Friday, 31 October 2025

Lives of Saints

  “O  king! Sannyasa is  not  external renunciation. Real renunciation is  of  the mind. Renunciation of desires and egoism constitutes real renunciation. One may give up  his  wife. children and wealth and yet  he  may not  be  a Sannyasin, because he  may be  attached to  them all  in  his mind. There is  not  much benefit in  external renunciation. Be  a Grihastha Sannyasin as  I am  trying to  be.  Be  a  king outwardly, but  internally be  a  mental Sannyasin” - Saint Jaya deva


INTRODUCTION

Who is a  saint? He  who lives in God or  the  Eternal, who is free from egoism, likes and dislikes, selfishness, vanity, mine-ness, lust, greed and anger, who is endowed with equal vision, balanced mind, mercy, tolerance, righteousness and cosmic love, and  who has  divine knowledge, is a  saint.

Saints and sages are  a  blessing to  the  world at  large. They are  the  custodians of  superior divine wisdom, spiritual powers and inexhaustible spiritual wealth. Even kings bow their heads at their lotus feet.

Such is  the  magnanimous nature of  saints and sages. Their very existence inspires others and goads them to become like them and attain the same state of bliss achieved by them. Had it not been for their existence, there would not have been spiritual uplift and salvation for you all. Their glory is in- describable. Their wisdom is unfathomable. They are deep like the ocean, steady like the Himalayas, pure like the Himalayan snow, effulgent like the sun. One crosses this terrible ocean of Samsara or births and deaths through their grace and Satsang. To be in their company is the highest education. To love them is the highest happiness. To be near them is real education.

Such is  the  magnanimous nature of  saints and sages. Their very existence inspires others and goads them to become like them and attain the same state of bliss achieved by them. Had it not been for their existence, there would not have been spiritual uplift and salvation for you all. Their glory is in- describable. Their wisdom is unfathomable. They are deep like the ocean, steady like the Himalayas, pure like the Himalayan snow, effulgent like the sun. One crosses this terrible ocean of Samsara or births and deaths through their grace and Satsang. To be in their company is the highest education. To love them is the highest happiness. To be near them is real education.

Such is  the  magnanimous nature of  saints and sages. Their very existence inspires others and goads them to become like them and attain the same state of bliss achieved by them. Had it not been for their existence, there would not have been spiritual uplift and salvation for you all. Their glory is in- describable. Their wisdom is unfathomable.

The saints wander from village to  village and  disseminate divine knowledge. They move from door to  door and impart wisdom. They take a little for  their bare maintenance and  give the  highest education, culture and enlightenment to  the  people. Their very life  is  exemplary. Whether they deliver lectures or not, whether they hold discourses or  not, it matters little.

Saints and sages only can become real advisers to  the kings, because they are  selfless and possess the  highest wisdom. They only can  improve the  morality of the  masses. They only can  show the  way to  attain eternal bliss and immortality. Shivaji had  Swami Ramdas as  his  adviser. King Dasaratha had Maharshi Vasishtha as  his  adviser.

Be humble and sit at their feet. Serve them with your heart and  soul, keep them in your garden, clear your doubts.

Every school, every college, every boarding-house, every jail, every institution, every house, should have a saint for guidance. Saints are  in abundance. You do  not  want them. You do not wish to approach them. You do not wish to serve them. You do not aspire for higher things. You are perfectly satisfied with some broken shells and  glass-pieces. There is no  thirst or - spiritual hunger in you for achieving higher divine knowledge and inner peace.

There is no  caste among saints and  sages. Do  not  look to their caste. You will not be benefited. You cannot imbibe their virtues. In higher religion, there is neither caste nor creed. Cobblers, weavers and untouchables had become the best saints. Wisdom and Self-realisation are not the monopoly of Brahmins alone.

Man feels that he  is  weak and helpless. He has to counteract such evil tendencies through right exertion and through proper lead. To such persons the lives of saints serve as  a  guide. They mould their life, their character and their future. They change their mental outlook and convert them to the faith and teachings of their guide. Such true and reliable guides are the saints who have come and gone.

The Acharyas

Sankara

Chaos pervaded all  through India in  the  matter of religion and philosophy. Sect after sect, such as  Charvakas, Loka- yathikas, Kapalikas, Shaktas, Sankhyas, Buddhas and  Madhya- mikas sprang up.  The number of  religions rose as  high as seventystwo. There was fight amongst sects. There was no peace anywhere. Chaos and confusion reigned supreme. There was superstition and bigotry. Darkness prevailed over the  once happy land of Rishis, sages and Yogins. The once glorious land of the Aryans was in a miserable state. Such was the state of the country at the time which just preceded the Avatara of Sankaracharya.

The existence of  Vedic Dharma in  India today is  due to Sankara. The forces opposed to  Vedic religion were more numerous and powerful at  the  time of  Sankara than they are today. Still, single-handed, within a  very short time, Sankara overpowered them all  and restored the Vedic Dharma and Advaita Vedanta to  its  pristine purity in  the  land. The weapon he  used was pure knowledge and spirituality.

The menace to Dharma in the Kali age arose from obstacles that were more internal than external, more mental than physical. The seeds of Adharma were then working in the minds of almost everyone. Hence the evil had to be combated purely by the weapon of knowledge and self-purification. It was in order to forge this weapon and wield it with efficacy that Sankara took birth in the Brahmin Varna and entered the Sannyasa order early in life.

All  are  no  doubt aware of  the  very important position assigned to  Sankaracharya in the  history of Indian philosophy. It  can be  affirmed, without any fear of  contradiction, that Bharata Varsha would have ceased to  be  Bharata Varsha several centuries ago  and  would never have survived the  mur- derous sword, the  devastating fire  and  the  religious intolerance of the  successive invaders, if Sankara had not  lived the  life  he lived and  taught the  lessons he  taught. And those lessons are still  pulsating in every cell  and  in  every protoplasm of the  true ‘aspirant and  the  true Hindu.

 

Birth

Sankara was born in  a  very poor family in  the  year 788 A.D. in a village named Kaladi, six miles to the east of Al- waye. Kaladi is a railway station on the Kochi-Shoranur rail link. Sankara was a Nambudiri Brahmin. Rajasekhara, a Zamindar, built a Siva temple in Kaladi and formed an Agrahara for Brahmins who were in the service of the temple. Vidyadhiraja was doing Puja in the temple. He had only a son named Sivaguru. Sivaguru studied the Shastras and married at the proper age. He had no child. He and his wife Aryamba prayed to Lord Siva to bless them with a son. A son was born to them in the Vasanta Ritu or’the spring season at noon, in the auspicious Abhijit Muhurta and under the constellation Ardhra. This son  was Sankara. Sivaguru died when Sankara was seven years old. Sankara had  none to  look after his  education. His  mother was an  extraordinary woman. She  took special care to  educate her son in  all  the Shastras. Sankara’s Upanayana or   thread ceremony was performed in  his  seventh year, after the  death of  his  father. Sankara exhibited extraordinary intelligence in his boyhood. When he was only sixteen, he became a master of all the philosophies and theologies. He began to write com- mentaries on the Gita, the Upanishads and the Brahma Sutras when he  was only sixteen years old. What a  great marvel! Sankara’s mother was consulting astrologers about horo- scopes of  suitable girls for  her  son’s marriage. But Sankara had a  firm resolve to  renounce the  world and become a Sannyasin. Sankara’s mother was  very much grieved that  there would be no one to perform her funeral rites after her death. Sankara gave full assurance to his mother that he would always be ready to serve her at the death-bed and perform the usual funeral rites. Even then his mother was not satisfied.

One day, Sankara and his  mother went to  take bath in  the river. Sankara plunged into the  water and felt  that a  crocodile was dragging him by the  foot. He  shouted out  to  his  mother at the  top  of  his  voice: “O  dear mother! A crocodile is  dragging me  down. I am  lost. Let  me  die  peacefully as  a  Sannyasin.. Let me  have the  satisfaction of  dying as  a  Sannyasin. Give me your permission now.. Let  me  take Apath-sannyasa .

The mother immediately allowed him to  take Sannyasa. Sankara took Apath-sannyasa (the adoption of  Sannyasa when death is near) at once. The crocodile let him go unharmed. Sankara came out of the water as a nominal Sannyasin. He again repeated his promise to his mother. He left her under the care of his relatives and gave away his little property to them. He then proceeded to find out a Guru with a view to get him- self formally initiated into the sacred order of Sannyasa.

 

Sankara met Swami Govindapada Acharya in  a  hermitage in  Badrikashram (Badrinath) in   the Himalayas and he prostrated at  the  teacher’s feet. Govinda asked Sankara who he was. Sankara replied: “O revered Guru! I am neither fire nor air  nor  earth nor water—none of these, but the Immortal Atma that is  hidden in  all  names and forms”. He  also said in  the end: “I am the son of Sivaguru, a Brahmin of Kerala. My father died in my childhood. I was brought up by my mother. I have studied the Vedas and the Shastras under a teacher. I took Apath-sannyasa when a crocodile caught my foot while I was taking bath in the river. Kindly initiate me formally into the holy order of Sannyasa”.

Sankara met Swami Govindapada Acharya in  a  hermitage in  Badrikashram (Badrinath) in   the Himalayas and he prostrated at  the  teacher’s feet. Govinda asked Sankara who he was. Sankara replied: “O revered Guru! I am neither fire nor air  nor  earth nor water—none of these, but the Immortal Atma that is  hidden in  all  names and forms”. He  also said in  the end: “I am the son of Sivaguru, a Brahmin of Kerala. My father died in my childhood. I was brought up by my mother. I have studied the Vedas and the Shastras under a teacher. I took Apath-sannyasa when a crocodile caught my foot while I was taking bath in the river. Kindly initiate me formally into the holy order of Sannyasa”.

Swami Govinda was very much pleased with the  truthful narration given by  Sankara. Having initiated him and invested him with the robe of a Sannyasin, Swami Govinda taught ‘him the  philosophy of  Advaita which he  himself had learnt from his Guru—Gaudapada Acharya. Sankara learnt all the philosophical tenets from his Guru Govindapada. Govinda asked Sankara to go to Kashi. Sankara proceeded to Kashi where he  wrote all  his  famous commentaries on  the  Brahma Sutras, the Upanishads and the Gita and successfully met all the criticisms levelled against them. He then began to propagate his philosophy. Sankara had the greatest esteem for his  Guru Govindapada and  his  Parama Guru or  the  teacher’s teacher, Gaudapada.

 

Sankara’s Digvijaya

Sankara’s philosophical conquests are  unique in  the  world. He  had  his  triumphant tour all  over India. He  met  the  leaders of different schools of  thought. He  convinced them by  arguments and  established the  supremacy and  truth of  the  religion that  he expounded in his commentaries. He went to all the celebrated seats of leaming. He challenged the learned men to discussion, argued with them and converted them to his opinions and views. He defeated Bhatta Bhaskara and condemned his Bhashya on the Vedanta Sutras. He then met Dandi and Mayura and taught them his philosophy. He then defeated in argument Harsha, author of Khandana Khanda Kadya, Abhinavagupta, Murari Misra, Udayanacharya, Dharmagupta, Kumarila and Prabhakara.

Sankara then proceeded to  Mahishmati. Mandana Misra was the chief Pundit of the court of Mahishmati. Mandana was brought up  in  the  Karma Mimamsa faith and so  he  had intense hatred for  the  Sannyasins. He  was  performing a  Sraad- dha ceremony when Sankara somehow dropped down there. Immediately Mandana Misra became very furious. An  ugly conversation was started when the Brahmins, who were present there for dinner, interposed and pacified Mandana Misra. Then Sankara challenged Mandana to a religious controversy. Mandana agreed. Bharati who was the wife of Mandana Misra and who possessed scholarly erudition was ap- pointed as the umpire. It was agreed beforehand that Sankara, if defeated, would become a householder and marry; and that Mandana, if defeated, would become a Sannyasin and receive the robe of a Sannyasin from the hands of his own wife. The controversy began in right earnest and continued for days without any interruption. Bharati did not sit and listen to their controversy. She threw two garlands, one each over the shoulders of each of the disputants, and said: “He whose gar- land begins to fade first should consider himself defeated”. She left the place and began attending to her household duties. The controversy went on for seventeen days. The garland of Mandana Misra began to fade first. Mandana Misra accepted his  defeat and offered to  become a  Sannyasin and follow Sankara.

Bharati was an  Avatara of  Sarasvati, the  Goddess of Learning. Once the  sage Durvasa chanted the  Vedas before Brahma and his  wife in  a  big  assembly. Durvasa’ committed a small mistake. Sarasvati laughed at  it.  Durvasa became en- raged and  gave a  curse that  she  would take birth in  the  world. Hence Sarasvati had  to  take birth as  Bharati.

Bharati now interposed and said to  Sankara: “I  am  the other half of  Mandana. You have defeated only one half of Mandana. Let us  have a  controversy”. Sankara objected to have controversy with a  woman. Bharati quoted instances wherein there had been controversies with women. Sankara then agreed and this controversy also went on  uninterruptedly for  seventeen days. Bharati passed from one Shastra to another. At  last she found out that she could not defeat Sankara. She decided to  defeat him by  means of  the  science of Kama Shastra.

Sankara asked Bharati to  give him an  interval of  one month for his preparation to hold controversy with her in the science of  Kama Shastra. She agreed. Sankara went to  Kashi. He separated his astral body from his physical body by means of his Yogic powers and left his physical body in the hole of a big tree and asked his disciples to take care of that physical body. He then entered into the dead body of Raja Amaruka which was about to  be  cremated. The Raja rose up  and  all  the people rejoiced at  the  astounding incident.

The ministers and  queens soon found out  that the  revived Raja was a  different person, with different qualities and thought. They realised that the  soul of  a  great Mahatma had entered the body of their Raja. Therefore, messengers were sent out to search for a human body hidden somewhere in lonely forests and caves and to burn it when found. They thought that if they did so, the new Raja might remain with them for a long time.

Sankara was acquiring all  the  experience of love with his queens. Maya is  very powerful. In  the  midst of those queens, ‘Sankara entirely forgot all about his promises to his disciples about his  going back to  them. The disciples began to  search for  him. They heard about the  miraculous resurrection of  Raja Amaruka. They immediately proceeded to the city and had an interview with the Raja. They sang a few philosophical songs which at  once revived the  memory of  Sankara. The disciples immediately repaired to the place where the physical body of Sankara was kept hidden. By that time the messengers of the queen had found out the physical body and had just begun to set fire to it. The soul of Sankara just then entered his own body. Sankara prayed to Lord Hari to help him. There was a shower of rain immediately and that extinguished the flames.

Then Sankara returned to  the residence of  Mandana Misra. He resumed the old controversy and answered all the questions raised by Bharati satisfactorily. Mandana Misra gave all his property as a gift to Sri Sankara and Mandana was made to distribute it to the poor and the deserving. He then became a disciple of Sankara. Sankara initiated him into the holy order of Sannyasa and gave him the name of “Sureswara Acharya’. Sureswara Acharya was the first Sannyasin who took charge of the Sringeri Mutt. Bharati also accompanied Sankara to Sringeri and there she is worshipped even today.

Sankara ascended the  seat of  omniscience after inviting Vedic scholars from all  parts of  India and answering their numerous questions. Sankara, by vanquishing all the religious opponents of his day—and they belonged to no less than seventy-two different schools—and establishing the superiority of  the  Vedic Dharma, had  become the  Jagadguru of all.

Sankara’s success over the  other religious sects was so complete that none of them have since been able to raise their head in  the  land. Most of  them have disappeared altogether. After Sankara’s time, although a  few  Acharyas have appeared, none of  them have been able to  vanquish those who ditfered from them as   Sankara did and establish unquestioned supremacy.

‘Mother’s funeral rites

Sankara received news that his  mother was seriously ailing. He left his disciples and proceeded to Kaladi alone. His mother was then bedridden. Sankara touched her feet in reverence. He  praised Lord Hari. Haris messengers came.

Sankara’s mother gave up  her  physical body and  went along with those messengers to  the  abode of Hari.

Sankara encountered serious difficulties in  performing the funeral rites of his mother. Usually, Sannyasins do not perform any of  the rites or  ceremonies which are enjoined on  the householders. The Nambudiri Brahmins were all   against Sankara. Sankara’s relatives also did  not  help him. They did not come forward to assist him even in carrying the dead body to the place of cremation and refused to give fire for igniting the funeral pyre. At last Sankara determined to perform the funeral rites all alone.He then made a pyre there of stems of plantain trees and set fire to it by his Yogic power. Sankara wanted to teach the Nambudiris a lesson. He then made the local chief issue an edict that a corner should be set apart in each ILLam or house of the Nambudiri Brahmins to burn the dead of the family.

Sankara’s end

Sankara proceeded to  Kamarup—the present Guwahati— in Assam and held a controversy with Abhinava Gupta, the Shakta commentator, and won victory over him. Abhinava felt his  defeat very keenly. He  made Sankara suffer from a  severe form of piles through black magic. Padmapada removed the evil  effects of  the  black magic. Sankara became quite alright. : He went to the Himalayas, built a Mutt at Joshi and a temple at  Badri. He  then proceeded to  Kedarnath higher up  in  the Himalayas. He became one with the Linga in 820 A.D. in his thirty-second year.

Four Mutts

The Sringeri Peetha is one of the oldest monasteries of the world flourishing for over twelve centuries now. It is the first of the four seats of learning established by Sankaracharya, the other three being Puri, Dwaraka and Joshi.

The historic and sacred pontifical throne of  the  Sringeri Mutt is known as Vyakhyana Simhasana or seat of learning. Tradition has  it  that this  seat was given to  the  great Sankara by Sarasvati, the Goddess of Learning, in appreciation of the philosopher’s vast scholarly erudition.

Sankara placed his four eminent disciples (Sureswara Acharya, Padmapada, Hastamalaka and Trotakacharya) in charge of the Sringeri Mutt, Jagannath Mutt, Dwaraka Mutt and Joshi Mutt respectively.

Some anecdotes

In  Kashi, a   student was cramming the Sutras in Sanskrit grammar. He was repeating again and again -“Dukrin karane, Dukrin karane....”. Sankara heard it and was struck by the perseverance of the boy. He immediately sang a  small poem, the  famous Bhaja Govindam song, in order to  teach the  uselessness of  such studies in  the  matter of the liberation of the soul. The meaning of the song is: “Worship Govinda, worship Govinda, worship Govinda, O fool! When you are about to die, the repetition of these Sanskrit Sutras will not  save you”.

…As long as the sun shines

Sankara is  the  foremost among the  master-minds and  the giant souls which Mother India has  produced. He  was the expounder of  the  Advaita philosophy. Sankara was a  giant metaphysician, a  practical philosopher, an  infallible logician, a dynamic personality and a  stupendous moral and spiritual force. His  grasping and elucidating powers knew no  bounds. He  was a  fully developed Yogi, Jnani and  Bhakta. He  was a Karma Yogin of no  mean order. He  was a  powerful magnet.

There is not  one  branch of knowledge which Sankara has left  unexplored and  which has  not  received the  touch, polish and finish of  his  superhuman intellect. For Sankara and his works, we  have a  very high reverence. The loftiness, calmness and  firmness of his  mind, the  impartiality with which he  deals with various questions, his  clearness of  expression—all these make us  revere the  philosopher more and  more. His  teachings will continue to  live  as  long as  the  sun  shines.

 

RAMANUJA

In  the  year 1017 A.D., Ramanuja was born in  the  village of Perumbudur, about twenty-five miles west of Madras. His father was Kesava Somayaji and his mother was Kantimathi, a very pious and virtuous lady. Ramanuja’s Tamil name was Ilaya Perumal. Quite early in life, Ramanuja lost his father. Then he came to Kancheepuram to prosecute his study of the Vedas under one Yadavaprakasha, a teacher of Advaita philosophy.

Ramanuja was a  very brilliant student. Yadavaprakasha’s interpretations of  Vedic texts were not  quite up  to  his  satisfac- tion. Ramanuja pointed out  many mistakes in the  exposition of his  master. Sometimes he  gave his  own interpretations which were much liked by all the co-students. This made Yadavaprakasha very jealous of Ramanuja.

Yadavaprakasha made a  plan to  take away the  life  of Ramanuja. He  arranged for  Ramanuja and  his  cousin Govinda Bhatta—a fellow student—a pilgrimage to Varanasi. Govinda Bhatta, being a favourite student of Yadavaprakasha, came to know of the latter’s plan while they were travelling. He at once apprised Ramanuja of the danger and helped him to es- cape. By the grace of God, Ramanuja escaped with the help of a hunter and his wife whom he accidentally met on the way.

About the  end of  the  tenth century, the  Visishtadvaita system of philosophy was well established in Southern India and  the  followers of  this creed were in  charge of  important Vaishnavite temples at  Kancheepuram, Srirangam, Tirupathi and other important places. The head of  the important Vaishnavite institution was Yamunacharya, a great sage and profound scholar; and he was also the head of the Mutt at Srirangam. One of his disciples, by name Kanchipurna, was serving in the temple at Kancheepuram. Although a Sudra, Kanchipurna was so very pious and good that the people of the place had great respect and reverence for him. At present,there is  a  temple at  Kancheepuram where Kanchipurna’s image has been installed and where he  is  worshipped as  a Saint.

Young Ramanuja came under Kanchipurna’s influence and  had  such reverence for  him that he  invited him to  dinner in his house. Ramanuja’s intention was to attend on Kanchipurna and personally serve him at dinner and himself take meals afterwards. Unfortunately, Kanchipurna came to dinner when Ramanuja was not at home, and took his meals being served by Ramanuja’s wife. When Ramanuja returned home, he found the house washed and his wife bathing for having served meals to a Sudra. This irritated Ramanuja very much and turned him against his wife who was an orthodox lady of a different social ideal. After a few incidents of this nature, Ramanuja abandoned the life of a householder and became a Sannyasin.

About this time, Yamunacharya being very old, was on the  look-out for  a  young person of good ability and character to take his place as head of the Mutt at Srirangam. He had already heard of Ramanuja through his disciples and made up his mind to instal Ramanuja in his place. He now sent for Ramanuja. By the time Ramanuja_ reached Srirangam, Yamunacharya was dead; and Ramanuja saw his  body being taken by his followers to the cremation ground outside the village. Ramanuja followed them to the cremation ground. There he  was informed that Yamunacharya, before his  death, had left  instructions that he  had  three wishes which Ramanuja _was to be requested to fulfil, viz., that a Visishtadvaita Bhashya should be written for the Brahma Sutras of Vyasa which hitherto had  been taught orally to  the  disciples of  the Visishtadvaita philosophy and that the names of Parasara, the author of Vishnu Purana, and saint Sadagopa should be per- petuated. Ramanuja was deeply touched, and in the cremation ground itself, before the dead body of Yamunacharya, he made a solemn promise that, God willing, he would fulfil all the three wishes of Yamunacharya. Ramanuja lived for 120 years, and in the course of his long life, fully redeemed his promise by fulfilling all the three wishes of Yamunacharya.

 

After the  death of Yamuna, his  disciples at Srirangam and other places wanted Ramanuja to  take Yamuna’s place as  the head of  the  Mutt at  Srirangam. This was also the  expressed wish of Yamuna. Accordingly, Ramanuja took his  place and  was duly installed with all  the  attendant ceremonies and  celebrations as  the  head of the  Visishtadvaita Mutt at Srirangam.

Ramanuja then proceeded to  Thirukottiyur to  take initia- tion  from Nambi for  Japa of the  sacred Mantra of eight letters Om  Namo Narayanaya. Somehow, Nambi was not  willing to initiate Ramanuja easily. He  made Ramanuja travel all  the  way from Srirangam to  Madurai nearly eighteen times before he made up  his  mind to  initiate him, and that too, only after exacting solemn promises of  secrecy. Then Nambi duly initiated Ramanuja and said: “Ramanuja! Keep this  Mantra a secret. This Mantra is  a  powerful one. Those who repeat this Mantra will attain salvation. Give it only to a worthy disciple previously tried”. But Ramanuja had a very large heart. He was  extremely compassionate and his  love for  humanity was unbounded. He wanted that every man should enjoy the eter- nal bliss of Lord Narayana. He realised that the Mantra was very powerful. He immediately called all people, irrespective of caste and creed, to assemble before the temple. He stood on top of the tower above the front gate of the temple, and shouted out the sacred Mantra to all of them at the top of his voice. Nambi, his Guru, came to know of this. He became furious. Ramanuja said: “O my beloved Guru! Please prescribe a suitable punishment for my wrong action”. Ramanuja said: “I will gladly suffer the tortures of hell myself if millions of people could get salvation by hearing the Mantra through me”. Nambi was very much pleased with Ramanuja and found out that he had a very large heart full of compassion. He embraced Ramanuja and blessed him. Having thus equipped himself with the necessary qualifications, Ramanuja succeeded Yamuna.

Ramanuja travelled throughout the  length and breadth of India to  disseminate the  path of  devotion. He  visited all  the sacred places throughout India including Kashi, Kashmir and Badrinath. On  his  way back he  visited the  Tirupathi hills. There he  found the  Saivites and  the  Vaishnavites quarrelling with one another, one party contending that the  image of  the Lord in  the  Tirupathi hills was a  Saivite one and the  other party saying that it was a  Vaishnavite one. Ramanuja proposed that  they should leave it to  the  Lord Himself to  decide the  dis- pute. So  they left  the  emblems of both Siva and  Vishnu at  the feet of  the Lord, and after locking the door of  the temple, both parties stayed outside on  guard. In  the  morning, when they opened the  doors, it  was found that the  image of  the Lord was wearing the  emblems of  Vishnu, while the  emblems of Siva were lying at  its  feet  as  left  there the  evening before. This decided that the  temple was a  Vaishnavite one  and it has remained so  ever since.

Ramanuja then visited all  the  Vaishnavite shrines in  South India and finally reached Srirangam. Here he settled himself permanently and continued his labours of  preaching the Visishtadvaita philosophy and writing books. Thousands of people flocked to  him everyday to  hear his lectures. He cleansed the temples, settled the  rituals to  be  observed in them, and rectified many social evils which had crept into the community. He had a congregation of 700 Sannyasins, 74 dig- nitaries who held special offices of ministry, and thousands of holy men and women, who revered him as God. He converted lakhs of people to the path of Bhakti. He gave initiation even to washermen. He was now seventy years old, but was des- tined to live many more years, establish more Mutts, construct more temples and convert many more thousands of people.

The Chola king about this  time was Kulothunga I and  he was a  staunch Saivite. He  ordered Ramanuja to  subscribe tc his faith in Siva and acknowledge Siva as the Supreme Lord.

Two of  the disciples of  Ramanuja, Kuresa and Mahapurna, donned the  orange robes of  Sannyasins and visited the  court of Kulothunga I in  place of  Ramanuja. They argued there for the  superiority of  Vishnu. The monarch refused to  hear them and  had  their eyes put  out.

The two unfortunate people started for  Srirangam—their native place. Mahapurna was a  very old  man, and unable to bear the pain, died on  the  way. Kuresa alone returned to Srirangam.

Meanwhile, Ramanuja, with a  few followers, by  rapid marches through day and night, reached the  foot-hills of  the Western Ghats, about forty miles west of Mysore. There, after great difficulties, he established himself and spent some years in preaching and converting people to the Visishtadvaita philosophy.

The king of  the  place was Bhatti Deva of  the  Hoysala dynasty. The Raja’s daughter was possessed of some devil and nobody was able to cure her. Ramanuja succeeded in exorciz- ing the devil and the princess was restored to her former health. The king was very much pleased with Ramanuja and readily became his disciple and he was converted by Ramanuja into a Vaishnavite. Thereafter Ramanuja firmly es- tablished himself in the Mysore king’s dominions, constructed a temple at Melkote, and created a -strong Vaishnavite com- munity there. The Pariahs or depressed classes (now called Harijans) of the place were of great service to Ramanuja; and Ramanuja gave them the right of entry inside the temple which he constructed at Melkote—on some fixed days and with some limited privileges—which they enjoy to this day.

Ramanuja constructed a  few more Vishnu temples in  and about Mysore, set  up  a  strong Vaishnavite community and  put them in charge of his disciples to continue his work and spread the Visishtadvaita philosophy and Vishnu worship throughout the king’s dominions. Thus he  continued his labours here for  nearly twenty years and  his  followers num- bered several thousands.

Meanwhile, Kulothunga Chola I,  who persecuted Ramanuja, died. The followers of Ramanuja immediately com- municated the  news to  Ramanuja and requested him to  come back to  Srirangam. Ramanuja himself longed to  go  back to  his followers in Srirangam and worship in the temple there. But his new disciples and followers at Melkote and other places in Mysore would not let him go. So he constructed a temple for himself, installed therein his own image for worship by his disciples and followers, and left the place for Srirangam. He was welcomed by his friends and disciples at Srirangam. The successor to Kulothunga Chola I was a pro-Vaishnavite and Ramanuja was left undisturbed. Ramanuja continued his labours for thirty years more and closed his long active career after attaining the remarkable age of 120 years.

NIMBARKA

There lived a  great ascetic named Aruna Muni in Vaiduryapattnam, on  the  banks of  the  Godavari, in  Andhra Pradesh in  Southern India. He  had a  pious wife by  name Jayanti Devi. Sri  Nimbarka was born of  Aruna Muni and Jayanti Devi. He flourished in the eleventh century A.D.

At  the time of  the Namakarana Samskara, the learned Brahmins gave the boy the name Niyamanandacharya. Nim- barka was also known by  the names Aruna Rishi and Haripriyacharya.

Aruna Muni and Jayanti Devi performed their son’s sacred thread ceremony and  sent him to  Rishikul for  learning the Vedas, Vedangas, Darshanas, etc. Niyamanandacharya mastered the  scriptures in  a  short time. He  was a  mighty genius. People from all  parts of  India came to  see this wondertul boy.

When Niyamanandacharya was in  his  teens, Brahma, the Creator, came to the Ashram of Aruna Muni in the disguise of a Sannyasin. The sun was about to set. The Muni had been out. The Sannyasin asked the wife of the Muni for something to eat. The food had been exhausted. The Muni’s wife remained silent. The Sannyasin was about to leave the Ashram.

Niyamanandacharya said to  his  mother, “Dear mother! A Sannyasin should not  be  sent away without food. We will have to  suffer for  violating Atithi Dharma”. The mother said, “Dear son! Your father has  gone out. I have neither fruits nor roots. Moreover, there is  no  time for  me  to  prepare any food. It is sunset. Sannyasins do  not  take their meals after sunset”.

Niyamanandacharya said to  the  Sannyasin, “I  shall bring quickly roots and fruits from the  forest. I guarantee that the sun will not set  till  you finish your meals”. Niyamanand- acharya placed his  Sudarshana Chakra on  a  Nim tree in  the Ashram where it shone like the  sun. Brahma, who was in  the guise of  the  Sannyasin, was struck with amazement. In  a  few minutes Nimbarka returned with roots and fruits and gave them to his mother, who served them to the Sannyasin with intense devotion. As  soon as  the  Sannyasin finished his  meals, Nimbarka removed the  Sudarshana Chakra from the  Nim tree. It was at once pitch dark. One quarter of the night had passed. The Sannyasin, who was Brahma, conferred on the boy the name ‘Nimbarka’ (Nim—Neem tree; Arka—Surya or the sun). Since then he has been called Sri Nimbarkacharya.

Sri  Nimbarkacharya is  considered to  be  an  incarnation of Lord Hari’s weapon Sudarshana Chakra or  discus.

There are  four kinds of  Avataras: (i)  Purna (full) ¢.g., Lord Krishna, Lord Rama. (ii) Kala (not all-full) e.g., Matsya, Varaha, Hamsa, etc.  (iii)  Amsa (part) e.g., Jada Bharata, Nara Narayana, etc. (iv) Amsamsa (part of  the part) e.g., Sri Sankara, Sri Ramanuja, Sri Nimbarka, etc.

In Vishnu Yana, the  spiritual lineage of Sri  Nimbarkacharya is given as follows: “The sacred Gopala Mantra of eighteen let- ters sprang from the lotus mouth of Sri Narayana. It was given to Hamsa Bhagavan. Hamsa Bhagavan in turn initiated the Kumaras who revealed this Mantra to Rishi Narada. Narada_ taught this to his disciple Sri Nimbarka. Nimbarka- gave this Mantra to his disciple Srinivasacharya”.

Sri  Nimbarkacharya was the  embodiment of  mercy, piety, love, kindness, liberality and other divine qualities. He  did rigorous austerities at  Neemgram and had Darshan of  Lord Krishna in  that place. In  that village only Nimbarka had exhibited his  miracle when Brahma came for  Bhiksha as  a Sannyasin. Another holy place of  the Nimbarka sect is Salembabad in Rajasthan. A big Mahant lives here. There is a temple of. Nimbarka here.

Brindavan, Nandgram, Barsana, Govardhan and Neem- gram are the chief Kshetras or holy lands of the followers of Nimbarkacharya. Parikrama of the 168 miles of Brij Bhumi is their foremost duty. To pay visits on different occasions to Sti _ Nimbarka’s temple in Neemgram, two miles from Govardhan, is their Sampradayik duty.

The Dvaitadvaita philosophy

Sri  Nimbarkacharya was the  exponent of the  Dvaitadvaita school of philosophy. Followers of this  cult  worship Sri.Radha and Krishna. Bhagavata is  the  most important scripture for them. Jiva and the  world are  both separate from, and  identical with, Brahman. The followers of  this school are  even now found in  Mathura and Brindavan.

Sankara was the exponent of  the Kevala Advaita philosophy, Ramanuja of the Visishtadvaita philosophy, Madhvacharya of the Dvaita philosophy, Vallabhacharya of the Suddhadvaita philosophy and Nimbarkacharya of the Dvaitad- vaita philosophy. All  were great souls. We cannot say that Sankara was greater than Ramanuja or Vallabha was greater than Nimbarka. All were Avatara Purushas. Each one incar- nated on this earth to complete a definite mission, to preach and propagate a certain doctrine, which was necessary to help the growth of a certain type of people who flourished at a cer- tain period, who were in a certain stage of devotion. Ail schools of philosophy are necessary. Each philosophy is best suited to  a  certain type of people.

All  cannot grasp the  highest Kevala Advaita philosophy of Sankara all  at  once. The mind has  to  be  disciplined proper- ly before it  is  rendered a  fit  instrument to  grasp the  tenets of Sankara’s Advaita Vedanta.

RAMANANDA

Sri  Ramananda, a  great pioneer of  the  Bhakti movement in Hindustan, was fifth in apostolic succession to Sm Ramanuja, a disciple of Yamuna Muni and an exponent of the Visishtadvaita philosophy or qualified monism. Ramananda was born in  Prayag, the  modern Allahabad, in  1299 A.D. He was born of Punyasadan, a  Kanyakubja Brahmin and Sushila. He attained Mahasamadhi in 1410 A.D.

Sri  Ramananda was a  great Vaishnava Acharya and a devotee. His followers worship Lord Rama. They are known as  Ramanandis or  Ramavats. The mendicant members of  the sect are known as Vairagis.

Ramananda had a  very large heart. He admitted disciples of every caste. He was endowed with precocious intelligence. He was sent to Varanasi for his education. He became a disciple of Sri Raghavananda, a prominent teacher of   the Vaishnava school of   Ramanuja. Raghavananda belonged to  the orthodox school of  Vaishnavism. But ’  Ramananda was very catholic and liberal. He  was above caste prejudices and ideas of  Brahmin superiority. He embraced all  who were devotees of  Lord Hari. He  recog- nised the equality of  all  men. He opened the gates of heaven to  every caste, creed and colour. He taught everybody everywhere. He had a severe controversy with his  Guru Raghavananda and  had  to  leave him on  account of his own lack of Vaishnavite orthodoxy. Ramananda said, “T et no one ask a man’s caste or with whom he eats. If a man has devotion for Lord Vishnu, he becomes Vishnu’s own”.

Ramananda admitted all, high and low alike, into his Satsang. Among his twelve disciples, there were Brahmins, a Mussalman, a weaver, a Rajput, a Jat, a barber, a cobbler and two women. The twelve disciples were: Kabir, the weaver; Raidas, the cobbler; Pipa, the Rajput king; Dhanna, the Jat;Sena, the  barber; Narhariyananda, Sursurananda, Sukhananda, Bhavananda and Anantananda; and Padmavati and Surasari, two lady: disciples.

Ramananda’s disciples laid great emphasis on  two basic principles, viz., that perfect devotion consists of  perfect love towards God and that all servants of God are brothers.

Among the  twelve disciples of  Ramananda, Kabir, Sena and Raidas founded branch-sects of their own.

Ramananda imbibed the  Vaishnavite philosophy of  Sri Ramanuja, but  he  disseminated Bhakti towards Rama and  Sita which appealed more to the masses.

GAURANGA (Chaitanya Mahaprabhu)

Birth and parentage

Pundit Jagannath Misra, alias Purandar Misra, a  pious Brahmin of  the  Vaidik sub-caste, had migrated from Sylhet and  settled at Nadia or  Nabadwip, a  city  of learned men in  the Nabadwip district of  West Bengal, situated on   the river Ganges, seventy-five miles north of  Calcutta. Jagannath Misra’s wife was Sachi Devi, daughter of the scholar Nilam- ber Chakravarti. She also was a pious lady. A son was born to Jagannath Misra and Sachi on the night of the full moon, on 4th February, 1486 A.D., at Nabadwip.

The newborn child was named Viswambar. He  was the tenth child of Jagannath Misra and Sachi Devi. The first eight—all daughters—died soon after their birth. The ninth was Viswarup, a son. He abandoned the world at sixteen when he was being forced to marry and entered a monastery in South India. The women, thinking that Sachi had lost many children, gave the  tenth child, Viswambar, the bitter name of Nimai (derived from’ the name of the Neem tree) as a protec- tion against all  evil influences. The neighbours called him Gaur or  Gaur-Hari or  Gauranga (fair-complexioned) on account of his marvellous beauty. Gaur means fair and Anga means body; and they called him Gaur-Hari, because he  was so  fond of  the name ‘Hari’ that nothing could scothe him, when he  cried during childhood, save Hari’s name.

Boyhood and studies

Gauranga studied logic at  the  school of  Vasudev Sarva- bhauma, a reputed professor of Nyaya. The extraordinary in- tellect o’  Gauranga attracted the  attention of Raghunath, author of  the famous book on  logic called Didheeti. Raghunath thought within himself that he  was the  most intelligent youth in the world. He thought that he was more intelligent than his teacher Sarvabhauma. Raghunath’s one great ambition was that he should be the foremost man of learning in the whole world.

But, when he  found that  Gauranga, though much younger than himself, was more intelligent and learned, he  began to  lose hope. His  heart was filled with fear. Gauranga was at  that  time writing a  commentary on  Nyaya. This made Raghunath more nervous. Raghunath wanted to  see  the  commentary of  Gaur- anga. But he  doubted whether Gauranga would consent to show it  to  him. Anyhow Raghunath requested Gauranga to show him his commentary on Nyaya. Gauranga readily con- sented to read it to Raghunath. When they were crossing the river by boat, Gauranga read out his commentary to Raghunath. Raghunath found that Gauranga’s commentary was a masterly original exposition. Raghunath’s hopes of occupy- ing the first place in the world as professor of Nyaya were blasted. He wept bitterly. Gauranga asked, “Brother Raghunath, what is the matter with you? Why do you weep? I shall console you”. Raghunath spoke out the truth: “Brother Gauranga, I have a strong ambition that I should attain the first place in the whole world as a professor of Nyaya. With this hope I have written a book on Nyaya thinking that it will beat out all the existing books. But my hope is entirely gone now, because your book really excels my book. It is concise, clear and original. It is indeed a scholarly production. This is the  reason why I wept”.

Gauranga also burst into tears. He  said to  Raghunath: “Is that  all?  Then do  not  weep, my  dear brother. Nyaya is after all a  dry  philosophy. I will not  be  benefited much”. He  threw the manuscript into the  river. From that moment he  gave up  the study of Nyaya. Look at  the  magnanimous heart of Gauranga! Gauranga’s Nyaya was lost to   the world. Didheeti ot Raghunath became the  first authority on  Nyaya.

Gauranga mastered all  branches of Sanskrit learning such as  grammar, logic, literature, rhetoric, philosophy and theo- logy. He  developed marvellous talents. He  was a  genius. He himself started a  Jol  or  place of learning. He  was then sixteen years old  and  he was the  youngest professor to  be  in charge of a Tol.

Gauranga was kind and compassionate. He  was pure and gentle. He was sweet and loving. He was humane and sympathetic. He  was a  friend of the  poor. He  lived with them, served them and cheered them. He  was very simple in  his  life.

Death of  Gauranga’s father

While Gauranga was still a  student, his  father died. Gauranga then married Lakshmi, the  daughter of  Vallabha- charya. Hie excelled all  the Pundits and defeated even a reputed scholar of  another province. He  made a  tour of  the eastern region of  Bengal and received many valuable gifts from pious and generous-hearted householders. On  his  return he  heard that his  wife had died of  snake-bite during his absence. He  then married Vishnupriya. He  entertained pupils and  taught them. He  became proud of his  vast erudition.

A  turning point in  Gauranga’s life

In  1509, Gauranga went on  a  pilgrimage to  Gaya with his companions. Here he  met  Isvar Puri, a  Sannyasin of  the  order of Madhvacharya, and took him as his Guru. A marvellous change of life now came over Gauranga. He became a devotee of Lord Krishna. His pride of learning entirely vanished. He shouted, “Krishna, Krishna! Hari Bol, Hari Bol!”. He laughed, wept, jumped, danced in ecstasy, fell on the ground and rolled in the dust. When he was in an ecstatic mood, he never ate or drank.

Gauranga proceeded to  witness the  footprints of  Lord Krishna in the Gadadhar temple. He stood before the foot- prints motionless as  a  statue. He  became absorbed in  medita- tion. Tears gushed out of his eyes in continuous stream. His cloth was drenched with tears. He was about to fall down. Isvar Puri rushed forward and supported him. Gradually Gauranga came back to  consciousness. He  spoke to  Isvar Puri: “Oh venerable Guru, have mercy on  me. Extricate me  from the quagmire of  Samsara. Initiate-me into the  mysteries of Radha’s love for Krishna. Let me develop pure Prem for Lord Krishna. Let me drink the nectar of Krishna-prema-rasa’’

Isvar Puri then gave Gauranga the  ten-lettered Mantra Of Lord Krishna. Purva Raga dawned in  the  heart of  Gauranga. He  always remained in  a  meditative mood. He  forgot to  take his food. Tears trickled down his eyes. He swooned ssome- times. He muttered again and again, “Lord Krishna, my Father! Where art  Thou? I cannot live  without Thee. Thou art my  sole refuge, my  solace. Thou art  my  real ‘father, mother, friend, relative and Guru. Reveal Thy form to me always’. Sometimes Gauranga would gaze with vacant eyes. Sometimés he would sit in the position of meditation. He tried to conceal his  silent tears from his  companions. Sometimes he  was unconscious of  his  surroundings. Gauranga wanted to  go  to Brindavan, but his  companions forcibly took him back to Nabadwip.

Gauranga becomes a  Sannyasin

The learned and the  orthodox began to  hate and oppose Gauranga. But Gauranga stood adamant. He  converted only a few persons. He  resolved to  become a  Sannyasin for  their sal- vation. He  thought within himself: “As I must get  salvation for all these proud scholars and orthodox householders, I must become a Sannyasin. They will undoubtedly bow to me when they see me as a Sannyasin, and thus they will be purified, and their hearts will be filled with devotion. There is no other way of securing emancipation for them”.

So, at  the  age of  twenty-four, Gauranga got himself initiated by Swami Keshava Bharati under the  name of  ‘Krishna Chaitanya’, usually shortened into ‘Chaitanya’. His  mother, the tender-hearted Sachi, was heartbroken. But Chaitanya consoled her  in  every possible way and  carried out  her  wishes. He  bore deep love and reverence for his mother till the end of his life.

Chaitanya was extremely dispassionate. He  abandoned all sorts of sensual pleasures as poison. He was very strict in ob- serving the rules of Sannyasa. He declined to grant an inter- view to  Raja Pratap Rudra of Orissa, because it  is  a  great sin for a Sannyasin to see a king. It is as sinful as looking at a woman. If  a  Sannyasin sees a  Raja or  a  king, gradually he will be attached to the Raja. As the mind has the habit of imitating, the Sannyasin also will begin to lead a life of luxury and have a downfall eventually. That is the reason why a Sannyasin is prohibited from seeing a Raja. Gauranga never saw a woman in the face. He did not allow any woman to approach him. He slept on the ground with bare body.

Gauranga was a  great Vaishnavite preacher. He  dissemi- nated the doctrines and principles of  Vaishnavism far  and wide. Nityananda, Sanatan, Rupa, Swarup Damodar, Advait- acharya, Sribas, Haridas, Murani, Gadadhar and others helped Chaitanya in his mission.

Talks to  a  washerman

Gauranga with his  companions came to  a  washerman who was beating the  clothes upon a  piece of  plank. He  asked the washerman to  say ‘Hari Bol!’. The washerman thought that ‘he  mendicants had come to  beg alms from him. He  said to Gauranga. “Oh mendicant, I am  very poor. I have nothing to give you . Gauranga said, “I  do  not  want anything from you. Say ‘Hari Bol!’ at  least once”. The washerman refused. He thought he  would be  required to  pay something to  the  men- dicant. He  said, “I  am  very poor. I cannot give up  beating the cloth in  order to  utter the  Name you have given to  me’. Gauranga said, “J  shall do  the  beating of the  cloth. Please say, ‘Hari Bol!’ ”. The washerman said, ‘Hari Bol!’. Then Gauran- ga  asked him to  repeat the same twice. The washerman repeated twice. Then the  fire  of devotion started. The washer- man repeated the  name unasked. He  began to  dance in  ecstasy raising both his  hands high.

The wife of  the  washerman brought some food to  the washerman. She  saw her  husband dancing with uplifted hands uttering: “Hari Bol! Hari Bol!”. She  also noticed that her  hus- band had no  consciousness of  his  surroundings. She tried to rouse him by  calling him loudly but in  vain. She was frightened. She ran to the village and said to the relatives and neighbours, “A ghost has taken possession of my husband. Please help me. Drive away the ghost from him”. They all proceeded immediately to see the washerman. He was still dancing in ecstasy. They were afraid to go near him. At last a bold man caught hold of the washerman and tried to stop his dancing. He too caught the contagion and began to dance with the washerman uttering, “Hari Bol! Hari Bol!”. He embraced the onlookers. They too caught the contagion and danced in ecstasy. The people of  the whole village were affected. Gauranga enjoyed the  scene for  some time and  left  the  place.

Conversion of  Sarvabhauma

Sarvabhauma Bhattacharya was a  great Vedantic scholar. Once Chaitanya went in  an  ecstatic mood to  the  temple of Jagannath. He rushed to embrace the image, but fell down on the  ground in  a  deep swoon. The guard was about to  beat Gauranga. The learned scholar Sarvabhauma Bhattacharya, the minister of  King Pratap Rudra of  Orissa, removed Chaitanya to his house. His students carried Gauranga on their shoulders and put him down on a clean spot in the house. The devotees uttered loudly the  name of  ‘Hari’ in  the  ears of  Gauranga. Gauranga came back to consciousness.

Sarvabhauma thought that Gauranga was a  young man without any control of passion and knowledge of Vedanta. He did not like Kirtan and Nritya. He desired to re-initiate Gauranga. Gautanga humbly listened to  Sarvabhauma for many days. Sarvabhauma expounded the following verse in nine different ways. Chaitanya showed his skill in Sanskrit and expounded the same verse in sixty-one different ways. Sarvabhauma was struck with wonder.The verse runs:

 “Atmaramascha Munayo Nigranthapi Urukrame, Kurvanty Ahaitukim Bhaktim Ithambhuta Guno Hari”

“Hari’s qualities are so  charming that the Atmarama Yogis—though they are Nigranthas (i.e., outside the influence of illusion or Shastraic injunctions)—become contemplative and are attracted by the same into adoring the Urukrama Hari with selfless love and devotion.”

Sarvabhauma had neither devotion nor ‘fealisation. He was only a  dry  learned Pundit. Gauranga was a  great scholar and  yet  he was humble. He  would never indulge in  such talks as were calculated to wound the feelings of others. He would never feel a sense of elation if he got victory in his debates. Gauranga eventually converted Sarvabhauma to  his  faith and criticised his arguments one by  one. Gauranga embraced Sarvabhauma. Sarvabhauma fainted in an ecstasy of divine joy. He  then rose and danced. He  prostrated at  the  feet of Gauranga and said, “Oh venerable Master! Logic had made my heart as hard as iron. I had no devotion. Thou hast melted me. Salutations unto thee, O powerful Lord!”.

Lord Gauranga converted all  the  leaders of  Advaita and the heads of the Vaishnavas who came under his fold. Prakasananda, the Advaitacharya of Varanasi, was also con- verted. The ministers of the King of. Gour were subjugated. Kazi, the  Governor, was conquered. The King of  Orissa be- came Gauranga’s ardent and devoted disciple. He  recognised Gauranga as an Avatara of Lord Krishna.

Héaling a  leper
Vasudeva was a humble, pious and good-natured Brahmin. He  suffered from leprosy—a loathsome disease. He was forced to  live apart from his  friends and relatives on  ac- count of  the  abominable stench emitted by  his  body. He  used to  pick up  the  maggots that dropped from his  sores and put them back in  their place. Vasudeva had extreme compassion and  equal vision. He  believed that all  living creatures had an equal right to  live and that he  had no  right to  deprive them (the worms) of their natural food. What a magnanimous soul with a  wonderful soft heart!

Vasudeva lived in  the  vicinity of the  temple of Kurma at Jagannath. At  night he  heard of  Chaitanya’s arrival in  the temple of Kurma. Next morning he  proceeded to  the  temple to see him. He learnt that the Master had left the place half an hour earlier. On hearing this he fell down in a faint from disappointment and sorrow, exclaiming as he fell, “O Lord Krishna, hast Thou forsaken me?”.

Chaitanya, who was then passing along the  road, heard the cry of Vasudeva and ran towards the temple. He lifted the leper in  his  arms and embraced him, and lo!  the  leprosy dis- appeared and the body became sound and beautiful. Vasudeva said, “Oh Lord! Thou hast embraced me!  All  people fled from me  due to  the  stench of  my  body. I came here to  pay my respects to  Thee and see  Thy lotus feet. Certainly 1 did  not come here with any idea of  being healed. The loathsome malady taught me to be humble and compassionate and to remember the Lord at all times. But a healthy body will again generate pride and vanity and I will forget the Lord”.

Chaitanya consoled him and said, “O  Vasudeva! My child! You have the  grace of  Lord Krishna. You will never again be puffed up with vanity and pride. Lord Krishna has already accepted you on account of your extreme humility and compassion towards all  living creatures and even to  those worms which fed on your body. Repeat Lord Krishna’s Name and  save men by  making them also repeat Krishna’s Name”.

Jumping into the sea

When Gauranga was in a fit of  devotional ecstasy, he jumped into the blue sea at Puri. He imagined that the blue sea was the Yamuna. He wanted to join in the frolics of the Gopis of Brindavan. As his body was in an emaciated condi- tion, owing to constant fasts and vigils, it floated on the water and fell into the net of a fisherman. It was night. The fisher- man was extremely glad as he felt that the net was very heavy. He thought that he had caught a big Brobdingnagian fish. He dragged the net to the shore with difficulty. He found in the net a human corpse instead of a big fish. He was dis- appointed. The corpse made a faint sound. The fisherman took it for a ghost or hobgoblin. He was greatly frightened. He slowly walked along the shore with trembling feet. Swaroopa and Ramananda, who were searching for their master from sunset, met the fisherman. Swaroopa asked him if he had seen Gauranga Deva anywhere. The fisherman narrated his story. Then Swaroopa and Ramananda hurried to the place where the net was lying. They removed their Master from the net and placed him on the ground. They sang the name of Hari loudly. Gauranga came back to consciousness.

His last words

Lord Gauranga said, “Listen, Swaroopa and  Ramananda Raj! The chanting of Krishna’s Name is the chief means of attaining Krishna’s feet in  the  Kali Yuga. Sankirtan of  the Name is  the supreme healer in  the Iron Age. Sankirtan tantamounts to Vedic sacrifice. Sankirtan destroys sins and purifies the heart and creates Bhakti. Chant the name while sitting, standing, walking, eating, in bed and everywhere. The Name is omnipotent. You can repeat the Name at any place, at any time.

Saints of Maharashtra

SAMARTHA RAMDAS

Ramdas was one of  the  greatest saints of  the  world. He was  the  inspirer of Shivaji. He  was  born of Suryaji Panth and Renuka Bai  in  Jamb, Maharashtra, in  1608 A.D. His  original name was Narain. .

Ramdas was a  contemporary of Sant Tukaram. He  was a great devotee of  Hanuman and Lord Rama. He  had Darshan of  Lord Rama even when he  was a  boy. Lord Rama Himself initiated him.

As a  boy, Ramdas acquired some knowledge of  the Hindu scriptures and developed a  liking for  meditation and religious study. One day  he  shut himself in  a  room and  began to  meditate on  God. When his  mother asked him what he  was doing, Ramdas replied that he  was meditating and  praying for the  good of the  world. His. mother was surprised at  the  preco- cious religious inclination of the boy and felt happy.

When Ramdas was twelve years of age, all  arrangements were made for his marriage. He sat in front of the bride. There was a screen between the bridegroom and the bride. When the priests chanted “Sawadhan!”, Ramdas bolted away from the place and disappeared within the twinkling of an eye.

Studies and penances

For  twelve years Ramdas stayed at  Nasik on  the  banks of the Godavari. He used to get up very early in the morning, go into  the  Godavari river, and  with his  body half-immersed in water, recite the sacred Gayatri Mantra till about noon. Then he would go round for alms. He first offered the collected food to his Deity Sri Rama and then took it as Prasad. After resting a  while, he  used to  attend religious discourses in  the various temples of Nasik and  Panchavati. Ramdas also studied Sanskrit and copied in his own hand the Ramayana of Valmiki. This manuscript is still  preserved in  the  collection of Sri S.S. Dev of Dhubliah.

Ramdas did Purascharana of  the  Rama Mantra of  thirteen letters Sri  Ram Jaya Ram Jaya Jaya Ram thirteen lakhs of times at Tafali, near Nasik, on the banks of the Godavari. After the Purascharana was over, once again Ramdas had Darshan of Lord Rama. It is said that Ramachandra ordered Ramdas to visit holy places such as Nasik, Haridwar, Kasi, etc.

Ramdas sprinkled over a  dead body holy water uttering the  name of  Rama and the  dead body was restored to  life. Ramdas had to  do  this, because he  had  blessed a  woman who had just lost her husband.

Pilgrimage

Ramdas was an  Advaitin and a  Bhakta in  one. He  had this very noble quality that he  never hated any religion or nation. His main object was to  spread the Hindu religion throughout India.

Ramdas had  not  visited Pandharpur, as  he  had not  known the existence of this holy place. One day, the tradition says, Lord Panduranga Vittal, in the form of a Brahmin, with a batch of three hundred pilgrims, appeared before Ramdas and asked him whether he had any objection to see Lord Krishna. Ramdas replied in the negative. Panduranga then took Ramdas to Pandharpur, and when the Bhaktas approached the temple, the Brahmin disappeared. Ramdas then knew that it was none other than the Lord that had brought him to that holy place. He entered the temple, and to his great surprise, found Sri Rama standing alone on a brick.

Ramdas addressed the  Deity thus: “O  Lord, what are  You doing here alone? Where is Your brother Lakshmana and  Your consort Sita Mata? Where is Maruti and  where are  the  monkey hordes?”. On hearing these words, the image at   once transformed itself into Sri  Pandarinath. Ramdas then praised Panduranga for His kindness, prostrated before Him and sang songs of joy for getting His rare Darshan. Ramdas now felt doubly convinced that the several incariations of the Lord were but His several forms and preached that everyone should respect and worship the One who took care of one and all in the world. Ramdas then worshipped Panduranga to his heart’s content and became a   frequent visitor and Bhakta of Panduranga Vittal also. In Pandharpur, Ramdas came in contact with Tukaram and other saints‘of Pandharpur. In his pilgrimages, Ramdas observed and studied the social, political and economic conditions of Indians and their utter helpless- ness in life.

It  is  said that Sri  Rama ordered Ramdas to  go  to  the banks of the Krishna and help the cause of Shivaji, the incar- nation of  Siva and founder of  the  Kingdom of  Maharashtra. Ramdas came to  the  Krishna and  went about preaching from Mahabaleshwar to Kolhapur. He established eleven principal seats of  Maruti which emphasized the  importance of  physical development. He  installed the  shrines of  Sri  Ramachandra at Champavati and introduced Sri Rama Navami Mahotsava and the procession of Sri Rama’s chariot. It was at the place called Singanvadi that Shivaji became the disciple of Ramdas.

Shivaji placed the  sandals of  his  Guru on  the  throne and acted as  regent of  the  kingdom under the  orders and  guidance of  his  Guru and adopted as  ensign the  flag of  orange colour. There is a beautiful and romantic incident current in the Maharashtra country about Shivaji’s adoption of  the  Gerua flag and his ruling the kingdom in the name of Saint Ramdas.

One day Shivaji saw, from the  terrace. of  his  palace, his Gurudev Ramdas going about the streets with his” begging bowl. Shivaji was surprised and could not understand why his Guru should beg when he himself had already placed all his resources at the disposal of his Gurudev. However, Sadhus are difficult to understand. Shivaji therefore called for his com- panion Balaji, wrote a small chit and asked him to give it to Guruji when he  came to  the  palace. About noon, Ramdas came to  the  palace with his  bowl and  Balaji prostrated before Gurudev and placed the chit at his feet. Briefly, the chit con- veyed that Shivaji had made a gift of his whole kingdom to Gurudev and  he  humbly solicited his  Gurudev’s blessing. The Guru smiled and told Balaji that it was alright. Next morning Ramdas called on Shivaji and asked him what he proposed to do  with himself as  he  had  disposed of his  kingdom.

Shivaji prostrated himself before Ramdas and  said that  he would be very happy and consider himself blessed if he should spend his  life  in  his  Gurudev’s service. Then Ramdas said, “Take this bowl and let  us  go  on  our rounds”. So Ramdas and Shivaji went round Satara begging. The people reverently bowed before the  pair and gave them alms. The pair returned to  the  river. Ramdas prepared his  simple meals and Shivaji partook of  what was left  after his  Gurudev had finished his  meals. Then Shivaji, with a  smile, asked his Gurudev what he  was going to  do  with him after reducing him to  a  beggar. Ramdas knew that the  opportunity had  come to  set  up  a  lofty ideal for  the  king.

Ramdas asked Shivaji to  rule the kingdom in  his (Ramdas’s) name, to  take the  Gerua Chaddar for  his  banner and defend its  honour with his life, and to  think that the kingdom did  not  belong to  himself but  treat it as  a  trust to  be ruled justly and well before God. And thus had come the Gerua banner to  Shivaji.

Ramdas spent several years in  visiting holy places of pilgrimage. He erected several Hanuman temples in Maharashtra. When he  returned from his  pilgrimage, some- body told Ramdas that his  mother was pining for  him, and that she  had lost her  eyesight on  account of  extreme sorrow arising out  of his  separation. Ramdas immediately went to  see his  mother. He  made prostrations to  his  mother. His mother was exceedingly pleased to  meet her  son after an  absence of many years. Ramdas touched the  eyes of  his  mother. She  got back her  lost  eyesight through the  Yogic power of her  son.

His preachings and life

Ramdas’s ways were very peculiar. He  appeared to  the outside world as  a  mad man. He  had  a  small bow. He  used to have, by  his  side, a  large number of  stones with which he pelted every object he  saw. To  men really interested in  his teachings, he gave the Mantra Sri Ram Jaya Ram Jaya Jaya Ram.

Ramdas had eleven hundred disciples, of  whom three hundred were women. The women disciples were also expert preachers and were virtuous. Ramdas sent his disciples to all parts of India to spread the Hindu religion. His disciples and Mutts in the North directly or indirectly helped Shivaji and his work. Ramdas’s organisation in  the South, round about Thanjavur, helped Shivaji’s son Rajaram to go to Jinji and carry on the Twenty Years’ War with Aurangazeb. When Ramdas visited Thanjavur, Venkoji, who was the step-brother of Shivaji, became his disciple. Ramdas appointed Bhima- swami, his  direct disciple, as  the  Mahant of  the  Thanjavur Mutt.

Last days

Ramdas generally preferred to  live  in  the  forest, where he would say, he had better meditation. In his last days, Ramdas devoted his  time partly to  literary activities and partly to  the systematic building up of his disciples and Mutts, both in the North and in the South. The literary works of Ramdas such as Dasabodh, Manache Shlok (verse addressed to the mind), Karunashtakas (hymns to God) and Ramayana (describing only the conquest of Lanka by Sri Rama and the vanquishing of Ravana) are very popular. It was as a tribute to Ramdas’s extraordinary patience and determination in rehabilitating the Hindu religion in India that people named him Samartha Ramdas. a name which he richly deserved. This great Guru of Maharashtra breathed his last in 1682 at Sajjangad, near Satara, a fortress which was given to him by Shivaji for his residence.

Ramdas repeated the  Rama Mantra with his  last  breath. At the time of his departure from the world, a dazzling light emanated from his body and Ramdas was absorbed in the image of Lord Rama.

The last instructions of  Ramdas to  his  disciples were: “Do not think much of your bodily wants. Have Satsang with devotees. Keep the image of Lord Rama in your heart. Repeat the name of Lord Rama always. Annihilate lust, greed, anger, hatred and egoism. See Lord Rama in all creatures. Love all. Feel His presence everywhere. Live for Him alone. Serve Him in all beings. Make total and unreserved surrender unto Him. You will always live in Him alone. You will attain immortality and eternal bliss”.

NAMDEV

Namdev of  Maharashtra was a  saint of  mediaeval India. He was not a servant of Lord Krishna, but His companion. Namdev was an Amsa of Lord Krishna.

Namdev was a  contemporary of  Jnanadev, the  famous saint of  Maharashtra, being his  senior in  age by  about five years. He  was born in  1269 A.D. He  came of  a  family of tailors who were sincere devotees of  Vittala of  Pandharpur. The family members were observing: the Wari of Pandharpur, i.e.,  going on  pilgrimage twice a  year on  the  first eleventh day of the Ashadh and Kartik months. The family originated from a village called Narsibamani on the bank of the river Krishna, near Karad, in district Satara. Being a great devotee of Vittala and wishing to improve his material prospects, Dama Setti, the father of Namdev, had moved to Pandharpur a year or two before his son’s birth.

Namdey, from his  very childhood, was like Prahlad. At the age of  two, when he  began to  talk, the first correct word he  uftered was ‘Vittala’, and since then, he  continued with the repetition of that sacred name incessantly, without any help or ‘nstruction from others. He  found great pleasure when every day his mother Guna Bai took him to the temple of Vithoba for offering worship to the Deity. His next step was, when at the  age of  about seven, he  prepared a  pair of  cymbals and spent his time in dancing and singing, doing Bhajan, to the neglect of everything—tood, studies in school, rest, sleep, etc. His devotion to Vithoba was so innocent and sincere that he used to treat Him sometimes as his dearest brother or as his playmate.

One day, as  Namdev’s mother was busy, she asked Namdev to take the plate of offerings to Vithoba. Namdev went to  the  temple, placed the  plate of eatables before Vithoba and asked Him to accept the offering. However, when Namdev did not find any evidence of acceptance by Vithoba,he  cried so  bitterly that Vithoba actually assumed a  human form and accepted the  offerings gratefully. Namdev’s mother was surprised when her  son  came back in  great joy  with an empty plate and explained to  her  that Vithoba had accepted the  offerings by  actually consuming the  eatables presented in the  plate. So,  the  next day, she  herself accompanied Namdev (but without his  knowledge) to  see  and  verify for  herself the correctness of  Namdev’s explanation. The same performance was repeated and  the  mother had  the  satisfaction of seeing the Lord actually accepting their offerings. Her  joy  and pride in Namdev was unbounded. She  felt  grateful to  the  Lord that  she was the  mother of  such a  great devotee.

Lord Vithoba—his only interest

In  other respects, however, Namdev was the  despair of his parents, and later, of his wife and other relatives. From the beginning he had no interest in worldly affairs; he neglected studies in  school: he  would not take interest in  his  father’s profession as a tailor, or in any other trade. His sole interest was to spend day and night in devotion to Vithoba. His parents were getting old; the family prosperity was waning. Therefore, their dearest wish was that Namdev, while devoting a reasonable spare time to his devotions, should- help in main- taining the family in comfort. So, Namdev was sent to the bazaar one day to sell a few pieces of clothes. But Namdev was innocent of the tricks of the trade. To him, such things as prices, and money and its value, were unknown subjects. He went to the bazaar with the clothes, because his father forced him. He sat there on a stone doing Bhajan, entirely forgetting that he had gone there to sell the clothes. After a few hours the sun set and it was time for him to go to the temple for the evening devotional performance. Then only he remembered that he had not sold the clothes and that he would get a thrashing from his father. He was impatient to go to the temple. He therefore sold all the clothes to the very stone on which he was seated, i.e., he kept the clothes on the stone, ap- pointed another stone as a guarantee that the first one would pay the money the next day, and went to the temple.

Namdev’s father was furious on  hearing his  son’s adven- tures and  asked him to  bring forth Dhondya (which means a stone and which is  also used as  a  proper name among certain classes of  people of  Maharashtra) who had guaranteed the money. The next day Namdev went back to the bazaar, found that the clothes had vanished during the night and took the second stone (Dhondya) home, as it refused to pay the money, and locked it in a room. He then went to the temple and nar- rated all the events to Vithoba and explained his difficulties also. When Namdev’s father asked him to show him Dhondya who had guaranteed the money, Namdev replied that Dhondya had been kept in a closed room in the house and ran to the temple. When the father opened the room to demand the money, he found, to his surprise, a lump of gold. Great was the father’s joy; but Namdev was quite indifferent to it. He only praised God for saving him from a thrashing. Thus it went on.

His marriage

In  the  meantime, Namdev married Radha Bai. Radha Bai was a worldly-minded woman. In response to Namdev’s invi- tation, Vittal attended the  naming ceremony of Namdev’s child in  the  guise of  a  human being, named the  child ‘Narayana’ and  gave good gifts on  the  occasion.

There was extreme poverty in  the house of  Namdev. Namdev neglected his worldly duties. Namdev’s mother and wife abused Lord Krishna. Under the  guise of Dharma Setti of Vaikunthapuram and the pretence of  past friendship with Namdev, the Lord visited Namdev’s house, gave magnificent gifts to Radha Bai and disappeared.

A  Bhakta, named Parisha Bhagavat, propitiated Rukmini and  got  the  philosopher’s stone which could convert iron into gold. Parisha’s wife gave the stone to her friend Radha Bai one day..Radha Bai showed the stone to her husband and said that his Bhakti was of no use and was inferior to the Bhakti of Parisha Bhagavat. Namdev threw the stone into the river. Next day Parisha came to know of everything and took Namdev to task. Namdev showed Parisha the place where he had dropped the stone. Parisha searched for the stone and found, not a single stone, but a whole lot. Parisha was struck with wonder. He admired the spirit of renunciation and the spiritual powers of Namdev.

Namdev felt it  increasingly difficult to  take interest in househoid affairs and  in  his  parents, wife and  children; and  no amount of  persuasion from all  those people or  his  friends was successful in  bringing him back to  the  worldly life. To  him there was only one interest and that was Lord Vithoba. He used to  spend hour after hour sitting before Vithoba, talking to  Him, discussing spiritual matters with Him and doing Bhajan. To  Namdev, Vithoba was the  beginning and  the  end of  everything.

Meeting with Jnanadev

When Namdev was about twenty years of age, he  met  the great saint Jnanadey at  Pandharpur. Jnanadev was naturally attracted to  Namdev as  a  great devotee of  Vithoba. That he might benefit from the  company of  Namdev, he  persuaded Namdev to  go  with him to  all  the  holy places on  pilgrimage. Namdev did  not  want to  go,  as  that would mean separation from Lord Vithoba of  Pandharpur. However, wiser counsel prevailed and  Namdev was induced to  go  on  pilgrimage. This was the  most important period in  the  life  of Namdev. Practi- cally from this time, the two great saints almost never separated till  death parted them. The pilgrimage extended to all  parts of  India and  almost all  the  holy places.

On  the  way, several miracles are reported to  have been performed by both Namdev and Jnanadev. Once Namdev and Jnanadev reached the desert of Marwar. Namdev was dying of thirst. They found out a well, but the water was at such a low depth that it was impossible to get it by ordinary means. Jnanadev proposed to assume the form of a bird by his Laghima Siddhi and bring the  water up  in  his  beak. But Namdev proved superior to  him. He  prayed to  Rukmini. The level of the water rose miraculously to the surface. The well is seen even today at Kaladji, ten miles off Bikaner.

Namdev and Jnanadev came to  Naganathpuri. Namdev started Bhajan in the temple. There was a huge crowd. The temple priests were not able to enter the temple and so became angry. Namdev went to  the  western gate of the  temple and  spent the  night in  doing Kirtan. The image of the  temple itself turned to his side.

A Brahmin of  Bidar invited Namdev to  do  Bhajan in  his house. Namdev went there with a  large number of  devotees. The Sultan mistook them for rebel troops and sent General Kasi Pant against them. The general reported to the Sultan that it was only a religious party. The Sultan ordered that Namdev should be arrested and prosecuted. He asked Namdev to rouse a butchered cow to life or embrace Islam. An elephant was sent to crush Namdev to death. Namdev’s mother requested her son to embrace Islam to save his life. But Namdev was prepared to die. Namdev raised the dead cow to life. The Sultan and others were struck with amazement. Namdev won the admiration of the Sultan and his party.

Namdev and Jnanadev met Narsi Mehta at  Junagarh; Kabir, Kamal and Mudgalacharya at Kashi; Tulsidas at Chitrakut; Pipaji at Ayodhya; Nanak at a place in the Deccan; and Dadu, Gorakhnath and Matsyendranath in other places.

When feeding of  Brahmins was done by  Namdev at  the end of his pilgrimage, Vittal and Rukmini became the cooks and servers. They ate out of the very plate which Namdev used.

Namdev gained much, during the  pilgrimage, from the society of Jnaneshwar and from Nivritti who was Jnaneshwar’s elder brother and Guru, and was able to look on this world with a wider vision as the manifestation of God.

As  we  saw earlier, Namdev’s world began and ended with the Deity ‘Vithoba’ of Pandharpur and he would not recognize any other Deity as   the symbol of  God. The pilgrimage lasted about five years and during this period Jnanadev advised Namdev to adopt a Guru so that he might be in a position to realise completely the manifestation of the all-pervading God and thus fulfil his own mission in life. Again Namdev hesitated as he thought that such action might alienate his loyalty and devotion to Vithoba. He plainly said that as Jong as he had the love of Vithoba, he had nothing to desire except constant devotion to Him. In fact, Vithoba was his Guru. It was, however, clear to Jnanadev and other saints in the company that Namdev’s view was rather narrow in the sense that he thought God was centred in the Deity of Vithoba of  Pandharpur and they wanted him to  acquire the  wider vision which they themselves had attained.

One day, in  such company, Gora, another saint and a potter by trade, was asked to ascertain which. of them were half-baked, i.e., had not realised Brahman. Gora took a small, flat wooden board such as he used to prepare or test the pots and began to pat on the head of everybody. When he came to Namdev and patted on his head, Namdev cried aloud thinking he was hurt. Immediately, all the others in the company began to laugh saying that Namdev was only half-baked and had not become fixed in his spiritual position.

Adopting a  Guru
Greatly mortified, Namdev repaired to   Vithoba and complained to Him of his humiliation. He said that he saw no necessity for him to have a Guru as he had intimate relation- ship with Lord Krishna Himself. Lord Krishna said that Namdev did not really know Him. Namdev denied this. Lord Krishna challenged Namdev and asked him to find out His identity that day. Namdev agreed. Lord Krishna took the form of a Pathan horseman and passed before Namdev. Namdev could not recognize the Lord. Namdev agreed to go to a Guru. Lord Vithoba then advised him to adopt Visoba Khechar as his Guru.

Visoba Khechar was one  of the  disciples of Jnanadev and was living at the time at a village called Avandhya. Namdey, proceeded to the village immediately and arrived there at about noon. He  took shelter in  a  temple in  order to  take some rest. There in  that temple he  saw a  man sleeping with his  feet on the Deity Itself. Namdev was shocked, woke up the man and rebuked him for this sacrilege. The man was no other than Visoba himself. Visoba replied, “O  Namdev, why did  you wake me  up?  Is  there a  single spot in  this  world which is not permeated by God? If you think that such a spot can be found, kindly place my feet there”. Namdev took the feet of Visoba in  his  hands and moved them to  another direction, but the Deity was there. He then moved Visoba in still another direction, but the Deity was there too! Namdev could not find any direction or spot where he could place the feet of Visoba without treading on the Deity. God was everywhere. Having realised this great truth that God had permeated the  whole universe, Namdev surrendered himself to  Visoba gratefully and humbly. Visoba then advised Namdev at  great length. A small portion of Visoba’s advice is given below.

“If  you want to  be  absolutely happy, fill  this  world with Bhajan and the  sacred Name of  the  Lord. The Lord is  the world itself. Give up  all  ambitions or  desires. Let  them take care of  themselves. Be  content only with the  name of  Vittal. You need not  undergo any  hardship or  penance in  order to  go to  heaven. Vaikuntha will come to  you of  itself. Do  not  be anxious of  this life  or  of  your friends or  relatives. They are like  the  illusions of a  mirage. One has  to  spend a  short space of  time here like the  potter’s wheel which goes on  rotating even after the  potter has  left. Make the  best of  it  by  keeping the  name of  Vittal ever in  your mind and on  your lips  and  by recognizing Him everywhere and in  everyone. This is  my experience of  life.

“Pandharpur was established on  the  banks of  the  river Chandrabhaga as a sort of boat for  people to  cross safely this ocean of  life. Pandharinath is  standing there as  the  boatman- in-charge to  take you to  the  other side; and  the  most important point is  that He  does this without asking for  any fee. In  this ~.»  way He  has  saved crores of people who have gone to  Him in surrender. If  you surrender to  Him, there is  no  death in  this world.”

After initiation by Visoba, Namdev became more philosophical and large-hearted. His  temple was no  longer the small narrow space on  the  banks of the  Chandrabhaga, but  the whole world. His  God was not  Vithoba or  Vittal with hands and legs, but the omnipotent infinite Being.

A  few days after Namdev had adopted Visoba as  his Guru, he was sitting at a place doing his Bhajan. In the mean- time, a dog came to the spot and ran away with the bread he had prepared for his midday meal. Namdev ran after the dog—not with a stick in his hand, but with a cup of Ghee; and he addressed the dog thus: “O Lord of the world! Why do You-want to eat the dry bread? Take some Ghee along with it. It will taste much better”. Namdev’s realisation of Atma was now complete and overflowing.

After Namdev had returned with Jnanadev from the  long pilgrimage, the latter expressed his desire to take Samadhi at Alandi. Namdev therefore accompanied the  party to  Alandi as he  could not  part with Jnanadev. He  was with Jnanadev to  the last moment. He then accompanied the party until the other brothers, Nivritti and Sopan, and their sister Muktabai, left the world. Namdev has left behind a detailed account of the ends of these four saints in beautiful poems. Namdev was so shock- ed by these events which occurred within a short space of one year that he himself was left with no desire to live in this world. He took his Samadhi at Pandharpur at the age of twenty-six in 1295 A.D.

Namdev was not  an  author of any  big treatise; but  he  left behind him a  large number of  Abhangas or  short poems, full with the nectar of Bhakti and love towards God. These are exceedingly sweet. Most of these are  lost, but  there are  extant about four thousand Abhangas, which to this day are a great source of inspiration to ail who would read them. Some of the Abhangas are found in the Sikh Adi Granth.

The essence of  Namdev’s message is:  “Always recite the Name of the  Lord. Constantly remember Him. Hear His  glory. Meditate on  the  Lord in  your heart. Serve the  Lord with your hands. Place your head at His lotus feet. Do Kirtan. You will forget your hunger and thirst. The Lord will be near you. You will attain immortality and eternal bliss”.

EKANATH

Ekanath is  a  well-known saint of  Maharashtra. He  was born of  Suryanarayana and Rukmini in  the  year 1533 A.D. at Paithan in  Maharashtra. The fire of  devotion was kindled in his  heart even when he  was a  boy of  ten  years. This was all due to  his  previous Samskaras. The Gita says: “There he regains the understanding acquired in  his  former body and strives still further for  perfection”.

Once Ekanath heard an  Akasa Vani, a  voice from the  sky, which said: “See Janardana Panth at  Devagiri. He  will put  you in  the  proper spiritual path and  guide you”.

Ekanath immediately proceeded to  Devagiri, met Janar- dana Panth and prostrated at  his  feet. Janardana accepted Ekanath as  his  disciple. Janardana was the  Dewan of  the province of  Devagiri. Ekanath lived with his  Guru for  eight years and served him heart and soul.

One day Janardana asked Ekanath to  find out  a  mistake of one  pie  in  the  account book. Ekanath sat  the  whole night to detect the  error. He  laboured very hard and  at  last  found it out just before daybreak. Ekanath was extremely glad. He informed his  Guru that he  had  found out  the  error. Janardana replied, “You had to  concentrate so  much to  detect a  small error in  the  accounts. Then how much more concentration will you need to  find out  God? You rejoice now when you have found out  a  small mistake in  the  account. How much happy would you be  if  you find out  the mistakes in  your life’s account?”. Ekanath learnt a  good lesson and  spent much of his time in  deep meditation and  self-analysis.

In  those days when there was no  railway communication, Ekanath went on  foot on  a  pilgrimage to  Gangotri. He  stocked water from the  source of  the  Ganges in  vessels and carried them in  a  Kavadi of  bamboos on  his  shoulder. He  then went to  Varanasi and performed Puja-Abhishekam of  one  vessel of Gangotri water to Kashi Viswanath. He proceeded thence to Rameswaram to  do  Abhishekam there to  Ramaiingeswar. On -  the  way, a  few miles before Rameswaram, Ekanath saw an emaciated, diseased ass which was dying of thirst. As the sun was very scorching, Ekanath thought that God wanted to test him. Ekanath was a saint of Para Bhakti. He saw and felt God in everything, in every moment, and in every action. He thought that this was the best opportunity to serve Rama- lingeswar in the ass. He never took that being for an ass. He forgot the Nama-Rupa. He saw the essence, Satchidananda, Asti-Bhati-Priya, in the ass. He remembered the words of Lord Krishna to Uddhava: “See Me in everything. Make prostration to asses, etc.” Ekanath never grieved a bit that he had lost the chance of serving Ramalingeswar. He said: “This is the best | Opportunity. This tantamounts to the feeding of one lakh Brahmins”. He broke the lid of the vessel and gave the ass all the  water to  drink.

God is  everywhere, in  every being. The water given to the  ass, when it  needed it  most, had already reached Lord Ramalingeswar. Then and there Ekanath had Darshan of Ramalingeswar.

Ekanath obeyed the  orders of  his  Guru and entered the life  of  a  householder. He  married Girija Bai, an  ideal chaste lady.

Anger was unknown to  Ekanath. Some of  the  mis- chievous people of  the  village wherein Ekanath was living wanted to  excite him one way or  the  other. The villagers bribed a Mohammedan and asked him to excite Ekanath in some manner. The Mohammedan agreed. He went to the bank of the river and waited at the place where Ekanath used to take his bath. When Ekanath came after his bath, the Mohammedan spat on his face. Ekanath did not speak a word, simply laughed, and went again to take another bath. When he came up, the Mohammedan again spat on him. Ekanath smiled and went for another bath. This process went on a hundred and eight times. Ekanath was not at all affected. He was an embodiment of patience itself. When the Mohammedan found that Ekanath was absolutely serene, he thought within himself: “Ekanath is not a man. He is a god”. The Mohammedan was very much afraid. He thought that Ekanath would curse him to death. He  trembled and  prostrated before Ekanath and  begged his  pardon. Then the  Mohammedan narrated the  whole story and revealed to  Ekanath that he  had been bribed by  the villagers to  excite him.

At  another time, the  villagers bribed a  poor Brahmin and induced him to  excite Ekanath. The Brahmin thought within himself: “Which will be  the  better way to  excite Ekanath? Let me  catch hold of  his  wife. This will surely irritate him. I will succeed in  my  attempt. This is  the  best method”. So  he decided to  make his  experiment. One day when Ekanath’s wife was serving food, this mischievous Brahmin entered Ekanath’s house and caught hold of his wife. Ekanath stood as a  solid rock. He  laughed heartily. What is  this to  a  man who has no  identification with the  body, wife and other things! What is  this to  a  man who has crossed the ocean of  ig- norance! What is this for a man full of Sattva! In this situation he told his wife: “Girija Devi! The child has caught hold of you. It is very hungry. Give it milk profusely”. When the poor Brahmin noticed that Ekanath was not a bit moved and when he heard these sympathetic words, his heart melted. He broke down into tears. He repented that he had done a heinous crime. He prostrated before Ekanath and said, “Maharaj, forgive me. I have done a foolish act. I am a poor man. I have no money for my maintenance. These villagers bribed me to do this act, to make you angry. As I am poor, I was naturally attracted by this offer of money. I have committed a capital sin. Pardon me”. Ekanath excused and forgave the poor, ignorant Brahmin. He pitied him and sympathized with him. He asked him to study the Bhagavata and to repeat the Mantra of  Lord Krishna. He  gave him a  Tulsi Mala also.

The villagers had been certain that this time they would succeed in their plans. So, when they saw the poor Brahmin returning with a Tulsi Mala round his neck, they were quite disappointed. The Brahmin told them: “I did my best. I caught hold of his wife. This did not, in the least, affect him. He was smiling all the while. He is a god. Now I am his disciple. He has given me Mantra. From that moment, I have left all my mischievous acts. I am now trying my best to have Darshan of Lord Krishna. Hereafter, I will not join with you all”.

Ekanath had great love for  the untouchables. He  had equal vision. He saw Lord Krishna only in all creatures. Once, some Mahars, who were passing by the house of Ekanath, stopped in  front of  his  house as  they were attracted by  the sweet smell of palatable dishes which were being prepared for the  death anniversary of  Ekanath’s father. Ekanath at  once invited them and fed them sumptuously. He got food prepared again and  invited the  Brahmins. The Brahmins were offended. They said, “O Ekanath, you fed the Mahars first. We will not take food at your home”. Ekanath then invoked his forefathers directly through his power of devotion and fed them in person.

Ekanath was a  great devotee. Lord Krishna Himself assumed the  form of a  poor Brahmin boy, and under the  name of Kandia, lived as  a  water-carrier in  the  house of  Ekanath for a  period of  twelve years rendering such service as  bringing water for the Puja, making sandal-paste for worship, removing the  leaves after dinner, etc. After this period, Kandia disap- peared miraculously.

Ekanath wrote the  Bhagavat, which holds the  same place of  respect in  Maharashtra as  Tulsidas’ Ramayan holds in Northern India. It is popularly known as  Ekanath Bhagavatam and  is found in  every house in  Maharashtra.

 At  the  age of  sixty-six, in  the  year 1599 A.D., Ekanath passed away. A  staunch Bhakta, a  great Bhagavata, an  ideal householder and  a  great saint, he  still shines as  a  model for  all people.

TUKARAM

Tukaram was born in  1608 A.D. at  a  village called Dehu in Pune district. It is about seven miles from Alandi—the place honoured by the Samadhi of Jnaneshwar—and about three miles from the railway station at Shelarwadi on the rail- way line running from Bombay to Pune. Tukaram came of a well-to-do Sudra family belonging to the tradesman class called Moray. The family had established itself at  Dehu for  a long time. They had accepted Vithoba of  Pandharpur for worship and they had also constructed a temple of their own dedicated to   Vithoba. The family members, since many generations, had also accepted the  ‘Wari’ of  Pandharpur, ew the  annual pilgrimages to  Pandharpur on  the  eleventh day of the  month of  Ashadh (June-July) and again on  the  eleventh day of   the month of  Kartik (October-November). The childhood of Tukaram was almost uneventful.

Tukaram was the second of  three brothers, the names of the  other two  being Savji and  Kanhoba. Savji had  no  worldly ambitions and the  father was religiously inclined and thus the family burden fell  on  Tukaram when he  was  just thirteen years old. Tukaram was married to  Rukmabai at  about the same time, but as she was of weak health, he was soon married again to Jijabai of Pune. Tukaram began the management of household affairs and carried it on to the satisfaction of everybody, till he was about twenty years of age. In 1625, when he was about seventeen years, he lost his parents, and as his sister-in-law also died about this time, his elder brother left the village and went to Varanasi seeking spiritual salvation. The death of his parents was a great shock to Tukaram. And the next four years, from 1626 to 1630, were almost cyclonic in their effect.

After the  death of  his  parents and his  sister-in-law, and the  going away of  his  elder brother Savji, all  enthusiasm for worldly life left Tukaram. Taking advantage of his state of mind, the  debtors would not  repay whatever was due to  him and the  creditors began to  press him for  the  money due to them. Tukaram tried his  hand in  several ventures of  trade and always came back either with empty hands or with a loss. Once, on the way home, he was robbed of everything by confidence-tricksters who gave him gilt brass ornaments in exchange for all the money he had with him. On another oc- casion, returning home, he came across a poor Brahmin who was starving; he made the Brahmin very happy by giving him everything—the profit as well as the principal which his wife had borrowed. After those bitter experiences, Tukaram was not entrusted with anything valuable when he went far from home. Jijabai helped him again to set up a small shop in his own vil- lage; but she counted without Tukaram’s state of mind. Tukaram used to sit in the shop doing Bhajan and being very kind and honest to his customers. Soon, therefore, he became bankrupt, with two wives, a son and a younger brother to feed. Just at this juncture, about the years 1629 and 1630, the country was visited by a very severe famine for two consecu- tive years. Tukaram’s first wife died ‘of hunger crying for food. Tukaram’s son also died. The few cattle that were left also died. The promissory notes of monies due to the family became dead letters of credit as nothing could be realised in a famine. Tukaram’s real mission in life began at this stage.

As  a  consequence of the  many misfortunes, Tukaram was so  much disgusted with life  that  he  left  his  house and  village and disappeared into the  Bhamnath forest nearby. For fifteen days he stayed there concentrating on the Almighty without food, water or sleep. After the fifteenth day, he realised his Supreme Self and Vithoba visited him in His true form.

In  the  meantime, Tukaram’s second wife was searching everywhere for  her  husband and when she  found him at  the hill, she  brought him back to  the  house; but  it was a  Tukaram different from the  one who had left  her  a  fortnight earlier. Now Tukaram had no love for his household, wife or rela- tions. Immediately after he  came back, he  gathered all  the promissory notes which were in the house, and all the account books, and threw them into the Indrayani river, in spite of the protests of his relatives. Then, with his own hands, he reconstructed the temple which had fallen into disrepair and began to  spend his  life—day and  night—in Bhajan and  Kirtan. His  mind at  that time was described by  him thus: “O  God! Kindly grant that I should never forget You. My body is made up of the five elements which I have borrowed for the dura- tion of my life and which I have to return with interest at the end. My conclusion is that there is no well-wisher for me other than You, O Panduranga!”.

As  a  result of  his  whole-hearted devotion, Bhajan and Kirtan, Tukaram was rewarded with Guru Upadesh. The Guru visited him in a dream. Tukaram describes this, the greatest event of  his  life, thus: “The Sadguru came to  me  in  a  dream and was really very kind to  me, though I had  done nothing to deserve it.  He  met me  when I was going to  the  river for  a bath and placed his hand on my head and blessed me. He said that his  name was Babaji and gave the  names of  his  two predecessors as Raghava Chaitanya and Keshava Chaitanya and advised me to do Japa of Ramakrishna Hari. | adopted my Guru on the tenth day of the bright half of the month Magh”. This was about the month of January 1632 when he was twenty-four years of age. Tukaram’s joy at this event knew no bounds.

Tukaram now began to  spend his  life  more and more in devotional practices, study of  the poems and works of Jnanadev, Namdev and Ekanath, Gita, Bhagavata, etc., with the result that slowly, but unconsciously, he began to make poems. Then one day, he had a dream in which Namdev appeared with Pandurang, woke him and advised him to make devotional songs. They would not hear of any excuses. Pandurang gave him the necessary inspiration and Namdev told him to complete the one hundred crores of poems which he had intended to make and of which he had completed ninety-four crores and forty lakhs, leaving a balance of five crores and sixty lakhs for Tukaram. The divine art of making poems came naturally to Tukaram and as they were of the nature of Bhakti, the people began to be more and more attracted to Tukaram—more so as he did not seek anything materially for himself or for his own worldly welfare.

Whenever Tukaram began to  perform Bhajan or  Kirtan, people began to flock to the place, and with very few exceptions, people of  all  classes began to  consider him as  a saint and treat him with respect. This was of  course resented by  a  small number of people and they tried their best to  dis- credit him; and  having failed in  this, they sent a  report against Tukaram to  Rameshwar Shastri who was regarded as  a  learned Brahmin of the  time.

Tukaram tried to  convince the  Shastri that he  was a  very innocent person. But Rameshwar was adamant and  would not listen to  any argument. He  told Tukaram finally that he  saw, in  the  poems of  Tukaram, a  deliberate attempt to  explain the _  principles of  the  Srutis which Tukaram, as  a  Sudra by  caste, had no  right to  do;  he  must therefore stop making poems of that sort in future, and as  for  the  poems he  had  already made, they should be  drowned in  the  Indrayani river. Tukaram held all Brahmins in great reverence, and therefore, he immediately brought out  of  his  home all  the  poems, bound them together, tied a big stone round the bundle, and threw it into the river. Tukaram’s traducers, who were jealous of him, were greatly pleased. Tukaram did not mind their taunts, but he was worried. Here he  was, merely singing the  praise of God in  his poems, and that was not the monopoly only of the Vedas and the Srutis. Moreover, he had been commanded by Panduranga Himself to spread Bhakti among the people through the poems.

Tukaram then sat  on  the  bank of  the  river Indrayani in constant prayer to  Pandurang to  show him the  correct path. For  thirteen days he  thus sat  unmoved, without water, food or sleep. On  the  last day, one of  Tukaram’s followers, in  a dream, saw Pandurang coming to  him and telling him, “Go to the river; there you will find the poems of Tukaram floating on the surface intact”. At once the man went to the river and brought to the bank the bundle of poems. Tukaram was moved by-the mercy of God and delivered five poems blaming him- Sélf for doubting the word of God and for putting Him to so fitich trouble of having to preserve the poems in water for thitteéndays* This, however, was not sufficient for Tukaram who always‘héld ‘the word of a Brahmin as worthy of respect as,.that ,of ;the;sholy,,,scriptures and he had the orders of Rameshwar ,;Shastri,not-to,make poems any more.

Soon after this  event, Rameshwar one  day  passed through the village of Vagholi and came to a village where a Muslim Fakir by name Anagadshah was staying. In Anagadshah’s compound, there was a  big  fountain throwing cool water all round. Rameshwar, seeing that fountain, was tempted to  take a bath in  the  waters. Anagadshah was annoyed to  see  a  Stranger trespassing into his compound and cursed him that all his body should feel a burning sensation inwardly. Immediately Rameshwar began to suffer from the effects of the curse. All his efforts to make his body cool failed, and in despair, unable to bear the pangs, he went to Alandi and sat before the Samadhi of Jnaneshwar and prayed to him to relieve him of the burning sensation in his body. At night he saw Jnaneshwar in a dream. Jnaneshwar addressed him: “You entertain hatred in your mind towards Tukaram, who is the greatest devotee of Vithoba. Go and surrender to Tukaram; all your bodily pains will vanish”. Rameshwar, however, was afraid to go in person to Tukaram. He knew by that time all that had taken place at Dehu and he had come to recognize the greatness of Tukaram and therefore was afraid that Tukaram might curse him. So he sent a letter to Tukaram apologizing and asking for forgive- ness. Tukaram had nothing but supreme love towards everybody, towards even his persecutors. On receiving the letter, he sent a reply to Rameshwar in the following verse:

“If  the  mind is  pure, even your enemies become your friends; you have no danger from cruel animals like tigers or serpents. Even poison becomes as  beneficial to  you as  the  nec- tar of heaven. All unhappiness will be converted into happi- ness and even suffering due to the burning of the body will vanish. You will come to love all creatures as you love your- self; you will entertain equal vision towards all.  Tuka says, ‘Narayan has  showered His  mercy on  me. That is  why I feel >  99 like this  towards all  beings.

As  Rameshwar read the  reply and came to  the  words, “and even suffering due to  the  burning of  the body will vanish”, his body became free of all suffering and thus it was firmly impressed on him that he had done great injustice to Tukaram. From that time Rameshwar became a  great admirer and an ardent follower of Tukaram.

By  this incident, Tukaram’s name and fame spread far and wide; but  he  himself remained poor. He  was always doing Bhajan and Kirtan and he earned nothing. The burden of maintaining the family consisting of himself, wife and children fell on his poor wife. Tukaram was so absorbed in his Bhajan that generally he forgot about his dinner. His wife had to take his food, search for him and serve him wherever he was to be found. Mostly he was found on the Bhamgiri hill. Tukaram’s wife had to undergo many difficulties in maintaining the family; but she was a good woman though she was apt to lose her temper sometimes. Before his death, Tukaram himself acknowledged her devotion and purity.

One of  Tukaram’s admirers promised him some grain every day if he  would look after his  fields of corn and  protect them from birds. Tukaram agreed as he thought that he would find a solitary place to sing the praises of God. When Tukaram went to the field, all the birds flew away. And Tukaram was so upset that the poor birds were deprived of their food. In a few days, however, the birds lost their shyness and fear and began to feed regularly on the corn. When the owner of the fields came to know of it, he hauled up Tukaram before the village headman; and in spite of all the protests of Tukaram about kindness to God’s creatures and duty to allow them to feed freely, he was made to give a promissory note to the owner of the fields for whatever sum might be found to be the loss. After the harvest, however, it was found that the farmer, instead of losing, had got double the expected quantity. The farmer was so overjoyed that he sent Tukaram the excess quantity which, as was to be expected, Tukaram distributed to the poor.

The great Maharashtra chief Shivaji was a  great admirer of Tukaram and sent him a large number of costly presents and also invited him to his court. Tukaram refused both the presents and the invitation, saying that he had nothing to do with earthly kings. Then Shivaji himself came to Tukaram and stayed with him for several days and pressed him to accept some presents which Tukaram steadily refused. One day, Shivaji was so much impressed and moved by the praises, songs and Bhajan of Tukaram that he, for the moment, wanted to  give up  his kingdom and take to  Bhajan and follow Tukaram. But Tukaram dissuaded him from doing so. He reminded Shivaji of his duty to his subjects, to Hindu religion and to Dharma and finally advised him thus: “In order to realise God, it is not necessary to give up food or water and go to a forest. If the worldly pleasures come to you of them- selves, enjoy them by all means, but only in the name of God who dwells in  all  of  us.  Do  not  desire anything and do  not give up anything. This is my simple and only advice to you”. Shivaji returned to his court a happier and a more contented man.

One day, a  Brahmin wanted to  read saint Mukund Raj’s book Viveka Sindhu with Tukaram, so  as  to  get  the  benefit of Tukaram’s explanation, advice, etc., and thereby obtain Self- realisation and oneness with Brahman. Tukaram agreed. The Brahmin went on reading and Tukaram closed his eyes and went on doing his own Japa with concentration. After an hour or two. the Brahmin was annoyed at Tukaram’s indifference and told him so bitterly. Tukaram, without losing temper in the least. told the Brahmin thus in a poem: “It is just for this reason that I go to the forests leaving behind the house and these things. I want to avoid oneness with God. I do not want to lose my love towards the image of God. If I obtain Self- realisation, all my desire for doing Bhajan, Kirtan etc., will vanish. | do not wish this to happen. I do not wish to hear the voice advocating Advaitism”. On another occasion, Tukaram sang, “I want this relation to be firmly fixed between us, viz., ‘You, the Master; I, the servant. You, on the high pedestal; I, at Your feet’. Give me, O Lord, only this gift—that I shall never torget Thee, that 1 shall always sing Your praises with affection’.

Tukaram always advocated Saguna Bhakti in  the  form of repeating His Name and in  the  form of  Bhajan, singing His praises. He  said that Bhakti was the  higher form of  devotion and service, and was even higher than Mukti. He spent many, many days and nights doing Bhajan. He used to get invitations from nearby villages to go over there and do Bhajan with the villagers. Once, he  was performing Kirtan at  Lohagaon, a vil- lage near Dehu, and there was a large concourse of people doing Bhajan with him. Among them was a  Brahmin named Joshi who had come to  the  Bhajan leaving his  only dying child with its  mother. The child died and the  mother became very miserable. She  came to  where Tukaram was  sitting in  the Bhajan and upbraided him that he  was the  cause of  making her  husband indifferent to  the  dying child and  thus responsible for the child’s death. Tukaram immediately began to pray to God to  grant life  to  the  child. He  sang an  extempore song in the most earnest and moving terms possible in which the whole audience joined with the  most heartfelt devotion. Lord Pandarinath granted their prayer and the child came to life and joined in  the  Bhajan.

Many wonderful events are  said to  have occurred in Tukaram’s life. His fame spread throughout the land; but he himself remained unaffected by all that. He knew the exact time when he  would depart from this  world. He  grew weary of living and thought his time was being wasted in attending to the wants of the body when it should have been better utilized in Kirtan, Bhajan and praise of Vithoba. He prayed to the Lord that he might be taken away soon to His lotus feet where he  could remain worshipping Him continuously for  ever and anon. When Tukaram’s end was near, he told his friends that he would be going away in a few days. The night before his departure, Tukaram performed a Kirtan which was memorable in many respects. The subject was Harikatha. Tukaram said, “Harikatha is like the union of three holy rivers—God, the devotee and His Name. By listening to it, all one’s sins are burnt off and one is purified. Even the pebbles lying around become holy and fit to be worshipped. Those among you who wish to be fit for heaven should take the holy Prasad. This is the easiest way to attain heaven’. The next morning Tukaram said to his wife, “You will soon get a son called ‘Narayan’ and he will make you happy. You made my days happy. I shall never be able to repay your kindness”. On hearing that his death was nearing, the people of the whole village assembled round him and he exhorted them thus:

“Though you all  bear the  responsibilities of  family life, never forget Pandurang. Never forget to  worship Him and  sing His praises. Pandharpur is very near you. It is the Vaikuntha on  this earth, Go and worship the Lord there. It  is  my experience that the  Name of  the  Lord alone will save you at the time of death. All of you have protected and maintained me in your midst for such a long time. I can never repay you _and I am  very grateful to  you. I shall ever pray to  Vithoba to bless you all  and  take you all  to  heaven after this life. This is my  goodbye to  you all  and this is  my advice to  you. I prostrate before you and beseech you with tears never to forget the  Name of the  Lord. Always do  Kirtan and  Bhajan of Lord Narayana. Do not be anxious about your material welfare. The Lord will look to  it.  This is  all  ephemeral. The Lord’s Name is eternal. Depend on it only. Ever sing the praises of the Lord. Do Japa of Ramakrishna Hari and He will always save you. This is  my  last request and advice to you.”

Thus passed away one  of the  great saints of Maharashtra with God’s Name on  his  lips, singing praises of Him. Tukaram left this world in the year 1649 when he was forty-one years old. It is believed that Lord Vishnu sent His own chariot and servants to take Tukaram to His abode.

JNANADEV

The name of Saint Jnaneshwar is on  the  lips  of everyone in Maharashtra. He  was a  born Siddha. He  was a  Yogi of high attainments. He  had control over the elements. His work Jnaneshwari is  the crest-jewel of  Marathi literature. The simple style, the  beautiful illustrations and the  apt  similies have rendered the  book attractive, charming and extremely useful. Jnaneshwari is to  Maharashtrians what the  Ramayan of Tulsidas is  to  the  Hindi-speaking people. Jnanadev lived for  a few years, but  he  did  wonders. He  was a  genius, a  Yogi of deep spiritual experiences and a  sage of  supreme order. He boldly criticized his  predecessors. He  was a  great social and religious reformer. He  laid the  foundation of the  great Bhakti movement in  Maharashtra. He  was a  fine poet to  boot.

The life-history, origin and other particulars of  great saints, prophets and world teachers are  all  very strange and mysterious. Jnanadev was born of  a  Sannyasin. Lord Jesus was born of  immaculate conception. And he  was the  son  of a village carpenter. He  was not  born in  a  palace; he  was born in a  stable or  a  cave where there was a  bundle of  straw. Kabir was  the  son  of a  weaver. He  was found in a  lake. Sankara was a  poor child of  Kaladi.

Jnanadev, or  Jnaneshwar (Lord of Jnana or  knowledge) as he  is  sometimes called, was one of  the ancient saints of Maharashtra. He, and Mukund Rai  who lived about a  hundred years earlier to  him, are  the  founders of  the  Bhakti Panth in Maharashtra.

In the  thirteenth century, there lived in Apegaon a village- accountant called Govindapanth. He  had only one son  named Vittalpanth. Vittalpanth was the  father of Jnanadev. Vittalpanth was pious and ‘dispassionate even from his boyhood. He was fond of pilgrimage to holy places. He was a profound scholar in Sanskrit. His heart yearned for Self-realisation. He had a great liking for  taking Sannyasa.

Vittalpanth married Rukmabai, daughter of  Sridharpanth of  Alandi, which is  twelve miles from Pune and which contains the  Samadhi ot Jnanadev.

Vittalpanth was disgusted with worldly life. He  went out on a pilgrimage and returned’ back to -Alandi. He wanted to take Sannyasa. His wife and father-in-law were not in favour of  his  taking Sannyasa.

Vittalpanth went to  Varanasi and took Sannyasa from Sripad Yati (Ramananda Swami). Rukmabai came to know that her husband had entered the fourth Ashrama of life. This was a great shock to her. She prayed to God fervently for reunion with her  husband.

Sripad Yati, the  Guru of Vittalpanth, happened to  come to Alandi on his way to Rameswaram. Rukmabai approached him and prostrated before him. The Yati blessed her: “You will be  the  mother of eight sons”. Rukmabai wept bitterly. The Yati said, “O blessed lady! What is the cause of your sorrow?”. Then Rukmabai explained everything to the Yati.

The Yati thought that the  young man who took Sannyasa from him must be the husband of this lady. At once he gave up his idea of going to Rameswaram. He returned to Varanasi, rebuked his disciple and said, “Go back to Grihastha Ashrama and make your wife happy. She wants to  serve you. My blessings are with you”.

Then Vittalpanth carried out  the  orders of  his  Guru and came back to  Alandi and lived with Rukmabai. The orthodox Brahmins of Alandi outcasted him and his wife. They said, “It is against scriptures to take to married life again after taking Sannyasa”. But Vittalpanth thought that he was doing the right thing as he was following the instructions of his Guru.

In  course of  time, four children were ‘born to  Vittalpanth and Rukmabai—Nivritti in  1273 A.D., Jnanadev in  1275 A.D., Sopan in  1277 A.D. and  Muktabai in  1279 A.D. (three sons and a daughter). Nivritti is regarded as an incarnation of Siva, Jnanadev as an incarnation of Hari, Sopan of Brahma and Muktabai of Sarasvati.

On  one occasion, Vittalpanth went with his  children to Tryambakeshwar, near Nasik, situated in the vicinity of the source of  the  river Godavari. As  they were going round the Brahmagiri mountain, they met a  tiger. Vittalpanth hurried away with his  children, but missed Nivrittinath. Nivrittinath entered the  cave of  Jnaninath. Jnaninath initiated Nivritti into the  mysteries of  Yoga and gave him all  his  spiritual wealth. Some days later, Nivritti joined his father and younger brothers.

Nivritti became a  disciple of Jnaninath, who himself was a  disciple of  Gorakhnath. Gorakhnath was a  disciple of Matsyendranath who received spiritual instructions from Lord Siva Himself. Nivritti and Jnanadev studied Vedas under their father. They now made great progress in  the  study of spiritual books.

Vittalpanth, on  his  return to  Alandi, was treated as  an Outcaste by  the  Brahmins. He  and his  family members were put  to  a  great deal of  hardship and humiliation. Other children of  the  village would not  mix with their children in  play.

The sons attained boyhood. The parents wanted to perform their holy-thread ceremony. The Brahmins declined to perform it.  They said, “A  Sannyasin should not lead the married life. The scriptures do  not  allow the  performance of the  thread ceremony of a  Sannyasin’s children. Sons born of a Sannvasin cannot have the  right of  wearing the  thread. They cannot be  considered as  Brahmins. You and your wife have violated the  sacred laws of  the  scriptures. There is  only one Prayaschitta for  you both. You both should give up your lives in  the  Triveni of  Prayag”.

Vittalpanth and Rukmabai left  Alandi and  sacrificed their lives at  the  confluence of the Ganga and the  Yamuna at Prayag. They thought that the  Brahmins would take pity on their sons at  least then and perform the thread ceremony. Nivritti was then about ten  years, Jnanadev about eight and the  youngest about five years.

Jnanadev was very keen on  wearing the  holy thread in order to  fulfil the  desire of  his  parents who had sacrificed their lives even for  that purpose. He  again approached the Brahmins of  Alandi. The Brahmins now were moved to  pity when they saw the  helpless condition of those boys. They said to  them, “Bring a  letter of  authorization from the learned Brahmins of  Paithan. We will then perform the thread ceremony for  you”. The boys went to  Paithan and saw the learned’ Brahmins. They recited the Vedas. The Brahmins said, “You are  not  entitled to  recite the  Vedas. Stop the  recitation now. You are the sons of a Sannyasin who came back again to his Grihastha Ashrama”. Jnanadev replied, “Anybody may recite the Vedas. Even this buffalo may recite”. He placed his hand on the back of the buffalo and immediately the buffalo recited the Veda for one hour, from the point where Jnanadev had left, with correct rhythm and intonation. The Brahmins were struck with wonder and awe. They said, “These are not ordinary boys. They are the very incarnations of Shankar, Vishnu and Brahma”. Really the boys were born Siddhas. Even then the Brahmins refused to perform the thread ceremony, though they admitted the greatness of the boys. The buffalo of Paithan died at Ale in the district of Pune. There is a Samadhi for this buffalo. This Samadhi exists even now.

The boys stayed at  Paithan and taught the  Gita to  the people. Jnanadev performed many miracles. A Brahmin had  to perform the  anniversary of  his  father. The Brahmins did  not turn up.  Jnanadev brought the  Pitris themselves to  earth from the  heaven. He  brought to  life  a  dead man. The man’s name was Sachidananda Pava.

Jnanadev ,.wrote Jnaneshwari, his  wonderful commentary on  the  Gita, at  the  age  of thirteen. The book was completed in 1212 at Nevasa, a town on the banks of the Pravara river in the district of  Ahmednagar. The actual writer was Sachidananda Pava. Jnanadev’s commentary on  the  Gita is considered as  one of the best. In a big assembly of Sanskrit Pundits in Varanasi, Jnanadev was elected as the President.

Nivritti, Jnanadev, Sopan and Muktabai went on a pilgrimage and visited Pandharpur, Prabhasa, Dwaraka, Ayodhya, Mathura, Hardwar, Varanasi, Kanchi, Ujjain, Tirupathi, Rameswaram, Madurai, Gokaran and other places. Namdev accompanied them.

Jnanadev lived for  about six  years after he  had  completed Jnaneshwari Gita.

Jnanadev met Chang Dev. Chang Dev was a  famous saint who had managed to defy death by his Yogic powers for a thousand and four hundred years. He used to   live at Vateshwar. He  was very proud of his  attainments in Yoga. He had  Bhuta Siddhi or  complete control over all  living beings. He used to travel on a tiger with a serpent as whip. Chang Dev had a curiosity to see Jnanadev. He started with a large number of  disciples, riding on  a  tiger with a  serpent as  whip. Jnanadev and his brothers saw Chang Dev coming in all pomp. Jnanadev asked the wall on which he was seated to move forward to  welcome Chang Dev.

Chang Dev witnessed this great miracle performed by Jnanadev. He was humiliated. He quietly got down from the tiger, made prostrations to Jnanadev and accepted him as his Guru.

Mukta, a  mere girl of  fourteen, gave instructions to Chang Dev, an old man of a thousand and four hundred years. She said, “O Chang Dev! Listen. If you want to attain salva- tion, the first step is sincere devotion. Devotion will bring Vairagya. Vairagya will lead to Jnana. Therefore your aim should be Jnana and your first foot must be on devotion”.

Jnanadev had full  control over the  elements. When there was no vessel to prepare food, his sister prepared bread on his back. Jnanadev is  regarded as  an  Avatara of Lord Krishna.

Nivritti was really the  Guru of  Jnanadev. Nivritti asked Jnanadev to  write an  independent book embodying all  his experiences in  Jnana. Jnanadev wrote Amritanubhava which contains the  highest experiences of Jnanadev in  800 couplets.

Jnanadev made it  known to  his  friends and  brothers that it was his  desire to  enter into Sanjivani Samadhi or  Samadhi while alive. This he  did  at  Alandi on  the  13th day  of the  dark half of  the  Kartik month, about the  end of  October 1296, in his  twenty-second year. He  drew up  all  the  Prana to  the Brahmarandra and gave up the physical body. If anybody reads the Gita written by him by the side of his Samadhi, all his doubts will be cleared.

All  the  other brothers and the  sister also left  the  world within a  short space of  less than eight months. Sopan entered into Samadhi on  the banks of  the  river Karha at  Saswad, which is at the  bottom of the  hill  Purandhar, near Pune. Chang Dev attained Samadhi in a  village called Punatamba. Muktabai dissolved herself in  the  five elements at  the  age of  eighteen, when there was a  big  storm. Nivritti entered into Samadhi at Tryambak which is  at  the  source of  the  Godavari.

Thus passed the four great souls. Within a  period of twenty-five years, they broke down the bigotry of  the Brahmins of the period, raised them from the darkness of ignorance, firmly established the path of Bhakti and Jnana, made peopte realise that all were equal and that it was the actions which counted for the glory and excellence of a man and not the accident of birth or the mere study of the Vedas and Vedanta. Among Jnanadev’s followers were Namdev, a tailor; Namdev’s maid-servant Jani; Narahari, a goldsmith; Chokamela, a Mahar; Sena, a barber; Gora, a potter; Savanta, a gardener; and Bhagu, a Maharin, who were all respected as great devotees of  Krishna.

Jnanadev was the  founder of an  institution called Warkari Sampradaya which is still alive in all its glory in Maharashtra. It  is  called “Wari to  Pandharpur”. All  who have accepted this Wari undertake to go to Pandharpur on Ashadh Ekadasi (June- July) and Kartik Ekadasi (October-November) days every year. They must visit Pandharpur at least once annually, if not on both these days. It is considered so very sacred that except in the event of physical illness, they continue to go to Pandharpur year after year through the whole life and from generation to generation.

May you all  draw inspiration from the  life  of  Jnanadev! May you all soar high in the realms of knowledge by studying carefully Jnaneshwari and Amritanubhava! May the blessings of Jnanadev, a rare Siddha Yogi, be upon you all! May you all visit his place of Samadhi in Alandi during his anniversary day and receive the blessings of the saint who still feeds, in secrecy, his  devotees with the  nectar of  immortality!!

Saints of North India

Goswami Tulsidas

Tulsidas was born in  Rajpur, in  the  district of  Banda in Uttar Pradesh, in  Samvat 1589 or  i532 A.D. He  was a Sarayuparina Brahmin by  birth and is  regarded as  an  incarna- tion  of  Valmiki, the  author of  Ramayana written in  Sanskrit. His father’s name was Atmaram Shukla Dube and his mother’s name Hulsi. Tulsidas did not cry at the time of his birth. He was born with all the thirty-two teeth intact. In childhood his  name was Tulsiram or  Ram Bola.

Tulsidas’s wife’s name was Buddhimati (Ratnavali). Tulsidas’s son’s name was Tarak. Tulsidas was passionately at- tached to  his  wife. He  could not  bear even a  day’s separation from her.  One day his  wife went to  her  father’s house without informing her husband. Tulsidas stealthily went to see her at night at his father-in-law’s house. This produced a sense of shame in Buddhimati. She said to Tulsidas, “My body is but a network of flesh and bones. If you would develop for Lord Rama even half the love that you have for my filthy body, you would certainly cross the ocean of Samsara and attain im- mortality and eternal bliss”. These words pierced the heart of Tulsidas like an arrow. He did not stay there even for a mo- ment. He abandoned home and became an ascetic. He spent fourteen years in visiting the various sacred places of pilgrimage.

While returning from answering the  calls of  nature, Tul- sidas used to throw the water that was left in his water-pot at the roots of a tree which a spirit was occupying. The spirit was very much pleased with Tulsidas. The spirit said, “O man! Get a boon from me”. Tulsidas replied, “Let me have Darshan of Lord Rama”. The spirit said, “Go to the Hanuman temple. There Hanuman comes in the guise of a’ leper to hear the Ramayan as the first hearer and leaves the place last of all. Get hold of him. He will help you”. Accordingly, Tulsidas met Hanuman, and through His grace, had Darshan or vision of Lord Rama.

Tulsidas wrote twelve books. The most famous book is his Ramayan—Ram-charit-manas—in Hindi. He  wrote this book under the  directions of  Hanuman. This Ramayan is  read and worshipped with great reverence in  every Hindu home in Northern India. It  is  an  inspiring book. It  contains sweet couplets in  beautiful rhyme. Vinaya Patrika is another impor- tant book written by Tulsidas.

Some thieves came to  Tulsidas’s Ashram to  take away his goods. They saw a  blue-complexioned guard, with bow and arrow in  his  hands, keeping watch at  the  gate. Wherever they moved, the  guard followed them. They were frightened. In  the moming they asked Tulsidas, “O  venerable saint! We  saw a young guard with bow and arrow in  his  hands at  the  gate of your residence. Who is  this man?”. Tulsidas remained silent and wept. He  came to  know that Lord Rama Himself had been taking the  trouble to  protect his  goods. He  at  once dis- tributed all  his  wealth among the  poor.

Tulsidas lived in Ayodhya for  some time. Then he  shifted to  Varanasi. One day a  murderer came and cried, “For the love of  Rama give me  alms. I am  a  murderer’. Tulsi called him to  his  house, gave him sacred food which had been of- fered to  the  Lord and  declared that the  murderer was purified. The Brahmins of Varanasi reproached Tulsidas and  said, “How can the  sin  of  a  murderer be  absolved? How could you eat with him? If the  sacred bull of Siva—Nandi—would eat  from the  hands of the  murderer, then only we  would accept that  he had  been purified”. Then the  murderer was taken to  the  temple and the  bull ate  from his  hands. The Brahmins were put  to shame.

Tulsidas once went to  Brindavan. He  visited a  temple. He saw the image of  Lord Krishna. He  said, “How shall I describe Thy beauty, O Lord! But Tulsi will bow his head only when You take up bow and arrow in Your hands”. The Lord revealed Himself before Tulsidas in the form of Lord Rama with bow and  arrows.

Tulsidas’s blessings brought the  dead husband of  a  poor . woman back to life. The Moghul emperor at Delhi came to know of the  great miracle done by Tulsidas. He  sent for  Tul- sidas. Tulsidas came to  the emperor’s court. The emperor asked the  saint to  perform some miracle. Tulsidas replied, “I have no superhuman power. I know only the name of Rama”. The emperor put  Tulsi in  prison and said, “I  will release you only if  you show me a  miracle”. Tulsi then prayed to Hanuman. Countless bands of  powerful monkeys entered the royal court. The emperor got  frightened and said, “O  saint, forgive me. I know your greatness now”. He at once released Tulsi from prison.

Tulsi left his  mortal coil and entered the  Abode of  Im- mortality and Eternal Bliss in  1623 A.D. at  the  age  of ninety- one at Asighat in Varanasi.

KABIR

Kabir was born in  1440 A.D. The probable date of  his death is  1519 A.D. as  mentioned in  Kabir Ka  Santi. Kabir died at  Maghar near Gorakhpur. He  was found lying as  a  child in the lake called Lahar Talao near Kashi on a leaf of lotus. Here he was found by Niru, a childless Mohammedan weaver who was going with his  wife Nima to  attend a  function in  a neighbouring village. They took compassion on the forsaken baby. They took him to their home and there they brought him up as their own child. A Kazi was called in to give the child a name. The Kazi told Niru that the child was a demon and should be killed immediately. A miracle happened. The knife was plunged into the heart of the child. No drop of blood came out. Kabir uttered a verse which made them understand that he was not ordinary flesh and blood. Then the name ‘Kabir’ was given to the child. The word ‘Kabir’ means ‘great’ in the Arabic language.

Kabir seems to  have been of  Hindu parentage, though adopted and brought up as a Mohammedan. It is said that he was born of a Brahmin girl-widow, who, to hide her shame, left the child in the lake. But in a stanza, Kabir denies his own conception in a womb. He says that he was not born nor did he dwell in a womb (vide page 122, Vol. VI, of - Macauliff’s Sikh Religion). Kabir grew up without food. His adopted parents became very anxious about him. Then he began to drink the milk of a calf which yielded milk daily in a miraculous manner.

The life of  Kabir is  shrouded in  mystery. We know nothing of  his early training and career. What has been discovered in  the  way of his  biographical details is very little. Beyond the facts that he was a weaver, bom of poverty-stricken parents, that he lived at Kashi during the reign of Sikander Lodi, that he was a disciple of the great religious reformer Ramananda, and that he himself was the Guru of a number of distinguished disciples, we know positively nothing about Kabir.

From his  early boyhood, Kabir was very much religiously inclined. He was of a reflective disposition. He  had  very often his  mystic moods. Even in  his  childhood he  engaged himself in  discussions about God with Sadhus. He  received and  served Sadhus and Sannyasins with intense devotion and _ faith. Though his foster-father got him married, Kabir was not attached to  home and  family. He  used to  roam about the  holy city of  Kashi. He  earned his  livelihood from the  loom.

Kabir’s initiation

Kabir remained for  a  long time without a  Guru. He wanted to  become the  disciple of  Ramananda. As  he  was a Mohammedan, he doubted whether Ramananda would accept him as  his  disciple. One day, he  went and hid himself on  the  steps of  the  Ghat of  the  Ganges to  which Ramananda used to  come every morning to  take his  bath. That day, the  great preacher Ramananda came to  bathe as usual. It  was still dark. Ramananda did  not  see  the  sleeping Kabir. He  placed his  feet upon Kabir’s chest. As  soon as  he found out  that he  had trodden upon a  human body, he  cried out ‘Ram...Ram...’. Kabir started up  and said, “I  have found him at  last”. He  fell at  the  feet of  Ramananda and said, “Thou hast given me  the  word of  initiation and I am  thy disciple now”. Ramananda was struck with the sincerity and devotion of  Kabir and accepted him as  his  disciple. Kabir was formally initiated by  the  great teacher.

Kabir was like Guru Nanak. He  was loved by  both the Hindus and  the  Mohammedans. He  was not  of one religion or of  one nation. He  was the  prophet of  universal brotherhood. He  did not observe the  rules of  caste. He  recognised the higher harmony of Hinduism and Islam. He  realised the  truth that religion, spirituality, love, devotion, faith and divine life were the  monopoly of  no  one religion, but  were common to all  religions. Kabir’s religion was a  religion of  simplicity. His motto was love. His  means of salvation was devotion to  God and God alone. Kabir’s home was the universe, his  brother was mankind and his  great father was the  Father in  Heaven. Kabir did not renounce the world in order to devote himself to the  practice of  severe austerities and meditation. He  was a dynamic Yogi. He  worked at  the  loom, and  at  the  same time, his  mind was ever fixed on  God.

Kabir began to  attract a  large number of  people. Many became his  disciples. They all  gathered round him at  the  loom or  in  the  market-place to  listen to  his  sweet, soul-stirring and sublime songs and inspiring discourses. Mysterious are  the ways of  prophets and  saints! They preach silently. Wise men only are profited by their teachings. They only can really understand them. Kabir preached the unity of men and creeds. The orthodox Brahmins of Kashi tried their level best to pull him down. They sent a young and beautiful courtesan to tempt Kabir, but like the Magdalene of Biblical story, she was converted by the spiritual power of Kabir.

Kabir was an  exponent of  Nirguna Bhakti. He had supreme love for  all.  He  was exceedingly kind and compas- sionate. He’ was fearless. He  never asked anybody to  follow him. He roamed about the country singing his songs. He condemned all  formalities and ritualism. He  made a  vehement criticism of  conventions. He  was a  social revolutionary. He also endeavoured strenuously for the social, moral and spiritual uplift of  the  people. That is  the  reason why he  still lives in  the  heart of all  people.

Kabir was a  great propagandist in  his  own way. He  tried his  level best to  bring about concord and harmony among the diversity existing around him. His  poetry was full  of criticism of  the  Mullahs and the  priests. Kabir not  only preached, but lived the  life  of  unity of  men and creeds. He  used his  songs as weapons against the Mullahs and the priests. He did not spare words in the wars he waged against Muslim and Hindu orthodoxy. Kabir was a powerful saint with Self-realisation which lent him the  authority to  live and preach the  Truth without fear or  restraint.

Kabir says, “I  am  the  child of  Allah and of  Ram”. It  is very difficult to say whether he was a Brahmin or a Moham- medan. a  Sufi or  a  Vedantin, a  Vaishnavite or  a  Ramanandin. The Hindus take him as  a  Brahmin saint, the  Mohammedans regard him as  a  Sufi. A sect known as  ‘Kabir-panth’, to  which some lakhs of  Hindus of  Northern India still belong, was founded by Kabir’s followers. But Kabir himself was above all sects, cults and creeds. The story that at his death the Hindus and the Mohammedans quarrelled over his corpse, each group claiming him as a follower of their own religion, lends support to. this view. Narsi Mehta, Vidyapati, Umapati, Mira Bai and Raidas were some of the famous contemporaries of Kabir.

Kabir, the  poet-saint of Kashi, is one of the  most interest- ing personalities in  the  history of Indian mysticism. He  was an illustrious philosopher-poet. He was a skilled musician and a poet as well. He was a prophet. His songs are wonderful. They are the spontaneous expressions of   his spiritual experience and his  love. Kabir used homely metaphors in  his songs. He sang his religion in popular verse. His verses are repeated, even today, in almost every household in Uttar Pradesh and Punjab. Kabir’s doctrines are  soul-stirring and magnanimous. Some of Kabir’s poems are  very mystic.

Some people complained to  the  emperor Sikander Lodi that Kabir was leading the  people astray by  preaching false doctrines. Kabir was brought before the emperor. The courtiers asked Kabir to make salutations to the emperor. Kabir replied: “T have no business with an emperor. I can do business with my God alone, my God who is the support of this world and who is the real Emperor of this world. I know the Name of God. I can sing His praise only. I can meditate on Him. I do not know how to prostrate before an emperor. [ have never at- tended the court or Durbar of any emperor up to this time’. Sikander Lodi became angry when he heard the words of Kabir; but he, being a man of culture, allowed Kabir to go back peacefully. Though his life was spared, Kabir was banished from the city of Kashi. This took place in 1495 A.D. when Kabir was fifty-six years of age.

The name of  Kabir’s wife was Loi. Kamal was his  son. Dharam Das was his  chief disciple. Jhali, queen of  Chitore, was his royal disciple. Kabir used to live with his wife in a hut in  a  solitary place outside the  city. He  used to  feed the Sadhus or ascetics who went to his place. One day he had nothing. Many hungry ascetics came to  his  hut. Kabir was in an agitated condition. His wife said, “O Lord, if you permit me, I can get some money from the banker’s son”. Kabir said, “How can you get the money from him? He is a very great miser”. His wife said, “He is very much enamoured of me. He said the other day that he would give me money. Let us take the money and teach him a very good lesson”. Kabir replied, “That is good. Go to him immediately and bring some money. The ascetics are very hungry. They have not taken any food for the last three days”.

Loi  went to  the  house of  the  banker and  saw his  young son. She promised to  meet him at  night. He  at  once gave her the  money she  needed. Loi  came back to  her  hut  and  handed over the  money to  her husband. All the  Sadhus were fed sumptuously.

There was a  great downpour of rain that night. There was a  big  storm also. Kabir covered his  wife with a  blanket and took her on  his  shoulder, in  storm and rain, to  the house of the  banker. Loi  entered the  compartment of  the  banker’s son. Kabir waited outside to  take her  back home. The young man rejoiced at  the  sight of Loi. He  was quite astonished to  see  her in  his  room on  such a stormy and rainy night. He  said to  her, “My dear, how have you  managed to  come to  my  house? You are  not  drenched. Your feet are  quite clean. There is  no  mud on your feet. It is a great wonder!”. Loi replied, “My husband has carried me here on his shoulder”. The young man was struck with amazement and awe. He became a changed man at once. He wept bitterly and said, “Loi, has your husband brought you to me?”. He regarded Loi as his mother and at once prostrated at her feet. He said to her, “Thou art my mother. Forgive me for my evil intention”. He ran to the place where Kabir was standing. He  fell  at  his  feet and cried, “O venerable Guru! I am a great sinner. Purify me. Elevate me. Bless me. I take refuge in thy lotus feet. I am a suppliant before thee. I am thy humble devotee”. From that day the banker’s son became one of the faithful devotees of Kabir.

Mysterious are  the  ways of  saints and prophets. By  their simple touch and Darshan, the  worst sinners and scoundrels become transmuted into great saints. Extreme Rajas takes a Sattvic turn. The passionate young man, the banker's son whose mind was filled with Rajas, became a pious and Sattvic man.

One day, Jahangast, a  Mohammedan Fakir who heard of the great fame of Kabir, went to see him. He was jealous of Kabir. Kabir quickly tied a  fat  pig  at  his  door. The Fakir saw the pig and did not enter the. compound of Kabir’s hut. Kabir called him back and  said, “O  great Fakir! Why aré  you  run- ning now? I have tied up the unclean pig at  my. door. But  you have tied what is unclean—anger, pride, greed and jealousy— in  your heart”. The Fakir bent his  head down in  shame. He asked Kabir’s pardon and immediatély became his disciple.

Kabir’s works

Kabir’s works are  mostly collections of  songs composed in  the  various metres of  old  Hindi. There are  seventy-two works. The most important and famous works are: the  Kabir Bijak, the Suknidhan, Sabdas, Sakhis, Rekhtas, Mangal, Vasant and Holi Agams. The Kabir Bijak is the great authority on all religious matters and doctrines of the Kabir-panthis.

Kabir’s language is  very simple. His style is  beautiful. His expression of ideas is very bold. His poetic composition Is most natural. Each couplet is pregnant with deep significance. The similies and metaphors are most appropriate. Other characteristic features are depth of feeling and directness of speech. The expressions have emanated straight from Kabir’s heart. Kabir’s skill in compressing a world of sense in a simple couplet is marvellous and unrivalled. His sayings are unparalleled. His poems are soul-stirring and inspiring. There is depth of thought and penetrative insight.

Poem

O servant, where dost thou seek Me?
O servant, where dost thou seek Me?

Lo! I am beside thee.

I am neither in temple nor in mosque:
I am neither in Kaaba nor in Kailash:

Neither am I in rites and ceremonies,
nor in Yoga and renunciation.

If thou art a true seeker, thou shalt at once see Me:
thou shalt meet Me in a moment of time.

Kabir says, ' O Sadhu! God is the breath of all breath.'

GORAKHNATH

Gorakhnath was a  great Yogi like  Jnanadev of Alandi. In Chandragiri village, on  the  banks of the  Godavari, there was  a Brahmin named Suraj. His wife Sarasvati was a very pious and  virtuous lady. But  they had  one  great sorrow. They had  no children. Once Yogi Matsyendranath happened to go to their house for Bhiksha. The pious lady was overjoyed and she served the Yogi with great reverence and devotion. The lady also told him .of their misfortune in not being blessed with children. The Yogi gave her a pinch of holy ash with his blessings. Sometime, later, a male child was born to her. When the boy was twelve years of age, the Yogi, Matsyendranath, came to their house and took away the boy with him for his education and initiatidn and made him his disciple. He sent the boy to Badrinath for doing Tapas. Apsaras and Devatas came to molest the boy, but he stood firm and tided over all temptations. He got tremendous Siddhi. Matsyendranath also imparted all  his  powers and Vidyas to  this boy, his disciple, who later became known as Gorakhnath.

Gorakhnath performed Tapas for  twelve long years, living on  air  alone. He  gained tremendous Yogic powers, When his Guru Matsyendranath entered the dead body of  a  Raja (Parakaya Pravesh) to  obey the  orders of Hanuman. to  produce an offspring through a certain Rani, Gorakhnath assumed the form of a lady through his Yogic powers (Kamarupa Siddhi). At  some other time, Gorakhnath made a  toy  out  of  clay, in- fused life into it and gave that child as a playmate to the children of a certain village. He converted a portion of a mountain into gold and reconverted it to its former condition. He passed urine over a rock. It became gold. Once in a Kumbha Mela, on the banks of the Godavari, he gave tood— rich meals—-to the liking of everyone through his Yogic powers. In the same Mela, he slowly reduced himself in bulk and assumed the form of a mosquito (Anima Siddhi). Through his own Yogic power, he burnt himself into ashes and again assumed his  original form. He  did  Akasa-gamanam or  walking, in  the  sky. In  this way, he  performed many Siddhis. Raja Bhartrihari was his  disciple.

SAINT HARIDAS

The life  of a  true saint is verily a  practical demonstration of the  truths of  religion. It  is  a  living proof of  the  verities of spiritual life. Through their every act, the saints confirm and substantiate what the scriptures proclaim and declare. They glorify the great truths so that others may be enthused to aspire after them.

The life  of  Haridas was such a  unique and exemplary one. Haridas was the  very personification of Nam Nishtha. His wonderful faith in  the  Divine Name and unshakable adherence to it was nothing short of marvellous. All that the sacred lore of the Hindu religion asserted about the potency and supreme efficacy of the Lord’s Name was fully made manifest in the blessed life of  Haridas. Verily, this gem among devotees showed to the world that man did not live by bread alone, but could live on the Name of the Lord.

Mahatma Haridas was bom in  the village Burhan, situated in  the  Jashor district of  Bengal. He  was a  Moham- medan by  birth. His parents died while he  was but  a  child. Being an  orphan, Haridas used to  wander all  over the  streets of  the  town, singing the  Name of  the  Lord. Really speaking, he  did  not  have even a  Kamandal to  drink water. He  lived on the  food got  by begging from place to  place. And he  spent the whole day in singing the  Name of Hari. Haridas used to  finish three lakhs of Nama Japa in twenty-four hours, and that too, loudly and not in a whisper.

Gradually the  public came to  know about the  existence of this great Bhakta who was living alone in the jungle and daily finishing three lakh repetitions of the Lord’s Name in loud and melodious tune. People from afar came to have his Darshan, but the fame of this holy man became unbearable to the wick- ed persons. They became jealous of him without any cause.

Among those persons, there was one man named Ram- chandrakhan, the landlord of the town nearby, who wanted to bring disgrace upon Haridas. He  tried to  drag the  saint down through various temptations. But  all  went in  vain, because the Lord was always with Haridas in order to protect him. Who has got the courage and power to do any evil to the devotees of the Lord? When Ramchandrakhan saw that he could not seduce Haridas by means of various temptations, he engaged the services of a harlot to put obstacles in his Bhajan. He did not know that to such as were immersed in the sweet names of Hari, these earthly beauties were petty and despicable.

Haridas remained unshaken before the  harlot, even in  the midst of the secluded jungle. She could not tempt him in any way. She could not divert him from his staunch devotion and worship of  the  Lord. Wonderful was Haridas’s renunciation and dispassion! Praiseworthy was his sense-control. It is said that Kamini is the greatest obstacle in the path of a spiritual man. But, to Haridas, there was nothing except his Beloved Lord. He went on chanting the sweet name of Hari:

“Hare Rama Hare Rama, Rama Rama Hare Hare, Hare Krishna Hare Krishna, Krishna Krishna Hare Hare!”

Four days passed. Daily the  woman came and returned without any success. Whenever she wanted to ask anything, Haridas used to reply, “Kindly wait a little. Let me finish my prescribed number of Japa. Later on I will talk to you”. Likewise she was daily coming in the early morning and sitting until midday. Haridas was ever busy in his Nama Sankirtan. The wretched woman, coming daily, used to sit for hours together repeating the same Mantra. Arriving at evening, she used to continue the chant till late after midnight. Haridas’s Japa proceeded apace without any break.

The four days of  divine chanting and saintly company transformed the woman from vice to virtue. Her heart was rung by remorse. Repenting bitterly, she threw herself at the saint’s feet and supplicated for forgiveness.

Greatly moved, the  saint Haridas consoled the  woman, spoke to  her  words of  hope and initiated her  into the  Divine Name. He called her Haridasi, by which name she came to be known thenceforth.

Haridasi distributed all  her  wealth in  charity among the poor and  took up  her  abode in  the  humble Kutir of  Haridas,while Haridas himself departed to  Santipur. There, in  the nearby village of Fulia, he built a Kutia and resided therein entirely engaging himself in singing the Lord’s Name. Really, a devotee of Hari, wherever he goes, takes the flowers of joy with him. There is no condition of distress for him, for he 1s always immersed in the fathomless ocean of Bhakti.

The prestige and influence of Haridas came to  be  known to a local Kazi, named Gorai, and his envy knew no bounds. After much thought, Gorai took a report about Haridas to the Royal Court and had him arrested. After hearing the case, a sentence was passed that Haridas should be publicly caned in the streets of Fulia. Haridas was bound by the court whippers who took him along the market whipping him al! the while. The cruel lash of the merciless whipping drew forth streams of blood from Haridas’s back. But, behold! The sweet Name of the Beloved welled up again and again from the lips of the saintly victim. He was blissfully unaware of the stinging contact of the cruel whips.

Thus bathed in  blood, like a  man in  dream, Haridas allowed himself to be dragged by the king’s servants until, overcome by the exhaustion of the terrible ordeal, he collapsed in  a  dead faint by  the  roadside. Thinking him to  be  dead, the servants took his body before Gorai, who ordered it to be thrown into the  river as  being unfit for  a  place in  a  cemetery.

The cold waters of  the  sacred river revived the  uncon- scious devotee and the fast-flowing current took him downstream and washed him ashore upon the  river steps at Fulia. The news spread everywhere. People flocked to see Haridas. The report reached the ears of Gorai. He was filled with deep regret for his wicked actions, and with chastened heart he hastened to the spot, fell at Haridas’s feet, and humbly begged his forgiveness.

Such indeed is  the  glory of  the  true devotee that his Satsang transforms not  only those that love and revere him, but even those who are his enemies. Even those who intend to harm the devotee become purified, transformed and entirely converted by their association with him. The Bhakta becomes the very embodiment of the redeeming power of the Name. Thus did the persecutors of the saintly Tukaram turn into his most humble devotees in  the  end. In  all  such cases, it  has invariably proved to  be:  “He who came to  scoff remained to pray!”.

Is  it ever possible to  describe the  power and  glory of  the Divine Name? When one has  taken firm refuge in  the  Name, can  any  power upon the  earth harm him? The Name is indeed an  impregnable and unassailable armour ever protecting the devotee from all  hostile forces. It  gives him mysterious inner strength to  endure the  worst torment with a  smiling counte- nance. It turns pain into peace and  bliss, hatred into love, and sin  into virtue.

Now, saint Haridas was living in  a  cave near Fulia. And even there, the fame of  his  saintly personality flooded all directions, as  the  brilliance of  the  full moon lights up  the night. Daily a  huge crowd of  pilgrims visited his  Ashram to have his  Darshan. Everyone that came to  visit him was imme- diately afflicted by  severe smarting and a  burning sensation. This was a  great trial to  all  those that visited Haridas in  his  ° cave. Ultimately, it was gathered that this torment was due to the presence of  a  venomous serpent in  the cave. The poisonous vapour emanating from its person caused the burning. Now the devotees all joined together and entreated the  saint with great persistence to  leave that spot. Haridas was unwilling as the serpent did no harm to him. The devotees again begged him to  do  so  for  their sake.

Thereupon Haridas decided that the  whole trouble could be  set  right by  taking recourse to  the  omnipotent Name of the Lord.

Accordingly, the  saint arranged a  Sankirtan party. The Sankirtan party commenced doing Kirtan with fiery enthusiasm and  tremendous Bhav. As  the  triumphant sound of the thrilling Kirtan began to fill and vibrate in the cave, lo, there came with a fearful hissing sound a huge awesome serpent. Even as the assembly kept gazing at it, it glided out of the  place and vanished away never to  return again. Thus, through the power of the divine Kirtan, the devotees were once and for all freed of the torment from that day.

Such is the  influence of a  devotee of the  Lord. Even the blue-necked Lord Siva is afraid of the true devotee of the Lord. Such is  the  glory of  the  saint’s Nam Sadhan. Hearken the opinion of the Devas in Srimad Bhagavatam:

“Who singeth the  sweet Name of  the  Lord, who is  dear to the devotees of Him and who serveth all the Lords of the heavenly kingdom, Brahmins, the preceptor and other wise people, certainly that true devotee is worshipful for us. That is to say, we, the Lords, are worshipped by the three universes, but such a devotee is a fit repository of our adoration.”

In Adi  Purana, it is expounded by Sri  Krishna to  Arjuna:

“Those that are  devoted to  Me  are  not  yet  fully my  true Bhaktas, for  I verily regard them as  my  truest Bhaktas who are devoted to my devotees.”

See! Haridas ought to  have remained at  one secluded place and  commenced his  Sadhana intensely. But  he  cared for the suffering of all people, unlike many pseudo-Vedantins of the  present day. Haridas was a  true devotee of  the  Lord; for he was devoted unto His devotees.

To  cite another instance of  Haridas’s devotedness unto all:  Haridas was singing the  Names of the  Lord loudly, though such singing was supposed to  be  inferior to  silent repetition. But Haridas was not  very concerned about the  inferiority of loud chanting. His reply to  all  was that whereas silent chanting would be  beneficial and effective for  him alone, his loud repetition would strike the  ears of  all  beings and elevate and save thousands of  others besides himself. Such were the divine and humanitarian motives behind every act of Haridas’s devotion!

Thus establishing the  glory of  the  Divine Name of  the Lord, Saint Haridas became entirely immersed in  the fathomless ocean of intense love of God, when he heard that Gauranga had incarnated in Nabadwip and was showering the nectar of Bhakti upon the hearts of all devotees. Haridas too intended to remain with Mahaprabhu. He surrendered himself completely unto the lotus feet of Gauranga, singing the sweet Name of the Lord and dancing in joy and ecstasy. He knew neither day nor night, nor the passage of time. Similar to a thousand suns and moons, his glow of intensified Bhakti set a glorious example for the attainment of the true essence, which is ignored by us due to our lack of good Samskaras. As we verily behold today, every incident in  the life of  Haridas directs us not only towards the realms of God-realisation, but accompanies us in our path, shows the light of love and purity, removes the obstacles and saves us  from snares and pitfalls.

Lo!  He  on  whose tongue the  sacred Name of the  Lord is ever present, such a man, even though he be the lowest of the low, verily he is pure, and superior even to the highest born. He who sings constantly His glorious Name obtains at once the fruits of all austerities, sacred recitals, sacrifices, medita- tions and works of merit!

Born though he  was to  Mohammedan parents, Haridas is truly to  be  accounted as  a  gem among Vaishnavites and a brilliant star amidst the’ galaxy of  Hari Bhaktas of this  sacred land. Not merely by  one’s birth, but  by the  life  that one lives is the true worth of a man to be gauged. When once a person has learnt to cling to the Lord’s Name, then everything else becomes quite insignificant in his vision. Sacrifice, rituals, Karmas and meditation are all meant to please the Blessed Lord, whereas the Name directly draws down the Lord Him- self. For, having the Name is equal to having God Himself, because Nami (holder of the Name) and Nama (the Name) are identical.

Saints of South India

THIRU VALLU VAR

About two thousand years ago there flourished in Mylapore, Madras, a born Siddha and a born poet by name Valluvar or, as he is more commonly known, ‘Thiruvalluvar’, which only means, ‘the devotee of the Valluva caste’. Valluvas are Pariahs (now called Harijans) and their vocation was proclaiming the  orders of the  king by beat of drum. There is a tradition that Thiruvalluvar was the  son of  one Bhagavan, a Brahmin, and  Adi, a  Pariah woman whom he  had married.

Thiruvalluvar was born at  Madurai, the capital of  the Pandyas. He is regarded as an Avatara of Brahma. His wife Vasuki was a  chaste and devoted lady, an  ideal wife, who never disobeyed the orders of her husband, but always carried them out implicitly. Thiruvalluvar showed people that a person could lead the life of a Grihastha or householder, and at the same time, lead a divine life or a life of purity and sanctity. He showed people that there was no necessity to leave the family and become a Sannyasin to lead a divine life of purity and sanctity. All his wise sayings and teachings are now in book form and known as ‘Thirukkural’.

These sayings are all in couplets. Here are some of them:

·         Just as  the  alphabet ‘A’  is the  beginning of all  letters, so -   also, God is  the  beginning for  this  universe.

·         Learn the  Shastras completely and then act  according to their injunctions.

·         The Anicha flower will fade by  smelling, but  guests are more sensitive if the  hosts turn their faces a bit.

·         Death is  like sleeping in  the  burial ground; birth is  like waking in  the  morning.

These couplets are 1,330 in  number. They contain the essence of the Vedas, the Upanishads and the six Darshanas. Thirukkural is regarded as  a  universal Bible. It is another Gita, Koran or  Zend Avesta.

Some aspirants repaired to  Thiruvaliuvar and enquired: “O sage, which Ashrama of  life is  better—Grihastha or Sannyasa?”. Thiruvalluvar did  not  give any  answer. He  simply kept quiet. He  wanted to  teach them the  glory of  Grihastha Ashrama by example.

Thiruvalluvar was taking cold rice in  the  morning. He said to  his  wife: “Vasuki, the  rice is  very hot. Bring a  fan  to cool it”.  Thiruvalluvar’s wife was drawing water from the  weil when Thiruvalluvar called her. She at  once left  the  rope and ran  to  him with a  fan  to  cool the  rice. She did  not  say  to  her husband: “How can  the  cold rice  be  hot? Why do  you  want a fan  now?”. She simply obeyed his  commands. The vessel that contained water was hanging half-way in  the well unsup- ported, on  account of  her Pativrata Dharma Shakti. The aspirants noticed this phenomenon and the  noble conduct of Vasuki and were simply struck with amazement.

About midday, on  another occasion, Vailuvar called his wife and said, “Bring a  lamp immediately, O  Vasuki! I  am stitching the  cloth. I cannot see  the  eye  of the  needle. I cannot pass the  thread properly”. Vasuki did  not  say  to  her  husband: “It  is broad daylight now. Why do  you want a  lamp? You can see  the  eye  of  the  needle clearly”. But she  implicitly obeyed his  word. The aspirants were much inspired by  the  ideal life of sage Thiruvalluvar and the exalted conduct of Vasuki. They did  not  speak a  word to  the  saint. They took leave of the  saint and quietly left the place with profound satisfaction. They were deeply impressed by the  practical and  exemplary life  led by Thiruvalluvar and Vasuki. They learnt the lesson that the life of an ideal householder was in no way inferior to that of an ideal Sannyasin who was treading the path of Nivritti and austerity in the Himalayan caves and that each was great in its own place, time and  circumstances.

Such ladies sit  enthroned in  the  hearts of their husbands. No doubt they are hard to find, because such women never advertise themselves; but  there must be  many in our land of Rishis and sages; and unless we maintain such a high level of moral purity, we will all be going down in these days of  modern civilization and scientific advancement. If the husbands of  the  present day behave like Thiruvalluvar, the wives will say, “My husband has  become senseless. He  wants to  fan  the  rice  when it is so  cold! He  wants a  light when there is  broad sunlight”. The wives will rebuke their hus ands and fight with them. That house wherein the  wife serves the  husband with sincere devotion and observes Pativrata Dharma is  heaven on earth.

That house wherein the  wife fights with the  husband and disobeys his  orders is  a  veritable hell on  earth. Ladies who practise Pativrata Dharma need not  go  to  temples. They need not  practise any  Vrata or  penance. Service to  the  husband becomes worship. They can realise God through service to their husbands. Husbands also should be  ideal persons with noble qualities. Husbands are the Gurus for their wives. The wives need not  get  any initiation from any  Acharya. Glory to such exalted ladies who practice Pativrata Dharma!

KANAK DAS

The Lord does not  look to  the  caste, creed or  colour of a devotee. He  looks to  the  heart of  the  devotee. He  does not judge from external behaviour, but  regards the  heart, the  secret motives and the  aspirations of  the  man. The Harijan com- munity has  played a  remarkable part in  the  religious history of India.

Kanak Das was a  great devotee of Lord Krishna in  Udipi in  the  district of  South Kanara in  South India. He  was not allowed to  enter the  temple on  account of  his  low birth. The priests of the  temple would not  allow him even to  come near the  main gate of  the  temple for  purpose of  worship.

Kanak Das went round the temple and saw a  small window at  the  back of the  temple. He  seated himself in  front of the  window. He  was soon lost  in  singing songs in  praise of Lord Krishna. Many people gathered round him. They were very much attracted by the  sweet melody of  his  music and  the depth of  his devotion. Lord Krishna turned round to  enable Kanak Das to get His Darshan. The priests were struck with wonder. Even today pilgrims are  shown the  window and the place where Kanak Das sat and sang. Many people in South Kanara even now sing the soul-elevating songs of Kanak Das and derive strength, joy  and peace.

Nandanar, a  great devotee of  Lord Nataraja of  Chid- ambaram who melted himself in  the  divine eftulgence, was a Harijan. Raidas, the  Chamar, was a  great saint. He  was the Guru of Mira Bai, the  queen of Chitore. When the  Pundits of Varanasi treated Raidas with great contempt on  account of his low birth, Raidas showed his body. The Pundits saw a mysterious luminous thread on his body.

Maranar, the  disciple of  Alavandar, Thiruvalluvar, the reputed author of  Kural, Thiruppan Alwar and Chokamela were all Harijan saints. Their messages were universal. They lived in God.

Nabha, who has written a  book on  the lives of  saints called Bhakta Mala, was himself a  great saint sprung from the lower grades of  society.

TYAGARAJA

Tyagaraja Swami was  a  South Indian Telugu Brahmin. He was the son of Rama Brahmam. Panchapakesan and Ramanathan were his brothers. Tyagaraja had only a daughter, named Seethalakshmi, who had  a  son  Tyagaraja, named after the grandfather. _ 

Tyagaraja Swami was a  great musician-saint of  South India. He  was  -the father of  South Indian music. He  was a devotee of Lord Rama. Most of his devotional songs are in praise of  Lord Rama. They are highly inspiring and soul- elevating.

Tyagaraja Swami is  said to  have composed twenty-four thousand Kirtans or songs in praise of Lord Rama. Most of his songs are in Telugu and a few are in Sanskrit. Only about five hundred of his songs are sung by the songsters of the . . present day. When devotional songs are sung with piety and devotion, they at  once elevate the soul to  magnanimous spiritual heights and melt the mind in the Lord and lead to communion and Bhava Samadhi.

Tyagaraja used to  sing in  the temple of  Ambal at Thiruvaiyaru and worship the Devi before he proceeded for his daily Bhiksha. He adopted the Uncha Vritti profession and lived on Bhiksha, though he was well-known throughout South India and many Maharajas were willing to have him as the Durbar songster.

Tyagaraja Swami was a  superman. He  had  direct Darshan of Lord Rama on several occasions. The Vigrahams or the idols that he worshipped were thrown into the river. Tyagaraja received directions in his dream from Lord Rama and located _  the  exact spot in the  river where the  Vigrahams lay  buried underneath the sand, after one year.

The then Raja of  Pudukkottai once tested the  merits of the songsters in a strange way. He placed an unlit lamp amongst them. He challenged the experts to light the lamp with a  song only without using a  match or  any other means. Tyagaraja Swami meditated upon Narada for  a  while, sang the Raga Jyotisvarupini, and the  lamp lighted of  itself. All  were Struck with wonder.

Tyagaraja Swami restored to  life a  person who was accidentally drowned in  a  temple well while returning from a pilgrimage to  Tirupathi. He  had the  knowledge of  the  correct day and hour of  the  passing away of  his  soul from the  physi- cal  body. Divine Rishi Narada gave him the  book named Swararnavam for  propagating high-class music.

Tyagaraja never cared for  wealth or  position in  society. H*  was humble. He  courted poverty. Once, King Saraboji, the Raja of  Thanjavur, sent a  message to  Tyagaraja. The mes- senger said, “Kindly compose a  song or  two in  praise of  the Raja and  he  will give you ten  acres of  land and a  big  bag  of gold”. Tyagaraja replied, “Why should I  use my music for flattering Rajas who lead a  vicious life? Fie  upon that cursed gold which goads people to  indulge in  vices and run  after sen- sual enjoyments”. He  sang a  song in  Kalyani, “Nidhi Chala Sukhama”. The meaning of  the  song is:  “Which gives greater happiness—gold or  worship of  Lord Rama? O soul! Speak the truth. Which is  sweeter and more delicious—milk, butter and curd or  the  essence of the  nectar of meditation and Bhajana of Rama? Which is  more conducive to  health—a dip  in  the Ganga of  serenity of  mind or  in  the  muddy well of  corrup- tion? Which of  the  two is better—praise of a  rich man who is putfed up  with vanity or  a  song in  praise of  the  all-merciful, omnipotent Lord?”. The messenger did  not  speak a  word. He left  the  place silently.

The then Maharaja of  Travancore sent a  messenger to fetch Tyagaraja at any cost. The messenger tempted Tyagaraja that the Maharaja would give him much wealth and a good position. Tyagaraja replied, “I regard wealth as an obstacle to man’s progress. It does not contribute any happiness to man. _ On the contrary, it brings all sorts of miseries. Only fools run after money”. He  then explained to  the  messenger the  meaning of  his  song “Padavi Ni  Sadbhakti” in  Sakalabhairavi Raga: “That state of mind which places implicit faith in  Rama Is the real position in life. There are many who can repeat all the Vedas, Shastras and  Upanishads like  a  parrot, but  who do  not live in  the spirit of  their teachings. Can such persons be regarded as  having attained the  real  position? There are  many persons who possess a  mountain of wealth, a  number of wives and  children, and  who enjoy the  friendship of Maharajas. Can they be  considered to  have attained the  real  position? Can a person who holds a  so-called good status in  society, but  who leads a  life  of evil  passions and  dire ignorance, be  regarded as having attained the  real position? No, no.  Only that man who has  implicit faith in  Rama, who meditates on  the  Lord, and who has  obtained His grace has  attained the  real position”. Thé messenger went away quietly.

What a  magnanimous soul was Tyagaraja! He  spurned riches and position. The wealth of  the  three worlds is  mere straw for a  man who enjoys the wealth and bliss of God-realisation. The state of  such exalted souls is  beyond description.

Tyagaraja Swami’s Samadhi is  at  Thiruvaiyaru on  the banks of  the  Cauvery, about seven miles from the  town of Thanjavur. All the songsters of South India assemble there and celebrate his anniversary with great eclat every year in the month of  January. In  1942 January, his  95th anniversary was celebrated.

Glory to  Tyagaraja Swami whose songs instil devotion, joy and happiness in the heart of the hearers.

VILWAMANGAL

Vilwamangal was the  son of  a  pious Brahmin named Ram Das who lived in  a  small village on  the  banks of  the river Krishnaveni in  South India. Ram Das gave Vilwamangal religious instructions and made him study scriptures. Ram Das ‘died when Vilwamangal was very young. As there was none to check Vilwamangal, he developed many vicious habits. He had  bad companions. He  inherited his  father’s estate.

One day  Vilwamangal attended a  nautch party along with his  friends. He  was enamoured of  the  beauty of  the  dancing girl Chintamani. He  gave all  his  property to  her  and became actually her slave.

Vilwamangal was performing the  Sraddha ceremony on the death anniversary of his father. Even on that day his whole heart was on Chintamani only. He could not bear her separa- tion even for a second. He did the ceremony somehow in a desultory, half-hearted manner, without any attention or devo- tion. He wanted to visit Chintamani on that sacred day also. He had to cross a river. It was already dark. There was storm, rain, thunder and lightning. Vilwamangal did not mind any- thing. He was bent upon meeting the dancing girl at any Cost. He approached the boatman who gave a flat refusal. Then he jumped into the river headlong. Fortunately he came across a female dead-body. He took it for a log of wood, and with the help of that corpse, he managed somehow to reach the other bank sately. He was stripped naked while crossing the river. He immediately ran to the house of Chintamani and knocked at the door. The saying, “Cupid is blind”, is quite true. A passionate man knows neither fear no shame—Kamaturanam Na  Bhayam Na  Lajja.

Chintamani did  not  expect Vilwamangal that day, as  it was the day of Sraddha of his father. She had bolted the door from inside and gone to sleep. Vilwamangal shouted several times. There was no answer. Then he scaled the walls with the help of  what he  took to  be  a  rope. He  somehow got  inside and woke the  girl up.  Chintamani was simply stunned to  see Vilwamangal in  that wretched plight. Abominable stink was emanating from his  body. She went outside and saw a  huge cobra. Vilwamangal had mistaken that cobra for a  rope. Chintamani, out  of  compassion, rebuked Vilwamangal thus: “Fie on  thee, O miserable wretch! You call  yourself the  son  of a  pious Brahmin. What a  shame! You have brought disgrace to your family. Instead of  keeping this death anniversary day of your father very sacred, you have come to  me in  this miserable condition. Are  you  not  a  despicable fool? Why are you so  much fascinated by  my  wretched body which is  com-. posed of  flesh, bone and blood and is  filled with urine and faecal matter? That loathsome dead-body with which you crossed the  river, whose stink you cannot bear now was, till only yesterday, more attractive than my loathsome physical body which you love so  much. If you had had  the  same kind of  longing to  have Darshan of  the Lord, who is  the  fountain of  beauty, who is  the  Beauty of  beauties, you would have been blessed with His glorious Darshan ere long and you would have attained immortality and eternal bliss”.

These words of  Chintamani touched the heart of Vilwamangal. His eyes were opened now. He  recollected the days of  his  boyhood, his  study of  religious books and his -  devotion to  his  father. He  wept bitterly. Wisdom dawned now. There was real awakening of  divine Prem now. He  took Chintamani, in  his  heart of  hearts, as  his  Guru. He  said, “O mother, you have removed my  illusion. I am  grateful to  you. You are  my  Spiritual preceptor”. He  prostrated before her  and departed. He  wandered about in  search of God.

After some time Vilwamangal met a  young, handsome girl  on  the  road. He  became passionate. His  mind was excited. His eyes turned towards her. He  followed the  girl to  her house. The girl went inside and disappeared. Vilwamangal sat at  the  verandah in  a  dejected mood. The owner of  the  house came and asked Vilwamangal the object of  his coming. Vilwamangal revealed his  whole heart to  him. He  asked the house-owner to bring the lady before him for him to see her face just once to his heart’s content. The good-natured merchant went inside to  bring the lady, who was his  wife, to show to Vilwamangal, if it could give him satisfaction.

Now the  merciful Lord came to  Vilwamangal’s rescue. He  filled Vilwamangal’s mind with wisdom and remorse. Vilwamangal plucked two thorns from the neighbouring Bael tree. The merchant brought his wife. Vilwamangal saw her and chided himself thus, “O wicked eyes! It is you only who drove me into the wicked path. I will punish you now severe- ly”.  This is  like the  Sermon on  the  Mount by  Lord Jesus. “If your eyes do  harm, pluck them out. If  your hands do  harm, chop them off.” Vilwamangal pricked his  eyes with the  two thorns. The eyes bled profusely. Vilwamangal then began to dance in ecstasy and to recite God’s Name at the top of his voice. His heart was purified now. There was descent of the Lord’s grace. Vilwamangal’s longing for the Darshan of Lord Krishna became keen and intense. His heart began burning with Viraha. He  started pining day by  day. Tears gushed out from his eyes like a fountain. Vilwamangal roamed about in jungles without food or drink.

Lord Krishna appeared before Vilwamangal in  the  guise of  a  cowherd boy. He  talked to  Vilwamangal: “My dear sir, you must be  feeling hungry and thirsty now. I have brought some sweetmeat and water for you. Kindly accept this”. Vilwamangal was thrown into extreme joy. He  enquired of the boy, “My dear boy, what is your name? Where do you live? What do  you do?”. The boy replied, “Dear sir,  I live in  the vicinity. I have no  name of  my  own. You can  call  me  by any name. I graze cows. I love those who love me. I will come here daily and feed you”. Those charming words of the boy gave immense delight to Vilwamangal. Vilwamangal did not know that the boy was Lord Krishna.. Anyhow the boy took possession of his heart. The boy came once again and said to Vilwamangal, “Dear sir, would you accompany me to Brindavan?”. When Vilwamangal heard the name “Brindavan”, he was thrown into rapturous joy. He replied, “My dear boy, how can I proceed to Brindavan as I am blind?”. The boy ‘ replied, “Dear sir, take hold of this stick at one end. I shall guide you by holding the other end”. Vilwamangal agreed. Lord Krishna led him by the stick. How merciful is God! The boy said, “Look here, sir, we have reached Brindavan”. Vilwamangal thought that the  boy was joking with him. He did not believe him. He caught hold of the boy’s hand. The magnetic touch opened his Divya Chakshu or inner eye and produced a divine thrill in his heart. He saw the brilliant, beautiful countenance of his beloved Lord. Vilwamangal said, “OQ Lord! I have been able to catch hold of You after long, long years of struggle. I will not let You go now”. Lord Krishna, with a strong jerk, extricated Himself from the clutches of Vilwamangal.

Vilwamangal said, “O  Krishna! You have managed to  free Yourself from the clutches of my hand. But I challenge You now. I throw down by gauntlet before You. Try to extricate Yourself from the chambers of my heart. I have fixed You there”. Lord Krishna said, “My dear Vilwamangal, I am surely defeated. The only cord that can bind Me is true love. You have bound Me with this cord of love. How can I escape now? I am your slave”.

Lord Krishna passed his fingers over the eyes of Vilwamangal. Vilwamangal regained his lost eyesight. He saw the beautiful face of Lord Krishna. He prostrated at His lotus feet and  bathed them with his  tears.

Lord Krishna lifted him up  and embraced him. The dancing girl Chintamani, the merchant and his wife also had the fortune to have the Darshan of Lord Krishna.

Vilwamangal, otherwise known as   Sur Das, spent the remaining years of  his  life  in  preaching Bhakti and the  glory of the Name of the Lord. His inspiring songs are sung now throughout India. He eventually reached Param Dhama, the blissful, eternal abode of peace.

VIDYARANYA

The Hindu Empire of  Vijayanagar and the cultural kingdom of the Hindu Vedic lore are the temporal and the spiritual creations of Sri Vidyaranya, the twenty-first in the hierarchy of Sankaracharyas, beginning with Sri Adi Sankara Bhagavadpada.

At the site of  Kishkindha, in  a  cool cave of  the Rishyamukha mountain, the great Madhava was rapt in penance to  invoke the  Goddess Bala to  bless him to  achieve his  heart's desire—the regeneration of  Hindu culture and the establishment of Hindu sovereignty out of the then existent chaos, lawlessness and misery. He was so steadfast in his Tapas that the Goddess appeared before him in a trance. But what She told him was that his  heart’s desire would be  ful- filled only in another birth. On hearing this, the great Yogi took Sannyasa, thereby literally taking another birth, and in- voked the  Goddess once again. Tradition has  it that for  about three hours it rained gold, gems and pearls, and that the great Madhava. now turned Vidyaranya, the Sannyasin, got instruc- tions as to when and how he should found the Hindu Empire.

The site  of  Anegundi on  the  northern side of the  Tunga- bhadra was already in existence. It was therefore on the southern side of the river, around the temple of Viroopaksha, that the great saint planned and built up his Vidyanagar. The two shepherd brothers who attended on him during his Tapas- charva, giving him milk and rendering other necessary ser- vices. he  made kings by  name Hukka and Bukka. He  made his own brother a minister, while he himself took care of the general direction of the Empire. So towering was his spiritual personality that he was lovingly known as Nirmamendra. The great Mandapa where Nirmamendra used to sit and perform his spiritual practices may still be seen in the bed of the Tungabhadra at Hampi, eight miles away from Hospet, now a station on the Guntakal-Bangalore railway line. Likewise, one may see on the southern Parikrama of the great Virocpaksha temple the  shrine of Nirmamendra’s Ishta Devata, the  Goddess Bala. Hampi is in ruins today, as indeed is our great Aryan culture. Vast are  the  ruins; and the  picture that is  conjured up of the never-to-be-forgotten Vidyanagar, the creation of Vidyaranya, is almost Himalayan in grandeur.

Witnesses, both Indian and foreign, tell  us  that the  city was a stupendous rectangle, eighteen miles long and ten miles broad. The Tungabhadra was so diverted into various channels that any corner of the city had access to fresh water. The city-planning was perfect, the sanitation excellent, trade prosperous and tranquillity exemplary. The citizens were honest and just, polite and hospitable to strangers. The great Chaikrya visited Vijayanagar in her hey-day. The catholic missionary, St. Francis Xavier, was astounded at the greatness of the Hindu kingdom, and despairing of success in his ambitious project of converting the people at large, confined his activities to the fishermén of the West and the Coromandal coasts. The great religious heads of the Ramanuja and the Madhava orders made the city their main place of stay, for Vidyanagar was easily the fountain-head of civilization.

Having established this grand city, Nirmamendra retired to Sringeri, the spiritual seat of the Sankaracharya in the south. There he set himself to complete his destined task of elucidating the  Vedas. The great Veda Vyasa had codified the Vedas in  part much as  we  see  them now. Centuries had  passed and Hindu valour had practically disappeared. The heathen had not  only come on  the  scene, but  begun to  dominate it. The followers of many ancient Vedic Shakhas had had to run away before the  onslaught of  the  Huns and _ the  Turks. The Mohammedan invaders in their fanaticism and fury were doing away with the best monuments of Hindu art and culture. It was in  this set-up that the  Empire of  Vijayanagar had risen and secured the people’s safety. But the cultural rehabilitation of the country had yet to be brought about and this the great Vidyaranya sat down in his sixtieth year to achieve. It is said that he lived for ninety years thereafter.

Sri  Madhava, as  the  great Vidyaranya was known before assuming Sannyas, was born in  1350 A.D. at  Kundiram, Bel- lary, his  father being Mayana and  his  mother Sumati. Madhava had  two  brothers. Sayana was the  younger brother and Bodha- natha was the  elder. Madhava belonged to  the Yajurveda, Bodhayana Sutra, Bharadhvaja Gothra. He entered the Brahmacharya Ashrama in  his  eighth year and continued in that Ashrama for  thirty-six years under his  Guru Sarvajna Vishnu. In  that period, he  mastered the  four Vedas with all their abstruse and  esoteric significance.

The  king Bukka or  Bukkanna Raja, the  faithful disciple of  Sri  Vidyaranya, requested Vidyaranya to  issue a  commen- tary on  the  four Vedas and placed the  whole of  the  imperial resources at  the  disposal of his  Guru and minister. The magni- tude of  Vidyaranya’s plan for  a  new commentary made it impossible for  one man to  cope with. Vidyaranya therefore sought and requisitioned the  collaboration of  a  large number of  learned Pundits from all  parts of  India to  work under his direction. Pundits thronged to  Vijayanagar in  thousands and raised the  cultural status of  the  city. From the  grand stone Mandapas of  Viroopaksha, Vitthalaswami and Hazar Rama- swami temples in  Humpi, we  can  form some conception of the vast halls where they used to  assemble. Imposingly artistic were a  number of  them, like the Lotus Pavilion, which one may see even today, a lovely structure of lime, mortar and terra-cotta, with not a bit of wood in it. Add to these the many caves, big enough to accommodate thousands, where coolness reigned and great concentration and solitude could be maintained, and one can get an idea of the size of the learned congregations that laboured for restoration of the lost culture. The Emperor looked to all the material comforts of the men of learning and thus furthered the Vedic revival. Whereas the previous Bhashyakaras did not arrive at exact conclusions regarding the import of certain Mantras, Vidyaranya made himself precise.

The first Grantha composed by Madhava Vidyaranya was Jaiminiya Nyayamala in Mimamsa. Next he composed Naiyayika Nyayamala. Then he  wrote his  commentaries on  the Taittiriya Samhita of the  Yajurveda and  on  the  Brahmanas and Aranyakas of  the  Yajurveda. He  then turned to  the  commen- tary  on  Bodhayana Grihya Sutras, obviously to  improve on  his previous commentator, Bhavaswami.

Sri Vidyaranya wrote commentaries on  the Adhvarya Kanda of the  Yajurveda, on  the  hymns of the  Rigveda, on  the melodious Sama Veda and on  the  Atharva Veda dealing with the  details cf  Yajna. Then he  turned to  the  Dharma Sutras—to Parasara Smriti—and to  Gita Bhashya. He  is  reputed to  have composed a lexicon like Amara Kosha. He has composed masterly treatises on astronomy and medicine. Of these, how- ever, the Gita Bhashya and the Amara Kosha remain yet to be traced.

Vidyaranya’s commentary on  the Rigveda is  a  marvel, they say, of accurate and wide knowledge. His preface to this commentary is  so  wonderful that it sharpens the  intellect and awakens the hidden powers of understanding of the reader.

Prof. Max Muller was the  first to  translate this commen- tary for the West. Since then it has been rendered into French nd German. We can have an idea of this commentary if we ar  in  mind that it  consists of  a  lakh and a  half verses and Is  with every conceivable subject under the  sun. In  com- ing this, Sri Vidyaranya depended mainly on   Yaska’s ukta and on  the interpretations of  the earlier commen- rs—Skanda, Narayana, Udgeeta and Venkita Madhava.

Rigveda and Sri  Vidyaranya’s commentary thereon have been the  subject of careful and  manifold research; and like the mighty sea, it yields treasures and continues as  mysterious as ever. To  edit Sri  Vidyaranya’s commentary on  the  Rigveda alone it took our modern scholars twenty-five years.

Vedic scholars of  repute testify to  Sri Vidyaranya’s mastery of grammar, geography, astronomy, medicine, geometry and architecture. The matchless beauty and workmanship of the  monumental temples at  Sringeri and their secret import amply speak for Sri Vidyaranya’s mastery of the Shilpa and the Mantra Shastras; for, it was he that created the glory that Sringeri is even now. During the destruction of Vijayanagar, the Mohammedans burnt Vidyaranya’s grand library. When again the Sankaracharyas were obliged to move from Sringeri owing to the confusion resulting from the dis- memberment of Vijayanagar after the battle of Talikota, many valuable manuscripts were lost, including originals.

Sri  Vidyaranya is the  one great soul that has  laid bare the mystery and obscurity of  the  Vedas and enabled later genera- tions to  taste our ancient Aryan culture and lead lofty, honourable lives. From Ujjain in the north to Kanyakumari in the south, from Dwaraka in the west to Puri in the east were established enlightened colonies of learned Brahmins, especial- ly on the banks of the great rivers, Ganga, Narmada, Godavari, Krishna, Cauvery and Tambraparani.

These details are  mentioned only to  trace their glory to the Nirmamendra whose cultural progeny we are. It may not be given to many of us to read and follow Vidyaranya’s Rigveda Bhashya, his grand treatise on grammar, his Mantra Shastra exposition on his Ishta Devata Bala, by name Vidyar- navam, his Brahma Gita embodying the abstruse ideas of the Upanishads and his Saubhashya Ratnakaram on the devotional practices of Shakti worship. But it is our duty as his cultural children to drink deep the more easily accessible fountains of his wisdom such as his Panchadasi, his Sankara Vijayam (the life-story of Adi Sankara Bhagavadpada), his exposition of Parasara Smriti, and lastly, his preface to the Rigveda Bhashya—so singular an achievement in literature.

APPAYYA DIKSHITAR

There had ris’n the  Moghul Empire

From the  glowing ashes and fire

Of the  Battle of Panipat,

When in  a  southern Brahmin’s hut

 

Was born a  lad  that blew again

The Vedantic bugle amain,

And stirred from slumber and from sloth

With the urge of righteous wrath

 

The  guardians of the  Vedas,

Heirs of the  Upanishads,

And made them stand alert intent

To  hear the  tune of sad  lament

 

Break forth from India’s anguished soul.

No longer may they sprawl and loll

On  downy beds of idleness,
Complacent with their past greatness

 

When loud the  manly bugle blared,

And the  need for action declared.

The  great Appayya Dikshitar

Was a  saint, a  sage and scholar.

 

He  it was the  clarion sounded,

Our hearts then with eclat bounded;

He it was that called in that age

To  us  to  guard our  heritage.

 

Versed was  he  in philosophy,

And e’er did  he  win the  trophy

In  duals and combats of learning,

Leaving savants with shame burning.

 

In  rhetoric peerless was he,

And his fame Pundits did  envy

And on him much mud they slung;

The aspirants to him they clung.

 

Sweet in praise of Siva he  sang

Hymns that with rich melody rang,

And devotees still love to  sing

Hymns by him, among poets a  king.

 

For  aspirants and learned men,

With learned skill and acumen, .

The four schools of thought he  surveyed,

And their tenets to  all  conveyed

 

In  learned treatises and books,

Unblemished by jaundiced looks,

And in  commentaries bejewelled,

With Vedic wisdom unexcelled.

 

Like a  golden ring on  the  spire

Of the  Vedantic shell of fire,

Appayya Dikshitar did  glisten

Among the  wheel of lesser men.

 

Once to  Tirupathi the  sage

Went on  a  lonely pilgrimage,

And there the  Mahant to  him told:

“Enter not  the  fane; it can’t hold

 

Within its precinct a  Saivite;

To  enter here you have no  right.

" Wrath was the  saint, and quietly he

By occult power did  o’ernight change

 

The fane’s image of Lord Vishnu

To Siva. The  Mahant turned blue

When in  the  morn he,  aghast, saw

Vishnu’s image changed to  Siva.

 

To  the  great sage he  now did  run

And of him  humbly beg pardon,

And asked the  image be  restored

To  the  shape he  loved and adored.

 

Such was the  great saint Appayya,

An  incarnation of Siva,

Whom men stili love and have reverence

For  his  wisdom and intelligence.

 

Appayya Dikshitar was born in Adayapalam, near Arni in the North Arcot district, in 1554 A.D., in the Krishna Paksha of  the  Kanya month of  Pramateecha Varsha under the  Uttara Proushthapada constellation. His  father’s name was Rangaraju- dhwari. Appaya had the name Vinayaka Subramanya when his Namakarana ceremony or  christening took place. Acharya Dikshitar or  Acchan Dikshitar was the  younger brother of Appayya. Appayya studied the  holy scriptures under Guru Rama Kavi. He completed the fourteen Vidyas while he was quite young. What a great marvel!

Chinnabomma, Raja of  Vellore, invited Appayya and Acchan Dikshitar to  his  capital after the  death of  Rangaraja, who was the Chief Pundit of the State. Srinivasa Thathachari, the Dewan, had great dislike for the worshippers of Lord Siva. He censured the devotees of Lord Siva. Appayya praised the Siva Lilas and the glory of Lord Siva.

Appayya was very intelligent. He  was a  master logician. He was well-versed in grammar, metaphysics and other scien- ces. He was a master in all branches of learning. His exposi- tion of Vedanta was unique. He cleared the doubts of all. His name and fame spread far and wide. The Rajas of Thanjavur, Kalahasti and Tirupathi invited him.

Marriage

Ratna Kheta Srinivasa Dikshitar, an  erudite scholar in Sanskrit, a devotee of Kamakshi Devi, Kancheepuram, was the Chief Pundit of  the  Court in  the  Chola kingdom. The Chola king asked the Pundit, “O Pundit, what is the day today?”. The Pundit replied, “Today is Full Moon day”. But, really, it was New Moon day. Everybody laughed. Srinivasa Dikshitar felt greatly mortified. He was a true devotee of Kamakshi Devi. Her grace was fully upon him. Srinivasa prayed to Her. The Devi appeared before Srinivasa. gave him one of Her ear- rings and asked him to throw it in the sky. Srinivasa acted ac- cordingly. The ear-ring attained the form of a full moon and shone brilliantly. The king, the ministers and other people wit- nessed this marvellous scene and were struck with amazement. The king’ made Srinivasa sit on the golden throne, adorned him with jewels and honoured him highly.

Srinivasa came to  know that Appayya was a  great scholar. He wanted to defeat him. He proceeded to Kancheepuram to  propitiate Kamakshi Devi in  order to  get Her  blessings. He  did  severe Tapas. The Devi appeared before him and said, “O Bhakta, choose your boons from Me”. Thereupon Srinivasa said, “Let all the Kalas be seated on my tongue. I have to conquer Appayya, who is a great scholar and orator, through Thy grace and help only. The whole world knows my name and fame. Please help me to keep up the same”.

The  Devi replied, “O  Bhakta, Appayya is  not  an  ordinary human being. He is verily the incarnation of Lord Siva. I am verily your form. Do  not  enter into a  controversy with him. Give your daughter Mangalambika in marriage to Appayya and become the revered father-in-law to him. Then only your desire will be fulfilled”.

At  the  same time, Lord Siva appeared in  Appayya’s dream and said, “O child, go to Kancheepuram. Srinivasa will give his  daughter in  marriage to  you”.

Appayya went to  Kancheepuram immediately and lived there. Srinivasa took his  daughter and reached Appayya’s residence. Appayya honoured Srinivasa duly with Arghya, Padya, Asana, etc. Srinivasa said, “The Devi has ordered me to  give my  daughter in  marriage to  you. O  Appayya, please marry her and attain fame, prosperity and tranquillity”.

Appayya married Mangalambika. He  led  the life of  a householder. He  gave education to  all  the  students who came to  him  from different parts of  the  land. He  disseminated Siva Bhakti and sang the  praise of  Lord Siva. The king learnt Dharma from Appayya. Appayya spread Sanskrit learning far and wide.

Appayya had  two  daughters. Mangalamba, the  younger daughter, was a great devotee of Lord Siva. Neelakanta was Appayya’s grandson.

The Soma Yajna sacrifice
Appayya, known also as  Dikshitendra, performed Soma Yajna to propitiate Chandramauleswara. He performed the Vajapeya sacrifice in Kancheepuram. Seventeen horses were sacrificed. Some scholars alleged that  the  sacrifice was an  act of violence. But Appayya showed to the audience that the chanting of  Vedic hymns and Mantras purified everything and gave Salvation to  the  horses. The spectators saw the  horses leaving the gross bodies and ascending to  heaven amidst praises by  Siddhas, Charanas and Gandharvas. From the  sky they praised Appayya and said, “On account of  thy  grace, we have been fortunate to  enter heaven”. The doubts of  the scholars were removed now.

Several kings came to  pay homage to  Appayya and to receive his  blessings, but Chinnabomma, Raja of  Vellore, who was deluded by  the  evil counsel of  his  minister Thathacharya, did not come. He later on   repented very much for not attending the  grand Vajapeya Yajna. Chinnabomma came to know of the extraordinary merits and remarkable spiritual glory of Appayya. He wanted to bring Appayya to his State. He sent several scholars to invite Appayya. Appayya accepted the invitation and went to Vellore. Chinnabomma honoured Appayya. He constructed a hermitage called “Sarvato Bhadram” for Appayya. Appayya became the Premier. Thathacharya became very, very jealous of  Appayya.

Thathacharya’s evil deeds

The Ranis fell  ill  on  account of witchcraft done by some persons through the instigation of  Thathacharya. Appayya cured them. Thathacharya troubled Appayya in various ways. . He bribed the priest of the Vishnu temple to poison Appayya. The priest mixed the poison in the Charanamrit and gave it to Appayya. Appayya prayed to Lord Hari. The poison was converted into nectar.

Thathacharya planned to  kill  Appayya. He  wrote a letter to  Appayya and forged the  signature of Chinnabomma. In  that letter Chinnabomma’ requested Appayya to  see  him at  dead of night. Thathacharya ordered the commander to  send the soldiers with swords in their hands to kill Appayya. Appayya proceeded to meet the Raja. The soldiers were ready to kill Appayya. As soon as they saw Appayya, they stood rooted to the spot unable to move. They became like pillars, with swords in their hands.

Once Appayya was proceeding to  Virinchipuram with his disciples to attend the Margasahaya festival. On the way he was encircled by dacoits set  up  by. Thathacharya. Thathacharya also was in  the  company of  the  dacoits. Appayya wanted to teach them a  lesson. Sparks of  fire came from his  eyes and burnt them up. All were reduced to ashes. Then the compas- sionate Appayya touched the ashes with his hands. All were brought back to life. Thathacharya addressed Appayya thus: “OQ Lord! I am a great sinner. I have done you great harm. I prostrate at your holy feet. You are my sole refuge. Pardon me and protect me”. As Thathacharya surrendered himself at the feet of Appayya, all his sins were wiped away. He became a great friend of Appayya. All his inimical thoughts vanished. Appayya asked Thathacharya to go to Pakshi Tirtha and worship the God there for forty-eight days. Thathacharya acted accordingly. He reconstructed the temple also.

Pilgrimage

Appayya constructed a   temple in  Adayapalam and installed Kalakanteswara for  his  daily worship. He  went on  a pilgrimage and visited Nandi Hills, Madhyarjuna, Pancha- nadam (Thiruvaiyaru), Madurai, Rameswaram, Sivagangal, Jambukeswaram, Srirangam, Swetharanyam, Kancheepuram, Kashi, Vedaranyam, Mathrubhuteswaram, Chidambaram, Viruddhachalam, Tiruvannamalai, Virinchipuram and other places.

Once Appayya’s wife, admirers and pupils requested him to  show his real Svarupa. Appayya agreed. He sat  on Siddhasana and entered into Samadhi suddenly. A  lustrous Purusha, Lord Siva Himself, rose from the  body of Appayya. He was adorned with Rudraksha and Vibhuti and bore various divine weapons.

Miracles

Once Appayya was suffering from high fever. The king Chinnabomma came to  see  Appayya. Appayya transferred his disease to  a  deer-skin. The deer-skin commenced to  shiver with fever. The Raja was struck with intense amazement.

A  miracle happened in  Kancheepuram. Appayya per- . formed the Pasubandha sacrifice in Kanchecpuram. All the Pitambaras and other ornaments which were sacrificed in the sacred fire were seen on the Murti of Varadaraja. The fire in the  sacrificial Kund rose up  in  the  sky and proclaimed the glory of  Appayya. It presented to  Appayya all  the  Pitambaras which had been sacrificed by him. Narasimha, the King of Thanjavur, and several others witnessed this scene.

Last days

Appayya went to  Chidambaram and  stayed there for  some time. He said that his grandson Nilakanta would become minister to  the Pandyan king at   Madurai and establish Sivadvaita.

On  the  Chaitra Purnima day  of the  Margasirsha month, in his seventy-second year, Appayya attained oneness with Nataraja of Chidambaram.

His life and works

Sri  .Sankaracharya, himself an  incarnation of  Lord Siva, entered the fourth order of  life, viz., Sannyasa, in  his  early years and taught the  people the  glory and importance of  that order. So also, Srimad Appayya Dikshitar, an Amsavatara of Lord Siva. entered the second order. viz., Grihasthashrama, and taught the people of the world the method of salvation in and through that Grihasthashrama. Sri Sankaracharya, though he followed the Nivritti Marga, did not ignore the Pravritti Marga (the path of action). He says in his Sadhana Panchaka: “Vedo Nityamadheeyataam Taduditam Karma Swanushteeyataam. Learn and teach the Vedas and perform Karma in accordance with their injunctions’. Even so, Srimad Appayya also did not ignore Nivritti or Sannyasa. He is the famous author of many Vedantic texts which contain the essence of  all  the  Upanishads. He  also initiated a  number of deserving people in  the  path of  Nivritti, though by  example and precept, he  favoured more the progressive method of entering the fourth order of  life after passing through the second and the third orders.

We  find the  following quotation in  Sivarahasya in  support of the statement that Sri Sankaracharya was an incamation of Lord Siva: “Chaturbhi Saha Sishyaisthu Sankarovatarishyatt. With four disciples Sri  Sankara will incamate”. Even so,  in  the case of Dikshitar also, we find in the same scriptural text: “Dikshitopi Bhavet Kashchitch Chaivaschandogyavamsaja’.

Various were the reasons and purposes for which Appayya incarnated. The first was the establishment of  the Sanatana Dharma as  proclaimed in  the  scriptures through an active following of the four orders beginning with Brahmacharya and through making others follow this righteous course. Spreading the knowledge of Advaita Vedanta was the second. Re-establishment of the supremacy of Advaita philosophy as propounded by Sri Sankara in his Bhashya on the Brahma Sutras of Vyasa, through a critical examination of the Dvaita and the Visishtadvaita schools, was another. Appayya Dikshitar gave a new life and orientation to Saivism in South India. He made people tread the path of devotion. By his own exemplary life he converted atheists, created a strong faith in them in the Vedic injunctions and in devotion to Lord Siva. He did not stop there. He went a step further and proclaimed in his work Sivarkamani Dipika that through the grace of the personal God alone could men get a taste for the study of the Vedanta philosophy.

No  one has  expounded Sri  Sankara’s philosophy so  cor- rectly and with the  same force and emphasis as  Sri  Appayya has  done. Sri  Appayya has  fully conveyed to  the  readers the thoughts of  Sri  Sankara in  his  inexhaustible commentaries on the Brahma Sutras and other Advaitic texts. Those who study Appayya Dikshitar’s works in  their original Sanskrit version will agree with this statement.

Appayya Dikshitar held an   impartial view on   other religions and philosophies. A  study of  his  book Chaturmata Sara Samgraha shows clearly that he  was free from all prejudice towards the other schools of  thought, viz., the Dvaita, the  Visishtadvaita and the  Suddha Advaita schools. Appayya Dikshitar had  no  prejudice against any  Devata either.

The honorific term Dikshitendra, without any adjective, connoted Sri  Appayya Dikshitar only and none else.

Appayya Dikshitar is  the  reputed author of  more than a hundred and four works, representative of all branches of knowledge in  the  Sanskrit language and literature. He  attained his great fame mainly by his works on Vedanta. All the schools of Vedanta have drawn unique and unrivalled authority and support from his pen. Of his Vedanta works, the Chatur- mata Sara Samgraha is justly famous for the even-handed jus- tice with which it has expounded the tenets of the four great schools—Dvaita, Visishtadvaita, Sivadvaita and Advaita. In al- most all branches of Sanskrit learning and literature—poetry, rhetoric, philosophy, etc..—Appayya Dikshitar’s name was peerless among his contemporaries. For that matter, it was so for decades after him and it is so even today. Kuvalayananda of Appayya Dikshitar is generally the first work of rhetoric that is put in the hands of students, although Pundit Jagan- natha, his contemporary and rival, levelled some shafts on it in his Rasagangadhara. Appayya Dikshitar’s poems in praise of Siva are great favourites among the worshippers of Siva. Dikshitar has also written a learned commentary entitled Parimala on Vedanta; it is a standing monument of his philosophic erudition.

Appayya Dikshitar was well known as  a  great controver- sialist in all domains of knowledge. The distinguishing mark of his  greatness was his  supreme and  unassailable presentation of  his  opponent’s view in  the  clearest manner possible. And this was achieved in  a  pre-eminently high degree in  Chatur- mata Sara Samgraha. It contains, in epitome, in four sections, the four schools of Vedanta—the Dvaita, the Visishtadvaita, the Sivadvaita and Advaita. The work is in the form of a run- ning commentary, in prose and in verse, on the Brahma Sutras of Badarayana, treated topically under the several Adhikaranas. In this work, Appayya Dikshitar interprets each school of Vedanta according to the most ardent expounder of that school without in the least disclosing his own personal inclination.

Appayya Dikshitar composed this famous work when he was the  court poet of  King Chinnabomma.

Each section of  the  Chaturmata Sara is known by an  in- dividualistic name also. The section on  Dvaita is  termed Nayamuktavali. The second section on  Ramanuja’s Visisht- advaita is  called Nayamayukhamalika. The third section is  on Srikanta’s system and  is called Nayamanimala. The fourth sec- tion is  an  exposition of  Sri  Sankara’s Advaita system and  is called Nayamanjari.

Appayya Dikshitar’s masterly works, Sivarkamani Dipika and Parimala, dealing with Sivadvaita and Advaita, speak of Appayya’s distinguished ability in expounding both the philosophies. Here he opposes strongly both the Dvaita and the Visishtadvaita schools in  unmistakable terms. His Madhava- tantramukha Mardana is a highly provocative work criticising the tenets of the Dvaita schools; and in his Ramanujasringabhanga, he controverts the doctrines of Ramanuja with a masterly thoroughness which is all his own. At the same time, Appayya has written works like Nayamuktavali and Nayamayukhamalika which portray the respective systems even better than their own adherents have ever done. This is sufficient proof of Sn Appayya’s genius. Appayya could hold his own, and at the same time, expound his opponent’s point of view in the most un- prejudiced and authoritative manner.

The Nayamanjari is fully composed in  verse, each Adhi- karana of  the  Brahma Sutras being represented by at  least two Slokas, one putting forth the Purva Paksha and the other the Siddhanta. Appayya Dikshitar has  followed Sri  Sankara closely in his commentary. The distinguishing feature and merit of the Nayamanjari lies in the 386 stanzas of the work being com- posed in more than 182 different metres, many ot which are rare and not easily met with in standard works.

Appayya Dikshitar was a  mighty intellect. Great is  the reverence paid to  him even now. In  his  own time he  was equally revered. Once he  went to  the  village which was the birthplace of his  wife. A grand reception was accorded to  him by  the  villagers who were proud of  calling him as  one of themselves. There was great excitement. “The great Dikshitar is  coming amongst us.” There was no  other talk among the villagers for  many days before Dikshitar’s expected arrival. At  last the  great day came and the  distinguished guest— Dikshitar—was greeted by  crowds of  people who flocked to have a  sight of  the  grand lion. An  old  dame, curious to  a  de- gree, came out  staff in  hand, to  see the  phenomenon; with the freedom that is conceded to  one of her  age, she made her  way easily through the  crowd and looked at  him steadily for  some minutes. Dim recollections of  a  face floated in  her mind. Definitely recalling the  face she  said: “I  have seen this face somewhere. Wait. Oh yes, are you not the husband of Achha?”. The great scholar confirmed her surmise with a smile. The good old  lady was disappointed; with her  face and spirits. fallen, she retraced her steps homeward remarking, “What ado to  make! Just Achha’s husband!”. Appayya summarised a  world of wisdom when he  perpetuated the  inci- dent in  a  half-verse—“Asmin Grame Achha Prasiddha. In  this village, the  name and  precedence are  Achha’s”.

Appayya Dikshitar is  considered as  an  Avatar of  Lord Siva. When he  went to  the  Tirupathi temple in  South India, the  Vaishnavas refused him admission. The next morning they found the Vishnu Murti in the temple changed into Siva Murti. The Mahant was much astonished and startled, and he  asked pardon of Appayya Dikshitar and  prayed to  him to  change the idol again into Vishnu Murti.

Dikshitar was a  great rival of  Panditaraja Jagannatha in the  field of poetry. Appayya had  no  independent views on  the doctrinal side of  Sankara-Vedanta, but carried on  fierce con- troversiés with the  followers of  Vallabha at  Jaipur and other places. Siddhantalesha, written by Appayya Dikshitar, is a most admirable digest of the doctrinal differences among the followers of Sankara. No doubt, Appayya Dikshitar is among the greatest spiritual luminaries India has ever produced. Though a detailed account of his life history is not available, his works are sufficient testimony to his greatness.

After Sri  Sankara, the  world has  not  seen a  genius—a Yogi, Bhakta and scholar—like Sri Appayya.

POTANA

Potana lived between 1400 A.D. and 1475 A.D. in  a village called Ontimitta in Cudappah District, Andhra Pradesh. He  was originally an  illiterate without any  formal schooling. While grazing cattle in the fields one day, Yogi Jitananda met him and initiated him. By  the  Yogi’s blessings Potana got  his intellectual awakening along with spiritual knowledge.

Potana is  held in  great’ esteem and  reverence all  over the Telugu country. Potana’s Bhagavatam is  a  famous book. It is written in Telugu verse. Narayana Satakam, Bhoginidandakam and  Virabhadra Vijayam are  the  other works of Potana.

Potana was-born in  a  poor Brahmin family. His  father’s name was Kesana. Lakshmamma was the  mother of  Potana. Though Potana was poor, he  entertained his  guests whole- heartedly. He was quite indifferent to his bodily comforts.

Potana was a  poet-saint. He  was a  devotee of Lord Rama. He  was an  ideal Bhakta. Lord Rama Himself appeared before Potana and  ordered him to  write the  Bhagavatam in Telugu.

Srinatha, the  great Pundit and  State poet, was  the  cousin of  Potana. One day he  went in  a  palanquin to  see  Potana. Potana was sitting in  his  fields and writing the  Bhagavatam and  his  son Mallana was busy at  the  plough. Srinatha asked the palanquin-bearers in front to leave off the palanquin. He showed to  Potana that he  could make the  palanquin go  as usual. Potana asked his son to unyoke the bull on one side of the  yoke. The plough went on  as  usual with only one bull. Srinatha next asked the bearers at the back to give up the palanquin. The palanquin moved as usual. Potana asked his son to unyoke the other bull also. The plough went on as usual. Srinatha asked Potana to pardon him for his arrogance and presumptuousness.

Srinatha suggested that Potana should dedicate his Bhagavatam to  the  king and  get  a  decent reward, which would remove his  poverty. Potana did  not  give a  definite reply. He kept silent.

Srinatha informed the  king that Potana had  consented to dedicate his  Bhagavatam to  him. The king was very much delighted when he  heard this happy news. He anxiously awaited the  arrival of Potana. But  Potana never turned up.

Potana considered the  reward of the  king as  mere straw and dedicated his  book to  Lord Rama Himself. The king was greatly enraged. He  persecuted Potana in  diverse ways. The king sent several soldiers to  capture Potana. The Lord assumed the  form of  a  boar and killed all  the  soldiers. The king ordered his  servants to  set  fire  to  Potana’s house. But  Sri Hanuman guarded Potana’s house and Lord Vishnu’s Chakra guarded Potana’s book. The king’s palace went up  in  flames.

Potana was driven away from the  village. The king lost his  wealth and kingdom. He  then repented very much for  all his  inhuman acts. He  recalled Potana, implored pardon and conferred on  him riches and presented to  him his  native village.

Srinatha made some comments on that chapter of Bhagavatam which dealt with the  rescue of  Gajendra. He asked how Lord Hari could proceed to  save Gajendra without His conch. Potana taught Srinatha a  lesson. He  concealed Srinatha’s son in  a  safe place and told Srinatha, when the latter was taking his  food, that his  son  had  fallen into a  well.

Srinatha gave up  his  meal and ran  to  the  well without washing “his. hands. Potana said to  Srinatha, “How can you save the  child without a  rope or  any other thing?”. He  then informed him that  his  son  was quite safe and  that he  wanted to  make him understand that the  anxiety of the  Lord was even greater than what he  felt  at  the  news of his  son’s fall  into  the well; and in  that state, the  thoughts of  the means for  rescue did  not  arise. This touched the  heart of  Srinatha. He  leant a good lesson and  became a devotee of the  Lord.

Potana spent the  rest  of his  life  in  the  service of the  Lord and attained the region of eternal bliss.

Women Saints

MIRA BAI

Mira is  regarded as  an  incarnation of  Radha. She was born in Samvat 1557 or 1499 A.D. in the village Kurkhi, near Merta, a small state in Marwar, Rajasthan. Mira was the daughter of  Ratan Singh Ranthor and the  grand-daughter of Dudaji of Merta. The Ranthors of Merta were great devotees of Vishnu. Mira Bai was brought up amidst Vaishnava influence, which moulded her life in the path of devotion towards Lord Krishna. She learnt to worship Sri Krishna from her childhood. When she was four years of age, she manifested religious tendencies. Once there was a marriage © procession in front of her residence. The bridegroom was nice- ly dressed. Mira, who was only a child, saw the bridegroom and said to her mother innocently, “Dear mother, who is my bridegroom?”. Mira’s mother smiled, and half in jest and half in earnest, pointed towards the image of Sri Krishna and said, “My dear Mira, Lord Krishna—this beautiful image—is your bridegroom”.

Child Mira began to  love the  idol of  Krishna very much. She spent much of her time in bathing and dressing the image. She worshipped the  image. She slept with the  image. She danced about the  image in ecstasy. She sang beautiful songs in front of the image. She used to talk to the idol.

Mira’s father arranged for her marriage with Rana Kumbha of Chitore, in Mewar. Mira was a very dutiful wife. She obeyed her husband’s commands implicitly. After her household duties were over, she  would go  to  the  temple of Lord Krishna, worship, sing and dance before the image daily. The little image would get up, embrace Mira, play on the flute and talk to her. Rana’s mother and other ladies of the house did not like the ways of Mira, as they were worldly-minded and jealous. They were all annoyed with her. Mira’s mother- in-law forced her to worship Durga and admonished her often. But Mira stood adamant. She said, “I have already given up my life to my beloved Lord Krishna”. Mira’s sister-in-law Udabai formed a  conspiracy and began to  defame the innocent Mira. She informed Rana Kumbha that Mira was in  secret love with others, that she with her  own eyes had witnessed Mira in  the  temple with her  lovers, and  that she would show him the  persons if  he  would accompany her one  night. She further added that Mira, by  her  conduct, had brought a  great slur on  the  reputation of  the  Rana family of Chitore. Rana Kumbha was very much enraged. He straightaway ran with sword in  hand towards the inner apartments of  Mira. Fortunately, Mira was not  in  her  room. A  kind relative of  the Rana checked him and said, “Look here Rana! Do  not  be  in  haste. You will repent later on. Consider well. Enquire into the  matter very carefully. Find out  the  truth. Mira is  a  great devotional lady. What you have heard now may be  a  wild rumour only. Out of  sheer jealousy some ladies might have concocted a  cock-and-bull story against Mira to  ruin her. Be  cool now”. Rana Kumbha agreed to  the  wise counsel of  his  relative. The Rana’s sister took him to  the  temple at  dead of  night. Rana Kumbha broke open the  door, rushed inside and  found Mira alone in her  ecstatic mood talking to  the  idol.

The Rana said to  Mira, “Mira, with whom are you talking now? Show me this lover of yours”. Mira replied, “There sits He—my Lord—the Nanichora who has stolen my heart”. She fainted. There was a wild rumour that Mira was mixing very freely with Sadhus. She, no  doubt, had great regard for Sadhus and mixed freely with them. Mira never cared a bit for the meaningless scandals. She stood unruffled.

Mira was persecuted in various ways by the  Rana and  his relatives. She got the same treatment which Prahlad got from his father Hiranyakasipu. Hari shielded Prahlad. Here, Sri Krishna always stood by the side of Mira. Once the Rafa sent a cobra in a  basket to  Mira with the  message that  it contained a garland of flowers. Mira took her bath and sat for worship: After finishing her meditation, she opened the  basket and found inside a lovely idol of Sri Krishna and a garland of flowers. Then the  Rana sent her  a  cup  of poison with the  mes- sage that it  was nectar. Mira offered it  to  Lord Krishna and took it as  His  Prasad. It was real  nectar to  her.  Then the Rana nt a  bed of  nails for  Mira to  sleep on.  Mira finished her worship and slept on the bed of nails. Lo! The bed of nails was transformed into a bed of roses.

When Mira was thus tortured by  her  husband’s relatives, she sent a letter to Tulsidasji and asked the advice of the saint. She wrote thus: “All my relatives trouble me, because I move amongst Sadhus. I cannot carry on my devotional practices in the house. I have made Giridhar Gopal my friend from my- very childhood. I am strongly attached to Him. I cannot break that attachment now”.

Tulsidasji sent a  reply: “Abandon those who do  not  wor- ship Rama and Sita as  if they are  your enemies, even though they are your dearest relatives. Prahlad abandoned his father; Vibhishana- left his brother Ravana; Bharata deserted his mother; Bali forsook even his  Guru; the  Gopis, the  women of Vraja, disowned their husbands in order to attain the Lord. Their lives were all  the  happier for  having done so.  The opinion of holy saints is that the relation with God and love of  God alone is  true and eternal; all  other relationships are unreal and temporary”.

Once Akbar and his  court musician Tansen came in disguise to Chitore to hear Mira’s devotional and inspiring songs. Both entered the temple and listened to Mira’s soul- stirring songs to their heart’s content. Akbar was really moved. Before he  departed, he  touched the  holy feet of  Mira and placed a  necklace of emeralds in front of the  idol as  a  present. Somehow the news reached the Rana that Akbar had entered the temple in disguise, touched the feet of Mira and even presented her a necklace. The Rana became furious. He told Mira, “Drown yourself in the river and never show your face to the world in future. You have brought great disgrace on my family”.

Mira obeyed the  words of her  husband. She proceeded to the river to drown herself. The names of the Lord “Govind, Giridhari, Gopal’ were always on her lips. She sang and danced in ecstasy on her way to the river. When she raised her feet from the ground, a hand from behind grasped her. She turned behind and saw her beloved Krishna. She fainted. After a few minutes she opened her eyes. Lord Krishna smiled and spoke to  her  these words: “My dear Mira, your life  with this mortal husband is  over now. You are absolutely free. Be cheerful. You are  Mine. Immediately proceed to  the  bowers of Vraja and  the  avenues of  Brindavan. Seek Me  there, my  child. Be quick”. He then disappeared.

Mira obeyed the divine call immediately. She walked barefoot on the hot sandy beds of Rajasthan. On her way, she was received by many ladies, children and devotees with great hospitality. She reached Brindavan. She found out her Flute- bearer there. She went about Brindavan begging for  her  food and worshipped in the Govinda Mandir which has since be- come famous and is  now a  place of  pilgrimage. Her  devotees of  Chitore came to  Brindavan to  see Mira. Rana Kumbha came to Mira in the disguise of a mendicant, revealed himself and  repented for  his  previous wrongs and cruel deeds. Mira at once prostrated before her husband.

Jiva Gosain was the head of  the Vaishnavites in Brindavan. Mira wanted to have Darshan of Jiva Gosain. He declined to see her. He sent word to Mira that he would not allow any woman in his presence. Mira Bai retorted: “Everybody in  Brindavan is a  woman. Only Giridhar Gopal is Purusha. Today only I have come to know that there is another Purusha besides Krishna in  Brindavan”. Jiva Gosain was put to shame. He thought that Mira was a great devotio- nal  lady. He at  once went to  see Mira and paid her due respects.

Mira’s fame spread far  and  wide. So  many princesses and queens have come and gone. So many Ranis, Kumaris and Maharanis have appeared on  the stage of  this world and vanished. How is it that the queen of Chitore alone is still remembered? Is this on account of her beauty? Is this on account of her  poetic skill? No.  It is on  account of her  renun- ciation, one-pointed devotion to Lord Krishna and God-realisa- tion. She  came face to  face with Krishna. She conversed with Krishna. She ate  with Krishna—her Beloved. She drank the Krishna-prema-rasa. She has sung from the core of her heart the  music of  her  soul, the  music of  her  Beloved, her  unique spiritual experiences. And she has sung songs of surrender and Prem.

Mira had the  beautiful cosmic vision. She  saw Krishna in the  tree, in  the  stone, in  the  creeper, in  the  flower, in  the  bird, in  all  beings—in everything. As  long as  there is  the  name of Krishna, there will be  the  name of Mira also.

It  is  extremely difficult to  find a  parallel to  this  wonder- ful  personality—Mira—a saint, a  philosopher, a  poet and  a sage. She  was a versatile genius and  a  magnanimous soul. Her life  has  a  singular charm, with extraordinary beauty and  mar- vel.  She  was a princess, but  she  abandoned the  pleasures and luxuries incident to her high station, and chose instead, a life of poverty, austerity, Tyaga, Titiksha and  Vairagya. Though she was a  delicate young lady, she  entered the  perilous journey on the spiritual path amidst various difficulties. She underwent various ordeals with undaunted courage and intrepidity. She stood adamant in  her  resolve. She  had  a  gigantic will.

Mira’s sonys infuse faith, courage, devotion and love of God in  the  minds of the  readers. They inspire the  aspirants to take to  the path of  devotion and they produce in  them a marvellous thrill and a melting of the heart.

Mira’s earthly life  was full of  troubles and difficulties. She was persecuted. She was tormented and yet she kept up an undaunted spirit and a balanced mind all through, by the strength of her  devotion and  the  grace of her  beloved Krishna. Though she  was a  princess, she  begged alms and lived some- times on  water alone. She led a  life  of  perfect renunciation and self-surrender.

Mira had Raganuga or  Ragatmika Bhakti. She never cared for  public criticism and  the  injunctions of  the  Shastras. She danced in  the  streets. She did  no  ritualistic worship. She had spontaneous love for  Lord Krishna. She did  not  practise Sadhana-bhakti. From her  very childhood she  poured forth her love on Lord Krishna. Krishna was her husband, father, mother, friend, relative and Guru. Krishna was her Prananath. Mira had finished the preliminary modes of worship in her previous birth.

Mira was fearless in  her nature, simple in  her habits, joyous in  her  disposition, amiable in  her  deportment, graceful in her behaviour and elegant in her demeanour. She immersed ‘herself in the love of Giridhar Gopal. The name of Giridhar Gopal was always on  her  lips. Even in  her  dreams, she  lived and  had  her  being in  Sri  Krishna.

In  her  divine intoxication, Mira danced in  public places. She  had  no  sex-idea. Her  exalted state could not  be  adequately described in  words. She was sunk in  the  ocean of  Prem. She had no  consciousness of  her body and surroundings. Who could gauge the  depth of  her  devotion? Who could understand her internal Premamaya state of  Maha-bhava? Who could measure the  capacity of  her  large heart?

Mira wafted the  fragrance of  devotion far  and wide. Those who came in  contact with her  were affected by  her strong current of  Prem. Mira was like Lord Gauranga. She was an  embodiment of  love and innocence. Her heart was the temple of  devotion. Her face was the  lotus-flower of  Prem. There was kindness in  her  look, love in  her  talk, joy in  her discourses, power in  her  speech and fervour in  her  songs. What a  marvellous lady! What a  wonderful personality! What a  charming figure!

Mira’s mystic songs act as  a  soothing balm to  the wounded hearts and tired nerves of those who toil in this world with the heavy burden of life. The sweet music of her songs exerts a  benign influence on  the  hearers, removes dis- cord and disharmony, and lulls them to sleep. Mira’s language of love is so powerful that even a downright atheist will be moved by her devotional songs.

Mira acted her  part well on  the  stage of  the  world. She taught the  world the  way to  love God. She rowed her  boat dexterously in  a  stormy sea  of  family troubles and  difficulties and  reached the  other shore of  supreme peace and absolute fearlessness—the kingdom of  supreme love. She belonged to the gentle fair sex and yet how undaunted in spirit and how courageous she was! Though she was young, she bore the persecutions silently. She endured the piercing taunts and sarcastic criticisms of the world bravely. She has left an, indelible impression on the world and her name will be handed down to posterity.

From Brindavan, Mira proceeded to  Dwaraka. There she was  absorbed in  the  image of  Lord Krishna at  the  temple of Ranchod.

SAKUBAI

Krar is  a  village on   the banks of  the Krishna in Maharashtra. There lived in  the  village a  Brahmin with his wife, son and daughter-in-law. The name of  the  daughter-in- law  was Sakubai.

Sakubai was a  great devotee of  Lord Krishna of  Pandhar- pur. The Name of  the  Lord was always on  her  lips. She was obedient, humble, simple, and virtuous. Her mother-in-law was cruel, egoistic and stone-hearted. The Brahmin and his  son were entirely in  the hands of  that woman. They treated Sakubai very harshly.

Sakubai discharged her household duties well. She worked very hard and yet the mother-in-law abused and kick- ed  her. She never gave Sakubai a  full meal. Sakubai had  to eat stale things. She bore everything very patiently. She never opened her  lips. She could not  open her  heart to  her  husband as he was under the control of his mother. Sakubai was al- ways cheerful. She reflected within herself thus: “I am highly grateful to the Lord, because if I had been placed in prospe- rous conditions, I would have forgotten Him”.

A  woman in  the  neighbouring house one day said to Sakubai, “My dear sister, I pity you. Have you not  got  your parents? How is  it  that none of  them ever turns up  to  see you?”. Sakubai smiled and said, “My parents live in Pandharpur. Lord Krishna is  my father. Rukmini is  my mother. They have countless children. So they have torgot- ten me. But I am sure they will come to me one day and remove my difficulties”.

Pandharpur is  a  sacred place of  pilgrimage. A  big  fair  is held there on the eleventh day of the moon in Ashada. People from various places assemble there to  get  Darshan of  Lord Vittala. Devotees of the  Lord, with small flags in  their hands, proceed to Pandharpur through the village Krar. They chant the Lord’s Name, play on their cymbals and guitars and dance.

Sakubai saw a  party of devotees. She had  a  strong desire to  visit Pandharpur along with that party. It was not  possible for  her  to  get  permission from her  people, but  she  joined the party.

A  woman of  the  neighbouring house who saw Sakubai joining the party at once reported to her mother-in-law. The mother-in-law asked her son to bring Sakubai back to the house. The son caught hold of Sakubai’s hair and dragged her to the house. He abused her and kicked her several times on the  way.

The Brahmin, his  wife and his  son tied Sakubai to a  pil- lar with a strong rope. Sakubai prayed to the Lord: “O Vittala of Pandharpur, I wanted to tie myself to Thy lotus feet, but I am tied here with a rope. My body is tied up here, but my mind is ever free. My mind is ever fixed at Thy lotus feet. I am afraid neither of death nor of bodily tortures. I wish to have Thy Darshan at any cost. Thou art my Father, Mother, Guru, Protector—my All. O Merciful Lord, will You not grant my humble prayer?”.

If the  prayer comes from the  core of the  heart, it is heard . by  the Lord. He  responds to  the prayer immediately. The prayer of  Sakubai pierced the  heart of  Lord Krishna. He  was moved at  once. He  took the form of  a  woman, appeared immediately before Sakubai and said, “Beloved sister, [ am going to Pandharpur, will you not go there?”. Sakubai said, “How can  I go  when I am  tied  to  the  pillar? Certainly I have a strong desire to go there”.

The woman said, “Dear sister, I am  your friend. I will  get myself tied up  here in  your place. You can go  now to Pandharpur”. She removed the  rope, let  Sakubai free and  tied herself up  in  Sakubai’s place. Sakubai was at  Pandharpur in  a moment through the  grace of  the  Lord. Her joy knew no bounds. She  thought within herself, “I am  truly blessed by the Lord. J am  freed not  only from the  bond of the  rope, but  also from the bonds of life. How happy I am!”.

The Lord assumed the  form of  Sakubai and became a slave of His devotee. The Lord of the three worlds, the chant- ing of whose Name loosens all  the  bonds of Maya, was Him- self that day in  bondage, because of  the  love of  a  devotee. How merciful He is!  The Brahmin, his wife and his son abused the  new Sakubai, but  the  Lord rejoiced.

Fifteen days passed. The new Sakubai was not  given even a  morsel of  food. The husband began to  feel a  little. He thought within himself: “If  she  dies, all  the  people will abuse me. I cannot get another wife, because all know that my parents are cruel”. He took pity on her and repented very much for his cruel action. He untied her and said, “Dear Saku, I have treated you cruelly. My parents too have given you lots of trouble. Now, please forgive us, take bath and take your meals”. The new Sakubai (the Lord) put her head down and heard all this like a devoted wife. The Lord thought that if he disappeared earlier, those people would treat the real Sakubai on her return in a worse manner. So He decided to stay and serve the family like Sakubai.

Sakubai took her  bath and prepared delicious food. All the  three took their meals. Saku took her food in  the  end. They al! admired Saku’s great skill in cooking. It was the first time that Saku took the same food as was taken by them. Saku massaged the feet of the mother-in-law and discharged the other duties very satisfactorily. Now the Brahmin, his wite and  the  son  were highly pleased with Saku.

The real Sakubai reached Pandharpur, took bath in  the Chandrabhaga and had Darshan of Vittala or Lord Krishna. She took the  vow of  never going away from Pandharpur. She was immersed in  divine bliss. She lost all  consciousness, dropped down and was dead.

A  Brahmin of  village Kiwal, which was near to  the  vil- lage Krar, was present in  the  temple. He  recognized Sakubai, took her dead body with the help of his friends and cremated it.

Rukmini, the consort of  Lord Krishna, was in  a  great dilemma. Her Lord was at Krar. He was acting the part of Sakubai, who was dead and whose body was already cremated. Rukmini thought within herself: “How can I get my Lord back from Krar?”. She created a new Sakubai through her Yogic power.

The new Sakubai had  a  dream. Rukmini said to  Sakubai in  her dream, “Dear Saku, you took a  vow not to  leave Pandharpur. Well, the body in  which you took the vow has already been cremated. I have given you a new body. Go back to your village. The Lord has blest you”.

Sakubai returned to  her  village. She met her  sister on  the river bank and said to her, “Dear sister, I had Darshan of the Lord through your help only. I am  grateful to  you. How can  | repay you for  all  that you have done for  me?”.

The Lord handed over the  pitcher to  Saku, told her  to carry water to her house and went away. Saku returned to her house with the pitcher of water and began to do the household work as usual. She was very much astonished to find a great change in  the  attitude of  her  mother-in-law, her  father-in-law and her husband towards her.

The next day, the  Brahmin of  Kiwal village came to  Krar to  announce the  news of  the  death of  Sakubai. He  found that Sakubai was doing her  household duties. He  was struck with wonder. He said to Sakubai’s father-in-law, “Your daughter-in- law  died at  Pandharpur. My  friends and I cremated her  body. I think that her ghost is moving about in your house”.

The father-in-law and the  husband of Sakubai said, “Saku has  been here all  the  time. She  never went to  Pandharpur. You might have cremated the  body of some other woman”.

The Brahmin of  Kiwal village said, “Now call your daughter-in-law and  enquire from her  whether she  had  gone to Pandharpur or not’.

The Brahmin said, “O  dear Saku, tell me  the  truth. Do not  be  afraid. Did you go  to  Pandharpur? Tell me  what all happened”.

Saku replied, “I  had  a  strong desire to  go  to  Pandharpur. When I was tied to the pillar, a woman, who resembled me very much, came to me, untied me, put herself in my place and asked me to go to Pandharpur. I did go to Pandharpur. I lost my consciousness before the image of Lord Vittala. In my dream Rukmini said, ‘Your body was cremated. I have given you  a  new body and a new life. Go  to  your native place’. I came back and met the woman at the riverside. She gave me the  pitcher to  carry home and  went away. I am  quite sure that the  woman was Lord Krishna Himself—Lord Panduranga. You people are all blessed, as you had Darshan of the Lord”.

The Brahmin, his  wife and their son thought that the woman must have been assuredly the Lord of  Pandharpur. They grieved very much for their wrong actions done to the Lord. All the three were purified by their contact with the Lord. Their heart was changed. They began to worship the Lord with great devotion. They said, “O Lord, forgive us. We had treated brutally Thy devotee Sakubai. We had ill-treated Thee also. O Lord of Compassion! Pardon us. We prostrate at Thy lotus feet. Save us. Protect us”.

They began to  worship Sakubai also.

RABIA

Hazrat Rabia was a  great woman-saint of Islam. She  had intense devotion to the Lord. She was pure and pious. She performed great penance.’ Her heart burned with the  fire of divine love. She lost herself in union with the Divine. She had devotion from her early youth.

Rabia was born at  Basra in  717 A.D. She was born in  a poor family. She had  three elder sisters. The parents died in  a famine soon after her  birth. Rabia was caught hold of  by  a man who sold her  in  slavery to  a  rich man.

While Rabia was walking in  the  street in  her  early youth, a man approached her. She ran away, fell down and broke her wrist. She bowed her head in the dust and said, “O Lord! [ am without father and mother. I am an orphan. I am poor. I am a slave. My wrist is broken. And yet I am not grieved by all these. | only wish to please Thee. I would be glad to know if Thou art pleased with me”.

Rabia’s master gave her  a  great deal of  hard work, and vet,  Rabia fasted all  day  and  spent a  great part of the  nights in prayer and meditation.

One night Rabia’s master heard some sounds and woke up.  He  looked down from his  window. He  saw Rabia in  the courtyard. She was bowing in  worship and her  master heard her  say. “O  my  adorable Lord! Thou knowest already my heart. My  eyes are  ever turned towards Thee. I wish to  wor- ship Thee always. Thou hast made me  a  slave. What can  [| do now? How can I serve Thee constantly? As  I am a  slave, | can  worship Thee only at  night”.

The master saw a  light above Rabia’s head which illumined the whole house. He was struck with wonder. He thought that Rabia was a  pious lady. The next morning he released her and begged her pardon. Thereupon she left the city  and  lived in  a  hut  in  the  desert. After sometime she  came to  Basra and lived there till  her  death at  the  age of  ninety years.

Rabia liked solitude very much. She led  a  very simple life. She embraced poverty all  through. She had  rich disciples, but  she  lived in  a  dilapidated hut. She had  one  or  two earthen plates, a  broken jar and one or  two small pieces of  cloth. She frequently fasted and  spent her  days and  nights in  prayer and meditation. Men and women went to  her  cottage to  get  her blessings and receive spiritual instructions. Rabia received many offers of  marriage. She said, “I  am  devoted to  God. I have no desire for human relations. [ am concerned with God. How should I need a husband with whom to be occupied? It does not please me to be distracted from Him even for a single moment”.

Miracles

Rabia laid great stress on  the  love of  God and worship for  His  sake alone, without any hope of  reward or  fear of punishment. To her, God was the Beloved. She taught that the lover must abandon everything including his  will and  be  total- ly resigned to the Divine Will. He must renounce ai! desires, even the desire for emancipation.

When Rabia was nearing Mecca, the  Kaaba left  its  place and came to welcome her. Rabia said, “It is the Lord of the house that I desire. What have I to  do  with the  house?”.

While Rabia was on  a  pilgrimage, her  camel died. She was left  behind by  the  caravan, but  the  camel came to  life again miracuiously.

One night there was no  light in  the  house. Some Sufis came to Rabia. Rabia blew on her finger which gave a light all  night. When she  walked on  the  hills, animals and  birds col- lected around her.

Anecdotes

At  a  gathering of  Sufis, Hassan said, “He is  not  sincere in  his  claim, who is  not  patient under chastisement of  his Lord”. Rabia said, “I smell egoism in his words”. Shaquq said, “He is not sincere who is not thankful for the chastise- ment of his Lord”. Rabia saw that something better than that was needed. Then Maiih Dinar said, “He is not sincere who does not  delight in  the  chastisement of his  Lord”. Rabia said, “Even this  is not  good enough”. They then asked her  to  speak. She said, “He is  not  sincere who does not  forget the  chastise- ment of  his  Lord”.

Rabia saw a  man with a  bandage round his  head. On enquiry he  told her  that he  had a  headache. She asked him how old  he  was. He  said that he  was thirty years old. She asked him, “Were you in  pain and  trouble for  the  greater part of  life?”. He  replied, “No, this is  the  first time I  have a headache”. She said, “For thirty years the  Lord kept your body fit  and you never bound upon it  the bandage of gratitude, but  for  one  night of pain in  your head you  bound it with a  bandage of complaint”.

One day Rabia gave a  man some money to  buy a  cloth. The man went away and returned. He asked her, “O lady! What colour shall I buy?”. Rabia said, “As it is a  question of colour, give me  the  money back. Colour relates to  the  senses”. She took the  money and  threw it in  the  river Tigris.

One day people saw Rabia running away with fire  in  one hand and a  bucket of water in  the  other. They asked, “O  lady, where are  you going?”. Rabia said, “I  am  going to  set  fire  to paradise and put  out  the  fire of  hell, so  that both veils may disappear for  the  pilgrims, and  their purpose may be  sure, and the  servant of  God may see  Him for  Himself alone without hope of  paradise and  fear  of hell”.

Rabia was asked why she  worshipped God. She replied, “Is  it  not  enough for  me  that I am  given hands to  worship Him? He  is worthy of worship without any  other motive”. On another occasion Rabia said, “I  have not served God for  fear of hell, for if I have, I would be a wretched hireling; nor from love of  paradise, for  then I would be  a  disloyal servant; nor have I served Him for the sake of reward. But I have served Him only for  the  love of Him”.

A  rich man offered to  give Rabia money. She said, “Verily I should be ashamed to ask for worldly things even from the  Lord to  whom the  world belongs. How can I ask from those to whom it does not belong?”.

Another built a  house for  Rabia and  requested her  to  live in  it.  She went there and admired the  decoration, but  at  once returned saying, “I  am  afraid I shall become attached to  the house and  would no  longer be  able to  occupy myself with my wish. My  only desire is  to  dedicate myself to  the  service of the  Lord”.

During her  illness, Rabia never complained. Once some- one asked her  to-pray for  mercy. She asked him, “Is  it  not God who wills this suffering?”. He  replied, “Yes”. She said, “Then why do  you bid  me  to  ask  for  what is  contrary to  His Will? It is not  good to  oppose our  Beloved”.

Somecne asked Rabia, “When is  the servant truly resigned to  God?”. She  said, “When his  pleasure in  misfortune equals his  pleasure in  prosperity’.

Some Sufis said, “The door is  opened to  him who knocks”. Rabia said, “How long will you knock? Who will open? Who closed it?”.

Someone asked Rabia, “What do  you desire?”. She  said, “I am a servant. What has a servant to do with desire? If I will a thing and my Lord does not will it, it would be want of belief. That shoud be willed which He wills so that you may be  His  true servant”.

AVA DAYAKKAL

The general belief among the  devotees of the  Lord is that Lord Siva Himself incarnated in  this world as  Sri  Jagadguru Adi Sankaracharya of  Kaladi; and that Mother Parvati incar- nated Herself as  Sri  Avadayakkal of Shenkottai, apparently to prove that women, too, could attain Self-realisation even in this Kali Yuga.

Avadayakkal was born of  a  pious Saiva Vadama couple of  Shenkottai in  South India. Even as  a  child she  showed signs of  a  high mental state. She would do  nothing voluntarily. For  everything she  had to  be  prompted. She would eat  what was given; she  would put  on  whatever dress was given. She would go  where she  was asked to  go;  and do  whatever she was told to  do.  She was married to  a  Brahmin boy even when she  was a  girl.

When Avadai came of  age, the  parents fixed a  date for her  nuptials. Avadai was dressed nicely for  the  occasion and led  into the  bridal chamber by her  relatives, who shut the  door and came away. Her husband was sitting on  the  bed and watching her. She would not  move from the  spot where she was left by  her relatives. The boy picked up  a  garland of flowers that was lying on  the  bed and smelt it.  There -was a venomous cobra in  the  garland and it  bit  him at  once to unconsciousness. Before long, the  husband was dead.

The next morning, in  accordance with the prevailing custom, the  ladies of  the  house came to  the  bridal chamber and opened the  door. To  their astonishment, the  girl Avadai stood there rooted to  the  same spot where she  had been left. They asked her why she merely stood there. She replied: “Why! You had  asked me  to  stand here!”. They looked at  the husband; they grew suspicious. When they went near the  bed, they found the  husband dead. They attributed this  to  the  girl’s evil  stars and  took the  girl  and  the  husband’s corpse out  of the room.

The obsequies were duly performed and the  girl’s head was shaven, ornaments removed and white cloth given. But Avadai did  not  have any feelings at  all  about the  loss of  the young husband. The world declared her a  widow, an embodiment of  inauspiciousness; forbidding her to  come out  of  her  room or  to  attend any festivities. Avadai would get up  very early in  the morning and go  to  the river for bath; for, she had to  return to  the house before the other people were up!

One morning Avadai went to  the  river to  take her  bath. Before bathing, she  picked up  a  mango leaf from the  sed of the  river to  clean her  teeth. The moment she applied that mango leaf to  the  teeth, she had a  strange transcendental experience.

It so  happened that  just that morning the  sage Ayyaval (a Gurubhai of the  world-renowned sage Sadasiva Brahman) was there, meditating underneath a  Peepui tree. He  had cleansed his  teeth on  the  banks of  the  same river and thrown away the mango leaf used by  him on  the  bed of  the  river. Avadai had used that leaf; and the  moment the  sage’s Ucchishia or  sacred remnant was swallowed by  her, the  little dirt that covered the Atma Jyoti in  her  was washed away. She at  once realised the Atman within. Instinctively she  walked to  the  feet of  the  sage under the  Peepul tree.

Avadai prostrated to  Ayyaval. Placing his  hand (Hastha- diksha) on  her  head, the  sage pronounced: “Brahma Satyam”. Avadai’s heart was illumined. She entered into Samadhi or that indescribable superconscious state. A  little while later Ayyaval gave her  a  Linga for  worship and  went away.

That very moment Sarasvati had taken her abode on Avadai’s tongue; and Avadai’s transcendental experience flowed through her tongue in the shape of divine, inspiring ‘songs. She astounded one and all in the town by her extra- ordinary wisdom. Whatever she said, whatever she sang, portrayed her inner illumination. People however considered that Avadai had gone mad and merely confined her to her room!

In  the  meantime, Avadai’s parents died. This gave Avadai a great independence of movement. She at once opened the door of  her  room and went out  into the  wide world—her own home! She went alone from place to  place—a young woman, singing wisdom, radiating wisdom, transmitting wiscom to  one and all  that came near her.

Avadai reached Tiruvananthapuram. As  usual she  had  her bath in  a  tank and wanted to  do  Linga Puja. The king, who had  heard of her  and  of her  regular worship of the  Linga with Bael leaves, had  sent her  a  basketful of golden Bael leaves for her  worship. Avadai bathed in  the  tank and set  about on  the bank to*perform the  worship with the  golden Bael leaves. As soon as  the  Puja was over, Avadai ‘collected the  Bael leaves and  threw them into the  tank as  Nirmalya (offered flowers), as is the  custom. The king was astonished to  hear this. He  under- stood the  great renunciation of  Avadai and her  Para Vairagya. To  Avadai, gold and  leaf  were the  same.

From Tiruvananthapuram Avadai went to  a  conference of the  heads of  religious sects. She thrilled the  audience with her supreme wisdom and established the  unity of  all  sects. They spoke derisively of  her  at  first, referring to  her  shaven head and  calling her,  “You Mottai!”. Avadai quickly retorted: “Who is  Mottai? Is  it my  body? Is  it my  mind? Is  it my  Prana? Is  it my  Jiva? Or,  is  it  my  Atma? Who am  I?  How can ‘I’  be Mottai?”. In  the  end they all  eulogised her  greatly for  her divine wisdom and prostrated to  her.

On  another occasion, the  king of a  State called Avadai to his  Durbar and offered to  marry her. “You, so  young and beautiful, should not  wander about like  this. Become my  wife and remain in  the  palace as  my queen with all  powers.” Avadai feigned to  agree to  this proposal provided the  king answered some questions she  would put  him. And the  ques- tions were so  grand and  sublime that the  king felt  ashamed of himself and  got  initiated into Jnana by her!

Avadai again met her  Gurudev, Sri  Ayyaval, and  joined his  group of  disciples. She was the  only woman member of the  group. The other disciples of  the  sage greatly ill-treated her.  She was treated more as  a  dog to  be  looked after with the remnants of  the  Ashram food than as  an  inmate. Sri  Ayyaval wanted to  teach them all  a  lesson.

One day, all  the  disciples of  Sri  Ayyaval rowed to  a sand-mound in  the  middle of  the  river Cauvery. They all meditated there. Ayyaval was on  the banks of  the river. Suddenly the  disciples felt  the  water-level rising. They quickly perceived the.  danger and wanted to  return. Avadai, however, was deep in  Samadhi. They wanted to  test  her  and  so  left  her there and  came away. Water was rising at  great speed. Soon it looked as  though Avadai would be  drowned. She had got  up from Samadhi and found that the others had gone away. She looked towards her Gurudev. He merely held up his arm to signal to her: “Stand there itself!”. Avadai obeyed!! And what a great miracle! Avadai stood there three days and the rising flood left just that much of the sand-mound where her feet rested! She returned when the flood went down after three days.

By  this and other similar incidents, every one in  the Ashram realised the greatness of this lady-saint. Later, Sri Ayyaval too  made no  secret of  her  glory. People began to flock to  her  for  her  blessings. She  sang and  sang: and  through her songs runs the current of  the divine wisdom of  the Upanishads.

Sufi Saints

JALAL-UD-DIN RUMI

Jalal-ud-din Rumi was a  Persian sage, saint and poet of great reputation. He was born at Balkh on 30th September, 1207 A.D. His father, Bahauddin Valad, was a  pious and cultured man. He was a famous professor, the principal of a college.

The family left  Balkh and  finally settled at  Qoriya.

Jalal was a  child prodigy with superhuman powers. The existence of  child prodigies gives the  clue to  the  truth that there is  reincarnation. Man gains only a  little experience and knowledge in  one span of  life. He  will have to  take several births before he  becomes a  genius or  child prodigy through accumulation of vast experiences through various incarnations.

Even when Jalal was a  boy of  six, he  had wonderful visions and spiritual experiences and he  exhibited marvellous Siddhis. After his father died, Jalal became a professor. As he was an extraordinary genius, students from various places came to study under him.


Later on,  Jalal married. He  met his  master Shams Tabriez, the  celebrated Sufi sage, at  Qoriya. Shams Tabriez liked Jalal immensely. He  gave Jalal spiritual instructions in  Sufism.

Sufism is  akin to  Vedanta. The Sufi sage has a  large heart. He embraces the whole humanity. He sees the Lord in all  names and  forms. He  has  cosmic vision. He  unites with all. His mercy is  unbounded. His love is  illimitable. He  is  an embodiment of love.

Jalal was extremely tolerant in. religious matters. He  had universal love and equal vision. He had Christian disciples also.

 Jalal’s two celebrated works are:  Diwani Shamsi Tabriez and Masnavi-i-Ma’navi. They are very inspiring, heart-melting and soul-stirring. Divine love breathes in every line of Jalal’s writings. There are clear instructions on how to develop divine love and how to attain union with the Lord.

Jalal-ud-din Rumi won the title of  Maulana. He  was respected by  the  rich and the  poor, the  aristocrats and the common people. His poems are  recited by  countless people. Even European scholars have great admiration for  Jalal. They regard him as  the  wisest of the  Persian Sufis and  the  greatest of  mystical poets. They consider him as  an  inspired sage of the  highest realisation.

The following are  some of Jalal’s essential teachings:

“Be pious. Eat  little. Sleep little. Speak little. Be  virtuous. Destroy evil qualities. Annihilate lust. Bear patiently insults and injuries done by  others. Shun the  company of  wicked men. Keep company with wise sages. Do  good to  people. Shun Siddhis as  they are  hindrances in  the  spiritual path.”

Jalal-ud-din Rumi passed away at  Ooriya in  1273 A.D.

The Sikh Gurus

GURU NANAK

Birth
Whenever there is  a  big catastrophe in  the land, whenever there is decline of righteousness, whenever there are oppression and chaos in  the  land, whenever the  faith of  the people in  God wanes, great men or  Saints appear, from time to  time, to  enrich sacred literature, to  protect Dharma, to destroy unrighteousness and reawaken the  love of  God in  the minds of  the  people. India was in  a  bad plight. Babar invaded India. His armies assaulted and sacked several cities. The ascetic captives were forced to  do  rigorous work. There was wholesale massacre everywhere. The kings were bloodthirsty, cruel and tyrannical. There was no  real religion. There was religious persecution. The real spirit of  religion was crushed by ritualism. The hearts of the people were filled with false- hood, cunningness, selfishness and greed. At such a time Guru Nanak came to the world with a message of peace, unity, love and devotion to God. He came at a time when there was fight between the Hindus and the Mohammedans— when real religion was replaced by mere rituals and forms. He came to preach the gospel of peace, brotherhood or the unity of  humanity, love and sacrifice.

Nanak, the  Khatri mystic and poet and founder of  the Sikh religion, was born in 1469 A.D. in the village of Talwandi on the Ravi, in the Lahore district of Punjab. On one side of the house in which Guru Nanak was born, there stands now the famous shrine called ‘Nankana Sahib’. Nanak has been called the ‘Prophet of the Punjab and Sind’. Nanak’s father was Mehta Kalu Chand, known popularly as Kalu. He was the accountant of the village. He was an agriculturist also. Nanak’s mother was Tripta. Even in his childhood, Nanak had a mystic disposition and he used to talk about God with Sadhus. He had a contemplative mind and a pious nature. He began to  spend his  time in  meditation and spiritual practices. He  was, by  habit, reserved in  nature. He  would eat  but  little.

Nanak’s education

When Nanak was a  boy of seven, he  was sent to  Gopal Pandha to  learn Hindi. The teacher told Nanak to  read a  book. Nanak replied, “What will it avail to  know all  and  not  have a knowledge of God?”. Then the  teacher wrote the  Hindi alpha- bets for  him on  a  wooden slate. Nanak said to  the  teacher, “Please tell  me, sir,  what books have you studied? What is the extent of  your knowledge?”. Gopal Pandha replied, “I  know mathematics and the accounts necessary for shopkeeping”. Nanak replied, “This knowledge wili not  in  any  way help you in  obtaining freedom”. The teacher was very much astonished at  the  words of  the  boy. He  told him, “Nanak, tell  me  some- thing which could help me  in  the  attainment of  salvation”. Nanak said, “O  teacher! Burn worldly love, make its  ashes into ink  and make the  intellect into a  fine paper. Now make the  love of God your pen, and  your heart the  writer, and  under the  instructions of  your Guru, write and meditate. Write the Name of the  Lord and  His  praises and  write, “He  has  no  limit this  side or  the  other’. O teacher! Learn to  write this  account”. The teacher was struck with wonder.

Then Kalu sent his  son to  Pundit Brij Nath to  learn Sanskrit. The Pundit wrote for  him ‘Om’. Nanak asked the teacher the  meaning of  ‘Om’. The teacher replied, “You have no  business to  know the  meaning of  ‘Om’ now. I  cannot explain to  you  the  meaning”. Nanak said, “O  teacher! What is the  use of  reading without knowing the meaning? I  shall explain to  you the  meaning of  ‘Om’”. Then Nanak gave an elaborate explanation of the  significance of ‘Om’. The Sanskrit Pundit was struck with amazement.

Nanak’s occupation

Then Kalu tried his  level best to  turn Nanak’s mind towards worldly matters. He put Nanak in the work of looking after the cultivation of the land. Nanak did not pay any atten- tion to his work. He meditated even in the fields. He went out to tend the cattle, but centred his mind on the worship of God. The cattle trespassed into a neighbour’s field. Kalu rebuked Nanak for  his  idleness. Nanak replied, “I  am  not  idle, but  am busy in guarding my  own fields”. Kalu asked him, “Where are your fields?”. Nanak replied, “My body is a  field. The mind is the  ploughman. Righteousness is  the  cultivation. Modesty is water for  irrigation. | have sown the  field with the  seed of the sacred Name of  the  Lord. Contentment is  my  field’s harrow. Humility is  its  hedge. The seeds will germinate into a  good crop with love and  devotion. Fortunate is  the  house in  which such a  crop is brought! O sir,  mammon will not  accompany us to  the  next world. It  has infatuated the  whole world, but  there are  few  who understand its  delusive nature”.

Then Kalu put  him in  charge of  a  small shop. Nanak distributed the  things to  Sadhus and poor people. He  would give away in  charity whatever he  could lay  hands on  in  his father’s house and  in  the  shop. Nanak said, “My shop is made of  time and space. Its  store consists of  the  commodities of truth and  self-control. | am  always dealing with my  customers, the  Sadhus and Mahatmas, contact with whom is_  very profitable indeed”.

When Nanak was fifteen years of  age, his  father gave him twenty rupees and said, “Nanak, go  to  the  market and purchase some profitable commodity”. Kalu sent his  servant Bala also to  accompany Nanak. Nanak and Bala reached Chuhar Kana, a  village about twenty miles from Talwandi. Nanak met a party of Fakirs. He thought within himself: “Let me feed these Fakirs now. This is the most profitable bargain I can make”. He purchased provisions immediately and fed them sumptuously. Then he came back to his house. The servant informed his master of his son’s bargain. Kalu was very  much annoyed. He  gave a  slap on  Nanak’s face.

The father thought that Nanak did not like sedentary work. Therefore he  said to  Nanak, “O  dear son! Ride on  a horse and do travelling business. This will suit you nicely”. Nanak replied, “Revered father! My trade is divine knowledge. The profits are the purseful of good deeds with which I can certainly reach the domain of the Lord”.

Then Kalu Chand told Nanak: “If  you do  not  like trade or business, you may serve in some office”. Nanak replied, “I am already a servant of God. I am endeavouring to do my duty honestly and whole-heartedly in  the  service of  my  Lord. I carry out  His  behests implicitly. I desire fervently to  get  the reward of  divine grace from the Lord by  serving Him untiringly and  incessantly”. On  hearing this, the  father became silent and  retired from there.

Nanak’s marriage

Guru Nanak had  only one  sister named Nanaki. She  was married to  Jai  Ram, a  Dewan in  the  service of  Nawab Daulat Khan Lodi, who was a  relative of  Sultan Bahlol, the then Emperor of  Delhi. The Nawab had an  extensive Jagir in Sultanpur near Kapurthala. Nanak also married soon after his sister’s marriage. His  wife was Sulakhani, daughter of Mula, a resident of  Batala, in  the  district of  Gurdaspur. Marriage and the birth of two children did not, in any way, stop Nanak’s spiritual pursuits. He went even then to forests and lonely places for  meditation.

Nanaki and Jai  Ram loved and respected Nanak much. Rai Bular, the Zamindar of Talwandi, also had great regard for Nanak. Rai  Bular and  Jai  Ram thought that Nanak should be fixed in some job at Sultanpur. Jai Ram took Nanak to the Nawab, who put Nanak in charge of his storehouse. Nanak discharged his duties very satisfactorily. Everybody was very much pleased with his work. In those days the salary was given in kind and so Nanak received provisions. He spent a small portion for his own maintenance and distributed the rest to the poor.

Nanak had  two  sons named Srichand (born in  1494 A.D.) and Lakshmichand (bom in 1497 A.D). Srichand renounced the world and founded a sect of ascetics called Udasis. The Udasis grew long beards and long hair. The application of razor’ to any part of the body was strictly prohibited. Lakshmichand became a man of the world. He married and had two sons.

Nanak gave up  his  service and distributed his  goods amongst the  poor. He  lived in  the jungles and  put  on  the  garb of a Fakir. He  practised severe austerities and  intense medita- tion. He  sang inspired songs. These are  all  collected and preserved in  the Adi Granth—the sacred book of the  Sikhs.

The minstrel Mardana came from Talwandi and became Nanak’s servant and  faithful devotee. When Nanak sang songs, Mardana used to  accompany Nanak on  the  rebeck. Mardana was an  expert musician. He  sang Nanak’s songs always to the accompaniment of  the  rebeck. Nanak became a  public preacher at  the  age  of thirty-four. He  began to  preach his  mis- sion. His  preaching produced a  deep impression on  the  minds of  the  public. He  left  Sultanpur and toured about in  Northern india.

Rai Bular, the Zamindar of  Talwandi, became very old. He  wanted to  see Nanak and so  he  sent a  messenger to Nanak. Nanak at  once proceeded to  Talwandi and saw Rai Bular and his  own parents and relatives. All his  relatives began to  explain to  Nanak how they stood towards him in relationship and persuaded him to  give up  his  mission and stay at  home comfortably. Nanak replied: “‘Forgiveness’ is my mother and ‘contentment’ my  father. ‘Truth’ is  my  uncle and ‘love’ my  brother. ‘Affection’ is  my  cousin and ‘patience’ my daughter. ‘Peace’ is  my constant female companion and ‘intelligence’ my handmaid. Thus is  composed my whole family whose members are  my  constant associates. The only one God—the Creator of the whole universe—is my husband. He  who forsakes Him will be  caught up  in  the  round of births and  deaths and  will suffer in  various ways”.

Guru Nanak had great influence over Babar, who had very great regard for  Nanak. Babar offered valuable presents to Nanak. Nanak, having declined them, asked Babar to release the captives of Eminabad and restore their properties. Babar at once carried out the wishes of Guru Nanak and im- plored Guru Nanak to give him some religious instructions. Guru Nanak said, “Worship God. Repeat His Name. Give up wine and gambling. Be just. Revere saints and pious men. Be kind to  all.  Be  merciful towards the  vanquished”.

Guru Nanak’s Tapas and meditation

Nanak practised rigorous meditation in  order to  realise God quickly. He was always in a deep meditative mood. He did not care for his body. The parents thought that Nanak was ailing seriously and so they sent for a physician. Nanak said to  the  doctor: “You have come to  diagnose my  ailment and prescribe medicine. You take my  hand and  feel  the  pulse. Poor ignorant doctor, you do  not  know that  the  pain is in  my  mind. O  doctor! Go  back to  your house. I am  under God-intoxica- tion. Your medicine is of no  use  to  me.  Few know my  disease. The Lord, who gave me this pain, will remove it. I feel the pain of separation from God. I feel the pain which death may inflict. O ignorant doctor! Do not give me any medicine. I feel the pain that my body will perish by disease. I forgot God and indulged in sensual pleasures. Then I had this pain. The wick- ed heart is punished. If a man repeats even a portion of the Name of the Lord, his body will become like gold and his soul will be rendered pure. All his pain and disease will be annihilated. Nanak will be saved by the true Name of the Lord. O physician! Go back to your house. Do not take my curse with you. Leave me alone now’.

Nanak gave up  food and drink for some days. He became wholly absorbed in  divine contemplation. He  ob- served perfect silence. He concealed himself in the sorests for days together.

Guru Nanak’s wanderings
Nanak lived in  this world for a  period of  seventy years. He wandered from place to  place. He went to Sayyidpur in  the  district of  Gujranwala. He  then proceeded to Kurukshetra, Hardwar, Brindavan, Varanasi, Agra, Kanpur, Ayodhya, Prayag, Patna, Rajgir, Gaya and Puri. He travelled throughout India. He  made four extensive tours. He went to Sri Lanka, Myanmar, Mecca and Medina also. He travelled to Bengal, the Deccan, Sri Lanka, Turkey, Arabia, Baghdad, Kabul, Kandahar and Siam. He held controversies with Pundits and Mohammedan priests. He debated with the Pandas of Gaya, Hardwar and other places of pilgrimage. He dispelled the clouds of ignorance and doubts of many people. He enjoined on all people to live righteously and with brotherly love and hospitality. He preached and taught: “Do Nama Smarana. Love God. Be devoted to one God. Serve your fellow beings. God is all- in-all. Pray. Praise Him always. Attain the bliss of union with Him”. Nanak ‘succeeded remarkably in changing the minds of men and winning their love and confidence and in directing them along the  path of righteousness and devotion. He  tried his  best to  unite the  Hindus and  the  Muslims.

Guru Nanak proceeded to  Multan. He  halted by  the side of a river. Multan was a place filled with Fakirs always. Prahlad was born at Multan. Shams Tabriez and Mansoor also lived there. The Pirs came to know that Guru Nanak had come to  Multan. They sent him milk in  a  cup, filled to  the very brim. Nanak put inside the cup some Batashas—small hollow lumps of sugar—and a flower above them and returned the  milk. Mardana told his  master that a  thing like milk should not  be  returned and should be drunk by  him. Guru Nanak replied, “Look here, Mardana. You are  a  simpleton. The Pirs have played a  small trick. They have not sent this milk for  my use. There is  deep philosophy at the back of it. There is profound significance. The meaning is that Multan is already full of Pirs and Fakirs, just like the cup that is filled with milk to the very brim, and that there is no room for another religious teacher. I have also paid them in the same coin. My answer is that I will mix with them like the Batashah and would predominate over them like the flower placed in the cup of milk”. The Pirs and the Fakirs then came to see Guru Nanak. Nanak sang a song. The proud and arrogant Pirs came to their senses now. They became very humble. They said to Guru Nanak: “Pardon us, O revered Guru! We were surely self-conceited. Kindly give us spiritual instructions and bless us”. Guru Nanak blessed them and gave them instructions.

Two miracles

There is  a  remarkable incident in  connection with Nanak’s visit to Mecca. At Mecca, Nanak was found sleep- ing with his feet towards the Kaaba, before which the Mohammedans prostrated themselves when performing their prayer. Kazi Rukan-ud-din, who observed this, angrily remarked: “Infidel! How dare you dishonour God’s place . by turning your feet towards Him?”. He also kicked Nanak. Nanak silently replied, “I am tired. Turn my feet in any direction where the place of God is not”. Kazi Rukan- ud-din took hold of Nanak’s feet angrily and moved them towards the  opposite direction. The mosque also began to move. The Kazi was struck with wonder. He then recognised the  glory of Guru Nanak.

Guru Nanak visited Hassan Abdal in  the  Attock district in  the  North Western Frontier in  1520 A.D. He  sat  under a Peepul.tree at  the  foot of a  hillock. On  top  of the  hill, there lived a  Mohammedan saint named Vali Quandhari. There was then a spring of water on top of the hill. Mardana used to get water from the spring. Guru Nanak became very popular in a short time. The Mohammedan saint became jealous. He forbade Mardana from taking water out of the spring. Mardana informed Guru Nanak of the conduct of the Mohammedan saint. Guru Nanak said to Mardana, “O Mardana! Do not be afraid. God will send water down to us soon”. The spring that was on the top of the hill dried up immediately. There arose a spring at the foot of the hill where Guru Nanak halted. The saint was very much en- raged. He hurled a big rock from the top of the hill down to the spot where Nanak was sitting. Guru Nanak stopped the rock by his open hand. The impression of his hand on the rock exists even now. Then the saint came to the Guru, prostrated at his feet and asked for pardon. Guru Nanak smiled and pardoned the arrogant saint. There now stands a beautiful shrine by the side of the spring which is called: “Punja Sahib”.

Teachings of  Guru Nanak

Guru Nanak felt  that it would be  improper to  postpone Nama Smarana or  remembering the  Name of the  Lord, even by a single breath, because no one could tell whether the breath that had gone in  would come out or  not. Nanak says, “We are men of one breath. I know not a longer time- limit”. Guru Nanak calls him alone a true saint who remembers the Name of the Lord with every incoming and outgoing breath. The ideal is practical and within the reach of every man. He tells the people not to lose any time but to begin at once. He also says that there are no barriers of race, class, caste, creed or colour which check the progress of any in reaching the goal. He realised the great truth of the brotherhood of  religions. He preached the universal brotherhood of man and  the  fatherhood of God to  all  people.

Guru Nanak was a  reformer. He  attacked the  corruptions in  society. He strongly protested against formalism and ritualism. He  carried the  message of  peace and of  love for everybody. He  was very liberal in  his  views. He  did  not  ob- serve the  rules of  caste. He  tried his  level best to  remove the superstitions of  the  people. He  preached purity, justice, good- ness and the  love of  God. He  endeavoured to  remove the moral putrefaction that was prevalent amongst the  people and to  infuse real spirit in  the  worship of  God and  true faith in religion and  God. He  introduced the  singing of  God’s praise, along with music, as  a  means of  linking the  soul of man with God. Wherever he  moved, he took Mardana with him  to  play on  the  rebeck while he  sang. He  said, “Serve God. Serve humanity. Only service to  humanity shall secure for  us  a  place in  heaven”. Guru Nanak had great reverence for  women. He allowed them to  join all  religious gatherings and conferences and  to  sing the  praises of  God. He  gave them their full  share in  religious functions.

Guru Nanak clearly says: “The road to  the  abode of God is  long and arduous. There are  no  short cuts for  rich people. Everyone must undergo the  same discipline. Everyone must purify his mind through service of  humanity and Nama Smarana. Everyone must live according to the will of the Lord without grumbling or  murmuring. How to  find Him? There is one way. Make His will your own. Be in tune with the Infinite. There is no other way”. The first stage in making the divine will one’s own is attained through prayer for divine grace or favour—Ardas for Guru Prasad. Guru Nanak attaches very great importance to  prayer. He  says that nothing can  be achieved by man without divine favour. He says: “Approach God with perfect humility. Throw yourself on His mercy. Give up pride, show and egoism. Beg for His kindness and favour. Do not think of your own merits, abilities, faculties and capacities. Be prepared to die in the pursuit of His love and union with Him. Love God as a woman loves her husband. Make absolute unreserved self-surrender. You can get divine favour and  love”.

The beautiful composition of  mystic poems uttered by Nanak is  contained in  ‘Japji’. It  is  sung by  every Sikh at daybreak. The ‘Sohila’ contains the  evening prayers. In  ‘Japji’, Guru Nanak has  given a  vivid and  concise description of  the stages through which man must pass in  order to  reach the  final resting place or  abode of  eternal bliss. There are  five stages or Khandas. The first is  called Dharm Khand or  “The Realm of Duty”. Everyone must do  this  duty properly. Everyone must tread the  path of righteousness. Everyone will  be judged according to his  actions.

The next stage is  Gyan Khand or   “The Realm of Knowledge” where the  spirit of  divine knowledge reigns. The aspirant does his  duty with intense faith and  sincerity. He  has  the knowledge now, that  only by doing his  duty in  a  perfect manner, he  can  reach the  abode of bliss or  the  goal of life.

The third stage is Sharam Khand. This is  “The Realm of Ecstasy”. There is the spiritual rapture here. There is beauty. The Dharma has become a part of one’s own nature. It has be- come an ingrained habit. It is no more a mere matter of duty or knowledge.

The fourth stage is  Karam Khand or  “The Realm of Power”. The God of power rules over this realm. The aspirant acquires power. He  becomes a  mighty hero. He  becomes invincible. The fear of death vanishes.

The  fifth or  the  final stage is Sach Khand or  “The Realm of Truth”. The formless One reigns here. Here the aspirant be- comes one with God. He has attained Godhead. He has trans- muted himself into Divinity. He  has  attained the  goal of  his life. He  has  found out  his  permanent resting place. Now ends the arduous journey of the soul.

Guru Nanak again and  again insists thus: “Realise your unity with all.  Love God. Love God in  man. Sing the  love of God. Repeat God’s Name. Sing His glory. Love God as the lotus loves water, as the bird Chatak loves rain, as the wife loves her husband. Make divine love thy pen and thy heart the writer. If you repeat the Name, you live; if you forget it, you die. Open your heart to Him. Enter into communion with Him. Sink into His arms and feel the divine embrace”.

 

Guru Nanak’s last days

Nanak settled down at  Khartarpur towards the  close of his life. His whole family lived there together for the first time. Houses for the dwelling of Nanak’s family and a Dharmashala were also built. Mardana also lived with the Guru. Every day the ‘Japji’ and ‘Sohila’—the morning and the evening, prayers composed by Guru Nanak—were recited in his presence. Guru Nanak died in the year 1538 A.D. at the age of sixty-nine. Guru Angad succeeded Guru Nanak. The other Gurus are: Guru Amardas, Guru Ramdas, Guru Arjun Dev, Guru Hargovind, Guru Har Rai, Guru Har Krishan, Guru Tej Bahadur and Guru Gobind Singh.

 

Saints of Recent Times

SWAMI DAYANANDA SARASWATI

Mool Sankar was the  name of  Swami Dayananda betore he  became a  Sannyasin. He  was born in  1824 at  Morvi, the capital of a very small state in Gujarat, Kathiawar. Amba Sankar was his father. He was a rich Brahmin Zamindar and banker with an intense religious turn of mind.

When Moo! Sankar was five years old, he  was taught the Devanagari alphabet. He  learnt by heart select Slokas from the sacred writings. He was invested with the sacred thread in his eighth year. The seed of spiritual awakening was first sown in his  mind on  the  night of Sivaratri in  his  fourteenth year.

Mool Sankar had a  terrible shock when his  sister and uncle died. It  showed to  him the  transitory character of  life and the vanity of human aspirations. Mool Sankar realised that life  on  this  earth was  only a  fleeting show.

Mool Sankar wanted to  go  to  ‘Varanasi to  study Sanskri literature and the sacred Sanskrit books. But his father totally refused and  sent him to  a  Pathashala in a  neighbouring village.

The father of  Mool Sankar arranged for  his  son’s mar- riage. Mool Sankar ran  away from his  house. He  did  not  want to  get  married. He  felt  that marriage was a  great net  and  en- tanglement.

Mool Sankar reached a  village named Sayala. Here he met a  Brahmachari, the  head of a  religious sect. Mool Sankar requested the Brahmachari to  admit him into the order of Naishthika Brahmacharya. Mool Sankar was given ochre robes and renamed as Suddha Chaitanya.

In  the  course of  his  wanderings, Mool Sankar came to the  religious fair  held at  Siddhapur every year. There he  met  a Vairagi who was an  acquaintance of his  father. The Vairagi at once wrote to the father about the whereabouts of his son. Amba Sankar came at once to Siddhapur and met his son in a temple. He was very much enraged when he saw his son in the ochre robe. He tore away his son’s cloth into pieces and broke his  begging bowl. Mool Sankar was given new clothes and  kept under the  watch of a  number of servants. The  servant fell fast asleep at night. Mool Sankar ascended a big Peepal tree and kept himself concealed all  night. Next morning, the father and the servants searched for Mool Sankar, but could ~ not find him.. They returned home.

Mool Sankar went to  Ahmedabad and  Baroda. Afterwards he  went to  a  place on  the  bank of the  holy Narmada. Here he studied several books. on Vedanta under one Sannyasin, Paramahamsa Paramananda. He  had perfect faith in  the  iden- tity  of  the  individual soul with the  Supreme Soul.

Mool Sankar was initiated into the  order of Sannyasa by Swami Poornananda Saraswati. His name was changed to Swami Dayananda Saraswati. He was now only twenty-feur years.

Swami Dayananda spent the  next twelve years of his  life in wanderings, pilgrimages, study, Tapas and  practice of Yoga. He  visited all  the sacred places in  Northern India. He developed strong endurance now on account of his wander. ings. He starved and slept in the jungles.

At  the  age  of  thirty-six, Swami Dayananda proceeded to Mathura and met Swami Virajananda, a  famous Sannyasin, a great scholar in  Sanskrit, a  Punjabi by birth, who was  blind on account of  an  attack of  small-pox. Swami Virajananda spent much of ‘his  time in  meditation. He  was very harsh and  strict.

The connection of  Swami Dayananda with Swami Virajananda decided Dayananda’s career. The great work which Swami Dayananda did was due to the inspiring per- sonality of  Swami Virajananda. Swami Virajananda beat Dayananda several times.

Swami Dayananda Saraswati served his  Guru diligently, fetched water for him from a great distance, swept his room and  washed his  clothes also. He  lived with his  Guru for  two and a half years.

At  last the  parting day came. Dayananda, with a  few cloves in his hand, approached his.Guru and said, “My adorable Guru, I am a poor man and have nothing more to give”. Swami Virajananda said, “I am anxious that you should part with something that you possess”. Swami Dayananda replied, “All that is  mine, my  very life  is  at  your service, O adorable Master”. Virajananda said, “Make a  proper use  of the education you have acquired. Disseminate your knowledge everywhere. Remove darkness. The Hindus have forgotten what their true religion is. Teach them the true Vedic religion”.

Dayananda bowed to  his  Guru with great reverence and took a  vow that he  would dedicate his  life  to  the  cause of the revival of the Vedic religion. He took leave of his Guru and at once started his work.

Swami Dayananda proceeded to  Agra and  delivered some lectures. Then he  marched to  Gwalior and Jaipur. The Maharaja of Jaipur welcomed the Swami with great reverence and enthusiasm.

Dayananda delivered lectures in  Hardwar, Varanasi and Calcutta. He  met Debendranath Tagore and Babu Keshab Chandra Sen. He delivered lectures in Sanskrit and in Hindi. He met with great opposition from the orthodox Pundits as he spoke against idol worship.

Swami Dayananda delivered lectures at  Allahabad and . Bombay. In Bombay he established the first Arya Samaj. Thereupon he went to Pune and delivered a series of lectures in the Hindu Club building. The Pundits condemned him and his teachings. He was even attacked, but his life was saved by the timely help of the police.

Thereupon Dayananda proceeded to  Punjab. He  achieved great success in  Lahore. He  established Samajas in  -almost every important town in  Punjab. Then he  went to  Uttar Pradesh and Rajasthan and did  propaganda there. Maharaja Jaswant Singh of Jodhpur had then fallen into evil ways. He was under the influence of a common woman. Dayananda “made the Maharaja leave the woman. She poisoned the Swami through his food. Dayananda thus passed away in Ajmer on the 30th October, 1883, on the night of Deepavali.

Swami Dayananda, as  a  logician, had no  rival; and as  a debater, he  had no  equal. His power of reasoning was marvel- lous. He was a great orator.

Swami Dayananda’s Satyarth Prakash (exposition of  the meaning of Truth) is a  well-known book. It contains the  teach- ings of Swami Dayananda.

The Arya Samaj has  done great social service in  India. Schools, colleges and orphanages have cropped up in several centres. The Kangri Gurukul and D.A.V. College, Dehra Dun are very good institutions. Swami Shraddhananda, a disciple of Swami Dayananda, developed the Kangri Gurukul. He started the Suddha movement which reclaimed those who became Christians and Muslims.

Swami Shraddhananda was a  man of  independent think- ing. He had the courage to repudiate openly- whatever ap- . peared irrational to him. He had a dynamic personality. His deep spiritual yearning and intense thirst for  Truth made him renounce all  worldly interests and  devote himself to  the  study cf  the  Vedas and to  systematic moral and spiritual self-dis- cipline.

Swami Shraddhananda wrote a  learned commentary on the Rig Veda. He was for a long time the leader of the Arya Samaj. His  saintly character, dynamic personality, all-embrac- ing heart, intense love for the society and the nation, and ex- traordinary power of  organization, contributed greatly to  the expansion of  the  activities of the  Arya Samaj. Shraddhananda died a  martyr’s death in  1926 at  the  age  of 71.

 

NARAYANA GURU

Sri  Narayana Guru, the  famous saint, social reformer and spiritual leader of  Kerala, was born in  Malabar in  1854. He was a  great scholar in  Sanskrit, Malayalam and Tamil. He wandered far  and  wide in  his  spiritual search for  an  answer to the  problem of life. Very little-is known of his  early years.

Sri  Narayana Guru first attracted attention as  a  wandering Sannyasin some thirty years later near the village of Neyyat- tankara in  South Travancore. The villagers served him with faith and  devotion.

Early in  youth, the  injustice of shutting out  Harijans from Hindu temples aroused in  Sri  Narayana Guru an  intense mpathy for  them. He  opened a  temple for  Harijans (Thiyas). s  was his  first public work. He  conquered all  opposition jugh his  will force and wisdom. Hundreds of  institutions bodying his principles sprang up throughout Kerala. iools and dispensaries and Ashrams built in  his  name are flourishing now. In every one of them the message of unity prevails.

Sri  Narayana Guru broke through the  thick crust of  cus- tom, removed the  mud of corruption and  the  veil of  ignorance and released the nectar of freedom.

Sri  Narayana Guru was serene, kind and humorous. He possessed keen intelligence and an  indomitable will. He  was the  essence of  Vedanta personified. Through dedicated action” he won the hearts of thousands of outcaste followers of his in Kerala.

Sri  Narayana Guu encouraged students and the  middle class people to  study Sanskrit and  the  Western sciences. His purpose was to lay the foundations of a cooperative brother- hood, which through spontaneous public service, would truly reflect the unity at the heart of things that is longed for by all men.

In  his  later years, Sri  Narayana Guru became known throughout India. Many famous people paid homage to  him and his  main centre of  activity in  Kerala. Sri  Rabindranath Tagore and  Mahatma Gandhi visited his Ashram. Sri  Narayana Guru travelled annually throughout South India and Ceylon.

Sri  Narayana Guru’s anniversary is celebrated throughout South India and Ceylon, about the  beginning of  September. The  occasion is marked by the  pomp and  splendour of proces- sions and  meetings, attended with fitting reverence.

Sri  Narayana Guru’s life  and thought were universal. His teachings and  his  brilliant example were for  all  mankind.

Sri  Narayana Guru was  a  mystic, a  practical Yogi. He  had studied minutely the  sacred books of  India. He  was very dynamic. He  showed that the  principles of  Vedanta could be applied in  daily life. His  entire life’s work was an  example of how it could be  done.

RAMAKRiSHNA PARAMAHAMSA

The nineteenth century saw India faced with a  great crisis. With the  British conquest of  India came the  invasion of  Western civilization upon the country. Awed by  the material power of  the conquering nation, Indians hailed everything Western as  a  thing to  be  welcomed. In  the meantime, Christianity—one of  the greatest proselytizing religions of  the world—began to   work silently for a thorough cultural conquest of  the  land.

At  this psychological moment appeared Sri  Ramakrishna, an embodiment of the spirit of India’s culture and religion. He opened the eyes of the Indians to the beauty, grandeur and strength of Hinduism at a time when their faith in them great- ly slackened.
Ramakrishna was born on  February 18,  1836 in  the  vil- lage of Kamarpukur in  the  district of  Hooghly in  Bengal, of a pious Brahmin family. His  parents named him Gadadhar. From his  very birth, Gadadhar cast a  spell not  only over his  parents and relatives, but  also over his  neighbours. He  began to  show wonderful intelligence and memory even at  the  early age of five. The precocious boy learnt by heart the names of his an- cestors, hymns to  various gods and goddesses, and tales from the great national epics. His father sent him to the village school where he made fair progress and directed all his atten- tion to the study of the life and character of spiritual heroes. A constant study of these subjects often made him forgetful of the world and threw him into deep meditation. As Gadadhar grew older, he began to have trances whenever his religious feelings were roused. On account of family circumstances, he came to Calcutta where he was entrusted with the duties of a priest. At that time there was living in Calcutta a rich widow of great piety named Rani Rasmani. She built a Kali temple at Dakshineswar where Gadadhar felt quite at home and found greater opportunities to pursue his spiritual practices. Gadadhar was married at a young age to a girl-wife, Sarada Devi, who later became known ‘as the  .‘Holy Mother’ to  the  devotees of Sri Ramakrishna.

Ramakrishna had a  catholic spirit from the  very begin- ning. He made no distinction between one form of God and another. The realisation of one aspect of the Reality inspired him to take up another.and to follow it with unflinching devo- tion till that aspect of Truth revealed itself. Referring to this period of his life Sri Ramakrishna often said afterwards, “No sooner was one state transcended than another took its place. Before that whirlwind, the sacred thread was blown away, and even the wearing cloth hardly remained.....The idea of caste 3’ lost all  meaning for  me..... :

Ramakrishna entered into Mahasamadhi and departed from the  world on  August 16th, 1886.

Some sayings of  Sri  Ramakrishna Paramahamsa

i.                    God is  formless and God is  with form too, and He  is That which transcends both form and formlessness. He alone can say what else He is.

ii.                   It  is  ignorance and folly to  attempt to  circumscribe God. He  is both attributeless and with attributes at  one and the same time. He  is  also beyond both. Take the  instance of ice, water and vapour.

iii.                 God with form is  visible, nay, we  can touch Him, as  one does his  dearest friend.

iv.                 As  long as  the  sound of  a  bell is  audible, it exists in  the region of form; but  when it is no  longer heard, it is form- less. Similarly, God is both formless and  -with form.

v.                   The sun lights up  the  earth, but  a  small cloud hides it from our  view. Similarly, the  insignificant veil of  Maya prevents us  from seeing the  omnipresent and all-witness- ing Satchidananda.

vi.                 When shall I  be  free? When that ‘I’  vanishes. ‘I’  and ‘Mine’ is ignorance; ‘Thou’ and ‘Thine’ is knowledge.

vii.               By  acquiring the  conviction that all  is done by the  will ot God, one becomes only a tool in His hands. Then one is free, even in this life.

viii.             If  you want in  right earnest to  be  good and pure, God will send: you the  right teacher. Earnestness is  the  one thing necessary.

ix.                 As  a  boy holding a  post whirls about it  with headlong speed without fear of  falling, so  perform your worldly duties, fixing your hold firmly upon God, and you shall be  free from danger.

x.                   A  person living in  society, especially as  a  householder, should make a  show of the  spirit of resisting evil  for  pur-  | poses of self-defence, but at the same time, try to avoid paying back evil for evil.

xi.                 He  is born to  no  purpose who, having the  rare privilege of being born a  man, is unable to  realise God in  this  life.

xii.               You cannot get butter by crying yourself hoarse, “There is butter in the milk”. If you wish to make butter, you must turn the milk into curds, and churn it  well. Then alone you can get butter. So if you long to see God, practise spiritual exercises.

xiii.             You will see  God if your love for  Him is as  strong as  that of the  attachment of the  worldly-minded person for  things of the world.

xiv.             The darkness of centuries is dispersed as  soon as  a  single light is  brought into the  room. The accumulated igno- rance and misdoings of  innumerable births vanish at  one glance of the gracious eyes of God.

xv.               Pray to Him in any  way you  will. He  is sure to  hear you, for He hears even the footfall of an ant.

 

SRI AUROBINDO GHOSH

Birth and parentage

On  Thursday, the  15th August, 1871, at  about 5 a.m., Sri Aurobindo was bor of  Sri  Krishnadhan and Swarnalata, at Calcutta, in  Bengal, in  a  reputed Ghosh family of  Konnagar. Sri  Krishnadhan went to  England and returned an  M.D., fuil  - of honours.

Raj Narayan Bose, an  acknowledged leader in  Bengali literature, a writer in the “Modern Review” and the grandfather of Indian nationalism was Sri  Aurobindo’s maternal grandfather. Aurobindo owes not only his rich Spiritual nature, but even his very superior literary capacity, to his mother’s line.

 

An accomplished ‘scholar

Aurobindo was sent to  the  Loretto Convent School at Darjeeling when he was four years old. As a boy, Aurobindo received his early education in a public school in England. The old headmaster of the school observed, “Of all the boys who passed through my hands during the last 25 or 30 years, . Aurobindo was by far the most richly endowed with intellec- tual capacity”.

 

From school Aurobindo went to   King’s College, Cambridge, where he  distinguished himself as  a  student of European classics. He passed the Indian Civil Service Examination with great credit in 1890. Failing, however, to stand the  required test  in horsemanship, he was not  allowed to enter the  Covenantal Service of  the  Indian Government. But, returning to India, he became the Vice-principal of the State college in  Baroda. He was held in  great respect by  the Maharaja of Baroda.

 

Aurobindo’s scholarship soon attracted the notice of  all. He was loved by the educated classes in Baroda State. He was exceedingly popular with the general public. Sri K.M. Munshi was one of  his  students. Munshi admired and loved Aurobin- do.  To  the  younger generation, Aurobindo became a  veritable god and by  them he  was called as  “Aru Da”, meaning “elder brother Aurobindo”. Aurobindo married Mrinalini Devi.

 

Aurobindo was  an accomplished scholar in  Greek. He  got high distinction ‘in:  Catin.. He learnt French very well and picked up a  little. of.German ‘and Italian to  study Goethe and ‘Dante: in.  the  original: He-was ‘steeped in  the  lore of  our ancient Vedic scriptures.

Sri  Aurobindo was a  genius in  history and  poetry, a scholar in  English and Latin. He  was in  England for  fourteen years. When he  was only séven years of  age, Dr.  K.D. Ghosh sent him to  England to be  steeped in  Western education. That early age was chosen deliberately in  order that Aurobindo might forget the  native touch and learn to  adopt the  Western forms instead.

 

Ashram at  Pondicherry

Sri  Aurobindo migrated from Calcutta to  Chandranagar and later reached Pondicherry on  April 4,  1910. At  Pondi- cherry, he  stayed at  a  friend’s place. At  first, he  lived there with four or  five companions. Gradually the number of members increased. An  Ashram grew up  around him. Now there are  hundreds of inmates in the  Ashram accommodated in more than a  hundred houses. The Ashramites are  engaged in various activities connected with the Ashram—some in  the dairy, some in  the  vegetable garden, yet  others in  the  laundry and  the  small bakery. Most of  the young girls work in  the Ashram’s own printing press. To  the  Ashram inmates, all  ac- tivities form a  part of their Sadhana. Here life  is an  undivided whole, not  consisting of water-tight compartments.

 

The Ashram has  a  school of  its  own. Here stress is  laid *  on  physical culture. Vocational education is imparted to  pupils between the  ages of  14  to  18.

 

In  1920, Mira, a  French lady—wife of  one Paul Richard—who was imbued with the  same ideal, joined the  Sri Aurobindo circle. She became the Mother and presided over the  Ashram. Every morning she gave Darshan to  the  eager devotees from the  balcony adjoining her  room. She supervised every little item of the  organization of the  Ashram.

 

The Ashramites in  Sri  Aurobindo Ashram are  not  San- nyasins. Aurobindo himself was not  a  Sannyasin, but  a  Rishi.

The Ashram is a  cosmopolitan one. There are  Christians, Zoroastrians, Muslims and members of other creeds.

Aurobindo gave Darshan to  his  devotees on  four days a year. –

All  the  activities of the  Ashram are  managed by the  Sad- haks.

The Ashram started the  “Arya”, an  English spiritual jour- nal  under the management of  the  Mother and Paul Richard. The most significant works of Aurobindo appeared serially in the magazine. The Arya stopped publication after six and a half years.

Sri  Rabindranath Tagore once visited the  Sri  Aurobindo Ashram and said to Aurobindo: “You have the word and we are waiting to accept it from you. India will speak through your voice to the world”.

Sri  Aurobindo’s philosophy

Sri Aurobindo’s philosophy is in a sense practical. It is based on  facts, experience and personal realisations and on having the  vision of a  seer or  Rishi. Aurobindo’s spirituality is -inseparably united with reason.

The goal aimed at  by  Sri  Aurobindo is  not  merely the liberation of the  individual from the  chain that fetters him, but “to work out the  will of  the Divine in  the world, to  effect a spiritual transformation and to  bring down the  divine nature and  a  divine life  into the  mental, vital and  physical nature and life  of  humanity”.

“A  fixed and unfailing aspiration that calls from below and  a  Supreme Grace that  answers trom above are  two  powers which in  their conjunction can  effect this. If the  transformation is  to  be  integral, integral should be  the  rejection of  all  that withstands it”  says the  Master Sri  Aurobindo.

The call  upon us”  says Sri  Aurobindo, “is  to  grow into the  image of  God, to  dwell in  Him and with Him and be  a channel of  His  joy  and  might and  an  instrument of His  works. Purified from all  that is  Asubha (Evil), we  have to  act  in  the world as  dynamos of  that Divine Electricity and  send it thrill- ing and  radiating through mankind, so  that  wherever one  of us stands, hundreds around may become full of  His light and force, full of  God and full of  Ananda. Churches, theologies, philosophies have failed to  save mankind because they have busied themselves with intellectual creeds and institutions....as if these could save mankind, and  have neglected the  one  thing needful, the  power and  purification of the  soul”.

Aurobindo’s Life Divine is,  and will always remain, a force guiding the  thoughts of  men all  over the  world. His other publications are  Essays on  Gita, Ideal and  Progress, Isa Upanishad, The Superman, Evolution, Heraclitus, The Ideal of the  Karmayogin, The Brain of India, the  Renaissance in India, Bases of Yoga, Kalidasa, Vikramorvasi or  The Hero and the Nymph, Poems, The Riddle of This World, etc.

The sage’s Mahasamadhi

Sri  Aurobindo passed away at  1.30 a.m. on  5th  Decem- ber, 1950 at  Pondicherry. He  was 78  years old. He  was suffer- ing from kidney trouble for a fortnight and was attended upon by Dr.  Prabhakar Sen.

SWAMI SWAYAMPRAKASA BRAHMENDRA SARASWATI

Krishnamoorthy was the previous name of  Swami Swayamprakasa Brahmendraji. He  was.born of  Ramaswami Sastrigal, a  pious Vedic scholar and a  poor but respectable Brahmin, and Janaki, a  woman of  high-souled purity, in  the village of Kalpattu in the district of South Arcot, Tamil Nadu, on Tuesday, the 28th of November 1871.

Swami Brahmendraji was educated in~  three places: Thiruvidaimarudur, Kumbakonam and Thiruvananthapuram. He passed the Matriculation Examination and took to the study of Sanskrit in right earnest. He studied under Bala Saraswati Bhatta Sri Narayana Sastrigal, an erudite scholar. Afterwards he studied Tamil poetry. Swamiji had a wonderful retentive memory. He quoted long passages with proper contexts and comments with perfect ease.

Krishnamoorthy worked as  a  School Master in  a  neigh- bouring village for  some time. Thereupon he joined the  Settle- ment Department as  a  clerk on  a  monthly salary of Rs.  50/-.

Krishnamoorthy was urged by  his  brother to  marry, but he  refused with determination. He  gave up  his  job  and tumed his  steps towards the  North in  search of a  Guru. At  Kashi he met Swami Dakshinamoorthy and  stayed with him as  his  dis- ciple for three years. He studied Vedanta thoroughly under the Swami. He  served a  silent Muni in  Kashi for  six  months.

Therefrom Krishnamoorthy went to  a  cave above the Bana Tirtha near Papanasam, Tirunelveli District, where he saw a radiant Sannyasin, the Avadhuta Sadguru Brahmendra Saraswati, commonly known as the Judge Swamigal.

In  order to  test Krishnamoorthy, the Avadhuta Swami threw stones at  him. Krishnamoorthy bore everything with patience. He  even supplied stones to  the  Swamigal for  throw- ing.  The Swami found out  that  Krishnamoorthy was quite ripe for initiation.

According to  the directions of  the Swami, Krishna- moorthy went to his own house at Kanappettai, on the Full Moon Day in the month of June 1891. He stayed with his mother for three hours. His clothes fell down of their own ac- cord. He  took Avadhutashram at  once.

Swami Swayamprakasa Brahmendra Saraswati roamed about here and there. He  ate  what he  could get  when he  was hungry and took rest when he  was tired. He  visited Nerur in the  district of  Tiruchirapalli, where there is  the  Samadhi of Sadasiva Brahman. He wandered through the various villages in the district of Thanjavur. He remained in a cave at Tiruvan- namalai for some months. He made a tour all over India. He went to Badrinath also.

As  Swami Brahmendra was nude, the  police people lock- ed him up, but he was released by Krishnaswami, a prominent advocate.

Swami Brahmendra was poisoned. His hair and beard were burnt. He  was tempted by  women of  ill-repute brought by  wicked men. He  was dragged along the  streets in  the  hot sun, with a  rope tied around his  waist. Finally, the  Swami proceeded to  the  village of  Sendamangalam in  Salem District and wandered in  the  Kolli hills. He  chose a  small hillock in Sendamangalam for his abode and performance of penance. Sri K. Sundaram Chettiar, a retired High Court Judge, served the Swami with faith and devotion.

Swami Brahmendra was a  living example of  spiritual eminence. He  practised the  severe austerities of  the  Avadhuta Ashrama. Many were his physical sufferings on account of his nudity and phenomenal was his patience at the gibes and sneers of worldly-minded, ignorant youth. Early in life he abandoned the pleasures and comforts of the world. He braved the razor path of Nivritti Marga with a burning desire for Self- realisation. He pursued the course under the blessings of his Sadguru with unabated vigour. He was a spiritual guide to a large number of disciples. Men, women and children have been the recipients of his benediction.

In  order to  infuse devotion and piety into the  hearts of people, the  Swamiji wanted to  instal an  idol of Sri  Dattatreya in his Ashram. While the Swamiji was living, his devoted dis-ciple Swami Sankarananda, in   his excessive love and reverence for the Swamiji, took immense pains to build a temple over the hillock, in the Ashram, for installing the idol of Dattatreya and also the marble statue of the Swamiji. The marble statue of the Swamigal and the idol of Lord Dattatreya in that two-storeyed temple reveal the marvellous ingenuity of the artist who made them. This attractive temple on the hillock, with its  calm and inspiring surroundings, and the ‘   improved Ashram owe their existence and present charming appearance to  the  strenuous, indefatigable efforts and remark- able patience and ability of Swami Sankarananda.

The Guhalaya there is  built on  the  Sannyasikaradu or Sannyasikundu. The hillock is  called as  Dattagiri now. The Dattatreya temple and the  Guhalaya of  Sendamangalam will flourish as  lasting monuments, reminding the  people of  the glory and greatness of  the holy sage who entered into Mahasamadhi in  the  month of December 1948.

SWAMI RAMA TIRTHA

Swami Rama Tirtha, a  direct descendant of  Gosain Tulsi Das, the  immortal author of  the  widely read Hindi Ramayan, was born in 1873, at Muraliwala, in the district of Gujranwala, Punjab.

Rama Tirtha was a  very bright student, a  genius possess- ing unusual intelligence, contemplative nature and an intrinsic love of mathematics and solitude. He topped the list in B.A. and took his M.A. degree in Mathematics, a subject in which he was exceptionally bright.

For two years, Rama Tirtha was a  Professor of  Mathe- matics in  the  Lahore Foreman Christian College, and he  acted as  a  Reader for  a  short time in  the  Lahore Oriental College.

In  the  year 1900, Rama Tirtha went to  the  forest and don became a Sannyasin. He went to America and Japan and irilled the  Americans and  the  Japanese with his  inspiring and soul-elevating speeches. In  Egypt he  was accorded a  hearty welcome by  the  Mohammedans, to  whom he  delivered a  lec- ture in Persian in their mosque. Rama Tirtha was ever cheerful and brilliant with eyes beaming with divine lustre and joy. He was perfectly at home in Persian, English, Hindi, Urdu and Sanskrit literature.

Rama Tirtha was a  great ascetic and an  enlightened mystic. He  practised Yoga on  the  banks of  the  river Ravi. Later he  lived in  the  forests of  Brahmapuri, on  the  banks of the  river Ganges, five miles away from Rishikesh and  attained Self-realisation.

Today Rama Tirtha is not  present amongst us  in  his  mor- tal coil, but he is truly ever alive, eternal and imperishable, ever shining as a beacon-star in the spiritual firmament of the world. He had the highest realisation of the Satchidananda as the all-inclusive Bliss-supreme. The ancient sages and modern saints have proved this ineffable nature of the Supreme, not by logical proofs of perception and knowledge, but by actual experience of  it which cannot be  communicated to  others for want of means. And Swami Rama Tirtha was one among such Experiencers of the Ultimate Bliss.

Under the  holy guidance of  Sri  R.S. Narayana Swami, a direct disciple of Swami Rama Tirtha, the Ramatirtha Publica- tion League was established at Lucknow. Every lover and admirer of Sri Rama Tirtha’s soul-inspiring teachings owes a deep debt of gratitude to Sri Narayana Swamiji and the League for taking immense pains in making Rama Tirtha’s works available to the world.

Sri  Swami Rama Tirtha is  one of  the  brightest jewels of India’s genius. Rama belongs to  that prophetic group of  in- spired seers who rang up  the  curtain of  Indian Renaissance and ushered in  the  era  of  a  strongly positive, aggressive and all-conquering spirituality. His  advent into Bharatavarsha was potent with a  great significance to  man in  modern times.

From Rama India has  inherited the  dual gems‘of Vedantic boldness and spiritual patriotism. The spiritual patriotism of Rama is something unique and grand. Every son of India should absorb it and make it his own. Swami Rama emphati- cally declared that if you must have intense and real patriotism, then you must deify the Motherland, behold Bharatavarsha as the living Goddess. “If you must realise unity with God, realise first your unity with the  Whole Nation. Let  this intense feeling of  identity with every creature within this land be  throbbing in  every fibre of  your frame” said Rama, “Let every son of  India stand for  the  Whole, s  eing that the  Whole of  India is  embodied in  every son. When streams, stones and trees are personified and sacrificed to  in India, why not  sanctify, deify the  great Mother that cradles you and  nourishes you? Through Prana-pratishtha you vitalize an  idol of  stone or  an  effigy of  clay. How much more worthwhile would it be to call forth the inherent glory and evoke fire and life in the Deity that is Mother India?”. Thus, to  Rama, the  national Dharma of  love to  the  motherland was a spiritual Dharma of Virat Prem. Let every Indian today fer- vently take this legacy into his heart. By this act show your real appreciation of the great seer; show your gratitude to the great seer. Thus can you glorify his life and his teachings.

The highest realisation of  patriotism, Rama believed, lay in fully identifying yourself with the land of your birth. Remember his words: “Tune yourself in love with your country and people”. Be a spiritual soldier. Lay down your life in the interest of your land abnegating the little ego, ant having thus loved the country, feel anything and the country will feel with you. March and the country will follow. This, indeed, is practical Vedanta.

Rama Tirtha infused in  the  minds of people a  new Joy, a happy conviction that it was not for nothing that we lived ina miserable earth, and that we did not, after a long struggle in the sea of life, reach a waterless desert where our sorrows would be repeated. He lived practical philosophy, and through that showed to the world that it was possible to rejoice in the bliss of the Self even in this very life, and that everyone could partake of this bliss if one sincerely strived for it.

Swami Rama was an  exemplary figure in  the  field of Vedantic life. He  was a  practical, bold Vedantin. He  lived a dynamic life in  the  spirit of  the  Self. Very high were his ideals, sublime were his  views, and  perennial and  spontaneous was his  love. He  was Divinity personified and love-incarnate. He is ever alive as a dynamic soul-force, ever shedding the spiritual effulgence in  the  heart of  every seeker after Truth. His teachings are inspiring, elevating and illuminating—a fountain of his intuitive experiences.

The teachings of  Rama Tirtha are  peculiarly direct and forceful. They are  unique. Rama Tirtha did  not  teach any  par- ticular Yoga or  Sadhana or  propound any abstract philosophi- cal theory. He taught the actual living of Vedanta, of Yoga and Sadhana. This he taught by his own personal example. In him- self he embodied an exposition of illumined living. Thus Rama Tirtha’s very personality itself preached and taught as ‘much as any of the innumerable discourses and lectures he delivered to crowded audiences from platforms that ranged from Tokyo to Toronto.

To  the  West, Swami Rama appeared not  merely as  a  wise man of the East but as the Wisdom of the East come in tangible form. Rama Tirtha was a blissful being inebriated with the ecstasy of Spiritual Consciousness. And his bliss was infectious. His  glance flashed forth Vedanta. His  smile radiated the joy of the Spirit. Vedanta streamed forth in his inspired utterance and in  his  whole life; every action, gesture and movement vibrated with the  thrill of Vedantic Consciousness.

Rama Tirtha demonstrated how Vedanta might be  lived. His life was an expression of the supreme art of living life in all  its  richness of  vision and fullness of  joy. Rama Tirtha presented Vedanta not so  much as  a  knowing and a  realising, as  a  becoming and a  being. It  was Swami Rama Tirtha’s unique distinction that  he  expounded Vedanta as  a  supreme yet simple art  of  living. He  did  not  try  to  take people to  Vedanta, but  he  took Vedanta to  the  common man. Swami Rama Tirtha took Vedanta into the  quiet homes, into the  busy offices, into the  crowded streets and into the  noisy markets of the  western world.

Both to  the East and to  the West, therefore, Swami Rama’s life has been a  boon and a  blessing. For India, he vivified Vedanta with the vitality of his own inspired life and shining example. He  shook India out  of  fantasy, superstition and misconception; he shocked America to wakefulness and an awareness of  the  intrinsic worth of  the  practicality of  Atmic living. He  revealed how the  central secret of  all  lofty activity lay  in  attunement with the  Divine Law of  oneness, harmony and bliss.

To  rise above the  petty self and act  impersonally—this was the key to divine living. His call to his countrymen was: “May you wake up to your oneness with Life, Light and Love (Sat-Chit-Ananda) and immediately the Central Bliss will commence springing forth from you in  the  shape of  happy heroic work and both wisdom and virtue. This is inspired life, this is your birthright’.

To  the Americans Rama taught the way of  perfect morality and total abstinence. Keeping the  body in  active struggle and the mind in rest and loving abstinence means sal- vation from sin and sorrow, right here in this very life. Active realisation of at-one-ment with the All allows us a life of balanced recklessness. This sums up  Rama’s message to  the land of the Dollar.

In  short, Swami Rama’s thrilling life is  a  flashing example of  rare Prem and a  divine spontaneity. Listen! Here Rama’s voice whispers: “You have simply to  shine as  the  Soul of All, as the Source of Light, as the Spring of Delight, O Blessed One! And energy, life  activity will naturally begin to radiate from you. The flower blooms, and lo!  fragrance begins to  emanate of itself’. Awake India! Respond to  this call of Rama. Realise the Bliss that is Yourself. Come now, live the life  in  the  Atman. From this  moment let  Rama enter into your heart and animate your actions and inspire your actions and inspire your very life! May his Divine Spirit vivify and raise India to her pristine glory and Vedantic grandeur! Live in Om!

SRI RAMANA MAHARSHI

Sri  Ramana Maharshi was born on  30th December, 1879. He was known as Venkataraman. Born in a pious middle class Brahmin family, he went to a mission school and learnt a little English.

Flight from home

On  the  29th of August 1896, Venkataraman left  his  home in  the district of  Madurai in  search of  his Father, Lord Arunachala, to whom he reported himself on the Ist of September 1896, thus:

Lord, obedient to  Thy call

Here have I come, deserting all,

No  boon I ask, no  loss bemoan,

Take me  in  and make me  Thine own.

 

From that day till the end of   his earthly sojourn, Venkataraman made Arunachala (Tiruvannamalai) his abode, transmitting through Mouna, the  golden language of  his  ego- less state, the  Message of  Eternal Truth, to  the  four corners of the globe.

Venkataraman left  a  note behind to  his  rebuking brother: “T have, in search of my Father, according to His command, started from this place. On a virtuous enterprise, indeed, I have this day embarked. Therefore, for this action none need grieve or trace this one. No money need be spent for search- ing me”.

The Great Enlightenment

“It  was about six  weeks before I left  Madurai for  good, in  the  middle of  the  year 1896, that the  great change in  my life took place” said Sri Ramana Maharshi, when asked by devotees as to how he was transformed, “It was so sudden. One day I sat up alone on the first floor of my uncle’s house. I was in my usual good health. But a sudden and unmistak- able fear of death seized me. I felt I was going to die and at once set  about thinking as  to  what I should do.  I did  not  care to  consult anyone, be  he  a  doctor, elder or  friend. I felt  I had to  solve the  problem myself then and there. The shock of the fear of death made me  at  once introspective or  ‘introverted’. I said to  myself mentally, ‘Now that death is come, what does it mean? Who is  it  that is  dying? This body dies’. [I at  once dramatised the  situation. I extended my  limbs and held them rigid as though rigor mortis had set in. I imitated a corpse to lend an air of reality to my further investigation. [ held my breath and kept my mouth closed, pressing the lips tightly together, so that no sound could escape. * Well then’ I said to myself, ‘this body is dead. It will be carried to the crematory and there burnt and reduced to ashes. But with the death of my body, am J dead? Is the body /? This body is silent and inert. But I am still aware of the full force of my personality and even of the sound of J within myself as apart from the body. The material body dies, but the Spirit transcending it cannot be touched by death. I am_ therefore the deathless Spirit’. All this was not a feat of intellectual gymnastics, but came as a flash before me vividly as living Truth, which I perceived immediately, without any argument almost. / was something very real, the only real thing in that state, and all the conscious activity that was connected with my body was centred on that. The J or myself was holding the focus of at- tention with a powerful fascination. Fear of death vanished at once and for ever. The absorption in the Self has continued from that  moment right up  to  now”.

Tapas of  Maharshi
Ramana practised*Tapas in  the  thousand-pillared Man- dapam, near the  Patala Linga, in  Subrahmanya’s shrine, in  the Mango garden, the Sadguru Swami cave and Cora hills. From 1909 to 1916 he lived in the Virupakshi Cave.

During his  days of  Tapas, mischievous boys pelted him with stones and hurled tiles at  him; and  yet  Ramana was ever peaceful and calm through the strength of meditation and penance.

Ramana Maharshi was known as  Brahmana Swami in Tiruvannamalai. Kavya Kanta Ganapathy Sastri, the great Sanskrit scholar, came to  Ramana’s Ashram in  1908 and stayed with Maharshi and wrote the Ramana Gita.

The life of  the  Maharshi was one continued meditation, Ananda Anubhavam. Maharshi established peace within. He lived in the Light of the Lord within. He encouraged others to _do the same thing. To him all the world was one.

Maharshi seldom talked, and whenever he  did speak, he did so only because it was absolutely necessary.

His  divine message

Ramana was a  living example of  the  teaching of  the Upanishads. His life was at once the message and the philosophy of his  teachings. He  spoke to  the  hearts of men.

The great Maharshi found Himself within himself and then gave out to the world the grand but simple message of his great life, “Know Thyself’.

“Know Thyself. All  else  will  be known to  thee of its own accord. Discriminate between the undying, unchanging, all- pervading, infinite Atma and the ever-changing, phenomenal and perishable universe and body. Enquire, “Who am ee Make the  mind calm. Free yourself from all  thoughts other than the simple thought of the Self or Atma. Dive deep into the chambers of your heart. Find out the real, infinite “I’. Rest there peacefully for ever and become identical with the Supreme Self.” This is the gist of the philosophy and teach- ings of Sri Ramana Maharshi.

Sri  Ramana says, “The world is so  unhappy because it is ignorant of the true Self. Man’s real nature is happiness. Happiness is inborn in the true Self. Man’s search for happi- ness is  an  unconscious search for  his  true Self. The true Self is imperishable; therefore, when a-man finds it, he finds a happiness which does not come to an end.

“In  the  interior cavity of  the  heart, the  One Supreme Being is ever glowing with the Self-conscious emanation I.,.1...

To realise Him, enter into the heart with an one-pointed mind—by quest within or diving deep or control of breath— ‘and abide with the Self of self’.

Sri Ramana’s Who am  1?,  Upadesa Saram and Ullathu Narpathu are  pearls of  direct wisdom, expressed in  aphoristic terseness.

Sri  B.V. Narasimha Swami, the  late President of  the  All India Sai  Samaj, has published a  thrilling life of  Ramana en- titled, “Self-realisation”. Yogi Suddhananda Bharati has  written the  Jife  of Sri  Ramana in  Tamil.

Bhagavan Ramana Maharshi has set.  at  naught the  prattle of  materialists that Self-realisation and Samadhi are  things’ of the  remote past, and that in  the  present age, they are  impos- sible of  achievement to  man. He  has shown by  his  lifelong Samadhi that it-is still possible to  realise the  Supreme and  live in  that realisation.

Beloved aspirant! Take heart. Gird up  your !oins. Apply yourself intensely to  Yoga Sadhana. You will soon attain Videha Kaivalya and  shine for  ever as  an  illumined sage.

The Light shines brighter than ever

Lieut-Col. PV. Karamchandani,. I.M.S., D.M.O., North Arcot District, attended on  Sri  Ramana when the latter suf- fered from a  kind of  malignant tumour in  his  upper left  arm above.the elbow. The Maharshi was operated four times.

A  meteor hit  the  sky at  8-47 p.m. on  the  14th April, 1950, when Sri Ramana Maharshi left his mortal coil and entered Mahasamadhi.

The all-pervading Light which shone through the  embodi- ment of  that Light in  Maharshi Ramana had once again resolved itself into its  original state. A  lifelong proof of  the Upanishads was what we  called Maharshi Ramana. That proof will for ever exist, reassuring us of the Ultimate Reality.

The saint is  no  more in  his  mortal frame. But the  Light of his soul is now merged in every receptive individual soul. Maharshi Ramana lives in our heart. His passing away should not be grieved for. For he had fulfilled the mission of his life. He had achieved the highest goal, Self-realisation. So there is nothing to grieve for. The death of only those that are not able to achieve the goal of life or do their duty has any reason to be mourned. The Light of the Maharshi’s soul shines today brighter than ever.

In  the  heart of  humanity the  saint shall live for  ever, guiding, encouraging, goading and inspiring, so  that millions and  millions might seek and  find the  Great Truth that-Ramana realised.

Too well did: Sri-- Ramana ‘expound the Vedanta philosophy, not through bookish knowledge, but by practical experience. His teachings . imparted. through all-absorbing ‘Silence’ embodied the highest ideals and the ultimate reaches in divine realisation. To ever assert one’s latent divinity, to ever. strive to live in the consciousness of the immortal Self and to remain as an unaffected witness of the transitory phases of life  immersed in that  Supreme Silence—was the clarion call of the  Maharshi. Dogmas and  religious prejudices he  cared not for! For he  was far  above those mundane limitations. With him  lived orthodox Brahmin priests, Moslems and  Christians and the so-called Indian untouchables. They were all alike to him.

As  an  architect-supreme of  Truth-transcendental, Ramana Maharshi led, and now leads on,  the  weary travel:ers on  earth towards the Goal through his unfathomable Silence.

To  pay the  most befitting homage to  that saintly per- sonality is to follow his teachings and to grow up in that ideal model.

 

 

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