The Chandrasekhara of Kanchi and The Chandrasekhara of Sringeri - Part - 2 -- http://www.kamakoti.org/souv/5-59.html

The Chandrasekhara of Kanchi and The Chandrasekhara of Sringeri 

Part - 2 

Ra. Ganapati

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".

COURTESY : http://www.kamakoti.org/souv/5-59.html

KODI KODI NAMASKARAMS

TO KANCHI MAHAPERIYAVA , PERIYAVA AND ALSO BALA PERIYAVAR  

AND ALSO SRINGERI ACHARYAS

Thanks for the photos posted in the internet by both Kanchi acharya bhaktas and also to Sringeri  acharyas bhaktas 

The Chandrasekhara of Kanchi and The Chandrasekhara of Sringeri -PART -1 -- http://www.kamakoti.org/souv/5-59.html

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).

                 

COURTESY : http://www.kamakoti.org/souv/5-59.html

KODI KODI NAMASKARAMS

TO KANCHI MAHAPERIYAVA , PERIYAVA AND ALSO BALA PERIYAVAR  

AND ALSO SRINGERI ACHARYAS

Thanks for the photos posted in the internet by both Kanchi acharya bhaktas and also to Sringeri  acharyas bhaktas 

You can feed prANis (animals) like dogs with annam mixed -- Kanchi acharaya

Dharma is subtle

A devotee said, "Curd rice remained in excess. Gave it to the cow. It ate with satisfaction."

Periyavaa said: "Should not give curd rice or rice mixed with milk to the cow. The curd is obtained from the milk, and the milk from the cow."

The devotee was restless: "I have committed an apacAram (offense), should pardon me!"

"Let it go; don't repeat it. You can feed prANis (animals) like dogs with annam mixed with milk, ghee or curd; but not the cows."

It is possible only for Periyavaa to teach the dharma sUkSma (subtleties of dharma) in a way that sticks to the mind and heart!

*** *** ***

Advance notice

An old man stood worrying after prostrating.

"ennannu kELudA! (ask him what he wants)"

The disciple went and asked him.

"I have darshan of the Yama and the buffalo frequently in my dreams. I am afraid..."

Periyavaa said: "This is an advance notice to you! The notice that your life is going to end shortly, at least from now do some puNya kArya and seek a good course."

"What can I do now?"

"Do some pUrta dharma (charitable acts). Donate a milch buffalo with its calf in a kSetra. Do Shiva darshan, nitya karma, monthly vrata, pArayaNa..."

The old man's worries disappeared; he was clear now. He went telling the disciples, "It is as if Parameswara gave me that advice!"

*** *** ***

For us to ponder

When he was in Chinna Kanchipuram, PeriyavaaL had an unfailing duty to do pradakSiNa of the VaradhaRajaPerumaL temple.

One early morning, with the devotees around him chanting Vishnu Sahasranamam, Periyavaa was walking on the street, after doing his temple pradakSiNa.

A girl child was drawing the kOlam in front of a house.

Periyavaa stopped. "You draw the kOlam very well, besh! But then you should draw the kOlam only with rice flour. Then only the flies, ants and birds would eat the rice flour; and look happily at you who drew the kOlam. If you draw with the mokku mAvu (powdered lime) it won't be useful to any jantu (creature), you see?"

The girl child nodded her head with grace and prostrated to him.

Is this advice of PeriyavaaL for only that child or all the children? Let the mothers think it over.

*** *** ***

Give grass, the sins will leave

A rich devotee sent a friend in his car to an outstation on an errand of his.

Unfortunately, the man permanently left for the 'outstation'! An accident en route, heavy damage to the car, and the friend left for Shivalokam.

There was no end to the grief it caused to the devotee. His remorse that a family lost its head because of him did not diminish. He donated plenty in cash to the family, but then what would the cash amount to their loss?

The devotee got the doubt if the brahmahatyA dosha (the sin of killing a brahman) had ensued on him.

There was no way to share such mana cancala (mental wavering) with anyone and seek shAstra pramANa (scripturual authority) consultations.

So he came to the Supreme Authority.

Periyavaa patiently listened to everything the devotee told him. Then he said, "The car accident was deivA dIna (divine affliction). There is no kalmiSam (dirt) in your thought. Somehow a friction has crept into your mind; and there is lokApavAdam (public censure) too.

"To start with, you do Setu snAnam (bathing in the sea waters at Rameswaram). Get up before the sunrise and give grass to a cow that goes in the street. Daily Shiva darshan, only one meal a day. Do pradakSiNa in a Sivan temple as far as possible. Do all these things, and the blame and sin would leave you."

Satisfied, the devotee received the prasAdam, but stood hesitant.

Periyavaa's look asked him "What other doubt you have?"

"All other things can be done, but it does not look possible to give grass to a cow. I am in a town where the cows don't go about the street in the mornings."

Pat came the reply. "So what? There would be a goshAla (cow pens) somewhere around? You have a car. Get up at five in the morning, go in your car and feed all the cows in the pen with grass."

The devotee had the full satisfaction of having filled his stomach with milk.

Courtesy : http://www.hindudharmaforums.com/archive


Thanks due to  Mahaperiyava Bhaktas for the scanned  photos of Mahaperiyava 

Name one girl as Gayatri, another as Sandhya and the third as Savitri. -- Paramacharya

Paramacharya and Children: Baby--Lily--Billy
author:..... SriMaTham Balu
compiler:... T.S. Kothandarama Sarma
book:......... Maha PeriyavaL - Darisana AnubhavangaL vol. 2, pages 177-187
publisher:.. Vanathi Padhippaham (May 2005 Edition)

Baby--Lily--Billy

A veLLALa (farmer) devotee asked, "Can I chant the Gayatri Mantra?"

A question that creates dharma saN^katam (embarrassment to do what is right)! Either of the two replies yes or no is bound to bring up criticism.

SriMaTham's work is to foster and preserve the Sanatana dharmas. The confrontations that Bharat had in the last thousand years are numerous. The Bharata samudAya (public) has always had the skills to preserve its roots, withstanding the attacks, bending like reeds when a hurricane blows and then raising its head once again after storm passes.

But then should SriMaTham intervene in every change? What is its share? Today's thinking becomes obsolete tomorrow and cast away. Though no one can control the gush of floods after it broke the dam, a day has to come when the floods will recede and the flow is streamlined in the river?

Nobody has any knowledge if PeriyavaaL had such thoughts. But he had the unique ability to ease a delicate situation and leave it to its natural course.

PeiyavaaL did not give a direct reply to the devotee. "How many children you have?" he asked.

A surprising reply came from him. "By your grace I have been bestowed with three girls: one five years old, another three and the last six months..."

Periyavaa said: "Name one girl as Gayatri, another as Sandhya and the third as Savitri. Call the three girls by those names. Not as Baby--Lily--Billy!

"If you thus repeatedly say the names Gayatri--Sandhya--Savitri, you would get the puNyA (fruits) of Gayatri Mantra chanting."

The devotees face displayed his happiness. Periyavaa had given him his anugraha of clarity of thought, when he was hesitating to take up an act that was against the sampradAya (tradition).

He went happily, receiving prasAdam from PeriyavaaL.

*** *** ***

Emergency treatment

In the Kumbakonam MaTham, after completing his ChandraMauleesvara puja, Periyavaa was giving darshan to devotees.

A farmer with connection to SriMaTham came rushing to him with anxiety, fell at his legs and wailed, "Save my son, kadavuLe (God)!"

Periyavaa asked his assistant to find out what happened.

The farmer had only one son. When he was taking food, a snake had climbed up his body and moved away. The boy had fainted with fear. It was not known if the snake bit the boy. There was a custom to cure snake bites by a mantra but there was no one nearby who knew the mantra.

"Only Saamy should save him..."

Periyavaa gave him vibUti prasAdam. "Smear it on the boy's forehead."

"saringa" (a reverential yes).

"You have arappu podi (herbal hair powder) at home?"

"It is there", he nodded his head.

"Part the lips of the boy, drop a little arappu podi and rub it over gently. If the boy spits it saying it is bitter, it means the snake did not bite him. If he takes it saying it is sweet, then the snake bit him, and you should treat him accordingly. Go and give him arappu."

The farmer ran to his house and did as Periyavaa told him. When the arappu podi was dropped in his mouth, the boy spit it saying "It's bitter, bitter!" The farmer was relieved that the snake did not bite him.

When the situation turned normal, the farmer couple came with the boy for darshan. Periyavaa said to the woman, "Light a sesame oil lamp daily in your home."



                          

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ArcakA faints and falls down as he opens the door - Mahaperiyava anugraham

Why Did He Faint?
Author: A. Thiyagarajan, Chennai-80 (in Tamil)
Source: Sakthi Vikatan issue dated Mar 03, 2007
Publisher: Viketan Publications

When I had gone to Kanchi MaTham once, I heard about this incident from an arcakA (priest).

Maha Periyavar was camping in a village near Trichy, about 45 years ago. When he started for the usual Chandramouleesvara puja one day, he told the manager of the MaTham, "Within a short while, the Akhiladeswari Koil (temple) arcakAs will come here. Provide them bhojana (food) and bring them to me around two o' clock." Then he told a siSya (disciple), "Arrange it with the sthapati (sculptor) to carve a two-foot Vinayaka statue."

As directed by Periyavaa, the manager received the arcakAs with honours when they came in the afternoon, fed them and then took them to the sage. Periyavaa inquired them about their welfare.

The head priest told him, "The arcakA who goes daily in the morning to open the sanctum sanctorum of Sri Akhilandeswari for public darshan, faints and falls down as he opens the door. He recovers only after ten minutes. Since this happens daily, the other arcakAs are hesitant to attend the puja."

Periyavaa said at once, "Tomorrow I shall come to the temple myself. You can open the temple after my arrival." He gave them prasAda and bade them farewell.

Periyavaa went to Sri Akhilandeswari temple at 5:30 hours the next morning. The arcakA fainted as he opened the door. He recovered after ten minutes and then got up and went about his work. Periyavaa sat in niSTa (meditation) for sometime. Then he called the head priest and said, "From tomorrow, ask him to enter the sannidhi (building where the deity is installed) by opening the side door!" He also explained the priest the way to do it and asked for the arcakA to enter the sanctum two minutes after opening the door.

When the sthapati came with the Vinayaka statue at four in the evening, Periyavaa asked him to build a stUpi (tope) and install the Vinakaya statue on the tope in such a way that the lines of sight of both Akhilandeswari and Vinayaka met each other on the same plane. Sri Vinakaya was installed in the temple opposite (his mother) Sri Akhiladeswari according to Agama rules and pujas were performed to Him. The incident of the arcakA fainting did not continue thereafter. The Vinayaka statue is still located directly opposite AmbaaL's sannidhi (so the mother's first look every morning falls on her first son).

Glossary:
stUpaH - stUpi in Tamil; a tope, a monument

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Why Do You Use Sand During Bath? -- Kanchi acharya explains

Paramacharya and Children: Why Do You Use Sand During Bath?
author:..... Ashvati
Source: Sakthi Vikatan issue dated May 05, 2004
Publisher: Viketan Publications

One night, Mother Sarada Devi was doing japam for a long time forgoing her sleep. An assistant who came to know about it came to her and asked, "Amma! Seems you did not sleep well last night?"

The Mother replied: "Yes, I did japam until two o' clock for the welfare of my disciples. Many of my disciples don't do dhyAnam, japam; so I did on their behalf for a long time so that they should get only good things in life."

A similar incident happened in Kanchi.

One day Kanchi Kamakoti pIThAdhipati Sri Chandrasekharendra Saraswathi SwamigaL was taking bath. A small boy, who was nearby, was watching him.

Sri SwamigaL in his usual habit took bath using mRttikA (sand) for soap. When the boy saw this he asked, "Won't you use a soap for your bath?"

"I do not like the smell of soap," said Maha Periyavaa. "That is the reason I use sand in the place of soap."

"Well, when you use sand to scrub your body, some of it might fall in your eyes and irritate them... So I asked!"

Understanding the tender heart of the boy, Sri Maha SwamigaL continued: "Our Shastras say that if we use sand to scrub our body while bathing, all our sins will leave us. So I do it this way."

The boy was not satisfied with his answer. He persisted: "summa sollAtheengo (don't just tell me something)... neengathAn ummAchi Acche (is it not that you are God)? How can there be sins for you? Why should you take bath scrubbing with sand?"

Sri Maha SwamigaL stopped his bathing for a second. He looked keenly at the boy and continued: "I don't know if I am ummAchi or if I have done anything sinful. But then the sins of my bhakta would only be added to me who has the name as their gurunAthar. You have it that I am scrubbing myself with the sand while taking bath, to remove those sins."

Having no further maturity or age to continue the conversation, the boy gave a childish grin.

Glossary:
mRttikA - earth, clay, loam; a kind of fragrant earth; aluminous slate

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Am I not going on the logs ?? Kanchi Paramacharya

Would Go on the Logs!
devotee:...... An old widow (Paatti)
author:....... Raa. Ganapathi 
source:....... KaruNaikkadalil sila alaigaL, pages 73-77
publisher:.... Divya Vidya Padhippaham (Jun. 2005 Edition)
type:......... book, Tamil 

The Place: Among the few villages in the name Rishivantiyam in Tamilnadu, the Rishivantiyam of the Thanjavur district. A lonely, old house on the border of the village. The Time: A short while before the daybreak in the 1930s.

"Where is he? Where is he?", saying these words aloud in a fit of anger, an old brahmin widow looks to her left as far as her eyes would go on the street. (On her right, the village suddenly ends.)

After getting inside her house, she comes out again and sprinkles cow-dung-disolved water, dipping her hand in and out of a bucket, on the bare ground in front of her house. The gomaya jalam falls onto the ground in noisy splashes, and the expletives muttered under the Paattiammai's breath scatter with a greater force and noise.

"He would go on the logs! (katteyla poRavan!) Should I get such a milkman? Me, an old woman (kezhavi), who had kept her front door open, somehow dozed a little while, but should he not wake me up calling out and clapping his hands four times? What arrogance! He had entered the house right royally and poured the milk in the vessel I had kept at the entrance to the kitchen! Let him go on the logs! Wherever has he gone within this short while!"

"Gone nowhere, PaattI? He is only here!" The man who went and stood before her, speaking these words, was sAkSAt Jagadguru Sri Chandrasekharendra Saraswathi Sankaracharya SwamigaL!

Paattiammai was shaken. Her hands could not be raised, her legs were motionless and she could not find her voice. She stood dumb and motionless. 'Is that PeriyavaaL? PeriyavaaL, really? At the gate of my broken hut, when it is just beginning to dawn? And what a racket have I made! He admits himself as going in the manner I said! What a brainless sinner I am, have I done something that could be a mahA apacAram?'

As he assuaged the anxiety of the old woman, there was a mischievous little look in SriCaraNar's divya netras! He said gently: "Don't be afraid PaattI! The milkman repeatedly called out! You had slept well! Since you did not turn up, for your sake, I disguised myself as you and received the milk and kept it inside. He was not in error. And you are also not in error. Only I have done a thievish act!"

This is what had happened. PeriyavaaL, who was touring village after village, had come to Rishivantiyam the previous night in his mena (palanquin). The palanquin bearers had a tough time and it was probably the second yAma into the night. So he had asked them to halt under the shades of a tree on the outskirts of the village and ordered them to retire for the night. Himself he squeezed into his mena in the usual way. The tree they sheltered under was on the rear side of PaattiammaL's house.

Just a muhUrta before the dawn, the creaky noise of Paattiammai releasing the antique bolt of her front door was heard. PeriyavaaL, who usually gets up around three or three thirty, heard it clearly, sitting inside his mena. He noticed the old woman peep from the entrance, and since there was no sight of the milkman, give him her usual under-the-breath expletives and get inside. Since there was no second screech from the door, he understood that the woman had not bolted her front door. In his usual wont of not missing anything, he also heard as the suprabatha gItam the madhura svarAs of the rotton back door that touched the floor as it was wrenched open. He understood that the woman was in the backyard. Since this noise was not repeated after sometime, he remembered that the woman had gone inside her house, without closing the back door.

Then the milkman came. He called out several times.

'Poor woman, Paatti has gone into a nap.' SriCaraNar understood, as grace welled up in his heart. He thought of mixing a little fun and mischief with that grace. There was a white shawl at the corner of the mena that came handy to his conspiracy. He came out of the mena covering himself fully with the white shawl. It turned convenient for him that the palanquin bearers were fast asleep at a short distance. With darkness still on, he drew himself step by step to the rear of the old woman's house, climbed over the short wall--yes, without shirking anything in this saMskAra of thievery!--got down at the garden side, and went inside house through the open back door, registering his footsteps. He came to the courtyard via the backside verandah and saw the empty milk vessel kept near the kitchen door. He took it, crossed the old woman who was having a second nap at a corner of the hall, and came to the front door, drawing the shawl tightly over him. He kept the milk vessel on the raised portico (thiNNai).

Where was the time for the rustic, busy milkman to raise his head and look at the person who received the milk? Would he have thought even in his dream that at that still dark hour of the morning, Jagadguru Sri Chandrasekharendra Saraswathi Sankaracharya SwamigaL would take the appearance of a poor, old woman? He poured the milk into the vessel in a single stroke and marched away.

The duplicate Paattiammai kept the milk vessel near the kitchen door and got back to his mena, looking expectantly at how the old woman would continue the comic play he had started. We have already witnessed that scene!

Kannan (Krishna) stole the milk and got admonished. But this man receives the milk in stealth doing a service to the old woman, gets a rebuke (of going on the logs) that Kannan never got and proudly tells the scold that he was fit to receive her expletives!

As she heard the details, Paattiammai was shocked and helpless. A man fit to be given the welcoming honours of a king or a deva, coming as a humble man for the sake of this heap of sorrow (avala piNDam), registering his feet all through her house, receiving the milk and then getting back! What words had she used at that God?

As the old woman stood helpless not knowing how to seek his pardon and babbling incoherently with tears pouring over her eyes, SriCaraNar with a bright face told her, "What you said was not a rebuke at all! You only said the truth! Am I not going on the logs? Don't I not wander on a wooden palanquin? Even when I walk, don't I wear my wooden sandals and go?"

The Great Giver who lets even the rebukers live, did a bhASyam even for her rebuke.

Glossary:
gomaya - consisting of cattle, defiled with cow-dung
muhUrta - 30th part of a day, a period of 48 minutes
saMskAra - putting together, forming well, making perfect
yAma - 8th part of a day or night

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Thanks due to  Mahaperiyava Bhaktas for the scanned  photos of Mahaperiyava