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Thursday, March 12, 2015

Shambhu's Murti

Author: Sri JanaardanAnanda Saraswathi (in Sanskrit)
Translated by: SriMaTham R. Balakrishna shastri (in Tamil)
Compiler: T.S. Kothandarama Sarma
Source: Maha PeriyavaL - Darisana AnubhavangaL vol. 2, page 221-230
Publisher: Vanathi Padhippaham

('There is no sAdhu like an avadhAni' thus was praised by Sri Maha SwamigaL, a mahAn who had the title Sri JanaardanAnanda Saraswathi.

Shambhor Murti is a very wonderful literary work he wrote in Sanskrit. Periyavaa's biography is totally written in an adhyAtmika point of view. SriMaTham Balakrishna ShastrigaL has translated in Tamil this work which flows like a stream in Sanskrit. Some passages of the interesting work titled Shambhuvin Murti are given below.)

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In order to teach AtmavidyA and save the people who are trapped in the jungle of ignorance, and suffering from the intense heat of mundane existence, Shambhu's figure in the form of Sri Sankaracharya passes through this world, renouncing its silence and starting from the base of the banyan tree.

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It is a regulation that for the mUrtis to which puja is done traditionally at SriMaTham, only a person who takes the title pIThAdhipati can do the puja.

When the pundit who knew the regulations of SriMaTham explained to the young ascetic that 'this one was Sri ChandraMauleesvara and this Sri Tripura Sundari', they did not seem new to the lad who took over as pIThAdhipati in his twelfth year. It seemed to him that he had a longtime connection with them.

When doing an arcanA, the feeling should be 'I remain as God'; there should no such thought as the self being different from the God that is worshipped. -- This was explained by the authorized pundit of SriMaTham.

Bala Swami got into some serious thought. 'Is it not that this knowledge of unity should be present ever? If it is said 'at the time of performing a worship' does it mean that the jiva brahma abheda buddhi should be present only at that time?' With this idea in mind he simply asked, "only when doing an arcanA?"

SriMaTham disciples were very happy at the revelation that SwamigaL was a jnana vruddha, though he was a lad.

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Tiruvanaikkaval Akhilandeswari temple maha kumbhAbhiSekam with tATangakah pratiSTA. The right to conduct this temple ceremony rested with Sri Kamakoti pIThAdhipatis from the ancient times. But then, now Sri Sringeri pIThAdhipatis contended this right.

The case went to the court. The judgment that was given was 'only Sri Kamakoti pIThAdhipatis have the right in this matter, Sri Sringeri pIThAdhipatis should not stay in the place, they should go elsewhere.'

The news of the judgment was informed to Bala Swami. Sri SwamigaL said: "In the court judgment a feature that is not relevant to the case is told. It was not needed to say it. Isn't it the case about the right of kumbhAbhiSekam? The court should have given judgment that was relevant only to that subject."

Sri Sringeri SwamigaL appreciated Sri Kamakoti pIThAdhipati SwamigaL for speaking frankly and clearly on a complicated subject.

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Looking at his divya rUpam, some people think that he has conquered manmatha by his figure. Listening to the expertise of his words, some people think that he is the sarvajhna who is wearing kalAnidhi on his head as an ornament. Looking at the enticing movements of his limbs, some people, experiencing the amrita rasam-dripping looks that float from the corner of his eye, are happy considering him as Sri Kamakshi, the Lady of the City of Sri Kanchi and the beloved of Ekambaranatha. Since Sri Acharya remains a sarvAtmaka, it is only appropriate that different people are delighted with him in different ways.

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The actions of men are of two kinds: doing as pleased, doing as decreed in Shastras.

The pravrutti of doing as it pleases is seen the most among people. That does not result in lofty puruSArthas. Only the conduct according to Shastras is capable of giving the four puruSArtha (dharma, artha, kAma, mokSa). But then it has declined. Which is why Arjuna thought that the para dharma shanti was better for him than his own dharma?

Bhagavan, who wished his welfare, however, made a person like him stand upright in the conduct as decreed in Shastras.

Just as Sri Krishna did, with the intent of obviating the indulgent actions throughout the Bharata Bhumi and establishing the Shastra-decreed actions, and with a purpose to make the people remain in dharmic conduct, yativara (Sri Chandrasekharendra Saraswathi SwamigaL) undertook his vijaya yAtrA from Rama Sethu to Kasi, the capital of Visveshwara.

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Just as the terms sarvajhna, Ishvara used with Parameshvara, are not formal usages, (gauNa prayoga), but words that denote the truth, the shabda, jagatguru used to denote Sri Chandrasekharendra Saraswathi, the yati shreSTa, is also not a gauNa prayoga, but a satya prayoga.

(Calling a courageous person a line cub or a wealthy man a raja are examples of gauNa prayogas or upacAra prayogas.)

To call Paramesvaran the One who knows everything, and the One who rules over everything is not a formal usage, but a true usage. In the same way, to call Sri SwamigaL jagatguru is also a satya vacas and not a upacAra prayoga.

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Upanishads as the end of the Vedas teach many paths--advaita, samkhya, yoga, pasupada, vaishnava. People follow a path they choose.

'Just as the rain that falls on different mountains, gush through differently named rivers and reach the ocean, people who follow different paths all reach You, who is the ultimate destination!' (says the bhakta kavi Pushpadanta in his Shivamahimna Stotram).

SriCharaNar decided to highlight the truth 'All darshans have a determined goal. There is no hostility about that goal'. Therefore, in the city of Chennai, he arranged for a sammelana called shanmadAcharya parishad. From all over the country sAkta, gANapatya, saura, vaishnava, kaumara, saiva pIThAdhipatis came together, discussed and associated among themselves. This parishad proved that SriCharaNar was equal to everyone and that he did not like the arguments of separation.

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SriCharaNar, who was devoted to the Veda and Vedanta paths, established many sabhas such as Veda Dharma Shastra Paripalana Sabha, Advaita Sabha, and NiyamAdhyayana Parishad. He motivated the Veda adhyApaka and vidyArthin in all places of the Bharata Bhumi, honouring them in many ways and rewarding them.

In West Bengal, there were numerous people who belonged to the gautama shAkhA of the Sama Veda, but there was not single person who studied and practiced it. When he came to know this, he established a pAThashAlA in Kolkatta that taught three Vedas, chiefly Sama Veda. He raised the status of the Sama-Shukla Yajur Vedic School in Varanasi city, Uttarpradesh to a Shastra school that also taught NyAya and Vedanta. He founded two schools in Utkala (Orissa) Sri Jagannatha kSetram and arranged for teaching the pippala shAkhA of Atava Veda, and Shukla Yajur Veda. He also founded a large school in Hospet, Karnataka that had facilities to study all the Vedas with their angAs and upAngAs and the Veda bhASyas. In the same manner, he established several schools in the Tamil and Telegu regions.

Near Nasik, Maharashtra, there was only one person who had studied the maitrAyaNIya shAkhA of the Yajur Veda. No one came to learn and practice that branch of Veda from him. Similarly, it came to be known that there were no students in Kerala to practice the rANayaNI shAkhA of the Sama Veda. As he came to know this, SriCharaNar immediately sent suitable students to those regions and gave a new lease of life to the declining shAkhAs.

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Although there was always a crowd around him, SriCharaNar, who always kept his mind engaged in ChandraMauleesvara puja and meditation, did never have any anxiety or worry of mind. No paleness of body; no cloudiness or change of color of face; no harshness or anaucitya of speech; though redness was found in his eye, it was not due to anger, but only the mark of maha purushas. With apparently no sankalpa to do anything, he looked like the sky where the autumnal moon (sharad candra) was shining, 

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Although he involves the people in the good things that are to be done, and involves himself in them, he remains with a controlled mind as one who has never smelled the fruits of an action. No worry such as 'Oh it needs to be done' in any matter; no attachment to anything; no grief or confusion in anything.

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Like Sri Ramachandra Prabhu, he acts with the purpose of setting an example in the path of dharma that he wants to establish in the world. (It is said in Ramatapani Upanishad, dharma margam caritreNa, jnana margam ca nAmadaH)

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Since the last four or five years, SriCharaNar's state looks very different. What strict niyamas were observed in snAna, pAnam, sharira shuddhi, pUjA, dhyAna earlier, were now seen to be indifferent to. It is said in Gita that this is a state of brAhmI sthiti (the state of remaining as parabrahman).

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Just as in Kailash with all its aishvaryas, surrounded by the adhipati of the army of devas and the adhipati of pramada gaNas (viz. Kumaraswamy and GaNanathan), the adhipati of all vidyAs Sri Parameswara is shining, here, in Sri Kamakoti pITham pujya pada Sri Chandrasekharendra Saraswathi SwamigaL is shining in the Kanchi kSetra, surrounded by the two yatIndras Sri Jayendra Saraswathi and Sri Vijayendra Saraswathi.

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