www.telugubhakti.com Digest Number 4776

3 Messages

Digest #4776
Quotable Quote by p_gopi_krishna
Sringeri by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna


Mon Sep 17, 2018 5:41 pm (PDT) . Posted by:


May we realize that we cannot be happy until we seek satisfaction in spiritual progress, guarding our peace of mind from all influences that would destroy it. Let us understand that happiness comes not by aimlessly thinking about it but by striving to express it in all our moods and actions. (Sri Paramahansa Yogananda)

Mon Sep 17, 2018 5:45 pm (PDT) . Posted by:


Sringeri Days : Part 8, from Sri Padmanabhan Venkatraman ji's entries :)

There were no one at the Adhistana complex at that time. Not all those visiting Sharada temple would cross the bamboo bridge to Narasimha Vana. Sringeri Acharyas being great Tapasvis, keep a low profile. Chandrashekara Bharati rarely made public appearances . It was left to Shri Abhinava Vidyatheertha mahaswaminah to be more accessible for the ordinary people.

The 'initiation ceremony' is traditionally a confidential process about which no one would talk about. But Umesh is an absolute recluse totally avoiding any public presence. If is left to a few of us to share some experiences about him. Else, no one will eve know that in the midst of hustle and buzzle lives a Jivan Mukta Yogi par excellence. Something tells me that he will disappear into a forest or a mountain cave very soon.

We were just two of us sitting there, and after the customary acamana, Paranayama and sankalpa, he asked me to repeat after him - taking a vow to pursue the jignAsa lifelong and not forget even in the dream. Then it was over.. He didn't give me any mantra for Japa, and a roopa for mental upAsana . He just said that Acharya has advised that I should continue whatever I was doing , ie, meditate on Aum with no specific roopa in mind. He added that unlike other disciples, there would be no restrictions on eating habits, entertainment habits, socializing habits etc for me. This was also as per Acharya's direction.

I was terribly disappointed at this simple ceremony; No magical shaktipatha with whole world disappearing from my eyes? He was there, I was there and so was the whole world as before. Nothing happened.

I tried to argue this with Umesh and he was very amused. As I kept at it , he would only say that Acharya knows what is best for the individual and I should really be happy that there were no social restrictions. "As it is, you are having trouble in the family in view of Maadhwa heritage and why do you need noticeable changes ?", he asked in bewilderment.

"Why do you think standing upside down or shutting oneself in a dark room is the only method? Being in the midst of everything is the best isolation for you. You should learn to trust a Guru", he said a bit sternly. "Of course I do", I added in a hurry, "but still, how will I get the result without the rigor and discipline?", I protested.

"Whatever Acharya says is the rigor and discipline for you; the results depend on you following the guru upadesha diligently. Don't be a Kumarila Bhatta," he rounded off the conversation with his inimitable smile.

We all know the story of Kumarila Bhatta who championed Purva/Karma Mimamsa. This was the dominant theme of the land till Gautama Buddha appeared. Siddharta Gautama had revolted against the brahmin society that was immersed in extreme rituals of karma mimamsa and enunciated his middle way Madhyamāpratipad. His approach caught on like wildfire and Budhism was born which totally eclipsed Vedic way.

Kumarlia wanted to contain buddhism and regain glory for Karma Mimamsa. He infiltrated buddhists in Nalanda to learn the intricacies of their theory for eventually defeating them; his intention was discovered and was hurled down the university tower. He prayed that If Vedas were true he should survive the fall. He did survive, but his eyes were damaged as he harbored an iota of doubt. As an atonement, he was self immolating in a slow burning saw dust. It was then that Adhya Shankara came to seek for a debate on Jaiminiya purva mimamsa. The story goes that he asked Shankara to go and debate with his disciple Mandana Mishra. Some believe Mandana Mishra was the Sureshwaracharya, the first head of Sringeri Peetha.

Purva mimamsa holds such a view point that Universe was depended on actions and no God was necessary for creation, sustenance or dissolution. In fact they challenge the very notion of creation and ridicule the idea of prajapati as the first born. They hold a firm view the rituals enjoined in Vedas are the only means of salvation and dismissed the concept of liberation or mukti. In their view living being come and go. jiVas were 'Perpertual motion machine' equivalent ; the karma representing the 'Entropy'.

While primacy of any one dimensional view of shad darsana were contested by the three great Acharyas, they nevertheless integrated it in their philosophy.

Shri Raghavendra Theertha of Maadhwa sampradya has written a Bhashya on Jaiminiya Karma Mimasa - one of the handful to do so in the history of Indian philosophy. His Bhattasangraha is the most comprehensive, clearly structured, up to the point work, oozing with humility which is hallmark of Rayaru.

Umesh would always demand that one should have implicit faith in Acharya and no validating effort was conducive. He would always tease me by stating 'unlike paddhu, letter is the spirit for me'. He was perhaps the Kumarila with me as Prabhakara; for him every word is valid by itself while I would seek the spirit by taking the sentence as a whole.

The night rolled on and we moved to witness the Chandra mouleeshwara puja done every night by Acharya himself. As we waited in the hall, an elderly traditional vaidika started singing Shiva aparadha kshampana stotram in a loud voice. His emotional rendering was captivating every one. Even the Acharya stopped his japa for a while and was listening with attention.It was a strange song , coming from ever bullish Adhya shankara; posturing humility is not given to Shankara. He was an alpha male among the philosophers. For him to plead that he did not do anything right in rituals and devotion to Mahadeva to seek pardon was beyond belief.But there it was and the Vaidika put all his emotion in the rendering.


Veda patashala students chanted Rudram, Camakam, Suktani and Aashirwada. Their synchronized voice reverberated in the hall, taking me to land of Sapta Sindhu . I could hear the Rtviks pleading with Aditi to get the grace of Rudra for all in the Rg Veda hymn

कद रुद्राय परचेतसे मीळ्हुष्टमाय तव्यसे | वोचेम शन्तमं हर्दे ||

यथा नो अदितिः करत पश्वे नर्भ्यो यथा गवे | यथा तोकाय रुद्रियम ||

All these learnings will come to me over four decades after the initiation ceremony. Looking back I realize how momentous that gift has been from Umesh. And to think I was tad disappointed over the simplicity of ceremony and absence of any magical power is deeply embarrassing now. Obviously a shaktipata had taken place , giving me the ability to read volumes of Shahstra and understand without a formal learning from a teacher or with detailed knowledge of Sanskrit.

That I was asked to continue my arUpa meditation with mind fixed on Aum was the best one could get would also dawn on me later , after 30 years of staying away from Sringeri and Umesh. I would be schooled into this by an unexpected person - my daughter in law's grandama! She was a great soul, well learned and related to ParamAnanda Bharatai in his pUrvAshrama.

Another thing I didn't recognize at that time was that Acharya was taking me through practical learning of Shad Darsana over the next few years. It will take years to understand that as well.

(To be continued)

Prashant Parikh <prashantparikh@gmail.com>


Mon Sep 17, 2018 10:38 pm (PDT) . Posted by:


Don't see through others; see others through

To see through others means to look for faults in others even when none are evident.

To see others through means to help others manage their limitations so that they can go through and grow through difficulties.

While interacting with others, we often have a faultfinding tendency. Even if others don't have any evident faults, we still want to find some fault somewhere.

In fact, some people consider finding faults in the seemingly faultless a sign of cleverness. And they consider publicizing those faults in the most biting way a sign of expertise. However, the Bhagavad-gita (16.04) cautions that such harshness characterizes the demonic nature.

In contrast, a godly nature is characterized by an aversion to faultfinding (16.02). Godly people don't like to find faults because they are too busy finding God in others. That is, they are focused on discovering and nourishing others' potential for spiritual growth.

Gita wisdom explains that we all are souls who are parts of the omnipotent supreme, Krishna. We are on a multi-life journey of spiritual evolution. In this challenging journey, we are meant to help each other evolve.

During the course of life, sometime or the other, we all will be brought down by difficulties externally and deficiencies internally. When others are felled thus, instead of gleefully broadcasting their fall to the world, we need to empathically extend a helping hand. Though sometimes pointing out others' faults can help them grow, we need to cautiously ensure that our feedback doesn't dishearten them. Who knows, tomorrow we may be in their position and need their help and encouragement for pressing on amidst our struggles.

Even if they don't reciprocate by helping us, still Krishna will note and reciprocate with our nonjudgmental service attitude. And when we go through difficulties, he acting from within will see us through.

Think it over:

Why are godly people averse to faultfinding?

How does spiritual knowledge increase our empathy?

How can our service attitude help if others don't reciprocate?

Read more https://www.gitadaily.com/dont-see-through-others-see-others-through/ https://www.gitadaily.com/dont-see-through-others-see-others-through/

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