulding within the
Shankaracharya Math-complex at Siva-Kanchi, under the standing Adi Sankara
shrine, is of extreme significance. It establishes that this shrine, under daily
worship, rectangular on plan, was reconstructed nearly two hundred years ago over
an ancient adhistana without known its existence".

"The story of the discovery is in no way less interesting than the discovered me. It
may be remembered here that the interior rear wall of the shrine has a panel; in
bas-relief, depicting seated Adi Sankara, flanked by three disciples (shishyas)
standing on either side. The shrine decorated with kopatham, chajja, coping etc.,
moulded in stucco, had entrance on north, south and east. In addition, some pieces
of a mutilated inscription, with its greater part missing, had been used as veneering
stones on the exterior surface of the northern wall. The inscription could be dated
to fourteenth-fifteenth century A.D., on the basis of palaeography".
"Obviously the learned Paramacharya of the Kanchi Sankara Math was interested
in knowing whether the missing portion of the inscription has been used elsewhere.
[It is reliably learnt that a great part of the inscription is found in the surface of a
wall in a mosque in the street just to the west of the Math] .... Further more the
Paramacharya desired that the shrine should be renovated. The Archaeological
Survey of India, (Madras Circle) accepted to shoulder the responsibility of guiding
the execution of the work with great pleasure. Thus in the late 1988, the renovation
work was started". "Systematic probing was conducted with a view to study the
condition of the foundation of the shrine. Surprisingly, while probing, remains of
the structure were encountered".

"Astonishingly it turned out to be an ancient adhishtana, square on plan, build of

moulded sandstone and granite....[Encouraged by this find further excavation was
taken upon the eastern side..... Unfortunately the area available for the operation
was very limited as the present complex of the Math has occupied the whole area.
However, the expected the plinth portion of antarala and a part of mukha-mandapa
could be exposed"........

"However it can be emphatically stated that this temple was built in late Pallava
period (774 - 912 A.D.) on the basis of architectural style and the material used in
the construction".

Over the ancient adhistana the dismantled Sankaracharya shrine was reconstructed
using the original stones and the old moulded decorations. About two years after
dismantling, the newly constructed Sankara shrine was consecrated in the presence
of the Great Acharya. The entire expenses of the renovation was borne by Sri V.
Subrahmanya Iyer of Veppattur (in Tanjavur Dt.) and the members of his family.

Years ago, on the direction of His Holiness, some two or three ardent devotees
used to conduct a `mini' vidvat sads, in a mantapa in front of the western gateway
of the temple of Sri Varadaraja in Vishnu-Kanchi, every Thursday. Some four or
five Sanskrit scholars used to participate in discussing on some topic in the sastras
and these pandits were presented with a small sum of rupees by those who
conducted the sadas. After the Acharya left Kanchi in 1978, there was a lull in the
activities of this guruvara sadas-so called because of it being held on gurvara i.e..
Thursday. With the return of the Great Guru in 1984, the sadas was revived. The
Guruvara Sadas Trust was created on 15th August, 1988. Thereafter the venue was
shifted to the Math in Siva Kanchi and not less than 30 Sanskrit scholars
participate in the sadas held every Thursday. His holiness used to attend the
weekly sadas without fail till the middle of 1990. Now the participating scholars
are honoured with a good cash sambhavana.

One fine morning, in December 1988, as I prostrated before His Holiness (seated
as usual inside the ivory-coloured palanquin), and got up, He bade me sit, and said,
"You ill have an additional portfolio from today" and then kept quiet. I was afraid
to ask what the Great Guru meant by "additional portfolio". Some minutes later He
asked me to give the names of Siva temples having gopuram (towers) over the
gateways in all the four directions (east, south, west and north) and the names of
the places where those temples were situated. I could give only the names of five.
His Holiness gave the name of three more, and to these eight He added three more
two of which though having less than four gopurams, have a connection with the
Veda- the two being vedaranyam and Tiruvanaikovil. Then the order came that I
should arrange for Krishna Yajurveda Jatha-parayanam at these 11 centers, during
the time of the Brahmotsavam, with the help of devotees of the Math in the
respective places. This Vedic recital needs at least 4 masterly Veda pandits and it
takes 13 days of time. The Jatha parayanam pertaining to the Brahmotsava of Sri
Kamakshi temple at Kanchi is held in March every year, at the Math premises,
both in the forenoon and afternoon.

During 1988 to 1990 (March) every year, His Holiness used to spend hours
everyday in hearing the parayanam at the Math.

The Rajagopuram of Kumara Kotham (temple in Kanchi) was completed by June,

1989. The trustees of the temple prayed that His Holiness should be pleased to
grace the Kumbhabishekam. The two successor Acharyas of the Math were then
touring in the north. On 9th July, 1989, the nonagenarian Maha Swami, witnessed
the consecration, standing, in the hot sun, for more than hour.

It was under the directions of His Holiness that the old Siva temple at
Tiruppudamarudur - (Putarjunam), in Tirunelveli Dt. (T.N.) and at Kaveripakkam
were renovated and a Siva temple was constructed in Dwaraka, by M.P. Birla. The
`Chandrasekharendra Sarasvati Trust, was created by an ardent devotee, Sri
Muthuswami Iyer, an engineering contractor and under its auspices, the Siva
temple at Kooram and the Kausikesvara temple (very near Sri Kamakshi temple) in
Kanchi was renovated and their kumbhabhishekams were preformed during this
period, as per the injunctions of the Acharya.

The renovation work of the Rajagopuram of the temple of Sri Ekambranatha at

Siva-Kanchi was begun late in 1990 with the blessings of the Great Guru and its
Kumbhabhishekam took place on 9th of February, 1992, in the presence of the two
successor Acharyas. Renovation of the Punyakoti Vimanam of the temple of Sri
Varadaraja at Kanchi was begun with the blessings of the Maha Swami. The final
consecration festival took place from the 23rd to 27th January, 1991 in the
immediate presence of the two successor Acharyas.

THEY CAME, THEY SAW AND THEY GOT BLESSED

During the nine years and more from May, 1984 till almost the end of 1993, apart
from the teeming thousands of those who flocked at the Sankara Math at Kanchi
for a glimpse of their `Maha Periyaval', almost not a day passed without some
high-placed dignitary, some business magnate or some scientist or scholar of
repute, or a small team of foreigners-some seeking an interview of a few minutes
with the Acharyas, or some wishing for a mere darsan and other to simply make
obeisance before the Great Guru. Presidents and Prime Ministers of our country,
Ministers of foreign countries, judges of the Supreme court of India and of High
courts of States, heads of political parties and so on, came over to Kanchi, had
darsan of His Holiness, sought His advice on their public or private problems and
left after attaining His blessings.

It was during that early part of this period that two ministers of the Government of
Malaysia, paid respects to the Acharya. Late Sri M.G. Ramachandran, (when he
was Chief Minister of the Government of Tamil Nadu), had darsan of His Holiness
at the Kanchi Math and received His blessings. This was soon after late
Ramachandran's return from the United States of America after having had
treatment there. A group of Swedish and American visitors of India paid homage
to the Great Guru on the 18th of February, 1987.

On the first of March of the same year, the Heads of the Dharmapuram,
Tondaimandalam and Tirupanandal Saiva Aadhinams (Maths) had darsan of the
Acharya which was followed by a long conversation. Among other heads of
religious institutions who came down to Kanchi for having darsan, mention may be
made of the Raval of Badrinath (18.4.87) the Dalai Lama (13th December 1987),
the former Head of the Ahobilam Math and Sri Sumatindra Swami, had of the
Puttige Madhva Matha at Udipi (8-4-91).

Sri R. Venkatraman, (who for long has been associated with the Kanchi Sankara
Math) when he was President of India and after his retirement had darsan of His
Holiness off and on during these years. Sri Ranganath Misra (who, according to his
own words had his "first darsan of the Great Master," when he was lad of nine),
when he was judge and later Chief Justice of the Supreme Court of India went over
to Kanchi with the members of his family to get he blessings of the Great Guru.
Late Rajiv Gandhi had darsan of the sage, at the Kanchi Math on 25th January,
1987 (when he was Prime Minister) and again later on 25th, January, 1990 (when
not in power). Some other notables who paid respects to His Holiness during this
period are : - The Rajmata of Gwalior, Brahmananda Reddy, (then Governor of
Andhra, Maharashtra), Mr. Alexander (Governor of Tamil Nadu) and Sri Krishna
Kant (Governor of Tamil Nadu). On the 8th of February, 1989, Sri L. Narendra
Vishnu, Prime Minister of Mauritius and members of his family paid respects to
the Acharya. On 6th June, Sri Peri Sastry, then Election Commissioner had darsan.

Among those dignitaries who came down to Kanchi for darsan of the Great Guru
in 190 mention may be made of the following : - Sri C. Subramanyam (then
Governor of Maharashtra), Sri L.K. Advani and Sri Atal Bihari Vajpayee (both
leaders of the Bharatiya Janata Party) and Sir Chandrasekhar who was then Prima
Minister of India. Of those who came in 1991, some are Sri Bhishma Narayan
Singh, the Governor of Tamil Nadu, and Sri S.B. Chavan, Home Minister of the
Government of India.

THE HUNDREDTH JAYANTI OF THE MAHASWAMI AND AFTER

The 7th of May, 1993, happened to be the 100th Jayanti Day (birthday) of the Sage
of Kanchi. Even early in January of the year, disciples, ardent devotees and close
associates of the Kanchi Kamakoti Pitha greed themselves up for celebrating the
Jayanti in a fitting and grand manner of Kanchi, under the guidance of Acharyas
Sri Jayendra Sarasvati Swami and Sri Sankara Vijayendra Sarasvati Swami.
Besides a Satabdi (Centenary) Celebration Committee (with State sub-committees)
was formed to celebrate the Jayanti at important centers all over the country.
Indian Hindu Organisations in come foreign countries also began to plan for the
centenary celebration.

Religious functions such as parayanam (recital) of Vedas, havans like Atirudram,

Sahasra - Chandi homam were begun on 4th April, 1993 and were continued till
7th of May. During this period Dr. Sankar Dayal Sarma, President of India, had
darsan of His Holiness on 24th of April. On the very next day, the three Acharyas
made gruhapravesam (entered for the first time) in the newly constructed building,
just west of the apartments (inside the Math) where the great Acharya had been
staying since April, 1984.
(This new construction is a part of the five-crore Math renovation scheme
undertaken by the members of the family of late G.D. Birla).

On the 7th of May, after the conclusion of the havans and other religious functions,
at about noon, Acharya Sri Jayendra Sarasvati Swami adorned the Great Preceptor
with a crown of gold. Thousands of devotees had darsan. In the evening, a public
meeting was held at the Ghatikasthanam complex at Enathur, near Kanchi. Sri P.V.
Narasimha Rao, Prime Minister of India (who had specially gone over to Kanchi
for participating in the Jayanti Celebrations), Sri R. Venkataraman, former
President of India, and a number of dignitaries, spoke paying rich tributes to the
greatness of the Great Acharya. The Prime Minister released `A Hundred year of
Light' - a souvenir consisting of articles in Sanskrit, Tamil and English, written by
eminent person on the greatness of His Holiness. On the 10th May, His Majesty
Kind Birendra of Nepal and the Queen paid homage to the Great Guru.

On the 26th of May, came off the grand Kanakbhishekam (shower of pieces of
gold) of the Sage. Acharyas Sri Jayendra Sarasvati Swami and Sri Sankara
Vijayendra Sarasvati Swami performed Kanakabhishekam to the great preceptor at
about noon. The function was witnessed by many thousands of devotees. It is to be
noted that His holiness Sri Swarupananda, Acharya of the Dwaraka Sankaracharya
Math paid reverential homage to the centenarian Acharya of Kanchi on the
occasion. The second volume of `A Hundred Years of Light'. consisting of articles,
(mostly in English) on the Great Acharya contributed by a number of dignitaries
and writers of repute and with about 90 illustrations (photographs of His Holiness
taken at different periods of time from 1908) was released by Sri Shivraj Patil,
Speaker of the Lok Sabha (Delhi), at a public meeting held in the evening (of 26th
May). Sri Arjun Singh, former Minister, Government of India and others addressed
the gathering paying glowing tributes to the greatness and stupendous
achievements of the Sage of Kanchi.

On the 4th of August of the same year another Kanakabhishekam was performed to
the Great Guru. This was preceded by the performance of Veda Parayanam, havans
etc. extending for a number of days.

On the 27th of September, another souvenir, the third volume of `A Hundred Years
of Light', comprising of a good number of articles in Tamil, mostly in the nature of
experiences by devotees, was released, at a public meeting, held at Kanchi, by Sri
R. Venkataraman, former President of India. Sri N. Krishnaswami Reddiar, retired
Judge of the Madras High Court, Dr. K. Venkatasubrahmanyam, former Vice-
Chancellor of the Pondichery University and some others spoke on the eminence
of the Mahasvami. The proceedings of the function were rounded off by the
benedictory speeches of the two Acharya Swamis of Kamakoti Peetham.

UNTO ETERNAL BLISS

From about the middle of October, 1993, the Sage was not quite sound in health.
Cold, cough, phlegm in the chest and consequent trouble in breathing continued for
days. The midday darsan by devotees had to be cancelled on certain days. Two
expert local physicians who came daily and some others who came from Madras
periodically, used to examine the Acharya. They found nothing wrong except
weakness and lack of power of resistance.

Pujyasri Chandrasekharendra Sarasvati Swamigal, the greatest spiritual luminary

of this century, a "Living God" to the vast mass of devotees, an unsurpassed
thinker to foreign scholars, a master scholar to scholars, a giant philosophers
amongst philosophers, the source of solace to the suffering humanity, attained
videha mukti (liberation from the body) in the afternoon at 2.58 p.m. on Saturday,
8th January 1994, in the Sankaracharya Math of Kanchi, the Southern Mokshapuri,
leaving teeming thousands of devotees, in gloom, who trust on them from Heaven.

The sad news spread like wild fire and in an hour or so thousands of people, men,
women and children, thronged on the road near the math. And anon news had
reached the metropolitan city of Madras and many a town in Tamil Nadu and in
other bordering states. The mortal frame of the great Sage was seated on a chair
which was placed on the platform before the place where he used to give darsan for
devotees. By about 5.30 P.M. the two Acharyas sat beside and the close associates
and attendants sat nearby, all with tears running down their cheeks. By about that
time people in thousands, were seen moving in long orderly and silent queues
extending from the vegetable market in North Rajveethi to the inside of the Math.
People of all walks of life, of all castes, Hindus, Muslims, Christians and a
sprinkling of Jains slowly marched on after praying their last respects to the
departed Sage. And this continued till an hour before dawn of the next day. Some
sobbed, some wept bitterly, some muttered the words `Hara Hara Sankara Jaya
Jaya Sankara' in subdued voice. the chanting of Veda Mantras was heard from one
corner and the reciting of Thevaram hymns from another, all amidst the cries of
thousands resembling the sound of waves at a distance.

In the afternoon of the 9th , Pujas were performed to the mortal frame of the Great
one by his disciple and successor Acharya. The mortal remains of the Maha Swami
were interred in the center of the front hall of the new block in the math complex at
about 5 p.m. amidst the chanting of Veda Mantras.

When we reflect upon the final beatitude of His Holiness we recall what Sri
Anantananda Giri (12th century A.d.), author of the earliest complete biography of
Sri Adi Sankara has said while narrating the exit of Sri Adi Sankara from this
mortal world, in his Sankara Vijaya. Once sitting in the Mokshapuri Kanchi
Sankara drew his gross body into the subtle one and shines till this day as the all-
pervading `Chit' (Pure Consciousness). May the grace of Pujyasri
Chandrasekharendra Sarasvati, 68th Acharya of the Kanchi Peetham, continue to
shine for ever upon the vast mass of His devotees!

Kanchi Paramacharyal

Sri-la-Sri Sivaprakasa Desika Paramacharya Svamigal Thiruvavaduthurai

Aadheenam

An extremely cordial relationship has existed between Sri Kanchi Kamakoti

Peetadhipathis and our Aadheenam. We had an opportunity to experience it
personally when we ascended this Peetha on 9th March, 1983. Sri Paramacharya
Sri Chandrasekharendra Sarasvathi sent His benedictions through two Srowthigals
of the Sri Matham and presented a Rudraksha-mala and a shawl. We were deeply
touched by His kind an divine love.

We had an occasion to visit Sri Matham at Kanchipuram during January 1990.

Then we were on a Yatra to have a darsan of various holy place from Kasi to
Rameswaram. We had completed the Kasiyatra and were worshipping at the
temples at Thondainadu, especially in Kanchi. We paid a visit to Sri Matham and
the Paramacharya accorded us a warm reception. In the private audience with Him
we discovered His exuberant divine love to us. He received the Gangatirtha with
His hands; fastened the Kasi-bandhana Himself and donned the shawl by himself.
(The Balaswamigal Sri Sankara Vijayendra Saraswati was also present on that
occasion).

The Paramacharya dwelt at length on the cordial relation between Sri Matham and
our Aadheenam. We extensively quoted from scriptures and Thirumurais and
talked on the benefits accruing from tirthas and the temples, especially the
Kamakottam at Kanchi, the importance of Vedic recitation as it ought to be done as
laid down by our ancestors etc. He spoke of Thirugnanasambandar an
Thirunavakkarasar. He made a request to us to maintain the convention of reciting
"Sama Veda" according to the chandas in Tiruveezhimzhalai. He quoted the
appropriate lines from the Thevarappasuram pertaining to Tiruveezhimizhalai.
Then He showed us those lines by His fingers. "The Lord who always recites the
Sama" ("Chandoga samam odum vayanai" i.e. Sama Veda. As the temple is under
our control, we permanently maintain, according to His wish, the convention of the
recital of Sama Veda through two Srowthigals. Then He presented us a Chadara
and a chikna-rudraksha-maala. We were deeply touched by His benign gesture.

We always feel enveloped with the Divine Light emitting off His face and with His
constant prayers to the Grace His erudite scholarship in Vedas and Thirumurais
alike are deeply moving. The devotees who commemorate His Centenary Year
should revolve to follow His precepts and practice. That only will be their true
worship offered to the Paramacharya.

We pray to our Atmartha-moorthi, the Gnanamahaa Nataraja, to bestow the

opportunity of the Paramacharya.

The Jagadguru is a symbol of religious harmony and devotes His life to promote
universal brother-hood at large and unity of all faiths.

- Girija Prasad Koirala

Former Prime Minister of Nepal.

Kanchi Paramacharyal

Sri-la-Sri Shanmugha Desika Gnana Sambandha Paramacharya Svamigal,

Dharumai Aadheenam

Sri Chandrasekharendra Sarasvathi Svamigal had added immense glory

unparalleled renown to the Sri Kanchi Kamakoti Peetham presiding over it as its
68th Pontiff.

The fame of this Holy Sage shines like the luminous fire lit on a hill-top. He is the
typical exemplar of Valluvar's dictum that this world rests for its orderliness on the
sages of noble thoughts and impeccable conduct. As Nakkirar, the Sangam poet,
put it in another context, a mind from which all evil propensities have been totally
dispelled, a wisdom that does not come of laboured learning, a leadership that sets
the limit to scholarship, a character to which lust and anger are foreign and a nature
that does not know any wicked design-all these together constitute the
Paramacharya of Kanchi.
IT was he who brought together to the Deivika Peravai, all the leading pontiffs of
the various monasteries in Tamil Nadu. We are happy to recall his visit to
Dharumai Aadheenam several times and his confabulations with Sri la Sri Kayilai
Gurumani, his visit to our Mutt at Madras and his blessings and his invitation to us
to the celebrations in our presence of the 81 years of His ascension to the Peetham.

An embodiment of love, a conqueror of the six-fold enemies of lust etc., the

controller of the five senses and the master of sacred wisdom he had in his very life
installed Sri Jayendra Sarasvathi Svamigal as the Peethadhipati and Sri Sankara
Vijayendra Sarasvathi Svamigal as the Pontiff-elect and has shaped them into great
Acharyas. The unprecedented spiritual role of the Kanchi Math by three living
Acharyas is the monumental testimony to his vision and wisdom.

We were very happy that Sri Chandrasekharendra Sarasvathi Svamigal is entering

his hundredth year and that the Centenary Celebrations are being held on a very
grand scale and fitting manner all over the world.

We pray the Almighty Grace that he live amidst us for many more years to
continue his spiritual and social services to save the erring mortals and that the
Holy Order of lord Parameswara be spread throughout the world through his
blessing.

Kasi Math's Tribute to The Sage of Kanchi

Sri-la-Sri Kasivasi Muthukumarasvami Tambiran Svamigal, Tiruppanandal

Among the several Maths founded by Sankara, the one at Kanchi has for over the
last half of century and more, come to be well known here in India and abroad as
well, thanks mainly to the greatness and unique personality of Srimad
Chandrasekharendra Sarasvathi Swamigal. We, the Head of the Kasi Math at
Tiruppanandal and the Kumaraswamy Math at Varanasi are immensely happy
learn that the sage of the Kanchi Sankara Math will ere long, be completing his
hundredth year of age.

It may be observed that the theistic school of though in Hinduism are notionally,
(to be precise, just only academically), divided among themselves, in their
interpretation of certain religious concepts. They are: the one founded by and
advocating the adhering to that concept, but a bit differently, in the manner
adumbrated by Ramanujacharya; the Dwaitic School founded by Madhwacharya;
and the Saiva Siddhanta School of though the concepts of which were, in the first
instance, expounded by Saint Thirumular (during the 5 century) and later
systematized by saint Meikandar (13th century) and subsequently elaborated
logically by saints like Arulnandi Sivacharya. Maragnana Sambandhar and
Umapati Sivacharya. Though there is what may appear to be diversity among these
schools in their interpretation of certain basic tenets of Hinduism, there is an
unmistakable unity among them. To wit, the idea that the God-head is one and only
one though Its Name is given differently by each school and its nature interpreted
by them variously. Here is, thus an apt example of Unity in Diversity.

We, the Head of Saiva Siddhanta Math functioning mainly at Tirupanandal in the
south of India and Kasi in the north, are of the view, and hence happy to note, that
the adherents of the Sankara School are (as in our opinion, Adi Sankara himself
was) in actual practice, ardent devotees (Bakthas) of Lord Siva, as much as those
who claim to be Saiva Siddhantins. The well-known compositions of Sankara, in
adoration of Siva and His Sakthi, standing testimony to this view, and these view,
and these have perhaps paved the way for a meaningful and worthy development in
temple worship.

We are all the more happy to learn that offerings on a large scale are to made by
the Sankara Math Kanchi to the deities in all the Siva temples sanctified by the
visits and songs of saints Gnana Sambandhar, Appar, Sundarar and
Manikkavachakar, on the day fixed for the commemoration of the completion of
the hundredth year of age of the sage adorning the Kanchi Kamakoti Peetham.

We would further like to pay our tribute to the sage, who has, by his sheet
greatness, enhanced the reputation of his institution, by reminding ourselves about
a striking similarity between that institution and ours. Adi Sankara's services in the
fields of religion and social uplift were, as ordained by his Guru, mainly in the
north of India, and especially at Kasi, and so were those of saint Kumaraguruparar,
the founder saint of our Math.

May the name and fame to Srimad Chandrasekharendra Sarasvati Swamigal, an

exceptionally unique Siva Baktha, inspire all devoted men aspiring for a life
divine.

Siva Siva
Subham  

A rare phenomenon of this Yuga

Poojya Sri Vamadeva Muni Rajaguru of Thailand

We had the opportunity of undertaking a pilgrimage sacred Bharat in October,
1968. During this pilgrimage, we had the feeling that we stayed beneath the cool
shade of intimate friendliness.

Our feeling of joy at the prospect of this pilgrimage is due to our having heard in
our young age the reports of our Revered Father, Maharaja Guru Vidhi Shri
Vishnuddhiguna, who had visited India. From then on, the longing to have darshan
of Bharat has ever been lingering in our heart. Sacred Bharat is the source of
Dharma pervading throughout the world. Its greatness is unparalleled. Every dust
of the soil of Bharat has a history of its own. This is no exaggeration, for the whole
world of the wise ones has recognised this truth.

We are thankful to Sri Karuna Kusalalaya, and his friend, now living in Delhi, for
it was they that built a bridge for us to go to the God who moves on this earth
Jagadguru Sri Kanchi Kamakoti Peethadhipati. When we think of the great fortune
that was ours in having visited Vijayawada and offered worship to Sri Jagadguru,
when we think of the opportunity to have seen the hoary seat of Sri Adi Sankara-
naturally our profound thanks go to those who laid the path for this pilgrimage.

It was on Monday, October 14, 1968, that we had darshan of Sri Jagadguru
Sankaracharya in the holy atmosphere of Kamakoti Peetha. Then we had the
feeling of standing before all our ancestors united into a single person. As if
bearing testimony to the truth of this feeling, hundreds of Brahmins assembled in
the courtyard were chanting the different branches of the hoary Vedas in the
traditional way.

Vedic Pandits from all over India had assembled there underneath the shade of the
tree of Kamakoti, and we opened out our ears to drink deep of their Vedic chant.
This was the first occasion in our life to attend a Vedic Conference on such a grand
scale and hear the Vedic recitations in such a big way. For the first time, we found
out the differences in svaras in chanting the four Vedas. Our mind was overjoyed
to hear the Vedas delivered in pure intonation. In particular, our heart was filled
with the Ghana Patha of Krishna Yajurveda.

In the night, we attended the competition in Vedic recitation, when students were
examined. At the conclusion of the sammelan Sri Jagadguru himself made gifts to
the Vedic scholars and students by his lotus hands and blessed them. In addition,
thousands of rupees were spent for the stay and travel expense of these scholars
from all regions of India.
We too, with those who came with us, received gifts and blessings from Shri
Acharya.

Such Vedic conferences, we feel strongly, would go a long way in reviving Vedic
learning and in enthusing those who take to the study of the Vedas. We had the
definite feeling that such conferences, if held frequently, would confer benefit on
the whole of humanity.

The first words that flowed out of Sri Jagadguru Acharya Swami's mouth on our
greeting him were :

"You live far away from here, from Bharat, from me. So it is natural some
differences are apparent between your ways and those of the Vedic descendants of
Bharat".

These words of Sri Acharya may appear common to the outside world. But, to us,
it was an ablution in the river of Grace. It is beyond the power of words to describe
how our heart was immersed in the ocean of joy and burst out in ecstatic dance on
hearing these loving words from a loving soul.

Reverence, faith, devotion and love surged in our heart and this upsurge was
offered at the lotus feet of the Acharya, whose heart was overflowing with Grace
that drenched us completely-all this is even beyond our power to experience. How
then to express? Only the divinities that preside over Kamakoti Peetham have the
capacity to realise in full what this Grace is. Sri Acharya Swami has attained the
very end of wisdom. He is a Yoga Siddha, verily a God on earth, a like of whom
will be rarest among the rares of this Yuga. This is our firm conviction.

I saw this because throughout our month long sojourn in Bharat, we had the intense
feeling that Sri Acharya was looking after every little detail of our pilgrimage and
was ever by our side.

We had contact with him either directly or indirectly wherever we went -

Vijayapuri, Nagarajuna-sagar Dam and Reservoir, Tirupati, Kancheepuram,
Mahabalipuram, Madras, Delhi, Mathura, Agra, Hardwar, Hrishikesh,
Lakshmanjula, Lucknow, Ayodhya, Varanasi, Saranth, Gaya, Bodhgaya,
Rajagriha, Nalanda and Calcutta. His disciples attended to our comforts in all these
places. Under this gracious instruction , an assembly of Pandits greeted us in
Madras and Delhi.
With the power of Sri Acharya guarding us constantly, our pilgrimage was
thoroughly enjoyable. It would not be out of place if we record here the excellent
way in which the Cultural Affairs people arranged for our boarding and lodging
throughout.

We were so pressed for time that we had to leave our camp even without taking
food n the day we left Delhi. The Railway Department which is doing
commendable public services came to know of this somehow and detained the
train to suit our convenience. So the Jagadguru's Grace was there with us to give a
sendoff.

We pray to the Trinity and the divinities of Bharat and her sister countries that Sri
Jagadguru Kanchi Kamakoti Peethadhipati lives in this human case in perfect
health and energy for long time to come. Sri Jagadguru, though a person of utter
renunciation and complete detachment, is deeply attached to-and is the Great
Protector of the Vedic way of life, because, it alone makes for the welfare of those
who have faith of Dharma.

The name of Sri Acharya, his form, his staff of Sannyasa, the padaku (Sandal) of
his feet-each and everything that pertains to him are transfigured beyond the
material plane and takes spiritual dimensions. That is why these holy things get
implanted in our hearts. Let us pray that they remain as such for ever and for ever.

The Mahapurusha of Kanchi Kamakoti Peetham

His Holiness Paramahamsa Om Tat Sat Ananda of Rishikesh

The history of the world is but the biography of great men-so said a wise man of
the West. Geographically a nation is made of mountains and rivers, plains and
forests. But rivers and mountains do not make history. It is only men and women
that make history by their thoughts and deeds. Although the rank and file are
indirectly connected in the process of making a nation's history they are always to
be inspired and spurred into thinking nobler thoughts and performing nobler deeds
by a few master-minds among them, who have the capacity to arouse them to
heights of idealistic thinking and acting.

To qualify for this laudable role, these master-minds, first and foremost, should
embody in themselves the best of the nation's cultural and spiritual values and
should be driven by a spirit of devotion and dedication to the up-liftment of their
brethren. It is these master-minds that arrest the deterioration of standards in the
cultural and spiritual norms of a nation under stress and strain, that prove the
unfailing and inexhaustible sources of spiritual inspiration and strength to the
nation goes through a crisis. With the appearance of every such master-mind on the
scene, a new epoch is inaugurated in the life of the nation, new vistas of perception
are unfolded and the nation throbs with a newly found energy and enthusiasm. As a
sequel, marvels are wrought by the nation in different fields of its activity like
Literature, Arts, Sciences, Philosophy, etc.

Once such master-mind is His Holiness Jagadguru Sri Sankaracharya of Kanchi

Kamakoti Peetham. He is a spiritual beacon light that is shedding its luster on
Bharata Varsha in particular and on the world at large in general, dispelling the
darkness of ignorance and a host of other evil forces from the hearts of millions.
His spirituality is stainless. His erudition is boundless. His Tapasya is matchless.
His dynamism is inexhaustible. His love of the people is all-consuming. His
labours for the commonwealth are many-sided. He is a veritable spiritual colossus
bestriding the length and breadth of Bharata Varsha, revolutionising the outlook of
the people and rejuvenating ageless Sanatana Dharma. He has conferred a new
lease of life on many a forlorn soul. He has cemented many communal differences
and has brought about an over-all social cohesion and harmony among the caste-
ridden people of South India. He has bestowed a refreshing touch to the hoary
customs and traditions and has imparted a new dignity to the Hindu way of life.
Vedic learning has received a shot-in-the-arm, and many languishing arts have
received new block transfusion at his hands. He has broken the traditional
aloofness and steel-like existence of the pontifical officer, which have done not a
little harm to Vedic society, driving lakhs of people into the open arms of
Christianity.

Like the Great Sankara, he has initiated a new era in the history of Hinduism. He is
fully conscious of the threats to the great Vedic religion and his mind is ever
contemplating further means of rejuvenating it. I express my profound respects and
affections towards this Mahapurusha and offer my prayers at the foot of Divine
Mother Parasakti to grant him a very long life.

The Kanchi Sankaracharya is working tirelessly for achieving the goal set for
himself. He is an exemplary ascetic.

The Wandering Sannyasi

Acharya Vinobha Bhave

Our forefathers had made provision to enable villagers to have access to kinds of
knowledge which no one is the village possessed. This is the tradition of the
wandering Sannyasi. The Sannyasi travels continually among the villages for the
greater part of the year, remaining in one place only for the four months of the
rainy season. The villagers thus get the full benefit of his knowledge. He can teach
them both the knowledge of the world and knowledge of self. A Sannyasi is a
walking university, a wandering Vidyapith, who goes at his pleasure to each
village in turn. He will himself seek out his students, and he will give his teaching
freely. The villagers will hive him clean, pure `sattvik' food, and he will need
nothing else. They will learn whenever they can. There is nothing more tragic than
that knowledge should be paid for in money. A man who possesses knowledge
hungers and thirsts to pass it on to others and see them enjoy it. The child at the
breast finds satisfaction, but the mother too takes pleasure in giving suck, for God
has filled her breasts with milk. What would become of the world if mothers began
demanding fees for feeding the babies?

Nowadays, in a city university, nothing can be had without at least one or two
hundred rupees. But the `knowledge' which is purchased there for money is no
knowledge at all : knowledge bought for cash is ignorance. True knowledge can
only be had for love and service; it cannot be bought for money. So when a wise
man travelling from place to place, arrives at a village, let the people lovingly
invite him to remain a few days, treat him with reverence and receive from him
whatever knowledge he has to give. This is quite a feasible plan. Just as a river
flows of itself form village to village, serving the people; just as the cows graze in
the jungle and return of themselves will full udders to give the children milk, so
will wise men travel of themselves from place to place. We must re-establish this
institution of the wandering teacher.

In this way, every village can have its university, and all the knowledge of the
world can find its way into the villages. We must be re-invigorate the tradition of
the `vanaprasthashram' so that every village gets a permanent teacher from whom
no great expenditure will be incurred. Every grihastha's home must be a school,
and his field a laboratory. Vanaprastha must be a teacher and every wandering
Sannyasi a university. The students are the children and young people who give an
hour or two to learning and spend the rest of the day in working. This seems to me
to provide a complete outline of education from birth to death.

Our Jagadguru of Kanchi Kamakoti Peetha has, been for the last forty years
moving from village to village mostly on foot, occasionally in the palanquin, the
usual mode of conveyance adopted from ancient times. Latterly he has dropped
even this mode of conveyance and always goes on foot. He holds the strong
conviction that walking is least harmful to the insects and other being on the road,
especially as ahimsa of an absolute kind is enjoyed by our Dharma for Sannyasins.
Even to the most obscure corned of a village in our State he has gone and stayed
and met and conversed with the people from the humblest to the highest in society.
His stay in every village has been a source of inspiration, illumination and
instruction to the people. He is a walking Encyclopaedia of variegated knowledge,
such as History, Archeology, sociology, not to speak of our religious literature and
branches of learning. Conversation with him has been a liberal education. By his
stay every villager becomes a better, person mentally, morally and spiritually.
Every man, woman and child has received his blessings and enjoyed the delight of
words falling from his lips. The person stricken by sorrow has received consolation
and courage from his sympathetic look and words. Those who come complaining
with difficulties in life were encouraged to meet the situations with golden words
of advice. The village institutions have received help and encouragement. The
yield from the lands have become better. Timely rains have gladdened the hearts of
peasants. In fact wherever he went he has spread joy, comfort knowledge and
spirituality.

(The wise words of Acharya Vinoba Bhave truly picture our Jagadguru. Like him,
our Jagadguru is a pedestrian by conviction).

A Buddhist garland for The Jagadguru

Marco Pallis

It was with not a little surprise, couples with a strong sense of occasion, that I read
the letter inviting me to the contribute to the Souvenir collection marking the 76th
birthday of His Holiness of Kanchi, an auspicious occasion indeed! The
contribution is made with all the greater willingness since its author is a Buddhist
by traditional participation and intends to speak from that angle.

But is this proper, some may ask, for, how can a professing Buddhist presume to
write in honour of one who bears Sri Sankaracharya's august title, associated as
this has been in the past with the turning back of the Buddhism in India? Is not
such a person disqualified from doing so, or alternatively, is he not in a sense
betraying the tradition of the Lord Buddha to which he himself is dharmically
attached? In either case such an action is blameworthy, so these critics will argue.
To which I will answer that not only is it proper for a Buddhist to act in this
manner now, but also that there a particular value in his doing so, both for his own
sake and also for the sake of others as much as he will be enabled thereby to bring
out certain aspects of truth too often over looked.

First of all, it is important to point out, quoting one whose name is well known
among the friends of Kanchi Kamakoti, namely, Frithjof Schuon, that the
inhibitive part played by the Adi Sankaracharya versus the Buddhist of his time is
no wise implies an inability on his part to grasp the essence of Buddha's teaching at
its own level. The Master of Advaita Vedanta quite obviously was capable of
situating any knowledge regardless of the formal limits attaching to its dialectical
expression. It was indeed no accident that certain Hindus belonging to other
schools accused him of uttering a doctrine that was but a disguised form of
Buddhism; however outrageous such a statement may appear at first sight, it does
nevertheless harbour a truth pertaining to a more those who offered the above
criticism. This interior view of the matter, discoverable "beyond forms", does not
affect the nature of Sri Sankaracharya's specific function of appointed restorer and
illuminator of the Hindu Dharma. In discharging this function, as Frithjof Schuon
has also pointed out, the great Vedantic sage had no particular call to spare another
traditional form which, though essentially true, did not fit in with the characteristic
exigencies of Hinduism. Had Buddhism done so, it would have become yet another
Hindu darsana, but such in fact was not its dharmic destiny.

All this is perfectly intelligible to a Buddhist viewing the matter in a spirit of non-
attachment, just as, on the other hand, a Hindu similarly motivated is able to see
that the Lord Buddha did not set out to "reform" Hinduism and that his teaching
represented spontaneous manifestation of the Spirit at that "cyclic moment" which
rendered it opportune. There could be no question here of human contrivance.

Judging after the event, it is also evident that the Buddhist revelation was, among
other things, a means of rendering the Indian wisdom accessible to non-Indian
races to whose mentality this presentation was perfectly suited. The marvelous
flowering of the Mahayana in China, Japan and Tibet is a living proof that such
was the case; for this result to become possible, however, a certain departure from
the specifically Hindu norms was necessary. All this goes to show that such a
conflict does not only have a negative function, it also has a providential, therefore
positive, function in regard to those sections of humanity respectively concerned in
it.
There is no occasion now to recapitulate the arguments formerly put forward by
the sages and saints who acted as spokesmen of the two traditions in the course of
their debates with one another. Some of the arguments bore fruit in ways that much
exceeded their temporary purpose, as when Sri Sankaracharya used his controversy
with the Buddhists as a means of giving point to his masterly exposition of the
doctrine of Atma, by which Jnanically-minded men are still illuminated today just
as they were in his own time. We can all thank God that this same light still shines
in Kanchi Kamakoti and that the voice of Dharma has never been silenced in that
hallowed place.

By way of special tribute on this joyful occasion of the 76th birthday of His
Holiness of Kanchi the present writer wishes to draw attention to a formula
belonging to the Semitic wisdom, as illustrating in a most remarkable way the
metaphysical reciprocity between the Vedantic teaching about the Self and the
Buddhist theory of anatma which many people have regarded as marking
irreconcilable positions. This formula is the Shahadah or `Testimony' of Islam in
which the Advaitic doctrine is summed up with miraculous conciseness. A
moment's glance will show that the Arabic words La ilaha' illa lah; "There is no
divinity (or reality, or self) outside the divinity (or Reality, or Self)" enshrines at
one and the same time the truth of the Buddhist anatma and the Vedantic Atma;
like Buddhism it "annihilates" any belief in the reality of the world and its contents
in order to make way for the only intrinsic Reality, the Divine Suchness of Self.
Need anything be added to prove that Vedanta and Buddhism have a common link
between them? To look in the mirror of a tradition other than one's own tradition
with all the greater certainty!

On the auspicious day of Vaisaka Anuraadha this garland is laid, in deepest

reverence, at the lotus feet of His Holiness the Jagadguru of Kanchi Kamakoti
Pitha by the hand of Munishastra Dhara.

His Holiness and the Red Indian

Frithjof Schuon

It happened during my first visit to the Red Indians of the North American Plains,
ten years ago. A spiritual encounter between His Holiness the Jagadguru and a Red
Indian holy man has taken place, through the medium of a picture of His Holiness
and prayer of the Red Indian.
It came about in this way: I was a Sheridan in the State of Wyoming, with my
travelling companion, during the All Indian Days. One morning while walking
across an open space where the tents or tips, of many Red Indians of different
tribes were pitched we heard a voice which seemed to be calling us; we sent in that
direction and approached one of the tents, asking if somebody had called us and
were told that they had. An old man was there, and a younger woman with some
children also were present. The old man wanted to know where we came from and
who we were, and we told him everything and began to talk about spiritual matters
and about the ancient American Indian religion. The old man explained that they
were Cheyenna Indians; he spoke about the Sun Dance and said. "Our religion is
the same as what is in the Holy Scriptures; God-the Great Spirit cannot be seen, He
is pure Spirit."

"The Sun and the Earth" he added, "are not gods, but they are like Father and
Mother to us; and all the things of Nature, such as streams and rocks, are holy."

He told us that he was a very important priest of the Cheyennes, the so-called
"Keeper of the Sacred Arrows", these are the holy objects of the Cheyennes tribe.
They are marvelously beautiful, the old man said, but they are always hidden in a
sacred bundle, which is opened only on very few occasion. We were told that these
arrows had been brought to his tribe some thousand years ago; that they had been
brought by a "Spirit Man", who was transparent; and that the whole tribe witnessed
the event at the remote time. The Spirit Man said: "As long as you keep these
Arrows, your people will not disappear; if you lose them, the rivers and the grass
will dry up". if you lose them, the river and the grass will dry up". And the old
priest added: "May be this would mean the end of the World".

Then I showed to shim some pictures, I had with me. One was the image of His
Holiness the Jagadguru of Kanchipuram. I spoke to the old Cheyenne priest about
Hinduism and explained to him who His Holiness was. He took the picture in one
hand and raised the other hand towards the sky; that is the Red Indian's gesture of
prayer. He prayed a long time, always looking at the picture; and after a while, he
put his hand on it and then rubber his face and his breast with the hand, in the
Indian way, to impregnate himself with the Jagadguru's blessing. At last he kissed
the picture with fervor; during the whole scene I also prayed inwardly with him,
and so did my companion.

A few years after this meeting, we heard that the Cheyenne holy man-Last Bull
was his name had passed away.
One of my friends then visited His Holiness the Jagadguru and gave him a book on
Red Indian religion called "The Sacred Pipe" and His Holiness, after having read
it, pointed out that the rites of the Red Indians present striking analogies with
certain Vedic rites.

A few words should be said here about the ancient American religion, or more
precisely that of the Plains and Woodland Indians. The most eminent
manifestations of the "Great Spirit" are the Cardinal Points together with zenith
and nadir, or with Heaven and Earth, and next in order are such as the Sun and the
Morning Star. Although the Great Spirit is one, He comprises in Himself all those
qualities the traces of which we see and the effects of which we experience in the
world of appearances. The East is Light and Knowledge and also Peace; the South
is Warmth and Life, therefore also Growth and Happiness; the West is fertilizing
Water and also Revelation speaking in lightning and thunder, the North in Cold
and Purity, or Strength. Thus it is that the Universe, at whatever level it may be
considered, whether or Earth, Man or Heaven, is dependent on the four primordial
determinations: Light, Heat, Water, Cold.

A most striking feature of the North American branch of the Primordial Sanatana
Dharma is the doctrine of the four years: the sacred animal of the Plains-Indians,
the buffalo, symbolizes the Mahayuga, each of its legs representing a Yuga. At the
beginning of this Mahayuga a buffalo was placed by the Great Spirit at the West in
order to hold back the water which menace the earth. Every year this bison loses a
hear, and in very Yuga it loses a foot. When it will have lost all its hair, and its
feet, the water will overwhelm the earth and the Mahayuga will be finished. the
analogy with the bull of Dharma in Hinduism is very remarkable; at every Yuga,
this bill withdraws a foot, and spirituality loses its strength; and now we are near
the end of the kali-yuga. Like the orthodox Hindus, the traditional Red Indians
have this conviction, which is obviously true in spite of all the mundane optimism
of the modern world; but let us add that the compensation of our very dark age is
the Mercy of the Holy Name, as it is emphasized in the Maneuver Dharma Shasta
and the Trimmed Bhagavata and other holy scriptures.

Indian holly man manifests his love for a Hindu holy man; secondly, this
apparently small incident reminds us of the unity of the primordial Sanatana
Dharma, which is more or less hidden beneath the many forms of intrinsically
orthodox tradition; and this unity is especially represented by the very function of
the Jagadguru, who incarnates the Universal Truth. Thirdly, this little incident
making a symbolical encounter between a Red Indian priest and a Hindu priest was
in fact an act of prayer; and it show us that in prayer all earthly differences such as
space and time are transcended, and that in prayer we are all united in one state of
purity in one perfume of Deliverance.

The Master I found

Robet Walser

It was in the year 1961 (towards the end of November) that my meeting with His
Holiness took place. I was then on my third visit of India. Twice, previously I had
come to India and had traveled all over the country devoting many months to the
quest of a genuine Master of Spiritual Light and though I had been able to meet
quite a few so-called saints (many of them being famous even in the West) still my
heart remained dissatisfied, for they certainly did not measure up to my conception
of a real God-man. I had begun to doubt even the existence of such a God-man in
India. Nevertheless, I decided to embark on a last trial, one last quest.

This time, I did not go about in the usual way, viz., by asking, enquiring, checking
etc., but devoted much of time to silent concentration and praying for Divine
Guidance.

I wanted to start my quest from Madras this time. One day, after an hour or so of
intense prayer to God (that He may lead my steps in the right direction) I decided
to leave the room and to go out for a walk on the beach. As I was passing through
the hall of my hotel I was unexpectedly stopped by a South Indian gentleman who
addressed me like this: "The Master you are looking for is not far from here. His
name is.....". and it was then that I heard for the first time mentioned the name of
His Holiness Sri Sankaracharya! Amazed by this evident :lead" - though still a
little skeptical, I decided to follow it. But the nice and helpful gentleman was
unfortunately not able to give me the exact whereabouts of the Saint. He just knew
he was in some small village in South India, and that was all he could tell me. I left
Madras, but it turned out to be quite an elaborate quest. For I got the most
contradictory answers to my questions. No two answers were alike, though the
people seemed very friendly and eager to volunteer all they knew about the
whereabouts of the great man. It was extremely frustrating and irritating! I spent
quite some time chasing the elusive and ever-fleeing Saint, until I finally finding
him, perhaps even doubting the very existence of the man. And then, one night as I
was lying on my bed in one of those rather depressing railway retiring rooms, there
was knock against my door. As I opened, there stood a young taxi driver. He
would take me to Sri Sankaracharya, he said, for he knew exactly where to find
him. For some strange reason I trusted the young man and just told him to be ready
to leave very early next morning. My trust turned out to be well placed! After only
a few hours of driving inland, following a very small and dusty road, we arrived (it
was almost 10' clock) at a small temple near a village called Elayattankudi.

The numerous Brahmins present immediately reassured me that I had finally

reached the goal of my quest. "I have come long was to seek His Holiness" said I.

"Yes, yes. He is expecting you!" came the incredible answer.

People had warned me that it would be difficult to be received by the Saint, and
that even in the event that he would receive me, I'd probably have to wait for a
long time! Well, in less than five minutes, I was standing before His Holiness!

I felt immediately that I was standing in the presence of real Greatness. What
simplicity, what peace, what silence! A strong wave of veneration walled up from
my heart. At last through GOD's mercy I had found what I had been looking for all
these years! Although Sri Sankaracharya could not possible have heard of me
before or known me in any human way, he nevertheless seemed to know
everything about me. It was extraordinary! He did not need to ask me all those
questions that I had been accustomed to answer in the presence of all those other so
called saints, such as, "Where are you from" What do you do? Why have you come
to India" - questions that made them appear to the more like curious reporters
rather than omniscient saints! Here was a man who could see through me and read
my mind like an open book without having to ask one single question! A
wonderful sense of peace descended on my soul as the great and gentle man
proceeded to answer all my conscious and my unconscious questions, without my
having to ask them verbally! A sense of genuine and deep love for this loving man
flooded my heart and my feeling of tremendous gratitude as I listened silently to
his wonderful words. What a memorable hour this was!

Before I left, he blessed me and asked me to concentrate on him that very evening
at 8 O' clock, when I would be back in Trichinopoly. Furthermore, I had to promise
that before leaving India I would write to him and tell him about my further
experiences in India!

That same evening back in Trichy I discovered the real meaning of the word
"blessing"! As I was concentrating (as agreed) on His Holiness, I suddenly felt
such an terrific spiritual strength that it almost overwhelmed me! What a concrete
and tangible experience that blessing was!
Once should not be astonished at my enthusiasm provoked by the experience of
real blessing! Up to that moment in Trichy I had been thinking of blessing only in
terms of the empty, meaningless forceless gestures of Western priesthood and
Popery! But this was the revelation that the blessing of a true Saint meant a
transmission of tremendous spiritual power, a power as real and tangible as
electricity and not just the meaningless sprinkling of water on things, animals and
people!

I have not seen the Jagadguru since, but our spiritual contact has never been
interrupted. Sometimes I write and the amazing thing is that his answer invariably
strikes at the vital point of each question, leaving me awed at the incredible insight
of the Great Master! So, as you can see, distance is no hindrance to a close spiritual
contact... all I have to do is to concentrate let me end this short article by saying
once more that it was indeed a blessed day when I met His Holiness Sri
Sankaracharya.

Great Master of Spiritual Light

I shall not miss this sacred opportunity to send His Holiness-with the whole of my
heart-my very best wished and to express my great reverence for Him and the great
admiration in which I hold him. May god keep His Holiness in good health for the
benefit of all sincere spiritual aspirants and devotees. I am honoured to be one of
them and I know that we all need His Holiness.

How often have I not said to myself in these last few years : "Thank Heaven that
such a being like Sri Sankaracharya of Kanchi Kamakoti Peetha exists."

He is the greatest Light of India.

I've looked all over India for spiritual guidance. But nobody could satisfy my thirst,
for all the so called Indian Saints (and among them were famous names) just did
not make the weight : and then I had the extraordinary chance to meet Him.

The moment I saw Him I felt unmistakably that I was in the presence of the Great
Master, of a Spiritual Light. After all these disappointments I have begun to doubt
and to think that it was no more possible to find in India what I was searching for.
But in the presence of His Holiness all my doubts vanished. His Holiness justifies
the claim that India still has a spiritual treasure to offer.

All these years I have carried Him in my heart with undiminished love and genuine
respect. Whenever people complained to me about the incredible number of
spiritual charlatans in India who post as saints and there by help in discrediting
spiritual India, I reply "Ah yes, you are right. But do not forget. There still is a
Sankaracharya that makes us all the rest. Go to His Holiness if you can, and all
your doubts will be dispelled". Verily, one has to love and respect Mother India for
having given birth to such a unique Son.

As long as I exist His Holiness shall always live in my heart as the greatest figure I
ever had the privilege to encounter. With infinite respect and all my love I greet
His Holiness with devotion on this momentous occasion.

Jnana Yogi with Bhakti

Arthur Koestler

We entered a small and dilapidated house next to a temple. Facing us there was a
dark, narrow corridor, blocked by an ancient palanquin painted white, with long
hard wood poles sticking out front and back. A small room, rather like a police
cell, opened from the corridor, and there we squatted down on a mat in the
company of several others. After a few minutes of whispered conversation, a
young man approached the palanquin, bent over it and murmured some words. A
brown rug inside the palanquin, covering what looked like a shapeless bundle,
began slowly to heave and stir, and finally His Holiness scrambled out of it,
wrapping the blanket round his head and bare torso in the process of emerging.
Tall and lean, but not emaciated, he looked dazed as he squeezed past the
palanquin in the corridor and entered the little cell. He sat down cross-legged,
facing me on that mat, while the others moved out into the corridor, leaning in
through the open door to hear better.

His Holiness remained silent for about half a minute, and I had time to study his
remarkable face. Its feature had been reduced to bare essentials, by hard spiritual
discipline. It was dominated by the high smooth, domed forehead under the short
cropped, white hair. The brown eyes were set so deep that they seemed to be
peering out from inside the skull, with soft dark shadows, underneath. His firm,
curved lips, framed by a trimmed white beard, were surpassingly mobile and
expressive as they carefully formed each word. He was emerging from sleep or
trance, his eyes only focussing on those present. I was told that he managed an
average of three hours sleep a day, in short fits between duties and observances,
always huddled in the palanquin, and that the devotees were often unable to tell
whether he was asleep or in samadhi. He asked me gently why I had come to
India :
"Is it merely to observe the country and the people, or is it to guide them in some
healthy manner?"

This was an allusion to certain press comments, concerned with earlier book. I
answered that I had come to see and learn, and with no other purpose.

H.H. : " One's passive interest, too, exerts and influence. Even without any specific
activity, the angle from which you approach a problem or country produced shakti-
an active force."

I said that I was sorry this should be so, but nobody could avoid throwing a
shadow.

The Sankaracharya answered : "But one's sincere sympathy throws its own
radiance"; and as he had said that, a smile transformed his face into that of a child.
I had never seen a comparable smile or expression; it had an extraordinary charm
and sweetness. Later, on my way back, I wondered why in Western paintings of
saints entranced, blessed or martyred. I had never encountered anything like that
enchanted smile. Since all mystics agree that their experience also eludes
representation by chisel and brush. However much I admired a Last Supper or a
scene from Calvary, I have never felt that Jesus of Nazareth really looked like that.
On the other hand, certain sculptures of the Gupta period and of the early Indian
Baroque do convey an idea of that peculiar smile.

My first question was whether His Holiness though that it was necessary to adapt
the doctrines and observances of Hinduism to the changing social structure of
India.

The Sankaracharya's answer, according to the stenographic transcript (which I have

slightly compressed) was as follows:

"The present is not the only time when there was been a social revolution. Changes
have been taking place even in the remote past, when revolutions were not so
violent as they are now. But there are certain fundamentals which have been kept
intact. We compare the impact of a social change to a storm. It is necessary to
stand firm by the fundamental values and standards. When Alexander came to
India, Greek observers wrote that there were no thefts in this country. They cannot
say that this standard has been kept up in subsequent times. But we cannot say
either that because the situation with regard to morality has changed, teachers
should adapt themselves to present day. Adaptation have no place in the standards
of spiritual discipline."
Question: "Is there not a difference between spiritual values and religious
observances? Assuming a person is working n a factory or officer, he has to be at
his working place at 9 a.m. To perform this religious observance he must start at
five in the morning. Would it not be possible to shorted the prescribed ritual?"

H.H. : "If a man cannot perform his prayers, rites and observances in the prescribed
way, he must feel egret and penitence. He can do penance and still perform his
duties in the proper way on holidays or at other times of the day when he is less
busy. Once concessions are may in the way of shortening observances, there is no
limit, and this will lead to their gradual dwindling and extinction."

Question: "If the full discharge of the rites is, in modern society, beyond the
average person's capacity, may it not be harmful to make him feel constantly guilty
and aware of his failing?"

H.H.: "If a person feels sincere repentance, that sincerity has its own value."

In view of his unyielding attitude, I changed the subject..... I turned to a subject on

which he was an unquestioned authority.

Question : "I had several talks with Hindu psychiatrists in Bombay. They all
agreed that spiritual exercises greatly help to effect medical cures. What bothered
them was the absence of criteria to distinguish between insights gained by mystic
trance on the one hand, and hallucinations on the other."

His answer was short and precise: "The state of hallucination is a temporary one. A
person should learn to control his mind. What comes after such mental discipline is
mystic experience. What appear in the uncontrolled state of mind are
hallucinations. These are caused by the wishes and fears of the ego. the mystic's
mind is a blank, his experience is shapeless and without object."

Question: "Can a mystic experience by artificially induced by means of drugs?"

H.H. You ask this because you think of the experiments of Aldous Huxley.

"Bhang is used among the people in some parts of India to induce certain states of
mind. It is not a habit in the South. Such an artificially induced stated does not last
long. The real mystic is more permanent."

Question: "How is an outside observer to distinguish between the genuine and the
no-so-genuine?"
H.H. : "Of course, sometimes people mistake a Pseudo -Yogi for a real one. But
the behavior of the man who has disciplined his mind, who is a true Yogi, will be
different. When you look at him you will see that his face is serene and at peace.
That will discover and differentiate him."

He spoke without a trace of self-consciousness; it evidently did not occur to him

that description applied to himself.

I felt that my time was up, though the Sankaracharya denied with great gentleness
that he was tired. In India, it is the visitor who is supposed to bring the audience to
an end, which sometimes leads to embarrassing situations. I embarked on an
anecdote about the Jesuit priest who was asked how he would reconcile God's all-
embracing love with the idea of eternal Hell, and who answered : `yes, Hell does
not exist, but it is always empty.'

I suppose my motive in telling the story was to make him smile again. He did, then
said, still smiling : `We have no eternal Hell in Hinduism. Even a little practice of
dharma will go a long way in accumulating merit. `He quoted a line form the Gita
in Sanskrit.

This was the end of the conversation. I found at last the courage to get up first, and
the Sankaracharya, after a very gentle and unceremonious salute, quickly took the
few steps to the palanquin and vanished into its interior. The room was suddenly
dingy and empty and I had a reeling of a personal loss.

Such were the views of an orthodox religious leader in contemporary India. The
remarkable thing about them is that they bore no relation to contemporaneity
Equally striking was the contrast between his gentle saintly personality, lovable
and loving, peaceful and peace giving, immersed in contemplation `without shape
of object' - and the rigidity of its views in Hindu doctrine and religious
observances. If one tried to project him on to the European scene, one would have
to go back several centuries to find a Christian mystic of equal depth and stature;
yet in his views on religious practice he compared with the rigid ecclesiastics of
the nineteenth century.

Indians call the Sankaracharya a Jnana Yogi with a strong inclination toward
Bhakti union through devotional worship.

Sankaracharya
Milton Singer
University of Chicago

When I was in Madras in the winter of 1954-55 I heard references on a number of

occasions to Swami Sankaracharya which greatly aroused my curiosity. Some of
these references were made by avowed followers of the Swami, others by the
critics, but all singled him out as person of unusual position and attainment. (My)
interviews (with him) were among the highlights of my visit to India and still stand
out with great vividness.

For an American, the setting of the meetings under a green tree in the garden of the
Conjeevaram Mutt was in itself most charming and, I may say, misleading since I
did not at the first interview recognize the Swami still under the tree until my
companions had prostrated themselves before him. But the most memorable part of
these interviews was the Swami himself. On both occasions he showed a very
lively curiosity about the outside world and asked me about where I had been, who
and what I had seen, what foreign languages I knew, and similar questions. He also
showed a very strong interest in the American Indians, their history, diet and
customs. In these questions, and more so in his answers to my questions about
Hinduism, the Swami showed a most unusually clear and can did mind. From him
I believe I learned more about the essential foundations of orthodox Hinduism than
I had learned from a two-years previous study of the subject. In fact, this holy man
had a view of the foundations which would be more congenial to an anthropologist
than to the Western study of religion and theology. For according to the Swami,
the distinctiveness of Hinduism does not rest in its philosophy, ethics, or theology,
things which tend to be common to all schools and all religions. Hinduism adds to
these a hereditary discipline based on family and caste, and the growth of decline
of Hinduism is directly dependent on the social disciplines. The Swami referred to
these social disciplines as the `sociological foundation' of Hinduism.

While he showed considerable concern about the recent weakening of these

disciplines, he nevertheless felt that there was good prospect for activating the
religious non-Brahmins to maintain them along with the Brahmins.

This way of looking at Hinduism brings together in a very illuminating manner

many apparently disparate things that I had seen in India and gave me a most
intimate insight into Hindu institutions and ideas.

The Swami's intense seriousness and active concern for the future of Hinduism was
refreshingly mixed with a wry humour and detachment. At one point in our
conversation when I asked him about the obligation of the people to see him
regularly at the Mutt, he said that the allegiance to Sankara Mutt is no specific and
definite as in the case of some other Mutts and wistfully remarked that there are
some people who never come to see him. At another point, in talking about the
Dravidan movement, he suggested that my study of South Indian Culture would be
incomplete if I did not interview at least one of the leaders of this movement.

Before I west to India I had heard and read much about the great `soul force' of its
holy men and saints but I had assumed that this was something in the ancient past.
And it was not until I had met Sankaracharya that I realised it was still part of the
living force of Hinduism today.

During my first interviews in Madras in 1954, people in different walks of life

spontaneously expressed warm appreciation of Swami Shankaracharya of Kanchi
as a spiritual leader. He was often referred to as H.H. ("His Holiness"). Since on
that first trip I was interested in the social organization of Hinduism in the area, I
asked Dr. V. Raghavan, the Professor of Sanskrit at the University of Madras,
whether he could arrange a meeting with the Swami.

Dr. Raghavan was able to arrange an interview for me with the Swami at his
ashram in Conjeevaram. My description of this interview and of a later one in
Madras city at the home of a follower will be found in my book When a Great
Tradition Modernizes: an Anthropological Approach to Indian Civilization.
Chicago: University of Chicago Press, (1972) 1980, pp. 86-89, 341-42.

The Swami's intellectual vigour and coherent views of the problem of poverty in
India, and of the future of Hinduism and its relation to industrialization made a
deep impression on me, especially during the first interview at Conjeevaram.
Sitting on the ground, leaning against the trunk of a large shady tree, and
surrounded by a group of disciples, also sitting on the ground in a semi-circle, the
Swami explained that India's poverty might be helped by gifts of land to the land-
less, by community development, and by Five-years Plans. Ultimately, however,
he thought that the problem was " a spiritual" one and called for a change in the
life-style of the four classes in Indian society. He said that if the Brahmins and
working classes renounced their desire for "luxuries" and foreign goods in favour
of a more simple life which followed their traditional "family disciplines", then the
other two classes would be able to develop the "arts" of civilization.

The Swami did not think that the popular criticism of case, ritualism and other-
worldliness was historically accurate or realistic. Indians, he said, have always
been an active and practical people, who have fought many wars and developed
numerous arts. The doctrine of the unreality of the world is an abstract theory
which refers to "a higher level of experience" and does not discourage practice and
activity. "We do not stop eating because we believe in the atomic theory of
matter." The future of Hinduism does not depend on such beliefs, he said, but on
its "sociological foundations", that is, the ability of some classes, even non-
Brahmins, to maintain the traditional "family disciplines". So long as they do so, he
declared, even an industrialist can be a good Hindu.

As far as his own life-style was concerned, he said that a simple diet of leaves, fruit
and milk was sufficient and healthy for him. Who will doubt this at a celebration of
the Swami's centenary?

His Holiness Jagadguru Sri Sankaracharya of Kanchi

Dr. A.B. Franklin

Former American Consul-General

My two interviews with His Holiness have received more attention from the Press
than they in fact deserve in relation to the many interviews and conversations, His
Holiness is continually holding. They continued little of substance in any event. It
is not necessary for spirit as translucent as that of Sri Sankaracharya to engage in
lengthy intellectual disquisitions in order to convey the essence of the great and
simple Truth which he has to convey. I treasure those few moments I have had
with His Holiness, and, though I am a man of words, a man who is likely to
convert any experience into its literary expression, I do not intend to make to my
conversations with His Holiness anything more than what they were, a moment's
glimpse of a Truth being truth, a Reality being reality.

We are living unique times in the world's history, when things are happening on so
many different levels that, we are likely to be completely mistaken almost the
whole. On one of these levels, (the one which most interests me) the West, my
West, is arriving, laboriously, after centuries of search by our most brilliant minds,
at philosophical knowledge which was both implicit and explicit in India thousands
of years ago. The greatest miracle of the human spirit is the sum of knowledge
found in the body of lore which we collectively term the Vedanta. His Holiness,
more than half a century ago, abandoned the multitude of other levels of human
existence, contest, involvement, to devote himself to Truth.
It is hard for me to find a tribute in words which expresses my feeling of
admiration and gratitude towards His Holiness. Those of us who deal in words as a
commodity or as a tool of trade, learn to mistrust them. Especially do we mistrust
words as a means to describe a living, changing force, the personality, and like you
remove ancestors we learn to mistrust words as a means of describing ultimate
things. Perhaps the most appropriate thing I come from a very God-fearing portion
of Christian America, that is to say, New England. Our earliest great philosophers,
in that blessed corner of the earth, were among the very first westerners to
appreciate the fact that the Vedanta, far from being an outworn creed, was a vast
and joyous experience that lay ahead of us. Not only do I come that corner of the
earth which bred Emerson and Thoreau, whose spirits are with us here this
evening, but I am one of the long line, log as our lines in America go, of ministers
and teachers. When this line started, back in the seventeenth century, ministers and
teachers were usually one and the same individual. It gives me pleasure to be able
to say, in these circumstances, that though some of my ancestors were in their day
the subject of controversy because of their beliefs, just as Emerson was n his day,
yet not one of them would question the appropriateness of my being here this
evening. For them as for me, the spirit whom we are celebrating, presents the
highest aspirations of mankind.

In an article on the Meenakshi temple, I have associated His Holiness with the
concept of renunciation. I said at that time, renunciation is at the heart of all
world's great religious philosophies. It is at this epicenter of philosophy and the
spirit that Sri Sankaracharya dwells. It is to share this experience with him as best
we can that we have gathered to celebrate this occasion.

The Paramacharya is one of the greatest Saints of our times. To be with him is
always a great spiritual experience.

- Dr. P.C. Alexander,

Governor of Maharashtra.  

From a Russian Indologist

Interview of Dr. S.I. Tulaev with His Holiness

Dr. S.I. Tulaev, Russian Indologist of distinction, was visibly moved when he met
His Holiness Sri Sankaracharya Svamigal of Kanchi Kamakoti Peetha on 24-2-
1965 near Sunkuvar Chatram about forty miles from Madras.

His Holiness at the first instance made kind enquiries about Dr. Tulaev's studies.
Dr. Tulaev: Sir, I am very much thankful to Your Holiness for having kindly given
me the audience. I will not take much of Your Holiness time. I shall ask you only
two questions. Sir could you kindly oblige me? The first is this: A man has no
belief in religion He does not adopt any rituals, never goes to the temple or church,
does not need any dogmas. But he always thinks good and does good throughout
his life. Could you kindly tell me, Sir, whether such a man has any salvation at the
end of his life?

His Holiness closed his eyes and was in meditation for a few seconds. The whole
surrounding was absolutely calm, divinely calm. After the divinely pause, His
Holiness replies `Yes'.

At this answer, Dr. Tulaev was overwhelmed with joy, a joy that he never
experienced in life and for which his heart was longing all these years. He looked
as if he has attained the unattainable. He whispered, `I thank you Sir, I thank you
Sir, I thank you. I am satisfied'

His Holiness : (enlarging His answer) Do not think that I am giving you this
answer after seeing the modern standards of life. No. This is said in our ancient
scripture themselves. There are many aspirants. The Agnostics, those who enquire
into the concept of God and by using their own brain, come to the conclusion that
there is no God. Secondly there are the Buddhists, especially the Sunyavadins, who
believe in non-existence. Thirdly the Jains, who believe in suffering by putting
their body to various austerities, vratas. Fourthly, Saivaites, Aishnavites and others
who believe in a personal God and spend their life in devotion; and lastly; the
Advaitins who believe that the entire world, the cosmic reality is the apparent
manifestation of one and the same ultimate Reality. All these aspirants get near the
truth. the difference between them lies in their proximity to God. Step by step these
five aspirants are neared the Reality. If one enquired into the nature of God by
using his own mind, whatever be the conclusion arrived at, even if it is a total
rejection of Godhood, such an aspirant is far higher than the idler who never
worries about the search after truth. This no my saying but is said in our scriptures.

Dr. Tulaev who was very much satisfied with this answer, asked the second
question.

Dr. Tulaev: Sir, I am able to understand Visishtadvaita to a certain extent. In

Advaita I am puzzled by the word `Maya'. `Maya', you say, is nothing. it does not
exist. They why call it Maya?
His Holiness: Visishta-advaitins are also a particular type of Advaitins. They are
qualified monists. They consider Maya as the body of God or Brahman. We
(Advaitins) believe that Maya is the apparent manifestation of the Reality. I shall
give you an example. One makes toys in the form of vegetables out of sugar and
gives them appropriate colours. A child who sees them thinks that they re real
vegetables. This knowledge is not a real knowledge. When the child grows old, he
realises that they are all sugar and the forms are only apparent.

In this a knowledge that was not read did exist and on getting the real knowledge,
the previous one disappears. In the same way, a rope is mistaken for a snake in dim
light. It creates all the effects in spite of being unreal, but when the real knowledge
is gained, the earlier one vanishes. Similar to this is Maya. The supreme Brahman
is real. The universe with its varied forms is nothing but Brahaman. Yet we see the
reality in its manifold forms. The thing that presents this varied manifestation is
Maya. When the real knowledge is attained his manifold manifestation disappears
as in the case of Brahmajnanis. You can neither say that maya exists nor that it
does not exist. You may equate it with zero. Zero has neither value is it devoid of
value. If you write simple `O' it has no value. If you add any other numeral before,
it gains value. Maya is something like that.

Dr. Tulaev was struck with he answer. He was seen repeating - "like zero", now I
understand", like zero".

The Acharya was seen smiling at this.

Dr. Tulaev: I am completely satisfied, Sir. Now I understand Advaita. I am very

much thankful to you, Sir,

Dr. Tulaev was hesitating to ask further. He asked His Holiness permission to
taking a photograph of His Holiness. His Holiness smilingly granted the request.
Since His Holiness was standing in the shade. Dr. Tulaev was still hesitant,
because of insufficient light. In a fraction of a second, the great Acharya realising
the predicament of this new devotee, moved to sunlight, whereupon he quickly
took a snap. His Holiness blessed the Russian with an apple.

On his way back Dr. Tulaev remarked: "Here is the true Indian sage who is living a
simple life in the midst of such tiny villages, with people in such villages carrying
the highest philosophy. It is only such sages that bless you with the answers you
seek in a few seconds. I consider this a fortunate day in my life. I am happy that I
have been able to meet him."
 

__________________________________________________________________
_-

Evening with A Sage

Arthur Isenberg

The person who sat opposite me was sixty five years old, slim, a bit on the smallish
side. The top of his head was almost entirely bald or shaven, the lower portion of
his face was outlined by a white beard. He had white moustache and white
eyebrows. His body was clothed in the saffron-coloured mantle of the Sannyasin.

Not that any of this mattered. What did matter was his face, and more particularly,
his eyes, which looked at me with a mixture, or rather a fine blending, of
intelligence, kindliness and compassion, while at the same time somehow
reflecting a most gentle sense of humour.

I had the definite sensation of being in the presence of man thoroughly at peace
with himself, a sage. The impression grew to conviction during the course of the
three and a half hour conversation that night on 20th April 1959.

The sage is His Holiness, Jagadguru Sri Chandrasekharendra Saraswati Sri Pada,
the present Sankaracharya or spiritual head of the Kanchi Kamakoti Peetham
Conjeevaram, South India.

The physical setting may have played a part in shaping my impression. There is the
magic on the South Indian night in early summer; the light of the full moon
silhouetting a variety of palm trees; the silent flight of bats and flying foxes;
occasional, gentle cool breeze; now and then a sounds of little screech of owls; or
the distant barking of a dog or a jackal.

The Acharya (Preceptor) and I sit cross-legged in a little grove of a garden in

Numbal, a small village some half of dozen miles from Madras.

Almost form the start I impressed by the most remarkable habit which the Acharya
practices. Not only does he never interrupt a question (which would be remarkable
enough!) but he invariably pauses about a minute or more before answering. His
reply, when it comes, clearly shows that it was preceded by reflection. It is
invariably concise and to the point.

Many of the questions discussed by the Acharya and myself were purely personal
interest, but there were other of a more scope.

I asked the Acharya what, in his opinion, would be the most significant aid which a
foreign government or institution, sincerely interested in helping India, could
provide for the country. As usual, he thought for about a minute before replying,
substantially as follows:

"The answer to your question depends, of course, on whom you address it to. If
you were to ask the Indian Government, they would probably say that help was
most urgently needed in the field of agriculture or education. But since you are
asking me, I must give you my answer.

"As I see it, the most significant help which a foreign government or institution
could render to India would be in the cultural field. To help us deepen our
understanding and appreciation of our own cultural heritage in all its forms-
literature, dance, arts, philosophy-to help us carry on research in these fields and
do bring the knowledge of these matters to our people-that would be rendering
truly significant help."

The views expressed by the Acharya on the subject of the proper role of Indian
women were conservative in the extreme. When I do not share his views. I respect
the reasons which prompt him to hold them.

I had prepared only one question deliberately in anticipation of the interview. His
reply to that question showed that the Acharya was by no means without a very
fine sense of humour.

My question: "It has been said that the real beginning of wisdom consisting of
knowing the right question to ask. Suppose then that I were wise, what question
should I ask you?"

He had begun to smile even as I was asking my question; nevertheless, he listened

carefully to Dr. Raghavan's translation and even asked him to repeat it. There
ensued the customary one-minute pause for reflection. Then came his answer: "If
you were wise, you would not ask any question.' It was my turn to smile,
appreciatively. Then I said: "True enough. But suppose that I were just a novice, at
the beginning stage of the quest of wisdom. That question ought I to ask you
then?"

"In that case you might ask me what you ought to do."

"All right. Your Holiness, please consider yourself asked."

His answer, when it came, was, perhaps, a bit anticlimactic. He told me to continue
along the line I was already following.

I warned him that, for better or worse, such was my nature and bent that I could
only follow an intellectual path, that the world of faith was pretty much a closed
book to me. He declared that the path of reason was ultimately not only the best
but indeed that only one, that all other ways-faith, devotion or whatever-were of
value only as preliminaries, preparation, interim stages, meaning nothing unless
superseded by understanding.

"But," I queried," isn't there such a thing as pride or arrogance of the intellect?"

"Yes," he replied, "but what makes you ask that question is not your intellect
which is its own observer, critic, watchman."

"How," I asked, "can one know whether one is making progress, stagnating or
retrogressing in the quest of wisdom?"

He replied: "If each year, the number of things or events, which can arouse you
your anger or lust grows smaller, you are making progress; if it remains the same,
you are stagnating; if it increases, you spiritual development is retrogressive."

I enquired whether there was any consolation or joy, any true happiness to be
found. He answered that there was consolation and joy in the quest itself. In reply
to a further question, he amended his answer by stating that ultimate, non-
derivative existence was in itself blissful.

Our conversation covered many other topics. His Holiness evinced particular
interest in certain implications of theoretical physics which, to put it negatively and
rather cautiously, do not clash with the thorough monism of Advaita Vedanta. (He
has repeatedly written and spoken about the relation of modern science and
Advaita).
It is my cherished hope to be able to avail myself of the kind invitation to meet the
Sankaracharya again. Meanwhile, there remains the vivid memory of my
privileged meeting on that peaceful evening with one of the most truly remarkable
persons of our troubled age: the gentle sage of Kanchi Kamakoti Peetham.

My experience with His Holiness

Miss Eugenia Borghini

Who is His Holiness Jagadguru Sri Sankaracharya Swamigal of Kanchi Kamakoti

Peetham? Is he a person, in the general meaning of the term? Surely not so.
Whenever I am in His presence, or whenever I think of Him, I very rarely seem
him as a person. He appears to me as a light. The phenomenon struck me since the
first moment I was brought to His presence by very estimated friends of Madurai.
His Holiness is mainly made of light, and often, even He grows up and down, like
the flame of the candle. I was amazed. I has never seen such an extraordinary
being.

His Holiness had at a moment His camp in the premises of the lovely temple of
Ilayathankudi near Madurai. I stayed there for three or four days but felt unable to
fix His Holiness's features. They were always different as if moulded in wax. I got
the impression that he was quite tall.

In subsequent visits, I soon had another amazing experience. His Holiness is able
to "switch off" His light all on a sudden; at such moments, His physical appearance
can be seen normally, like any of ours. So I found that in face, He is very small and
fragile. But what is the body of a Guru? Certainly I have had the direct experience
that it is only the transparent receptacle of the spirit.

If we had enough interior stillness, I am sure we could detect from a far distance
the peculiar atmosphere of quietness, shanthi, that lingers for miles around a Guru.
We could then say: "Verily, somewhere in this region abides a Mahatma. Let's find
Him and bow at His feet". I am sure we could do that, because at least when I am
in the immediate surroundings of His Holiness, I can distinctly feel his powerful
radiations. I do not need to have his darshan in order to know that he is there.
Everything is apparently normal around. People come and go, children play and
laugh, time proceeds.......yet in some strange way, everything is "different". The
mind is still, time is still, happenings have no meaning at all. I once fell down so
badly that I thought I had broken my leg. The leg was not broken but I was not
much better for it. I spent a terrible night. From the left ribs to the tip of the left
toe, I was feeling as if everything inside was smashed. I was biting hard my hand
and groaning out of pain until dawn.

The situation was not a happy one. There I was miles away from any city, in a
lovely coco-palms grove between the river and the sea, lost in Madras vast
countryside. His Holiness was by then honouring with his presence the estate of a
devotee and had allowed me to stay there. But time had come for me to leave. I had
something important to do in Europe, which could not be postponed. I had asked
that same morning His Holiness's permission to go, and how could I go now? And
there was no doctor at hand, either. Yet, instead of being worried, I was perfectly
calm. I had a terrible physical quiet and safety and had the absolute security that
everything would be well. I could feel the strong warm radiation of His Holiness
invisible presence. I remembered the words of Biblical Psalm "With His wings the
lord will cover you; under his feathers you will be safe..." I was feeling safe under
His Holiness's feathers.

At dawn I fell asleep for three hours. When I woke up, my leg was as sound as
ever. That same day, I was sitting cross-legged as if nothing had happened, in the
presence of His Holiness who gave me His blessings for my journey. And I left for
Europe knowing that what I had to do there, which was really very important to
me, would work out perfectly, which it did, of course. What can go wrong for a
child when he is in his mother's arms? What can be wrong for any of us when we
have been covered with the wings of the Guru?

May His Holiness be long with us.

Dr. J.W. Elder's interview with H.H. Kanchi Paramacharya

The following represents a detailed gist of the discussion between Dr. J.W. Elder,
Assistant Professor of Sociology. University of Wisconsin, Madison, U.S., and His
Holiness

Dr. Elder:

In view of the developments that have taken place in India during the past fifteen
or twenty years, such as India's Independence, her development programs and the
recent invasion from China, what would you say are those elements within
Hinduism that most need to stressed today?
His Holiness:

Prior to India's Independence you might have found not even ten per-cent of the
people being dishonest. Most of the Indian masses, peasants, were honest in all
their statements and simple in their aspirations. Prior to independence the extent of
dishonesty was very little when compared with any other country. With
independence all the people attained adult franchise. Adult franchise is given to the
masses who are mostly illiterate. The people who stand in elections go and bribe
the voters. The voter, illiterate, receives money and votes for somebody else.

With the advent of electricity and with the various developments, everybody is
interested in converting one's punjai(dry) lands into nanjai(wet) lands by installing
electric motors and pump sets for irrigation purposes. water is not required to such
an extent for the dry lands as it is required for the wet lands. Peasants and other
poor people were taking maize, ragi etc. and they were cultivating grams and dals
from these dry lands. Since everybody has started cultivating rice more for the sake
of earnings, apart from the increase in price of these grams and dals after a certain
period, the resources for water get exhausted. Further everybody is interested
aiming only at a high standard of living. This results in indebtedness to others.
Even the poorest man wants to wear trousers. He is unable to discriminate between
what is necessary and what is luxury. In the Hindu Sastras there is one aspect
which stresses the discrimination between luxury and necessity. If a man does not
take coffee or tea he can still survive. What is most essential for a man is a small
house in which to live, a shelter from rain and sun and enough clothing and food.
Therefore, the man must maintain a standard of living that was existing prior to
independence. The Government must maintain the standard of living without
enhancing it till the people are in a position to discriminate between what is
absolutely essential and what is luxury. If the standard of living is maintained at
the pre-independence level till we reach a point of self-sufficiency, by eliminating
an discriminating luxuries and necessities, we will reach a stage when we will be a
position to offer help to other countries out of affection, without any political string
attached to it, just as America or Russia is offering help by diverting its surplus to
help other countries. Thirdly, the merchant community, when they are sending
goods to foreign countries, show one quality and export an entirely different
quality and sometimes they adulterate it. This spoils the name of the country
Therefore, the essential aspects within Hinduism that have to be stressed today are
1. Truthfulness, 2. Honestly, 3. Discrimination between the necessities and the
luxuries and 4. Non-cheating of others.

Dr. Elder:
In the recent past, Madurai had celebrated Kumbhabhishekam of the Meenakshi
Temple. This has required a great deal of effort and an expenditure of more than 20
lakhs. What is you opinion of the Kumbhabhishekam and of the expenditure it was
involved?

His Holiness:

Every religion has its own form of religious building. The Muslims have their
Mosques, the Christians have their Churches and we Hindus have our Temples
with all their Gopurams. These Gopurams are so tall that whenever a man happens
to see them, he is reminded of God at least for the moment when he looks at those
towers. Non of the scriptures or manuscripts can remind him of God as well as
these tall towers. The Sastras call these tall towers as "Sthoola Lingas." If there is
any good that always stays with man till the end, it is the moment that he thinks of
God. Naturally when these Gopurams become old, they have to be repaired and
preserved in good condition. According to the Sastras and Hindu theology, rules
are laid to sanctify the repaired Gopurams. The sanctifying ceremony is called the
Kumbhabishekam. just as a marriage is being done by the coming together of II the
relatives so also the Kumbhabhishekam is being done by the joint efforts of all.

(As this point in the discussion, it began to rain; so the group left the yard and
moved, to His Holiness' quarters).

Dr. Elder:

During the past several years, a number of Kumbhabhishekams have been

occurring in various cities in South India. With all these renewed interest in temple
renovation and restoration, would you interpret this as some sort of religious
revival occurring in India at the present time?

His Holiness:

Kumbhibhishekams have been occurring in these temples from time to time, once
in every few decades. it happens that each temple had several Kumbhabhishekams
in the last several decades. So some of the important temples in the South have
been renovated in the recent years and it looks as though there is a sudden renewal
of interest in temple restoration. But this something that has been going on for
centuries. However, the contributing factors are: 1. Prior to 1947 the people were
engaged in putting an end to the British rule. Now after completing settling that
question, they have diverted their attention to preserving their ancient monuments.
2. Since Independence, a vast number of people have experimented and
experienced the anti-God campaigns and the godless ideologist such as Dravida
kazhagam, Dravida Munnetra Kazhagan and communism. Having failed in all their
anti-God campaigns, they are returning to God. 3. Now-a-days it taken ten rupees
to buy what formerly took only one rupee to buy, due to inflation. So the greater
expenditure is partly just a reflection of the fact that it takes more rupees to
renovate a temple than it did fifty years ago and people also are contributing
liberally.

Dr. Elder:

Ahimsa has sometimes been included as one of the major teachings within
Hinduism. In view of the recent Chinese attack on India, what would your
interpretation be of the present day application of ahimsa?

His Holiness:

I think you are basing your question on ahimsa as Gandhi interpreted it. Gandhi in
turn based his belief and ideas about ahimsa on Lord Buddha.

Both of them were in my opinion failures. This is my viewpoint. When Nehru sent
the Indian Army to Kashmir in 1947, he said that he was sending the army after
consulting and taking instruction from Gandhi. Hence Gandhi's failure in ahimsa.
There is one version of Lord Buddha's death according to which he ate pig's flesh
and dies as a consequence. Most of the Buddhist monks are non-vegetarians in the
Buddhist countries such as Ceylon, Burma, Malaya and China. Therefore,
Buddha's ahimsa has also failed. I think the correct interpretation of ahimsa is that
it is virtue applicable only to the highest asrama of the highest caste, the brahmin
sanyasi. When he has renounced the world he should do no violence at all, not
even pluck a leaf from a tree. If anybody beats him, he should do nothing to defend
himself and he should receive them with joy But this doctrine of ahimsa is not
meant to be applied to nations or the leader of the nations. Some feel that ahimsa
brought India here independence. This is not actually the case. The English had
their own reasons for setting India free, whether or not we had been practicing
ahimsa.

According to Sastras, the rigid of ahimsa are not applicable to the Government or
to the leaders. Our Sastras make it clear that a ruler who does not defend his
country fails in his duty. The rules of defending the country are not only for China,
but for the nation. Of course, a leader should not wage an aggressive war. Nor
should he refuse to defend his country if it is attacked. If a citizen is attacked by
another citizen, our Sastras make it clear that it is the duty of the Government to
protect its citizen even if it means capital punishment for the offender. Further the
Sastras have made it clear to what extend everybody should follow ahimsa.

Mr. Agarwal: (One of those present at the interview): You mentioned that ahimsa
as a virtue should be practised only by a sanyasi. Do you feel that the question of
being a Brahmin is something determined strictly by birth, or anybody can become
learned enough to be considered a Brahmin?

His Holiness:

According to Sastras, the Hindu community is divided into various castes. A

particular duty is assigned to a particular caste. By heredity people come into a
caste. The duty assigned to a Brahmin will always be in search of knowledge
which is beneficial to the other caste people. It is the duty of the other cast people
to look after Brahmins. That is why everything is offered to a Brahmin:
Godana(offering of cow), Bhomidana, (offering of lands). Therefore, it is the duty
of the other case people to preserve Brahmins who are always dedicating their lives
in pursuit of knowledge. When he once enjoys the fruits of the knowledge, he
reaches the highest asrama, sanyasa. There is no bondage for him. He need not
defend anybody. He becomes spiritually elevated. Just to maintain himself, a
sanyasi begs for food. If a Brahmin fails in his duty, by not pursuing knowledge,
he is considered to be an outcaste. he is not converted to any other case. But if the
other people also dedicate their lives in pursuit of their dharma they can also reach
the highest goal of becoming Jnanis. Everybody including a Brahmin is benefited
by the Jnani and even a Brahmin worships him, though he may belong to another
caste. Thereby a Jnani has reached the highest knowledge just like ma a Sannyasi
the highest caste. Lord Rama and Lord Krishna, both born as Kshatriyas, are
worshipped by all including Brahmins. They did the duty enjoined on their caste
and thereby attained greatness. When anybody reaches the level of the Jnanis,
equating with the highest asrama of the highest caste, he would automatically
follow the highest principles of ahimsa as he realises his own self manifest in every
being in the universe.

Dr. Elder:

You mentioned that leaders should be guided by the Sastras. In the Artha-sastra,
Kautilya states that a king has the responsibility to continue expanding his nation's
boundaries. Would you say that contemporary leader should follow his advice? Or
is there some other standard that determines how one should decide whether or not
follow a particular statement in a particular Sastra?
His Holiness:

Just as Machiavelli said one thing and Christ another, so one sometimes find
contradictory statements in the Sastras. I would not subscribe to the principle given
in the Artha-sastra, because I do feel that it does not agree with the principles laid
down in the Dharma Sastras. However, if the country is ruled in tyranny, in
absolute poverty and misery, subjecting the people to all manner of troubles, then it
is the duty case of the neighboring ruler to go and depose the king and bring
happiness, peace and prosperity to the citizens there. Only under such circumstance
can a country expand his kingdom. This is a helpful move. The ruler would be
keeping in the mind the needs of people of the country and we would be following
the principles of the Sastras.

Dr. Elder:

Do you feel, then, that India's present leaders should be following the prescription
laid down for rulers in the Dharma-sastras?

His Holiness

Today India is a secular state. It would not be possible for the Government to
follow the principles of Dharma-sastras. Therefore, it is the duty of the religious
institutions to remind the people and to educate the people in the principles of
Dharma-sastras, and as a result of this, the people who form the Government will
bear in mind the principles of Dharma-sastras. Since the leaders of the state cannot
see to these matters, it places all the responsibility on the religious uplift of the
society.

Dr. Elder:

Then for India's present leaders you would say that they should follow the Sastras.
Where there are contradictions among the Sastras they should follow the Dharma-
Sastras. And where there are contradictions between the Dharma-sastras and the
Constitution, they should follow the Constitution. This then makes the Constitution
something like a final Sastra for India's leaders.

His Holiness:

(Laughing) Yes, I suppose this does make the Constitution a contemporary Sastra
for India's rulers.
Dr. Elder:

Well, I have taken up a considerable amount of your time. Thank you very much
for giving me this chance to meet you and I very much appreciate the answers you
have given to my questions.

His Holiness:

It is true that Americans have migrated from England to America. After setting in
America they have undergone hardships and troubles in various ways. They have
fought against the Britishers. And they finally brought peace and prosperity to their
country. As a result of this, I am happy to note that an American by inborn nature
has taken up the task of finding out the troubles and sufferings of others. I am
extremely happy about this.

God bless you all.

An interview with His Holiness

Sir Paul Dukes and M. Philippe Lavastine

The following is an account by Dr. T.M.P. Mahadevan, University Professor of

Philosophy, of the interview which Sir Paul Dukes and M. Philippe Lavastine had
with His Holiness Sri Jagadguru Sankaracharya of Kanchi Kamakoti Peetham on
Wednesday, February 26, 1958.

A British publicist and a French savant had an interview with His Holiness Sri
Sankaracharya of Kanchi Kamakoti Peetham on Wednesday, February 26. The
time fixed for the interview was 9 p.m. Sir Paul Dukes arrived at His Holiness'
Camp at Theagarayanagar at 8-30 p.m. He was conducted to the place of the
interview, which was an open space, beneath a row or palms. There was a stack of
hay in the center of which was placed a wooden plank which was to serve as a seat
of His Holiness. Struck by this, for him an unusual situation, Sir Paul remarked
that this was a romantic setting for the new experience he was looking forward to.
Presently, the Frenchman, M. Philippe Lavastine, arrived escorted moved at the
prospect of meeting a great, scholar-saint.

It was a little past nine. Our attention was drawn to the direction from where a mild
torchlight flashed. His Holiness was coming slowly, with those unselfconscious
steps which are uniquely his. About half a dozen devotees who were following him
stepped back, as His Holiness sat on the wooden plan, asking the group that was
waiting for him to sit down, by graceful gesture. The two guests sat at a short
distance from His Holiness, with the interpreter in between. The stage was set for
the interview.

Sir Paul Dukes was the first to be introduced, as the author of two books whose
titles are : "The Unending Quest" and `Yoga for the Western World". His Holiness
asked Sir Paul as to what he meant by "the unending quest'. The Englishman said
that in his own case, the quest had not ended yet. In the case of the average
Western, he added, it is thought that the quest ends once a particular Church was
accepted. Sir Paul's view was that this was not so.

Explaining the meaning of the expression "unending quest", His Holiness

observed:

"If the quest is external, their would be o end to it. It would be like the quest after
the horizon-a hallucination. If the quest is inward, then it would end with the
discovery of the true Self. In a sense, even this latter quest may be said to be
unending in that its object is infinite".

The Frenchman was now introduced as one interested in the study of our temple
and the Puranas, in connection with his researches into the institution of kingship.
Mr. M. Lavastine himself explained what his central problem was. In ancient
times, the temporal and the spiritual were united in the institution of kingship.
There was no division of the secular from the sacred. Probably, most of the ills of
the modern world are traceable to this division which now obtains. The French
scholar thought that a study of the history of the South Indian temples must throw
light on the quest of the relation between temporal power and spirituality.

His Holiness enquired if M. Lavastine had heard of the say. "raajaa dharmasya
kaaranam- . (The king is responsible for dharma). As His Holiness was giving
illuminating explanation of this saying, the two visitors were observed moving
close to him, with their attention fixed on every word of His. Although His
Holiness was speaking in Tamil, he used a profusion of English words to help the
interpreter in his task, and also the visitors in their understanding of him. Not
accustomed to squatting, the western visitors were assuming all sorts of awkward
postures. The interpreter touched the knees of the Frenchman, in order to indicate
that he could fold his legs. Observing this, His Holiness told the interpreter that
there is no need for this restraint. It was difficult for the average Westerner to
squat. The way in which the visitors sat did not matter. They were like children in
this respect. Why retrain them? How gracious of His Holiness to have made this
observation! Is this not a true sign of a Mahatma?

Explaining the above Sanskrit saying, His Holiness said: "It is natural that man
should seek to satisfy his wants like hunger, thirst and a place to rest. There are
duties which an individual has towards himself, the social group and the nation.
Ordinarily, the performance of these duties remains on the level of satisfying the
creaturely wants. But there is a way of performing these duties which will
spiritually elevate everyone concerned. That is dharma. And it is the duty of the
king or the State to see that the citizens are provided with every opportunity for
spiritual growth and progress. That is the meaning of the saying, dharma. And it is
the duty of the king or the State to see that the citizens are provided with every
opportunity for spiritual growth and progress. That is the meaning of the saying,
raja dharmasya kaaranam".

The Frenchman said that he wanted to study Sanskrit in the traditional Indian way,
directly from a teacher, without the aid of books. His Holiness expressed his
appreciation of this wish and remarked: "Even in India, that tradition has all but
disappeared. The old way was not to confuse the ability to read and write with
scholarship. Even the greater scholars did not know how to read and write". Here,
one of the visitors cited the instance of Sri Ramakrishna Paramahamsa who could
not even sign his name properly in Bengali. His Holiness continued, "I am
referring to even secular scholars. Writing was the special art of a small class of
people called kanakkars. They were good calligraphers. But the rest of the people,
for the most part, were not literate. Eminent mathematicians, astronomers,
physicians, Vedic scholars- these could not read and write. Learning was imparted
orally and was imbibed by rote. The method has its own excellence, and could be
revived with profit, within certain limits".

"Would His Holiness favour the revival of all that is old and ancient?" asked Sir
Paul Dukes. His Holiness replied that what was good and of value was worthy of
revival. There was no need for any propaganda. This is not to be done that way. If
a few people would set an example in their personal lives, this would catch on; and
a time may come when the West also would emulate. And, when there is
recognition from the West, our people may wake up and see something grand in
their own past.

"One last request" said Sir Paul. "What would be the message from His Holiness
that could be carried to the West?" His Holiness remained silent for a considerable
length of time. He was in-drawn, with eyes half-closed, and lost in contemplation.
At the end of that period, he spoke in slow, measured tones:

"In all that you do, let love be the sole motive. Any deed must be with reference to
another. Action implies the acted-upon as much as the agent. Let action be out of
love. I am not here referring to the Gandhian gospel of ahimsa. There may be
situations which demand violent action. Punishments, for instance, may be
necessary. Even wars may have to be waged. But whatever be the nature of the
action, the agent must act out of love. Passions such as desire and hatred, anger and
malice, must be totally eschewed. If love becomes the guiding principles of all
deeds, then most of the ills of the world will vanish.

This you may carry with you as the message of the sages and saints of India", His
Holiness added.

Thus ended a memorable interview with one who is the embodiment of all that s
most noble and sublime in the spiritual culture of India. Enjoying the aroma of the
virtues of gentleness and courtesy, one could see the light of wisdom beaming
from those enchanting eyes, as one listened to words which were true, and at the
same time, pleasing.

Spiritual quest- A challenge to the Physician

Dagmar Liechti
(Zurich)

My work and my aim as a physician is to help the sick and recognise and accept
the laws of nature, which guide man to the sources of health and wisdom in body
and mind.

I have been taught by a great master, Dr. Max Bircher Benner, and since thirty
years I followed his path within my possible limits. I have had innumerable proofs
of the rightness of this path. There has been revelation, blessing and joy but also
much suffering, deception and sadness over the human slavery dictated by habit
and fear.

I therefore longed for new instruction and knowledge. As my teacher had been
deeply inspired by the wisdom of ancient India, I decided to go there and learn.

In February 1970 I came to India in order to follow an inner call. I wanted to study
Ayurvedic medicine, which I was told, contained a great number of natural healing
methods and represented a source of enlightened wisdom collected through
thousands of years in the medical, philosophical and spiritual realm.

I was welcomed in a most generous way by the Health Ministry of India who
delegated an expert in Yarded, Professor Dwarakanath, to be my adviser.

To begin with I stayed in the Lakshmipathy Ayurvedic Research Institute, Adyar,

Madras, then went to Coimbatore (Dr. Rama Varier), Trichur, Shoranur, Kottakal,
Varanasi, Bombay and Poona. I was deeply impressed by the depth of knowledge,
experience and efficiency of Ayurvedic therapy as well as of the extremely careful
procedure of scientific research.

From Madras I took a day off to visit Kanchipuram. It was to be a day of revelation
and spiritual experience. When entering the town there was striking atmosphere of
stillness and harmony. Inhabitants and foreigners streamed in one direction, where
His Holiness Sri Shankaracharya had come to stay. We followed and found Him: a
frail aged body in complete calm, radiating an immense flow of strength, security
and love, a soul gone beyond suffering, its roots in everlasting units. In His
presence there was wordless communication, a link with the eternal.

Only when the sun went down, did I realize that we had been completely
withdrawn from worldly affairs for a couple of hours.

He left with a smile.

Since that day my time in India was blessed and enriched and the radiance of those
hours is vivid and remains unforgotten. Coming back to Europe I found myself in a
new security of thought and action. In spite of hardship and distress I found I had
been given strength from a source that is beyond description. My work and my
aims ever since have been blessed.

It was His Holiness Sri Sankaracharya at Kanchi who first opened my eyes.

May I try to put into words, what it has meant to me and my work to have met His
Holiness?

I can only say: Healing is a blessing from beyond. To be a physician is a

continuous service to this challenge and demands the whole-hearted readliness to
act in modesty as its instrument.

Meeting with Perfection

Dr. T.M.P. Mahadevan

It was the first of June 1966, the four day of the Athens Meeting Week. The Hill of
the Pynx stood framed in a glorious sunset on the West, facing the Acropolis to the
east, crowned by the famous Temple of the Parthenon dedicated to Athena, the
Goddess of Wisdom and Peace. It was on this Hill that the ecclestia, the
convention of the People of Athens, used to meet of old. It was here that the
orators, representing the people, addressed their fellow citizens. The Royal
National Foundation could not have selected a better location for holding the
Athens Meeting.

The Foundation was instituted by the late Kind Paul of the Hellenes: one of his
major activities was the holding every other year, of an international cultural
gathering in the capital of Greece; and it was called "The Athens Meeting". The
object of the Athens Meeting was to provide an opportunity for eminent
contemporary thinkers from all over the world to express the human ideals and
aspirations in the light of present knowledge and experience. Each invited scholar
was to give a talk on a topic chosen by him on one of the evenings during the
cultural week, in the open on the Hill of the Pynx. Six of the seven participants
were to be invited from other countries. His Majesty King Paul had indicated that
this was being so done in the spirit of the ancient Greek thinker Socrates, who said:
"We call Hellenes all who partake of our culture".

The first Athens Meeting was held in 1964. His Majesty King Paul had passed
away before this meeting. But his son who succeeded him, H.M. King Constantine,
was the moving spirit behind the whole enterprise. Encouraged by the success of
this venture, the Royal National Foundation organized the Second Athens Meeting
in 1966. On the 29th May this meeting was inaugurated by the King in the Temple
of Athena on the Acropolis. The lectures on the subsequent days of the week were
given on the Hill of the Pynx. On the fourth day, the 1st of June, came my turn. I
had chosen `The Heritage of India' as my theme. Towards the conclusion of that
speech I made the following observation:

"There is a widespread doubt in the minds of intellectuals both in my country and

abroad in regard to the future of the heritage of India in the face of the present
encounter with science and technology. A visiting scholar from Yugoslavia
expressed this doubt, a few months ago, to a living sage in South India,
Sankaracharya of Kamakoti Peetham. The sage, who leads the ideal ascetic life as
it obtained in ancient India, replied without any hesitation: `No damage will be
done to the soul of India. If anything, modern science and technical knowledge
may serve to dispel the lingering superstitions and blind beliefs. The culture of
India has withstood many challenges, and has come out victorious each time'.
There could be no better authentic evidence to the immortal nature of India's
heritage than the words of the sage Sankaracharya. The heritage of India is not
India's alone but of all mankind".

The reference to His Holiness Sri Sankaracharya of Kanchi in this passage was
noted with particular relevance by the members of the Greek royalty who were
present at the meeting. Her Majesty Queen Frederika, Queen Mother of Greece,
and her daughter. H.R.H. Princess Irene, had been practicing meditation for
sometime and they were acquainted with Advaita Vedanta through the teachings of
Sri Ramana Maharshi. They had come to India earlier on a State visit along with
the late Majesty King Paul; but then they did not have the opportunity or time t get
to know closely the spiritual side of India. Then Queen-Mother and the Princess
expressed a wish to meet His Holiness on their next visit to India. It was in
accordance with this wish of their that they came to India in November-December
1966, and met His Holiness. The meetings took place in Kalahasti on the 4th and
5th of December, 1966.

Her Majesty Queen Frederika, Queen Mother of Greece and Her Royal Highness
Princess Irene came as seekers of truth; and they thought it supremely worthwhile
to undertake this long journey and were richly rewarded. The following is the gist
of the interview - the questions asked by the Royalty and the instructions given by
His Holiness.

Q. Your Holiness! I am able to mediate with a measure of success while awake.

But, the meditative experience does not come in dreams. What should be done to
retain this attitude in the dreams also?

A. One need not worry about the kind of dreams one has. One who practices
meditation in the waking stage, may not, when he goes to the dream stage,
experience the meditative attitude. The dreams may related to non-spiritual
phenomena. But the spiritual seeker should be troubled over these. He should not
think that such dreams constitute an impediment to his spiritual life. To think so,
and to be troubled mentally would be an obstacle. What the seeker should be
careful about is the waking life. He should devote as much of it as possible to the
spiritual quest. If his endeavors in the waking state are in the direction of the Spirit,
then gradually in the dreams also one's spiritual nature will be reflected. It is not
dreams that effect waking life; it is the other way about. One who is fair skinned in
waking life usually dreams of himself as having fair skin. If he has dark skin, in
dream also he has a similar complexion. Thus, it is the experiences of waking state
hat get reflected in dreams, although the odd and queer forms. So, if the aspirant is
vigilant in his waking state, and strives constantly to remember the Self, gradually
in dream also the same attitude will get reflected. If he succeeds in rendering his
waking life free from violent passions and base desires, in course of time his
dreams also will become placid and full of peace.

Q. Will Your Holiness be pleased to prescribe a technique by which the

concentration and equanimity of the mind may be facilitated?

A. Normally one breathes through one of the two nostrils, right or left. It is
possible to change the breathing is through the right nostril, and if it is to be
changed to the left, what one should do is to put pressure on the right side of the
body, which could be done by resting the right palm on the ground and making the
body lean on that arm. For a change from the left to the right, the pressure should
be put on the left side. Before the actual change takes place, the breathing would be
through both the nostrils for a short time, say two seconds This is what may be
called equalised breathing, its period will become longer and longer. And, the
equalised breathing will facilitate the gaining of mental balance and equanimity.
The more one practices this, the greater will be the progress in achieving the
balance of mind, and the ability to remain unperturbed.

Q. If the surroundings are not salutary, if there are people who are hostile to one's
life, if everywhere one sees evil and wickedness, what should one do?

A. One may be surrounded by wicked people who are treacherous and evil in their
ways. But one should not be impatient with them; or show hatred towards them.
On the contrary, one should have sympathy and compassion for them. No person is
wicked by nature, but circumstances and upbringing make him so. There is no
reason, therefore, to hate him so. There is no reason, therefore, to hate him for
what he has been made into. And also, an aspirant should not have hatred for
anyone. He should reason thus: Since the wicked person is so because of
circumstances and upbringing, he is to be pitied rather than hated. What would I do
if some one whom I hold dear, say, my son, turns to evil ways? I would strive to
correct him through live. Even so should I treat the stranger. In fact, there is no
stranger for a truth seeker; for all are kindred. What would be my plight if I had
been born and bred is those evil circumstances? I too would be behaving in a
wicked way. So, let me see the same Self in the wicked man. Let me not hate him."
Q. What is the distinction between the savikalpa and nirvikalpa stages in samadhi?
And, what is sahaja samadhi?

A. Savikalpa and nirvikalpa are stages in the path of concentration and mediation.
In what is known as savikalpa-samadhi the mind is steady without any distraction,
contemplating its object wholly absorbed therein. In nirvikalpa samadhi which is
the goal of yoga, the mind ceases to function, and vanishes once for all, leaving the
self to shine forth alone. In Advaita too the path of meditations recognised; but
here the object of mediation is distinctionless Brahman. What is called sahaja-
samadhi is realised through the path of inquiry. It is the natural state of Self-
realization, and one of utter unconcern for the fleeting phenomena.

Q. What should be leader do in regard to customs, usages, etc.? Even after he finds
them to be not of any benefit for himself, should he follow them?

A. Those who are the leaders of a group, society, or state should not neglect the
established religious customs and usages. For themselves, they may not be in need
of church-ceremonies, for instance. There advance in spirituality may not require
these. But if they began to neglect them, the people for whom the rituals are really
helpful will also start neglecting them. This would be setting bad example. In the
words of Bhagavad-Gita: "The wise one should not unsettle the minds of those
who are ignorant, and are attached to action. On the contrary, he should encourage
them to perform what they should perform, by himself doing the appropriate
actions well and with diligence." It is a duty cast upon the leaders and those that
are at the top to lead the people from the people from where they are, and not
refrain from participation in the traditional ways of worship.

Recording the indelible impressions of the interviews and the unique blessing
gained by the darsana of His Holiness, Her Majesty has observed thus:

"The two days we spend in his company will never be forgotten. There was pure
spirituality. What strange fate has brought us close to him!"

Expanding the same impression, and reminiscing on what has been aptly described
as the meeting with Perfection, Her Royal Highness said:

"Since some time now I find myself in a situation where there are no more
questions to ask (except for details). Yet identification with the Self is far from
constant. Nevertheless the practice of application will also contribute in making it
more permanent so that there is really no problem. Then I believe that Fate brings
things when time is ripe. And what came as Fate's great gift was his meeting with
Perfection whose blessings is more that I am able to cherish without being deeply
moved.

"He mentioned that the astronauts must have experienced outwardly that which is
usually felt inwardly by spiritual seekers - an outer mystic experience. We had the
Grace of having both the outer and the inner mystic experience in His presence and
we are thankful for it. He appeared as the vivid link between Spirit and matter, a
link (for the seeker) which showed that they are not separate. the world of
appearance with this sage, who quite obviously was guest in the frail body, was
there, by the Essence, with which the guest is identical, was there too,
demonstrating that the world is not different from it. His gaze made the Self cast
off all the bonds of the ego, thus unveiling a pure reflection of what those eyes are
identified with. How can the beauty of this be witnessed with dry eyes?

"The greatness of His blessing was so immense that this human container was
incapable of holding it without its overflowing which resulted as tears. Tears of
utter fulfillment which washed away the container, causing it to dissolve, for a
while, into the Reality He symbolizes."

Exactly two years later, Her Majesty, the Queen-Mother and Princess Irene came
again to meet His Holiness - this time Her Majesty's niece and nephew also came
with them, Princess Dorothea and Prince Karl. The interviews with His Holiness
took place at Masulipatnam on the 6th, 7th and 8th of December, 1968. In all, the
Royal visitors spent more than eight hours with His Holiness, drinking deeply of
his wisdom and experience, and basking in the full effulgence of his spiritual
magnificence. From the moment of their arrival in Madras on the 3rd, to that of
their departure from Madras, after the Masulipatnam visit, on the 11th for Bombay
en route to Europe, they had but one though - the though about His Holiness. Each
of them considered the meeting with him the most precious gift of Providence in
their lives. They received the benign grace of the Great Master in abundant
measure.

The Royal visitors had meetings with the Master both severally and together. It
was a remarkable experience to watch, on the one hand, the visiting guests
addressing His Holiness with questions that revealed great depth of sincerity and
keenness of spiritual seeking and, on the other hand, the Master giving precise
instructions and most lucid exposition on points which would help in the progress
of the one's inward quest. The outer world rarely figured in the conversation. The
inward life was what the Royalty was primarily concerned with; and they were
convinced that they had come to the most authentic source for light and guidance.
To those members of the Royal party who had lately begun the practice of
mediation, His Holiness gave detailed instruction as to the technique that they
could adopt. Each session of meditation could be divided into two halved roughly.
During the first half, controlled breathing could be practised. After taking in a deep
breath, the breath is to be retained as long as it is possible to do it conveniently and
without strain. If for instance one could retain the breath for an optimum measure
of 100 seconds, let one practice the breath-retention only for 50 seconds. After the
retention, one should breathe out as slowly as possible. This is to be repeated
during the first Half of the mediation-session. Each time the breath is retained, one
could devote the first few moments to the though of the all-pervading Divinity
which is the ground of the universe and of one's being. The advice was also given
to increase slightly the daily mediation period. If, for instance, one devoted two
half-hour sessions to meditation, one in the morning and one in the evening, one
could add a third session lasting for a quarter-hour.

The master enquired of Princess Irene about the progress she had made in her
spiritual life. She said that she had found in the practice of music a means for
divine communion, and asked if she could pursue this particular mode of approach.
His Holiness gave her instructions as to how through devotion to music she could
develop the consciousness of the inner Spirit. Devotion to music and mediation
could go hand in hand and help each other.

Her Majesty Queen Fredrika asked about certain supernormal manifestations that
appear while one progresses in the path of mediation. His Holiness said that one
should not attach much importance to them and that one should not forget the goal
of mediation which is enlightenment.

A question was put in regard to what one should do for retaining higher
consciousness in the last moments of one's life. After recalling a few instances of
persons who were in full possession of their faculties and passed away in peace,
His Holiness observed that what really mattered was not how one passed away, but
how one lived in the present. One should endeavour to lead the life divine as much
as possible, without worrying about one's possible condition in the last moments.
If, besides practicing meditation, etc., during one's life which should be sufficient
one also wishes for a peaceful end in complete possession of one's faculties, one
should cultivate pranayaama and other techniques of Yoga. But this is not
necessary after all, and does not contribute much to one's spiritual life.

Her Majesty the Queen Mother said: "Some of us who have adopted vegetarian
food habits are asked by friends in the West to state the reason for such adoption. If
we give the reason as the desire to avoid causing pain to animal life, they ask if
vegetarianism does to involve inflicting pain in the vegetable world." His Holiness
explained clearly and in detail the basis of vegetarianism: "The ideal life of
complete compassion and non-violence is possible only for a few. IT would
involve subsistence on fruits and leaves that fall from trees and plants. In the case
of others they can only be gradual approach towards that idea. The rule is: if it is
possible to live by causing less injury to other lives, it is wrong to inflict more
violence. It is on this principle that vegetarian diet is greatly to be preferred to
meat-eating. In the first place, when vegetables are plucked, the plant are not
destroyed, whereas meat cannot be had without killing the animal to which it
belongs. Secondly, animals are more sensitive than plants; they have a greater
number of, and keener, sense-faculties than the latter. In fact, there is not much
difference in this regard between an animals and us, humans. The feeling of pain is
almost the same; the suffering is of the same degree. The plants do not suffer to the
same extent. Plucking vegetables or leaves is comparable to the clipping of nails
and the cutting of hair. Thirdly, intrinsically there is not much to choose between
cannibalism and eating of animal-meat. The arguments against the one hold good
equally against the other. If the civilized people who are meat-eaters are against
cannibalism, it is more on grounds of sentiment. It is clear that meat-eating causes
more suffering than living vegetables. And, every effort for reducing the quantum
of suffering commendable."

The doubt was expressed by one of the members of the Royal party whether
humanity had not missed the chance of turning of spiritual values at the end of the
last World War. His Holiness replied saying that no such generalized statement
could be made about mankind as a whole. What is important is that individuals
should be intent on inward progress. If they evolve spirituality, the world will
improve. It is not to become great that one should aim at, but to become good; for,
to be good is to be truly great.

Prior to leaving Masulipatnam on the 8th of December 1968, Her Majesty and
party took leave of His Holiness after about an hour of sitting in his benign
presence. Little was spoken during this session. In his own characteristic manner,
the Great Master blessed the Royal devotees; and they dragged themselves away,
unwilling to leave.

The spirit of humility and ardent quest for the highest values was reflected in the
reply that Her Majesty gave to the Chairman of the Municipal Council of
Masulipatnam who met her in the special railway coach and entreated her to agree
to a civic reception: "Thank you; but we have come all the way from Europe, not
as members of Royalty but as humble devotees seeking the blessing and guidance
of His Holiness."

A few moments with Paramacharya

N.A. Palkhivala

The Senior pontiff of Kanchi is one of the jewels of modern India. His is not a life
to be described in words, nor be measured in years. He presents some elemental
moral force of a type which only India can produce and has produced over the
centuries.

A tremendous moral force, a man who combines a knowledge of various languages

- he knows Tamil, Telugu, Hindi and Marathi and I don't know how many other
languages - he is a man of the utmost humility and total simplicity, not a self-styled
Rishi or Maharishi, but a quiet man, a frail man. But this frail human being pits his
personality against the brute-force which rules over the world today.

Adi Sankaracharya was once asked, `Who is the true Guru?' His answer was that
the true Guru is the man who has realised the truth and who is intent all the time
upon the good of his disciples. That definition is totally fulfilled by the Acharya of
Kanchi.

He became the Pontiff of Kanchi at the age of 13 in the year 1907 and since then
he has fulfilled his mission as the Guru and sense of dedication which has never
been surpassed. he made a tour of India for 21 years mostly on foot between the
years 1919 and 1939. On foot he had been going around the length and breadth of
this country.

He represents the highest aspirations of mankind. He embodies the noblest

instincts of the human race. He is of course beyond all honours and titles. It would
not make the slightest difference to him even if the 700 millions all together
celebrated his birthday. It is precisely because the man is beyond all honour by
trying to revive and bring to the surface of our mind the memories of a man who
has devoted his entire life totally, absolutely for the good of the country and for the
good, in fact, of mankind.

SPIRITUAL FORCE

I had the honour of calling on him at Kanchi before I west to Washington as the
Indian Ambassador in 1977. I went to his little hut at Kanchi where he resides, a
hut that would not be occupied perhaps by any labourer who is a member of a trade
union. He eats food which contains nothing comparable to the calories which are
supposed to be essential for a man's life and health.

And as the man came out dressed as sparsely as possible, he was a picture of
sincerity, humility and spiritual force which leaves an indelible impression on
anyone with some sensitivity. I thought that here was a man who was in total
harmony with the elements around him, with nature.

He was in total harmony with the silence that is in the starry skies, the sleep that is
among the lonely hills.

A great thinker once said that the higher a man is in God's grace, the lower he will
be in his own esteem. And if that truth were ever vindicated and demonstrated by a
living person today, it is by the sage of Kanchi. His total humility and his utter
simplicity are just incredible. You have to meet the man yourself to realise how he
personifies these great ancient virtues of our wonderful motherland.

When Rudyard Kipling was once speaking to the students of a University, he said,
"One day, my young friends, you will meet a man who cares nothing for wealth or
comfort or fame or glory and then you will know how poor you are." Every one
who has met the sage of Kanchi knows how poor he is.

INWARD TRANSFORMATION

Once Paul Brunton, a famous English writer and journalist, called on the sage
before he wrote his book called `A Search of Secret India' and at that time a
conversation took place between Mr. Brunton and the sage of Kanchi.

The sage of Kanchi told Brunton that the inward transformation of a man was the
precondition for a better world. You must have transformation from within.

Those who have read Sri Aurobindo's work would know that this the man thesis of
his philosophy. The transformation must come from within. Unless it comes from
within, there is just no hope for the survival, the well-being the betterment of the
human race.

And the sage of Kanchi told Brunton: "If you scarp your battleships, and let your
cannon rust, that will not stop war. People will continue to fight even if they have
to use sticks." This is a very very wise and far-sighted observation. If you say we
shall have no nuclear weapons, no nuclear bombs, no atomic bombs, even then it is
not going to stop wars unless the transformation comes from within.

To quote further the words of the Acharya; "Nothing but spiritual understanding
between one nation and another and between the rich and the poor will produce
goodwill and thus bring real peace and prosperity."

Then he was asked by Brunton, "Is it your opinion, then, Swamiji, that men are
becoming more degraded?"

Swamiji replied, "No, I do not think so. There is an indwelling divine soul in men,
which is the end must bring him back to God. Do not blame people so much as you
have to blame the environment into which they are born. Their surroundings and
circumstances force them to become worse than they really are. This is true of both
the East and the West. Society must be brought into tune with the higher purpose."

There is no doubt whatever about the extra-ordinary spiritual powers of the sage of
Kanchi.

The most well-known example of that, is the event which occurred on June 14,
1932 when a messenger brought a telegram to the sage of Kanchi and the sage
asked whether it was from such and such a village where his mother was living and
when the messenger said, "Yes" he asked him to go away ad told his disciples:
"What can a Sanyasi do or say when his mother is dead?" And the telegram was
about the death of his mother.

Even when he looks at a man, you can see, that he looks through an individual. He
is able to see some aura of some light around you which tells him what kind of a
man you are and what kind of assistance he can possibly give you as a Guru. The
man's great merit is that to him the entire human race is one family. Not only that
he makes no distinction between a Hindu and Muslim or a Parsi and a Christian,
indeed, he makes no distinction between an Indian and non-Indian; to him the
entire human race is one single family.

Let me quote his own words, "Among us there is the concept of the Ishta Devata or
a the particular form of God which one chooses for his worship and meditation.

To get at the One supreme, you must start from some manifestations of it and you
choose it as your Ishta Devata. Another man may choose some other manifestation.
AS each progresses in his devotion and concentration, he will be led on to the One
where the differences disappear. This is the experience of all the great sages and
saints."

All professionals disagree on various matters within the field of their professional
study. But there is one class of human beings who never disagree and they are the
mystics, the seers, whether they lived 5,000 years ago or they live in the 20th
century, whether they live in the West or in the East and whatever they speak. But
these mystics will have exactly the same experience and will have the same lessons
to teach. To my mind this is the final and ultimate vindication of the fact that there
is a spiritual force behind this universe which is available to human beings,
provided they are willing to search for it and imbibe the lessons which it has to
teach.

When India became independent in 1947, and that was when the Acharya was 40
years in the seat at Kanchi this is the message which the Acharya gave to India:
"At this moment when our Bharathvarsha has gained freedom all the people of this
ancient land should with one mind and heart pray to the Lord; we should pray to
Him to vouch safe to us increasing mental strength and power for making spiritual
progress."

Mind you, he was not asking greater wealth for the country. He was asking for
increasing mental strength and a power for making spiritual progress. It is only by
his grace that we can preserve the freedom we have gained and helped all beings in
the world to attain the ideal of true happiness.

The Acharya's jubilee was celebrated in 1957. At that time, he said, "For 50 years I
have been installed in this office. The race is practically over but the work is never
done, while the power to work remains. There are years ahead of men, when the
toil must continue."

The toil never ceases and that is why you will find this great saint walking from
Tamil Nadu to Satara in order that he can be there to get in touch with and give
blessings to those who seek his blessings. This is the sense of dedication and duty
which the Acharya possesses.

His main message has been the message of love.

O love that will not let me go.

I yield my weary soul to thee.
I give thee back the life I owe.
That in thine ocean depths its flow
May richer purer be.

A few moments with Paramacharya

Dr. K.R.V. Rao

I deemed myself a blessed person, as His Holiness the Saint of Kanchi had broken
his silence period and was free to converse when I called on him to pay my
respects on the morning of January 29, 1975.

The previous time I had called on him was sometimes in 1970, when I was
Education Minister in the Government of India and went to Kanchi to inaugurate a
function under the auspices of the Kamakoti Peetham at which the then Junior
Swamiji presided.

Before going to function, I met His Holiness for the first time and paid Him my
respects. He was gracious enough to talk to me on the problem of youth and
declining values for a few minutes and I felt strengthened in my conviction that the
basic problem confronting the country was that of values and stimulated my desire
to do something about it. But I also knew the limitations of a Central Education
Minister and the difficulties of accommodating values in an effective fashion in the
vast and sprawling institutional complex of Indian education. All that I could do
was to make speeches and the country was justifiably bored by speeches,
especially when they were made by Ministers.

When I ceased to be a Minister, I wrote a book on : Values and Economic

Development- the Indian Challenge," - The book sold reasonably well, but the
decline in values continued. And then I started building an institute of Social and
Economic Change in Bangalore and got absorbed in my new `adventure' as Prime
Minister Indira Gandhi called it. But I knew well enough that this was only an
opiate and was not likely to make any impact on the crisis in values that had
overtaken my country.

So my thoughts started wandering again in quest of something I could do in the

matter that may actually have some effect. I thought I should read and think and
write another book, this time more merely on values, but on what could be done to
give values a viability in our changing and developing society. It was in that
context and I thought that the blessing of His Holiness might help. I thought I
would take a chance of his pure but also kind and compassionate self to throw its
shadow on me and set alight the desired vision and strength that could enable me to
pursue my quest. I did not dream at that time that I would also be blessed with the
opportunity to talk to him on the subject and not only get his blessings but also his
thoughts and advice on what I have now set my heart on. That did happen on the
morning of January 29 when I went to his cottage on the outskirts of Kanchi.

His Holiness was seated on a platform in a medium sized room and in the same
room there was another person who conveyed to His Holiness questions or
requests from seekers and repeated his answers to them. The seekers and devotees
had to stand in a queue outside a large window through which one could bet a full
view of His Holiness, ask questions and receive answers from his interpreter. I
took my place in the queue and impatiently awaited my turn. Before me was a
party who were asking questions about the size, shape etc., of some vahana which
they were wanting to endow a temple with I believe it was of the Goddess
Kamakshi. There were many questions on details and they were all answered
patiently, thought I was feeling impatient of what I though in my egoism was a
waste of His Holiness' time. Then came the turn of an obviously overawed devotee
who sought His Holiness's blessings and received them.

Now it was my turn. I put my head through the window and was enchanted beyond
measure of the sight of His Holiness. There was something about his appearance
that was outside my experience. I do not know how to describe it. I saw an
embodiment of purity. a child-like innocence belied his age, and a feeling of
someone rather divine and perhaps not quite of this world. I was thrilled beyond
description.

I reminded him that I had met him some years ago when I was Education Minister
and he nodded enthusiastically, indicating that he recalled the meeting with
pleasure.

I then told him that I was very much worried about he state of values in the country
and that I wanted to do research on the subject and find out how to constitute a
society that would sustain good values and prevent them from deterioration and
decline.

He showed great interest in what I said, his eyes bent upon me with approving
kindness, and he asked me to find out how it was that for 5000 years, certain basic
values had endured in our country in spite of all the vicissitudes that the country
had undergone. I nodded vigorously in assent.

He then told me that some 50 years ago, a scholar from Gujarat had worked on this
subject and wanted me to read his writings. Then there was a period of nearly three
to four minutes when he tried to tell me the name of the scholar. He knew the name
all right, but could not make his interpreter follow what he was saying. `Durga' was
what he appeared to be saying but when both the interpreter and I repeated `Durga'
he shook his head in dissent. I then asked whether he meant Anand Shankar
Dhruva (who I knew was an eminent philosopher from Gujarat), His Holiness
shook his head vigorously in dissent. He repeated `Dur' but said that it was not
Durga and that some other word followed. We could not follow. Meanwhile his
robe had slipped from his shoulder with his activity and I was thrilled by the
glimpse of his chest He then put one of his legs forwards, patted it vigorously and
said kaal. (Tamil word for leg.) I then understood and asked whether the name was
"Durkal" and a vigorous nod of assent followed, accompanied by a smile of pure
pleasure at my understanding. Later when I mentioned this to Shri S.
Ramakrishnan at the Bhavan in Bombay with whom were also present Shri J.L.
Hathi and Prof. J.H. Dhave, Shri Dave immediately recalled the name of Prof.
Durkal who had written on the subject of values in Hindu tradition more than 50
years ago, but said that Prof. Durkal wrote in Gujarati.

I immediately requested him to get his writings even if they were in Gujarati and
wondered within myself how His Holiness of Kanchi has become acquainted with
his work and been so impressed as to recall it for my benefit after so many years.
May be, they had met and exchanged views. I don't know. What mattered to me
was that His Holiness had taken a small man like me so seriously and had gone out
of his way to delve into his memory and give me guidance in my utopian
undertaking. I fell both elated and humble; and was filled with joy at His grace.
Now I had to go through my self-imposed but Herculean task. His Holiness had
encouraged me.

His Holiness then went on to asked me to took at the educational system, the
effects of co-education at the higher stages, the way in which parents function
towards one another, towards their children, and towards others who came to see
them or about whom they talk, and the value atmosphere they create at home,
popular films and songs, and the value-hazards to which youth get exposed in their
contacts with the society in which they live and with which they mix.

I do not say that His Holiness said all this in so many identical words, but this was
the broad under standing that I received from his talk interspersed with the benign
and childlike enthusiasm and crystal like purity with which he said it.

I wanted to stay longer and ask many questions, but my legs were getting cramped
with leaning in one posture on the wall and my craning neck was also claiming
attention. The crowd behind me, which was first impressed, then interested, was
now getting impatient with the length of my interview. They had their own
problems to place before His Holiness and were wondering when their turn would
come. I have a feeling that even the interpreter was getting a little impatient, but
His Holiness was calm and interested and might not have minded my continuing.

But good social sense prevailed on me and I thought I should put a stop of my
greed. I therefore told His Holiness that I sought his blessings in my quest and
expressed the hope that I may have the good fortune of meeting Him again.

His Holiness raised his right hand in blessing not once or twice but five times. I am
sure He could see that I did not want to leave and yet I had to. His repeated
blessing was his message of solace, cheer and encouragement; and it is his uplifted
hand in blessing and his benign and compassionable but also encouraging smile
that I carried with me when I left and still carry, though time and distance should
by now have left it behind.

Anyway, I am now committed to this wild and hazardous undertaking. I have find
out why values have remained and yet been prevented from functioning and what
made them function for brief spells, and what has made them survive in spite of
their failure to regulate human society and behaviour in practice. I am sure the
values are verities. What is wrong is our institutions, motivations, images o
successes and of fulfillment, our educational, economic and political systems, our
upbringing from childhood, and our social relations. It is easy to see that is wrong,
but it is infinitely more difficult to find out what can bring about the right
functional concord between the values and institutions and human behaviour.
Anyway, I have to try.

I hope I shall be blessed by His Holiness with more occasions to meet him and get
sprinkled by his wisdom and purified by his grace. Next time I hope that I shall
have the chance to talk to him face to face without a wall and without an
interpreter to come between us. Above all, I want to give him my respects in
traditional Hindu fashion and take the dust of His feet on my Head. Will it happen?
I do not know. Only His Holiness does.

A few moments with Paramacharya

Dr. Raja Ramanna

In recent years I have been interested in the philosophy of science. This approach
to knowledge has been neglected and is only now becoming an essential part of
science. The fact that the various components of science like Physics, Chemistry,
Biology have merged into one, makes a philosophical approach inescapable, as it
used to be in the past, and in fact the old name for science is Natural Philosophy. It
is indeed an anomaly that many of the Doctors of Philosophy as fabricated in our
Universities each year, know little of philosophy as an integrated approach to
knowledge.

It was in this frame of mind that I accepted an invitation from the Theosophical
Society at Adyar to contribute an article for their Centenary celebrations. I chose
the title "Physical Reality- Is there any other?" I chose the title "Physical Reality-
Is there any other?" and stressed the strength of the scientific method of analysis-
both ancient and modern-and the paradoxes we face in understanding
consciousness on the basis of scientific postulates.

I made a passing reference to Adi Shankara and Advaita, on the need to throw to
our materials constraints to understand a higher reality. The paper was reprinted in
the Journal Dilip.

This Journal, I believe, was inaugurated with the blessings of Shri Sankaracharya
of Kanchi Kamakoti Peetham. I had heard of the Acharya from various people but
many of them went to him to get relief from the usual disappointments of life-
family disagreements, injustices promotions, solace from persecutions from
unsympathetic and sadistic bosses. But whoever it was, whenever mention was
made of the Acharya, it was always in connection with his erudition and his simple
life. I, in my cynical ignorance, presumed the people designate others as learned
only when they are unable to understand what is being said.

I was indeed greatly surprised when one day, someone who had seen the Acharya
came to me saying that the Acharya would like some answers to questions he had,
concerning my paper reprinted in Dilip. After looking at the question, I replied that
the answers could not be transmitted through an intermediary but if I were
permitted, I would seek darshan of the Acharya during one of my visits to the
Reactor Research Center at Kalpakkam.

On arrival at Madras airport, I asked my friends if they had fixed a day and time
with the Acharya. They seemed bewildered for they did not know how they could
`fix a day and time' as there was no one is the Ashram who could do this, I, soon,
began to realise my smallness in expecting to get a time and place from an Acharya
who had realised the vastness of Advaita. In our stupidity we try to transform the
entire universe into our own small world restricted to seeing the Acharya as though
I was seeing a Minister or Secretary in Delhi. This itself was a lesson in higher
philosophy.

I soon realised that I just had to go to the Ashram to imbibe the atmosphere and
sink into the vastness of something beyond the material world around us. In
Advaita what after all are time, place and the material aspects of life? If one has to
realise something of Advaita from the feet of the Acharya himself, the atmosphere
around must be consistent with the aim of acquiring supreme knowledge. I had not
understood the need to such consistencies and this was my second lesson.

It was on the morning of July 5 that I set out to Kanchi. I was accompanied by Sri
Krishnamurthy, an Accounts Officer, who is also in his spare time a Veda lecturer.
(How much greater is his spare time activity!) I requested that I be accompanied by
a Sanskrit scholar in case the Acharya led me to difficult discussion on ancient
knowledge and science, again assuming that it was going to be like a meeting or
one of the so called learned bodies at Delhi, Bombay or Calcutta. How ignorant I
again was!

We arrived at the Ashram at about 8.30 a.m. The place encloses a small temple
with a building to its side which is no more than a glorified hut. This serves as the
residence of the Swamiji. There were several devotees waiting for the Acharya to
give darshan, and in one corner a student was being assisted by one of the inmates
in the recitation of the Rig Veda. At another spot, there was somebody reciting
Sanskrit Stotras with an excellent intonation. For all this, I was grateful as I had not
yet come to resonate with the atmosphere and was not sure why I was there at all.

The worship, at the small but ancient temple, raised in me the usual doubts and
questions as to why worship must be like this at all.

To add to my questioning state, I noticed some policemen around, not at all in

consonance with the surroundings. Somebody said the Governor of Tamil Nadu
was coming and hence the bandobust. One of the aides of the Acharya spoke to us
and suggested we wait for the appropriate time as the Acharya was busy reading
something inside.

On a raised platform adjoining his room is a small window barely a square foot
wide through which devotees people in to get darshan. I also looked in and saw in
the somewhat dim light the Acharya deeply engrossed turning the pages of a book.
At this moment, the Governor arrived and we all moved back. The Governor also
went towards the window for a short time and left soon after, but all the while the
Acharya continued his search among the books irrespective of what was happening
outside.

A little while later, a strange peace seemed to envelop us and I felt as though we
were in a space where the devotees, the temple and everything around us were
some minor objects in a great enactment. Everything around was simple to the
extreme, and nobody seemed aware of one another's presence except as objects
created for some purpose to disappear soon into nothingness. In spite of this
feeling of negation, it seemed to me that we were all there trying to get at
something which was yet beyond our reach. It was nothing that this world could
provide. Even as I was meditating about why we- an odd assortment of people-
were there at all it began to appear that the strains of the Rig Veda was the only
material thing of value in that atmosphere.

Suddenly, one of the aides of the Swamiji called us to the window, as the Acharya
wished to see us. He then asked his aides in his very weak voice in Tamil to open
the pages of a book. After selecting the page with his finger, from a distance, he
asked me if I knew enough of Sanskrit. I was happy that I had Krishnamurthy with
me.

The translated version of the page, I give below:

Katyayana, in one of his Vartikas, also shows himself in favour of Advaita The
meaning of the aforesaid Vartika is as follows:

Truth is Brahman, knowledge is Brahman. Brahman is endless. We can understood

Brahman by experience. So what is the use of the sentence taken from philosophy,
etc., which tell about God?

It is repetition only. Is it not?

No. The scholars know Brahman well. Others will have confusion. In order to
avoid if these sentences repeat the same frequently. Even the Bhaskyakara
(Patanjali) while commenting on the Sutra opines in favour of Advaita. How can
we see the mark of (Non-existent)?

Yes, We can see it. It is like mirage.

Explanation: The thirsty deers see the mirage and think it to be existing. So they
run towards the place where they saw the mirage which actually does not exist. It
is due to illusion only.
Similarly we see a beautiful place called Gandharva Nagara in the clouds. Really it
is not there. Due to (illusion) one thinks non-existing thing to be real. Really only
one is there. That is Brahman. While commenting on the Sutra the Bhashyakara
quotes others in support of Advaita as follows:

For example, Kala (time) is one. But for our convenience we have divided it into
three such as past, future, present.

It does not exist, move and is not pushed. Even the waters that seem to flow
towards the sea, really do not flow. Moreover, the world is one and nothing moves.
The things that we are unreal. They are visible because of illusion.

Here, Katyayana, the commentator of Mahabhashaya, says, a person who

understands the world and Brahman in this way is not blind. `He alone sees really'.
Further he says. "He who implements the idea that is, translates the idea into
practice is a real Yogi."

Meaning of the above verse:

To the person whose ignorance is destroyed by real knowledge, God gives light
equal to the light of the sun.

As I do not know Tamil except in the form of a crude dialect, the aide translated all
that the Swamiji had to say into Kannada and I replied in Kannada. Even the aide
had difficulty in understanding the Swamiji as his voice was very feeble. I referred
to my talk on Reality and the questions the Swamiji had raised and gave my
answers. The Acharya pointed to the page of the book again. Though
Krishnamurthy tries, we had to admit that we could not understand the sloka just at
the moment.

The Swamiji suggested to us to study it and return again.

The Acharya then made a mention of my contributions to science and asked

whether I knew of Krishna Iyengar. After thinking of all the Krishna Iyengars I
knew, it then occurred to me that he was referring to Dr. K.S. Krishnan, the great
physicist and philosopher.

Dr. K.S. was well known to me during my early years in the Atomic Energy
Commission and I had listened to his discourses on Philosophy.
The Swamiji then asked me to study the philosophy of Nagarajuna. I said that it is
remarkable that the Swamiji should refer to Nagarjuna, as I was reading at the very
moment his philosophy through the book of the late Prof. Hiriyanna (Mysore
University) on Indian Philosophy, which I believe, is the best book on the subject. I
said, Nagarjuna was the greatest scientific philosopher of all times. The Swamiji
nodded his head and asked me to send him a copy of Hiriyanna's book, a book
which fortunately had been recently reprinted.

The Swamiji then lifted his hand in benediction and we did our
Sashtanganamaskaras and receded to the background. In the spareness and
austerity of things around, we seemed smaller materially than anything we could
think of and yet the power of the consciousness of the spirit was enhanced by the
darshan. The Acharya's message to me was clear. `To the person whose ignorance
is destroyed by real knowledge. God gives light equal to the light of the Sun.'

What better inspiration can there be for the pursuit of science and philosophy? The
material world has its laws but human consciousness has a higher reality which can
be understood only when ignorance is destroyed by the real knowledge, even as the
great Adi Sankara himself achieved.

I must have been in direct contact with the Swamiji for less than half an hour, but
in regions outside material time, I must have been with him always Here at last I
knew I had been in the presence of a learned man and an inspired man.

Physicists have always wondered if there is a direct interaction between two

conscious human beings without the aid of the sense organs. I believe I have some
verification of its possibility.

Why am I so moved by this Swamiji?

H.V.R. Iyengar

A few years ago I went to call on a friend of mine in Delhi, holding one of the
highest official positions, and, in the course of conversation, asked about his wife
and children. I was not being other than just polite. I did not know his wife
particularly well. I knew that she was the daughter of one of the most eminent men
in India in the early part of this century, a great barrister who had amassed wealth,
and that she had been brought up in a life of luxury, that she had married a distant
cousin how was in Indian Civil Service and who had a highly successful career.
When I first met them, the British Raj was still very powerful and social life in
Delhi was built round a mixed crowd of British and Indian members of the services
and their families. My friend and his wife circulated constantly in this crowd. He
was an epitome of all that was best in Madras and Oxford; and she combined the
graces of a cultivated Hindu family with the sophistication derived from frequent
travels overseas. They had charming and intelligent children. And everyone would
have said, and did say, that they were the luckiest family in Delhi and, indeed, in
all India. They had everything to make them happy-wealth, status, good character,
charm, and lovely children.

My friend said that his wife had gone to a place near Rishikesh to spend a week in
the ashram of a Swami. I was quite astonished. I could not think of her living in a
rustic ashram. She had been so accustomed to luxury and she moved with such
ease in the sophisticated circles of Delhi and London that I could not imagine her
spending any time-let alone a whole week-in the rather primitive conditions of an
ashram. However, I said nothing: it would have been impolite to be curious.

As it happened , sheer chance took me and my wife to the ashram in the course of
the week. We were having a holiday with friends and happened to be driving in the
Vicinity of the ashram, when it occurred to me to visit my friend's wife in the
ashram. It also occurred to me that I might as well call on the Swami. I had never
called on a Swami before. I am not particularly religious and, if I may add, without
being particularly religious and, if may add, without being arrogant or sacrilegious,
I had no particularly high opinion about Swamis in general.

We dropped in at the ashram during what turned out to be the prayer time. During
the prayer I saw my friend's wife sitting in the ashram. I could scarcely recognise
her. Gone was the lovely and expensive sari; gone were the jewels; gone was all
the sophistication of make-up. She was dressed in a rough homespun sari and she
sat completely absorbed during the prayer, with her eyes half-closed. She saw us
only after the prayer was over. She then smiled, talked to us briefly, and said she
would take us to the Swami.

"Are you surprised?" she asked, "to find me, of all people, here? You have only
seen me in cocktail parties and receptions in Delhi. I have to take part in the life of
my husband. But I have my own life. He is so busy with his official work that he
has no time even to think of anything else. I have plenty of time. My children are
growing up. The Swami has given me eyes to see Reality." There was a faraway
look in her eyes-as if she had seen something that was beautiful and shining in the
distance. And then she took us inside the ashram and introduced us to the Swami.
He was friendly and gracious. I tried very hard to sense the unusual, the mystic, the
pulse of the spiritual but, try as I might, I could not. There are quite a few men who
are friendly and gracious-bankers, merchants even politicians. But he did not give
the feeling, which obviously my friend's wife and several others living in the
ashram had-of something otherworldly; something that compelled you to think of
Divine Grace.

The Swami was kind enough to send me subsequently several of his books. I tried
hard to read them. They did not mean much to me-nothing, in fact. Somehow, we
did not seem to be in the same place of communication. And yet there were others
who were-such as my friend's wife. I did not think the fault was the Swami's I felt
it must be mine; there must be something wanting in me which made it impossible
for me to offer the quick response for a mystic or a spiritual call.

After this, I met more than one Swami, and in each case the result the
disappointingly similar. The conversation was stilled and sterile, and lacked all
genuine feeling of communication-other than normal, polite conversation. I
became oppressed by the feeling that there must something wanting in myself. For
several other people-and some of them I knew well-had been most genuinely
moved and uplifted.

And then, one day, I received a telephone call asking whether I would call on the
Sankaracharya of Kamakoti. I was very surprised, for although I had heard a great
deal about him, I had made no attempt to contact him. I knew that in his presence
and in the presence of any Swami, I would be shy and uneasy. Moreover, I was not
aware of what I had done to receive this unusual message. People have waited long
period and gone long distances just to get a glimpse of the Sankaracharya, and here
was I being offered the honour and privilege of calling on him.

At the time I got the message I was on the point of going out of Madras. After I
returned I received the message again and this time I was indisposed. A third
message came and this time happily I was in a position to accept the kind invitation
of the Sankaracharya. But my main impulse was one of curiosity. Why had he sent
for me?

As soon as I offered him my respects he said, "I read that article of yours on your
mother. I felt I should like to see you."

It was as if a screen was suddenly opened. I had been holding high official
positions for many years. I had made speeches and written articles which had
acquired for me a certain degree of acclaim. All this has no significance to the
Sankaracharya. But he had seen a tribute I had paid to my mother and what
evidently attracted him was the evocation of the qualities of my mother which I
had emphasized.

What were these qualities? A utter belief in the unseen Power which shapes human
destines, a belief so strong that it could not be shaken by any kind of calamity-a
dedication to the ideal of Chastity, a dedication so completely instinctive that she
was astonished to think that other women did not automatically share it-
compassion and utter integrity. I had been asked to write short piece for the
Deepavali Number of a well-known literary magazine and had decided to write a
brief reminiscence of my mother. I had drawn a picture of her early life which was
one of luxury, of her married life which was one of penury and continuous misery,
of her serenity an dignity, come what may and, till her dying day, of her faith in a
Divine dispensation. It was this that attracted the Sankaracharya.

Our talk related to the revival of faith in the essentials of Hindu religion. I told him
that I was not particularly "religious-minded: in the sense that I very rarely went to
the temple, that I did not practice rituals, and that I led a somewhat anglicised life.
He brushed all this aside. My article on my mother had let him to think that I had
got the essentials of the Hindu faith. he pleaded that people like myself-holding
good positions, should get together and see that the younger generation,
particularly, should be taught to respect the essentials of the Hindu faith. He
emphasized the need for tolerance and compassion in any program that may be
launched for the purpose.

As I watched his frail and emaciated body, I asked my self, why am I so moved by
this Swamiji? It is no just the words, for there are others whose words are equally
charged with simplicity and dignity and tolerance. it is not the personality, for I
have seen other men whose personality is more impressive. It is not the
surroundings, for the surroundings were not impressive. What is this totality of
impression and feeling that makes me think that here is a person charged with
Divine Grace? I cannot explain this but just feel that it would be good just to sit
near him in silence.

It is another story altogether as to why neither I nor any of my friends have done
anything yet on the lines indicated by the Sankaracharya. That is not his fault.

Embodiment of Enlightenment

Dr. Kripanandavariar
There are in the world numerous religions, numerous parties, numerous castes,
numerous races, numerous philosophies. But everyone in the world, without any
difference, desires to be happy. Nobody in the world thinks of inviting
unhappiness. The happiness got by money, education and position is not lasting.
True enlightenment alone confers eternal happiness. Enlightenment is Being,
where Being itself is knowing. Arunagirinathar refers to the eternal bliss of those
who know that fog of misery is entirely dispelled by the fire of enlightenment.

Sri Kanchi Kamakoti Sankaracharya, who is called Perival (the Great One), is an
embodiment of this enlightenment which is Eternal Bliss. He also causes to be
crushed away the unhappiness of devotees by his mere glance. Even without the
devotee's expressing his distress, His Holiness believes deep into his thoughts,
knows his misery and showers grace, the cloud of compassion that he is.

He benign face is smeared with sacred ash - ash which is the burnt residue and
which in its burns the residual karma of the devotee. His lotus-like eyes, dripping
the honey of compassion; His mouth ever fragrant with the Vedas; His pure body
adorned with rudraksha; His frail limbs reflecting great tapas; and his beautiful feet
chasing away the karma of devotees-such is the form of His Holiness, a darshan of
which is the greatest fortune for one born on this earth.

His great love towards humanity knows no bounds. At the same time his great
detachment is being maintained strictly. This curious mixture of love and
detachment will be doubly impressed in the minds of the true devotee if only one
sees His Holiness in the correct perspective.

He makes us see the right path- and so, is a margadarsin. He sees ahead with his
prophetic vision-and is therefore a dirghadarsin.

Once His Holiness was camping at Srisailam which enshrines one of the
Jyothirlingas. Preliminaries in connection with the Kumbhabhishekam of the
Sankara Math were is progress there. The father is one Sri Radhakrishnan, Tamil
Pandit in a High School in Trichy, was serving in the Math for quite for long time.
Just three days period to the Kumbhibhishekam His Holiness called him and
blessed him. He asked the Manager to give the required cash to that gentleman was
deeply pained. He considered himself to be highly unfortunate, not being allowed
to stay at Srisailam to see the Kumbhibhishekam. But he did not say anything
against and came down to his daughter's house in Madras. That very day he passed
away peacefully.
If only that gentleman had stayed in Srisailam the Kumbhabhishekam itself could
not have been performed because of pollution.

There are numerous incidents of this sort.

At one time, His Holiness was doing Puja for Chandramoulisvara. The image of
the Divine Mother was attired in a beautiful silk garment. Thousand of devotees
were witnessing the Puja. In a remote corner were a mother and her young
daughter. The daughter was fascinated by the silk garment placed on the Divine
Mother and she desired to have it. In her innocence she pestered her mother to get
the garment for her. The mother was trying her best to control the child, but
without avail.

The Puja came to a close. His Holiness gave prasada to each and every one of
those assembled. When the turn of the mother and child came, His Holiness went
to the Puja Mandapa, took the silk garment off the Divine Mother and gave it to
that child, his own face wreathed in child like smile. the mother just wondered how
His Holiness came to know of the desire of the child sitting in a remote corner.

The greatness of His Holiness cannot contained even in tomes after tomes of
panegyrics. Like the perennial river Kaveri which takes its origin Coorg and flows
down through forests and deserts, His Holiness who takes his origin from the
Supreme comes to us all himself, town after town, village after village without our
having to go to Him. Wherever he goes he elevates the people of the place.

It is not necessary that His Holiness should go to a place bodily to elevate a person.
Just as the sun, which is millions and millions of miles away from us, causes the
tiny lotus to blossom, His Holiness causes the hearts of far distant devotees to
blossom. Just as the lotus takes its birth in slush as we take our birth in the slush of
desire, somehow His Holiness makes us blossom into the beautiful lotus. The
Himalayas never move. But the waters of Ganga born of the Himalayas are ever
moving for the benefit of humanity. So also His Holiness is unmovable as he has
completely severed himself off from desires and attachments. Anyhow, from the
mouth of his unmoving flows the Ganga of wisdom.

It is usually said that those who live in the age of Rama and Krishna are blessed.
There is no doubt that we who live during the time of the Embodiment of
Enlightenment that is called Kamakoti are thrice blessed. The dust that is trodden
by the feet of His Holiness becomes a place of pilgrimage. Let our minds be ever
turned towards Him who has become Siva through Tapas.
The Ideal Prophet of our Age

Agnihotram Ramanuja Tatachariar

His Holiness Shri Chandrasekharendra Sarasvati, the present Pontiff of Kanchi

Kamakoti Petal is the ideal prophet of our times. The challenge of modern
materialism based on experimental science necessitates a unique leadership in
religion. In the holy person of Sri Kanchi Kamakoti Acharya all our ideals about
religion and religious leadership are fulfilled, especially in the context of the
present era of science and materialism. A rethinking in the sphere of religion
without, at the same time, violating the fundamentals of the hoary tradition is time,
violating the fundamental of the hoary tradition is called for. It is a great boon for
Hinduism to have in Sri Kanchi Kamakoti Acharya its religious leader par
excellence.

Hinduism claims to be eternal and rightly so. But its main weakness is the absence
of proper leadership and organisation. Hinduism has survived through the ages
only on account of the enormous faith of our people and not because of the
authority of any church as such. Very often this lack of sense of institutional
authority has shaken the individual's faith and made him an east to convert to other
proselytizing faiths

The distinctive feature of Vedic religion is its impersonal character. According to

the Mimam-sakas and Vedantins the defects in one's personality are reflected in his
thinking. So they decline to accept a religion which is founded by one or many
prophets. The logic of the individual's defects compelled our people of yore to
think of a pure religion without a person for its founder. But after Buddha and
Christ, religions have come to be enormously supported because of the attachment
of the masses to the powerful personality of the founder, apart from the principles
governing that religion. Naturally, in the efflux of time, the Hindus also began to
feel a thirst for a religious leader with individual merits, whom they can follow.
The r merits by which one is entitled to become a religious leader are the power of
his achara and anushtana, maintenance of strict religious purity and faithful
adherence to tradition and traditional rites. But the modern man is not captivated
by a person of achara and anushtana alone. The modern mind is trained only in the
pragmatic field and hence it wants directly to enjoy divinity in the one whom he
can call his religious leader.

The background being such, Hinduism stood a very poor chance of survival in the
early years of this century. Added to this, the alien proselytizing religions exploited
to the full the Hindu theory of a multitude of Gods. Religious conversion
aggravated the disintegration of the Hindu fold. It was an uphill task to consolidate
our religion torn as it was by a number of sub-faiths worshipping different Gods,
and mutually abusing one another. If the true prophet had not emerged out in the
earlier years of this century and driven home to the people the fundamental unity
among the sub-sects of Hinduism, our religion would have been completely
undermined.

By God's grace we had, and continue to have, that Prophet in the personality of Sri
Chandrasekarendra Sarasvati. He comprises in himself all that modern world
demands of religious leadership. First, he is the head of what comes very near to a
seat of authority the Kanchi Kamakoti Peetham. Second, his powerful personality
compels peoples' devotion and thereby automatically brings them together.
Thirdly, though a powerful personality he is most impersonal and he is the finest
representative of all that is best in the Hindu tradition. He may rightly be called the
personal-cum-impersonal God. (He has actually been referred to as such by no less
a person than the late Pontiff of the Parakala Math, Mysore, an equally important
Matadhipathi of the Vaishnava sampradaya before an assembly of eminent
scholars). Forth, with all his strict adherence to tradition, His Holiness is the most
catholic-minded and, if one may say so, scientific minded. Above all the pre-
eminently fulfils the modern man's pragmatic desire to see divinity in flesh and
blood.

His Holiness is a rare historical phenomenon.

In his very person, especially in his eyes and in his smile, one fends the
unmistakable imprint of divine luster. A darsan of His Holiness is itself sufficient
to make one realise a touch of divinity, while a conversation with him almost drags
one into the world of the divine. The resplendence of his body, born of Tapas,
dazzles the unorthodox eye too, purifies the mind from its material entanglements
and ultimately confers peace beyond words. He is a repository of spiritual and
temporal knowledge, including knowledge of the modern sciences, while there is
no doubt he ultimately represents that knowledge which is itself Realization.

But it is not his Tapas or knowledge that makes him the living God of the masses.
He is to them the living God because he loves all people equally, his love
transcending all barriers of religion, castes and creed. His aim has always been the
welfare of the entire humanity. "Sreyo Bhooyat Sakala Jananam" (Let the whole of
humanity attain excellence)-which is the concluding phrase of his benediction to
the United Nations as sung by Smt. M.S. Subbulakshmi-is not just a grouping of
words; it has always been his one and only thought.

For all his exalted divinity. His Holiness is not at all inaccessible. He inspires only
love and not awe. He endears himself to one and all by his intensely human
attributes. Sometimes it may even appear that he is almost as playful as a child. His
Holiness to be the Eternally Divine Play Child.

A playful child, and yet the staunchest disciplinarian. We see in him the very
image of Sanatana Dharma with all its rules and regulations followed with utmost
rigor. With Kamandalu in one and the Danda in the other, his saffron - clad body
radiating spiritual power, he walks on his mundane earth as the presiding deity of
Dharma itself.

He is at once the greatest man of action and also of contemplation. He performs

pooja of hours on end with overflowing Bhakti, and the very atmosphere is then
surcharged with the purity of his single-mindedness. We see the happiest union of
Bhakti and Jnana in him.

Hinduism has of course produced many great thinkers. But unfortunately most of
them have, in a way only helped to divide Hinduism, each of them stressing the
importance of his own school of thought. It is this separatism that has damaged our
religion. At the critical juncture when Hinduism stood in the most pitiable state, in
the advent of Kamakoti Paramacharya alone saved the situation. Right from the
beginning of his spiritual reign, even from the time when he was in his teens, he
has been stressing the unity among the diversity found in Hinduism. He has
propagated not only the unity among the sub-faiths of Hinduism but all religions of
the world. His unifying vision ever seas some underlying points of harmony among
the various religions and the various subjects of Hinduism. It is only because of
him that the great Savia and Vaishnava Sampradayas in South India have come
together and have begun to appreciate each other's doctrine. The Tiruppavai-
Tiruvembavai movement has caused a revolution by inviting the Vaishnavites and
Saivites. The revolutionary character has been suffused in the sweetness of
harmony. It requires the deepest conviction and the greatest perseverance to bring
together two sects which have been fighting mutually for centuries. The
earnestness, sincerity, conviction and perseverance of this physically frail
individual has undone the skirmishes of centuries, almost silently. "Unity in
diversity" is the basic point of Vedic thinking and it has been given fresh breath
only by Shri Kanchi Kamakoti Paramacharya.
Open-hearted as he is, His Holiness appreciates the spiritual truths embedded in
any religion. He sees all the religions as but facets of the one and only Eternal
Religion, Sanatana Dharma.

Another great aspect of our Paramacharya is that he is not at all a visionary.

Though he has attained the ideal state, he is a teacher with a practical approach.
The schemes he draws for regenerating our religion are very simple and most easy
to follow. His thinking is always materialised into successful action because of its
utter simplicity. His one mission for the past 80 years has been the maintenance of
our religion in its pristine purity. But for him, the words Dharma and Sanatana
Dharma would have become extinct. All the divergences in Hinduism are resolved
into a homogeneous system by his loving, harmonising touch.

The Kanchi Kamakoti Peetham over which he presides is of course a great

institution. But even apart from it, His Holiness himself is an institution. His power
is not based on the material affluence of the Peetham. His tapas and loving concern
for humanity alone have made for his great influence.

I feel myself blessed in that I have been carrying out his commands in my little
way for over three decades. His penetrating vision and the earnest consideration for
the future of the country dragged me to him. I saw in him the succor of the forlorn
(Deenabhandhu). Wherever he went, I saw the lowliest and the last assemble
around him and seek his blessings. On many an occasion I have seen him as the
very picture of compassion amidst Harijans, making very kind enquiries of their
condition with motherly affection. He has arranged for the feeding and clothing of
many Harijans.

His love flows are naturally towards the Harijan as towards the Vedic Pandit. It is
said that the principal purpose of an Avatar is to uphold the Vedas. In that sense
His Holiness is certainly an Avatar. But for him, Vedic studies would have utterly
collapsed. It is he who has created a new interest in Vedic studies by his
munificent grants of pupils and teachers who take to the Vedas.

The Mudradhikari system meant for the improvement of social life in the
background of our religion has united all the different classes of our people.

If we wish to have a proper assessment of His Holiness's important role in the

revival of religion we have to look back to the days of the Freedom Movement.

Being a Sannyasin he did not, he could not, enter active politics. But in his hear of
hearts he supported National Freedom in the truest sense, for he wanted not only
the foreigners to go, but also the foreign outlook of our people to go. He has been
wearing khaddar right from the days of Gandhi's boycott of mill-cloth.
Unfortunately, the freedom-fighters relegated religion to the background and made
politics their sole concern. His Holiness rightly feared that by the time the
freedom-fighter succeeded in getting political independence of our country, India
would have heavily lost her spiritual and religious instincts. He actually warned
many political leaders to this effect. But, alas, they did not feel the importance of
what he said. So His Holiness himself had to work out schemes incessantly for the
upkeep of religion at those critical times when politics alone was all in all. But, for
his statesman like vision at the time of framing our constitution the very important
articles touching religious freedom and the maintenance of religious institutions
which are now happily enshrined in our Great Charter could not have been there. I
wish in particular to bring to the notice of enlightened people the silent and stead
fast work he did in his direction. I wish in particular to bring to the notice of
enlightened people the silent and stead fast work he did in this direction. For not
less than five full years, I know personally, he was immersed in the one thought of
getting constitutional authority for religious freedom and the upkeep of religious
institutions. I remember vividly that midnight in Melur near Kumbhakonam when
he solemnly and seriously advised and warned us to take the initiative in protecting
religion through the Constitution. We failed to grasp his point. Suddenly he
electrified us with the stern mandate that it was high time for us to dedicate
ourselves to the great task.

What happened within the next few days revealed his prophetic vision. The
Parliamentary Delegation of the British Government came to India to negotiate
points touching Indian Freedom an din particular to suggest a new Constitution for
the nation. Except for the head of the Kanchi Kamakoti Peetham all other
Peethadhipatis seemed to be in utter darkness about the delegation and the need to
place before them convincingly our suggestions and the present and future status of
religion and religious institutions. We wondered whether at all the delegation
would give us an interview. Anyhow according to his instruction we sent a number
of telegrams to the delegation, which as we expected wee not all responded to. But
somehow His Holiness seemed to be optimistic and his optimism was a enigma to
us all. The fools we were! Was he not the author of the Divine Plan?

Quite unexpectedly a telegram called me forth to Madras in connection with a

different purpose. When I entered into "The Hindu" Office in Madras on that quite
different errand, the late lamented Kasturi Srinivasan, the then Editor of "The
Hindu", sprang a surprise over me by telling that the Parliamentary Delegation
would be visiting "The Hindu" Office in the next few minutes. A tea party was
arranged in honour of the delegation at the Hindu Office. And so, I stood face to
face with those eminent people, who did not even reply to our numerous telegrams.
The secretary of the delegation entered first and Sri Kasturi Srinivasan introduced
me to him. It told him that our telegrams were not responded to. He was kind
enough to advise me to place our points personally before Mr. Sorenson (M.P.)
who was the most important member of the delegation. As matters were so quickly
developing I had no time to prepare any written memorandum. I explained by word
of mouth to Sorenson and desperate condition of our religion and religious
institutions and drew his attention to His Holiness' ides of getting Constitutional
safeguard for these. Sorenson was kind enough to ask me to meet him once again
in Delhi.

I returned to His Holiness to break the news of this wonderful turn of events. After
a little meditation His Holiness advised to prepare a memorandum touching
religion as a fundamental right. Fundamental right! It was a time when not much
was thought about fundamental rights in general, and still less about religious
belief as a fundamental right I may not be wrong if I say that this was the birth of
Fundamental Rights in the Indian Constitution itself.

I met Mr. Sorenson at Delhi and submitted our memorandum. He was deeply
impressed with, nay moved by, His Holiness' concern of our people and for his
very practical wisdom.

Of course, the Parliamentary Delegation was not a success. But the idea of
enshrining religious belief as a Fundamental Right had unmistakably and
unassailably and unassailably struck root, thanks to the foresight of Sri Kanchi
Kamakoti Paramacharya. The ball has definitely beet set rolling!

Then came the Cabinet Delegation. When we once again moved the Head of the
Delegation, Sir Stafford Cripps, to our suggestion, he said that ultimately it was
only the leaders of India who were going to frame the constitution, and so advised
us to meet them.

Even as I recall those days, I am thrilled to think of the divine power of the Yogi
then living in a remote village in the far southern part of the country. We were just
instruments. It was his power that revealing itself through us.

It was the peak hour of India's Freedom Movement when nothing but politics
seemed to be worth attention. Anyhow we made bold to meet Sardar Patel and
spoke to him about religious freedom. He just flared up to say that Hinduism spoke
with different tongues and was not fit for survival. It told him about the efforts of
His Holiness to bring to the forefront the underlying unity among what seemed to
be different tongues. Sardar Patel was highly impressed and said that he simply
could not believe that there could be a Mathadhipati in India who did not just think
in terms of his own Siddhanta but thought of the generality. he said that something
could be done towards what we wished, if only we really made efforts to unify the
different sects of Hinduism.

Then started our holy pilgrimage through out India to bring together all the
Siddhantins and make concerted efforts. With the miraculous Tapo-sakti of His
Holiness we were able to meet all the religious Heads of India, and for the first
time in our history were able to bring them together under one label. "The All India
Maths Conference". This coming together of religious sects gave a new strength to
the plea regarding religious belief as a Fundamental Right and getting
constitutional safeguard for religious institutions.

India became independent. The Constituent Assembly was set up to frame our
Great Charter. In the great excitement of those days none seemed to pay any
attention to religion and religious institutions as subjects to be covered by the
Fundamental Rights of the Constitution. The tapasvin of Kanchi was then camping
at Ambi village. He called forth eminent lawyers of Madras to suggest suitable
clauses concerning religion and religious institution for inclusion in the
Constitution. These great lawyers prepared lengthy clauses at great pain, but only
to be rejected by the Adviser of the Constituent Assembly. The Adviser suggested
a simple clause, but His Holiness's legal knowledge was superior to that of the
Adviser and so he found out over subtle defects even in that simple clause. His
Holiness himself made a very important change in it. The suggestion of His
Holiness was welcomed by Constitutional pandits wholeheartedly with a sense of
wonder at His Holiness' astonishing legal acumen.

Anyhow political leaders were not prepared to give unchecked freedom to religion
and religious institutions. So this freedom was diluted by the addition of the phrase
"in accordance with law'. This would mean that the State could thoroughly
interfere in religion and religious institutions, because this condition would bind
religious institutions with whatever new law a none-too-religious Government may
bring forth. At His Holiness' behest a representation was made to, members to
suitably amend the clause at the stage of the second reading. When we met Dr.
Ambedkar in this connection, we did not have any hopes, because we knew of his
staunch and stern views. But behold the power of Paramacharyas' penance Dr.
Ambedkar told in all earnest that he was for religion and religious institutions. He
declared that religion and religious institutions was split into four parts by the
framers of the Constitution, so that the restrictive phrase "in accordance with law"
applies only to fourth part.

Now in final form Article 26 of the Constitution reads as follows:

"...Every religious denomination or any section thereof shall have the right (A) to
establish and maintain institutions for religious and charitable purposes (B) to
manage its own affairs in matters of religion (C) to own and acquire moveable and
immovable property and (D) to administer such property in accordance with law."

If such a constitutional guarantee has been got for the independent running of
religious institutions it is in no small measure due to the initiative of His Holiness
Sri Kanchi Kamakoti Paramacharya. Originally the wording was only "Every
religious denomination shall have the right" etc. Nobody found any discrepancy in
this wording, including the august Constitution-makers. His Holiness alone saw
that this was not enough. No Hindu thinks that he is first and foremost a Hindu. He
thinks only a terms of his subsect. e.g., that he is a Vaishnavaite, a Saivite, a
Smartha or a Saiva Siddhanthin and son on and so forth. Similarly no religious
institution in India is running under the label of Hinduism. We only have
Vaishnava, Saiva, Smartha, Saiva Siddhantha, etc. etc., Maths and Monasteries. So
the word "religious denominations" could not have constitutional application to
many of these institutions. Therefore His Holiness felt that the wording should be
changed as "every religious denomination or any section thereof shall have the
right, etc." His supreme will was ultimately carried out!

In all this His Holiness remained behind the screen. But he was the one moving
spirit and great political leaders, eminent lawyers, distinguished parliamentarians
and experienced jurists just carried out his prophetic schemes for the maintenance
of our religious belief and for the constitutional safeguard for our religious
institutions. This aspect which has not seen the light of the day till now deserves to
be written in letters of gold in the history of our religious; perhaps also of our
Constitution - making.

In particular I want to draw the attending of the public to two great incidents,
which will ever remain fresh in my memory.

When we were meeting the Matadhipathis through out India, myself in company
with some others, had an unforgettable audience with the then Pontiff of Sri
Sringeri Sarads Peetham-Poojya Sri Chandrasekhara Bharathi. He was divine
personality. Though the Head of a Math he was very often immersed in deep
meditation. He appeared before us as a huge mass of divine consciousness. His
very first question to us was, "Where did Shri Kamakoti Acharya perform Vyasa
Puja?" We replied that it was at Madhyarjuna (Tiruvidaimarudur). His Holiness Sri
Sringeri Sankaracharya made glorious reference about His Holiness. We narrated
to him the politico-religious situation and about our Kanchi Kamakoti
Paramacharya's efforts to unify all the religious institutions in order to make a
concerted move to get constitutional safeguard for our religion. He replied with a
beaming face, "Only Sri Kanchi Acharya understands the atmosphere precisely and
knows what is fittest to do in the prevalent atmosphere. We all depend on what he
does in this regard. We are very grateful to him. If the Hindus are able to maintain
Dharma even to this extent it is primarily due to Sri Kanchi Acharya."

Then and there he called one Shri Sangameswara Sastri and ordered him to
accompany us to other Maths having connection with Sri Sringeri like
Theerthamukthapuri to help us in persuading those Mathadhipathis to join hand in
our Paramacharya's schemes.

We returned to Sringeri after visiting these Maths and conveyed our gratitude to
His Holiness Sri Sringeri Acharya. In turn His Holiness asked us to convey His
gratitude to Sri Kanchi Kamakoti Acharya for his task towards religious revival.

Another incident of great importance. Originally the Drafting Committee has

included religion and religious institutions in the "State List" of the Constitution.
When His Holiness Sri Kanchi Acharya's attention was drawn to this he said
"Religion of India is one. It does not differ on the basis of States. Similarly the
religious institutions also belong to the whole of India. Therefore this item should
be transferred from the State List". Though His Holiness did not put it in words, it
is possible that he also saw prophetically that some day even parties professing ir-
religiousness may come to power in some of the States in which case religious
institutions would have to suffer very badly.

We conveyed the views of His Holiness to the members of the constituent

Assembly, but they were afraid to take up the issue because even then Pandit
Jawaharlal Nehru was feeling that the Central List was overburdened. Anyhow as
the Tapo-shakti of His Holiness would have it, somebody made bold in the party
meeting to refer to the amendments we wanted. And the wonder of it! No less a
person than Jawaharlal Nehru himself changed his opinion on the spur of the
moment, and proposed that religious institutions should be included in the
Concurrent List. The proposal was moved all at once. This was a very great gain,
but it was a great gain for Hinduism, and for that matter, any religious which has a
following in India.
The Light that shines in Kanchi

Sastra Ratnakara S.R. Krishnamurthi Sastrigal

Kanchi Paramacharya is the very embodiment of all the traits of a liberated soul.
The very sight of His Holiness has an ennobling power. He showers His grace and
compassion in all, they be high or low. It does not wait for any special reason or
pretext. It is spontaneous like the season of spring which brings in its wake joy and
solace to all. That His Grace is irresistible and winning is evidenced by my own
experience which I relate below.

A few years ago, I was restless and disturbed. I was developing distaste towards
everything around with the result that I was unable to study the philosophical
works. What was more alarming, I started losing retentive memory. I could not
recall all that I had learnt over the decades. Medical and other kinds of treatment
proved ineffective. Everyone in the family grew sad and were much worried.

At this critical juncture I learnt that Sri Paramacharya had returned to Kanchi from
Maharashtra, on the request by His Holiness Sri Jayendra Sarasvathi Swamigal to
perform the Chaturmasya observance in Kanchi. Immediately I hurried to Kanchi
with my family and prostrated before His Holiness in total surrender to him.

I placed before His Holiness all my agonies and anguishes. I particularly

mentioned my tragedy of the loss of memory and the absolute happiness I had in
the matter of teaching our sacred lore. For, I had been commissioned by His
Holiness earlier to take classes in logic for His Holiness Sri Jayendra Sarasvathi
Swamigal.

The Paramacharya then asked me to go over and stay in the Kanchi Sankara Math
permanently. He ordered one of his attendants to fetch a Rudrashamala. When it
was brought, he was touching the rosary with his palms, all the time enquiring
about the welfare of my family. Then he commanded. "Wear this rosary". I
received it and wore it at once.

That was all. In the following days my ailments and afflictions began unbelievably
to disappear and, gradually, the memory of all that I had studied begun to return.
Thus in a matter of days, I got back my powers of teaching.

The "Sri Rudram" tells us that the holy hands that worship Lord Rudra are lordlier
than Lord Rudra Himself, (Bhagavattarah). This is proved in the instance of Sri
Paramacharya.
A Few moments with Paramacharya

Kulapathi S.Balakrishna Joshi

Thousands of devotees from nooks and corners of the country and of the world
throng at Kanchi day after day to have darshan of His Holiness Sri Paramacharya
of the Kanchi Kamakoti Peetham, mingling softly with the swelling crowd and
bidding their turn in supreme peace. They do so unmindful of difficulties and
inconveniences because they intuitively realize that He is a visibly perennial
reservoir of divine grace and gaze of His will flood their minds with tranquility
becoming crystallized into an invisible talisman. Ardent spirits that resolve to visit
sacred shrines like Kashi, Rameshwaram and Tirupati, go to these holy spots, fulfil
their vows and come back home satisfied, with their minds at rest. But, in the case
of our Divine Paramacharya, the irrepressible longing to have yet a glance of His
spiritual personality again and again, brightens into a radiant element of their
aspiration. They feel strongly that His Grace would come to them unasked at the
right time. Myriads of miracles that are not exposed to publicity, get wrought
unsought and unexpected in the case of the disciples that have installed Him in the
sanctuary of their hearts. The unique feature is that He does not deliberately and
with a predetermined will cause the miracles. He is not himself aware of the
unpremeditated benediction that the devotees seek.

This observation may sound strange. But it is absolutely true as experienced by

those that perceive God in Him. Saintly personalities at all places and at all times
have manifested their spiritual powers to save and offer succor and solace to good
men and women through incredible miracles in response to their prayers. History is
replete with instances that bear witness to this amazing truth. But the remarkable
feature about our Paramacharya is that devotees get startled by the unexpected
good that happens to them without being caused by their supplication. One of
several such instances that have fortified my faith in the Paramacharya is narrated
below.

In 1957-58, His Holiness who was camping in Madras, performed the

Chaturmasya Pooja in the campus of the Sanskrit College, Mylapore. Much as I
desired, I could not be at the holy spot every day to witness the Pooja which was
sheer inspiration. On a Sunday morning during the period, I went through my
humble program of religious rites as usual. As I stood up near the divine pictures,
without my knowledge the tip at the bottom of my Dhoti caught fire from the flame
of the lamp nearby. The cloth was becoming ablaze as the flames spread up
rapidly. Resourcefulness which was not the product of my will, impelled me to
shout for a new Dhoti. It came soon and, wearing it, I discarded the old one. Thus I
averted what should have been a major fire accident. I bowed to God and came out
of the Pooja room to the small central hall. The incident however made me uneasy.
Before I could reconcile myself to it, Sriman Ramachandra Iyer, an ardent devotee
and representative of the Math, shot in my home like lightning and ejaculated the
'Periyaval'(Gurudev) desired that I should meet him positively with information
about the way Jain monks observe the Chaturmasya Vrata. With him I immediately
hastened to Sri Shivchand Jatanlal Daga, a pious and influential Jain gentleman
whose son had been my student. When I revealed the object of my mission, he sent
for the Jain priest, attached to the temple near his home in Mint street. Luckily for
me, he came promptly. I was able to gather from him details about the observance
of the Chaturmasya Vrata. With the elder, I went to the Sanskrit College. The time
was about 10.30 a.m. A very large crowd had assembled in the courtyard if front of
the Pooja Mantap, agog with fervor to witness the Pooja. I took my place in the
rear-most group that was standing, since I did not want to jostle my way to the
front rank. In less than two minutes His Holiness came from inside to the Mantap.
It was such an inspiration to observe Him approaching the place with a majestic
mien and measured step, the personification of serenity. He went to the Mantap,
had a gaze at it and retreated his steps in a clock-wise manner. I was very much
baffled, as the entire congregation was, at this unusual act. In a minute's time a
disciple who would remain close by His Holiness, made his way through the
congregation shouting, "Joshi, Joshi". He identified me and said almost
peremptorily, "Periyaval wants you at once." He led me to the ante-chamber of the
raised platform on which the Pooja Mantap was installed. His Holiness was seated
on a plank. I attempted to offer my obeisance. Before I could do that he said in a
voice which sounded like the chiming of a temple bell, "All this may come after.
You had a fire accident today. First take the Prasaadam," pointing to a half coconut
on a small stool in front of Him. I was stuck dumb with exhilaration. How did His
Holiness know about the accident? How did He spot me in the multitude before a
wink of the eye? Why did He go round without settling down for the Pooja? All
this was something beyond my comprehension.

I realised soon that intuitively He had sent for me to give his benediction on that
fateful day after saving me from the accident

Just then another Swamiji, who stayed with His Holiness and whom we, devotees,
used to refer to as 'Anjaneya Swami' entered the room. His Holiness accosted him
and said, "Joshi has brought information about the observance of the Chaturmasya
Vrata by the Jain monks. You will listen to him and note what he has to convey.
"After this direction, He went to Pooja Mantap and started worship. Is not this
marvelous expression of Grace an unexpected miracle? I was only reminded of the
lines of Sarojini Naidu"

"He that holds the storm by the hair,

Hides in His bosom our lives. "

I leave it to the devout reader to determine for himself if His Holiness is not God
incarnate!

Globe's beacon light at Nagareshu Kanchi

Justice T.S. Arunachalam

A century ago in 1893 Swami Vivekananda realised with agony that Bharath's
Veda-ltihasa-purana days of devotion and divinity-the life-line of spirituality, was
vanishing slowly due to foreign invasion and political changes. Indians who owned
their legacy to Rishis, Vivekananda felt, had forgotten the divinity bestowed with
slavery. Swamiji thundered that the renaissance of India can only be on the basic
and strong foundation of spirituality.

It was approximately around, at or about, that time in 1894, our Paramacharyal, the
Mahaswamigal of Kanchi, had his Avatar as Swaminathan at Villupuram, true to
the words of Lord Krishna in Geetha that whenever virtue and truth diminish while
vice, tyranny and falsehood prevail or, in other words, whenever the society forgets
duties and goes to chaos, He takes birth to uplift Dharma! Humanity's recognition
of Divine Avatras, as even in the case of Rama and Krishna, is generally belated.
Blessed are we to live in the period of Paramacharya, the incarnation of divinity.

The caption of 'Nagareshu Kanchi' in this article will now be apt. Adi Sankara
whose mother, although she appreciated the nobility of his wish to become a
Sanyasi, would not easily allow him to devote himself to that way of life, till one
day he went to bathe in the river with Sankara, got into the waters and his left foot
was suddenly seized by a crocodile. Death seemed imminent. Even then the brave
child thought of his great project and cried out to his mother. 'I am lost! A
crocodile is dragging me down. Let me at least die as a Sannyasi!' "Yes!.Yes! My
son!" his mother sobbed in despair. Sankara in that joy found his strength to free
his foot and throw himself ashore. It is under that lineage, and it is at Kanchi,
where Adi Sankara established the Math and attained ultimate salvation, that we
have our Holiness Kanchi Kamakoti Peetadhipathi Jagadguru Sri
Chandrasekharendra Saraswathi Swamigal Sri Sankaracharya so near to us.
That coming events casts their shadows ahead is well known. Young Swaminathan
went off to sleep on a particular night on the assurance of his father that he would
wake him up later in the night when the deity of Ilamai Aakiya temple of
Chidambaram would be taken out in procession on the eve of Kumbabhishekam. It
was Divine will what the father and son slept off and it was in the morning it
became known that there was a fire accident during the event when several people
perished. Since it was preordained that He should be the Acharya that night God
had paved the way, thought none was then aware, for the saving of the Saviour of
our Dharma and culture, as spelt out in the Vedas.

Personification of simplicity, he practices more than what he preaches, surely for

the benefit of humanity, derived none for himself.

As a young lad, not different from the students of those days, I in my immaturity
did not attach much importance to my father's total involvement in Kanchi Mutt
and his devoted attachment to Paramacharyal. Then it happened 40 years ago. To
satisfy my father as a dutiful son, I agreed to take photographs of Paramacharya
who was camping at Chrompet, for photography was my hobby, while my mind
was completely disinclined. Those were not days of electronic flashes and every
time a Sylvania Bulb had to be inserted after initial complicated attachment of the
camera and the flashing unit. The moment came for clicking and I was ready but
probably Paramacharya who knew that my mind and the intended act were not in
cohesion prevented my 'snapping' him. Hurt as I was, little realising my foolishness
of that insight that great should had, I unwound the flashing unit, closed the camera
and lodged all implements in the shoulder bag and was about to leave the place
after passing a look of scorn at my father, who had assigned me such a 'thankless'
job. Not even a minute would have elapsed. The Paramacharyal called me,
standing on a small hillock with his 'dandam' and exclaimed. 'Now you can take
pictures of me'. A sudden flow of elation and thrill actuated me to assemble in no
time the units and click the camera. Again he obliged me sitting on the hillock with
his Kamandalam. The place where he was 'snapped' was bound to become
important. That is the place where we now have the Kumarankoil.

The story does not end here. A few days later at the West Mambalam Sankara
Math, my father and I were standing in the queue with an enlarged photograph of
the Acharya, to be shown to him, and on my own part to get his approbation of my
photographic skill. It was Paramacharya's will that we were ushered before him out
of turn and while asking me, 'If I still had disbelief'-,he admired the picture and
asked me if I could leave it there. There cannot be a greater credit to this youngster
then, and tears rolled down my cheek in excitement and happiness. Then the
compassionate Guru said, "Many may make a demand of you for this picture.
Furnish copies after collecting the cost, for as a student, you should not empty your
father's pocket on this score". Calls did come for quite a length of time for copies.
Those picture still adorn the walls of our ancestral house at Ponneri.

I now venture to portray him, through the thoughts of some of the great sages and
saints, whose blessings I have enjoyed.

Yogi Ramsurathkumar, the God-child of Tiruvannamalai is Avatar of Lord Shiva

to his devotees. A close friend of mine on his first visit had seen this Swamiji as a
pillar of fire, signifying God of Annamalai. I believe that I had the vision of Yogiji
as Siva and Krishna. His Holiness, Bala Swamigal of Kanchi, once told me that
yogiji is continuing the work of Ramana Maharishi. Yogiji had found his Guru in
Swami Ramdoss of Kanchankode, after his visits and darshan of Ramana
Maharishi and Sri Aurobindo.

Whenever conversation centers round Paramacharyal, yogiji goes into rapture and
one could easily visualise that his thoughts and act are fully concentrated on the
Acharya, he said once that the whole world owes a deep debt of gratitude of
Paramacharyal who is solely responsible for the preservation of Vedas and our
culture. this centenary year of the great Acharya is bound to bring a change for the
better in the global atmosphere.

It appears that once Sri Chandramouli of the Kanchi Peetham sought the
permission of Paramacharyal to proceed to Tiruvannamalai to have darshan of
yogiji. Paramacharyal did not accede on the day after the birthday of
Tiruvannamalai sage, Paramacharyal directed him to meet Yogiji with special
prasadams of Lord Ekambareswara, for whom the Kanchi saint had arranged for
exclusive Abhishekams, Archanas, Aayushya Hamam, Avahanthi Homam etc., on
that birthday of yogi. Recollecting this incident Yogiji says, 'Paramacharyal is
always very kind to this beggar.

Yet another instance portrays how great sages know their wavelengths, which are
probably in unison. The same Chandramouli again was directed by Paramacharyal
to proceed to Trivannamalai to take the Yogiji in a taxi to Govindapuram, to the
Adhisthanam of Bodhendra Sarasvathi Swamigal with a request of Yogiji spend
few hour there before he could be escorted back to Tiruvannamalai. When
Chandramouli was conveying the desire of Paramacharyal to the Yogi, a District
Judge and his daughter were present. Yogiji always proclaims that all that he knew
was Ram Nam. "Ramnam is everything. Chant the name all the 24 hours. I do as
ordained by my Master. That is enough for this beggar". Not only is it firmly
believed but experienced by some, that at Govindapuram at Bodhendra's Samadhi,
even now Ram Nam is heard. That probably was the reason for the direction of
Paramacharyal.

Yogiji was surprised and stunned at the mission for he has not left Tiruvannamalai
after 1949. Yogiji in deep meditation sought for a suitable direction. I presume
from 'His Father', for Yogiji always propitiates Father to bless His devotees. The
clear message of inspiration Yogiji got in his meditation was to proceed to
Kanchipuram and not to Govindapuram. Yogiji with those then present with him,
proceed to the taxi stand and with Chandramouli commenced the journey to
Kanchi.

By the time they reached Kanchi, Paramacharyal had finished his daily routine
rituals and had retired behind closed doors. Yogiji desired Chandramouli to inform
Paramacharyal about his arrival but the latter was hesitant for fear that the Acharya
might reproach him for not having obeyed his directions. Blessed by Yogiji,
mustering courage, Chandramouli tapped and waited for the beaming arrival of the
Paramacharyal. The summoner and the summoned must have known that
Govindapuram and Kanchi were the same in uniqueness and visit to either could
make no difference, for our Acharya is after all the descendant of Bodhendra
Sarasvathi Swamigal. To use the words of Yogiji, "This beggar prostrated before
Paramacharyal who with great compassion blessed this beggar and queried if this
beggar belonged to Surya Vamsa (solar dynasty). This beggar couldn't reply". Both
the saints were face to face for some length of time and when the moment for
departure was nearing, Paramacharyal loaded Yogiji with prasadams of Goddess
Kamakshi and his own, which yogiji carried to Tiruvannamalai and with visible
happiness he said 'This beggar distributed the prasad to all the devotees at the
Annamalai temple. Paramacharyal has immense love and concern for this beggar."
I must hasten to add that I had taken the permission and blessings of Yogiji to
narrate these incidents, which he lovingly repeated.

Matha Amirthananda Mayi of Vallikavu, the Avatar of Goddess Parasakthi to her

devotees, once received a prominent businessman, after slight delay,. When a
devotee offered his pranams, Mother said.: "You have those around, her
conversation was puzzling till the devotee later told them that earlier in the day he
had the darshan of Paramacharyal and had arrived there with His blessings.

Let us seek Paramacharyal's blessing for the peace of the world.

Paramacharya's Perception

Justice R. Sengottuvelan

The child of a carpenter drawing a toy-elephant by a rope joyously exclaims that

he is leading an elephant by a rope. To the child's perception it is real elephant. The
father's mind thinks that is only a piece of wood and just a toy.

Saint Thirumoolar illustrates by this the difference in the perception of people. To

an ordinary man the world appears to be real, made of physical elements whereas
to the realised soul it is the manifestation of the eternal God

A realised soul perceives the happening in the world in a way very different from
ours. I narrate a few instances where I was immensely benefited by the true
perception of the Paramacharya.

Saint Thirunavukkarasar, in one of his Theveram hymns, sets out his experience of
God-Realisation. He was thrown into the lime kiln by his enemies, but by the grace
of the Lord, he came out unscathed. He narrates his experiences in the Thevaram:

By the grace of Lord Siva, the lime-kiln which in the ordinary course would have
reduced him to ashes turned out to be soothing and pleasant that he experienced the
flawless music of the Veena, the cool rays of the evening moon, the freshness of
the southern breeze, the cool of a lotus-pond. The holy feet of the Lord is, he says,
comparable to all these comforts.

I was under the impression that the phrase in that Thevaram hymn meant only the
coolness of the lotus-pond.

Paramacharya in one of his discourses brought to light the underlying meaning of

that phrase, Paramacharya's exposition was as follows:

"Under the shadow of the feet of the Lord even tortures will have no sting. Saint
Tirunavakkarasu Nayanar, know also as Vageesa, sang the praise of the Lord's Feet
when he was thrown into the hot lime-kiln. Absorbed in the bliss of God's own
grace, he felt, within the burning kiln, the highest delight which each sense organ
can give. The flawless music of the Veena, the cooling rays of the evening moon,
the verdant fullness of early spring, the humming bees, all these are the
enjoyments, derived through the five sense organs. But the joy and satisfaction
from the sight of bees hovering over the lotus flowers, after drinking the honey to
the full, was not through his own senses. The joy was only derivative, even as a
hospitable house-holder derives satisfaction on seeing his guest taking the food
offered by him with relish."

Now we realise the inner meaning the words, which illustrates the virtue of
hospitality. This is the rare perception of Paramacharya.

Saint Gnanasambandhar re-established Saivism, conquering the Jaina religion that

was then prevalent in Tamilnadu. Even Adi Sankara praise the noble work done by
the Dravidasisu (thirugnana-sambandhar). According to the tradition, Gnana-
sambandha conquered the Jains in several debates and put them to death. My
conscience rebelled against this and I am convinced that Gnanasambandhar could
not have done such a heinous act. The Paramacharya in one of his discourses
absolved Saint Gnanasambandhar by the following narration.

"There is a story about Gnanasambandha that he caused the death of the Jainas by
making them mount sharp steel pores. This seems to attribute a defect to him.
Nilakantha Dikshita, a great poet and teacher, wrote a work called Sivaleelaavam.
It relates to the sports of Siva in Madurai. In the course of this narration the story
of Gnanasambadha is given. It says ; The Jainas before commencing their debate
with Gnanasambandha made a wager saying that if they were defeated they would
commit suicide. And they were defeated. Although they were atheists they had
some good qualities, for example, truth speaking. Therefore on being vanquished,
in view of their earlier wager, they immolated themselves. This is what is stated in
Nilakantha Dikshita's work. Although Gnana-sambandha forbade them they did
not listen. Gnana-sambandha reconciled himself to the situation thinking that this
punishment came to the Jainas for their offending the Vedas!" Nilakantha Dikshita
will have to be accepted as the authority in this matter. I bow in reverence to the
Sage of Kanchi who perceived things better and more deeply than the usual
commentators.

The Sage of Kanchi

Late N. Chandrasekhara Iyer

(Retired Judge, Supreme Court of India)

His Holiness the Paramacharya is a polymath of learning and his versatility in

different fields of knowledge, not necessarily connected with religion, has
staggered many a modern thinker or scholar. His exposition of lofty philosophical
truths is lucid and can be appreciated even by the common man. He can discourse
fluently in many languages. His comprehensive range of knowledge enables him to
take a correlated and integrated picture of any situation and illumine it by his
remarkable wisdom. Self-imposed discipline, severe penances, fasts and
concentrated contemplation of the Divine have imbued him with rare powers and
vision.

Stern in his own habit of orthodoxy, and never deviating from prescribed routine
and ritual, he is broadminded and catholic in temperament and the people of all
sects, classes and communities, flock to him daily by hundreds to have his darshan,
advice, guidance. During the last four decades, he has been touring and working
steadily for the promotion of peace and amity among different religious faiths and
has preached the gospel of the harmony of all religions, despite outward
differences in their methods of approach. His synthesis of modern thought with
ancient beliefs and usages finds a well-reasoned exposition in an article on "Our
Spiritual Crisis" which he has contributed to the latest Bhavans' Journal.

He attracts by his eyes which are large and luminous; he charms by his smiles
which endear and bless; he enlivens by his talk which scintillates with sparks of
genius. Sages like him who see far and beyond what they see around them, are the
very self of the earth. They are the true representatives of Indian culture and
religion at their highest. It is such men that we now need in plenty to show us the
sure and safe path to human welfare and progress. At present, in this country, there
is any amount of false doctrines, cheap political shibboleths and ruinous
philosophies. Every man who is fortunate enough to secure some sort of position in
public life believes that he is competent to speak on any subject under the sun with
the authority of an expert or a prophet. The sooner this delusion is dispelled and
people realise that their ignorance is comprehensive and their knowledge
infinitesimal, the better for public good. Saviours of humanity like our sages of old
of which line the Jagadguru is distinguished representative, are sorely needed to
rescue us from the chaos, social, religious and political, which is threatening to
overwhelm us.

The Universal Guru

Dr A.C. Muthiah

During the last few years my family members and I have been devotees of His
Holiness, the Paramacharya. And I may truthfully claim that a bond of
imperishable link has been forged between us and the great Acharya.
Much has been spoken and written about him during the last few months by many
who could do so with more authenticity. I shall only attempt to lay bare a few
impressions of mine formed during our visits to the Kanchi Math to have Swamiji's
darshan and the ennobling impact His grace had on me and members of my family.
I have not seen a face so serene and so much at peace, a face radiating nothing but
sweetness and compassion. The fascinating charm of his magnetic eyes which had
nothing but kindness to offer to those who flocked to him is what often moved me
and sometimes overwhelmed me.

On an occasion like this, I may permit myself to narrate briefly one or two events
which have fastened us to the Kanchi Math and its Acharyas. I should normally be
reluctant to speak in public about what may seem to be reluctant to speak in public
matters. Nonetheless, I venture to do so, if only to stress that whatever the
Paramacharya did, he did it for conferring a blessing on his devotee. Another point
which needs to be highlighted is that any work, however difficult or complicated,
undertaken by any devotee of the Paramacharya for the Math gets blessed by Him
and gets completed with amazing speed and to a fine degree of perfection.

A few years back, on a day when there was a heavy downpour, I was told that two
persons completely soaked in rain, who had come from Kancheepuram wished to
see me to convey a request on behalf of the Kanchi Math. I called them in. They
mentioned that at Paramacharya's behest a diamond kireetam (Crown) was being
made for Lord Nataraja of Chidambaram, but the work could not be completed for
want of some more funds. The visit of Madras was to collect donations and
offering from devotees to hasten the job. I immediately told them to convey to the
Paramacharya that I will provide the balance amount. Soon after, we called on the
Paramacharya and fulfilled our promise. The Kireetam (Crown) was completed
without any delay with the Paramacharya' bountiful blessings; also our family's
attachment to Paramacharya and the Math became closer

About 3 years back, at the time of Gulf War, when the Hon'ble Shri R.
Venkataraman, our former President, was at the math, the doctors looking after the
Paramacharya expressed the view that it would be advisable to scan the body of
His Holiness to make sure about his physical condition. Since Paramacharya would
not travel by any vehicle, he could not be taken to Madras or any other place where
scanning equipment was available. The President felt that a mobile scanning
machine might be obtained from USA. I understand he contacted President Bush to
help with a mobile scanning equipment. President Bush could not help, because the
available mobile machines had been sent to the Gulf-war front. Luckily one
scanning equipment was located with a private source in U.S. At the instance of
Shri R. Venkataraman and Mr. Rajiv Gandhi, I was given a role in getting that
equipment down to Kancheepuram. Everything about transporting that
sophisticated equipment from U.S. to Kanchi went off surprisingly smoothly. I felt
greatly jubilant when the equipment arrived here unscathed and even more elated
when the scanning revealed that His Holiness's health was in the most perfect
condition. This was another of my unforgettably blessed experience.

I may relate yet another one. My wife and I had gone to the Math to seek the
blessings of the Paramacharya for the success of the inauguration of Sri
Venkateswara Engineering College by the President of India, scheduled to took
place in the first week of January '92. After we took his blessings and took
permission of Him to leave, a shawl was presented to me. The Paramacharya had a
look at the shawl and apparently he was not very pleased. To our surprise, He
asked me to wait. Then He took out the shawl that He himself was wearing, rubbed
it gently over his head, beckoned me to his side, asked the attendant to hand it over
to me, signaling to me to given it to my wife, Suffice it to say, we were all thrilled
beyond description.

During a subsequent visit to the Math, nearly 10 months before my son's wedding,
yet another remarkable event took place. The wedding of our Ashwin had been
finalised, and this fact was being mentioned by the inmates of the Math when we
were having darshan of His Holiness. We had proposed to see Him again later to
seek His blessings with the formal invitation card as is the usual practice. It
however so happened that His Holiness asked for coconut to be brought and gave it
to us-an advance token of His blessings. This was usually done only when His
holiness's blessing are formally sought. But with the DIVINE Vision that He had,
He did this in advance. The fact is that we could not make the formal visit to the
Math because His Holiness had attained Samadhi a fortnight before the wedding!
His Holiness Jayendra Sarasvathi Swamigal was amazed at what had happened.

Yet another blessing which came to me unsought in 1988 was my being asked to
take over the Management of Sri Venkateswara Engineering College at
Sriperumbudur, just when I was planning to establish in Tamilnadu or Pondicherry
a College of Science and Technology, inspired by the example set by my revered
grandfather Dr. Raja Sir Annamalai Chettiar. That the Sri Venkateswara
Engineering College is one of the front ranking Engineering institutions in
Tamilnadu toady, poised to blossom into a center of excellence, is solely due to the
blessings of Paramacharya and His two most beloved Disciples.
Quite recently, I had the unique privilege of being chosen as Chairman of the
"Upasamithi" set up for collecting offerings of gold/donations from devotees for
conducting the "kanakabhishekam" ceremony in May 1993. In all, conscience, it
was a daunting job from A to Z. But then His unfailing grace and blessings
enthused us in no small measure. Bounteous donations poured in spontaneously.
The logistics of purchasing and transporting the gold would normally have posed
many intractable problems, but everything went off without any hitch from day
one. The ceremony itself was conducted on 27th May 1993 with appropriate
elegance and dignity, to the delectation of the vast multitudes who had gathered to
witness the rare event.

His Holiness was indubitably the most outstanding spiritual personality of this
century. His long life was crowded with notable events, noble endeavor and
splendid achievements. He was an ocean of knowledge. What is more, he was an
ocean of compassion. He was a master of the country's different philosophical
systems with a deep and profound understanding of the cultural streams that
constitute our proud heritage. His main concern throughout his life was to preserve
the pristine purity of this heritage. He was the universal Guru transcending all
barriers of caste, sect, religion and country. A sight that touched the hearts of the
TV viewers on the day he passed away was the presence of a good number of nuns
from the Christian churches and quite a few devout Muslims who filed past his
body reverentially on 8th January.

I need hardly add that Swamiji was the authentic voice of Hinduism, nay, he was
the authentic voice of India who embodied in himself all that is most noble and
sublime in the spiritual culture of India. Happily we of this generation were
fortunate and blessed enough to bask in the sunshine of his blessings, when he was
very much with us. may his benign grace and blessings continue undiminished to
embellish our lives. May He continue to be a beacon light to us and guide to attain
bliss and peace. That is my solemn prayer.

Obeisance of the Paramacharya of Kanchi Kamakoti Peetham

Dr. M.A.M. Ramaswamy

Bharat, our Mother Land, is often called the 'Dharma Bhoomi', the country of
righteousness.

This Dharma Bhoomi gets its sanctity from the great 'Avatars' from time to time.
The great Gautama, the compassionate Buddha, was born in India. Adi Sankara
who was in incarnation of Ishvara himself, "the ever-shining glorious lamp of
Advaita" as Max Muller would call him, took birth in our land and gave light to the
whole world. He gave a new foundation to our religion. Likewise Ramanuja and
Madhva gave a new meaning to our lives by propagating devotion to God.

Coming to modern days Sri Aurobindo talked of "Supramental Energy" that would
make the human race divinised. The mother of Sri Aurobindo Ashram gave a sense
of new direction to our lives by Her concept of compassion.

The inspiring sage of Tiruvannamalai, Ramana Maharishi, ennobled humanity by

this message of Love and Wisdom.

In this line of saints and savants, the Jagadguru His Holiness Sri
Chandrasekharendra Saraswathi, the 68th centenarian Pontiff of Kanchi Kamakoti
Peetam is very unique person. He is a real "God among men", the " walking God"
to quote Paul Bronton who was blessed by the Grace of His Holiness. His Holiness
is a true embodiment of all hold qualities of head and heart that distinguish an
ordinary man from an immortal Avatar.

The Paramacharya of Kanchi is a direct descendant in the Gurupeetha Parampara

established by Adi Sankara himself.

The Kanchi Sage is an embodiment of compassion and wisdom. His very presence
amidst us is a great good fortune to all of us and really we are all blessed to live in
his times.

I am here reminded of an episode from the history of Greece. The great King
Philip of Macedon wrote a letter to the well known philosopher Aristotle on the
birth of his son Alexander, later the Great. The letter ran thus:

"Be it known this day that a son is born to me. I am happy that he is born but I am
happier still that he is born in your times so that he can call himself a contemporary
of the great teacher, Aristotle."

Similarly we were very fortunate to live in the time of the Kanchi Mahaswamigal.

All dignitaries without exception include Kancheepuram in their itinerary because

every one wants to sit at the feet of the Holy Paramacharya whose compassion and
grace and engulfs all.
I had myself experienced this delight of his presence which takes you to ethereal
heights. Let me quote the Paramacharya himself on how to travel on the path of
Dharma

"Nothing is possible without hard work. If we voluntarily take a job, do we not

willingly bear all difficulties then?

"But in the case of Dharma why should we say there are difficulties? There will be
difficulties. But work carried out under difficult conditions give more benefits and
a better sense of achievement. So we should not leave Dharma at all. (From "My
Mission", talk delivered by Paramacharya in 1975 at madras).

The lucid exposition in his message gives us an insight into the great thinking of
the Acharya. His message is simple and straightforward. Everyone should adopt
the path of Dharma. There is no escape from it.

You find the world today in turmoil. Brother kills brother. Countries after countries
spend crores and crores an arms and guns. But they have no money for the schools
and their own children's education. The UNESCO in a recent report has pointed
out succinctly that if only ten percent of the funds spent on armaments by various
nations is spent of Elementary Education the world will become a better and safer
place for the coming generation. But no one listens to this sage's advice.

We are attacking nature. Forests are plundered and dangerous industrial effluents
are let into rivers, we find the air full of pollution. With water and air full of
irritants and poison how can any one expect the 'homosapiens' to survive at all?

So the only answer to the world problems today seems to be the Dharmic path
shown by the Paramacharya of Kanchi.

To quote his own words, "My mission is to save humanity from destruction,
somehow".

When Adi Sankara was preparing to leave his mortal coils his disciples prayed to
him to give them a final "Upadesa". The Bagavatpada recited the "Sopaana
Panchakam", a beautiful poem of five stanzas. A line therein says"

"Thad uditham karma svanushteeyathaam" Practice well all the duties enjoined in
the Veda".
This was also the message of Lord Krishna in the Bhagavad Gita: "Do your duty".
Yes. Action is our duty; result is not our concern.

The great sage of Kanchi, the God that walks on earth gives the same message. If
every one does his duty then the world will become a heaven. It is in our hands to
build a new world-order without any reference to caste, colour, creed or sex. As the
famous bard Thiruvalluvar said in his first couplet :

Rev. G.U.Pope translated this as follows:

"A" as the first of letters, maintains every speech; the "Primal deity" is first
through all the world's domains".

Thus our path to glory is the Divine path, as per Thiruvalluvar and as the Kanchi
sage emphasizes. It is the path of 'Dharma' alone that can save humanity from its
sure destruction towards which end we seems to be rushing.

Let the Paramacharya save humanity and bless the globe so that it will come back
to the path of Dharma. My obeisance to this inimitable Jagadguru.

As Albert Franklin, the former U.S. consul at madras said some years ago after
meeting the Maha Swami, "He is a beacon light. Only India could have produced
him".

Franklin was right. Only Bharatmata could have produced such a RATNA among
Rishis.

"Maitreem Bhajata" (cultivate friendship) this is the message of the Paramacharya

to a tension-torn world. If there is a Guru who himself has set an example of what
he preached, the Paramacharya is one. He has striven all his life to remove inter-
religious and intra-religious conflicts and difference. He is himself am embodiment
of harmony, the perfectly stringed lute that make celestial music.

My obeisance to Him.

The Paramacharya of Kanchi Kamakoti Peetham

Dr. K. Venkatasubramanian
It was Albert Franklin, the Consul General for the United States at Madras decades
ago, who said, after personally meeting Jagadguru Sri Sankaracharya Swami of
Kanchi Kamakoti Peetham, His Holiness Sri Chandrasekharendra Saraswati, that
"he saw Lord Christ in the Swami".

Writing in the Tamil weekly Kalki in May 1977 in an article entitled "The Spring
of Compassion" Hon, justice M.M.Ismail, former chief Justice of Madras High
Court, hailed the Mahaswami as "Jagadguru'(World-Teacher). Annotating his view
of the Jagadguru, Mr. Ismail said that He is the one who always dreams of a world
bound by moral law.

Sri Agnihotram Ramanuja Thatachariar would call the Mahaswami the "Ideal
Prophet of our times" Dr. Paul Brunton who was a disciple of Ramana Maharishi
had on occasion to visit the Mahaswami in 1931. He records in his famous book A
Search in Sacred India, his first impression of the Mahaswami as follows:

"His noble face, pictured in grey and brown, takes an honoured place in the long
portrait gallery of my memory. That elusive element which the French aptly term
"spiritual", is present in the face. His expression is modest and mild, the large dark
eyes being extraordinarily tranquil and beautiful. The nose is short, straight and
classically regular. There is a rugged little beard on his chin, and the gravity of his
mouth is most noticeable. Such a face might have belonged to one of the saints
who graced the Christian Church during the Middle Ages, except that this one
possesses the added quality of intellectuality. I suppose we of the practical West
would say he has the eyes of a dreamer. Somehow, I feel in an inexplicable way
that there is something more than mere dreams behind those heavy lids".

After the glorious meeting at Chengleput which left an indelible impression on

Paul Brunton, he narrates a strange experience at his home far away from
Changleput when he was fast asleep.

"The next thing of which I am aware is sudden awakening. The room is totally
dark. I feel my nerves strangely tense. The atmosphere around me seems like
electrified air. I pull my watch from under the pillow and by the glow of its
radium-lit dial, discover the time to be a quarter to three. It is then that I become
conscious of some bright object at the foot of the bed. I immediately sit up and
look straight at it.

My astounded gaze meets the face and form of His Holiness Shri Sankaracharya. It
is clearly and unmistakably visible. He does not appear to be some ethereal ghost,
but rather a solid human being. There is a mysterious luminosity around the figure
which separates it from surrounding darkness.

Surely the vision is an impossible one. Have I not left him at Kancheepuram? I
close my eyes tightly in an effort to test the matter. There is no difference and I
still see him quite plainly!

Let it suffice that I receive the sense of a benign and friendly presence. I open my
eye and regard the kindly figure in the loose yellow robe.

The face alters, for the lips smile and seem to say:
Be humble and then you shall find what you seek.
Why do I feel that a living human being is thus addressing me?
Why do I not regard it as a ghost, at least?

The vision disappears as mysteriously as it has come. It leaves me feeling exalted,

happy and unperturbed by its supernormal nature. Shall I dismiss it as a dream?
What matters it?

There is no more sleep for me this night. I lie awake pondering over the day's
meeting, over the memorable interview with His Holiness Shri Sankara of
Kancheepuram, the "Hierarchy of God" to the people of South India."

The philosophy of Adi Sankara that bears the name 'Advaita' has come to be
regarded not only in India but even abroad as one of the most valued products of
the genius of mankind in its researches of the eternal truth.

Of the monastic institutions installed by the great saint in charge of his immediate
disciples to propagate the ideal of Advaita, the one at Kanchi came to be known as
Sri Kanchi Kamakoti Peetham. The 68th Pontiff in the hallowed line of succession
of spiritual heads of the Peetha is His Holiness, Jagadguru Sri Chandrasekharendra
Sarasvathi Swamigal.

It is our great good fortune that we have in our midst today, three great Acharyas in
the venerable lineage of Adi Sankara, and belonging to three successive
generations, a unique blessing no other Peetham can claim presently. In fact, the
Kanchi Kamakoti Peetham is the only Sankara Peetham in the country which has
been blessed with an unbroken line of succession of Archery's right from its
inception around fifth century B.C. more than 2400 years ago.
If Adi Sankara is worshipped as the very incarnation of lord Sankara(Siva) then
our Kanchi Paramacharya can be deemed to be the incarnation of Adi Sankara
Bhagavatpada himself. Sri R. Venkatarman, former President of India, spoke about
the Mahaswami thus:

'A living example of Lord Krishna's definition of the devotee most dear to me' (Yo
madbaktas sa me priyah'; Gita:XII:verses 13-14), the Kanchi Maha Swamigal
'hates no being' ('adveshtaa'), is friendly and compassionate to all, ('nirmamo
nirahankaara') has no conceit of 'I' and 'mine', balanced in pleasure and pain
('samadukhasukha') steady in meditation, and self controlled ('satatam yogee
yataatmaa'), possed of firm conviction ('dhritaniscaya'), mind and intellect
dedicated to the Lord ever ('mayyarpitamano-buddhi'). His Holiness, therefore, is
nearest and dearest to the lord, nay, one with Lord himself ('atmaiva me matam')

Adi Sankara had to contend within his life-span of just 32 year, two different and
conflicting schools of thought. His philosophy alone emerged as indestructible in
the ultimate analysis.

The Mahaswami at Kanchi who has completed a century is the incarnation of Adi
Sankara who is an Avatar of Ishwara Himself. The Mahaswami is an unparalleled
"ball of fire", to destroy all the ills of society.

The ten Commandments of the great Paramacharya culled out from his various
utterances is given below. These extracts from his speeches mark him as a great
savant in the history of mankind.

1. One of our duties as human beings is to avail ourselves of every opportunity

to do good to others. The poor can serve others by their loyal work to the
country and the rich by their wealth to help these poor. Those who are
influential can use the influence to better the condition of the lowly. That
way we can keep alive in our hearts a sense of social service.
2. Man by himself cannot create even a blade of grass. We will be guilty of
gross ingratitude if we do not offer first to God what we eat or wear. Only
the best and choicest should be offered to him.
3. Life without love is a waste. Everyone of us should cultivate prema or love
towards all beings, man, bird and beast.
4. Wealth amassed by a person whose heart is closed to charity is generally
dissipated by the inheritors; but the family of philanthropists will always be
blessed with happiness.
 5. A person who has done a meritorious deed will loose the resulting merit if
he listens to others praising him, or himself boasts of his deeds.
6. It will do no good to grieve over what has happened. If we learn to
discriminate between good and evil, that will guard us from falling into the
evil again.
7. We should utilise to good purpose the days of our lifetime. We should
engage ourselves in acts which will contribute to the welfare of others and to
our own up-liftment.
8. We should perform our duties that have been prescribed for our daily life
and also shall be filled with devotion to God.
9. One attains one's goal by performance of one's duties.
10.Obtaining Jnanam is the only solvent of our troubles and sufferings.

Pandit Jawaharlal Nehru has written in his 'Discovery of India' about Sankasa as
follows:

"Sankara was a man of amazing energy and vast activity. He was no escapist,
escaping into his shell or into a corner of the forest seeking his own individual
perfection, oblivious of what happened to other. In a brief life of thirty two years,
he did the work of many long lives and left such an impress of his powerful mind
and rich personality on India that is very evident today."

The above description of the Great Master can be equally applied to the
Mahaswami whom we all see as the Adi Sankara of the 20th century, in the
unbroken line of pontiffs from 482 B.C. (2620 of the Kali Era) till today.

The Sage of Kanchi-A vision of divinity

Dr S.V. Chittibabu

Not all the pomp and pageantry of world reflect such glory as the mellow virtues of
the hold man" says Dr. Radhakrishnan. The Paramacharya of Kanchi is one of the
rarest spiritual gems that radiate the 'light divine' which is indescribable. When
some people ask me as to what I think of the Sage of Kanchi Kamakoti Peetham. I
simply tell them I cannot delineate his personality but that I fell his presence, his
overwhelming presence. Hundreds and thousands of persons wait for hours to have
a 'darshan' of him. They do not belong to the category of superstitious masses who
observe the formal practices of religions and think that their sins have been washed
away. They are devotees who are highly educated people like doctors, engineers
academics and what not. They are not the ones who could be impressed and or
persuaded be mere miracles. They think and they feel the powerful influence of the
Acharya's serene and silent Holiness which reflect the symmetry of his divine soul.

The first glimpse of the Paramacharya that I had was in the early sixties when I
was Deputy Director of School Education and since then I have been now and then
visiting Kanchi to offer him my 'pranams' and seek his blessings. During those
years when he used to undertake his spiritual tours and address many a gathering
of ardent devotees, I had the privilege of hearing his illuminating and heart-
touching talks which never failed to inspire the loftiest and noblest of thoughts in
the hearers.

I would like to recall some of the Paramacharya's word of enlightenment and

comfort which marked most of his addresses that I had heard years ago.

"Beyond the clouds the sun still shines. Even so beyond the tamas or darkness
there is the brilliant sun coloured deity. Don't lose heart simply because you
happen to be in distress or disappointment."

"you will be never be able to attain fulfillment of your life by mere theoretical
study. On the other hand, spiritual regeneration needs the travail of the spirit. You
have to pass through so much laceration of the heart, so much pain of the mind. All
these things you will have to go through, if you want inwardly to see the Spark
Divine, and if you desire to perceive that there is something superior to this world
to mammon".

'All branches of discipline have only one end. An insight into Reality is the end of
all kinds of discipline, Sarvasastra-prayojanam atma-darsanam. Knowledge cannot
be dichotomised. All truth must be regarded as one whole. The supreme pursuit of
truth is that which makes a human being dignified and civilized. If you are able to
do it, then you become a really civilized being".

"we put on a sacred thread and call ourselves learned people. We put on the orange
robes and call ourselves Sanyasins. But it is not the thread, it is not the clothes that
make a man learned or a monk. True religion is the deep spirit of humility,
renunciation and service."

"It is necessary for our young boys and girls to have a proper perception of values.
They must have a sense of proportion in the things which they do, an
understanding of great books and companies of great men. It is no use collecting
books. It is necessary to make students love reading, a really educated man,
university man, must be a lover of reading."
"Clarity of speech, purity of body and sanctity of spirit-all these three things are to
be aimed at by education. If our men are to regard themselves as truly educated.
they must be aware of the divinity which is the central being in them, failing which
they are 'narapasus', human animals who walk about in this world merely feeding
themselves procreating and then looking after their own interests."

James Russell Lowell once observed thus: "Children are God's apostles, sent forth,
day by day, to preach love and hope and peace". It was as one such child that the
Paramacharya would appear to have been ordained by God to be born to Sri
Subramania Sastrigal and Mahalakshmi Ammal in Villupuram on May 20, 1894.
The day when this child was, born the child which was later to become the
Jagadguru Sri Chandra-Sekharendra Saraswati, Sankaracharya of Kamakoti
Peetham, was the holy Vaisakha Poornima day, the sacred day on which Gautama
the consecrated the earth by his birth. It was the will of God, I should say, that this
child should hail from a humble teacher's family to prove that true nobility is
derived from virtue and not from birth. This child, endearingly called Swaminathan
by his parents, impressed his school Headmaster, who was a Christian, to such an
extent that the latter prophesied that his ward would one day be a great celebrity.
While being a student in the IV Form in the American Mission High School,
Bindivanam he earned the applause of the audience by playing the role of Prince
Arthur in Shakespeare's king John' with the characteristic aplomb of an
experienced actor. Then again he took delight in attending Bible classes without
any mental reservations. What was then even more surprising was that the won a
prize for his knowledge of the Bible. It was in 1905 when the divinely gifted boy,
Swaminathan, was initiated into the Gayathri Mantra, that the then Acharya of the
Kamakoti Peetham intuitively saw in him his spiritual successor. And as foreseen
by him, Swaminathan when he was barely 13 years old, was initiated as
Sankaracharya at a spiritual ceremony held at Kalavai near Arcot in North Arcot
District. The boy's formal installation as Jagadguru or World Teacher-a tittle given
to the Acharyas of the Sankaracharya Peetham-took place later in Kumbhakonam.
He was taken in a spectacular procession round the city, with two aged Maharanis
of Thanjavur sending their royal caparisoned elephants and horses with ornately
dressed attendants and other gifts to celebrate the memorable event.

The Acharya completed his in-depth study of the Sastras with the help and
guidance of Sanskrit scholars of undisputed eminence of Mahendramangalam on
the banks of the Akhanda Kaveri river near, Tiruchirapallli. It may seem strange
but yet it is true that during this period of studentship he learnt to row in a boat to
the islands as well as acquired knowledge of astronomy and photography.
Returning to Kumbhakonam in 1914, the Acharya took over the complete control
of the Math and addressed himself to the task of making it a hub of spiritual
activities and a cynosure attracting many an erudite scholar of distinction who
deemed it a privilege to give their discourses in his presence. His own expositions
demonstrated his inimitable flair for drawing examples and parallels from a variety
of disciplines like history, literature and culture to present Indian Philosophy in
broader and sharper perspective. His more than ordinary familiarity with Sanskrit,
Telugu and Tamil classics stood him in good stead in the implementation of, his
plans and programs. As part of his self-education the Jagadguru set out from
Kumbhakonam in 1919 on, what one may rightly call, a `Vijaya Yatra', A
triumphant tour of India that lasted twenty long years-an episode, sui generis, in his
relentless pursuit of truth, beauty and excellence. In this respect he reminds us of
the historic religious quest of Adi Sankara whose peregrinations all over India lent
Vigour and strength to his Advaitic School of Thought.

Today at Kanchi the Paramacharya spends much of his time in deep meditation for
the good of mankind. He does not talk now in view of his present condition of
health. Nevertheless thousand throng the Kanchi Kamakoti Peetham to have a
darshan of the divine sage whose mellow vision transcends all barriers of caste,
colour and creed. In this context, I wish to recount a memorable incident dating
back to June, 1985 when Dr. M.A.M. Ramaswamy, Pro-Chancellor of Annamalai
University, and I, as Vice-Chancellor, approached the Jagadguru for his blessings
for the successful starting of the Rajah Muthiah Medical College in the University.
He was gracious enough to grant us a private audience and patiently went through
the brochure on the project submitted to him for his perusal. What amazed us very
much was the manner in which he put to us searching questions to know how we
proposed to carry out a stupendous project like the setting up of an institution
which entailed hefty outlay of money in the incipient stages, which only showed
his masterly grasp of the intricacies and complexities involved in the execution of a
mammoth scheme like the one undertaken by the University. It was clear to us that
the Acharya was at once pragmatic and human when it came to the question of
dealing with mundane issues. Our joy knew no bounds when he sprinkled some
vibhuti on the brochure and returned it to us, while conferring his benediction on
us with a profusion of gracious love and presented us with shawls which are
treasured by us to this day as the most valued possessions of ours.

His Holiness Pujyasri Chandrasekharendra Sarasvathi Mahaswamigal is entering

the 100th year shortly and the celebration of this memorable event will constitute a
golden chapter of matchless radiance in the religious history of our country, nay, of
the world, for the reason that it is the first instance of a glorious reign of the Head
of a spiritual Ministry that has lasted nearly nine decades. To mark this momentous
occasion, spiritual rituals have already been set afoot by the Centenary
Celebrations Committee. While the religious ceremonies are being performed, we
would do well to pay our homage to the Jagadguru by taking solemn pledge that
we shall abide by the ethical canons of honestly, truthfulness, rectitude, love and
faith in the eternal verities of life as enjoined by him with unwavering
determination, resolute courage of conviction and unerring fixity of purpose. Let us
fight division unawareness, inertia, ignorance and falsehood. To succeed in our
Armageddon against the sinister forces of evil, we need to revamp and rejuvenate
our educational system which is presently direction-less and aimless, and infuse a
new spirit and a sense of dynamism in our youth who must be made be appreciate
and taught to love all things that are beautiful, all things that are lofty, all that are
healthy, all that are magnificent and all that are noble.

The essence of the message of the Sage of Kanchi, who is himself a vision of the
Divine, is that spirituality is the core of every religion. Dogmatic exclusiveness and
intolerance is no part of true religion. The more spiritual a man is, the more
universal is only. It is such men as are both human and universal that can bring
about a transformation of mankind into a wholly constructive force capable of
redeeming society from its inner impoverishment. May our Jagadguru Pujyasri
Paramacharya live in our midst for many many years to come as a central rallying
point from which men could perceive the entire panorama of Indian thought,
culture and philosophy and say, "Here is the Unity of India."

My experience with His Holiness

Dr. Mandana Mishra

It is a matter of great honour of all of us that the centenary celebrations of His

Holiness Jagadguru Sri Sankaracharya Sri Chandrasekharendra Sarasvati
Swamigal of the divine Kanchi Kamakoti Peetham are being held this year. I had
the privilege of having Swamiji's darshan for the last 30 years. My teacher, late
lamented Mahamahopadhyaya Acharya Shri Pattabhiram Shasthri, was a
conventional disciple of His Holiness and because of him I had the good fortune of
belonging to the same conventional lineage. On the occasion of His Silver Jubilee,
late Shastriji had gone to Madras and he was accompanied by some of my friends
and myself as also the ex-professor of National Ayurveda Institute, Vaidyasri M.L.
Bhardwaj. The primary purpose of our visit was to have darshan of His Holiness
and to go around the city of Madras. Our revered Guruji started with this resolve
that we would first have the darshan of His Holiness who was camping at Sanskrit
College, Mylapore and then we could go round the city. Thousands of devotees
gathered as the pandal to have His darshan. By some strange coincidence we were
always among the first to return the pandal and because of the strong desire to have
His darshan, we would stay on for the entire day and return only late night.

On that occasion itself, a Commemorative Volume on His Holiness edited by late

Dr. V. Raghavan was released. His Holiness paid special attention to my Guruji
and to me and gave us His blessings.

His Holiness is an erudite scholar and all that is of value in Indian thought or
spirituality is, as it were, personified in him. It is because of His penance that the
prestige of Kamakoti Peetham has been established throughout the world and
Kanchi has attained the same importance as it had at the time of Adi
Sankaracharya. I had the privilege of seeing His Holiness in His multifarious
facets. He is so strong in His will that merely by His desiring something, it is
achieved. Whenever His devotees are in trouble their woes will disappear merely
by having a glimpse of His Holiness or even by just remembering Him with true
devotion. This has been my finding, not once but many a time.

Today we see that all over India the study of Vedas is safeguarded and taken
proper care of and this is because of the inspiring influence of His Holiness. Not
only has he given protection to Veda pathasalas, Vedic pandits and Vedic students,
but also he has been constantly keeping their interest supreme in his mind.
Honouring Vedic pandits, presenting them with jewelry and arranging for their
regular income have become His normal routine. Whatever program the
Government of India is implementing for the propagation of Vedas they have all
been done at His instance. It is well known that it was at His instance that the late
Prime Minister Shrimati Indira Gandhi created an apex institution, Rashtriya Veda
Vidya Pratishthan for the preservation and propagation of traditional Vedic lore.
Veda Sammelans are being organised in various parts of the country. Veda-pandits
are honoured and at the root of all is the direction given by His Holiness which is
being implemented by the Central Government and the State Governments.

His Holiness is held in high esteem not only in this country but the world over.
Some foreign scholars have also been inspired by Him. This has once again
established India as a cultural leader of the world.

Sitting in a corner as he does, He keeps His eye on every single Vedic pandit living
in the country, even in a remote village. It was in implementation of His orders that
a Viman Mandap was constructed at Sangam in Allahabad at an enormous cost. He
has all along been concerned about the protection of Vedic Studies and Indian
Culture in the northern parts of India. For this purpose His disciple Jagadguru
Sankaracharya Shri Jayendra Sarasvati has been visiting North India time and
again.

Kurukshetra is a place where Shri Krishna delivered the message of Geeta to

Arjuna. His Holiness had, therefore, conceived the idea of having a statue made
Kurukshetra showing Shri Krishna on the chariot preaching the Bhagwat Geeta to
Arjuna. Today this idea of His Holiness has been translated into reality and this has
added to the prestige of this important holy place.

His Holiness has always immersed himself in Tapas. But at the same time he is one
always among the suffering humanity so that every one claims Him as his own.
Whenever we went to Kanchi He would give directions that all facilities be
provided to us, Himself remaining detached in every respect. It was His habit to
select some lonely spot like an old temple and make it His abode and this would
transform that place into a place a pilgrimage for everyone. Many dilapidated
temples having been revived by His stay there.

About 10 to 15 years back while touring Karnataka, He selected a dilapidated

Shivalaya in the jungles of Gulburga and stayed there. I had the fortune of visiting
Him along with Dr. P.N. Kawthekar and Dr. C.R. Swaminathan at that time. It was
Shivarathri and thousands of devotees had some to have His darshan with the result
that this spot has now become a divine place. After darshan when we approached
Swamiji with the request for leave to return home he gestured to one of His
attendants to bring three shawls. The attendant was in a fix, as it was impossible to
procure shawls in that jungle, and he expressed it to His Holiness. Even as he way
saying it, a gentleman arrived with a consignment of about 50 shawls and
presented the same to Swamiji. We were all astonished to see this and were
convinced that whatever He desired would be accomplished without any delay.

At the same time another devotee brought some gold on a platter and placed it
before Swamiji. His Holiness ordered that this gold be sent to Kasi Vishwanath
temple where, it was reported, some gold had been stolen, from the sanctum
sanctorum, saying that to make good the loss in that holy temple was our primary
duty. This indicates the magnanimity of Swamiji and the concern that he has, for
all the holy places in the country.

A couple of times, I had the occasion to visit Swamiji along with Dr. T.N. Dhar,
the then Joint Educational Advisor, Government of India. Every time he would
mention some important text ad would desire that arrangements be made for its
reprinting. This would give us an insight into the vast extent of His knowledge of
Vedic literature and His deep concern for its preservation. In a period of one or two
months, 3 or 4 very important texts were thus got reprinted according to His desire
and these were places at His feet, on which He showered His blessings an
abundance.

No wonder, important leaders of our country pay a visit to His Holiness time and
again and obtain strength by His blessings. For me His blessings have been God's
own and whatever little we have been able to do for Sanskrit and Indian culture, it
has all been due to His blessings which have given us enormous strength and
inspiration. We pray to God that the blessings of His Holiness remain with us for
all time to come.

Kanchi Mahaperiaval

Dr. N. Mahalingam

A mere thought of Mahaperiaval makes one come out with the expression "He has
seen God". This was what the followers of Moses said when he returned with the
Ten Commandments. Such people are born once in ten thousand years and are
called as Avatarapurushas. Moses gave Ten Commandments but Paramacharya's
life itself is a Commandment. Every word of what He speaks is a word of wisdom.
Thousands have written on Mahaperiaval, on His traits of greatness, on His
capacity to bless people, to solve the problems of people and lead humanity. Let
me in this article highlight some of the statements of the great men on this great
sage.

Eminent foreign scholars like Paul Dukes, Paul Brunton, Eughina Borghini, Milton
Singer, Robert Walser and many others of international renown have come all the
way to India to meet His Holiness and receive His blessings. In my opinion, no
other Acharya had attracted so many foreign disciples as our Paramacharya. Every
one of these people has been inspired by His Holiness. He kindled an intellectual
spark in them. It was the great writer K.S. Venkataramani of international renown
who wrote in Bhavan's Journal of May 16, 1981, "Wherever my Acharyaswami is,
there you find, burning steady and pure, the lamp of life and knowledge. He has
surrendered everything at a tender age, youth, wealth and all the civil pleasures, for
the service of man and the continuance of a mission. He is dear to us, even as the
rolling sea is to the land-soiled art. Passionate and deep-rooted is our attachment to
Sankara. He is our greatest blessing and our Adi Jagadguru". He is our greatest
blessing and our Adi Jagadguru". The author of these words was acknowledged as
a great writer by no less a poet than Rabindranath Tagore. K.S.V. is no more, but
he was a farsighted writer. When he wrote these words, he was the only, rather the
first person, who compared Paramacharya with Adi Sankara. Today everybody,
almost every writer calls him a an Avatara of Sankara. What does it show? Great
men see far ahead of times.

Bhartuhari, the saint king who authored the Trisataka said in his Neeti Sataka,
"Those great and good men are rare who in thought, word and deed are filled with
the ambrosia of Punya and who by series of benefaction satisfy the three worlds
and who harness together even the little good qualities of others into the strength of
a mountain and make them blossom in their own hear". Those words aptly apply to
Paramacharya. His greatest trait is His detached attitude. I would call it "detached
attachment". He came into contact with thousands of people of all sorts belonging
to different types of traits. But He discerned only the good qualities in them and
associated with them only in the context of their noble traits, always unmindful of
the defects of the individual. By this detachment he showed that he was
compassionate impartially and stood head and shoulders far above other mortals.

Dr. T.M.P. Mahadevan described Paramacharya as a "Mahapurusha" and

according to Him "His presence is a blessing to the world. Thousands of people
profit, even without their knowing, by contact with a Mahapurusha. There is no
discard or divergence of views among the wise. The peace that pass the
understanding is what they spread. Let the people resort to them for gaining
liberation from the letters of finite existence."

Who is a Mahapurusha? A Mahapurusha is one who radiates wisdom and light to

others. I have from my own experience found out that Paramacharya is a
Mahapurusha who can radiate light and wisdom to others.

There were three occasions when I had the spiritual experience of being at close
proximity with a great sage of the level of Vyasa. Once when He visited our Sakti
Pipes Factory at Elavur where he gave all of us the benefit of witnessing the
Chandramouleeswara Pooja. The second occasion was when I went to Him to have
His blessings for the Kumbhabhishekam festival of Vadalur Satya Gnana Sabhai
which he gave spontaneously with a heart full of joy. The third occasion was when
I met Him with Bhageerathan just to pay my respects. He asked me to have the
darshan of the Goddess at Thiruvanchiyam which I did and I was immensely
benefited. Of course, I received His blessings recently when I went to Kanchi to
hand over copies of "A Hundred Years of Light" which I brought out on the
occasion of His Centenary Celebrations.

Paramacharya has a highly pragmatic and spiritual approach to problems. In an

exclusive interview to the illustrated Weekly of India on 11th August, 1963, he
stated: "It (Sanskrit) is still a living language, in a recognizable form, in Thailand,
Burma, Indonesia, Ceylon and several other countries. When we adopt Sanskrit as
the national language, we show our readiness to share the common heritage of all
the South-East Asian countries, which will at once accept India as one among
them. The Russian language also contains a number of words derived from
Sanskrit. It is high time we raised our classical language to the status of a modern
language for practical, utilitarian purposes. Meanwhile, let us not banish English
form our hospitable land. It is a wonderful language, is it not? It is our only
medium of communication with the outside world/"

In fact, I have been in my own humble way propagating this view during the last
ten years. To my pleasant surprise I found that His Holiness was the pioneer in this
matter. Obviously it was the will of God that I should be His agent to give
circulation to this view of Mahaperiaval.

Like his predecessors, the Sage of Kanchi, with His capacity for subtle inspiration,
guides the national mind and He has been doing so for many years. Instances are
many. However, a few can be cited. He fully identified Himself with the National
and Swadeshi movement in those days, changed over to Khadi as His saintly attire
and this was His symbolic personal association with the national cause of freedom
struggle.

Again, when the Indian Constitution was being framed, Paramacharya called a
well-known Vedic scholar and asked him to meet Sardar Vallabhai Patel to pass on
a message from Him on the need for a vital provision in the Constitution to the
effect that the religious belief. This message was duly transmitted through a
meeting arranged by "The Hindu" with the visiting officials of the Indian
Government with the Vedic scholar deputed by Paramacharya. As a result Article
26 of the Constitution was enshrined and this extended constitutional protection,
not just to the major religions-Hinduism or Islam-but to every sub-sect of these
religions.

Another instance of the national spirit of His Holiness was the lifting of the ban on
RSS through the influence he exerted on T.R.V. Sastry who negotiated with the
Government of India and succeeded in the effort. Addressing the Swayam- sevaks
in the Sanskrit College lawn in 1962, the Sage said "This is not a reception to me
individually. It is really an honour for the cause I represent. In olden days, the
kings used to receive and honour Sanyasis. Today our rulers are not following that
tradition. In order that we do not feel that we are not honoured, you have given this
honour". He looked upon the RSS as a national organisation which stood for the
national cause.

To Mahaperiaval, Hindu culture and Indian culture are one and the same. That
does not mean sectarianism or fanaticism. In his eyes Hinduism is a broad-based
religion. One example will make it clear. the Israeli Consulate in India published a
booklet which it says that in 107 out of 108 countries the Jew were singled out for
persecution and that the only country where they were allowed to survive and
treated as brothers and sisters was India. Thus religious toleration was part and
parcel of Hinduism.

One can write volumes on Paramacharya and volumes have been written on Him.
The late Mrs. Indira Gandhi who visited His Holiness often said "The Acharya is
one of the greatest men living on earth. He is in line with the ancient sages of India
who by their mere presence gave strength and understanding to all of us. To meet
the Acharya is a rare spiritual experience. He is a living Truth and Compassion."

What H.G. Wells said of Asoka applies to Paramacharya. With a slight

modification I assert: "Amidst the thousands of sages that have crowded columns
of history, the name of Sri Chandrasekharendra Sarasvati Swamigal shines and
shines alone - a star in the firmament of philosophy, religion and literature."

My blessed experience

Mahavidwan Dr. S. Arunaivadivel Mudaliar

The word `Kadavul' in Tamil meaning God is significant because He stands

beyond (`Kada') as well as with (`ul'). He guides and activates beings in the form
of "Guru, Lingam and Sangamam". All these three forms are indeed His
manifestations.

Among these three divine forms recognized by Saiva Siddhanta, the Guru form is
the foremost one. The Linga form is mute and expressionless. Although Sangamam
is a sharing form, it does not share words and wisdom. Only the Guru form
expresses itself, shares works and wisdom.
In our traditions we refer to Guru also as Acharya. Among the Acharyas, the chief
one is the `Paramacharya'. Indeed it is a rare chance for one to get a glimpse and
experience the joy of being in the immediate presence of a Paramacharya. If one
succeeded, I will rate it as a divine stroke or luck. Against this background, I wish
to share here with the readers the divine chance I got in my life of meeting the
God-incarnation, the Paramacharya of Kanchi.

Whenever we refer to Kanchipuram, only the Kanchi Kamakoti Peetham

Jagadguru Sri Sankaracharya Swamigal and Srimatham has been in existence for
several centuries come to our minds. The present time is indeed a golden period.

The Jagadguru Paramacharya Sri Chandrasekarendra Sarasvathi Swamigal is

entering His hundredth year. For 87 years He has presided over the destinies of the
Kamakoti Matham. His greatness and works of wisdom are known all the world
over. With profound gratitude all of us recall His generosity and kindness to all.

I have had the privilege of message Paramacharya on more than one occasion. His
gracious vision has fallen on me not only because I live in Kanchipuram, but also
because I have modest mastery over the Tamil language.

Appreciating my commentary on "Thirumurai", the Saiva Sacred Canon, the

Paramacharya honoured me along with my close friend and associate, Sri K.
Vijravel Mudaliar in the precincts of Kamakshi Amman temple. I recall His benign
blessings with gratitude and personal pleasure. In my 80th Birthday Celebration
organised by the Kanchi Perumakkal Thondaimandala Adeenam, The
Paramacharya honoured me with a silk shawl and Rs. 2,000/-

His concern for me and my family is deep. My only son, Sri. A. Palaravayan
(Professor of Tamil, Loyola College, Madras) too, enjoys similar concern. The
Paramacharya has always recognized my son and has given ample opportunities to
him to participate in the activities of the Sri Matham and encouraged him in
literary pursuits. I consider that all the recognition I have got in my life are
primarily due to my acquaintance with the Paramacharya, a personality that beams
and radiates sympathy, concern and kindness.

The township of Kanchi has several credits. Tamil language can boast of eight
Kanchipuranams explaining the mythological and historical aspects of the temples.
Among these Puranams, many people follow the one composed by Madhava
Sivagnana Yogi of Tiruvavadhthurai Aadhinam, I wrote a commentary on this
puranam and in that context, the Paramacharya sent a messenger to locate the
temples that are mentioned in the puranam and where continued worship is going
on. As per His directive, I made a list which included the Mangala-teertham and
the "lost" Mangaleswaram temple as one located right in front of the Sri Matham,
when the Paramacharya came to know this, He ordered the Matham to repair the
tank and locate the temple, so that worship can again take place.

This temple and the tank are believed to have been built by `Mangala' an associate
of Uma Devi from Mount Kailasa. The Paramacharya has ordered for the
continued repair o several other temples identified in the commentary on Kanchi-
puranam.

According to this Puranam, Brahma conducted a Yagna and was blessed by Siva at
a place called "Sivasthanam". The present name of this place is Tenambakkam.
That is why the Paramacharya camped at Tenambakkam for a few years and
graced the disciples and followers at the holy sport.

I am indeed gratified that I have small place in his great heart as a commentator of
this Kanchi-puranam.

I pray to Kamakshi and Ekambaranathar to bless the Paramacharya to adorn the

Sree Peetham of Kanchi Kamakoti Matham for many more years to come.

Compassion and objectivity of H.H. Paramacharyal

Dr. P.K. Sundaram

It was when the Pope had come to Madras and a conference on the Religions of the
World had been organized by the leaders of Christian religion in the Rajaji Hall,
Madras, Distinguished representatives of all major religions had been invited in the
usual formal way by a letter with a request to intimate the consent to participate a
delegate-speaker along with a passport size photograph so far there was nothing
singular or sensational. Only when it was known that the Jagadguru Sankaracharya
of Kanchi Kamakoti Peetham was one of those so formally invited and asked to
send a passport-size photograph, the shock-wave spread and many a pious follower
of Sankara felt deeply upset at the affront. There were outspoken comments and
criticisms duly conveyed to the authorities concerned.

The Christian leadership rose to the occasion by deciding to undo the damage
before it was too late. The responsible representative of the Archbishop of Madras
at that time wad deputed to meet His Holiness the Paramacharya of Kanchi
Kamakoti Peetham and explain the mistake and tender apologies to Him. The role
of taking this Father fell upon my weak shoulders, due to the good offices of a
professor in a College in Madras who happened to know me.

The Father took me in his car to Kanchi and I promptly contacted the Math
Manager and appraised him of the delicate mission. He took action at once and the
next thing that happened was the direction from Sri Bala Swamigal, His Holiness
Jagadguru Sankara Vijayendra Saraswati to take the Father to Him.

His Holiness Sri Sankara Vijayendra Sarasvathi Swamigal gave a benign audience
to the Father and learnt from him the circumstances and purposes of the visit. His
Holiness fully appreciated the spirit of the move and blessed him,

A few minutes later the Father along with me was ushered in the presence of His
Holiness Jagadguru Paramacharya Sri Chandrasekharendra Sarasvathi Swamigal.
The sight was breath-taking and contrary to what we expected. His Holiness was
running high temperature, was lying on the ground covered, not with any woolen
blanket, but with a raw mat. His head alone was visible but the eyes were closed.
Because he was in that posture, we were not allowed to prostrate in homage.

The Christian father and other stood transfixed around the Paramacharya at a
respectable distance. At a gesture from the Paramacharya which was hardly
noticeable to the onlookers, an authority of the Math asked me to explain the
purpose of the visit of the Father. Succinctly I traced the origin of this strange
mission and resultant visit undertaken at the instance of the Archbishop in which
the mistake was regretted and the Father was there to express it in person and to
receive the blessing of the Paramacharya for the success of the conference at
Madras. All the time, it was evident, the Paramacharya was listening to every word
that was being uttered. For, the moment the statement ended, the Paramacharya
shot both His arms out of the mat and blessed the Christian Father with folded
palms moving them up and down three times.

It was at once known that the blessings sought for had been given. No one
understood better the message with all its significance than the Father himself, as
he confided to me on the way back to Madras.

The Father received all the Math honours due to a distinguished guest, among them
a beautiful shawl profusely laced. The Father had the shawl on him throughout the
journey till he want back to the Archbishop to report the outcome to his errand.
When it was suggested by me on the way back to Madras that he could remove it if
he felt warm, the reply was that he was overwhelmed by the grace of the sage and
had decided to have the shawl as a mark of that grace till he presented himself to
his superior.

To think the entire episode was taking place when the Paramacharya was laid flat
with temperature scorching him and that too at that advanced age throw into bold
relief the high seriousness of his inherent humanity, charity and understanding.
That was a clear instance of the spirit winning decisively the battle against the
flesh.

Again, to me, a simple academician for one, the matter for great astonishment was
the analytic power, incisive thought and impeccable judgment that the
Paramacharya's recorded speeches and writings exhibit. Many of us are, I am sure,
quite familiar with His historical research ('I will also do some research' as he
himself jocularly remarked) into the date of Sankara.

True to his word, He meticulously employs the settled methodology of stating all
the available theories one by one against the position he has himself taken,
marshalling the opposite points of view and arguing the case without bias and
without making it appear faulty by the very mocking presentation of it and, finally
refuting them in the same order with evidence that have a bearing equal to those
that the opposition presented, it not greater in force and authority, and after all this,
leaving it to the listener or reader, as the case may be, to come to his conclusions,
deriving his own deductions.

With the entire stock of the traditional scholarship and wisdom as well as a
thorough grasp of the latest developments as the backdrop and thus with a total
historical perspective and sense, his research has a fullness which ordinarily a
research work on such themes by a modern historian lacks.

In the course of arranging the facts and evidences, the Paramacharya does not cling
to any position dogmatically. For instance, regarding Sankara's alleged reference to
certain Saiva saints in the Sivabhujangam that suggests that he should be placed
chronologically later than these Saiva saints like Siruttondar whose date is
definitely known, the Paramacharya does not hesitate to say that Sivabhujangam
may not be, and is not after all, the work of Adi Sankara but only of Abhinava
Sankara, a Peethadhipati of the Kanchi Math. Mistaking this Acharya for Adi
Sankara, some have rushed to the conclusion that 788-820 A.D. is the date of Adi
Sankara.

III
Similarly, His political perceptions as to how Indian democracy has to be evolved,
articulated for ahead of the times, are as relevant today as they were at that time, if
not more. This he does with the model of the functioning of the electoral system
and administrative machinery recorded in the famous Uttiramerur inscription of the
Chola period. Even if that electoral system could not be followed today exactly in
the same way, the principles at least on which it was founded are eternally valid.
Even as this article is being written, there is a letter to the editor of "The Hindu"
from an Indian resident in the USA in which a time limit to the tenure of a
legislator is required to avoid entrenchment in power and to minimize chances of
corruption and autocracy.

Paramacharya has dwelt at length on this aspect of political power on the basis of
the Uttiramerur inscription. The checks and balances recorded therein are the only
way to redress the ills that have befallen the body-politic of Indian democracy. The
basic note is the moral responsibility and purity of character along with a deep
faith in God and values of life-saving than any temporal power and possession.

We of this generation are singularly blessed in being at a time when His Holiness
Paramacharya turns hundred, having performed nearly a century of spiritual
ministration. May we prove worthy of His grace!

A living God on earth

Dr. S. Padmanabhan

In 1966 when I was working in the Nagercoil Branch of the State Bank of India,
one correspondent of the reputed daily "the Hindu" came there to discount a
cheque. While he was talking with the Manager the purpose of his visit which was
to write a detailed article about the Nagaraja temple at Nagercoil. He added that
only a man well about this temple and since he was not able to write the article he
wanted some one from the area to assist him. The Manager of the bank, Shri S.
Krishnamurthy who knew that I was interested in such writings introduced me to
the correspondent. Then both of them entrusted the work to me.

The article I wrote Nagaraja temple appeared in "The Hindu" on 7.8.1966.

continuing this, thereafter, I happened to write a series of articles about the various
temples in the area which appeared in "the Hindu" and also in some of the leading
journals of India including Times of India Express and Bhavan's Journal. In 1970
my articles on the temples of Kanyakumari district were collected and published in
a book form with a Foreword by the noted historian Dr. K.K. Pillay. In the same
year the Tamil version of the Book under the title Kumarimaavatta-kovilgal was
published with the benediction received from His Holiness Sri Sankaracharya of
Kanchi. My connection with the Sankara Mutt at Kanchi started from then.

After many years I got the great opportunity of having a darshan of Mahaperiaval
on 24th August 1986. I reached Kanchi Math early morning. I prostrated at the feet
of Mahaperiaval presenting my book Hinduism, the Universal Religion which was
a research paper presented in the World Hindu Conference held at Columbia in the
year 1982. Swamiji was convalescing after an eye operation. Moreover, due to sore
throat he was not able to speak. Sitting within the palanquin he talked gently and
one Kumaresan was speaking, putting across to the devotees what Swamiji was
saying in a low voice.

Receiving my book Swamiji closed the doors of the palanquin and with the help of
a torch-light started to read the book. After 15 minutes Swamiji was requested to
take bath. Within a short time he returned after he bath and said that he did not
have the mind to place book down. I cannot forget these divine words of
Mahaperiaval about my book. Looking at the from page containing the photograph
of Sivalinga which was found in Roma, and which I had taken during my visit to
Vatican Museum, Swamiji began to ask question after question. I explained to
Swamiji the details about the Sivalinga; Swamiji was giving a patient hearing.

Then he uttered appreciative words on my book "Kumari-mavatta-kovilgal"

written sixteen years ago, and "South Indian Temples", a paper presented in the
World Conference on Religion held in Madurai. He blessed me for the success of
my endeavors. I was wonder struck at Swamiji's photographic memory recalling all
that had happened several years ago.

Later in 1987 on the eve of my daughter's marriage and in 1990 at the time of my
son's marriage, I had the rare opportunity to have the darshan and blessings of
Swamiji.

The bridegroom selected for my daughter was a Major in the army. Hence many
members of my family were apprehensive and reluctant to have this alliance. At
this juncture the thought of Swamiji came to my mind and I went to Kanchipuram
with my family. When Swamiji was told about us, he stood up from his seat and
came to us. He blessed us and advised us to proceed further without any hesitation.
This incident was an unforgettable one. Needless to say, with the blessings of
Swamiji, the married people are happy.
It is my earnest prayer to God that this Avathar of Almighty may live many more
years and continue to bless the people of the world.

The Paramacharya-

The confluence of compassion

Dr. S.O. Ramakrishnan

Earl Stanley Jones writes of Mahatma Gandhi in his work Mahatma Gandhi-An
Interpretation: "One of the secrets of Mahatma Gandhi's strength was just this
holding in a living blend and balance strongly marked by antithesis."

What Stanley Jones speaks of Mahatma Gandhi applies in a greater measure to the
Paramacharya. In the Paramacharya, we find not just an artificial amalgam but a
living blend, a confluence of contradictory qualities, making him a rare gem
among stones and pebbles of men, a true and real personification of the answer that
Adi Sankara furnishes to a question raised in his Prasnottara-ratnamalika.

The question and the answer furnished by Sankara in the above work relates to this
reconciliation of opposite virtues that Jones talks about. Sankara offers a fusion of
polarities of the "Four Goods" (catur-bhandram) that one should aspire to possess.
The question runs thus: Q. What is that which is rarer than cintamani? the answer
is as follows: I will tell that is the Four-fold Good.

a) charity along with sweet words (deanam priyavaak sahitam) b) Knowledge with
humility (jnaanam-agarvam) c) Prowess with forbearance (Kshamaanvitam
sauryam) d) Wealth with renunciation (vittam tyaagasame-tham)

These four auspicious things one has to attain.

Knowledge and humility, prowess and forbearance, like Lakshmi and Sarasvathi,
seldom coexist. They are polarities. But the Paramacharya, in whom the opposites
are blended, stands for synthesis of opposites. He is thus the confluence's of
contradictories, an embodiment of the four-fold pairs of opposite "Goods".

To a question as who is the Preceptor, Adi Sankara in his Prasnottara-ratnamalika.

answers that he who, having attained the right knowledge by realising the Truth,
shows in practice his realisation and ever strives for the good of the disciple, is
alone a true Preceptor.
The Paramacharya viewed from this perspective is a preceptor in the real sense of
the term, as he stands equal to the definition that Sankara lays down for a Preceptor
It was 1963. I had just then obtained my Ph.D. from the Delhi University in
Philosophy. The topic of my thesis centered round the Advaita Vedanta of
Sankara. The Acharya was camping at Chidambaram. I was also staying at
Chidambaram with my father who was working in the Punjab National Bank as
Manager. With a view to obtaining the "Anugraha" of the Acharya, I went to the
Acharya's camp along with my thesis. As I was just entering the premises, the
Acharya was coming out after his afternoon rest. I was the first to offer "pranams".
The Acharya got himself seated in the palanquin and called me first. I placed my
thesis before the Acharya, in all reverence, introduced myself my names as the son
of Sethuraman, Manager, Punjab National Bank explained the purpose and sought
his "anugraha". The Acharya asked me about my thesis, which I explained in a
nutshell. He took the copy from me, and began reading it, with the help of a
magnifying lens. He then asked for the Degree certificate and went through it.

What he said afterwards simply shook me to the roots. He said in Tamil

"Ramakrishna, ithai naan padichtu tharen". (Ramakrishna, I will return it after
going through it). The book was taken inside.

The Paramacharya is the personification of the Advaita Experience. He is

"Sarvajna", all knowing. Having known "that" by which everything else is known,
what is there for him to learn in the world, much less from my book? yet, as if to
define `humility', he had the grace and magnanimity to say that he will return the
book after reading it.

the next evening, the Paramacharya was on a procession, by walk, round the city.
When he reached the Punjab National Bank, in the South Car Street, my father was
introduced to him as the Manager, Punjab National Bank. The Acharya at once
asked my father "ni Ramakrishnan thahappanaar thanne? (you are the father of
Ramakrishnan!)"

I write these words with tears trickling down from the eyes, enthralled at the
humility of this great saint and my mind exclaiming in ecstasy the words
"Humility, thy name is Paramacharya."

2.The following is an example of prowess with forbearance.

In 1974, I was facing a problem in my profession. It was suggested by many that I

seek a legal remedy. But I made it known to every one that my I seek a legal
remedy. But I made it known to every one that my final court of appeal was the
Paramacharya. In May 1974, I went to Thenampakkam to offer my obeisance to
the Acharya and also place my case before the Acharya. But strangely, before the
Acharya. But strangely, before I could even start mentioning it the Acharya began
narrating my case, and gave me a hint as to what was going to happen after 1975.
Towards the end of the conversation, the Acharya asked me if the name of my
superior was "Mr. x". I answered in the affirmative, thinking that the Acharya was
going to pass strictures against him. But to my utter surprise, there was not even a
whisper of reproach, a word of displeasure. On the contrary, the Acharya struck a
positive not "Ni Kshemamaa iruppe, poittu vaa! (You will be prosperous, you can
go)", obviously to teach me that I, instead of developing negative attitude of
remorse and revenge, should make a positive approach to men and matters.

The Acharya is as Omnipotent as he is Omniscient. But the prowess is never

deployed for destructive purposes. On the contrary, it is synthesises with its
opposite, Forbearance, In the Acharya, the polarities are blended-Omnipotence
with Forbearance and Omnifelicity, a confluence worthy of admiration, adoration
and adoption.

The Saint amongst Saints

Kainkarya Siromani Dr. S.V. Narasimhan, D.Litt.

Our Punya Bhoomi, Bharatha Varsha, has been known for having given birth to
scores of saints over centuries, who, by their penance, erudition, eloquence and
unfathomable wisdom, have carved and shaped the destiny of India decades after
decades. To all these great men, I stand and salute in reverence.

Seldom has the nation, nay the world, witnessed a saint of the order of Pujyasri
Jagadguru Sankaracharya, Sri Chandrasekharendra Sarasvathi Mahaswami,
reverentially referred to as "the Paramacharya" of the Kanchi Kamakoti Peetham,
the 68th Pontiff reigning with luster and glory. Seldom has there been a
Sankaracharya in our recent memory who had ruled a spiritual ministry
continuously for 87 years as the Paramacharya had done and seldom, in our
memory, a Sankaracharya ascended to the Peetham at the tender age of 13,
completed 87 years of Chaturmasya Vratha and entered the 100th year, the
Centenary year.

History tells us that Lord Parameswara reincarnated Himself as Bhagwan Sri Adi
Sankara nearly 25 centuries ago in the sacred place called Kaladi in the State of
Kerala to quell the warring religious groups, to unite them under the doctrine of
Advaitic philosophy and to put Hinduism back once again on its pedestal. Over
centuries, vital values, both theological and mundane, have declined to such
pathetic depths that Sri Adi Sankara decided to reincarnate Himself once again to
restore the balance of order. the life and teachings of our Paramacharya are equal
in many respects to that of Bhagawan Sri Adi Sankara Himself. We were
privileged to live in an era called "Sri Chandrasekharendra Sarasvathi Mahaswami
Sripada Era".

The Paramacharya was living God on earth, a jeevan-Muktha, a saint who saw the
future with His divine eyes, a saint who attracted devotees not only from India but
the World over, a saint who has been acclaimed as an unparalleled Avathara in this
20th century, an Avathara who came to emancipate mankind from its throes and
thraldom.

Scores of volumes have been written on the Paramacharya. They will every remain
incomplete because this great saint's works and deeds can never be contained by
the mere writing. The 6 volumes thus far published carrying in their pages the
preaching of the Paramacharya titled "Deivathin Kural" (Voice of Divinity) in
Tamil is an encyclopaedia for mankind for one, finds answers to all that one may
call for in these volumes. If we can assimilate a portion of these volumes in our
day to day life, that would be the greatest homage we can offer to the
Paramacharya. And that exactly is what He wanted from us.

The year 1993-94, being observed as Centenary Year of the Paramacharya, is

studded with golden events: Kanakabhishkam, Swarnabhishekam and Swarna Pada
Puja to the Mahaswami that were performed on the 27th May and 4th June, 1993
respectively. Throughout the country several project have been initiated to mark
the Centenary year-projects to propagate the teachings of the Mahaswami,
institutions to house Veda Patasalas, colleges, hospitals, housing scheme for Vedic
scholars, organising rituals etc. all adding glory and glamour to the Centenary
Year. In the pages of this Souvenir volume there are impressive articles from
eminent men recounting their personal experiences with the Paramacharya - all
tuned to show that we lived before a Divinity in human form, in flesh and blood.

It is my forefather's great blessings to me. My first contact with the Paramacharya

was in the 1954 at a place called Kalavai, close to Kanchipuram. The 40 years
since then have been times of education, experience and devotion for me. I have
had scores of darshans in these 4 decades and every darshan was an experience by
itself. I can recall scores of breathtaking experiences that will prove that this great
saint was a saint amongst saints, God on earth and divinity that had descended to
bless us the mortals.

I want to narrate just two such instances.

(1) In 1957, His Holiness was camping at a place called Kattupalli, a village close
to Ennore, near Madras. I was stationed then a Calcutta and had come to Madras
on business, but squeezed some times to visit Kattupalli to pay my obeisance to
His Holiness. I had planned to get back to Madras by about 3.p.m. the same day
and had reached Kattupalli around 10-30 a.m. His Holiness was then performing
the Prathahkala Puja. I was getting restless to get back to Madras. His Holiness
soon after the Pujas retired advising His disciples to tell me that I could have my
food there and stay behind. Around 5p.m. His Holiness came back to give darshan
to the devotees, who were about 150 in number. I thought I could still have the first
opportunity to taking leave of His Holiness. Lo! I was the very last one to be
called. It was around 6-30p.m. and I was the only one left behind. His holiness
called me to His room and made me sit and the first question He shot at me was
"Ever since you came this morning you were in great hurry to get back. Aren't
you? I was stunned. I could say neither `yes' nor `no'. What a telepathy! His
Holiness read my mind texture by texture. His Holiness had purpose in retaining
me on that evening. The ways of great men are always followed by constructive
action to benefit humanity.

He commanded me to procure a building in the heart of Calcutta and house a

Samaveda Patasala there exclusively for Bengali boys. the South India Bhajana
Samaj was a rented tenant at no. 50, Lake Avenue, Calcutta. His Holiness
commanded "After you buy this building, you allow the Bhajana Samaj to continue
there". Politely I told His Holiness that it would cost a lot of money and that I
might find it difficult. But pat came the answer. "Take Rs.50,000/- from Annadurai
lyengar and go ahead". I humbly replied that those Rs. 50,000/- were equal to Rs.
50 crores for me and that upon making collections, the same would be returned to
the Math. I returned to Calcutta by the following morning flight and on reaching
there the first thing I did was to contact the landlord Sri Ashutosh Mukherjee.
Before I could begin the subject Sri Mukherjee said "I had a dream last night and
Mother Kali told me sell the building to you. Let us proceed."

What more does one need to say? His Holiness came in the form of Mother Kali to
tell the landlord at Calcutta to put the deal through. In 3 months the building came
into commission and it was called "Ved Bhavan" and it continues to resound to this
day with the resonant Vedic chanting.
(2) In 1967, His Holiness was observing His Chathurmasaya Vratha at Eluru in
Andhra Pradesh. A group of 50 of us had came from Calcutta to offer Biksha to
His Holiness. On the day of Biksha in the early morning I had left a word with a
disciple of His Holiness that I would like to have tape-recorded message of His
Holiness Paramacharya for the benefit of those devotees at Calcutta who could not
join the Biksha in the evening to Calcutta for which reservations had already been
made. I was asked by His Holiness to come at 3-30 p.m. But it was not before 5-46
p.m. that I was called in Finding that the time was running out I requested the
Biksha group to proceed by that evening's train to Calcutta and my wife and I
decided to follow the day after. The gracious His Holiness gave a tape-recorded
message, enquired about all at Calcutta and around 6-45p.m. queried "When are
you returning to Calcutta?" I humbly replied that I was due to go by that evening at
6-30 but it did not matter because the message of His Holiness was worth its
weight in diamonds and that I could go a day later.

The smiling His Holiness said "Go and try-May be the train could come today
late". Myself and wife rushed to the railway station to find that the train was late
by 3 hours. The Jeevan muktha who saw the future knew the train was coming late,
but did not tell me and instead said "try, you may get it".

Blessed readers, I wish to conclude by paying my obeisance to this great saint, for
His countless mercies to humanly and pray to the Divinities that we steadfastly
follow His teachings in order that Dharma will get continuously protected under
His all- embracing blessings.

The Maha-Svami and The Maharishi

Ra. Ganapati

Two reports I heard from the servitors of the Maha-Svami relating him to
Bhagavan Sri Ramana Maharishi I could myself easily attribute to their creative
artistry in elevating their own Master over every other holy man. Yet I wanted to
get confirmation from His Holiness himself for certain reasons.

The Maha-Svami, ever bubbling with wit and witticism had a unique way of
saying things. He said he did not want to give the same judgment on both reports
and so would call one of them as pettal (colloquial for pitatral) and the other as
ularal. The fun of it si that both the words mean the same, viz., talking nonsense!
To come to the two reports. One of them was that when the Maha-Svami was
circumambulating the Holy Hill during his camp at Tiruvannamalai, Sri Ramana
Maharishi purposely came out of his living room in the Ramana-Asrama and
walked to a particular spot from where he could see the Maha-Svami at a distance.

Even as I heard it I could write it off, because Maharishi was to me surely one to
whom the triad of the seer, seen and sight had dissolved in the oneness of the only
Self. (So it was to His Holiness. But he donned the role of the Teacher
exemplifying the ideal to the humans, and therefore was ever on the move to see
people and holy places.)

Decades back, a lad of sixteen, the Maharishi fled home to Tirvannamalai, afire
with the raging ardor to see the Fire-Linga of lord Arunachalesvara. He took
darsan, just one darsan, and with that the very idea of an object to be seen apart
from the self was burnt out! Though he lived in the very temple precincts for the
next five or six months, he did not visit the sanctum sanctorum again. To assert
that, contrary to what the Asrama sources say, he did come out to see that Maha-
Svami is, as the Svami himself said, nothing but pettal (nonsense).

Our Acharya Maha-Svami visited Tiruvannamalai twice, once in 1929 and again in
1944, both for the Kartika Deepam festival (when the holy beacon is lighted atop
the Hill). On both the occasions he also made the customary Giri-pradakshinam
(circumambulation of the Hill). The Ramanasraman lies on the route. I have heard
reports from two very reliable and respected persons attached to the Asramam, Sri
Kunju Svamigal and Mme. Suri Nagmma about what transpired when the Maha-
Svami passed along the route. Kunju Svami must have been present on both the
occasions and Nagamma on the latter one.

Bhagavan had already prepared the asramites not to take it amiss if the Acharya
did not enter into the Asramam and see him; because, according to one tradition,
one in the Jagadguru Peetham (Seat of the World-teacher) must not call on another
holy man on his own. As for himself, though he did not say it, he would not extend
an invitation to anyone for the simple reason that he did not have any desire or
need to see any body, anything. As for the asramites, they could, if they so wished,
gather outside and have darsan of the Acharya as he moved along.

And most of them did.

The asramites had great respect for the Acharya, especially by the forties, because
it was he who almost compelled Paul Brunton the Maharishi's feet, and it was
Brunton's soulful account of the Maharishi that threw open the window of the West
of the light of the Illumined Master. The book clearly shows that the Acharya
considered the Maharishi as "a high master" who can give "initiation into the real
yoga of the higher kind".

In one of his discourses in Madras in the early thirties, the Acharya had raked the
Maharishi, whom he referred to as Ramana Svamigal, among the jivan-muktas
(liberated even while living in a body). The asramites were naturally happy that the
respected head of a Sankara Math, uncompromising in such matters, gave such
praise to the Maharishi in public.

On both the occasions of his visit to Tiruvanna malai, the Acharya turned his eyes
towards the entrance of the Asrama, stopped for a few seconds looking round and
continued to walk, a still picture in motion!

Reminiscing the second visit Nagamma said, while all the other asramites went out
and waited at the gate for His Holiness, she alone was left with the Maharishi.

"Why have you not joined them?" he asked her.

"Because the Svami does not see Brahmin widows who have not shaved their
heads", Nagamma replied.

Though mature and tolerant not to denounce the orthodox custom, she felt a tinge
of sadness.

The Maharishi just nodded his head and looked at her with compassion, The
compassion assuaged her sadness. The simple nod too conveyed a lot to the
discerning disciple. It signified the Maharishi's acceptance of both the Acharya's
adherence to the institutional customs, and Nagamma's wisdom in not following
the other such windows who used to peep at the Acharya from a hidden place.

Here comes something antipodal between the Maha-Svami and the Maharishi. the
former stood foremost in strictly observing all the distinction laid out by the
Dharma sastras and orthodox traditions, whereas the latter stood foremost in
practicing equality. Even to merit the glance of the Maha-Svami one had to fulfil
conditions; a millionaires Brahmin widow was disqualified if she was not
tonsured! On the other hand, even an untouchable beggar could sit right by the side
of the Maharishi and eat along with him. Nay, if he so felt, there was no restriction
to his feeding the Maharishi from out of the alms in his begging bowl! How rude,
crude and cruel does the one appear and how suave, soft and sweet the other? How
is it that the Sweet gives his nod of approval to the Cruel?
If the Sweet cannot appreciate the Cruel, equally true is the vice versa. But
whereas the Sweet's appreciation of the Cruel came out in `just nodding,' the
Cruel's appreciation of the Sweet came out in a verbal flow. That was in the public
discourse given by the Maha-Svami the very night. To quote Nagamma, "The
Swami spoke at great length saying that every head of a religious organisation has
to observe established traditions while one who is an Athyasramite (one
transcending the four stages of life prescribed by the Dharma Sastras) has no such
inhibitions... (To) attain that state is very difficult and that had been possible only
for a great soul like Ramana Maharishi."

The devotees of the Maharishi exulted at this unstinted tribute the Acharya paid to
their Master in their home-town.

But close on it wake the Acharya gave a rude shock to them. They felt that he had
dealt a direct blow on what they held in worshipful respect in the Asrama, viz., the
temple over the spot where the body of the mother of the Maharishi was buried.
When she passed away, the Maharishi favoured the idea of putting up such a
structure because in his view (which was not just a view, but perception of truth)
she was a Sannyasini who attained the Jnani's liberation of Oneness. Vedic priests
offered their chants and ritualistic services at the temple as they did in any other
`regular' temple. But, to their dismay when they went after one such service there
to participate in the evening Puja at the Acharya's Math, they were asked to enter
only after taking a purificatory bath. Because, first of all opinion was divided
among the orthodoxy on first of all, opinion was divided among the orthodoxy on
the very question of the eligibility of women for sannyasa; and even if that was
accepted, the mother of Maharishi was not initiated to that order in the formal,
scriptural way. So the place of her burial was just a grave-yard (which pollutes the
entrants).

The directive of the Acharya to the priests struck the asramites as a bigoted, book-
learnt judgement over the intuitive judgment of their enlightened master. As most
of the priests were also devoted to the Maharishi, they were deeply perturbed when
the Pontiff, who was the bulwark of the priestly tradition in the changing world,
pronounced the stricture.

Early next morning the asramites and priests went to the Maharishi. In spite of the
asramites' efforts to restrain themselves before their august Master, they could not
keep their tempers. They complained about what all `that Svami' was doing with
his differentiating outlook in contrast to what `this Bhagavan' was doing in his all-
embracing outlook. "The priests want to give a reply to him. (They actually wanted
to teach him a lesson!) Bhagavan should give the reply."

As ever unruffled, the Maharishi heard it all and in his stately composure gave his
judgement on the judgement of the Svami on his previous judgment. It was
Neutrality itself that spoke!

"Why say that person, this person? Say there, here. That is the correct expression.
Viewed so, what all has happened will also be understood as correct. (For the
benefit of the Tamil-knowing readers, let me give the original simple, concise and
powerful words of the Maharishi as faithfully conveyed by Sri Kunju Svami: That
is an orthodox Peetham, and this an independent ashram. Who ever is here would
be like this. So long as that svami is the head of that Peetham he must only follow
(more precisely, `demonstrate', because the Maharishi said not the ways and rules
of the Peetham. He had therefore issued that directive.

"Why reply? Then there will be a counter to it, a counter to the counter and it will
go on like that. (Looking at the asramites) Let us carry on in our way silently here,
come. The others may withdraw. let not anybody raise questions and arguments."

Is it not clear that Maharishi considered the Maha-svami to be a Brahma-jnani in

reality who was just `demonstrating' certain ways because he happened to be in a
certain place! The Brahma-jnani alone can take the colour of any surroundings.
Chameleon-like? But the chameleon does that to save itself; the jnani, to save the
surrounding! The particular surrounding of our Brahma-jnani conferred on him the
uniqueness of being the only Maha-Purusha of the recent times to apparently bind
his state of unbound freedom with shackles of the strictest codes of the orthodox
tradition. Much in it would be rude, crude and cruel in the eyes of the changing
free world. But in Nature's order freedom too must be balanced by discipline,
which is another name for restraint. When almost the whole world plumbed in for
freedom and its consequent break from the past to its rude, crude and cruel
extreme, it was as though Nature threw up the Single Entity on the Acharya to
counter balance it by his total adherence to the past tradition in its extreme form.
Though noble motives and ideals are not lacking n the Modern Movements, in
actually it has only `helped its adherents in self-pampering in various ways. In
contrast, however base orthodoxy appeared to be, people saw with open eyes in its
Ace-adherent the living example of self-paupering. They realised that he was more
`cruel' in his self-denial than in denying them the many rights they clamoured for.
It was the power of this self-abnegation, added to that of his unbounded love deep
within, which knew no differentiation, that gained universal respect for him.
But human nature being what it is, respect gives way to remonstration when
personally picked. That happened with the Ramana-asramites too. But the
Maharishi, who had no person to be pricked, dissolved it by counseling
sympathetic acceptance.

These are various systems of medicine. In the Unani system we have sweet and
soft drugs, in the Ayurveda bitter and pungent ones. Does that mean the hakim
only is kind an the vaidya cruel? Whatever the patient may think, the hakim and
vaidya, if open-hearted, will acknowledge the merit of each other. That was what
our vaidya Maha-Swami and hakim Maharishi did. That was the secret of the
mutual appreciation between the `Cruel' and the `Sweet'.

(It is also generally accepted by the Masters that when we are in the initial stages
of cleansing the mind the Ayurveda of (the Karma-marga of) the Dharma Sastras is
more called or, and only afterwards the Unani of Jnana Marga.)

According to my sure understanding, the orthodox interpretation the Maha-Svami

gave of touching the place of burial of Maharishi's mother must have changed later
on.

For nearly a decade from the early seventies I often felt an irresistible urge to visit
Ramanasrama. At that time I had asked the Maha-svami about my going to what
was said to be the Mother's temple there.

He said with a smile, "I think you say `what is said to be' because you have heard
about my pronouncement (uttravu) on that", he continued, "That was before the
Kumbhabishekam (formal consecration of the structure as a temple) was
performed there quite elaborately. Among the many santi karmas (expiatory rites)
in that, what was necessary in the particular matter was also carried out, perhaps
without the knowledge of the people of the Asramam themselves."

Though this may appear rather scrappy to the readers, the eloquent sannidhya
(divine personal radiation) of the Maha-Svami added to his verbal statement gave
me, personally, the full answer. I could construe with certainty that by `what was
necessary in this particular matter was carried out' he meant tat what was
scripturally ordained for conferring the status of a temple to a structure that had
come up in a burial ground was carried into effect. "Perhaps without the
knowledge of the people of the Asramam themselves": my sure guess is that
somebody on behalf of the priests to perform the Kumbhabishekam, evidently
having in mind the Maha-Svami's previous stricture, had independently sought his
advice before taking up the consecration and the Maha-svami must have told him
to see if any rite to formally authorise a temple that had come up in a graveyard
was given in the Sastras, and if found, that must be carried out in the present case.
Actually finding some such, the priests must have duly fulfilled that. Not a raise
any unpleasant thoughts among the asramites, the Maha Svami must have, in his
abounding sympathy, advised the priests to keep this back from them.

Apart from this `sure guess', it is a fact that the Maha-Svami permitted me, who
may be said to be on the side of the orthodox, to visit the place as a temple. That
applies to all others of the same persuasion.

Deep within, the sweet water and tender pulp of love and compassion, but on the
outside, the hard shell and the husky rind of the orthodox cannons and customs
such a coconut the Acharya was. If we acknowledge that he did also partake of the
dualism of the world in this Avataric semblance to humanity, we will realise that
his loving heart would have undergone more pain than the `victims' of his stringent
strictures - as in the present had to veto the verdict of the very person whom he
respected as the perfect example of non-dual perfection. Who knows the number of
times something akin to the episode of Sri Rama banishing his beloved and
spotless Sita for the sake of upholding his dharmic duty happened in the life of the
Acharya! The imperceptible influence of this spirit of sacrifice enhanced the
unexceptional respect he elicited.

We come to the second of the reports, the ularal one.

What the whole world came to know as the unique `aspect' of the Maharishi was
his total indifference to whatsoever happened to the body. Even in his teens he was
thoroughly obvious of the worms and insects eating into his thighs and nates when
he was absorbed in the Self in a subterranean cavern. When at the end of his life,
sarcoma was perforating his arm, the world wondered at his perfect unconcern over
it. But my Math friends belonged to a different world, the world of the Maha
Svami's one-up manship over all other holymen! So their Maharishi sent word to
their Maha-Svami about his protracted suffering, asking why it should be so.
(Thank God the friends did not go to the extent of saying that the Maharishi prayed
for the Maha-Svami's grace for relief) the Maha-Svami in return sent the message,
"It is will known to you that the body is not you. (It was gracious of the friends to
accept this!) Then what is there except keeping on to it?"

Even as I heard it, it struck me as stark absurd. But when I saw even
knowledgeable people believing in it, I took the matter t the Maha-Svami's ears.

And he just dismissed it as ularal.

He went on, brimming with his admiration for the Maharishi. "We have read in the
books about the Atma Nishthas (those absorbed in the Self), Braha-Jnanis
(knowers of Brahman) and Jivan-Muktas (those liberated even while living in the
body), to whom the existence and extinction of the body made no difference and
who, fully one (with the Self) did not have an inkling of desire to see or hear
anything. Ramana Rishi was among the few extra-ordinary (apurva) persons of the
recent times who have demonstrated all that as true. He is the one who has brought,
for the world to see, the hoary Jnani-tradition down to the present day."

"Authentic saint?" I said, partly in the affirmative, partly as a question.

"And a jnani at that. Authentic jnani" he amended.

(Many, perhaps most, of the saints do not have the non-dual realisation of the
jnani.)

On another occasion the Maha-Svami said that it was a matter of pride for us (of
Tamilnadu) that such one as Ramana Rishi lived among us in the present
(degenerate) day. This was in private.

But there was a public occasion when he lauded the Maharishi's spiritual power in
a moving way in his staggering humility. That was at the farewell gathering at the
end of his eighteen-month-long stay in Madras, from Sep. 1957 to March 1959. He
said that though he moved from place to place and lived in the midst of the people
them back to the sastraic way of life. In contrast, he cited the Maharishi and Sri
Aurobindo who did not move out of their asramas and yet drew even foreigners to
their respective paths.

But there is a world of difference here. Whereas the Maha-Svami's path of the
Dharma Sastras is for the world at large, the Maharishi's Jnana and Sri Aurobindo's
Yoga are only for the little minority with the required competence and inclination.
Such people also have the antenna to discover their master even if they live in the
distant corner of the world, and also the diligence to steadfastly follow the master's
path to the end. But the masses are very hard to reclaim, and the more so, to a path
to which they are not attracted by native choice.

Though in his humility Maha-Svami under-rated his influence, we must underscore

the fact that he too had turned many a mod and agnostic to the sastraic path,
sometimes even in a instant. Not only that. He has turned many to the paths of
Jnana and Yoga too. Especially in the last decades of his life his influence spread
the world over and drew considerable number of foreigners to the paths of Jnana
and Yoga, which included the initiates of Paul Brunton himself.

It did not end up with the mutual esteem each had for the other. Higher above each
has unmistakably indicated his very identify with the other.

Smt. Kanakamma was born in a family deeply attached to the Kanchi Math and its
Acharya. But she took to the Maharishi with fervour. Her relatives were against it.
Her grand-mother took her to the Acharya, made the complaint and petitioned to
him to wean her from the Maharishi and take her into his fold.

Pat, yet soft, came his reply: "What if it is here or there?'

The judgement from their very Court silenced the members of the family.

We saw before the Maharishi saying that the different prescriptions were due only
to the two places and not to the two persons. Even there, the perceptive reader
would have heard in undertone a hint to the non-difference between the two
persons. Now, when the Maha-Svami referred by `here' and `there' not the two
places, but the two persons, we have a more audible indication of their non-
differences. We are blessed to have a more explicit expression of this identity from
the lips of the Maharishi. I quote from Sri. G.V. Subbaramayya*:

Jagadguru Sri Sankaracharya of Kanchi Kamakoti Peetham was now (end of Oct.
1947) camping near Tiruvannamalai. Someone asked whether His Holiness and Sri
Bhagavan ever met. Sri Bhagavan replied:

"When were we separate that we should not meet? We are always together."

Actually, `togetherness' was only `oneness to that Advaita Jnani.

Their unity in the sublimity of Advaita may be out of our comprehension. Both are
identical in their utter simplicity born of that very sublimity. Her we can certainly
understand, admire and adore the oneness of the Maha-Svami and the Maharishi
and exclaim "O sancta simplicitas ! (O holy simplicity!)"

The Chandrasekhara of Kanchi and The Chandrasekhara of Sringeri

Ra. Ganapati
At this point of time, (October 25, 1992) when we are preparing for the centenary
celebration of Sri Kanchi Maha Svamigal, though He would be completing 100
years only in May 1994, we deem ourselves doubly blessed by paying homage to
another great saint who has actually completed 100 years three days back. It is a
strange coincidence that the monastic name of that sage is also Chandrasekhara.

He is none other than Chandrasekhara Bharati Svamigal of the Sringeri Sankara

Math, who held the holy office of Sankaracharya for 42 years during the same
period when Sri Chandrasekhara Indira-Sarasvathi was presiding over the Kanchi
Sankara Math.

Instead of repeating the conventional term that the two personages were like 'the
sun and the moon', we should say that they were like two sun-cum-moons! They
were like the sun in full blaze radiating Jnana, and the rigorous Sastric Dharma in a
most unique fashion, from 1912 to 1954. Upadesa (teaching) in their case was not
merely by words but it was by showing the living examples of what they preached.
Hence their words carried the power of the mantras. Both were exalted as great
sages, verily as divine personalities.

But their very name has the moon in it. The name 'Chandrasekhara' is very
appropriate for these two sages, who carried on their heads the burden of showing
the correct path to the world, which was increasingly following sinful ways, in as
much as the name originally denotes Siva who is His infinite mercy, pardoned the
sinning Moon, reduced to a crescent and stationed him on His matted locks.

It is of note that among the many names adopted by the two lines of the heads of
these two Maths the name 'Chandrasekhara' alone is found in both. The Kanchi
Maha Periyaval is the seventh among Gurus of the of the Math bearing the name
Chandrasekhara; the Sringeri Acharya was the fourth in that Math to bear that
name. In Kanchi the names Mahadeva and Chandrasekhara alternate from the 61st
to 67th heads. So there is nothing unique in Periyaval, the 68th in the line, having
that name. what is significant is that the Peethadhipati of Sringeri who ascended
the Peetha five years later also inherited the same name, after 450 years from the
seventeenth predecessor in the lineage of his Math! In the divine scheme of things
of Parasakti (Mother-Power Supreme), this coincidence occurred as if to show that
these two Peethas are but two eyes focused on the same object.

There is another similarly too, of the 'Dasanaama' (ten titles in Sankara's monastic
order) Kanchi Peetha has adopted (Indra) Sarasvati. Sringeri Acharya adopt
different titles like Tirtha and Aranya. Of these, the title of the Sringeri Acharya
we are talking of is 'Bharati' which too is a synonym of Sarasvati, the Goddess of
Learning. Sarasvati has yet another name, Sarada. The Math of the Kanchi Svami
is named after Sarada and the Peetha of the Sringeri Svami carries the same name.
The season of 'Sarad' is famous for the beauty of its full-moon. These two sages,
like the moon, converted the blazing bright sunlight of Advaita-Knowledge into
the cool moonlight of upadesa to benefit the entire world! The blaze arising out of
their austerities was cooled in their Bhakti to the Godhead and was converted into
compassion and comforted the devotees like the moonlight.

Both are 'incomparable'; also facto they are comparable to each other! They were
steeped in Advaitic realisation even while apparently engaged in day-to-day
activities. They had authentic divine powers to truly bless humanity. They were
intellectually brilliant enough to astound the scholars but at the same time were
adopts in expounding great Vedantic truths to the ordinary people in their own
language. They were humble the way only the really great are. They loved the
entire creation. In the present day of so-called reforms and change they followed
strictly and boldly the traditional ways of life, facilely swimming against the
current. Far from being puffed up by the greatness of the title Jagadguru, `the
world-teacher', they who in their spiritual heights were apart from the world and as
real renunciates had no craving to teach anybody, just endured that title, because it
came to them unasked and sensing the divine ordination in it, they carried the yoke
in utter sincerity and serenity.

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

There is another similarity. The mother-tongue of the Head of the Kanchi Math in
Tamil Nadu is Kannada and the mother-tongue of the Head of the Sringeri Math of
Karnataka was Telugu.

Both these sages had no Guru in the physical form to initiate them into Sannyasa.
But both stressed in one voice the need for a physical Guru for the world at large.

But in the divine drama of parasakti, two characters cannot be totally identical, as
it would not suit Her variety-reveling! So she played her game, manifesting
diversities too in the two. In fact the very diversity provided the backdrop to
heighten the unity.

(This diversity' is definitely not `mutual difference of opinion': even to think like
that is sacrilege.)
Deep within, both Acharyas were the same; but what the world perceived as their
external behaviors and activities. In this respect, there was a significant divergence
between the two. The Chandrasekhara of Kanchi, though a person of Self-
realisation (Brahma-Jnani), paid meticulous attention to the activities of the world
outside, and dedicated his life to convert these activities to be in tune with the
Sastras; he was always devising one or other scheme to achieve the objective. The
Chandrasekhara of Sringeri, though deeply interested in directing the people to the
Sastric ways, generally kept himself aloof, immersed in meditation.

Another difference which can be called an offshoot of the above is that though
Bharathi Svamigal could have achieved proficiency in any field of knowledge if he
so desired, was not inclined to turn his attention to areas other than religion and
spirituality. He did not encourage his disciples too in pursuing mere academic
research. He absolutely declined to lend his ears to discussions on historic/literary
basis for resolving purely religious issues and matters touching the great men of
religion. To questions such as the age of Adi Sankara, or his authorship of certain
books, or whether Vidyaranya had more than one Guru, his stock reply would be,
"Is there any connection at all between finding out the truth in these and your own
spiritual development?" The Sage of Kanchi, on the other hand, would encourage
research in all fields and himself dive deep into the ocean of the various
knowledges including modern Science and bring out myriads of pearls, corals,
conchs and shells helping to solve academic problems. It is his conviction that
research in any field will sharpen the intellect, and ultimately purify it, to make it
fit to imbibe spiritual knowledge.

People held different views on this difference between the two. Some said that
only the Sage of Kanchi, thorough with the latest trends and theories of the world,
could perform the duties of the Jagadguru perfectly. Others said that it was only the
Sage of Sringeri who deserved to be called a Jivanmukta - one liberated even while
living in the body. Some also made fruitless efforts to change the ways of the
Sringeri Acharya so as to make him gain more popularity, because they feared that
the Kanchi Acharya was becoming more popular! When he was immersed in the
divine intoxication of Bakthi or the spiritual afflatus of Jnana, some called him
mad. The two sages, never bothered about these comments and played beautifully
the role assigned to each by parasakti. One was like the lotus flower intent on
rising above the waters around and laying itself bare to the skies - setting an
example in spiritual ardour, transcending the material aspects of life. The other was
like the lotus-leaf which though carrying water-drops, does not allow them to stick
on to it, setting an example of Nishkama Karma (disinterested action) for the
welfare of the world.
Both these Chandrasekharas were born in families closely connected with the
respective Maths.

Some previous Peethadhipatis of Kanchi are the ancestors of Maha Periyaval.

The father and grant father of Bharathi Svamigal were scholars attached to the
Sringeri Math. The pre-monastic name which he was given at birth was
Narasimha. That name was selected because the previous two Acharyas were
called Sacchidananda Sivabhinava Nrisimha Bharati and Nrisimha Bharati. He
may be said to have been given in adoption to the Math as soon as he was born. He
was the fourteenth child of his parents, who lost all the preceding thirteen children
when they were very young. The distraught parents, wishing that at least this child
be untouched by their ill-luck, gave over the child to Sri Kantha Sastri, the chief
Functionary of the Math. Thus he came under the benign care of the previous
Acharya Sri Sivabhinava Nrismha Svami, while very young.

Narasimhan studied in a school for a few years and always stood first in the class.
At the behest of the Guru, his secular education was stopped at a stage and he was
asked to join the pathasala in the Math to study the Vedic and allied subjects. After
studying the scriptures there, he studied advanced courses in the school in
Bangalore, run by the Math itself, obtained extensive and intensive proficiency in
the Sastras and emerged as scholar. In 1912, at the age of 20 he was appointed as
the next heir to Peetha. Even then he excelled in the knowledge of the Sastras and
the observance of the rituals, and had also gained sufficient equipment in Bhakti,
Jnana and Vairagya (non-attachment).

The father of Swaminathan (that was the pre-monastic name of Chandrasekhara

Sarasvati of Kanchi) was not a Vedic scholar. He held a secular job. So our body
was not brought up in strict orthodox environments. He studied in public schools,
like any of us. At the age of twelve he received the exceptional grace of the then
Kanchi Peethadhipati who visited the vicinity of the boy's place while on tour.
When the Acharya moved to one of the next camps the boy ray away to him
without telling anybody in the house. Then itself Acharya had selected him as the
next heir. The very next year, 1907, he shed his mortal coils amidst circumstances
when Swaminathan could not be brought to his side Since a vacuum in the
headship of the Math is not permitted, the Acharya initiated Sri Lakshmikantan, a
Rigvedic scholar who as serving in the Math itself into Sannyasa and installed him
as his successor. He was the son of the elder sister of Swaminathan's mother. Due
to a strange lila (play) of Parasakti, the new heir also followed the footsteps of his
Guru to the beyond in a week. As the Math - authorities very well knew that the
Acharya had Swaminathan in mind originally, now the 13 year old stripling was
brought to ascend the Peetha. That the bud of youngster, not at all conversant in the
Vedas and Sastras, transfigured into the ripe fruit, succulent in the knowledge of
the scriptures within three or four years is a `truth stranger than fiction"!

Both the Chandrasekharas were not near their previous Peethadhipatis at the time
of the latter's passing and so had to receive the initiation from the Guru only
mentally or in some higher planes. It is a wonder indeed that both attained not only
Self-realisation, but also high proficiency in organisational administration and
assimilation of the traditions of the Math. Perhaps the very absence of the personal
Guru's guidance and protective armour further stimulated the incumbents to
thoroughly introspect themselves in every move of theirs and adhere to the highest
norms of integrity. They had to - and they did it to perfection - surrender
themselves to the unseen Guide to shape them to perfection. It is doubtful whether
a disciple could surrender himself to such an extent towards a physically present
Guru.

On ascending the Peetha, if the Chandrasekhara of Kanchi performed the wonder

of equipping himself to the demands of a totally new environment, there is a
wonder with regard to the Chandrasekhara of Sringeri also. The Sringeri Matha
was at the height of its royal glory then. The previous two Acharyas, illustrious
personages, had spread the fame of the Math all over India. Is it not a wonder that a
person brought up in that very environment, comparable to a royal court, should
reduce the royalty to the minimum and mostly immerse himself in solitary
meditation? It is to be noted that he withdrew into himself in spite of having the
ability to preach and possessing executive skills.

It is indeed the lila of lilas of the "High Command" that the Kanchi
Chandrasekhara evolved into such a reservoir of energy as to spread the message
of Dharma on behalf of the retiring Sringeri Chandrasekhara also.

Both were extraordinary. But the disciples of both were mostly of the ordinary run.
As observed earlier, the two streams of adherents did not join is unity, but made
their own claims and disclaimers on account of their partisan prejudices. But on
account of the divine prema (love) of both the Saints, the number of such
detractors grew thinner and thinner. Those who paid respect with equal devotion to
grew in numbers. A number of scholars compared them to the two eyes of
Sanatana Dharma. For instance, great sastra - exponents like Ganganath Jha,
Thethiyur Sastri, Anantakrishna Sastri and A.V. Gopalachariar and men whom
society held in esteem like Sri K.S. Ramaswami Sastri, K. Balasubrahmania Iyer,
Justice Chandrasekhara Iyer and others had exhorted the devout public to honour
both the sages equally.

The love and regard between these two great Saints can well be called an
ambrosial sage of sanctity. Though great Acharyas had headed the two Peethas
down the centuries, the lamentable fact was, there was not much goodwill between
the two Peethas. It is the rare good fortune of the devout public of the first half of
this century that right from the beginning of their pontifical career each of these
two Acharyas realised the greatness of the other and were united in a bond of love.

Ramakrishna Paramahamsa has a parable. Once Siva and Vishnu were conversing
in all intimacy in private. They heard a terrific noise of commotion outside. Siva
asked, "What is the noise?" Vishnu replied, "Your followers are shouting that you
are the greater among us two and my followers out shout them asserting that I am
the greater one!" Such `ultra' devotees were there even now! But both the
Chandrasekharas were united at heart, like the syncretic deity Sankara-Narayana,
with Siva for its right and Vishnu for its left, and having a single common heart.
Though they did not meet each other in our physical plane, they were at one at
heart. When they ascended the Peetha, times were difficult - the Hindu Society was
already divided into factions, was weakened further by skepticism and the new
fangled ways and the so-called reforms which were, of course, based on good
intentions. The two Saints felt that it was their foremost duty to bring the Hindu
Society back into the traditional scriptural fold as one united family. To set the first
example, the two themselves stood united.

Though the Sringeri Acharya gave importance to this social duty cast on him, the
bliss of the Self drew him too often, like a magnet, to solitude. So the Kanchi
Acharya took up the task of drawing up social uplift schemes with redoubled
vigour. It is note that he always sought the opinion and cooperation of the Sringeri
Acharya for his important schemes. The present writer had the great good fortune
to hear from some such emissaries from Kanchi to Sringeri like Sri K.
Balasburahmania Iyer, L.S. Parthasarathy Iyer, and Agnihotram Ramanuja
Thathacharyar still happily with us reports about the perfect rapport between the
two Chandrasekharas.

Even at times when it was reported that the Sringeri Acharya had gone into a
session of seclusion, the Kanchi Acharya would depute his emissaries. They would
protest, "How to see him when he is immersed in meditation?", Periyaval would
just say "Go and try". They out of his seclusion only just then or the previous day!
He would welcome them heartily and beckon them be seated near.
He would start the conversation by sweetly asking something like, "Is Periyaval
observing the Chaturmasyam at Madhyarjunam (Thiruvidaimarudur)?"

The emissaries would explain the purpose of their errand and detail out the
particular project sponsored by Periyaval. The Sringeri Acharya, his lustrous
visage growing further, would carefully listen, and beaming utter words of benign
approval in between.

He would remark in conclusion. "He alone can plan such schemes for the world
and execute them, even while remaining in Atma nishta (firm establishment in the
Self). He feels the pulse of the masses and draws up plans, at the same time taking
care not to comprise on the Sastras. Thus he is able to attract the modern people
also. Whereas in this place (referring to himself), though it is realised that the
office of Acharya entails its duties to the world, the pull is to the contrary. `Here'
instruction is given to certain extents only to those who come seeking the people
and does them great good. He does than on behalf of us too. It is not at all
necessary to consult us about the schemes he draws, because he knows best what is
to be done. Apart from giving total approval, I have to only express my gratitude!"
Words spoken right out of his heart, open like the spotless sky!

He would honour the emissaries of the Kanchi Math in a befitting away and ask his
representatives to take them to all the maths, to obtain the cooperation those heads
also for the schemes of the Kanchi Acharya.

On their return a beaming Maha Periyaval would ask, "Have you anywhere seen
such a tejasvin (radiant personality)? IT is result of Tapas (Penance), Nishtha
(absorption), the exalted heritage both by birth and the Peetha!" (He has referred to
the greatness of the father and grand-father of the Sringeri Acharya as also that of
his predecessor Acharyas.)

When the representatives conveyed the gratitude expressed by the Sringeri

Acharya, he would say, "Is it that he is idle, making us to do all the work? The
very radiation of such jnani contributes to the welfare of the world! So we should
also express our gratitude!"

There are many instances of both the Acharyas encouraging unity among their
disciples, right from the beginning of their spiritual reigns.

Under the helm of Sri T.K. Balasubrahmania Iyer, who had received the title of
Gurubhakta Sikhamania (the crest-jewel among the devotees of the Guru) from the
preceding Acharya of Sringeri the Vani Vilasam press in Srirangam was run with
financial contribution from both the Maths. Maha Periyaval started Arya Dharmam
as the magazine of the Kanchi Math, in 1914. T.K.B. was also on the editorial
board of Arya Dharmam. He would get any pamphlet for the Kanchi Math printed
on a priority basis. In his own Journal Hindu Message, which he had dedicated to
espouse the causes patronised by the Sringeri Math, he had written a glowing and
lengthy account of the Tatanka Pratishta2, performed by Maha Periyaval in 1923.
It is noteworthy that on this very issue of Tatanka Pratishta there were legal battles
between the two Math in the last century, when all the courts decreed in favour of
the Kanchi Math.

The old people of those days used to talk volumes about the grand manner in
which the residents of Veppattur arranged for the Chaturmasyam and Navaratri
Puja by Kanchi Periyaval. But instead of publishing an account of this in the next
issue of Arya Dharmam, Periyaval directed that an article of seven pages be
written on the Navaratri Puja performed in Sringeri by the other Chandrasekhara!

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

Goddess Akhilandesvari of Tiruvanaikka (near Tiruchy) was radiating unbearable
power, the first Sankaracharya drew the extra-power in two tatankas cast in the
mystic design of the Sri Chakra and installed them on the Goddess' own ears.
Whenever the tatankas need renovation the Kanchi Acharyas renovate them and
install them again on the Godess' ears. Maha Periyaval performed one such
Tantaka - Patishtha in 1923.

For the fourth issue of Arya Dharmam of the year Dundhubi (1922), Sri M.N.
Subrahmanai Sastri had sent an article in which he had lauded the active spirit of
Kanchi Periyaval in going to every nook and corner of the land and giving new life
to the Vedic traditions thereby. He had also written that others in the same position
had not cared to exert themselves similarly. It was evident that he meant the
Sringeri Acharya. The Editor asked Periyaval whether the portions relating to his
good work done by him alone be retained, deleting the aside on the other Acharya.

The reply he got took him by surprise. Periyaval said that the portion praising his
work must be deleted and the critical observation published.

While the Editor was wondering whether it was really Periyaval who was saying
so, Periyaval continued with a `mischievous' smile, "If one person has expressed
such a view in writing, there may be lot of others holding the same view in mind.
So we should publish it, along with our reply".
Not knowing the reply and how to incorporate it in the article the Editor left it to
Periyaval to do the needful.

Periyaval went through the article. He came to the Passage, "if only all the Heads
of Maths follow this (i.e. Periyaval's example) our reformist leaders (condemning
the scriptural way to life and values) would vanish into thin air". Here Periyaval
himself added: "But as the Divine will is not such, they are going into nishta
(absorption within)"!

There are two salient features in that pithy addition, One is that such happenings
take place due to the Divine Will, not understood by us humans, and, no one
should be blamed therefor. The second point is that the inaction of the person who
was blamed was not due to inertia or inability but due to nishta which belongs to a
plane higher than activity.

Some people used to urge the Sringeri Svamigal to travel widely, give out
messages and lay down schemes for raising the people, spiritually, in the way
Periyaval did. The reply he gave can be inscribed in letters of gold:

"In the present age, the Kanchi Peethadhipati and I are the representatives of Sri
Sankara Bhagavatpada. So, regard the good work done by him as done by me as
well, and the fame he gets accrues to me also".

There are instances which move our hearts, where even individuals have been
made to realise that what apparently was done to them by one of the two Acharyas
was on behalf of both.

The well-known legal luminary com minstrel of God, Sri T.M. Krishnaswami Iyer
performed Tirruppugazh Bhajans at Periyaval's camp at Pallavoor in Palghat in
927. Periyaval, to match the initials T.M. gave him the title `Tiruppugazh Mani'.
From there T.M.K. went straight to Coimbatore rendered bhajan before the
Sringeri Acharya who was staying there. the Acharya was told about the title given
by the Kanchi Acharya. He replied, "Take it that both of us have given the title
jointly."

Once he asked Thethiyur Sastrigal, in a very casual manner, "if he has done
something, does it not amount to our doing it?"

When Periyaval visited Coimbatore in 1927 his very camp was in the Sringeri
Math there.
In 1925, both of them camped very close to each other in the Ramanathapuram
region, with Periyaval observing Chaturmasyam at Ilayattakudi and Bharati
Svamigal observing the same vow at Kunrattur, within 10 kms the same set of
scholars came to both the camps to participate in philosophical discussions
presided over by the Acharyas. Each of the Acharyas would ask the scholars about
the interpretations given by the other and deeply appreciate the same.

When Bharati Svamigal left Pallattur in the then Ramnad Dist., Periyaval was
scheduled to touch that place on his itinerary. The `ultra' devotees, who claimed
that the village owed allegiance to the Sringeri Math, told in a complaining tone to
Bharati Svamigal that a grand procession was being arranged by some people for
the other Svamigal. Bharati Svamigal replied, all smiles, "Is it so? Ensure that he is
received in a befitting manner. We will send our own `boyees' (palanquin-bearers
for serving in the procession".

And he did send them. Let us visualise that nectarine incident of the Sringeri
attendants bearing the palanquin of the Kamakoti Peethadhipati!

The Late Sri Viswanath Iyer who was the Manager of the Kanchi Math for a long
time would recollect one event with the remark, "I have never seen Periyaval
`fuming' like that"! It was one of those occasions when Bharati Svamigal, forgetful
even about being clad, was in extreme ecstasy, singing, dancing, laughing and
crying. A devotee remarked to Periyaval, "He has gone mad."

That was all. Periyaval could not bear to hear it and almost shouted aloud, "Siva,
Siva, Siva" and in an exceptional about he fulminated at the devotee, "You fellow!
Do know what it is to be mad or normal? Are you all-knowing? How dare you
speak like that?" In this way he verbally lambasted the man at length and ended
with, "Go and beg pardon of Lord Chandramoulisvara".

In 1935, Maha Periyaval went to Calcutta and performed the Navaratri Puja there.
Sri Mantreswara Sarma, a deep devotee of the Sringeri Math, was one of the
members of the Puja Committee. He helped in the organisaton of the Puja up to the
fourth day. Then he thought, "Could this Puja compare with the once at Sringeri?",
and could no longer contain himself at Calcutta. Travelling all the way he reached
Sringeri.

Bharati Svamigal eyed him in an unusually harsh manner. "You have notions of
difference between us and left that Puja in the middle to come here. Very wrong.
Don't stand here even for one second. Go back" he said unrelentingly.
As Sharma was a mature person he learnt a lesson and his mind was cleansed.

In those days when there were no proper means of travel like today, he somehow
managed to reach Calcutta right on the concluding Vijayadashmi day and fell at the
felt of Periyaval. He conveyed the message of Bharati Svamigal and submitted that
his idea of difference had been erased. Periyaval laughed in joy and gave him
Navaratri prasadam in `extra dose'.

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

Chandrasekharan, the well-known connoisseur of arts, was expressing his anguish
regarding some derogatory article or letter written by Math! I wondered at the
equanimity of the Jnani, the Samadarsana, equi-vision.

Periyaval looked at me, gesturing with his hands fist-fighting, and asked "Do you
follow all this?"

I replied, "I do not follow with intention or relish. But I get to know the details to
some extent by reading the article of Polagram Sastrigal in Pradeepam4. I feel
sad".

He pursued, "Are you sad only? Don't you get angry with Krishnaswami Iyer?"
Periyaval uttered "Kom" instead of Kopam, the Tamil word for anger, in the way a
child would pronounce that word! That very manner of expression indicated that
the entire arguments and counter-arguments were childish!

As a matter of fact, I was angry with that person - angry because he was diverting
the attention of the devout to matters not concerning spirituality and furthering the
existing differences. I feel the same way about the `ultra'-devotees of the Kanchi
Math also.

I kept quiet, abashed to tell him, the embodiment of Sattva (the goodness of
composure), that I really got angry with K. Iyer.

Periyaval himself, an amalgam of the child and divinity, added, "This quarrel is not
going to end in my life time5. I don't seem to have the capacity to achieve that. So
there is no point in your getting worked up. But no I am keen that your angry
towards Krishnaswami Iyer should end. I also feel that I can achieve that. will you
do what I say? He has written a book, The saint of Sringeri. Get a copy at once and
read it. Say, will you?

Can one disobey such a command?

Like this, thanks to K. Chadrasekharan, Kanchi Chandrasekhara made me get into
touch with the other Chandrasekhara, `The Saint of Sringeri'.

After reading that wonderful book, my "Kom" towards the author vanished
completely! I understood him to be a person of total devotion to the Guru and a
great scholar well informed in the Sastras. If such a one should indulge in
controversies - it was clear that it was nothing but the handiwork of the Great
Dama Illusion, Maha Maya.

That part, I developed devotion towards that Saint of Sringeri, the central figure of
the book. While reading it there were many places where I actually felt as if I were
reading about the Saint of Kanchi.

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

series of articles by the Sanskrit scholar Polagam Rama Sastrigal attesting to the
antiquity of the Math and countering the arguments to the contrary.

5. For once the Prophet's words were belied to our and his own joy in May 1993,
when the present head of both the Matas met in a conclave of all the five
Sankaracharyas at Sringeri in mutual friendship. Coming out of his total
withdrawal from the world of action for the none, the Sage directed his successor
to offer silks and jewel to the Divine Mother Sarada at Sringeri. The Great Unifier
of the Century, he must have felt fulfilled to hear from the successor the soothing
report of the happenings at Sringeri on his return. It is the conviction of the
devotees that this happy turn of events was brought about by the soul-force of the
Sage himself in his centenary year.

The next time I met Priyaval I told him that my "Kom" had disappeared. I also
added "At many places, I felt I was reading about Your Holiness".

Even now my heart melts when I recollect what that Child-divinity said in utter
simplicity. "Is that so? I really become so afraid after asking you to read the book.
Because, I thought that after reading the book you may think, `well, this person
ever focused on the Pratyagatman (the soul inward) is sure a Svamigal, How to
stay the same of that person, ever-paraak (turned outward) and dabbling on all
subjects under the sun? (Periyaval himself used the English expression `under the
sun'. That was my fear! Bud did you feel as if reading about me?"

Tears filled my eyes as my mind amused, "Oh Mother Kamakshi! What is this
play-acting of yours!"
My thoughts revolved around the pratyak and paraak aspects of the Acharyas. In
fine, I came to the following revelatory conclusion. That one is Bharati, this one,
Sarasvati. `Bharati' means `one delighting in light' - the light of the Self, the light
of knowledge, like a flame steady and one-pointed. Bharati Svamigal personifies
that `Sarasvati' means `residing in the waters', the waters of grace flowing in all
directions, imparting new life and inspiring all kinds of produce. Sarasvati
Svamigal personifies this.

As I felt shy to tell this by word of mouth to Periyaval I wrote it out and sent the
letter to him.

The next time I went for darsan - it was a morning - my mind was all agog to know
how he felt about the letter. He was not present in the camp and had gone to nearby
places. I waited eagerly, impatiently. The waiting dragged on and on. I was a
tenterhooks because I had to return to my office.

Periyaval came back at the nick of time, at noon. But, straight he went for a bath to
the well. Maybe for some pollution he had inadvertently contracted in his visits.

The attendant was letting the pitcher down the well.

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

He said "Yes".

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

There are two concepts in Advaita. One is Patimba-vaada, which holds that just
like the one sun reflected in many drops of water, the one Chaitanya
(Consciousness) is reflected in many antahkaranas (inner faculties) of the jivas
(individual souls). The other concept holds that it is not the reflection but the
selfsame Chaitanya which indwells in all the jivas. It gives the example of the wide
open sky which is omni-spread and is, therefore, indwelling inside all empty
vessels. The very consciousness itself fills up the antahkarana just as the very
waters of the well outside fills the inside of the pitcher immersed in it. This
concept is called Avaccheda-vaada. Now I saw before me the sun reflected in the
water and also the attendant letting down the pot into the well.

Putting things together I said, "I see simultaneously examples for both the
Pratibimba and Avachheda - vaadas."
Periyaval shook his head negatively indicating that was not what he wanted `to
strike in mind."

He looked at the well; and at the sun. He looked at me meaningfully and said "Bha
is saras (Light in the water.)"

With this cryptic observation he began his bath.

My hairs stood on end. I at once saw Bharai Svamigal, the sun of knowledge,
immersed in Periyaval, the waters of Karuna, Grace.

It also struck upon me that the vice versa was also true. yes, the Light of
knowledge too exudes the waters of Grace within. Was not the reflected sun within
the well full of water?

Yes, the two Chandrasekharas are a conjoined single entity like a Sankara-
Narayana and concretely illustrate the words of Paygai Azhvaar:

Tho' the twine in different roles do move about, part and parcel each is of the other
of aye.

Paramacharya's benign grace

C.V. Narasimhan, I.P.S. (Retd)

The occasion when I came in close proximity to Paramacharya's presence was in

1959. He was then camping at Madras, giving daily discourses and darshan to
devotees in the Sanskrit College premises at Mylapore. On some mornings he
would go by walk into nearby localities, without any prior announcement and
surprise the ordinary people around with his benign presence and blessings. I was
living in Venkatakrishna Iyer Road in Raja Annamalaipuram.

Thinking rather naively that the Paramacharya wouldn't be happy about persons
like me with cropped head and western dress, I did not go to see him, though I was
very close by. My younger sister's wedding was celebrated that year. Since my
father had passed away in 1945, I, as the eldest son, had the responsibility to
perform the Kannikadanam. The date was 21st January 1959 and the venue was
my residence in Venkatakrishna Iyer Road. Just as my wife and I sat down to do
the preliminaries before the Muhurtham at 9 a.m., some persons on the roadside
exclaimed that Sankaracharya was coming that side. Within seconds the gathering
in the marriage pandal moved over to the road and the Paramacharya arrived there
and stood just near the entrance. He had chosen to walk towards our locality that
morning. I was dumbfounded by this extraordinary grace that had been showered
on me. My wife and I prostrated before the Paramacharya and in reply to his query
I told him briefly us with his benign look and smile and gave us a coconut as
prasadam. we again prostrated before him and he turned back to his camp.

I was thrilled by this unexpected experience of having the Paramacharya right in

front of any house. That too, on the day of my sister's wedding and blessing! This
experience changed me instantly and from then on I have been availing every
opportunity to offer worship at his feet.

Solitary moments of silent meditation before the Paramacharya's picture in my

house have always helped me to take decisions and act thereon with faith and
confidence in several matters. "Deivathin Kural" volumes brought out by the
Vanathi Padhippagam and the weekly piece of "Arul Vakku" published by Kalki
have been sources of great enlightenment and comfort for me in various situations
in daily life.

The next memorable incident occurred in February 1963 when I was posted as
Superintendent of Police, Ramanathapuram at Madurai. Paramacharya was then
camping at Rameswaram. On the very day I took charge of my post at Madurai,
my Hqrs Inspector informed me that the Paramacharya was scheduled to leave
Rameswaram the next morning, and enquired if I would be interested in going
immediately to Rameswaram to pay respects to him before he left the island. I felt
I had to remain at Hqrs that day to fulfil certain official obligations and told the
Inspector that I would have to miss the Rameswaram visit with much regret.
Imagine my joy when the Inspector brought news the next day that the
Paramacharya had at the last minute extended his stay in the island for three more
days. I proceeded to Rameswaram the next day and paid my respects to the
Paramacharya at his camp. He stunned me by recalling with a smile his chance
visit to the venue of my sister's marriage four years earlier. On his enquiry about
the welfare of my sister and her husband I told him that they were yet to have a
child and that there was no cause for worry and gave me prasadam which I sent to
my sister. A son was born to her and by Paramacharya's grace he has progressed
well.

When I was witting with a small group of visitors in his proximity at Rameswaram
camp, Paramacharya started asking me questions about my ancestry. My
forefathers were from Kanchipuram and I could mention the identity of a few only.
Paramacharya himself mentioned a few other names and traced their relationship to
another family in Madras. Then he pointedly asked whether I knew a particular
person in that family. When I said "No", he immediately pointed to the person
sitting behind me and said he was that person. Both of us had been sitting there as
strangers to each other, unaware of the family linkage of the earlier generations.
The entire group broke into laughter. Paramacharya's sense of humour is
something unique.

Paramacharya of Kanchi

Pon Paramaguru, I.P.S. (Retd)

The prestige of the Kanchi Kamakoti Peetham founded by Sri Adi Sankara on the
Vaisaka Sukla full moon day in 481 B.C. in his 27th year, has always been high,
because of the sages who adorned it as matadhipathis. But in its 68th Acharya, His
Holiness Sri Chandrasekharendra Sarasvathi Swamigal, the Kamakoti Peetham has
got a Matadhipathi acknowledged by all as one of the noblest and finest souls of all
times. Ever since he became the Matadhipathis in 1907 he has been guiding
aspiring souls from all over the world.

To the devout Hindus, the Paramacharya of the Kanchi Kamakoti Peetham is their
guiding spirit and many have felt the impact of the `magic' of his personality.
Periyaval, as he is reverentially called by his devotees, is an unique personality,
who is divine and yet human, whose ministering grace is universal in its sweep,
and whose concern is for all. By combining religious authority with reformist zeal,
he had endeared himself to countless devotees, Frail of body and frugal in diet
many marvel at his ceaseless activities for the spiritual uplift of people through
inner awakening.

On his initiative many new temples and temples and prayer halls have been erected
in places where non existed hitherto. Old and neglected temples have been
renovated.

In 1914 the Acharya, came to Kumbhakonam on the Sankara Jayanthi day he was
then 20 years old. He took over the management of the Math. He infused a new
spirit into the Math's activities by inviting men of great learning to give discourses.
He also established a Pathasala within the Math.

The Jagadguru set out from Kumbhakonam in 1919 on a `Vijaya Yatra', a

victorious tour of India, which lasted 20 long years. He went in his palanquin
followed by 200 persons, 20 bullock carts, with elephants, camels and horses. He
covered most of South India and many sacred cities in Northern and Central India.
The devotees in their thousands showered their love and affection on him, who
treated all the pomp and pageantry accorded to him as belonging to the Almighty
God.

His concern for the poor is unlimited. He never fails to exhort the better placed
sections of society to go to the succour of the destitute. He has made the Kanchi
Math itself set the example in this direction.

The Acharya has been a strong nationalism even from his early youth. Being a
Sanyasi he could not, of course, enter active politics. But in his heart of hearts he
supported the freedom movement. He wanted not only the foreigners to go, but
also the foreign outlook for our people. He had been wearing Khadi right from the
days when Gandhiji gave the call to boycott foreign cloth.

The universal adoration is understandable because of the universality of his

mission. The Sankaracharya has always maintained that "The various religious are
like the various arches of the bridge, for the good of all. The religions are many
only to cater to the different tastes of men. This should not lead to religious
fanaticism and hatred."

The Acharya is ever on the alert to discourage attempts to weave stories of magic
and miracle around himself. The central theme of all his lectures in `vaidika
matam', religion propounded by the Vedas which is not founded by any human
being which His Holiness envisions as the hope and succour of the future
generations, not only in India but throughout the World.

Those who go to have a glimpse of the Acharya see not only his humility but also
his native humour and logical approach. His utterances are always marked by
simplicity and restraint, width of inner harmony that is in it measure as absolute as
any that the greatest of saints has achieved.

The Jagadguru is that person in saffron robes who places the values of social
accountability and personal responsibility at the highest pedestal. He has utmost
concern for the unity of family and its role in preserving and promoting values
cherished by noble souls everywhere.

In 1951 when I was Deputy Superintendent of Police at Kumbhakonam I had on

his invitation the good fortune to meet him and get his blessings. Then at
Anaithandavapuram Amman festival, I had the opportunity to address the
gathering in his presence.

In 1956, when I was I.G., Pondicherry, the Kumbhabhisekam of Manakula

Vinayagar was celebrated. I had the pleasure of escorting the Paramacharya in the
midst of thousands of devotees to the Gopuram and witnessed the Acharya
performing abhishekam to the Kalasam. Later at Cuddalore during the prayer
meeting, the Acharya praised me for safely escorting him to the Manakula
Vinayagar temple Gopuram for performing the abhishekam and blessed me. Lastly
in 1978, I had the darsan of the Paramacharya at Kanchi, when he very kindly
inquired about my welfare, recollecting my past meetings with him and profusely
blessed me, which I will ever cherish.

Today at Kanchi the Paramacharya spends much of his time in tapas (meditation)
for the welfare of humanity. However, he gives Darshan to thousands of devotees
who came from far and near and blesses them. He is the holiest of saints who
transcends distinctions of caste and creed.

By any reckoning the Kanchi Paramacharya is an unique phenomenon, not only at

his times, but also of all times and his happy Centenary birthday will be a
milestone in the history of mankind in its onward march of self-realisation or God-
realisation here and now.

The Sage of Kanchi

P. Sitapati I.A.S.(Retd.)

It was the year 1966. Chittoor District in Andhra Pradesh had experienced two
years of severe drought, and was reeling under conditions of severe heat and
famine. In June that year, Chief Secretary K.V.Anantharaman(ICS) called me and
informed me that I should go over to Chittoor immediately and take charge as
District Collector and Magistrate. I was informed that the amounts allotted for the
famine works in the district were being misused and that I should endeavour to
bring the district to normalcy as quickly as possible. My grandfather Pidatala
Sitapatayya had worked as Public Prosecutor in Chittoor in the early part of 1910
or so and had later actively worked with Annie Besant in the Home Rule
Movement. Lord Venkateswara was my chosen deity. So I hastened to serve the
people of Chittoor district but found the task a formidable one. One could control
the misuse of famine funds, pull up the erring officials, ensure proper famine relief
works and obtain larger quantities of food grains to the district for distribution by
the Civil Supplies Department but what could a bureaucrat do to control the
blazing sun or improve the depleting water supply position in the countryside?

Then I received information that His Holiness, the Sankaracharya of Kanchi was
going over to Tirumala for a few days. It was the British custom, continued by the
Indian Government, to give and advance notice to the district administration, and
the district officials ensured sage passage and escort to the Heads of Maths like
Kanchi. As the Sage of Kanchi was going over to Tirumala, the Sub-Collector of
Chandragiri and the Executive Officer, Tirupati Tirumala Devasthanams were
suitably instructed to do the needful. I had already decided to go to Thirumala as
soon as work permitted me and pay my homage to His Holiness.

A few days later I called on His Holiness and was charmed by the magnetic
smiling eyes of the Swami. In the course of a short conversation, the Swami
casually asked what I wanted. What did I want? I wanted nothing and I reported
that the distress in the district was acute, that people and animals were suffering for
water and so on. I bowed to the sage and was about to take leave. The Swami had
lifted his right hand and passed it like a magic wand in all the four directions. I was
nonplussed and thought the Swami had dismissed me with a nonchalant but
peculiar hand movement.

As I came down the Tirumala hills to Tirupati, the sky darkened, and clouds began
to gather and we reached Chittoor in very heavy but very welcome rain. The
downpour continued for a week. I had occasion to go again to Tirumala to receive
another VIP, and took the opportunity to call on the Acharya.

"Have you had enough rains?" the sage asked me this time. "What rains? Swami!"
I asked. "The rains you asked for last time" replied the Swami.

In a flash, I understood. The sage in true fashion of the ancient Brahmarishis had
bestowed rain on the district! The water-table improved in the district improving
the drinking-water position. A normal agricultural season was on the threshold. I
thanked the sage, made my humble Sashtanga Pranams and left.

The same year the Sage of Kanchi stayed at Sri Kalahasthi, the age-old temple
renowned for its Vayu Linga. The sage had presided over a Veda Agama pandit
Sammelan, and during his stay in the temple re-discovered the Sri Nataraja
Rangasthala and rock carvings on the face of the mountain behind the Sri Nataraja
Rangasthala. It was now my pleasant duty as a student of temple arts to study the
rock carvings and the Nataraja Rangasthala and date them as belonging to the 6th
century A.D. and as the work of the Pallavas. The study spurred me on to make a
study of the age-old temple itself. Myself and the Executive Officer of the temple,
Sri Nagi Reddy, brought out a short monograph on "Sri Kalahasthi Temple"
published in 1967 by the Sri Kalahasthi Devasthanam. I still have on my study
table a souvenir bronze of a Siva-Parvathi Alinganamoorthy presented by the
temple to me for the work. But what is more precious is "sriomukham bestowed on
me by the Sage of Kanchi.

This book was printed and one or two rush copies were with me. I then went to
Guntur for a Collector's conference that was convened for ushering in a new
experiment of district Development Boards in the districts with the Collector as the
Chairman. While at Guntur, I was informed that the Sage of Kanchi was camping
at Velatur. I therefore went there and made my Prostrations to the Swami. A copy
of the book 'Sri Kalahasthi Temple' dedicated to the twin feet of Sri Gnana-Prasuna
Ambika Devi was given to the sage. The Swami then asked "If I give some
materials, I replied. The Swami during his stay at Sri Kalahasthi had re-discovered
Sri Pancha Mukha Linga during his Chaturmasya Camp in the year 1966. The
entire area cleared on the suggestions of His Holiness and necessary renovation
was undertaken.

And I was now given the dedicatory verse praising the five faces of Lord Siva, the
Pancha Mukhas as described in the Mahanyasa, the prelude to the Rudraabhisheka.
The gist of the verses was: "may all these five faces of Lord Siva, i.e. Sadyojaata,
the bright and watery westward Face, Vama Deva the golden like northward face,
Aghora - the rainy cloud like southward face, Tatpurusha, the eastward face
glittering like the rising Sun and Isaana, the brilliant upward face, grant all your
wishes!"

We got the verses printed in the book in the first page, along with the "Srimukham"
given in Telugu by the Sage. Srimukham" gives brief details of the work by the
Chittoor District Collector and invokes the wholesome blessings of Sri Gnana-
Prasuna-Ambika-Sa,etha-Sri Kalahastheeswara Swami on the author.

During the same period, Queen Frederica of Greece with Princess Irene and Late
Prime Minister Indira Gandhi also had interviews with the Jagadguru
Chandrasekharendra Saraswathi Swami the district. During the Janata regime in
1990, the Andhra Pradesh Governor Sri Kant, along with Islamic leaders such as
Janab Bulkhari, met the sage of Kanchi several times, and I had the good fortune of
paying my respects to the Jagadguru and worshipping Mother Kamakshi. The
visits by the top Muslim leaders of the country from Delhi indicate the respect and
reverence of leaders of all faiths for the Sage of Kanchi.
I shall now close this brief account with one more personal experience. I used to go
frequently during my career to Kancheepuram and visit the Sage who was residing
outside Kanchi in an Ashram near a 'Ganapathi' temple. This temple is unique in
that it has Ganapathi similar to Soma-Skanda bas-reliefs where Skanda is seen with
the Divine parents, Parvathi and Siva. The Swami himself is considered to be an
avatar of Ganapati. One could now see the retired Swami across a well in a small
hermitage. I had always some dissatisfaction that the Sage did not give any
personal teaching or message to me during my visits. And there were three
cinematic scenarios. The message, was the Gayatri should not be ignored In the
second scenario, I saw the Sage reading some religious book. The message was
that one's worship of Deity ad the Nama Parayana were to be performed daily
without fail. And in the third scenario, I saw the Sage seated in mediation in the
Padmasana, and he had his 'anjali' full of jasmine flowers, which he now put on his
head in abhisheka and the message was that every individual is Brahman himself
and must realise that truth.

The Sage of Kanchi thus taught: 'My life is my message' and is making a clarion
call to humanity to realise its divinity giving up the demoniac characteristics of
Kama, Krodha, Lobha, Moha, Mada and Matsarya-the Arishdvargas which prevent
man from realising the Reality that is himself.

Embodiment of the essential Indian spirit

B.Viswanatha Reddi

It is often observed by historians and Indologists that while many great

civilisations had flourished in the past, they also vanished in the course of time; but
one civilisation which has stood the test of time is the Indian civilisation.

But this theory can be challenged by many. How is India different from any other
country? Has it not imbibed a great deal of Western culture, Culture, has it not
gone through ups and downs in history?

When we speak of the continuity of a civilisation we speak of its essential spirit

and we examine whether that essential spirit has been preserved or not. There too,
it is not a question of quantity but of quality. If the spirit is still a living force in the
life of some who are revered by millions of people and who can offer solutions to
the problems of contemporary life, to the special demands of devotees belonging to
different walks of life. It is only a prodigious genius who could show light to a
politician facing a problem, an educationist in search of a new way, a householder
troubled with a worldly dilemma - but himself remaining untouched by and above
everything.

Since times immemorial the Indian Consciousness has traveled in many directions
in search of the ultimate Truth. There have been several ways leading to that goal.
The Paramacharya represented one way. But he was one of those sages who
succeeded in illumining his way with the light of understanding so that it did not
become a narrow groove. It remained a Broadway to God.

My institution (Dolton Publication) and myself were among those who had been
graced by His personal attention.

The Paramacharya was an unmistakable example of live spirit. The high and the
lofty will always remain far above the average humanity and so was the
Paramacharya. But he was not beyond the reach of humanity. Great, though he
was, he could still touch the heart of the humble seeker; enlighten the misery of the
ignorant; above all kinds of need though he was, he was, he could, with his
compassion, take care of the needs of others.

The Paramacharya represented an illustrious line of spiritual teachers going back to

a remote past. The institution of Sankaracharya, with its age-old philosophy,
remained the same. The Paramacharya was steeped in the wisdom of that tradition.
Yet he was unique because he could relate that wisdom enriched by his very kind
personal advice. He loved the children's magazine, Chandamma. In fact he even
suggested to us some of the topics we should serialise and I am happy that we
faithfully followed His instruction in that regard. To come in personal contact with
him was an elevating experience and whoever had that experience will treasure it
as a spiritual reward. More than three decades ago, in one of his discourses in
Madras, he had said, "constantly think of what you are and what you want to be
and what you should do to bridge the gap". While paying tribute to His luminous
memory, let us aspire to bridge that gap which he had advised us to do and do so
with a little of that profound humility which he exemplified in his life.

My experiences with His Holiness

Mantri Ratnam A.R.Seshiah Sastrigal

The Jagadguru Sri Paramacharya of Sri Kanchi Kamakoti Peetham is an 'Avatara
Purusha' descended as a complete person, to save the world, not as a person who
developed by stages. He is an incarnation of Sankara.

The Paramacharya leads a very simple life like wearing homespun Khadi only. He
believes that poor womenfolk spinning yarn of their own at their leisure hours
could earn a fair and decent living conducive to Dharmic way of life. He will never
stay in cognito within the four walls of a room. He will never sweat as he never
takes salt. He will stand on single tow in kukkutasana posture and converse with
the people nearby for hours on end. He is a master of all Yoga asanas. He has
completely discarded salt, tamarind and chilies in any form the date of His
ascension to the Peetham. His food consists of morsel of fried paddy with some
fruits mixed (if they are available) and milk at times and He will quietly avoid any
food if he happened to see unworthy and sinful people and observe complete fast
for the whole of that day. At night He will never take food. I have found Him
living for a month in Calcutta only on Vilva-fruit which will be very sour and most
untasteful but medically recommended. He himself observes strictly the Dharna
with 'kamandalu'(wooden water pot), a danda (holy-stick) and kashaya-
vastra(ochre cloth). His austere celibacy is well-known and he prohibits any
womenfolk to see him in private. He won't relish by himself music or fine-arts
unless it be as dedication to God Sri Chandramouleeswara or other deities. He
won't lay aside 'danda' at any cost unless it be for bath or wash. He will sleep with
the 'danda' in his grab. His sleeping time will be very short and however late it be
his going to sleep, he wakes up by 4 a.m. always and will be ready for a full time
Japa.

He is very proficient in the Vedas and especially in the Rig Veda(Mutt's Veda). He
has mastered all the Sastras in Vedantha (Advaita Philosophy) to the end of 'Siddhi
Brahmanandeeyam', Tarka, Sahitya, Dharma-sastras, Puranas and itihasas. He is a
keen student of English, French, Telugu, Canarese, Latin Literatures besides
possessing a masterly knowledge of sacred Tamil literature like Tirukkural, Kamba
Ramayanam, Sekkizhar's works and twelve Thiruppavai-Thiruvembavai
conferences and also the originator of the singing of Kolaru-Pathigam on
Navagraphas by Thirugnana Sambhandar. He organised all India Cultural
Programs on Agamas, Bharta Kala, Silpa. His Mudradhikari Scheme is one of the
social programs for keeping the temples clean, lighting the lamps with oil and
congregation of people on Ekadasi days to prey to God and read Puranic stories.
He wants the people of Two or three villages gather once a year and dig tanks of
one region or other and take the temple cars around the places in festivals. He is
very particular in helping the downtrodden, lone and sick people who are in their
deathbed by uttering the name of Sri Rama into their ears, a spoon of Ganges water
and Thulasi leaf for them to take in and undertake the cremation of the bodies with
due rites. He called for Vedic Sammelans on all-India basis gathering all the Vedic
scholars. He has arranged to provide pension for the learned scholars and
introduced the scheme of remuneration to Vedic student. Veda-bhashaya
(commentary on the Vedas) and Prayoga (conduct of religious rites), study of
Dharma-sastras are dear to his heart. He has published Advaita philosophy as
found in all literatures and languages. He knows epigraphy and has done some
astute and deep researches in that area.

I can draw many instances for his remarkable foresight. Once he suddenly called
the agent of the Mutt and ordered him to send by telegraphic money-order a sum of
five hundred rupees to one poor man at Calcutta. After some months had elapsed,
one fine day a poor fellow rushed to His Holiness sobbing and fell down at his feet
saying that Sri Mutt's money order was received in time when his father expired
and that he was able to do the last rites for him. his father was once connected with
Sri Mutt Camp and he served by sorting Vilva leaves for Pooja.

Another instance is: a man rushed to His Holiness praying that he had settled his
daughter's marriage but could not manage to find sovereigns for Thirumangalyam
as was demanded by bridegroom's parents. His Holiness told him that as a sanyasi
he did not have sovereigns but directed him to the temple of Sri Kamakshi and
pray for the same. Meanwhile some gentlemen of High respectability from
Bombay arrived to have Darshan of His Holiness and placed before Him some
sovereigns as offering along with huge money. After they left, the poor man after
praying to Sri Kamakshi came to His Holiness, who said to him that his prayer was
heard and that he had the ten sovereigns.

I can quote more instances of this kind. But His act of Siddhi is not relished by
Him and it will not be conducive to the elevation of mankind. Further He never
desires to exhibit His powers.

Mahaswamigal's Grace

P.Chennarayudu

I would like to state my personal experience with Sri Chandrasekharendra

Saraswathi Varu of Kanchi Kamakoti Peetham.
In about February, 1939, while I was working as a teacher in sulurpet, Nellore
District, the Swamiji camped in a house exactly opposite of mine, on His return
from Benares. His Diwanji and his wife camped in my residence while the
Nadaswara Vidwan of the Kamakoti Peetham stationed himself in the verandah of
my house. I was witness to a miracle that evening.

The Nadaswara Vidwan had been demanding increment in his salary but the
Swamiji did not sanction it. So that morning he informed the Swamiji that he was
leaving the services and going home. The Swamiji bade him play the
Mangalaharati at the end of the Puja that day and leave. At about 3 p.m. at the end
of the Puja, he tried in vain to produce a note on his Nadaswaram. The music
eluded him. In desperation he ran to the Swamiji, prostrated before Him and
begged His pardon. Then He got back his powers to play the music as usual.

Next day my wife and I prostrated before Paramacharya and begged for His
blessings for a child. We had been married for about 6 years and my wife had three
miscarriages in the stages of advanced pregnancy. His Holiness pleaded that He
had no readymade mantram to oblige us and advised my wife to do Puja daily and
pray to God. He presented her a silver image of the Goddess and two balls of
sandal paste to be worshipped. On the day of His departure, I was standing with a
number of my friends in my verandah watching the grandeur of the Swamiji's
departure with His vast retinue. He was seated in His palanquin. Someone came to
me and said that the Swamiji was calling me. I did not believe it and did not go. He
came again and asked me if I had not met the Swamiji the previous day with my
wife seeking His blessings for a child and he repeated the call. I immediately ran to
the palanquin. When I stood beside the palanquin, He didn't even look at me. The
palanquin started. I stood there motionless. The Diwanji, standing by, advised me
to run with the palanquin since He had sent for me. I obeyed. I ran behind the
palanquin for about two furlongs till we came to the middle of the river Kalangi,
flowing by the side of Sulurpet. He stopped the palanquin and allowed me a few
minutes to regain my breath. Then He talked to me in chaste English for about
twenty minutes. He enquired about the condition of the Brahmins at the village and
asked why they had not offered him Bhiksha. I explained that it was due to their
small number and poverty. In the end He referred to my prayer the previous day
and said "Tell your wife that you will have three sons late in your life, and that
they'll be boys of whom any parent can be proud. See me at Kanchi when you
chance to visit madras."

Seven years later, I had my first son in 1946, my second son in 1948 and the third
in 1953. My eldest son is a Chartered Accountant, the second and Engineer and the
third is a Bank Manager. I am reaping the fruits of His blessings. I am proud of my
sons as the Swamiji predicted. I met Him again on two occasions and He could
remember me. He also enquired about my children.

Our Great Jagadguru

K. Balasubramanya Iyer

"Those Great and good men are rare who in thought, word and deed are filled with
the ambrosia of Punya and who by series of benefactions satisfy the three worlds,
and who harness together even the little good qualities of others into the strength of
a mountain and blossom in their own heart".

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

This can aptly be said about our Great Jagadguru, who filled the pontifical seat of
Kamakoti from 13th February 1907. His one great quality, a quality to which
special reference has been made by Bhartruhari, is coming into contact with all
kinds of people, but with a detached attitude, cultivating His appreciation of only
the good qualities in them and associating with them only in connection with these.
He is unmindful of any defects found in the individual and he is not critical of
them. Having dedicated himself wholly with utter self-abnegation to the great and
noble cause of the spiritual and moral uplift of our people and of the solution of the
many evils which the society is suffering from, by His Great work of organisation,
he has harnessed to the society effectively the qualities and virtues of the people
with whom He comes into contact and inspired them to the strenuous work for
which their qualities and talents fit them and thereby successfully reap the fruits of
his organising ability in a remarkable way.

On account of His great qualities he has been able to do this during the these years
by starting institutions and movements for the resuscitation of Veda Adhyayana,
for the popularisation of our Agamas and for the revival of the purity of our
Temple rituals, and the spread of our culture and Dharma. It is the prayer of
everyone in our motherland that we should be blessed by for many, many years
and we should have the benefit of His Spiritual illumination and grace.

When His Holiness was at Hagari near Bellary, we, a batch of devotees from
Mumbai, had gone there to have His darshan. We had taken a cook with us who
had prepared food for us and we had our lunch after His darshan and had again
assembled before Him. At that time, two buses loaded with devotees from Andhra
came for His darshan. His Holiness sent them all to our camp directing that food
was waiting there for them. What a wonder! Just like the Akshaya Patra we have
heard about in Mahabharata, there was food for these hundred and odd pilgrims
and all of them had food the their heart's content. We had prepared food only for
our group and for about a dozen more unexpected visitors. Yet after we had taken
our food and we felt we could spare for about a dozen or so persons, Yet after we
had taken our food and we felt we could spare for about a dozen or so persons, the
visitors had, by His grace, their food. This was a lesson that Divine Grace will
usher in good results.

A MUMBAI DEVOTEE

My experiences with the Paramacharya

T.S.Parathasarathy

My first Darshan of His holiness was in 1921 in my native village Vatarangam

near Sirkali. I was then eight years old and the Paramacharya Himself was about
28. Many elders in the village were surprised that such a young Sanyasi could be
the Head of an important Pitham like the Kanchi Kamakoti Math. The
Paramacharya was observing Chaturmasya in a nearby village and used to come to
the Kollidam river every morning for His bath. His paraphernalia including an
elephant used to come with Him and I remember that His Holiness had Bhiksha in
one of the houses in my street.

After my village was totally washed away by floods in the Kollidam we shifted to
Kumbhakonam where I had my schooling. The Kamakoti Math was in the Math
street and as school boys we used to have glimpses of the Paramacharya, always
pouring over some book. The Paramacharya's purvasrama brother, known as Sivan,
was running a photo studio next to the Math. He is now living in Madras as an
ascetic and his book "Enipadigalil Maanthargal" (Men in the runs of the Ladder)
published in 1987 is a remarkable document.

About 15 years ago, I and Sri Maganti Suryanarayana Pantulu of Vijayawada, and
ardent devotee of the Paramacharya were proceeding to Tirupati when near
Nagalapuram, Pantulu suddenly had the car stopped and said that His Holiness was
somewhere in the vicinity. True enough, we located the Paramacharya sitting on
the floor in a small Vishnu temple in the village. He had arrived there on foot and
was conversing with the priest of the temple. After we made our obeisance, He
asked me about my native place and when I mentioned Vatarangam He asked me
whether I remembered the tree in front of the Siva temple there. I told him that it
was a jambu vriksha (Naaval - maram) I had a hunch that he recognised me as the
author of 'Sri Tyagaraja Swami Kirthanaigal' for which publication He had sent a
Srimukham from His camp at Eluru(1967). Without mentioning this, He asked me
to sing a Tyagaraja Kriti and when I rendered 'Sitavara Sangita Jnanamu' in
Devagandhari, He asked the temple priest whether he could locate the scriptural
text: 'akasa - sariram brahma'. When the latter pleaded ignorance, the
Paramacharya Himself repeated the whole passage. He then enquired about
Pantulu's welfare and we took leave of Him with a heavy heart.

My meeting with the Sage Kanchipuram on January 11, 1987 was the most
unforgettable experience in my life. The genesis for this occasion started in 1983
when a batch of devotees from madras went to pay their respects to the
Paramacharya when He was camping at Kurnool. His Holiness spoke to them at
length about the services rendered by Venkatamakhi to Karnatic music and desired
that steps should be taken to popularize the Gitas and Prabandhas composed by the
eminent musicologist. On their return to Madras the devotees contacted me and
from December that year arrangements were made at the Music Academy to
present papers and demonstrations on the Prabandhas of Venkatamakhi. while
Vidushi R. Vedavalli dealt with the musical side of the compositions, Dr. Padma
Subrahmanyam presented a dance feature based on them.

In the meanwhile the devotees decided to bring out a small publication containing
select compositions of Venkatamakhi and commissioned me to produce it. This
booklet was released in the presence of the Paramacharya in 1987 on the date
mentioned by me above. Many ardent devotees from madras were present at this
memorable function.

At the command of His Holiness I spoke at length on Vidyaranya, Govinda

Dikshita, and Venkatamakhi and their contribution to Karnatic music. Intervening
now and then, the Paramacharya made illuminating comments and prompted me to
speak on points not covered by me. He then narrated an incident from the life of
Govinda Dikshita in which the latter tried to save a Sthapati from death but found
that fate was inexorable. An article written by His Holiness on this subject, but
published in the name of Vidwan Ramakrishna Sastrigal, was then included in the
booklet.
I consider myself singularly blessed to be able to have darshan of the
Paramacharya at regular intervals for over seven decades now.  

Master in our personal lives

R.Subbaramaiah, M.Sc.

"THE FRUIT OF MANY LIVED IS GURU KRUPA" says Jagadguru Bodhalu.

Sri Sri Sri Chandrasekharendra Sarasvathi Swamivarulu, Sankaracharya of Kanchi

Kamakoti Peetham, is my Master. Here goes a true story how he came into our
lives. My mother died at the age of four. I was suffering continuously from asthma
and was soon becoming an invalid, corticosteriods proved to be effective but they
should be taken daily. I was married to Nageswari on 10-10-1971. She told me that
at the age of 7 she went to Snowden Hospital, Simla and found that she had lost the
vision in one eye and the other might not serve for long. But with her arrival, every
thing had changed dramatically in our, otherwise a barren home overnight.

One year after the marriage, we were at Vijayawada during the night of Andhra
agitation to take possession of my mother-in-law's house from a notorious tenant
who ran a lodge near the Railway Station. He employed anti-social elements to see
that we failed in our task. Mysteriously, Divine Mother Durga took charge of the
events of our lives. Something divine goaded me to go to Thiruvannamali. There
we felt the presence of Sri Ramana Maharishi. We could get His communication
that 'I am not your Guru and searching for you a Guru'. We were exhilarated at the
divine turn of events after three days, when we were leaving the Ashram, we tried
to pay some donation, The person in charge had thrust a book into my hands
saying that it would go like a hot cake and its price was only Rs. 5/-. We had some
initial hesitation, but the person succeeded in making me purchase the book. So a
precise dramatic moment had come in my life. This book has had to transform my
entire life. The book is no other than 'The Search in Secret India' by Dr. Paul
Brunton.

After three months, I casually opened the book and I got confronted with the
heading, with the Spiritual Head of South India'. I read the entire chapter and
wanted to know about 'this Master'. I was sipping a cool drink when the owner of
shop told me that the Master lives in Tenambakkam on the outskirts of Kanchi. Till
then, I did not know that a spiritual Head called Sri Sankaracharya is there. I was
brought up in such surroundings. We changes two buses from Nellore and reached
Tenambakkam by dusk time. The first time I saw Him he was drawing water in a
wooden vessel from the well. His disciple Sreekantam told Him, "Andhra-Kara".

Sreekantam told His Holiness about my asthmatic condition. The Master sprinkled
water on me with His fingers. No words and no solace and no reaction other than
sprinkling of water. That is the first encounter, with the Great Master which
happened on 23rd August 1973.

Later, on another occasion I reached Thenambakkam at midnight hour for a second

time. It was drizzling and I slept on the sandy floor. I woke up around 2 a.m. I
found a figure moving inside the hut and then, I moved towards the well. I found
master walking very slowly towards the well. He began to sweep the floor and then
very slowly took a tub bath in front of me. It was almost two hours that I was alone
with Him at that hour. All my craving were fully satisfied with that 'Ekantha
Darsanam'.

During our third visit, the Master suddenly looked in my eyes and a 'delicate
power' pierced my eyes and quickly Master went back into the hut. From then on,
there was a sea change in my character-many an obstinate wall of limitation was
broken.

During the fourth visit, Master spoke cryptically that I was His 'devotee'. I was
mesmerized by such wonderful words coming from the mouth of such a Great
Master. These words have sustained me subsequently through the dark chapters of
my life.

On a Telugu New Year's day the master blessed me that a son would be born to
me. During the summer vacation, on my query the Master advised me to stay with
Him for three months when my wife was pregnant. During that time, a scorpion
stung her at the house. I ran to the Master in great haste and He said that it was
God's will, but quickly assured me that nothing would happen to her. In the
evening after the pain had somewhat subsided. I took her to the Master. When the
last day arrived for us to go to Tirupati, Master called us and pronounced some
personal benedictions and said, 'Vellirandi' (come again). Immediately clouds
gathered around the Ashram in the hot summer day and there was downpour for
two hours; we took it as a happy augury and happily left for our home.

During the early days of our quest with Master, I recited poems from 'Gajendra
Moksham' to make Him aware of my suffering. Master in a jovial mood said,
'Once more'. The second time Master asked me to chant 'Gajendra Moksham' was
at Orikai village on the open sands of a midsummer day, when the then Vice
President of India, Dr. Sankar Dayal Sarma had just left, after meeting His
Holiness. Again at Kanchi during the period of intense suffering, I was reciting it
all through the night in His presence. The Master woke up around 1 a.m. and as if
to say, 'I hear your petition' What is the salary of your son-in-law" and then got
back into the palanquin. I slowly realised that the suffering was dwindling in His
presence.

When we first went to master, we initiated the western habit which was observed at
Sri Ramanasramam, I began to address Swamivaru as 'Bhagavan'.

During the 'Ugadi (Telugu New year's day) of '75 at Kalavai, Master walked to the
distant Siva temple. There was a small wayside canal. Master enquired whether it
was a flowing canal or not. Then he dipped His body with difficulty and bathed
there. The episode made me rethink about the lack of cleanliness and all attendant
viruses. I then understood that purity is altogether different. Then He asked for the
'small silk cloth brought by me and walked back to the quarters wearing white
vastram instead of His usual robes; Then a drama troupe came to Him. He was
inside the quarters. Suddenly the Master came out dancing! The person who played
the role of Anjaneya went into ecstasy and danced most spiritedly Then everybody
in the troupe began to join and dance. The incident sent thrills of joy through my
spine. He did not feel then, the insignia of the Pontiff or Monarch of Great Peetha.
Queer are the ways of Great Men.

An interesting episode occurred between Malaprabha and Ghataprabha rivers in

Karnataka. From Tirupati I traveled two days to reach a small village called
Ramadurg. By then, the Master did not arrive at the village. I could not find any
shelter in the village.

Then a tractor was going towards the forest where He was staying. I jumped into
the trailer and after some journey found the Master near a waterfalls. I thought He
would be pleased to see me in the forest at that midnight hour, but in His
omniscience He acted differently. He posed me the question, 'How is Raja Rao
related to you? I was baffled since the Master knows my father very well. Then it
flashed to me how I quarreled with my father a few days ago. I mentally repented
before Him. Then He smiled and quipped: "Here is a Tamilian, here is a Kannadiga
and now and Andhra has arrived. National integration has come in to the forest at
midnight hour! Through many such acts, He made us to understand what true
patriotism is. If the spiritual ideal is saved, society is saved. For sound social
organisation leading to the good of man is based on the spiritual ideal'. Master
hopes that "a wiser generation will fuse the best points of Asiatic and European
civilisations into a higher and balanced social scheme". I humbly pray at the Lotus
Feet of the Master that His age should be the "Golden Age" in the History of India.

At Paleru in Andhra Pradesh, another auspicious event occurred in our lives. I

bought a cow for Master at Tirupati; was in a dilemma as to how to take it to
Master. In His infinite mercy, He ordered that a lorry of the Peetham should fetch
it. On seeing the cow, Master exclaimed stroking His stomach vigorously, "the
milk is for this stomach only" and imposed a condition that 'when the cow becomes
pregnant, Subbaramaiah shall take it home and after 'delivery', he shall bring the
cow to me". He used to personally enquire about its yield and drank only its milk.

During the Master's sojourn in Andhra Pradesh, my wife began to lose her vision.
When the Master reached Kanchi, she became totally blind. At Kanchi, the Master
asked her and blessed her to perform the 'Upanayanam' of our son Saraswathi
Chandrasekhar in His presence. It was the day after Sankara Jayanthi day. To our
utter surprise Master did not give 'darshan' to people during the course of the
function. It was a gorgeous function. His disciple Chandra arranged even a 'video'.
Many teachers of the Veda and their numerous students graced the occasion and
blessed the vatu. Master gave several presents for the boy. It was a wonderfully
rare occasion for the boy to be personally garlanded by the Master with a gorgeous
'bilvamala' which He was wearing. The previous day, the Master told the gathering
around Him that upasana of a particular deity also leads to the ultimate. The day
after the function, He was pleased to give me the brass vessel in which He used to
spit, which we consider as 'Akshaya Patra' bestowed on us.

My wife was examined at Sankara Netralaya and was being treated for a
complicated cataract arising out of the disease called 'Rentinal Pigmentosa' for
almost three years. I repeatedly entreated the master several times that my wife's
vision be restored. One day, His disciple Balu gave us letter to one Mani Iyer, and
advocate at Madras High court, for the operation. She was prepared for the
operation and some more tests indicated that she had no intrinsic vision and we
were told that to operate on a dead eye was trauma for her. We immediately went
to the master and wept before Him.

He then asked me. 'who asked you to go to Sankara Netralaya'? Then I recollected
what Mani Iyer pertinently asked me, whether Acharya sent you or Balu had sent
you. I said that Balu gave the letter. Then Iyer quipped that it was altogether a
different affair. His consent was not there. But quickly the master reacted and
asked His disciple Pattabhiraman to take us to Vengudi doctor in the Matham in
Jatka. The doctor also found a highly deteriorating condition but told us, "since the
Master had sent you, I shall give the treatment". He prescribed some fifty
injections but when we brought them to the Master, He was silent. Many years had
elapsed. Every full moon day, when Master completed His pournama Puja, I used
to implore Him to five her sight: 'Master, please, tell me a word' but to no avail.
One day Master had reacted to my pleadings, "I do not have one eye; my brother
does not have both the eyes". He then cryptically asked me whether myself and my
son have proper vision: but, then few words of immense bliss came through His
mouth: "I am daily praying to Eswara for her". Tears rolled through my eyes when
Thyagaraja's song come to my mind: 'Samayaniki tagu mataladene'.

Meanwhile, Master observing my condition of 'Seven year war' with continuous

fever arising out of corticosteroid drugging for more than a quarter of a century,
took pity on me and initiated me into two mantras: a Garuda Mantra for fever and a
'Savithra mantra for the eradication of asthma. Like the Rishis of ancient lore, I
took up to the mantras very seriously and began to meditate on the Sun God from
dawn to dusk without food. Again a year or two elapsed without any effect and on
one Rathasapthami day, I desperately stared at the Sun God from morning till
evening chanting the mantra. By evening, the retina was burnt black at its middle.
Even in that critical condition, seeing an advertisement in the papers of a treatment
for Retinal Pigmentosa for my wife, I left to Kanchi en route to madras. It was
Chandra-grahanam day and I could not anywhere near the Master for the entire
night. The next morning I went to Madras and found only a bogus address. I
immediately rushed back by the same bus and then I could go very near the master.
Master smiled at me and raised His hand in full blessing; but then I wanted to talk.
He went back into the inner quarters. I am reminded of Sri Aurobindo, that "the
divine working is not the working which the egoistic mind desires or approves; for
it uses error in order to arrive at truth, suffering in order to arrive at bliss,
imperfection in order to arrive at perfection' and that He 'acts not through a
succession of arbitrary miracles'. Events led us to Arvind Eye Hospital, Madurai,
dedicated in honour of Sri Aurobindo. Within few hours they tested her and put her
to early morning operation. At the operation table, one doctor expressed the futility
of operating on her eye but Dr. Venkataswamy remarked 'A small vision is enough
for her and instructed to proceed with the operation. At this juncture, to her
happiness, she found Master at the operation table with a benign smile.

On the fifth day, to our utter happiness, she could see us after a lapse of ten years!
Afterwards, Master appeared to her and to her blood relatives and told them that
because of the sacrifice of the husband, she was getting back her eye sight. She had
no vision in one eye for thirty long years and another eye for ten long years, both
covered by a complicated cataract. Doctors at Nellore and Tirupati expressed
surprise that her case should have entered the Guinness Book of World Records
and that the incident warrants a belief in God on their Part!

"Takkuvemi manaku Ramundokkadundu varaku"(where is the lack when Rama is

ever present with us).

I had the opportunity to meet and greet, His Holiness Jagadguru Sankaracharya
Sree Chandrasekharendra Saraswathi Mahaswamigal on his centenary, He is the
beacon light to all humanity, in general and to the Hindu world in particular. Let
His grace bring about the peace of the world.

- His Majesty Shri Birendra,

King of Nepal.  
1

My experience with His holiness

Silpi

Once my wife Padmavati teased me saying that more than anything else I, as a
drawing artist, should draw a picture of Kanchi Paramacharyal so that she could
spend the rest of her lifetime by constantly looking at the picture without stirring
out of the Paramacharyal.

I wrote at once to the Sri Matham Kanchi and quick came the order to go over
there. After I offered my homage to His Holiness, He said, "So, you are going to
draw my figure. You are the disciple of Mali. Do you think that I will be netted by
you in the picture?"

After some days, however, He permitted me to draw. But it was a hot midday. He
asked me to sit at a distance from Him, right in the open space in the hot sun. I was
writhing in pain. I could not sit steadily as the ground was getting extremely warm.
The Paramacharyal saw my predicament. There was an expression of grace in His
eyes. The next moment the situation took a sudden change. The place became
instantly cool and even pleasant.

Still His divine sport continued. However much I tried I could not get His figure
and personality exactly in the picture.
Finally, after a good deal of repeated and concentrated effort, I finished the portrait
somehow and placed it at the holy feet of the Paramacharya. My wife and I were
sobbing all the time. We pleaded for His acceptance of the portrait granting that it
resembled him. If it were not blessed by him, we said in bravado that He Himself
could keep it with Him and that we did not want it.

At once He took the picture, held it close to His chest, closed His eyes in
meditation and turned His glance towards the temple of Varadarajaswami(This
incident took place in Little Kanchipuram). His eyes were full of tears; the temple
bell chimed at the same instant.

He took the Bilva and Tulasi garland from His body and placed them on the
picture, sprinkled akshata and sugarcandy on it and raising both His hands blessed
us fully twice.

Jagadguru Sri Jayendra Sarasvathi Swamigal was watching the scene from a
distance. He later fold me that I had received the grace in full measure from the
Paramacharyal and was looking at the picture in great joy.

A cherished memory of Pujyasri Mahaswamy's stay

Bhimarao Jahagirdar

Sri Kshetra, Gangapur, One of the most famous Dattatreya Peethas, is associated
with Sri Narasimha Sarasvati Swami, the third incarnation of Lord Dattatreya. It
stands on the bank of the river Bhima in Afzalpur taluka in Gulbarga district of
Karnataka. This Nirguna Math is adorned with the Nirguna Padukas. Choudapur is
a village about 6 kms from Gangapur.

On 29-3-1982 Sri Govindbhat Pujari and Sri Gurubhat Pujari, priests of Gangapur,
informed me in my house at Choudapur about the arrival of the Paramacharya, the
Jagadguru Sri Chandrasekharendra Sarasvati of Kamakoti Peetham of Kanchi and
that the Swamiji was going to halt at Choudapur on 30-3-1982, on his way to
Gangapur. I was also informed that I should receive Swamiji and make
arrangements for his halt. But on 31-3-1982 Swamiji came to Badanahalli, a
village 3 kms. away from Choudapur. I, a native of Choudapur, fearing that the
Swamiji might directly proceed to Gangapur, immediately went to Badanahalli and
prostrated before the Paramacharya. The Swamiji called me nearer and asked me in
Tamil through an interpreter, whether I was a Brahmin. He also asked about my
Gotra etc. When I prayed to him to visit my house at Choudapur and accept my
Padapuja, Swamiji asked me how much 'Dakshina' I would pay. I was puzzled at
His query. At that time I did not have enough money with me and hence did not
reply at once. After a while I told Swamiji that I would pay Rs.125/- towards
Padapuja. Then He asked whether I would perform Padapuja at Gangapur also, to
which I replied in the affirmative. He further enquired whether Padapuja would be
performed by others in Gangapur to which also I replied in the affirmative.
Swamiji then said that there was no need to pay Dakshina as the Math at Kanchi
was very rich and had ample income. Swamiji enquired whether there was a
ghoshala in my house. I told Swamiji that there was no ghoshala exclusively for
cows but a common one for bullocks and other cattle. The conversation continued
further.

His Holiness : What is the importance of Madhukari or Bhiksha in Gangapur?

I : Devotees offer Bhiksha as they believe that Lord Dattatreya comes in disguises
to receive the Madhukari.

His Holiness : Is there any 'Drishtanta' for this?

I : Yes. In our house at Gangapur the offering of 'jawar rava' (in Kannada 'Kuchha',
in Marathi 'Kanya') everyday as Madhukari. Once in the time of my grandfather,
this rava was prepared late and it was distributed as Bhiksha when it was very hot.
The same night my grandfather had a dream where a Sadhu came and his palm had
a swelling due to a burn. This swelling was due to Bhiksha of hot rava. It is the
Drishtanta by which we know that Datta Guru receives Madhukari.

His Holiness : This is not Drishtanta. If anybody sees God by his own eyes then
only it is Drishtanta. Although it is a good sign, let it be. Now I want to be here,
will you be able to build a Parnakuti for me?

I : (After some time) I will try my level best.

His Holiness : Are you having any deposits in banks or having loans?

I : I am not having any bank deposit, but I have some loans incurred due to the
marriage of my sisters.

His Holiness : Are you having a car or a jeep?

I : No, Swamiji, I don't have even a bicycle.

His Holiness : I will not come for Bhiksha, but make arrangements for meals.
Some may come to Choudapur for meals. So take our bicycle and inform your
household.

Then I came to Choudapur and made arrangements for the meals for nearly 20-25
persons with the help of neighbors. As informed by Swamiji, some persons came
to my residence and took meals and also carried meals for others.

Swamiji started from his camp at 7.30 p.m. and at 8.15 p.m. we reached
Choudapur. Swamiji halted that night at Hanuman Mandir and started to Gangapur
next day i.e. 1-4-1982 early morning.

On 3-4-1982 I was looking after the agricultural work in the rice fields at 5 a.m. At
that time I was informed by a boy about the arrival of Swamiji. I came and saw
that Pujya Paramacharya was sitting in Hanuman temple with His four disciples
viz., Balan, Ekambar, Kannan and Ramakrishna. I prostrated before Him. Balan
told Swamiji about my arrival. Swamiji asked me, "For how many days should I
halt here?" I replied "As many days as Swamiji wishes". Then the cattle-shed
belonging to my cousin, Sri Vaikunthadas, was cleaned for the stay of Swamiji.
Arrangement for tea, coffee, tiffin and meals was done in our house.

4-4-1982 was Ekadashi and Swamiji was to take bath. Pujya Swamiji was not
feeling well and so not able to go to Amerja river. So a pit was dug inside our big
house near the well and was to be filled up with water. But in the early hours
(nearly 4 a.m.), a lorry came from Sholapur Pogul family containing a cement tub
in it. Then this tub was fixed in that pit and filled up with water. After bath there,
Swamiji came near the door of our house and sat there nearly for one hour.
Chanting of Mantras and Vedas was done there. Many Pujaris from Gangapur
arrived for darshan.

On 5-4-1982 I went for Darshan of Swamiji. Swamiji called me inside the cattle
shed and asked whether I knew Marathi or Kannada. I said I could speak both well.
Swamiji spoke with me in pure Kannada and enquired about my ancestors, my
earnings, the Pujaris and the boatmen. Then I said, "I require two blessings from
you. The daily morning Naivedya offered to the deity at Gangapur should continue
forever. Secondly, give me sadbuddhi always." His Holiness (smiling) said, "Go,
go".

Meanwhile I was beginning to feel proud of myself and thought that I was a
privileged person. A few days later I told my cousin Sri Venkanna that the stock of
food grains was getting exhausted. The omniscient Paramacharya instantly noticed
this and decided to quit the place. I felt very sorry for thinking the way I did. Any
way after much pleading, Swamiji decided to extend the stay by a day. On Purnima
day Swamiji presented two pairs of dhoti and sarees to my parents. My cousin
sister Sow. Savitri's son Ch. Gururaj aged 1 1/2 years was having some heart
trouble. Doctors advised operation. But Swamiji asked us not to operate. Till today
his health is alright without operation.

On the 9th April, 1982 Swamiji had high fever. I came to Gulbarga in jeep and got
Dr. Sri Muralidhar Rao, M.D. who examined Swamiji and prescribed some
medicine. But to our dismay, on Saturday, the 10-4-1982 morning, 5.30 a.m. Pujya
Paramacharya started from Choudapur. I rushed and fell at His feet requesting to
stay one day more for the sake of His health as doctor had advised so. But He did
not heed and went to a nearby Lamani Tanda and halted there for a day.

The same day Sri Bhimsain Joshi, the great musician, met Swamiji. Sri
Ramakrishna, the aged disciple of His Holiness, gage me four pairs of wooden
Padukas of Swamiji, two dadi umbrellas some coconuts and some rice. I asked
whether he would take Padukas back. In reply he said that he could not say. In the
evening all of us, i.e., I, my mother, wife and others went to Tanda to see Swamiji.
Pujya Paramacharya said that now His health was alright.

On 17*4-1982, I asked Swamiji whether I should worship the Padukas given by

him. He replied that I could do so if I wanted. Then I took the Padukas to
Gangapur and kept them in our Devapuja after Rudrabhisheka. The other pairs I
presented to my kin and friends.

I thank Almighty for giving me such a fortunate chance to serve the walking God
on earth.

My experiences with the sage of Kanchi

P.Balakrishnan

As a bachelor I was staying in lodge at Vepery in Madras. One day I woke up

suddenly after midnight for no specific reason and an intense desire arose in me to
go and meet some person. I did not know who the person was and where the place
was. Suddenly the name Sankaracharya of Kanchi flashed in my mind. I did not
know the importance of Kanchi other than that, that there were some great
religious institutions in Kanchi. I did not know how far Kanchipuram was from
Madras, though I had seen buses plying which had Kanchipuram nameboards. So I
guessed rather unreasonably that the place might not be too far away.

I could not sleep afterwards and I had to go for duty early in the morning. But I
took my bath, and at once left for Broadway bus-stand and reached there before 5
a.m. I enquired about the bus to Kanchi and about Sankaracharya. I was told that
Sankaracharya was staying in Tenambakkam at Little Kanchipuram about half a
mile from Varadaraja Perumal Koil and advised me to catch the first bus which
was going via that place.

I reached the Varadaraja Perumal Koil at about 7 a.m. or so and easily found the
way to Tenambakkam. I saw a small temple, a small tiled house with attached well
and all nearby. There were some attendants moving about and on enquiry I was
told that His Holiness was observing silence for long and there was no regular
darshan. Sometimes once in three days according to his wish. However His
Holiness was said to have given darshan that morning to some 15 to 20 minutes
back.

Then Swamiji appeared at the door near the well. I was much excited. I stood up,
did pranams and again stood up with folded hands and I was getting lost in a
trance. I had lost my body consciousness and everything was bright and I felt that I
was weeping loudly. After a few minutes when I regained my body consciousness
I was still weeping. I saw the saint with a raised hand blessing and He retired to
His room and sat down there again.

Once Swamiji was camping at Orikkai village near Kanchipuram some years back.
There was not much of a crowd and His Holiness was sitting in the palanquin. My
wife, daughter and myself did pranams and His Holiness talked to us after 18 or 19
years and we were wonder-struck when He asked about my tiny village some 800
kilometers away in Kerala and we heard everything sitting at His feet on sand. This
was the greatest experience I ever had in my lifetime.

I requested His Holiness Sri Jayendra Sarasvathi Svamigal of Kanchi Kamakoti

Peetham to permit me to start an organisation, which He graciously gave.
Hurriedly, I wanted to get the blessings of Paramacharya. I approached Kanchi
Math with the necessary papers like letterheads and reached there by 8 O'clock or
so at night. His Holiness Paramacharya evinced great interest and patiently went
through the notices, using a torch-light as the electric bulb burning in the room was
dim and also even changed His spectacles to have a closer look at the papers. In
due course, I was kindly permitted by Him to start some more organisation in
Kerala with different aims. I am neither a V.I.P. nor a man of importance. The
Sage of Kanchi has taken the human form to take us to the non-dual Supreme. The
Saint is an ocean of compassion for all irrespective of caste, creed, nationality,
power, position, richness or scholarship.

Paramacharya and miracles

S.Balakrishnan

It has been my great good fortune to have had the privilege of experiencing the
presence of His holiness the Paramacharya from my very early age. Apart from the
close association of some members of my family with the Paramacharya, my own
personal exposure to him started when I used to attend the discourses given by him
every evening in the Sanskrit College, Mylapore in 1932-33, when I was a college
student. From the very first day, I was so inspired that I made it a point to attend
the lectures every evening though I was in the midst of preparing for my
University Examinations. These lectures were in the nature of divine expositions
and even though Paramacharya was very young at that time he had the
luster(thejas) and brilliance one associates with our ancient Rishis. I still recall the
electrifying atmosphere when His Holiness used to come regularly to give these
lectures, very fresh and cheerful, even after a very strenuous day of Pujas,
interviews and other activities. In each one of these talks Paramacharya explained
with remarkable lucidity the essentials of Hindu Dharma, the importance of the
scriptures, the significance of festivals, temple worship etc., and the supreme duty
of everyone to cultivate devotion to God. He exhorted everyone to lead a simple,
unselfish, clean and godly life. The audience used to listen to him in rapt attention.
He had such a mastery over the subject and such clarity of mind that the message
he gave went straight to the heart like the message of Lord Krishna in the Geetha.
Although, I had met Paramacharya a number of times later, this early association
had a profound impact on me and in the development of my late life.

Millions of people, high and low, have felt the exhilarating experience of even the
briefest of meetings with His Holiness and many can recount anecdotes of such
experience. One such anecdote which comes to my mind relates to Paramacharya's
views on the place of miracles in religion and of those who perform such miracles.
in religion and of those who perform such miracles. There have been, and there
still are, some holy men who perform miracles and to whom devotees go for
satisfaction of various desires, such as success in life, birth of child, marriage, etc.,
or for getting relief from sickness or pain. In one of the private meetings with
Paramacharya in a small group of devotees, a person was referring disparagingly to
another holy person who performed miracles and asked Paramacharya whether he
would approve of spiritual men engaging themselves in this kind of, what he
called, magic shows. Contrary to what that person expected, Paramacharya replied
that there was nothing wrong in this or in a person going to such holy men, with
faith, for getting their desires fulfilled and needs satisfied. He observed that the
relief one gets from such holy men may look outwardly as being given by him but
in reality it comes from God. A person by going to such holy men believes him to
be God in human form and so has necessarily to believes him to be God and His
powers and Grace to satisfy the desires of devotees. To this extent, the devotee is
in the right path. Further, most holy men who perform miracles strive to create
faith in God among the followers and this develops Bhakti, which is certainly
desirable. To a person pursuing the spiritual path performing such miracles is not
difficult as it is a state of Siddhi. If that person stops with this, he stands the risk of
not proceeding to the higher stages of spiritual perfection. None the less, such holy
men by giving relief to others and by creating faith in God do perform a useful role
and must be respected. There is also no harm in people going to such holy men for
satisfaction of the desires so long as it is always remembered that God is behind
everything including the relief which he gets from such holy men.

It is within the knowledge of many devotees that on several occasions

Paramacharya himself did something or performed some innocuous act or made
some casual observation which later turned out to be a miracle, although he never
professed to perform any miracle. Thus there were many instances where a
seemingly casual warning to a person saved that person from catastrophe or
became a turning point in that person's life.

One such instance within my personal knowledge illustrates this aspect of the
miraculous powers of Paramacharya. I had an aunt who had several reverses in her
life due to Prarabdha Karma. She was a pious devotee of God and of
Paramacharya. One day when she was in great distress and confusion, she sought
Paramacharya's guidance. His Holiness gave her a small lump of sandal-paste
which he had used for the Pooja and asked her to worship it as Devi. She did so
with faith and devotion by performing Trisathis and other Pujas daily as directed
and after several weeks she noticed to her great surprise that the small lump
gradually grew into a Moorthi of Devi with face, legs and hands. She felt
extremely happy and took it to Varanasi saw this wonder for themselves. However,
Paramacharya's object was only to show that Devi's powers are unlimited and not
to show that He could also perform miracles.
Everything that happens around us, terrestrial or celestial, is a marvel or a miracle
although we take them all for granted as they are so common. There are also man
made marvels like the computer which performs functions which are miracles by
ordinary standards. None but the ignorant will give the credit for the miracles
performed by the computer, to the machine or even to he maker, because the
scientists tell us that the functions are performed by the chips made from silicon
derived from the common sand. The wise know that this quality of sand as also the
quality and behavior of every material in the Universe(Prakriti) as given to it by
God Almighty and could not have come from nothing. This is the rationale behind
Paramacharya's teaching that one should see the hand of God behind the miracles
performed by anyone including a holy man. When one sees natural miracles like a
mathematical prodigy or, when the earth narrowly misses a collision with a comet,
or any of the man-made miracles like the modern communication systems, he
should think of God and feel grateful to Him for His Gifts. Likewise, the privilege
of having Paramacharya in our midst is itself a Gift of God to mankind and so
whenever one experiences the thrill of the presence of Paramacharya, one should
think of and feel grateful to God Almighty for enabling this generation to enjoy
such privilege and pray for many more years of such enjoyment.

My experience with Paramacharya as a devotee

R.Krishnan, I D.A.S.(Retd.)

On 10.10.57, I was to leave for Pune to join duty in Defence Accounts Department
as an Upper Division Clerk. It was by chance I came to know that Paramacharya
was camping at Ramakrishnapuram in west Mambalam. I was dressed in pant and
shirt. I just took a chance and on 9.10.57 I went for darshan. I removed my shirt
and did 'Pranam'. I proceeded to Pune with His blessings. Now I have retired as a
Class I Officer.

During 1968 my sister was in a very serious condition and had been admitted in the
Tanjore Medical Hospital. On my way back from Tanjore to Pune I went to have
the darshan of Paramacharya who was observing silence. Through His assistants I
handed over some fruits as homage and told Him about my sister's plight.
Paramacharya took one orange and asked me to give it to my sister. When I told
him that I was not going back to Tanjore He asked me to make juice of the orange
and drink it for the welfare of my sister. On reaching Pune I got a letter saying my
sister was better and was being discharged from the hospital. This was a surprise as
on the day I left Tanjore, the doctors never gave any hope about her life.

In 1985 when I was entering my 50th year, I had the darshan of Paramacharya
along with my wife and my mother-in-law. My wife's grandfather, Navaneetham
Sarangapani Iyengar, Advocate of Kalyanapuram was a trusted devotee of
Paramacharya in Kumbhakonam Matha in the 20's. When my wife just mentioned
his name, there was a pause. Then to our surprise He called her and narrated many
instances involving Sarangapani Iyengar and enquired about everyone and blessed
us. This really is a surprise as Paramacharya has thousands of devotees and to
remember one after a lapse of 50 years is something hard to believe.

My personal experiences with His Holiness

T.R.Krishnamurthi Sasi & Sekar

There is no one worth mentioning in the world who did not know our
Mahaswamigal. In India all pious people know him as God in human form. Next to
Goddess Kamakshi He is adorning Kanchi-Kshetram blessing all people who are
lucky to go to Him.

I should say, I am gifted to receive of Thennangur situated between Vandavasi and

ancient Kanchipuram. Thirty years ago my cousin brother Sri T.S. Nagaswamy
who was also from Thennangur, one day phoned me to say that Mahaswamigal
would be visiting Thennangur and that I should be there to receive him. He was
working as an advocate and I was a Purchase Officer in Dunlop India, in their
Ambattur factory. I took my two sons along with me and we were there in time to
receive the Jagadguru. After we had darsan I introduced my sons starting to say
"This is my kanishtan" and I faltered a bit to say that the other is my jyeshtan.
Mahaswamigal looked at me with a smile and said "enda ivan chinna pillai, ivan
peria pillainnu sollen" ("say this is younger and the other is elder"). All of us were
thrilled with the affectionate words and the simplicity of communication. He
wanted me to put the names in Tamil because I faltered in putting it Sanskrit.

After resigning my job at Dunlop I started a small-scale industry in the name of

Sasi & Sekar for the manufacture of gears required for machinery. Two years after
starting my factory in 1967, I went to Ranipet for business. On my return I wanted
to have darsan of Paramacharyal who was then in Gollachatram. When I went near
the entrance of Goll-chatram the guard told us that we could not have darsan as
Paramacharyal was in Nishtai. In dejection I was about to turn when the guard said
that we could have darsan as Swamigal has now come out and sitting in the
courtyard. By then a big crowd had gathered. All of us rushed in with the thulasi
garland in our hands. Paramacharyal was sitting by the side of the corner pillar; we
were standing about ten feet away in a circle and I was in the front line. Swamigal,
signaling by his fingers, called. I could not know whether it was me, People by my
side said that it was me who was called so. I went near covering my mouth with
my right palm and stood at about four feet away. At that time he ordered "Kitta
Va"(come near). I well still nearer. Again I was ordered "Utkkaru" (sit down). I sat
very near him. At this time he started the conversation in Tamil. I shall give this
verbatim.

Param : "engirundu vare" (where do you come from?)

Self : "madrasle kodambakkathilirundu" (from Kodambakkam in Madras).

Param : "enna panre?" (What are you doing?)

Self : "gear factory vachirukken." (I am running a gear factory).

Param : "gearunna?" (what is gear?)

Self : "palchakram" (toothed wheel).

Param : "munnadi enna pannindirunde?" (what were you doing earlier?)

Self : "Dunlop purchase officera irunden.) (I was purchase officer in Dunlop)

Param : "Dunlopile Krishnane theriyuma?" (Do you know Krishnan in Dunlop?)

Self : "Theriyum" (I know)

Param : "un factorile ethineper velai seiyara?" (How many people work in you
factory?)

Self : "aru per velai seira." (six people are working)

Param : "masam enna sambalam kodukkare?" (How much do you pay per month?)

Self : "Sumar irandayiram." (Roughly two thousand).

Param : "Kadan vanginayo?" (Did you borrow?)

Self : "vangiyirukken." (I did)

Param : "vaddi koduthindurukkaya?" (Are you paying interest?)

Self : "vaddi koduthindurukkaya?" (Are you paying interest?)

Self : "koduthindurukken." (I am paying)

Param : "vaddiyum koduthu sambalamum kodukka vandindirukka?" (Do you get

enough to pay the interest and the wages?)

At this stage I laughed and told him " onga anugrahathile vandindirukku." (By your
grace I am getting enough). Swamigal also laughed and said lifting his concaved
palm, "Kshemama iru. Poiva": (Be prosperous. Go). Swamiji's blessings simply
thrilled not only me but also everyone assembled there. From that time onwards we
are growing and I consider all employees as a part of my family.

Two experiences in a half-dream state are to be mentioned here. Both these

happened in London, U.K. I shall give a detailed account of these one by one.

During 1974/75 my son-in-law Dr. S. Balakrishnan got his first appointment in

Neath (Wales, UK.) Govt. Hospital. After a few months with prior permission of
Paramacharyal I took my daughter to Neath. My son-in-law had hospital quarters.
The quarters was a full house having rooms in the ground and first floors. At that
time we were only three. My daughter asked me to use the first floor room. Within
a few days I had the unique experience in that room Within a few days feet away
from the door. I was lying on by back with my knees raised vertically up. Suddenly
I saw Swamigal standing by the side of the cot. I was half awake and still lying in
the same posture. Paramacharyal said "Nee eppodum kilakke parthu ellam saiyare.
Adakku nan onakku oru punishment kodukkapporen." (You do everything facing
east. I am giving you a punishment for that.) Hearing these words I though
"ellorum kilakke parthu saiyaradu nalladunnu solluvale" (Every body says that it is
good to do things facing the east.) Suddenly Paramacharyal transformed Himself
as 2/3 years old charming boy and was lying over my legs holding both my knees
with His hands as any grandson would do with his grandfather. I was immensely
delighted and said "Idudan punishment! idukku nan evvalavo punyam
pannirukkaname!" (Is this the punishment? I must have earned enormous merits to
deserve this). As I uttered these words He got His original form, opened the door
and went away. The first thing in the morning I told my daughter this exciting
experience. Since then I have told this to many but not, of course to
Paramacharyal.
The next experience also came about in London. My wife and I were in my
daughter's house. The residence was in the 2nd floor of a house in High Street
North, in Eastham, London. One day after food at about 11 a.m. I was lying on a
cot. Suddenly I felt a severe pain on my right hip and quickly it became unbearable
and with a cry I fell down unconscious. Immediately I saw Paramacharyal also
lying down with His head close to mine and His legs placed diametrically opposite.
We were looking at each other. In the next few seconds Paramacharyal pressed
strongly by His right thumb the center portion of my eyebrows so that the tip of
His thumb was facing towards my nose. He kept pressing for about a minute and
then stopped. Immediately I got up and did not find Him. The scene was very vivid
and colourful. My hip pain stopped and I continued to feel the pressure of His
thumb for about 10 minutes. It was a dream I would not have felt the pressure even
after awakening. Meanwhile my son-in-law as a doctor had arranged for a bed in
the hospital for treatment. Every one in the house was very much alarmed. I told
them the semi-dream incident and calmed them saying that everything would be
alright as Paramacharyal has saved me. In about a week's time I was completely
normal. This happened during August, 1980.

I shall now narrate two dreams each of which was very clear, colourful and
meaningful which even today are very fresh in my mind. In the year 1977, one
early morning I had a dream. There was a sacrificial altar about four square feet
and full of ashes. I was sitting on one side and on the opposite Paramacharyal was
sitting. By leaning over the kundam full of ashes He put His right hand deep into
the ash and took one Spatika Lingam. Showing a line in the middle of the lingam
He said "Nee" He pointed His forefinger towards me. At that moment I woke up
and was thinking of this stotram which I never have heard of before. I enquired in
various places and finally for this book in Ramakrishna Math book stall. I
submitted one copy to Paramacharyal at His camp at Satara which He read fully
including the dream which was also printed as a foreword. My two sons also do
Sivapooja and Purushasooktham. After Havis, Naivedyam only all of us have our
lunch. All are Guru's anugraham only.

A few years ago I had this second dream. I was standing on a dais along with
another person probably belonging to Kanchi Math. Paramacharyal was seated on
one edge of the dais. There was an arrangement for pooja for Murugan and
Bhuvaneswari. A white cloth bag was there full of sobhana akshatai (auspicious
yellow rice). Paramacharyal asked that person to give that bag to me and
accordingly he gave the bag to me. Paramacharyal asked that person to give that
bag to me and accordingly he gave the bag to me. Paramacharyal said " ivene
poojai pannachollu" (Ask this man to perform pooja). Then I started to do pooja
for Murugan whose picture was kept below that of Bhuvaneswari. Originally these
were only pictures but now they appeared in flesh and blood and were smiling. I
completed the pooja with all happiness. Then I told the other person with me that
the pooja was completed. At that time I saw a vast crowd. I could see only the
heads. It looked as though a human sea has formed. Paramacharyal asked that
person "icvalukkellam pesachollu" (ask him to speak to the crowd). This time
instead of telling the third person I directly told Paramacharyal
"enakkupesavarade" (I do not know to make speech). Paramacharyal said " pesu
varum" (Speak, you will get it). At this Blessing I woke up and uttered
Gurustotram. After this I had many opportunities to speak on several occasions.

The Sage's sense of humour

V.J.Chandrasekharan

To introduce myself in brief, I am the third son of late Sri V. Janakirama Iyer,
Manager, Urban Bank, Villupuram. He had very close ties with the 'Periava' both
before and after his Sanyasam. The incidents I refer to in this article happened in
our village, Venkatadri Agaram, where he stayed for over six months in the year
1948. I was very fortunate in that he took a liking to me and he used to take me
with him often when he went for long walks, at any odd time of day or night. We
were just the two of us.

With childlike innocence he used to ask me to learn the names of all the plants and
trees and tell him. He loved talked about stars, taking immense pains to teach me
their names, relative positions etc., In short, he could talk on any subject under the
sun and it was amazing that he evinced such keen interest even in ordinary, and to
what the most must be very mundane, things.

Once during an eclipse, he took a dip in a canal specially dug for him in the sandy
river, Pennaar. After the holy dip, he sat down on the sands for japam. The early
morning sun was mercilessly scorching. I stood on the bank in such a way that my
shadow fell on him in order to shield him from the piercing heat. Just then, one
secretary, I think his name was Anjaneyulu, rushed at me to push me away saying
'Apacharam! Apacharam! Your shadow falling on Periava! As Periava was in deep
meditation, he could not have seen what was happening. But to the amazement of
all he immediately put his hand up, a signal for Sri Anjaneyulu to back away from
me. There was not one person present there who was not deeply moved.
On another occasion he sent word for me around 8 p.m. to go for a walk. As
always, I just followed him, After what seemed to be a very long walk we reached
a village, Vadavambalam where a math was being maintained. It must have been
well past 10 p.m. when we reached the math. He bade me to be quiet and on
reaching the closed gate he started begging for food just like a beggar. The
disciples inside, annoyed at being disturbed at such a late hour, rudely asked the
"beggar" to go away. But 'Periava' was persistent, saying that surely they would
have some 'Palakarama' left. By this time the persons inside were growing angry
indeed and one or two of them came rushing out with a jug of water to throw at the
'beggar'. Imagine their surprise and shock of seeing the Periava there at the gate!
They immediately prostrated themselves asking for his forgiveness. He said
"Chandru, look at the respect I get!"

So saying he took me inside a room closing the door behind him. He made me
partake of some fruit and dry fruits that were there but he himself touched nothing.
It was always a matter of great surprise to me that he ate very little.

Revival of vastu vignanam

V.Ganapati Sthapati

During my formative period as a student and during my professional career as a

Sthapati I had the good fortune of coming under the influence of two maharishis of
world-wide reputation.

During the early days of my boyhood, my father Sri Vaidyanatha Sthapati was
working as the architect and builder of Sri Mathrubhuteswara temple at Sri
Ramanasramam in Thiruvannamalai in 1939. This was the temple of the holy
mother who gave birth to Bhagavan Ramana. I was around 13 when my father was
building the temple and also making the holy image of Bhagavan Ramana in stone.

The Maharishi scarcely spoke to devotees however devoted he was. But

fortunately, He used to talk to my father whenever approached for advice on any
issue. I used to stand by his side on such occasions. In the meantime, for the sake
of my education, my father had to shift to Salem for the construction of a temple.
There I did my SSLC and Intermediate in the local college. Yet my father and
myself used to visit Maharishi, on work. During such visits I closely watched the
face of Maharishi, always lustrous, whenever the talk turned on our family affairs
and on me. He never enquired about my studies, but he used to look at me with a
deep smile which I interpreted as a flow of grace.
On one fine morning the results of the Intermediate Examination appeared in the
papers. To our surprise, there was a call from the Maharishi to which my father and
myself responded at once. All the time there was a large gathering of devotees in
what is called Bhagavan's Hall. There was a newspaper in the hands of the
Maharishi. Keeping both of us near his Yogasana, he spoke to the devotees with
inestimable joy saying "Sthapati's son has passed the examination with distinction.
His future is going to be very bright". We became dumbfounded. Not even a word
of thanks could we utter. So much were we choked by joy. In response, we could
do nothing but to prostrate before him and take silently His blessings.

The next thing for my father to do was to send me to the Engineering College,
Guindy, Madras. It was in 1947 that I applied and without any difficulty I got a
seat, thanks to my high marks. But my father's dreams did not come true. Though
my father was then a leading Sthapati in the field, he had no financial resources.
The fee that I had to pay at the time of admission was only Rs.480/-. But for hostel
and other expenses one had to pay around Rs. 300/- per mensem. This came in our
way. This was too much for him as his monthly remuneration was only Rs.100/-.
He was hesitant to take any decision for or against. Though he was poor he never
approached anybody for financial help during his lifetime. His idea was to send me
to the Engineering College and utilize the knowledge of modern science and
technology for the better understanding of the Vastu tradition and work for its
revival and promotion.

Before he could take a decision, the date of admission expired and the whole
family was upset. With stoic endurance my father kept silent for months. He never
went even to the Maharishi for advice or help. A few months late, Maharishi called
my father to his side and said "In your own native place, a college is established
and it will start functioning from 15th August, 1947. I feel, it is only for him that
the college is started late in the year". Taking Maharishi's words as a divine
direction, my father lost no time to admit me there. Unfortunately it was not an
Engineering College in the B.A. class taking Pure Mathematics as my special
subject. The college was no other than Dr. Alagappa Chettiar College started in
karaikudi on the first Independence Day. I was too young to understand that this
turn of events would be for better and better suited for my career as a Sthapti later.
We believed in the words of Maharishi and took the journey along the path he
directed. Only after I took up Sthapatiship I realised the values of Maharishi's
direction. I am happy to say that it is because of his blessing that I am what I am
today. The world around me knows today to what extent I have fulfilled my
father's dream. I am proud to say that I have gone up several steps ahead of my
father's expectation. This is because of another Maharishis's intervention and
direction that I was blessed with career as Sthapati.

And that Maharishi, under whose influence I came next, is His Holiness
paramacharyal of Kanchi. I had to leave the position of a Sthapati that I was
enjoying under the Palaniandavar Devasthanam, Palani in 1961 and assume the
principalship of the School of Sculpture and Architecture, a position my father had
held from 1957 to 1960. My father had to retire as he fell seriously ill. He had a
severe stroke followed by paralytic attack and was unable to speak. Even expert
medical treatment was of no use. Finally I took him to Pillaiyarpatti (near
Karaikudi) for Ayurvedic treatment, on the advice of Sri S.Ganesan "Kamban
Adippodi", who was my godfather since my early days. Even this Ayurvedic
treatment produced no results.

It was around this time in 1963 I met Paramacharyal when he was camping at
llayattankudi, a village about 10miles from Pillaiyarpatti where I was born. I had
never met him before, though my father had known him intimately for many years.
The intimacy between Paramacharyal and my father was at its all high when he
was commissioned for building a stone mandapam in the premises of Kanchi Mutt.
This is the mandapam where pujas are performed today.

The interaction was so intense and frequent that my father was able to present an
effective and comprehensive picture of the divine tradition of Vastu and Shilpa and
requested Him to move the society to realize the values of the tradition as also for
its revival and development. Of course, the Government of Tamil Nadu had
already started a school for the revival and promotion of art and architecture. My
father was the first Principal. It was enough for the revival of skill and expertise.
But what my father wanted Paramacharyal to do was to create a social awareness
as to the spirituality of the tradition and take it as a mission. Every Friday he used
to visit Kanchipuram on work inspection and had serious and series of dialogues
with paramacharyal on Vastu and Agama traditions. My father was not merely a
Sthapati with normal hereditary knowledge of Vastu and Agamas, but was an
expert in Tamil and Sanskrit, sculpture and architecture, astronomy and astrology,
Vedas and Upanishads, Mantra Sastras, and Tantra Sastras, musicologist and
himself a musician with abundant practice in playing upon Gottuvadyam. So he
found it easy to impress upon His Holiness how these arts were spiritual and how
they were meant for the spiritual welfare of the human race.

Paramacharyal was very much impressed and touched by all these. He was sad to
find that a divine tradition of this character and calibre should lie low in the social
hierarchy. This is the seed that my father sowed in the fertile heart of
Paramacharyal which later on sprouted into a movement at llayattankudi where he
ushered in Sadas called "VEDA AGAMA SHILPA VIDVAT SADAS". This
movement has worked wonders later on. It helped to reanchor the spiritual message
of the Vastu Vedic Culture in the soil of it birth.

Let me now turn to my father and his illness. Having lost all hopes of redeeming
my father from the dreadful disease, I ran to llayattankudi and told Paramacharyal
of his plight. He was in the midst of a large gathering of devotees and
philanthropists of Chettinadu. On hearing that the Sthapati was on the sick bed, he
emerged out of the gathering and took me away from the place asking me to walk
with him. The crowd was following but we were moving away from it, the
Acharyal enquiring not about my father but about my education, employment and
also my ambition in life. I did not like this. I was much worried, because he did not
enquire about my father's illness and offer remedial advice. Further, I did not go to
him for anything personal. I was in Government service with a well-defined future.

Finally, far from the crowd, there was a lonely temple built over a Samadhi into
which he entered leaving me behind at the threshold. He did not ask me to come
inside, nor to stay outside. It was 10 O'clock in the night. The crowd also waited
till midnight and melted away, but I was standing all alone in the precincts of the
Samadhi.

I waited patiently for his return and blessings and advice and then to take leave of
Him. It looked as though it were a test whether I persisted or ran away with
distrust. I was very much afraid to remain there all alone as it was 12.30 at dead of
night. It was the Samadhi temple, an Adhisthana of another Acharyal. A kind of
fear gripped me as the clock moved to 1.00 a.m. I was hungry too. At about this
time he emerged out of the temple calling me "Where is that boy?" "Here I am", I
said. He beckoned me to His side and took me to the corner of the temple prakara
and then started his enquiry about my father. Hearing me for 15 minutes, he gave
me a couple of broken coconuts (he walked with me empty-handed and wherefrom
he got the broken coconuts, still I do not know) and blessed me saying 'You would
prosper and be happy". But not a word about my father. He repeatedly said that I
would be happy. I interpreted this expression of Paramacharyal as bad for my
father and something good for my future. My father passed away after a few
months.

One important event that I experienced when I left Paramacharyal, at midnight,

from the Samadhi temple was something strange and unaccountable. While
blessing me with "Akshatas" he showed me also the way to the heart of the village.
There was none to accompany me. I was full of fear and very hungry too. To my
surprise I saw a boy of eight years with a fair complexion and with a tuft (kudumi)
on his head asking me to follow him. He looked like Adi Sankara of 8 years old,
exactly as picturised by artist Gopulu in one of Kalki's Deepavali Special Number.
Wherefrom that boy came at that hour, what for and on whose instruction, I could
not know. Silently I followed him till I reached the camping site of paramacharyal.
The boy then took me to the Manager into whose ears he whispered something.
The Manager asked me to sign a receipt and take the money he gave. I refused
politely saying that I did not go to Paramacharyal for financial help but for
blessings alone. He insisted with some kind of authority which I could not resist.
The unknown boy disappeared into the outside darkness. Still I believe that it is
Sankara who led me from darkness to the well-lit camp of Paramacharyal.

And yet another surprise was in store for me. I was offered good food at that
unusual hour. My hunger subsided and I went to sleep in the camp site.

It was only after this, in 1965, Paramacharyal conducted the Veda Agama Shilpa
Vidvat Sadas. I was asked to take a leading role in the Shilpa Sadas, though there
were a number of senior and experienced Sthapatis assembled for the Sadas. I was
asked to speak on "Sthapati and his contribution to Indian culture and civilization"
by Paramacharyal. His idea in asking an youngster to speak about the tradition
while more experienced Sthapatis were then available, was not only to encourage
the younger generation but he believed that the younger generation of shilpis was
the future hope for the spiritual culture of the Vastu tradition to flower again. I
took this as such and endeavored to live up to the expectation. Whenever there was
a difficult problem, he advised the clients only to approach me, thereby influencing
me to keep myself thorough with the problems of Shilpa Shastras. This
encouragement qualified me to become a more useful member of my clan. And if
at all I have some insights in the hoary tradition of Vastu Veda, it is only because
of this indirect direction he gave me during the formative period of my Sthapati
profession. I owe much to paramacharyal and I bow to Him, with folded hands.

Paramacharyal's grace

K.S. Ganapati Subramanyam

I was serving in a Central Government Department in Bangalore, and came to

Madras on 1-11-1973, to see an ailing relative of mine. That night I casually
mentioned to my younger brother that I was having some difficulty in swallowing
food. He immediately took me to Dr. M. Vaidyalingam who was our neighbor and
who was working as a Physician in the Government Mental Hospital, Kilpauk,
Madras. He examined me and advised me to take an X-ray and show it to him.
Accordingly the next morning, I went to the X-ray clinic of Dr. Sankaran, in
Millers Road, Kilpauk, Madras. He took the X-ray and told me that I was suffering
from cancer of the oesophagus and that I should undergo an operation
immediately. Otherwise I may survive only for a fortnight. I showed the X-ray to
Dr. Vaidyalingam who confirmed it as cancer, and advised me to go to Dr. Mohan
Rau who was then running a Surgical Clinic on the Poonamallee High Road,
Madras. He confirmed the earlier diagnosis and as it was on the thoracic side of my
body, he got in touch with Dr. Solomon Victor, Surgeon of the Government
General Hospital, Madras requesting him to examine me immediately, Dr.
Solomon Victor examined me and confirmed that I was suffering from cancer and
said that I should undergo the operation immediately. I told him that I would go to
Kanchipuram and get the blessing of His Holiness the Paramacharyal and then
undergo the operation. He agreed.

On the afternoon of 5-11-1973 I went to Tenampakkam (Sivaasthanam), where His

Holiness was staying. At the time, His Holiness was discussing with Sri Annadurai
Iyengar about some Sanskrit publication. There were about half a dozen Vedic
scholars sitting around. I prostrated before His Holiness and told him that I was
suffering from cancer and that expert medical opinion was that, like Parikshit, I
might survive only for 7 days if I did not undergo an operation. On hearing this His
Holiness said in Tamil (practically shouted) that no operation was necessary. "You
will be all right. You will live for hundred years."

By the blessings of the Acharyal I got myself admitted in Government General

Hospital, Madras on the evening of 5-11-1973. From 6-11-1973 the tests began.
'X-ray was taken and it proved that I was all right. I was sent to the E.N.T.
Department where Dr. Swaminathan, Head of the Department and two of his
doctor assistants examined me. A long instrument was introduced through my
mouth and it was slowly sent through the gullet, right upto the bottom of the
stomach. He could not find any trace of the cancer and accordingly gave his
opinion in writing.

My relatives however were afraid that it might relapse. So for their sake I took
some Ayurvedic medicine prescribed by Dr. Venkatasubramania Sastrigal,
Ayurvedic physician attached to the Sankara Math, Kanchipura. After a month I
again went to Dr. Sankaran. On seeing me he recognised me and asked me whether
I had undergone the operation. i told him that I had not undergone the operation
but that instead I was taking some Ayurvedic medicines and that I felt better. Dr.
Sankaran placing both his hands above his head exclaimed that some miracle had
happened, He said "Please tell me what happened. I say that you have been cured
of the disease. Otherwise it is impossible for you to be alive without undergoing
the operation. For your satisfaction I will take the X-ray, and give it immediately.
But please tell me what happened." I told him what His Holiness said to me.
Immediately he said, "You have been cured solely by the Grace of His Holiness.
He is a great soul. He can make and unmake things!" He developed the X-ray and
as he had anticipated there was no trace of cancer. He also tole me that if my
original X-ray was shown to postgraduate medical students appearing for the M.D.
examination, and if they did not diagnose the disease as cancer of the oesophagus,
he would give up his profession from that instant.

 
__________________________________________________________________
_______________

The Matchless Mahaswamigal of Kanchi

L.V. Ramaiah
(Former Trustee, T.T. Devesthanam)

It is said that the sanctity of a religion depends upon its Holy men. Our religion
owes its pre-eminence to the great Saints, Sages and Seers, it has produced
throughout the ages. Our Mahaswamigal belonged to the distinguished line of
successors to Sri Adi Sankara and guided us in our search of God. He revived our
traditional values and practices, Vedas and Sastras and attracted the worldwide
pointed attention. I share some of my personal experience based on intense facts.

I had certain serious problems in my "Solvent Extraction Plant - LVR Oil and Fats
(P) Ltd., Uppal, Hyderabad. In the year 1979 the Mahaswamigal was then camping
in Sholapur. I went there to unfold my problems to Swamiji. He then instructed me
to build a temple dedicated to Vigneshwar and that the idol should be akin to the
one embedded in the wall in his camp site. At his suggestion a temple was built to
Lord Vigneshwara called Srushti Ganapathy and consecrated. Pandits were
arranged for the consecration by Mahaswamigal himself. On the appointed day
particularly at the time of consecration a Garuda - i.e., the Vahanam of Lord
Vishnu protector of the universe was hovering around the temple tower. The
circumambulation of the bird three times during the consecration of the temple (in
the western parlance Church) positively assured prosperity in plenty. My problems
relating to the establishment and the factory were solved amicably, afterwards.

Next, in the early thirties it was extremely difficult to go to Thirupathy to have

darshan of Lord Venkateswara. One had to trek the beaten path with all physical
exhaustion for a number of hours to reach the temple. There were no facilities like
choultries, bathing steps, etc. The temple opened at 11.00 a.m. and closed at 5.00
p.m. One had to cook under the shade of a tree with dry twigs. It flashed on my
mind suddenly why Annadana (serving of free meals) free of cost should not be
arranged with epitomized Mahadava Seva (Serve to God). I ruminated over this
scheme when I grew up. I therefore placed a scheme before our Mahaswamigal
who listened to the details and blessed me to launch the scheme.

With the blessing of Mahaswamigal I approached late Sri N.T. Rama Rao, then
Chief Minister of Andhra Pradesh. The details of the scheme, duly blessed by
Mahaswamigal awakened his abiding interest. It was started unostentatiously,
humbly with the measureless blessing of Kanchi Mahaswamigal.

On the epochal day of the inauguration in May 1985 late Sri N.T. Rama Rao hailed
my sincere efforts and remarked that the humble beginning of the scheme by a
single individual was the corner stone for the enlargement of the scheme
auspicated by the TTD. Now more than 20/25,000 pilgrims are served with free
full meals daily and this scheme is hailed everywhere as something nonpariel.

Next when I faced some domestic problems and some eye ailment of my wife
(who was insisting on her eye operation being perform only by Dr. S.S. Badrinath,
the famous eye surgeon), both myself and my wife met the Mahaswamigal at
Kanchi Mutt. The Swamiji took both of us inside and presented saree/blouse to my
wife and a dhoti to me in a bamboo place and blessed both of us. Dr. S.S.
Badrinath who was refused to do this minor operation, called me over phone the
very next day and voluntarily gave his kind consent to do the operation. The
operation was a success and even today my wife's health is good. We all felt happy
with the blessings of His Holiness.

In the year 1979 both myself and my wife along with Late Sri Challa Kondaiah,
former Chief Justice of AP and his wife met the Mahaswamigal at His Sholapur
camp and solicited His advice and blessings. At this time somebody from inside of
the Asram came and informed, His Holiness that a cow of the Asram being
pregnant was writhing with labour pain to deliver a calf. In view of the acute and
alarming situation, Swamiji immediately went inside. Since he did not return even
after 15/20 minutes, we all went inside and found that His Holiness was in
mediation. After sometime the cow delivered a calf safely.

On 29.9.96 I attended a celebration in honour of 103rd Jayanti of Sri

Sankaracharya Swamigal of Kanchi Kamakoti Peetham, under the auspices of
Association for Hindu Dharma. After attentively listening to the various speeches
on multi dimensions of the grace of Mahaswamigal, His divine grace was upper
most in my mind.

In the same conducive situation I retired to bed. I had that night a most pleasant
and divine dream in which Lord Mahavishnu the protector of the universe was
conversing with our Mahaswamigal. I was present and Lord Vishnu sought
confirmation from our Mahaswamigal whether the author of the article was
instrumental in launching Annadana Seva in Tirupati which ultimately galvanised
the Govt. of Andhra Pradesh to take up this scheme and to encompass nearly
20,000 pilgrims a day. The Mahaswamigal confirmed that the author was the
founder of this scheme and was instrumental in launching Vidya Dharma, (free
education) Vaidya Dhanam (free health) and Kanya Dhanam (free marriage) and
when confirmed Lord Vishnu remarked that due to this reason he was blessed
enough to be present in the Vaikuntha (Heavenly abode) and witnessed the divine
meeting.

I woke up suddenly from the divine dream which even today sustains me to
continue doing charities in a humble way. If today I am leading a life of absolute
shanthi it is due to the grace showered on me by Mahaswamigal in abundant
measure. He was an avatar of Lord Parameswara (Omnipresent) himself, came to
this planet to redeem our life. His grace and blessings still animate the world from
his seat of bliss at Kanchi.

Unique darshan of Sri Paramacharya

K.K. Govinda Rao

I had occasions to learn about many inspiring experiences of devotees narrating

unbelievable incidents that happened by the grace of Sri Paramacharya.

My first rare experience with Sri Paramacharya was about 16 years back.
During 1970's on 25th August, which happened to be the birthday of my son Sri
K.V.S. Sarath Babu, I along with my son and Sri Krishna Sarma, city reporter of
"The Mail" visited Kalavai village to have the darshan of Sri Paramacharya. We
were told that no darshan was possible on that particular day. We however waited
for a few minutes. To our great surprise we were called in to have the darshan of
Sri Paramacharya. I had presented a few copies of the magazine "WISDOM"
which was in its infancy. Sri Paramacharya was kind enough to go through the
copy of "WISDOM" and the quality control of the contents. Sri Paramacharya then
blessed us and the magazine, to serve the community and to grow to great heights.
He graciously presented prasad as a token of His benign benedictions.

From that day onwards, "WISDOM" never looked back and the circulation crossed
1,20,00 copies with a leadership of over 25,00,000 at home and abroad. This
phenomenal growth is due to the grace and blessing of Sri Paramacharya.

Later I had several occasions to visit Sri Paramacharya and receive His blessing
and prasad from his worshipful hands.

I did not celebrate my 60th Birthday except by poor feeding and rendering help to
deserving institutions but on the early morning of that particular day, I, along with
my family, visited Sri Paramacharya. I was not only fortunate to be called in very
close to Him, but was lucky to receive His blessings and prasad. Surprisingly a silk
shawl and a garland were also presented to me as a token of His grace. I consider
this as my unique fortune.

I earnestly believe that my several visits to Sri Paramacharya gave me inner peace
and faith to meet the various challenges of life to lead a life of self surrender and
unstinted faith.

May the grace and divine light of Sri Paramacharya be available to the world at
large providing peace, harmony and unity of all citizens of our globe transcending
the limitation of caste, creed, religion and nationality.

Homage to the Sage of Kanchi

K. Ganesan

In a cricket match, an accomplished batsman's score of a century even in a lifeless

wicket is widely acclaimed. There is no wonder then if the disciples pay their
homage to the Sage of Kanchi, more affectionately and reverently addressed as
"Periyaval" (metaphysically used to indicate greatness), on His entering the age of
hundred.

Sri Chandrasekharendra Sarasvathi became the 68th Pontiff of Kanchi Math

established by Adi Sankara, at the age of thirteen, in a sudden swift of events. A
little earlier, his cousin who was appointed as the 67th Pontiff by the 66th Acharyal
suddenly took seriously ill and attained siddhi. With his mother, young
Swaminathan, as known before he took to the order, went to console his aunt but
his mother and herself to be consoled as her son, the new Pontiff, had to severe
permanently the family connection.

The young Pontiff led a simple and austere life often undergoing grinding tests. He
adhered strictly to the tenets of His spiritual office. Had He chosen any other line
like mathematics, science, music, architecture, journalism or administration He
would have certainly outshone others and reached the peak. He possesses a sharp
intellect only matched by His compassion and understanding of men and matters.
His versatility and erudition, not only in spiritual field but also in other branches of
human activity like science, history, archaeology, politics, etc., are the hallmark of
His life. In Him, we have the perfect fusion of sublimity and simplicity. His
memory power is photographic and His subtle wit is really a treat. Ill-equipped as I
am, I do not venture to deal with his spiritual attainments. Only I would like to
share with readers some of my own experiences with this Great sage.

In early seventies, I went with my family including my old widowed mother to His
camp late on a summer pitch-dark night to have darshan. Knowing His exact daily
routine calling for rest, we meekly submitted to the entreaty of His attendant to
come next day in the morning for darshan. Meanwhile the sage was disturbed from
His resting posture on the hard mud-floor, quite often assuming the cramped form
of a Sishu-Avastha (a posture of a baby in its mother's womb). He ordered a
lighted torch to be handed over to my mother and directed her to turn the light on
Him to have His darshan. He then recalled an incident that happened five decades
ago, while He was performing the daily Puja for two days in the front open portion
of my ancestral house in a remote village near Tiruvaiyaru. He narrated with relish
that my mother who after marriage had not yet joined my father's house because of
her young age was watching the Puja half-hidden behind the entrance doors of her
father's home opposite to ours. Tears of joy welled up in my mother's eyes as she
had treasured the vivid memory of the penetrating eyes of the sage in her heart for
over 50 years. For a busy saint of His stature, it is really remarkable to recall
distinctly in minutest details a very old stray incident and also show His boundless
compassion.

When I saw Him on another occasion. He unusually asked about my grandfather

late younger brother, who was an amateur Harikatha performer and about His nick-
name. He then narrated an incident that happened in Tiruvaiyyaru, Saint
Thyagaraj's place, where five decades ago my grand-uncle and darshan. According
to this narration, he sat near Him and rendered the kriti of Thyagaraja "Endaro
Mahanubhavulu" sung in praise of Lord Rama. On enquiry from His Holiness why
he was singing that particular kriti before him, m relation replied that he had not
seen Lord Rama in flesh and blood and added that in His Holiness he saw all the
qualities of Rama which prompted him to sing the kriti.

His Holiness is never influenced by personality or status of any human beings. On

the occasion, I reached the camp when a VVIP had just left it. He presented a
basketful of choicest mangoes which were still lying there. In my presence, a poor
devotee from a rural place in Andhra, dressed in a very dirty dhoti, offered His
Holiness just four pieces of mangoes claiming them to be from his backgarden. His
took the mangoes in hand and praised their quality and also the devotion of the
poor man. I imagined that the VVIP's basketful of mangoes lying there completely
neglected had been put to shame.

Two other incidents are worth noting. In late seventies in my presence, the Senior
Holiness was taking to a person closely involved in math's activities, and telling
him that he and that person paled into insignificance in respect of carrying out
Math's activities as compared to his 'sishya'. True to His name Jayendra and
Nakshatra 'Avittam' He bears, He scored spectacular success in carrying out Math's
activities during His countrywide yatra.

Let us change the scene to Sri Jayendra Sarasvatiji. He was camping at Delhi
"Malai Mandir" in June 1973 for the purpose of consecrating the 'Kartik' temple in
a hillock in R.K. Puram. On a hot day, late M. Bhakthavatsalam, former Chief
Minister of Tamil Nadu, in his advanced age, visited Swamiji. Even his short walk
from his car through the pathway proved to be arduous because of strewn bricks
and broken stones over it. He wondered how Swamiji was able to cover by walk
thousands of miles paths in Madhya Pradesh to reach Delhi. Pat came the reply
from Swamiji, showing an electric bulb positioned above him. He said that the
bulb burned not of its own volition but because of activities of switch. Similarly,
the strength and vitality for His walk and other activities came from the human
power-switch seated at Kanchipuram always thinking of Him and spurring Him on
His onward march. These two incidents would clearly demonstrate the love and
affection the senior sage bore towards His next in command.

Two years ago, efforts were made silently by Sri Jayendra Saraswati to bring about
an amicable settlement of Ayodhya dispute. Governors of two States, one still in
office, made a few visits to Kanchipuram to discuss the details of the scheme
evolved by Swamiji. On one occasion, two highly respectable Muslim religious
leaders from the North with no political ambitions or axe to grind visited
Kanchipuram and participated in the discussions with the Swamiji and His Guru
who blessed the scheme of his Junior. Though I was aware of the details as I was,
in a way, associated with the efforts, and the main discussion I am not able to
divulge 'them lest my indiscretion should cause an embarrassment to others
concerned. Suffice it to state here that had the scheme been allowed to be pursued
then. I sincerely feel that an amicable settlement to the burning issues would have
emerged avoiding the terrible aftermath of the 6th December, 1992. The bane of
our country has been that the political parties and their leader have effectively
misled and divided the people on communal or religious lines into warring groups
and fed them on empty slogans to serve their own narrow political interests. If past
experiences are any guide any court's verdict on any sensitive and explosive issue
would become unacceptable and futile. In this Centenary year, it would be befitting
homage to the Great sage if He were somehow prevailed upon, giving Him free
hand, to pursue the Math's old scheme for amicable settlement of the burning issue.
Can this wonder happen?

__________________________________________________________----

God on earth

Y. Krishnamurthy

It was February, 1967, at Allagadda, a taluk headquarters in Kurnool district of

A.P. I was Special Grade Block Development Officer and my office and the
official quarters for the staff were situated about 2 km. from the town of Allagadda
at Mallareddy Veda Nagar (M.V. Nagar). Ahobilam, the abode of Lord Narasimha
is about 25 km. east, situated in the Nallamalai hill range.

His Holiness Sri Chandrasekharendra Sarasvathi Swamigal, the "Periaval",

accompanied by "Pudu Perival", Sri Jayendra Sarasvathi Swamigal, was on His
journey from Proddatur in Cuddapah district to Srisailam. Sri Krishnamurthy, the
Manager of the Math and Sri R. Subramaniam, a retired official, who were looking
after the Paramacharya's programmes in Cuddapah district called on me to give the
best news of my life. "Sri Periaval will be camping at your house in a week, en
route to Srisailam. Please vacate your quarters and make necessary arrangements.
"It was a God-send. I did as they desired to make the stay for Their-Holinesses
comfortable and convenient.

A day before the scheduled arrival of the party, I and my family went to
Chagalamarri where Sri Periaval was camping. When I mentioned about the next
day's visit to my place, He casually replied " I am not a Government Official to go
as per tour programmes. I move as I desire." I felt that I missed a life's benefaction.
The next day Sri Periaval went to Ahobilam Kshetra by a cart track, by-passing
Allagadda, making about 20 Kms. That was an important occasion. It was the
completion of 60 years of His Peethathipatyam. There were only a few selected
scholars around Him on that auspicious occasion, including Sri N. Ramesan, I.A.S.
from Hyderabad.

For M.V. Nagar and a Sathyanarayan temple, Sri Vengal Reddy and gifted about
50 acres of land in memory of his father-in-law, Malla Reddy. Vengal Reddy had
earlier visited Kancheepuram and requested Sri Periaval to visit M.V. Nagar and
He agreed. I was largely instrumental for the setting up of M.V. Nagar colony in
1955. My Reddy and I felt that Sri Periaval who was staying close to Allagadda
should be again requested to visit M.V. Nagar. We had to travel 30 kms to upper
Ahobilam. We had no vehicles to travel by. Allagadda was a small place where no
cars or jeeps were available. We could not find even a lorry. It was 3.00 p.m. We
were afraid that Sri Periaval may leave Ahobilam next day bypassing even
Allagadda.

A miracle: While we were in a terrible agony as to how to reach His Holiness, a

friend of mine drove in all the way from Nellore about 250 kms, in a Fiat car just
to say "hello" to me. We felt that it was His wish that we met Him. We all drove
straight to upper Ahobilam. It was 5.00 p.m. Sri Pudu Periaval and Sri
Krishnamoorthy, Manager, took us to Sri Periaval to endorse our request to visit
M.V. Nagar and reminded Him about Sri Vengal Reddy's request earlier at
Kancheepuram. Again it was "I am not a Government Official to go as per tour
programmes and I go as I feel". For a moment we felt terribly upset and
unfortunate.

But Shri Pudu Perival showed a way out. At that time of the year the
Uthsavamoorthy of Lord Narasimha went around the village of Ahobilam, before
the Brahmothsavam festival started. This has been an ancient custom. Sri Pudu
Periaval suggested to Sri Periaval that the Ahobila-Kshetra darshan was not
complete without darshan of the Uthsavamoorthy. At that time the
Uthsavamoorthy was very near M.V. Nagar Readily Sri Periaval agreed to visit
M.V. Nagar so that He could have the darshan of Uthsavamoorthy the next
morning. He called me and said He would be reaching our place around midnight.
We had the unique fortune of receiving Sri Periaval and party around 2.00 a.m. Sri
Periaval called for the day's 'Indian Express' where an Italian philosopher had
written an article "God on Earth", to mark the great occasion of the sixtieth year of
His Peethadhipatyam a per Tamil calendar. Hundreds of devotees mostly from
South came to have darshan of Sri Perival. I felt I saw God in my house and I had
everything I wished in my life.

Malla Reddy Veda Nagar uninhabited for a decade, is now bubbling with life after
Sri Periaval visited the place.

Boundless grace and compassion

T.B. Nagarajan

One is apt to think that "boundless compassion" exists only in rhetoric till one has
a darsan of Paramacharyal. In His marvelous presence one instinctively recognised
boundless compassion, purity, grace and the quality of equal vision. Countless
must be the instances of His Grace curing diseases, warding off calamities, giving
peace of mind and above all, guiding an aspirant on the razor-edge path of ascent
along the Sushumna. Instance of the last kind might not be normally made public,
as they pertain to the innermost lives of the persons. I happened to know of at least
one such case, as it was of my father. From among my experiences, I give the
following few.

When, more than four decades back, I passed the competitive examinations and got
appointed to a top service, Paramacharyal specifically advised me that I decline
that offer, which I did. At that time almost all who knew me were against my going
by His advice and some even said that He was not qualified to give such advice!
Events, far later, showed how gracious and farsighted He had been and what great
kindness. He had shown in giving that advice!

Once, He, in His own inimitable manner, knocked good sense into me, and gave a
lesson in dealing with one's Guru Maharaj. It is as follows.
He was camping at the place of my posting and I came to know that the timepiece
He was using was not working well. So, I went to the shop and selected a good
piece, which had a black dial and against which radium coated white numerals and
hands stood out well. (Please bear this description in mind.) It was a bit costly. A
relation of mine who was with me. at that time, and who was rather close to the
Srimatham, advised me to go in for a cheaper variety. His reasoning was that
devotees were giving timepieces to the Srimatham fairly frequently, and one
cannot say whether Periaval will use a particular piece at a given time ; and hence
a costly place may not be with Periaval all the time. I was taken in by this
argument, and got a cheaper piece, which had a white dial. I had completely
overlooked the point that a Sishya must offer only the best to his Guru, particularly
when it was available. When I took the piece to the Sri Matham, Perival had gone
inside, and so I gave it to Pudu Periaval, and informed the Manager, When I went
in the evening for darsan, the Manager called me aside, and gave back the
timepiece, saying, "Periaval saw the timepiece and wanted to know who had given
it. He was told that Nagarajan had given it. He desired that the article be returned
to you with the remark that He preferred to have one with black dial, against which
white numbers were prominent. Many, who were present at that time, offered to
get such a piece. But Periaval said that Nagarajan only should get it." When I heard
this, I broke down and cursed myself for having listened to specious advice, and
having been stingy towards Guru Maharaj. Needless to say that I rushed to that
shop, was relieved to find that item on the shelf, and bought it. The above incident
shows the all-pervasive awareness and infinite compassion of Periaval. I felt really
happy and blessed, when some months later I saw Him using that same timepiece.

In 1962 Periaval was camping in Elayathagudi. On the day we went for darsan, He
had walked a long distance and was seated in a temple. Pudu Periaval was in the
Sri Matham Camp, after seeing whom we went by cart to the place where Periaval
was. I sought His blessing for the upanayanam of my son, to be performed soon.
He said that we could go after taking "akshata", and were wondering why we in
particular were asked to wait. After some time a devotee came in a car, and
Periyaval sent the car to the camp to get the "akshata", gave it to us and permitted
us to go. The reason for His action was revealed to us very soon. On the return
journey my son (whose upanayanam had been arranged), suddenly became sick
and started vomiting. No medical help was available I the bus or outside. We could
only pray or Periaval and clutch the "akshata" so kindly given by Him. The boy
became normal in a short time, and there was absolutely no problem thereafter.
Then only we realised that Periaval, with His infinite grace and compassion and
all-pervading knowledge, had given the "rakshaa" to mitigate the evil which might
have befallen us otherwise.
I could write on and on. It all comes to the same thing, "BOUNDLESS GRACE
AND COMPASSION".

Who can fathom Paramacharyal's infinite greatness?

Reminiscences

Kainkaryya Siromani K. Padmanabhan

It was a hot summer day in 1964. I was returning from Mahabalipuram and
Tirukalikundram after a holiday trip with my family by car from Madras. At
Chingleput, I saw the signboard 'To Conjeevaram' and I asked the driver to turn
left and go to that temple city. We reached there by 5 p.m., and after worshipping
at Varadarajaswamy, Ekambareswarar and Kamakshi temples, we went to Sri
Sankara Matham to have darshan of Periyaval Paramacharya. We were told that He
was camping at a small hamlet, Kizhambi, a few miles outside the town and so we
hastened to that place. A villager accosted us and asked us to hurry up since
Paramacharya had just started Gajapuja which is just prior to Kamakshi Puja. We
were lucky to see both and when I asked the Manager where we could have darsan
to the sage, he asked us to wait for a few minutes and go to a spot on the banks of a
small rivulet where He was seated on a darbhasan and performing Sandhya. We
prostrated before Him. Looking at my wife Subbalakshmi, He asked "Are you not
the daughter of my classmate Tiruvisanalloor Swaminathan's brother? Has his son
Sundaraman passed the S.S.L.C. in 1935?" She said that he did not pass the
examination that year but only the next. When I told Him that I was from
Monocompu, He said "you are the son of my Kumbakonam X-ray doctor M.K.
Sambasivan's brother." He looked at my second son Natarajan and asked me
whether I intended to make him a doctor and I said I would try to do so with His
blessings.

In obedience to His wishes, I asked Natarajan to take Biology group for his pre-
University in Vivekananda College, Madras and in 1966, he came out with a D, D,
D and was selected for admission to the M.B.B.S. course. But when he went to pay
his fees, he found his name struck off. I advised him to join B.Sc., Chemistry in
Presidency College and in 1969 he passed with a very high First Class and after
putting in an application for M.B.B.S., out of the graduate quota of 100 seats,
joined the U.D.C.T., Bombay for B.Tech as one of five selected purely on merit on
an All-India level. He had lost all hopes of becoming a doctor, when one fine
morning he got a telegram from the Madras Selection Board asking him to join the
Stanley Medical College immediately. This was when the DMK was in power and
it was only due to the wishes of the Paramacharya that my son was selected and it
bore out the truth of His prophecy in 1964. Natarajan is now practicing as a doctor
and radiologist at Moolakkadai serving the poorest section of the society in the city
thanks to the Paramacharya.

The second unforgettable experience is the one when we were in Hyderabad in

1978. Sri Subasri, an ardent devotee of Paramacharya, asked me one evening why I
had not gone to Sandur and had darsan of the Paramacharya camping there. I
immediately left and the next morning I was standing before the sage performing
Gayatri Japa in a small temple with very few people around. He immediately
showed by signs that He had recognised me and told me that the previous day
Prime Minister Indira Gandhi was due to see him. He added that in between I had
gone there merely out of my love and respect for Him and not with any motive like
the other. He blessed me and I have not looked back afterwards.

The third most important meeting with the sage took place in 1982, when He was
camping in a small village called Mahagaon near Gulbarga. My wife and I left
Hyderabad by Car at 5 a.m., and had just reached the outskirts of the small
choultry at the end of a village road and barely had the car stopped than a lady
came running to us and asked my wife to hurry up since the Paramacharya was
waiting for us and had asked her to bring us to His presence without delay. It was
really a wonder how He could know of our arrival and the moment He saw us, He
told His assistant that she was His classmate's brother's daughter and I was the
nephew of Moncompu Dr. M.K. Sambasivan of Kumbhakonam, all by signs, since
that was His day of silence. He blessed us with both all the devotees gathered
there, take food in the choultry and then go.

It was after this crucial meeting that we got an opportunity to go round the world
for two years, especially the U.K., Europe and the U.S.A. While in New York on
the 24th May 87 we went to the Ganesh Temple, New York and the moment we
entered the Hall, I was greeted by the priest by name and recalled that he had
officiated at the Padapuja done by me in Madras to Sri Jayendra Sarasvathi and
that he had been deputed to New York temple by Paramacharya for two years. He
asked whether it was my sixtieth birthday and when I said it was my seventieth, he
told me it was my sampat-poorthi and the blessing of Paramacharya and made me
worship at that temple on the occasion.

These are but a few of the instances which come to my mind at the time of the
Birth Centenary celebrations of Paramacharya, who is GOD incarnate. All the
members of my family and myself pray that the Paramacharya continues to live for
many more years and bless us all so that the entire Universe may live in peace and
harmony.

A touching incident

A. Sundaram

I used to visit Kancheepuram quite often for Darshan of His Holiness Sri
Sankaracharya Swamigal of Kamakoti Math. On (Saturday) the 1st Jul 1989, I had
been there with my wife and daughter at about 9.30 a.m.

At that time, one Muslim came there along with his son by name Gulam Dastagir.
Both of them removed their shirts and prostrated in front of Sri Mahaperiaval.
Alas! Gulam Dastagir was blind! He had brought a violin with him.

The father narrated the Mahaswamigal that his son Gulam Dastagir was to attend a
violin recital competition and, therefore, wanted the blessing of the Acharya. He
also asked permission to play the violin in the presence of the Acharya. Sri
Mahaswamigal acceded to the request.

A happy Gulam Dastagir played the violin for sometime. Then Sri Mahaperiaval
enquired the father about his native place, his children etc. The father replied that
he had two sons and a daughter and that Gulam Dastagir was his eldest son. Sri
Swamigal also enquired the name of the Guru under whom Gulam Dastagir was
trained.

Sri Mahaswamigal then asked His sishya to bring two dhoties, touched them and
instructed that they be given both to the father and the son. The Acharya also gave
mango fruits to them.

Gulam Dastagir and his father were very much happy over the kindness shown by
the Swamigal. The father further requested that the violin be blessed by the
Acharya. Sri Mahaswamigal blessed them by touching the violin with his sacred
hand.

Both of them again prostrated before the Acharya and took leave with His
permission. I could see from the faces of both that they were overwhelmed with
joy by the kindness shown and the blessing of the Acharya.

This incident was watched by all the devotees present at that time. Even now it
remains green in my memory.
One cannot describe the compassion and benevolence of our Mahaperiaval who
blesses all human beings irrespective of caste, creed of religion.

An experience with the Paramacharya

R. Pattabhiraman

It was in the year 1943-44. The Acharya was on his way to attend Mahakam at
Kumbakonam. He was staying for a few days in the house of Sri Sundaram Iyer,
Retired Judge, near Salem.

An idea struck me. One morning I prostrated before the Acharya and told him that
my wife Bhagyalakshmi was suffering from Sanka Dosha and Putra Dosha and it
would be cured if he gave her a Raksha. The Acharya gave some instruction to a
person standing nearby. He took me in and gave the measurements for preparing
the golden plate. The same evening I submitted the golden plate to the person in
the presence of the Acharya. I was told that I would here from them later on.

It was in the month of Adi. I got a letter from the Acharya that I should go over to
Thirukarukavur in Tanjore District to get the Raksha. I started in the evening and
arrived at Thirukarukavur next morning. The Acharya was informed of my arrival.
The Acharya gave instruction to look after my comforts. I was quite at home there.

During my very short stay in the Matham, I happened to witness the Acharya
giving lessons to his disciples in Sanskrit.

After receiving the Raksha I got the blessing of the Acharya and came home. My
wife was wearing the Raksha in her Thirumangalyam Saradu till her death in 1985.

During the next delivery I just removed the Raksha lest it should be polluted.
Immediately my wife fell ill. I tied it again and she became alright next day.

The Invisible saviour

V. Raghotaman
It all happened one day in the hot month of September 1986. My wife Radha and I
were returning from Varanasi to Secunderabad. The train arrived at Secunderabad
R.S. late by 4 hours. We were new to Secunderabad. Unfortunately we were
travelling by a useless cycle rickshaw driven by a drunkard. We were in search of
the home of my wife's sister Smt. Saraswathi Venkataraman. In Secunderabad,
house numbers don't exist in any serial order. We had crossed without knowing the
house at New Boilguda. We were circling and circling uselessly much to the
disgust of the driver. The sun was very hot. It was 1 p.m. Still we couldn't locate
our destination. We became dead-tired and at that desperate moment we thought of
the sage of Kanchi Paramacharyal, to guide and protect us. Oh! what a great
change! A Tamil sumangali, by name Seethalkshmi Subarmaniam, as I learnt later,
stood before us and enquired about our plight. She look us to her home which was
very near, and gave us shelter and water and later lunch also. We were relived from
the clutches of the drunken driver also. We found solace in her house. There was a
gentle drizzle outside to cool the day. Then I returned to locate my sister-in-law's
house by walk and found it out. She came with me and took us to her house. The
very thought of our sage saves us from troubles. It is a great fortune of our time
that He lives with us. We have to blame ourselves if we do not avail ourselves fully
of His divine presence.

A Sage at Pandharpur

A. Prasanna Kumar

The journey to Pandharpur, where the great Jagadguru Sri Chandrasekharendra

Saraswati of Sri Kanchi Kamakoti Peetham was camping, revealed to me the
hidden beauty of our countryside unaffected by the trappings of modern
civilisation. The train from Kurudwadi to Pandharpur is pretty old and the seats in
the tiny compartments are very small. People, mostly pilgrims and villagers,
squatted on the floor in the compartments. The two hours and a half journey early
in the morning was a pleasant ride through green land. This train, a curious relic of
a bygone age, arrived at the sleepy Pandharpur station on the dot. Even passenger
trains run on time on the Central Railway!

Despite my broke Hindi, I could get the information I needed. On the train a
passenger, a villager, told me that "Sri Sankaracharya Maharaj" (that is how He is
called there) was staying a few miles away from the Vitthala temple. Everyone
there spoke in Marathi making courteous enquiries about the purpose of my visit.
At the station the only available transport was the tonga. The tonga driver looked
as self-assured as the moustache-twirling autorickshaw driver of Delhi. He dumped
people and luggage in his ramshackle cart and drove away lecturing to the crowed
passengers on a variety of subjects ranging from the dangers of travelling in buses
to the glory of Lord Vitthala. Offloading me at a hotel, he drove off with a
nonchalance that conveyed his dominance in the realm of transportation in
Pandharpur.

An hour later I allowed myself to be taken care of by another tongawalla who

offered to take me to 'Sri Sankaracharya Maharaj' and bring me back to the lodge
for Rs. 15. He told me of the long distance he had to drive including the last lap
across the bridge on the river Chandrabagh. Later, however, I realised that it was
after all not such a long journey.

The river Chandrabagh, so named because of its crescent-shape formation at

Pandharpur according to my guide, the tongawalla, looked serene. Pilgrims from
the Vitthoba temple on one side of the river were being ferried across to the other
side for Sri Sankaracharya's darshan. As the morning sun was briskly rising in the
sky, I walked up to the abode of the Swami. It was a shed-like house. All was quiet
as I entered the portion. There was an assortment of people from the south, north
and west. In the hall inside some devotees and been waiting since early morning
for His darshan. One of the inmates of the ashram was carrying messages from
someone in the hall to the Swami inside. "When will the sage come out? What is
the darshan time?" anxiously asked a few. A little later, as the number began to
swell to over a hundred, we were all asked to move into the front verandah where
the Swami would come shortly. A line was formed and two wooden tables were
arranged to regulate the queue. Two constables came in asking people to form a
line. There came a hefty chowkidar-like person issuing instructions to the devotees.

A young girl led a chorus a devotional hymns: "Hara Hara Sankara, Kaladi
Shankara". The air was filled with an atmosphere of Bhakti. A young man raised
his voice singing the bhajans louder than the others. There were three doors to that
place and the Swami would come out through the front door at which some women
and men were all ready to offer flowers, fruits and arti when he came out. Behind
them was a middle-aged man who being happy to be ahead of others in the line
asked his wife and daughter standing a few yards away to get behind him. He and
his family and now acquire a vantage position. Minutes passed. All eyes were
riveted to the front door.
Suddenly there was a mild flutter. The Swami accompanied by an assistant came
out through a different door! People turned around shouting "Jai Jai Sankara". He
waved His hand gently asking everyone to sit on the floor. His orders were
instantly obeyed. The chowkidar prostrated before the Swami. His Holiness
recognising the chowkidar smilingly greeted him by his name and the huge man
rose, his face radiating happiness at the honour done to him.

The Swami then retreated to the corner of the door and sat there enabling everyone
in the line to go near him to receive His blessings. One by one men, women and
children went near him, prostrated and left as he gently raised his hand and blessed
each of them making kind enquiries about their welfare. Some talked in emotion;
some totally surrendered at his feet and some spoke in unconcealed innocence.

I am reminded of an incident narrated to me by an ex-official of the India Express.

Once he went to Kalaai near Kanchi where the Swami was staying after taking
over the Peethadhipathyam. (I too saw him once there and it was most touching to
see poor villagers explaining to "Periyaval" their worries and problems such as the
loss of a dear one, daughter eloping with a married man, or son taking to liquor.
The Swami would offer them advice or guidance and they would leave, having
passed on their 'burdens' to Him). When the Express official went to the Swami, he
found Him totally silent. He was in a trance, the people there thought, and so they
sat there quietly waiting for Him to look at them. A little later a poor villager came
there literally sobbing and supplicating the Swami's help for his daughter's
marriage. The Swami opened His eyes and asked him about the problem. "My
daughter's marriage is fixed. The groom's party wants ten gold sovereigns. You
must help me".

"Where do I have the gold? What can I give you"? the Swami asked.

"You have been guiding me all though my life. How can you say 'no' to me now?
You only can help me", he persisted.

Finding the poor fellow unrelenting, the Swami said: "You know we are all the
children of Mother Kamakshi. You go to Her temple and pray. She only can help
you".

"I have no God except You. I pray to You only", he continued.

"I am telling you, go to Mother Kamakshi and pray to Her with all your heart".
The fellow left reluctantly, tears streaming down his cheeks. The Swami was
moved by the situation.

Another long spell of silence. Quite a few were there waiting anxiously to speak to
him. After nearly an hour He began to hear the others. Another hour passed. The
Express official got his chance to speak to Him. In the meantime came a Gujarati
couple. Prostrating before the Swami they offered fruits and some gold sovereigns
in a plate. Looking at the plate and the gift, the Swami said that He would not
accept any gifts and asked them to take the plate away.

"We took a vow that we would offer You eleven gold sovereigns for You
blessings. We have been saved by Your grace and we must fulfil the vow. You
may do anything with them, Swami, kindly accept them," they insisted.

Asking them to wait, the Swami enquired whether anybody there had a car. The
Express man instantly said that his car was ready to go anywhere.

"You saw the poor fellow? Go to Kamakshi temple and fetch him here without
telling him anything."

In less than half an hour the car returned with the fellow still sobbing. He fell at the
Swami's feet.

"Have you prayed to the Mother with all your heart?" the Swami asked.

"I know no prayer; I just cried before the Mother", he replied.

"The Divine Mother is pleased with your prayers. Take Her gift here". His
Holiness pointed to the place.

The poor fellow's face turned pink with ecstasy. He looked at the sovereigns. "I
want only ten Swami, not eleven" he pleaded still sobbing, this time in joy.

There was not one there without moist eyes. To the poor fellow and the people
there is was nothing but the grace of His Holiness that solved the problem. To
others it might seem a miracle or just a coincidence.

I was filled with such thoughts that I stood motionless at Chandrabagh for a while
after the darshan. What did I ask for? Nothing, What could I seek? What greater
boon could one ask for than to be in His presence even if it was for a minute or
two? As I left the place with a heavy heart I was greeted by the river, the temple on
the other side of the river bank and my tongawalla friend.

In the town the Vitthala temple is surrounded by a pantheon of Gods and

Goddesses, which no pilgrim misses. I went to the Vitthala temple. But I did not
visit the cluster of other temples around. I had the darshan and blessings of a living
God. As I journeyed back, my mind was filled with the memory of those few
minutes when His Holiness spoke to me gently. I did not remember much of the
journey part on my way back. Nor did I feel the fatigue of the long journey from
Pandharpur to Secunderabad via sholapur.

The great sage, His small figure, His benign smile, His raised hand blessing the
devotees, His radiant face all are vivid in my memory. It seems as if I was in His
great presence only a little while ago. Perhaps another such moment will be
granted to me and countless people like me.

Yes, I am blessed

B.L. Satyanarayan Sastry

On a fine early summer morning during 1967, I saw H.H. Sri Chandrasekharendra
Sarasvathi Swamiji on the streets of Vijayawada for the first time in my life. I and
my younger brother came to Vijayawada from Kakinada to attend the
Gruhapravesam function of the newly built house of our cousin-sister. Then
Kanchi Matham was camping in Labbipet at Vijayawada.

I and my brother were going to our cousin sister's house by walk. I saw Swamiji
coming in the opposite direction. Paramacharya was on His way for a bath in the
river Krishna. He was pushing the wheeled cart before Him. Several People were
accompanying Him.

I quickly took off my shirt and stopped. As the Swamiji neared us I fell prostrate
on the Bandar Road before the august Swamiji. The stopped and looked at me and
my brother for a new seconds and proceeded.

After this my brother and I were slowly walking towards our cousin-sister's house.
My younger brother suddenly started weeping and said "What an ill luck for me!
While your samskara made your prostrate before the Swamiji, on the road of
Vijayawada, my ahamkara held me out. I could not prostrate before Him." I
consoled him. "We shall have Swamiji's darshan at leisure if time permits." But we
were not able to have it.
After returning to Kakinada, I wrote a letter to Swamiji requesting Him to Visit
Kakinada. I enclosed a copy of my work on Godavari Valley Development,
wherein I made a fervent appeal to the Government of Andhra Pradesh to take up
the construction of a barrage on the river Godavari at Polavaram.

A few weeks passed. I got the information that the Swamiji was to visit Kakinada.
My joy knew no bounds at the thought that I could see the Jagadguru again.

I joined the Reception Committee to welcome the Jagadguru Sri Paramacharya and
the Junior Swami Sri Jayendra Saraswati.

After that I met the Jagadgurus several times during their stay at Kakinada. On one
good day, I called on the Paramacharya in the early hours along with Sri
Mukkamala Kameswara Rao, then working as camp clerk to Collector, East
Godavari District. We told our pravara and gotharm and prostrated before the
Swamiji.

Then I placed in his hands a copy of my work on Godavari Valley Development.

The Paramacharya looked at me and my work intently and said "You wrote to us to
visit Kakinada. We have come".

"Yes, Swamiji, I said.

For a while Swamiji looked at my work and a map of East Godavari District in the
work. He then asked "where is Tulya Sagara Sangamam?"

the river Godavari breaks into seven months in East Godavari District before
joining the Bay of Bengal. One such mouth is called Tulyabhaga. This Tulyabhaga
joins the sea at a village called chollabgi, some three miles south of Kakinada
town.

I showed the place to Swamiji in the map and told him that the joining point is just
three miles south of Kakinada.

Then a lively discussion took place between the Swamiji and me on Planning and
Development. I told the Swamiji that a project on the river Godavari at Polavaram
would greatly help us relieve our food shortage and that the Administration was
not taking any action for its construction.

"Why are you worried? It is of no use to you", Swamiji said.

"It will give food to lakhs of people, Swamiji", I replied. I knew that the project
was of no use to me as I did not possess even a single cent of land. But I believed
that this project will greatly help us in our economic development. To that day the
project was still on paper piling up dust in the State and Central Government
offices.

Swamiji shut His eyes for some time and said "It will come up during your
lifetime."

I felt thrilled and postrated before the Swamiji and took leave of Him.

In January 1989 I went to Kanchi Matam to have the darshan of the Paramacharya.

The Paramacharya was in the palanquin. I and my family members sat before Him,
behind the barricade. I place the published copied of my works of
Mandukyopanishad and the typescript copy of the Coronation of the Sandals in the
hands of the Paramacharya. He first looked at the work and then asked me about
the publication.

I information the Swamiji that Bharatiya Vidya Bhavan was going to publish the
works. Swamiji felt happy and placed some flowers on the works and returned
them to me.

The Swamiji then said slowly in Telugu - "mandukyam velugulatu velugu"

(Mandukya is the Light of the Lights.)

I felt thrilled and fulfilled. This is the direct instruction from the Paramacharya.
This is the SANDESA. This is the UPADESA. Tears rolled down from my eyes. I
wept like a child.

My wife lighted the camphor. We offered the HARATHI to our Paramacharya. He

blessed us all.

When I reported to my teacher Sri Rani Narasimha Sastri Guru about the
discussion I had with the Swamiji at Kanchi, he too wept like a child and said "My
child! Now there is no need for you to hear anything more. That instruction from
Paramacharya is more than enough. You are blessed."

Yes; I am blessed.

 
Mere Wish Becomes a reality

N. Rajagopalan

When Swamigal was camping at Bellary in the year 1979, on the eve of
'Chathurmasya' final day, Maha Swamigal sent His emissary to Anantpur with
instruction to inform me to take my car and go to a place 170 kms away, meet the
temple authority, collect some "vastram" (clothes) and return before 10 p.m. that
day. The emissary reached Anantapur at about 4-15 p.m. and told me about this. I
took my car, took my wife and son and the emissary along with me and left
Anantpur at 4-40 p.m. reached the temple in no time and returned home at 9.20 pm
In other words I was myself wondering as to how I could cover about 340 kms in
hardly 4 1/2 hours, including the 30 minutes we spent in the temple for collecting
the 'vasthrams'. This was nothing but a miracle. No driver on earth could have
driven the car at such a speed and that too in the night, especially on a State
highway where the road is only 30 feet wide. I can quote a number of instance like
this.

Rare moments with Mahaperiaval

S. Rajagopalan

I have been keeping in frequent touch with Sri Kanchi Matam since the fifties.
During my visits to the south on leave I used to move down to towns and villages
where Sri Maha Periyaval camped and performed Pooja. Early in the summer of
1955, I had to trek through fields and bunds in the villages of Bhuvanagiri and
Thittacheri in Thanjavur district where He was then camping. I attended the
midday Pooja and took sacred water from the hands of Swamigal. I also remember
an interesting incident on that occasion.

The Pooja was over by about 2 p.m. on that day. A large number of Harijans from
the adjoining "Cheries" had assembled at the gate seeking Periyaval's Darshanam
and Prasadham. Swamigal had just finished his "Bhikshai" (mid-day meal) and
retired. The Sri Matham authorities came out to the gate on hearing the noise
outside and found a large crown clamouring for Swamigal's Darshanam. But, as
the Pooja for the day was over and Swamigal had retired, the Sri Matam officials
asked the crowd to disperse and come again in the evening. meanwhile Swamigal,
hearing the commotion outside, sent for the Manager and enquired of him what the
matter was. When He was told that a group of Harijans was clamouring for His
Dharsanam, He came out of the hut and asked for the vessel of sacred water to be
brought out. He came out to the gate and greeted the vast crowd and sprinkled the
holy water Himself on one and all of them with a benign smile. How delighted and
thrilled these Harijan devotees were! Each one of them prostrated full length
before Swamigal and hailed Him aloud. What a graceful and magnanimous gesture
from His Holiness!

It was in the summer of 1969 that I was on leave at Madras. I made a trip to
Kanchi in the afternoon one day and had Dharsanam of Maha Periyaval. When I
was getting ready to depart, He sent word asking me to come inside the hut. He
was relaxing on a coir-charpoy after a strenuous round of the temple at
Sarvatheerthem. He beckoned to me to come near Him and sit at His Feet. He
spoke mostly in signs and gestures and asked me about my native place. When I
mentioned that it was Sirkazhi, he asked me (by sign language) whether I had
visited Chidambara. Slowly He explained (all by signs and gestures) that He was
planning to decorate Lord Nataraja's holy feet with diamonds and wanted me to
help by collecting voluntary donations of diamonds from devotees. He was
emphatic that only diamonds should be accepted and no cash or cheque. I was both
elated and nervous over the noble mission assigned to me. He then gave me leave
and I came back to Madras.

I decided that, on my part, I should donate my diamond ring, also my wife's and
my son's diamond rings. after my return to duty at Pune I approached a number of
devotees for donation of diamonds, but, unfortunately, there was no response. I
reported this to Sri Matham, also mentioning my own donation. This offer was
accepted. I arranged for the donations to be handed over to Periyaval at Sri Matam
by my mother, my wife and son on my behalf. All this book place in 1969. Maha
Periyaval remembered this and mentioned the same to me when I was with Him at
Satara in May 1981.

The summer in 1981 was memorable. Both the Periyavals were then camping at
Satara. I had by then retired from service and had all the time in the world at my
disposal. The idea to go to Satara for Dharsanam struck me suddenly. This episode
was full of twist and turns right through. The day I booked our tickets at the
Central Station I was travelling back home by town bus. When I got off at Adyar, I
found to my shock that my purse (containing the tickets) had been picked. This
was an unpleasant and inauspicious omen, but somehow the urge to go ahead was
strong despite this initial setback. The very next day I purchased fresh tickets for
our journey. I did not know then that more mishaps were to follow.
We arrived at Pune in the small hours. As it was an odd hour, I decided to stay on
in the waiting hall and to go to my friend's place early in the morning. We
stretched our stiff limbs in the open hall, keeping our luggage beside us closely
hugged.

We should have dozed off a bit and when I woke up at dawn, I discovered that my
sandals and spectacles had disappeared. I was a little put out over this second
stroke of bad luck, but as the ultimate goal was to meet Periyaval at Satara, I did
not make a fuss. After a short stay at my friend's place that day, we took an
afternoon bus to Satara where we arrived at night. We attended the Pooja and later
managed to cuddle in a corner for the night. We got up early the next day, rushed
through our morning ablution and had Darshanam of Periyaval (Junior) who asked
me whether I would now be available for service at Sri Matham, Kanchi, Later we
went to Mahaperiaval who, we were told was observing strict silence since the
previous day. I was wondering within myself whether, family details and even
recalled the 1969 incident when we donated diamonds for Lord Nataraja at
Chidambara. He had even remembered and mentioned that the donation was
actually made by my mother, wife and son at Kanchi when I was away at Poona. I
then submitted to Him Periyaval's behest to give my service at Sri Matham at
Kanchi and He heartily blessed me. After having thus engaged in conversation for
over half an hour, I took leave of Him and attended the midday pooja performed by
Periyaval (Junior). Mahaperiaval was also present at the dais beaming with grace
like a veritable Dhakshinamoorthy. I saw a number of devotees performing "Paada
Pooja" and inwardly regretted that I could not be one of them. As if by telepathy,
Maha Periyaval sent one of his attendants to ask me whether I was desirous of
performing Paada Pooja, I told Him that much as I would like to perform Pooja, I
had no wherewithals. He took the message to Swami, who sent Him back to me. I
was told that Maha Periyaval wanted me to perform Paada Pooja, money being
immaterial. My delight was unbounded and we performed the Pooja right under
His watchful and blessing eyes. I could pay only a part of the prescribed fee,
promising to send the balance later.

When I finally took have it was arranged that, after my return to Madras, I should
report to Sri Matam for duty. I have since been doing Kainkaryam at Sri Matham
to this day.

Unforgettable experience of an ardent devotee

Rajah Iyer Suriyanarayanan

I would like to share with the devotees a few of my experiences which I was
privileged to have with the Paramacharyal.

I have been taught by my father, late Sri M. Rajah Iyer, Ex. M.L.C., My father
firmly believed in helping the poor and downtrodden, particularly the teaching
community. I lost my father in Feb., 1974. Poor people thronged to pay a homage
to this man irrespective of their community in a small place like Ramnad. I decided
to uphold his ideals. At that time I still had two of my sisters to be married. All my
attempts to find a match to my sister, Rejeswari, failed due to various reasons.
Someone told me that Kanchi Paramacharya is a living God and His blessings will
certainly have a positive issue. I went to Kanchi on Friday, the 4th July'75 and we
reached Kalavai at 5 p.m. in the evening. I was ignorant of the attire to be worn
and hence a long sideburns, log hair, dark moustache and a jazzy reached the gates,
near the Kalavai tank. A disciple specially told me and my wife alone to go over to
the other side of the tank where Paramacharya might come to worship His Guru. I
went over there as directed and founded only one old Sumangali lady with a very
big mark on hear forehead.

I saw Periyaval coming suddenly there along with three disciples and he prayed for
a few minutes in front of his Guru's Samadhi. Then he looked at me. I got a feeling
which can never be described in mere words. The next round and again he looked
at me. When he was just passing me, one of the disciples asked me to tell who I
was. Next round and I had all the courage to shout to Periyaval, "I am son of Sri
M. Rajah Iyer, Ramnad." That is all.

The great sage did not come out for a few minutes. The old lady by my side felt
very annoyed. She told me in kind words, "My dear fellow! I have been having this
unique darshan of Parameswara Himself on this sublime Friday. Why should you
come in pants with sideburns and spoil such a darshan by shouting? Is it good on
your part to do so?" My wife also felt we shouldn't have shouted. And we tried to
remove ourselves from the very place and were walking towards the front. A few
minutes of walk and I could see the `Perarul' coming again and this time I
remembered the lady's words and hence took off my shirt and rushed to the wall.
Then it happened, the inexplicable; only the people who have witnessed would
know.

Periyaval in His total kindness asked me by gestures who I was. I said "Son of
Rajah Iyer, Ramnad." Periyaval was, I learnt, observing silence that time. He
started by mere signs, amply translated by His disciples, all about my father, now
he received National Award from Dr. Sarvepalli Radhakrishnan, his contributions
in the Legislatures, etc. etc,. for 45 minutes. There was big crowd watching this
unique event. Unconsciously I was crying like a baby.

He very kindly asked me why I had come there. I told him about my mission. With
a smile Periyaval asked me "Is this the girl?" pointing to my sister. I said "Yes."
Periyaval in all godly humour asked me, moving his finger around His rudraksha,
whether all ornaments were ready for the marriage. I said "I need not spend a pie
except to find a suitable match".

Then Periyaval with a radiant smile repeatedly blessed my sister. His compassion
was all-pervasive. The time was 6.45 p.m. and it was pitch dark outside. I was
about to go. I didn't know that we should get "Permission from Periyaval" before
we leave. Some one asked me to get "Permission" and I did. He again asked me
"How did you come from Madras?" I said "By car". He asked his disciple whether
it rained on that day, to which he said "No". Then he thought for a second and
again blessed me "Be careful on your way back."

Then it rained cats and dogs... It poured so heavily that we reached Kanchipuram,
only at 11 p.m. We reached Madras in the early hours of 5th July. Next day, "The
Hindu" published the news Kancheepuram experiences the heaviest rainfall of the
last three decades" on that day.

I got a call on the 8th July from Mr. S.K. Vaidyanathan, an M.B.A., whom my
father had approached in 1973 for an alliance. He said he was now thinking of
marriage and would visit my house on 8th August. On 8th August, he stipulated
only two conditions. I must take my sister to his parent's house at Udumalpet for
their concurrence and (2) If at all his parents okay. it, we must do a simple
marriage without paraphernalia and Streedhanams. Needless to say that the
marriage took place and my sister and her husband are happily settled in Bombay
with two kids.

On that day I decided that I know only one Deivam of my life and till date
Periyaval has blessed me in various ways. I still don't know whether I deserve His
grace but whenever I go to Kanchipuram, Periyaval blesses me and my family with
affection.

Thanks to Periyaval's constant blessing I was able to get a lucrative foreign

assignment in Nigeria in 1980. My family and I traveled all over the world every
year. At last in `85 when Nigerian economy was not a good shape I asked my wife
to pack first and I was to follow her in `86. With Periyaval's blessings my wife
bought a house in Adyar and named it "Sankaram". But we didn't have water at all.
We had to buy every day one lorry load.

I joined my wife in Feb.' 86 and as per the advice of some water-diviners I tried to
put a 40' bore with plastic pipes. It was done some time in May'86. After spending
a fortune there was no water coming. Another suggested to try a deep bore and jet
pump. I did that. That also proved futile.

Totally vexed, my wife and I, on Saturday, the 24th May which incidentally
happened to be Periyaval's Jayanthi day, got up at 4.30 a.m. had our bath and in all
humility and devotion prayed to Periyaval. Then my wife witched on the jet pump.
She could not believe her eyes as water started gushing out at 6 a.m. It never
stopped. All my neighbours, my wife's mother and particularly the previous owner
who sold his house to us only because of water problem, could not believe their
eyes.

We also were enthralled and Periyaval's blessing were visible in this house. The
flow of water had never stopped since June 11th `86, even during the worst days of
water scarcity in Madras city. I just can't understand that unique unadulterated
bakthi, constant chanting of Periyaval's Nama, has helped in getting hurdles and
crises.

My only prayer every day is that all the world must get His Anugraha in full for
several generations. to come.

Great compassion of the Sage of Kanchi

B. Anantaswami

OM SHRI GURUBHYO NAMAHA

To a world that is caught in the vicious grip of tension and fear, wherein, lack of
consideration for others, selfishness and aggrandisement are the order of beckoning
mankind, to the path of right endeavour and right living, and thence, to the
immortal, Supreme. He is a store house of spirituality and wisdom, who spends
every moment in his life, for the up-liftment of mankind, by placing before them,
through precept and practice, the ideal of the life divine, a teacher of teachers. He
is so divine, yet so human, whose saving grace is universal in its sweep, whose
concern s for all, particularly the lowliest and the last.
he is the very image of love, compassion and peace. His worship, penance and
contemplation are for the whole of mankind. As Dr. B. Franklin, the former U.S.
Consul -General said, He had a name, a dwelling place and an age. But in face he
is every man, and he is as old as man's eternal ponderings. He is a symbol of that
renunciation which is at the heart of all religions.

As a recent writer put it, His Holiness's frame, corporeally so fragile, but radiating
an aura of spiritual glory looks as if, some sage like Yagnvalkya, has stepped out
of the pages of the Upanishads, a Sage in whose presence, one feels that peace that
passeth understanding. Her is one who has transcended metempsychosis, but yet,
tarries in this mortal tenement for exercising his spiritual ministry among those
benighted worldings, who resort to him, for solace, in their hour of dire distress.

In utter humility, in fact with a sense of trepidation, I record a few very interesting
events, which are within my personal knowledge, which will illustrate the great
compassion of the Sage.

In 1987, a fortnight before my heart attack, I visited the Sage. For a long time the
Sage had stopped the practice of giving prasad, except touching marriage and
upanayanam invitations. When I had almost finished seeing the Sage, he called my
wife, and presented her with his own hands, a long piece of jasmine flowers strung
on thread. When I recovered from my hear attack, I realised that Sage's gesture was
an indication that my wife will continue to wear flowers, which means I will
survive the heart attack.

When I promised Prof. Swaminathan that I will provide a place for Ramana
Kendra in my premises, before starting the Kendra, I went to the Sage for his
blessings. He blessed me with both hands, and since then the Kendra has been
running from more than 16 years, with weekly Pooja's wherein Rudram,
Chamakam, purushasooktham etc., are chanted one week, and the next week, all
Prasnas of Taittiriya Upanishad are chanted. The annual Jayanthi and Aradhana
(Birth and samadhi anniversaries) of Bhagawan Ramana, are celebrated every year,
with all the religious heads in India, without exception, participating. These
activities have been going on without a break.

The house was supposed to be a haunted house, and only because of Ganapathy
Homam performed by a special priest, suggested by the Sage, Ramana Kendra
came to be situated here, and dignitaries visited this place, as predicted by the
Sage.
Whenever I used to meet the Sage, the first question he would ask me is, "You are
running the Kendra for many years. How many people attend your weekly
meetings?" And I would reply with trepidation, that only thirty or forty people
attend, unless the speaker is well known. And the Sage would shot back, "Do you
know that when speeches are made on Sastras and for Upanishad classes, only five
or six people would attend even in the past?"

As is well known, it was His Holiness who sent Paul Brunton (who had come in
India in search of mystics to Ramana Maharishi and it was because of Paul
Brunton's book, the whole Western world came to know Ramana Maharishi.

At His Holiness instance, I had made a trust for one and half lakhs, the income
from which was paid to students of Shastra. But as such students did not stick on,
subsequently he asked me to give the income for poor marriages. And I have
donated for nearly 40 marriages so far.

I was the contact between Prime Minister Indira Gandhi and the Sage. She had
tremendous reverence for the Sage.

Once when I reached Kanchipuram to see His Holiness had retired. We slept on a
raised mud platform adjoining the room which His Holiness was occupying. In the
middle of the night, we heard some rumbling sounds inside. When we asked one of
His Holiness' attendants, he said that His Holiness was rolling in his bed, because
of a rat stirring up there. We asked the attendant why the rat could not be driven
out. He said that he tried it bout could not succeed. He had engaged a mason to
close the hold through which the rat was going inside. When His Holiness came to
know about it, He wanted the mason to be sent away, with the remark. "This place
belongs to the rats; we have usurped it. Send away the mason. I want you also to
pay for the mason's wages today, because you have called him in the morning, and
are sending him away, without work."

The Association for Hindu Dharma, used to present awards to three scholars every
year, used to get the approval of His Holiness to the names of scholars. In a
particular year, they selected three scholars, and went for His Holiness's approval.
He approved two names. When the organisers pointed out that the third scholar
was highly qualified, His Holiness said, "You can give to him or to the person
suggested by me". strangely, before the day of the award function, the third scholar
had passed away.

It is a practice to get clothes for presentation to Dampathis (husband and wife) and
leave the clothes with His Holiness for being given to whomsoever He chose. One
day a young boy and girl came and took away the clothes. When this was brought
to his Holiness' attention, He said "Yes, I have presented the clothes to the right
person".

A famous industrialist from Bombay came to see His Holiness along with a guide.
As was the custom he had to stand in the queue. Just in front of him, there was a
school teacher who seemed to have been denied promotion, because he was a
Brahmin. His Holiness heard in detail and discussed the matter with him for a long
time and then sent him away. When the industrialist's turn came, he represented
that he had lost several crores of rupees, because of wrong interpretation of excise
duty rules. His Holiness sent him away with just a blessing. The industrialist was
upset he went a little distance away and told his guide, "My matter involves several
crores, but the school teacher's was a matter of a few rupees. You Holiness talks to
him for a long time but sends me away with just a blessing. I can't understand this".
The guide told him that they would wait and see His Holiness again. In the
meantime His Holiness saw them talking together and sent for the guide. "What
was your master talking with You?", he queried. He hesitated to reply. His
Holiness told him "Please tell your master that a few rupees increment in much
more important for the school teacher than crores of excess duty for your master".

A friend of mine had fixed an operation to remove a growth in his stomach by a

leading gastroenterologist. Before the date of operation, he approached His
Holiness for blessing. His Holiness asked the operation to be postponed. Before the
postponed operation day, the growth had dissolved.

His Holiness never used a quilt or fan or car. His walking was so fast. He would
hold on to a car and walk so fast. Actually he used to run. The writer one day tried
to follow him but could not keep pace and actually fell down.

He was one of those Sage who was universally respected by people of different
religions.

Strange are the ways of Paramacharya

K.R.K. Mohan

My brother was an ardent devotee of Paramacharyal of Kanchi Sri

Chandrasekharendra camped at Machilipatnam in Andhra Pradesh. Thousands of
devotees thronged for his darshan to receive his blessings and to hear his message.
My brother who was passing hardest times in those days was sitting in corner.
Though he wanted to go near the Paramacharya to have close look and have his
blessings, he could not do so because of the crowds. All of a sudden His Holiness
called my brother by name saying "DURGA PRASAD..ILAA RAA" in Telugu
meaning "come". God and the Paramacharya only should know as to how he knew
his name and identified him. My brother never met the Swamiji prior to that.
Wonder struck my brother made his way through the surging crowds to the
Swamiji. he prostrated before His feet and virtually washed his lotus feet with
tears. The Paramacharya raised him and consoled the he would get good days and
also he would be blessed with a male child soon. True to the words of
Paramacharya my brother had better times and was blessed with boy whom he
named as Chandrasekharan after the Swamiji.

The second experience was my personal one. I always had great respect for the
blessed souls like Paramacharya. But I rarely visited them mainly fearing the
crowds and I had o occasion to have a darshan of Paramacharya. During forties I
was studying in my High School. I always longed to become a scientist inventing
new things. As such one I wanted to discover a new medicine to remove the
pimples with which I was badly suffering. Mixed salicylic acid with camphor and
oil were applied to my brow. I had unbearable burning sensation on my forehead.
Immediately I washed my face looking into the mirror. Lo... To my horror I found
a big portion of the skin on my forehead was burnt showing the flesh. I applied
some ointments but the skins remained charred giving a very bad appearance. My
people were asking about this and very much worried and showed me to doctors
but of no avail. What happened was, a chemical reaction took place between the
salicylic acid (a phenol, compound) and camphor releasing phenol which has the
quality of burning the tissue. After my analysis I could find this. Anyway several
months passed but the scar remained.

One night I had a strange dream. Normally as soon as I woke up I forget the
dreams but the particular dream remained stuck up in my memory. An old
Brahmin with an "Angavastram" a small towel wore around loin) and with a big
kumkuma Thilakam (saffron dot on the forehead) stood before me. He Said "I
know you are much worried about this ugly scar. For one month you take well-
water bath right from the head in the early mornings. In the evening you go to the
Nageswara Swamy temple (which was very near to our house) and make three
"pradakshinams" (Rounds around the inner temple) and have the darshan of the
Sivalingam without fail. After one month you will regain your original
appearance.".

Initially I did not give much credence to the dream. But as I saw the old man's face
persistently before my eyes, I thought as to why I should to heed the advice. After
all what he told was not that difficult. So, on the very next morning I got before
dawn, went straight to the well and took the cold bath shivering from toe to tip. I
was habituated to take hot water bath even in midsummer. Further I used to get up
late. In such a case, my waking up before dawn and taking a cold water bath from
the well water and that too in the mid-November when winter was at its peak made
my people stare in wonder. I evaded answers to their curious queries.

I was atheist and not so religious-minded. So I very rarely went to the temples. Yet
as decided, I started going to the Nageswara Swamy temple daily in the evening,
make three rounds and have darshan of the Lord Siva. If due to unavoidable
reasons I could not go to the temple on any day, I apoligised to the Lord on my
very next visit and cleared the arrears of the rounds. Thus I very strictly followed
the advice of the old Brahmin of my dream.

All these days, as soon as I got up the bed, I used to look into the mirror very
anxiously. But nothing happened during all these thirty days, and there was not
even a trace of improvement. But believe it or not, on the 31st morning when I
looked into the mirror as usual, to my utter surprise and shock, the scar vanished
entirely.

My face regained its original form. I mentioned this incident to my friends and
people. As several decades passed since, I forgot all about it. But today (i.e.
25.9.1993) a strange thing happened which dug out this incident of four decades
back from the times. Yesterday, I came to Madras to take part in a literary seminar.
I utilised this visit to meet Mr. V. Meenakshisundaram, Secretary of the association
for Hindu Dharma with whom I had lively discussion for about an hour. In the
course of discussion he asked me to contribute an article about His Holiness
Paramacharya of Kanchi Sri Chandrasekharendra Sarasvathi Swami for their
Souvenir. He asked me whether I had any personal experience of receiving the
grace of the Paramacharya. I said no. Still during the course of our further
discussion he repeated the question. I still said `no' but said that my brother had a
great experience and I narrated that to him. Then he said that I could write about
the same in my article and asked me to send the same immediately. At the house of
Sri V. Meenakshi-sundaram, I saw some photos of he Paramacharya. While I was
returning my lodge I had a sudden flash of Paramacharya's figure before my eyes. I
felt that I saw that particular face some time back somewhere. But I couldn't
recollect where and when I saw. This engaged my mind quite seriously. I came
back to my room and sat contemplating. Suddenly the face of that old brahmin who
came in my dream flashed my eyes. Wonder or wonders! It was the same face
which flashed before my eyes a little ago while returning from Mr. V.
Meenakshisundaram's house. it is no other but that of the Paramacharya. Even after
four decades I very will remember the face which I saw in my dream. Now I am
convinced that it was an old brahmin advised me and saved from the ugly
appearance. In fact, in my teens I did not know anything about the Swamiji. Still
he came in my dream on his own accord and showered his grace on me. That is
why it is said that the ways of God are mysterious. We do not know through which
blessed soul God showers his bliss.

Incidentally I would like to mention that my surname (family name) is Kanchi and
the first initial in my name stands for this. My forefathers failed from Kanchi only.
Perhaps this `Kanchi' connection might have brought me nearer to the lotus feet of
the Paramacharya. I consider myself at very fortunate for receiving the divine bliss
through the Paramacharya of Kanchi who is believed to be the God who is seen.
As already explained if we have to see the God with our physical eyes, he has to
come down within the frame of our five senses. I believe that God has thus come
down in the form of Paramacharya to shower bliss on his devotees.

OM SADGURAVE NAMAHA

Paramacharya as I knew Him

K. V. Srikanthan

A brief report is submitted here about my thrilling experience when I was working
as Income-tax Officer in Kanchipuram during the year 1970. For about a year I had
frequent contacts with Paramacharya, almost thrice a day on routine visits, as my
office and residence were both near Paramacharya's place of stay.

My father was a scholar in Samskrit. He was a teacher in Veda during the earlier
decades. first at Chittoor (Palghat) Samskrit Pathasala for a few years. He made an
All-India tour and wrote in Samskrit, a narrative which remained an unpublished
manuscript for many years until Paramacharya took it in His mind to print it and
name it as "Dharma-Seela-Theerthaatanam", as my father had already been given
the title, "Dharma Seela" for his charitable nature. He ordered me to publish book
and gave minute and detailed instructions on matters such as family tree, people
who knew the author and now living, a preface, an introduction, an all-India map
with the holy places, and scholars whom the author met and son on. Scrupulously I
followed the instructions. As later my father was serving at Mysore Maharaja
Samskrit College till 1927, the photos of Sringeri Swamiji's for two or three
generations were alone ordered to be published but not of Paramacharya and His
line. The book was published by one Mr. Narasimha of Ramayana Printing Press,
Madras-4, who was ordered by Paramacharya to complete the task. He ordered me
to distribute the books free of charge among Samskrit scholars and I followed his
order. Paramacharya recollected that my father used to read the manuscript himself
before Him and that I also read it after one generation (after half a century) at the
time of printing. At the temple at Sivaasthana, Paramacharya shed tears of joy
when I informed Him, I had become `Krtakrtya' and submitted the book completed
in due time as he ordered. I feel this was a very great moment in my life and I
thank the Almighty for His Grace of having given such an opportunity!

The first time I had met Him was at Namakkal on one night about 11.00 p.m. when
I spoke a few words in Samskrit which He appreciated. He was pleased. Later,
once at Devakottai, when I came in contact with Him, he permitted me to take a
photograph and later recollected this when I met Him, rendered a couple of songs
and got His blessings.

Later again at Ilayathangudi and Karvetinagar I was blessed by Him. My second

elder brother, Shri Krishnamurthy Sarma of Bhandarkar Oriental Institute, Pune,
wrote a biography of my father in Samskrit verses. Swamiji had it read to Him by
me, with deep interest during His stay at Santhaliswarar temple and enjoyed the
grammatical peculiarities contained therein.

AT Kanchipuram, Saint Thyagaraja Utsavam was celebrated. Vidwans recited

Pancharathna Kritis in a group. His Holiness enquired through His disciple about
the participants and my name was mentioned.

The above occasion with my name was in His mind and he remembered it later and
used it to purpose. Once Sangeeta Vidwan Erode B. Srikanthan visited the Sri
Matham during office hours and desired to sing before Him. Paramacharya ordered
him to go to Income Tax Office to bring me for his namesake to sing along with
him. "We had not learnt or sung together so far", the Vidwan said. But we obeyed
it came all right. Then we sang some songs at the temple before Goddess
Kamakshi as ordered by Him and we left after being blessed by Him. I asked Him
how this was possible. Paramacharya said "You are a Sangeeta Vidwan and his
also one. So it is all right." `Let me become one such Vidwan by these blessings,
now', said I. Such name-tally was a miraculous brain-wave of that Paramacharya,
ever to be employed to purpose of such an occasion.

I am regular reader of the daily "The Hindu" When I first landed at Kanchipuram, I
used to approach the nearby Ramakrishna Reading Room, for reading that paper.
Once the daily was not available at this Reading Room and could not guess where
to search for another Reading Room. As a routine I went to have Dharshan of
Paramacharya where on Research Student was talking with Him. Paramacharya
casually asked him to give a visit to a Reading Room and got the "The Hindu"
How had my mind and requirement passed through to Him is still and mystery and
telepathy.

Paramacharya had treated me as a family member and used to enquire of me all

details such as what food I took every time and who had prepared it whether by
myself, or my wife or my daughter. during her vacation at college on visit to
Kanchipuram from Madras, where my family was staying for about a year.

Whenever I visited His place, I served Him by removing the grass and weeds on
his way to the tank for his baths.

Paramacharya used to advice me not to introduce myself as Income Tax Officer,

but as the "son of Karupattur Venkatarama Sastrigal". Blessed are we to living
during His time.

Renovation yielded redemption

Capt. N. Rengaraj, M.A., D.P.Edn.

My association with Kanchi Math and Maha Periyaval dates back to 1970's. Of the
multifarious projects carried out under the guidance of His Holiness, temple clean
stands part as the unique one. The reasons are many. First of all, the clean place is
the place of God. In order to have a pure and peaceful mental state for prayer, a
pure atmosphere is indispensable.

In this regard I would like to recall an incident that took place in 1976. During that
time, I used to meet Maha Periyaval His Holiness Chandrasekharendra Sarasvathi
Swamigal daily. Being an N.C.C officer myself, I would talk to Him about the
services rendered by N.C.C. students. One day he suddenly asked me, "Why
should not we use the same N.C.C. cadets to clean Sri Ekambaranatha Swami
Temple here?" I immediately realised the need behind that. At the same time I
thought of the difficulties involved. But, however, on his advice, the renovation
was taken up by the cadets of Pachaiyappa's College, Kanchipuram, under my
leadership. Because the enclosure behind the Nataraja shrine was so thick with
giant trees and shrubs that they simply concealed from view the ruined mandapam.
We also suspected that there would be poisonous snakes and other harmful
creatures. Moreover, to undertake such a mammoth project we needed special
equipment. But all these difficulties vanished by the divine grace of Mahaperiaval.
After getting the blessings form Him we started working. Dr. Nagaswai, then the
State Director of Archaeology, inaugurated the project. More than 200 N.C.C.
cadets under my supervision worked hard for more than two months on shift basis
with the assistance of the District Collector and Five Service personnel. And it was
done. I could not believe my eyes. The task was accomplished. What we saw there
was not only the Mandapam but the model of historical Chalukya architecture.

The brief memoir of mine will show that care and interest shown by the Maha
Periyaval in renovating the places of worship, which, in fact, have been the
beacon-light of Hinduism. I am happy even now to think that I was one of the
many who worked for the remarkable and successful projects.

Peace-maker of human hearts

V. Subramanian

It is with great reverence and earnest humility that I write this note to share some
of the momentous experiences my wife and I had when we visited Kanchipuram to
have darsan of Paramacharya.

My family members like many others in the country are traditional worshippers of
Sri Sankaracharya Swamigal. Especially in the past few years, my wife Jaya has
been an ardent and staunch devotee of Paramacharya and she has been going to
Kanchi on a fortnightly routine to seek His darshan and blessings On every such
occasion she used to take sandal wood garlands prepared with here own hands for
the three Acharyas, the Paramacharya, the Nadu Periyaval and Bala Periyaval. Her
daily ritual in the morning consists of loud singing verses in His praise that can be
heard by neighbours. Not a day passes without her mentioning to some one or
other, whoever it may be, the greatness of Paramacharya, His love and concern for
the people, with anecdotes taken from the volumes of "Deivattin Kural."

Her first memorable exalted experience was on the 9th June 1989 when she had
gone to Kanchi with a new pair of specially prepared wooden sandals which she
wanted to worship after obtaining the blessings of the Paramacharya. She was
standing in the usual crowd at the Sankara Math to get her turn to have a close
darshan and His disciples were already introducing some of the people gathered
there to the Paramacharya. But the Paramacharya noticed my wife in the gathering
and without paying any attention to what the disciples were saying, He summoned
one of them to get the pair of sandals from her. He wore them, paced a few steps
up and down, blessed them and returned them to my wife. Her joy knew no bounds
and people around took the opportunity to worship the sandals worn by him. In fact
a couple of persons even accompanied my wife back to Madras to worship them
again at our house.

This event turned out to be a new leaf in our lives and her life-style changed
enormously for the between with more time devoted to changing His name, singing
His praise and reading the books that contains His teachings.

A month later in July `89 we met with another amazing but pleasant incident. We
were looking for a good alliance for our boy Chi. Laxminarayan but the was not
showing any interest in getting married. In fact, on a couple occasions he was sore
that we were not allowing to get established in his professional career. However,
an alliance from Mannargudi was put forward to us and we were told that it had the
blessings of the Paramacharya. The girl, Padma, was from a poor but good and
religious family. We ourselves belonged to the middle class but the material
expectations from our side were rather high and my wife, notwithstanding her
being a staunch devotee of the Paramacharya, could not easily ignore the
temptations of receiving as much gold jewelry and silverware from the bride's
parents as possible.

The girl's parents were a little dejected but continued their efforts in securing the
alliance as they had the blessings of the Paramacharya for the sam. Our boy who
had all along been refusing to get married, suddenly showed interest in marriage
after seeing the girl. Still my wife was a little uncompromising in her demands and
the alliance was nearly called off.

On the 9th July, Sri Balu, the close disciple of Paramacharya, came to our place
with fruits, flowers and dress for the couple brought from Sri Sankara Math of
Kanchi with His blessings. This inspired me and I strictly told wife not to press the
demands and to obey His orders. At once she totally abandoned her earlier position
and never again asked for anything but His blessing. The betrothal ceremony was
conducted on 14.7.'89 again under Anusha-lagnam with His divine blessings.

My experience with Paramacharya of Kanchi

G. Subramanya Shastri
His Holiness Jagadguru Sri Chandrasekharendra Saraswathi Swami of Kanchi
Kamakoti Math turns centenarian this year.

Soon after He become the Peethadhipati, the Paramacharya dedicated Himself to

the promotion and propagation of the Vedas, revived many Pathasalas and
honoured Vedic scholars by providing them with lifelong financial assistance. He
also inspired an ever growing interest in the young scholars in Veda Bashya by
conducting examinations in the subject and presenting purses to the successful
candidates.

Once His Holiness, while on a visit to our village, said to me, "Having acquired
erudition in the system of Nyaya, it would be befitting for you to study, Advaita-
Siddhi (the highest philosophical treatise in Advaita)" and thus encouraged me in
further studies.

His Holiness adhered to the strict canons laid for the Sanyasin (recluse) in the
matter for food, from the very moment of becoming an ascetic. On the principle of
mind and that in its turn leads to memory power of ones own self. He shaped his
food habits in the strictest manner.

Keeping in mind the Sruti (scripture) injunction "anyo vaco vimuncata atha muni"
meaning "after accepting the ascetic order the Sanyasin shall give up all mundane
speech", the Sage spoke rarely, that too a few words, opting to remain silent most
of the time.

As a result of the practice of self-discipline, His Holiness possessed knowledge and

the further and the power t bestow boons. I can cite one or two instances.

The incident narrated below is said to have occurred in one of those days in which
His Holiness Himself performed the daily pooja (worship of deities). Whenever
His Holiness performed the worship there was o stipulated time for ending the
ritual. He used to be immersed in the act for a very long time. All the while the
devotees thronged around the place of worship and waited patiently till the end of
the pooja in order to partake "teertha" (holy water sprinkled over the deities) from
His Holiness. On that eventful day, while the pooja was in progress, suddenly a
woman cried "Alas! My necklace is stolen!" His Holiness heard the cries but
calmly went through the proceedings. At the end of the pooja , the giving away of
the holy water commenced. The devotees queuing up a line partook the holy water
one by one. A woman, too, came along the line near the alter to receive the water.
Then His Holiness ordered her "You are in possession of a necklace of another
woman. Give it back and take the teertha". Hearing it the woman turned pale and
returned the jewel to its owner.

On another occasion while His Holiness was sojourning at some part of the State
of Maharashtra, a devotee came to have Darshan. The devotee had earlier proposed
to go back as soon as the Darshan was over and hence came after reserving a ticket
for his train journey by train.

After the darshan was over, he pleaded to take leave of His Holiness. For reasons
best known to His Holiness the devotee was denied permission to leave. He was
detained until the train in which he had reserved ticket had departed. Then he was
blessed and allowed to go. Later it was learnt that the very train in which devotee
was to travel derailed resulting in a pathetic accident.

This is a striking example which demonstrates the prophetic vision of His Holiness
and His compassion towards devotees.

Now I shall relate my own experience I happened to encounter with His Holiness
some time back. From a month of June 1992 I became very weak and fragile and
was eventually unable even to attend my daily curriculum, such as performing
rituals, teaching student, etc. My voice too became very frail. At that time I
involved in the completing of a short commentary (Based on the system of Indian
Logic on the Brahmasutra Bhashya of Adi Sankara. the work was being printed by
the conscientious efforts of Sri Vaidyanatha Iyer, under the auspices of Sankara
Bhaktha Jhana Sabha. I had gone to Kanchi with the purpose of presenting that
book to His Holiness and other erudite scholars who had gathered there to take part
in the Advaita Sabha which had commenced from the 6th day of September, 1992.
On that particular day, I became extremely weary and my Vakyartha (oral
presentation of a certain topic in logic or philosophy, etc to a group of learned
scholars) was spoken in a feeble voice, which I think could have hardly reached
anybody's ear assembled there. In the evening I was led to the soothing presence of
His Holiness. I presented the book to His Holiness and circumambulating and
offering obeisance took the holy feet of His Holiness and placed them,
reverentially on my head. I was graciously blessed by His Holiness with an
enchanting smile. All the while His Holiness Shri Sankara Vijayendra Saraswathi
Swami was also present there. He blessed me and said, "After a long span of time,
today we saw the smile of Paramacharya."

From the very next day onwards my health was restored to normality. Now I am
able to teach with an audible voice and also can walk short distances.
SHREE CHANDRASEKARA GUROH SHATABDI ANTARA JEEVANE
KARYO ANUGRAHA ITI EVA SANKARAM PRARTHAYE SADA. I always
pray, Adi Sankara Bhagavatpada to bestow another hundred years of life on the
preceptor, His Holiness Sri Chandrasekharendra Saraswati Swamiji.

A pleasant remembrance

Mrs Seetha Chidambaram

My mother Mrs. M.S. Chidambaram and her mother visited Paramacharya of

Kanchi Kamakoti Peetham in 1952 at a Siva temple in Mambalam to ask and
receive His benign blessing before Sri M.A. Chidambaram started to build the
Adyar House at Kotturpuram, Madras. the Paramacharyal greeted the proposal
heartily. He recalled His stay many times at the residence of Mrs. Chidambaram's
father in Konapet in Chettinad and reminisced His carrying her as a baby.

At this meeting, His Holiness was seated under the Nelli tree. Suddenly Nelli fruit
got dislodged and fell on the ground. Hid Holiness asked my mother eat the fruit
remarking that it would taste the sweet.

Then He blessed her and granted her wish. He said that the house to be built at
Kotturpuram will be prosperous ad joyous. He added that the entire neighborhood
would develop specially into a fine and affluent colony. It should be kept in mind
that at the time Paramacharya said this Kotturpam was just a wilderness and
godforsaken woods where poisonous reptiles had their free habitation.

But one who visits Kotturpuram today will marvel at the rate of growth with
planned and palatial houses all around and with its hum of human activity.

Paramacharya's words never fail. My mother, Mrs. Chidambaram's family are

happy because of His blessings. She remembers this incident as distinctly as on the
day of receiving His blessings. May his grace continue to project us all.

The sour pomegranate fruit

V. Swaminatha Atreya
It was in November 1963. His Holiness Sri Paramacharya of Kanchi Kamakoti
Pitham stayed for 25 days at Kalyanapuram, a tiny village on the northern bank of
Kaveri near Tiruvidaimarudur.

One morning. K.S. Gopalaswami Iyer of Ananda Lodge, Thanjavur came to me

and asked if I would join him and a gentleman from Madras to go to
Kalyanapuram to have darsan of Paramacharya. I jumped at the offer and went
along with them.

When our car crossed a bridge over the river Viracolan at Tiruvidaimarudur at
about 3 p.m., the giant lame tusker of the Math was feeding on coconut branches
and leaves on the roadside. The cows of the Mat were being taken to the river for
the wash. The Puja attendants were taking a nap in a pial in the first house. There
was not much of an activity. We were greeted by the Math manager and taken to
the Office of the Math, in a nearby house.

There our Madras gentleman gave a sheaf of hundred rupee notes to the manager
and got it exchanged to one rupee coins, and put them in a big wooden tray. He had
also brought some baskets of fruits, some jaggery, some small bottles of pure
saffron, a large piece of Sandal wood, and some packets of pure camphor. WE
arranged all of them in two bamboo trays. He changed to an improvised
panchakaccham and wore the holy ash in his forehead, chest and hands. All this
betrayed his inexperience.

All of us trouped into the Puja premises. His Holiness was in the cowshed, in the
backyard of the house, I went ahead of my group and announced the visitor to His
Holiness.

His Holiness just nodded. K.S.G. and the Madras gentleman arrived and placed the
offerings before His Holiness and all of us prostrated. His Holiness recognised
K.S.G. with a smile and carried on with the conversation He had with Y.
Mahalinga Sastri (the great grandson of the reputed Mahamahopadhyaya Raju
Sastrigal of Mannargudi). His Holiness was speaking about a work of Raju
Sastrigal Durjanoktiniraasa (damnation of the words of wicked men) Y.M.S.
contributed to the conversation with relevant quotations of the work. This went on
for about thirty minutes.

I was a little nonplussed. K.S.G had taken me in his company simply because he
thought that I was close to His Holiness and that I would be able to present his
Madras friend to His Holiness without delay with all pomp and get rich dividend of
blessings for him. But it now looked as if we were completely ignored. K.S.G. was
prodding me from behind. I was helpless. The Madras gentleman tried to make his
presence felt by laughing aloud at the light remarks of His Holiness. We were all
embarrassed.

Somebody peeped in from the entrance of the cowshed. "Vedapuri! Who is it?",
His Holiness asked. Vedapuri who was fanning His Holiness went and brought the
Sroutigal of Vallalar Street, Mayuram. The Sroutigal held in his hand in small
bamboo tray. Two coconuts and a bunch of plantain fruits were there. He recited a
long hymn of Sama Veda and prostrated. He submitted with all humility that the
marriage of his daughter had been fixed with a Vedic student and prayed for the
blessings of His Holiness.

His Holiness remarked, "You have told me that your daughter was studying in a
High School. Did she agree to the alliance?".

"Because of Periyaval's grace my family is still following the traditional style of

life".

There was another peep in the entrance. Vedapuri rushed there, talked to somebody
and returned. He announced "It is the old lady of Villianur. She has brought sour
pomegranate fruits (Puli Madulai in Tamil) for Periaval. Here they are".

"Bring her here". Vedapuri went and returned saying, "She says she would
prostrate before Periaval from there and go".

"Ask her to come here." She appeared at the gate, prostrated and stood trembling.

His Holiness took one of the fruits in His palm and rolling it, began to speak to
Y.M.S.

"You know Vaitha!". Reference was to Vaidyanatha Swami Iyer of Illianur. "Once
in those olden days I had some trouble in the stomach. the famous Natesa Sastrigal
of Venkataramana Ayurveda College, Madras, advised me to take the juice of sour
pomegranate. It is a rare variety. Because it is sour, nobody loves to have it planted
in his gardens. This Vaitha had listened to this prescription, ran hither and thither
and brought some fruits the third day".

"Then he planted it in the open yard in the middle of his house and nurtured it
carefully. He did not plant it in the backyard, because the tree would be
contaminated by the pollution of food left-overs and thought I might not accept
them. All the fruits borne by the tree are brought to me. If I were in a different
place this lady (His Holiness mentioned her endearingly "Amma") dries the fruit in
a particular way, so that they would be taken after a long time. Vaitha is no more.
Now his wife is bringing me these fruits frequently".

"Rarity is its value. Archaeological finds, though very old for any practical use,
gain in value. Older the date of the find, greater is its value. This fruit has no value
nowadays, because many remedies have sprung up for stomach disorder. Yet it is a
rare thing. Very valuable. In this context, a passage in Ramayana comes to my
mind. Hanuman is going round the palace of Ravana. The palace is replete with
treasures of rare gems, and rare art pieces. He differentiates between the two kinds
of wealth in a remarkable way."

His Holiness here spends some moments recollecting the passage.

"Yes, it is thus.

Ya hi vaisravane lakshmi!
Ya ca indra harivahane"!

Ravana has accumulated the wealth of Kubera as well as Indra. Kubera's wealth
contains gold, silver and gems which can be valued and totaled but the
accumulation of Indra's treasury contained invaluable, rare and old commodities,
which were beyond the value of valuation. This is indicated by the word
`Hariahana'. His horses were of green hue in colour, a very very rare species. They
cannot be purchases in the market for any price. They are unique. Not even an
imitation of them would be available. Such a rare thing is this fruit."

The listeners wondered as to what all this exhortation meant. Nobody understood.

His Holiness now turned to Vedapuri: "Come here. This large-hearted gentleman
from Madras (His Holiness mentions his name very casually) has brought so much
for me (His Holiness uses the word `Aparimita'_ Let it go to a good cause. You
need not count it. Pour it all in the upper cloth of the Srautigal. He may have spend
countless (Aparmita) rupees for the marriage. This may fulfil his requirements".

What a stunning finale to an apparently casual talk? The vanity of the Madras
gentleman just vanished into thin air. By a singularly graceful gesture, His
Holiness elevated him to a height, never imagined by him. The Srautigal got a
windfall of countless heap of money for the marriage of his daughter.

That is His Holiness.

God Incarnate

Allur Sri Viswanatha Sivachariar

Peripatetic Deity, "Visible God of Kaliyuga", "Incarnation of God", "Embodiment

of Love, Peace ad Tranquility", "Sprint of Knowledge" "Fountain head of
Compassion", "Symbol of Sacrifice", Source of Inspiration", "Emancipator from
all Evils", A Walking Encyclopedia", Confluence of Dharma", these are the several
attributes showered on Paramacharyal, the most venerable Sage of Kanchi, His
Holiness Sri Chandrasekharendra Saraswathi Swamigal. A living legend,
Paramacharyal occupies a most unique position amongst all the savants. He is not a
person but an institution. He turns 100 on May 20, 1993. Paramacharyal's very
look radiates divine light on humanity. It will burn out all the sins, cleanse the
mind of all evil desires and make it pure, noble and sublime.

His teachings are simple. They could be easily followed. He says "Shed egoism,
Show love to others. Serve humanity. Have compassion for the poor and the needy,
Service to humanity is the greatest religion".

Paramacharyal never performed miracles to exhibit His powers. yet there are
several instances of miracles, the happy fruits of which have been experienced by
devotees. His aim to see a simile on the faces of the suffering multitudes.

I can quote sever instances how Paramacharyal solves sever intricate, difficult and
delicate problems easily, and effortlessly. I content myself with one or two of such
instances.

Once the people of a village came to Paramacharyal to receive His blessings for
the renovation of a temple. Paramacharyal somehow sensed that there are two
groups in the assembly. Each group thought that it was superior to the other.
Paramacharyal felt that unless there was unity among them, the renovation work
will not be smooth and satisfactory. He asked those assembled to go and have their
meals and then come for a discussion. Meals over, the people assembled again
before Paramacharyal. His Holiness then asked what items they for the meals.
They said, in a chorus, "Kuzhambu and Rasam, Payasam and Curry, appalam and
Chips" and so on. Then His Holiness put a question, :"What is the difference
between Kuzhambu and Rasam? Kazhambu contains vegetable, Rasam has no
vegetables. Vegetables are called in Tamil "Thaan" (Ego". Then His Holiness
quipped, "Oh! I see". when there is no Thaan", that ("Ego") in Kuzhambu, it
becomes rasamayam, full of Brahman Bliss. The death of ego is deliverance. Thus
by a simple analogy, punning on the Tamil word `Than' he made the villagers shed
their egoism. They realised that egoism divided them and felt that disunity is
dangerous and disastrous and that it would harm the common cause.
Paramacharyal felt that the people had realised their mistake. He blessed them,
offered Prasadam and wished the function all success. No wonder the renovation
went off very well.

My friend, one Shri Raghava Bhattar, is the staunch Vaishnavite. He is a native of

Srirangam. Once I invited to attend an "Agama Sadas" at Ilayattangudi convened
by the Paramacharyal. Shri Bhattar told me that Sankaracharya Swamigal was a
Saiva Mathadhipathi and that a Vaishnavita has no place there. I insisted on his
attending the Sadas. When Bhattar was near the Paramacharyal. His Holiness was
uttering the name "Narayana, Narayana" These words simply brought about a
tremendous transformation and marvelous metamorphosis in Bhattar's attitude.
Paramacharyal explained at length that both Saivism and Vaishnavism lead to God
to God. From that moment towards, Bhattar became a changed man. I missed the
Sadas occasionally but Bhattar missed none.

A Veda Saiva Agama Patasalai was started in Allur under instructions from and
with the Blessings of Paramacharyal. His Holiness wanted me to be in charge of
the institution. In the past 30 years hundreds of students had come out of the
Patasalai fully trained and well versed in Agama Sastram. The students of this
Patasalai are serving in various temples of South India, Bombay and Delhi,
Singapore, Malaysia and U.S.A. they have brought glory and grace, name and
fame to the Patasalai, thanks to the personal interest of Paramacharyal.
Paramacharyal is of the opinion that Archakas should have good have good and
sound knowledge of Agama Saastras. With this view in mind, Allur Patasalai as
started.

It is our good fortunate that we are living at a time when Paramacharyal is with us.
May the Almighty shower His Blessings on His Holiness to continue to bless
humanity so that peace and tranquility, hope and cheer may prevail in a world torn
by strife and turmoil, disunity and discord.

  

1