WORDS OF GRACE! His Holiness Sri Sri Swamiji speaks on The Glory of Mahãns

Sri Swamiji has been rendering ‘Upanyãs’ (discourses), in Tamizh. This is being brought to you here.

There may appear to be variations in the ‘tense’ of the language. This is due to the fact that great effort has been taken to maintain the original style of the ‘Upanyãs’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamiji.

Sri Swamiji,

"HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE
HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE"

“ Reading the 'Charitrãs' (lives) of Ramakrishna Paramahamsa, Raghavendra swami, Bodendra swami, Sadasiva Brahmendra, Seshadri swami makes us wonder, 'have such Mahãtmas really lived in this world?' We may also suffer the anguish, ' we have not been fortunate in receiving their 'darshan' (seeing them). What would have been the state of mind of those who had lived during their time? What to speak of the big fortune in the lives of those who had seen them, spoken to them, lived with them? What would have been the state of their mind? We have not had such a rare opportunity.'

But during the lifetime of these Mahãns there were only a few who had comprehended them at the level that we do now. There were not many such people then. Moreover, during their lifetime various types of oppositions come up. After their lifetime the world only praises them. But it is seen that during their lifetime there were many who did not accept them. Generally, such matters are not brought out in their biographies. One of the reasons for this is that the aim is to bring out only good, appreciable matters. However, during their lifetime there have indeed been people who did not understand them. Similarly, it cannot be said that Mahãns have lived only in those times and that now, in our time, there are no such Jnãnis/Mahãns.

Even today, Mahãns/Jnãnis do live on this 'Bhaarata bhoomi' (the land of Bhaarata/India). If only we have the Lord's Blessings we will be blessed with the fortune of comprehending this and being with them. While reading those 'Charitrãs' our heart yearns, 'even if we have not had the fortune of being closely associated with them, could we not have at least had the good fortune of their darshan, at least once? But, we have not been so privileged.'

Has there been any such (Mahãn) in recent years?

If there was one who could be accepted by all, has been accepted by all, with blemishless, clean, pure 'charitra' (life) it is Kãnchi Mahaaswami (Sri Chandrasekhara Saraswati of the renowned 'Kãnchi Kamakoti Peetam') only. We find that his 'Charitra', his lifestyle, has been praiseworthy and acceptable in all ways. Almost all must have had his darshan.

Why do Mahãns go on 'yãtra' (tour) to each and every place? The Ganga refused to come down to the earth. Though the Ganga flows on the earth she is not a river of the earth. It was Bhagirata who, through his stubbornness and effort made the Ganga of Devaloka come down to the earth. When he invited the Ganga to the earth, she said, "On the earth people, commit all kinds of sins. All of them would come to me and drop all their sins into me. How can I bear all the sins of all people? On the earth all people are sinners. When all of them come to me and bathe would not their sins come to me? So, I will not come to 'Bhooloka' (earth)."
In reply to this, Bhagirata told her, "You are looking at it from this angle. Look at it from another angle. Since you are a Holy river all Sãdhus would come to bathe in you. All Mahãns would come. Bhãgavatãs who perform Nãmasankirtan would all come. All those who do 'tapas' (spiritual austerities) would come. Those who have 'Realized' God, those who have seen God, Jnãnis would all come. They bathe in you not for earning any merit. It is said that all the sins that were unburdened by all the people till then would leave you once a true Mahãtma bathes in you."

It is only with the desire that Sãdhus would come to her and bathe that Ganga came down to the earth. While explaining the reason for bathing in each 'teerta' (Holy river) like the Ganga, Godaavari, Saraswati, Sindhu, Cauvery, Pennaiyar, Garudanadhi, Krishna, Tungabhadra they (the Sãdhus) would only say, 'by bathing in these rivers let us earn merits.' No Mahãtma would say, 'the river earns merit because of my bathing here.' The reason for this is that they are Mahãtmas! If they possessed any ego they cannot be Mahãtmas. But the truth is that the river is purified by their bathing in it.

When they visit a Temple and worship the Deity, the Lord's Grace ('arul') known as 'sãnidhya' (Presence) grows. Had any 'dosha' come up due to the visit of somebody it is removed when a Mahãn comes to that Temple. Cool breeze blows in 'vasanta ritu' (spring season). When that breeze blows, it does so without the thought that it is blowing; it blows without the thought that it is doing good to all in the world. The reason for the Mahãns going on 'teerta yãtra' (pilgrimage to Holy rivers), 'Pãda yãtra' (touring by foot), 'punya stala yãtra' (pilgrimage) is not to earn any merit for themselves. Whichever part of the earth their Feet touch it becomes Holy; wherever they sit that place becomes Holy; those whom they touch, all those to whom they speak, the homes where they eat food all become Holy. Therefore, when they move about in this manner many can have their darshan. Is it not so? Or else they see many people and bless them all. Is it not so? That is why instead of sitting in one place they always keep wandering about different places. On some pretext such as pilgrimage, 'teerta yãtra', they visit all places.

From the 'charitra' of Kãnchi Swami we learn that this is how he wandered about the 'Kshetrãs' (Holy Places). He wandered the length and breadth of the country to the extent that one can declare that there is no place in Bhãrata desa where he has not set his foot. In the 'charitra' of such Mahãns several incidents bringing out their glory have occurred. But there cannot be any one who has comprehended them all fully. This is because while the glory manifests outwardly there might have been someone nearby who had witnessed it or there might not have been anyone nearby; or those who had witnessed it might have kept it to themselves; or those who had seen and experienced it might have passed away or they might not have confided it to any one else; such incidents might not have been noted down in writing. This is due to the fact that such glories manifest (involuntarily) due to the Will of God and there is no need for them to exhibit such glories. They do not have the thought, 'we are exhibiting such 'mahimãs' (glories).' We see that they occur of their own accord. But, one thing can certainly be said, 'they hold this whole 'prapancha' (Universe), the entire cosmos within their 'sankalpa' (Will).' We can cite various kinds of incidents from the lives of Mahãns for saying, 'this whole Universe'. I will cite one instance.

'All 'jiivarãsis' (creatures), all 'prapanchãs' are being run by them (Mahãns). 'A Jnãni is omnipresent; there is no place where he is not' - this is only our Advaita philosophy. Those who have 'Realized God' exist everywhere; it is verily they who are in all lives,' is Sankara Siddhanta. This is Aadi Sankara's philosophy. Even as the doubt, 'is this true?' arises in us, on seeing the incidents in Mahãns' 'charitrãs', we find ourselves accepting in amazement, 'indeed this whole 'prapancha' is in their control only'!

Shall I narrate such a manifestation of the Divine Play in Kãnchi Periyava's life? Kaancheepuram is known as 'Periya' (Big) Kaancheepuram. It is here that Kãmãkshi Amman Temple, Ekãmareswara Temple, Kailãsanãtha Temple, Upanishad Bodendraal Mutt, Kumarakkottam are all situated. Periya Kãnchi is filled with temples. Periya Kãnchi is called as Siva Kãnchi. In 'Chinna' (small) Kaancheepuram is Varadaraaja Perumaal ('Perarullãlan') temple. The house where Seshaadri swami was born is also here. It can be seen even today. It has been converted into a memorial and is being maintained as a Holy place where many come for worship. A little further away from this is Sivastãnam or Tenampaakkam. Kãnchi Periyava has stayed in Tenampãkkam a number of times. He has also stayed there in a room in solitude for some years, in a vow of silence. He would sweep and mop the floor himself. There is a well nearby. He would himself draw water from that well and bathe. His 'bhiksha' (food) was being to him given through a small hole-like window. He lived in this manner in that place for some period. He was doing 'tapas'. It was here in Sivastaanam that India's ex-Prime Minister, the Late (Smt.) Indira Gandhi had her first darshan of Kãnchi Periyava.

An (interesting) incident occurred while Periyava was staying here. It was around 10 or 11 p.m. Periyava was lying down. His personal attendants were near him. Suddenly, the loud sound of bursting of crackers was heard. On hearing this Periyava asked those closeby, "What is this noise of crackers bursting? At this time of night the sound of bursting of crackers is being heard. Where is it being burst? What is the occasion?"
Periyava shot series of questions to those around him.
They explained, "The silver 'ratha' (chariot) of (Goddess) Kãmkãkshi is being taken on procession. The procession is on the move. It is in connection with this that crackers are being burst."
Periyava said, "If Kãnchi Kãmãkshi is being taken on procession on silver 'ratha' should we not go and have darshan? We will go and have darshan."
All of them tried to reason out with him, "It will take a long time to reach Kaancheepuram from here. Kãnchi is not close by. We have to walk some 5/6 kilometres. Do you know where the crackers are being burst? Kacchãbeshwara Temple is a Siva Temple near Kãmãkshi Amman Temple. It is only when Kãmãkshi 'ratha' reaches this place that crackers are burst. From there Kãmãkshi 'ratha' would go very quickly into Kãmãkshi Amman Temple. So, by the time we reach there by foot, Amabãl would have been placed back on Her seat. After the midnight puja, the temple doors would be closed. So, it is just impossible for us to go there and have darshan. We have to walk quite far. Would it not take time? So, let us not go there." So, opined the attendants and tried to dissuade Kãnchi Periyava from going there.

But Periyava did not offer any reply. Giving a smile in return he got up. He must have taken the 'sankalpa' (decision/Will) to somehow have darshan of Kãnchi Kãmãkshi on the silver 'ratha'. Looking at the speed with which he got up the personal attendants understood that he was setting off to have Ambãl's darshan that night. They, too, made ready to go along.

You should go to Sivastãnam in that Kãnchipuram and have darshan once. The room where he performed tapas still exists. There is a specialty in the Sivastãnam temple here. In all places the Lord comes in procession as Somaskanda, i.e. Goddess Paarvati and Lord Parameswara come in procession only with Lord Subrahmanya (their son). It is called Somaskanda. ('Skanda' refers to Lord Subrahmanya). But here in this Siva Temple it is Somaganapati. In this Siva Temple it is the divine form of Lord Ganapati (the elephant faced elder son of Paarvati and Parameswara) who is seated with Paarvati and Parameswara. There is a small Ganapati 'sannidhi' (sanctum sanctorum) in this Siva Temple. Do you know what Periyava did? He got up. Taking up his 'dhanda' he began to walk. All his attendants walked behind him. As he walked up he went around the Ganapati, that I just mentioned, having a small 'sannidhi'. After circumambulating, he stood in front of Ganapati and holding his palm over his forehead just above his eyes looked at that Ganapati. After looking at Ganapati in this way he began to take quick steps (towards 'Periya' Kancheepuram). He did not speak a word to anyone. He kept walking. The attendants who followed him spoke amongst themselves. 'It is a good walking exercise we are having tonight! Ambãl would certainly have gone into the Temple in Her silver 'ratha'. The midnight puja would have been completed. The Temple doors would have been locked. We are only going to see the locked doors and return. Periyava is going there so late. Is it possible to cover the distance now and reach on time?'

You try and guess how much time would have been taken by them to reach their destination.

But when they arrive there, they find Ambãl standing in the silver 'ratha' in the very place near Kacchãbareswara Temple where the crackers had been burst! All those who had accompanied him were wonderstruck! 'What wonder? What is this? It is here that crackers had been burst and fireworks lit up. It is now some one or one and a half hour since we had heard the burst of crackers. It would take only some 10/15 minutes for Ambãl to reach her Temple from here. She must have (as per schedule) gone into her Temple. Seated back on her 'peetah', midnight puja must have been performed and the Temple doors locked for the night.' But when they saw Ambãl still standing near Kacchãbareshwara Temple they could not understand the reason. 'It is surprising,' they thought.

Periyava had darshan of Ambãl to his fill. He was totally drowned in that darshan. He circumambulated the silver 'ratha'. But the personal attendants were more interested in learning the reason for Ambãl still standing there than having Her darshan.
'What is the reason for this?' They were more curious to know this.
They enquired of all the people there about it.
'When did the silver 'ratha' arrive here?' they enquired.
"It is some two hours since the 'ratha' arrived here. It has been standing here only," they replied.
Periyava's attendants asked, "Why have you not continued with the procession?"
The people explained, "An elephant (Temple elephant) always goes in front of the Swami's (God's) procession. This evening, too, the elephant was leading the procession. Until coming here it was moving peacefully, without giving any trouble. We stopped the 'ratha' at the entrance to Kacchabeswara Temple and burst crackers. When we wished to start the 'ratha' this elephant began to trumpet madly. It ran about here and there. It is not permitting us to start the 'ratha' on procession. So, we are hesitating. We are at a loss to know what to do. The elephant remains quiet for a time. But the moment we begin to pull the 'ratha' it begins to run here and there trumpeting madly and does not permit us to pull the 'ratha'. If we remain quiet without pulling the 'ratha' the elephant also remains quiet. If we pull the 'ratha' the elephant creates trouble. This is what has been going on for so long."

Can you understand the mental state of Periyava's attendants (on hearing this)?

Before starting from there (Sivastãnam) Periyava went round Maha Ganapati once. Did I not say that he placed his palm over his forehead just above his eyes and said something to that Ganapati? Who knows (what he told Ganapati)? Since the elephant is an 'amsa' (a portion of the divinity of the Lord) of Maha Ganapati, this (Temple) elephant must have stopped the 'ratha' from continuing with the procession with the desire that Periyava should have darshan of Ambãl on the silver 'ratha'.

(After circumambulating the silver 'ratha') Periyava came to the elephant and patted it. The elephant began to walk calm and quietly as it always did! Ambãl's silver 'ratha' followed the elephant. Ambãl was taken inside (her) Temple, the midnight puja was performed and the doors of the Temple were locked. Periyava then started from there and returned to Sivastãnam.

This is but one incident. It is not the whole. It is but just one happening. Many such incidents can be narrated from Mahãns' lives. Such numerous incidents have occurred n Mahãns' lives. I have tried to narrate as many such incidents as possible, one by one. We can narrate such incidents from their lives to show that they keep all the activities of the world in their control.

Bhagavãn is called 'Satya sankalpa'. That is, as far as Bhagavãn is concerned whatever He wills takes place. Whatever He wills ('Sankalpa') certainly takes place in the world. It will surely come about. Only they are called 'Satya sankalpa' at whose will, things of the world come to pass. This is the reason Bhagavãn is called 'Satya sankalpa'. Likewise, Kãnchi Maha Periyava was a 'Satya sankalpa'. Whatever he desired came to pass, to the last letter! There were many incidents in his life to show this. We shall see all these incidents now and then.

The reason for my speaking on these now is that this December 30th is his 'siddhi'(the day when he left his mortal coil) day. It is his 'ãrãdhana' day. His 'Adhishtãna' (samadhi) is in Sankara Mutt in Kãnchi. If we visit his 'Adhishtãna' on this day and worship him we will earn limitless merits ('punya'). Those who aspire merits will earn merits; those who desire progress in spiritual life ('tava vãzhkai') will be blessed with it; those who suffer from the various sorrows of life in the world will be freed from it if they do 'Pradakshina' (circumambulation) and darshan of the 'Adhishtãna'. 'Adhishtãnam' means 'Satyam' (Truth). He still lives there. So, if all visit Kãnchi Maha Peiryava's 'Adhishtãnam' in Kãnchi Sankara Mutt on 30th December and worship all can become the recipient of his full blessings ('poorana arul'). "

GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!”

NOTE: Any discrepancy/lapse in the translated version of the Upanyasam is the sole responsibility of the person/s who translated the work from Tamizh into English.

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