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
