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Archive for June, 2011

“Brahma Satyam Jagat Mithya,
Jeevo Brahmaiva Na Aparah”
 
Brahman alone is real, this world is unreal; the Jiva is identical with Brahman.

Introduction

Chaos pervaded all through India in the matter of religion and philosophy. Sect after sect, such as Charvakas, Lokayathikas, Kapalikas, Shaktas, Sankhyas, Buddhas and Madhyamikas sprang up. The number of religions rose as high as seventy-two. 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 (incarnation) 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 Dharrna and Advaita Vedanta to its pristine purity in the land. The weapon he used was pure knowledge and spirituality. The previous Avataras, like Rama and Krishna, used physical forces because the obstacles to Dharma in those days arose from the physical obstructions and molestations of the Asuras (demons). The menace to Dharma in the Kali age (age of destruction) arose from obstacles that were more internal than external, more mental than physical. The seeds of Adharma (unrighteousness) 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 (caste) and entered the Sannyasa (renunciate) order early in life. The previous Avataras like Rama and Krishna took birth in the Kshatriya Varna (warrior caste), because in their days they had to wield military weapons in the restoration of Dharma.
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 murderous 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 Alwaye, Kerala. Kaladi is a railway station, on the Kochi-Shoranur rail link. Sankara was a Nambudiri Brahmin. Rajasekhara, a Zamindar (a rich landlord), built a Siva temple in Kaladi and formed an Agrahara for Brahmins who were in the service of the temple. Vidyadhiraja was doing Puja (worship) 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 commentaries 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 horoscopes 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 himself formally initiated into the sacred order of Sannyasa.

In Search of a Guru

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 (Self) 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 learning. 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 (commentary) 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 Sraaddha 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 appointed 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 garland 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 enraged 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 differed 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. Hari’s 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. As he could not carry the entire dead body, he cut it into pieces and removed the pieces one by one to the backyard of the house. 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 and that they should cut the dead body into parts and then burn the same. This practice continues even today amongst Nambudiri Brahmins.
Sankara then returned to Sringeri. From there he went out on a tour through the eastern coast with a large number of followers. He preached his Advaita philosphy wherever he went. He established the Govardhana Mutt at Puri. He went to Kancheepuram and attacked the Shaktas. He purified the temples. He won over to his side the rulers of the Chola and the Pandya kingdoms. He went to Ujjain and put down the atrocities of the Bhairavas who were shedding human blood. He then proceeded to Dwaraka and established a Mutt there. He then travelled along the course of the Ganges and held religious controversies with great personages.

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.

Sringeri Mutt

In the north-west of the State of Mysore, nestling in the beautiful foot-hills of the Western Ghats, surrounded by virgin forests, lies the village of Sringeri and here Sankara established his first Mutt. The river Tunga-a branch of the river Tungabhadra-runs through the valley closely touching the walls of the temple; and its pure and limpid waters are as famous for drinking purposes as the waters of the Ganges are for bath (Ganga Snanam, Tunga Panam). Sringeri is a place of great sanctity and its beauty has to be seen to be appreciated. The Mutt is ‘still going strong’ as the phrase goes. The homage paid to the Mutt by countless aspirants and devotees is as much due to the greatness of illustrious men like Vidyaranya who have been at its head ever since its foundation as to the renown of the founder himself.
It may not be out of place to mention here that it took thirty years for the well-known Sanskrit professor Max Muller to translate the commentary on the Rig Veda, written by Vidyaranya, also known as Sayana. The learned professor, in his preface, says that not a single day passed in the thirty years without his devoting at least ten minutes on the translation. There is also a little interesting incident that when the manuscript was found to be illegible in some places, he got an authorised transcription from the first original still preserved in the Sringeri Mutt, through the influence of the then Maharaja of Mysore.
The famous holy shrine of Sri Sarada is an equal source of attraction to the devotees. Many are the Mutts and monasteries in India where holy men or their successors sit, and where Hindus from all parts of India gather, but none so great or so famous as Sringeri, the original seat of Adi Sankaracharya. 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 Mutt, each one of them representing one of the four Vedas of the Hindus.
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. The most famous Sannyasin in the succession of Gurus of the Sringeri Mutt was, of course, Vidyaranya, the great commentator on the Vedas and the father of the dynasty of Vijayanagar. He was the Dewan of Vijayanagaram. He became a Sannyasin about 1331 A.D. The eleven Sannyasins before Vidyaranya were Sankaracharya, Viswarupa, Nityabodhaghana, Jnanaghana, Jnanottama, Jnana Giri, Simha Girisvara, Isvara Tirtha, Narasimha Tirtha, Vidya Sankara Tirtha and Bharati Krishna Tirtha.
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. Thirty-five Acharyas had sat on the pontifical throne before his present holiness in regular and uninterrupted succession.

Dasanami Sannyasins

Sankara organized ten definite orders of Sannyasins under the name ‘Dasanamis’ who add, at the end of their names, any one of the following ten suffixes: Sarasvati, Bharati, Puri (Sringeri Mutt); Tirtha, Asrama (Dwaraka Mutt); Giri, Parvata and Sagar (Joshi Mutt); Vana and Aranya (Govardhana Mutt).
The Paramahamsa represents the highest of these grades. It is possible to become a Paramahamsa by a long course of Vedantic study, meditation and Self- realisation. The Ativarnashramis are beyond caste and order of life. They dine with all classes of people. Sankara’s Sannyasins are to be found all over India.

Some Anecdotes

Sankara was going along the street one day with his pupils to take bath in the Ganges when he met a Chandala who was also passing along the street with his dogs by his side. The disciples of Sankara shouted and asked the Chandala to clear off the road. The Chandala asked Sankara: “O, venerable Guru! You are a preacher of Advaita Vedanta and yet you make a great difference between man and man. How can this be consistent with your teaching of Advaitism? Is Advaita only a theory?”. Sankara was very much struck by the intelligent query of the Chandala. He thought within himself, “Lord Siva has assumed this form just to teach me a lesson”. He composed then and there five Slokas called the ‘Manisha Panchaka’. Every Sloka ends thus: “He who learnt to look on the phenomena in the light of Advaita is my true Guru, be he a Chandala or be he a Brahmin”.

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”.

Once some mischief-mongers offered meat and liquor to Sankara. Sankara touched those items with his right hand. The meat turned into apples and the liquor into milk.

A Kapalika came to Sankara and begged for his head as a gift. Sankara consented and asked the Kapalika to take his head when he was alone and absorbed in meditation. The Kapalika was just aiming with a big sword to sever the head of Sankara. Padmapada, the devoted disciple of Sankara came, caught hold of the arm of the Kapalika and killed him with his knife. Padmapada was a worshipper of Lord Narasimha. Lord Narasimha entered the body of Padmapada and killed the Kapalika.

Sankara’s Philosophy

Sankara wrote Bhashyas or commentaries on the Brahma Sutras, the Upanishads and the Gita. The Bhashya on the Brahma Sutras is called Sareerik Bhasya. Sankara wrote commentaries on Sanat Sujatiya and Sahasranama Adhyaya. It is usually said, “For learning logic and metaphysics, go to Sankara’s commentaries; for gaining practical knowledge, which unfolds and strengthens devotion, go to his works such as Viveka Chudamani, Atma Bodha, Aparoksha Anubhuti, Ananda Lahari, Atma-Anatma Viveka, Drik-Drishya Viveka and Upadesa Sahasri”. Sankara wrote innumerable original works in verses which are matchless in sweetness, melody and thought.
Sankara’s supreme Brahman is Nirguna (without the Gunas), Nirakara (formless), Nirvisesha (without attributes) and Akarta (non-agent). He is above all needs and desires. Sankara says, “This Atman is self-evident. This Atman or Self is not established by proofs of the existence of the Self. It is not possible to deny this Atman, for it is the very essence of he who denies it. The Atman is the basis of all kinds of knowledge. The Self is within, the Self is without, the Self is before and the Self is behind. The Self is on the right hand, the Self is on the left, the Self is above and the Self is below”.
Satyam-Jnanam-Anantam-Anandam are not separate attributes. They form the very essence of Brahman. Brahman cannot be described, because description implies distinction. Brahman cannot be distinguished from any other than He.
The objective world-the world of names and forms-has no independent existence. The Atman alone has real existence. The world is only Vyavaharika or phenomenal.
Sankara was the exponent of the Kevala Advaita philosophy. His teachings can be summed up in the following words:

Brahma Satyam Jagat Mithya,
Jeevo Brahmaiva Na Aparah

Brahman alone is real, this world is unreal; the Jiva is identical with Brahman.
Sankara preached Vivarta Vada. Just as the snake is superimposed on the rope, this world and this body are superimposed on Brahman or the Supreme Self. If you get a knowledge of the rope, the illusion of the snake will vanish. Even so, if you get a knowledge of Brahman, the illusion of the body and the world will vanish.
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.
Sankara’s scholarly erudition and his masterly way of exposition of intricate philosophical problems have won the admiration of all the philosophical schools of the world at the present moment. Sankara was an intellectual genius, a profound philosopher, an able propagandist, a matchless preacher, a gifted poet and a great religious reformer. Perhaps, never in the history of any literature, a stupendous writer like him has been found. Even the Western scholars of the present day pay their homage and respects to him. Of all the ancient systems, that of Sankaracharya will be found to be the most congenial and the most easy of acceptance to the modern mind. 
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This biography is from the book “Lives of Saints” of Swami Sivananda
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Place yourself as an instrument in the hands of God who does his own work in his own way
               The birth of Swami Ramdas, who was known in his pre-Sannyas life as Vittal Rao,took place at Hosdurg, Kanhangad, North Kerala, on Thursday, the 10th April 1884. It was a day of the full moon and it happened to be Hanuman Jayanti, i.e., the birthday of Hanuman, the greatest devotee of Sri Rama. This happy synchronisation seemed to augur well in advance for the great future that was in store for the child born that day to Sri Balakrishna Rao and Srimati Lalita Bai. The one remarkable thing about him, that people who saw him then observed, was the extraordinary lustre of his eyes.
          Vittal was not overfond of his school or his books, and so came in for a large measure of his teacher’s wrath. He often played truant, but in vain did he hide  himself in the bathroom or in the loft of the cow-pen, for his ubiquitous teacher was well aware of the favourite haunts of his recalcitrant pupil. His High School career too was marked by his extreme indifference to studies and supreme dislike for his textbooks. Although he refused to be cramped by the School curriculum, he became a voracious reader and read all the books of general interest he could lay his hands upon. His taste for literature enabled him to acquire even at so early an age a remarkable fineness and facility in his English style. His intelligence even as a student was of a high order. Whatever he once read he made his own. He was even then a good conversationalist and had inherited from his father an unequalled sense of wit and humour. He would, as he does even now, raise roars of laughter from his listeners by the unique manner in which he related incidents from his own life or observations. The humour always lay more in the narrative of an event than in the event itself and he knew it. Whatever be the situation he was placed in for the time being, it was the lighter side of it rather than the serious one that appealed to his keen sense of the comic and the ludicrous in life.
             As could be expected, Vittal lagged behind in his studies with the result that he could not get through the Matriculation examination. He then joined the school of Arts and took a course in drawing and engraving. Though his progress here was remarkable, as the future prospects that this course held out were none too bright, he discontinued the course and joined the Victoria Jubilee Technical Institute of Bombay and took up the Textile Engineering course. At the end of the three- year course at the V.J.T. Institute, Vittal Rao received his diploma in Textile Manufacture. When he was employed as Spinning Master in a cotton mill at Gulbarga, he was married to Rukmabai in the year 1908 and a daughter, Ramabai, was born to him in 1913. Throughout his life in service, brief periods of employment were followed by longer periods of unemployment and idleness. Before he had hardly settled down at one place, depending upon the appointment he had  secured, circumstances so seemed to work up that he lost the post for no fault of his and he had once again to embark on a quest of securing some fresh means of livelihood. Thus, for him, continued domestic felicity was not to be and the sweet pleasures of a home of his own were, for the greater part of the year, denied to him.
       After a chequered career of several years he finally came down to Mangalore in 1917 and joined his father-in-Yaw in his business. It went against his grain to stoop to any of the ‘tricks of the trade’. Inevitably this led to a clash with his father-in-Yaw and he soon severed his connection with the business and started  his own business in dyeing fabrics and printing sarees. But he was too good to be a businessman and the financial condition of the business was drifting from bad to worse. His domestic life also was none too happy. Slowly and imperceptibly the external circumstances were helping Vittal Rao’s religious inclination to become deeper and his spirit of dispassion to gain an added strength and impetus. Every evening he spent an hour at the house of his brother, Sitaram Rao, whose children would be engaged in Bhajan before the image of Sri Krishna. During the Bhajan, Vittal Rao would lose himself in a blissful state of self-forgetfulness. It was at this time Vittal Rao started chanting the Lord’s name ‘Ram’ and the repetition of the name brought him great mental peace and joy. He kept up a ceaseless flow of the blessed Name on his tongue and its humming would automatically issue from his lips even when he was at work or was walking in the streets. He gave up the night meal and other petty comforts of the body. His wife got thoroughly frightened at the strange turn her husband’s life was rapidly taking now. No persuasion, appeal or protest either from her or from his child could induce him to alter the course he was now made to follow. Because, he felt very strongly that he was set upon this path by that Highest Power which he was struggling to attain and realize.
          
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RENUNCIATION
(copied from “IN QUEST OF GOD”)
NOW from the narrow pond of a worldly
life Ram had lifted up his slave to throw him
into the extensive ocean of a Universal Life.
But to swim in the wide ocean, Ram knew,
Ramdas wanted strength and courage, for
gaining which Ram intended to make his
ignorant and untrained slave to pass through a
course of severe discipline, and this under His
direct guidance and support. So, one night while
engaged in drinking in the sweetness of His
name, Ramdas was made to think in the
following strain:
“O Ram, when Thy slave finds Thee at
once so powerful and so loving, and that he
who trusts Thee can be sure of true peace and
happiness, why should he not throw himself
entirely on Thy mercy, which can only be possible
by giving up everything he called ‘mine’? Thou
art all in all to Thy slave. Thou art the sole
Protector in the world. Men are deluded when
they declare, ‘I do this, I do that. This is mine,
that is mine’. All, O Ram, is Thine, and all
things are done by Thee alone. Thy slave’s one
prayer to Thee is to take him under Thy
complete guidance and remove his ‘I’-ness.”
This prayer was heard. Ramdas’ heart
heaved a deep sigh; a hazy desire to renounce
all and wander over the earth in the garb of a
mendicant – in quest of Ram – wafted over his
mind. Now Ram prompted him to open at
random the book – “Light of Asia” – which was
before him at the time. His eyes rested upon
the pages wherein is described the great
renunciation of Buddha, who says:-
“For now the hour is come when I should quit
This golden prison, where my heart lives caged,
To find the Truth; which henceforth I will seek,
For all men’s sake, until the truth be found.”


Then Ramdas similarly opened the “New Testament” and lighted upon the following definite words of Jesus Christ:-
“And everyone that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my name’s sake, shall receive a hundredfold and shall inherit everlasting life.”


Then again he was actuated in the same
way to refer to the “Bhagavad Gita” – and he
read the following Sloka:-


Ananyaaschintayanto Maam ye janaah paryupaasate
Teshaam nityaabhiyuktaanaam yogakshemam vahaamyaham


“Abandoning all duties come to Me alone
for shelter, sorrow not, I will liberate Thee from
all sins.”


Ram had thus spoken out through the
words of these three great Avatars – Buddha,
Christ and Krishna – and all of them pointed to
the same path – renunciation. At once Ramdas
made up his mind to give up for the sake of
Ram, all that he till then hugged to his bosom
as his own, and leave the Samsaric world. During
this period, he was very simple in his dress
which consisted of a piece of cloth covering
the upper part of the body and another wound
round the lower part. Next day, he got two
clothes of this kind dyed in Gerrua or red ochre,
and the same night wrote two letters – one to
his wife whom Ram had made him look upon
for sometime past as his sister and another to
a kind friend whom Ram had brought in touch
with Ramdas for his deliverance from debts.
The resolution was made. At five o’ clock in
the morning he bade farewell to a world for
which he had lost all attraction and in which he
could find nothing to call his own. The body,
the mind, the soul – all were laid at the feet of
Ram – that Eternal Being, full of love and full
of mercy.
——————————————————–
Papa was thus directed to Srirangam. Here he bathed in the holy Cauvery and, after offering up his old white clothes to the sacred river, he donned the ochre robes of a sannyasin and underwent spiritual rebirth. As prompted by Ram Himself, Papa assumed the new name of Ramdas (servant of Ram) and took the inviolable vows of sannyasa, renunciation. Papa never referred to himself in the first person ever again.
With the name of God constantly on his lips, Papa continued his travels in the company of itinerant sadhus. The journey took him to Tiruvannamalai, where he stood in front of Bhagavan Ramana and prayed for his grace.
About this experience Papa himself has said, “The Maharshi, turning his beautiful eyes towards Ramdas, and looking intently for a few minutes into his eyes as though he was pouring into Ramdas his blessings through those orbs, nodded his head to say he had blessed. A thrill of inexpressible joy coursed through the frame of Ramdas, his whole body quivering like a leaf in the breeze.”
In that ecstatic state he left Maharshi’s presence and went to spend nearly a month in a cave on the slopes of Arunachala in constant chanting of Ramnam. This was the first occasion that he went into solitude. After twenty-one days, when he came out of the cave he saw a strange, all-pervasive light: everything was Ram and only Ram.
Papa continued his travels, which took him to many parts of India, including the sacred shrines in the Himalayas, and then on to Bombay and finally back to Mangalore, where he spent three months in the Panch-Pandava cave at Kadri. It was here that he had his first experience of nirvikalpa samadhi. About this experience he writes: “For some days his meditation consisted of only the mental repetition of the Ram-mantram. Then, the mantram having stopped automatically, he beheld a small circular light before his mental vision which yielded him thrills of delight. This experience having continued for some days, he felt a dazzling light like lightning flashing before his eyes, which ultimately permeated and absorbed him. Now an inexpressible bliss filled every pore of his physical frame. When this state was coming on, he would at the outset become oblivious of his hands and feet and gradually his entire body. Lost in this trance-state he would sit for two or three hours. Still, a subtle awareness of external objects was maintained in this state.
“For two years from the time of the significant change which had come over him, Ramdas had been prepared to enter into the very depths of his being for the realisation of the immutable, calm and eternal spirit of God. Here he had to transcend name, form, thought and will–every feeling of the heart and faculty of the mind. The world had then appeared to him as a dim shadow–a dreamy nothing. The vision then was mainly internal. It was only for the glory of the Atman in His pristine purity, peace and joy as an all-pervading, immanent, immortal and glowing spirit.
“In the earlier stages this vision was occasionally lost, pulling him down to the old life of diversity with its turmoil of like and dislike, joy and grief. But he would be drawn in again into the silence and calmness of the spirit. A stage was soon reached when this dwelling in the spirit became a permanent and unvarying experience with no more failing off from it, and then the still more exalted state came on: his hither inner vision projected outwards. First a glimpse of this new vision dazzled him off and on. This was the working of divine love. He would feel as though his very soul had expanded like the blossoming of a flower and by a flash, as it were, enveloped the whole universe, embracing all in a subtle halo of love and light. This experience granted him a bliss infinitely greater than he had in the previous state. Now it was that Ramdas began to cry out, ‘Ram is all. It is He as everybody and everything!’ This condition was for some months coming on and vanishing. When it wore away, he would instinctively go into solitude. When it was present, he freely mixed in the world, preaching the glory of divine love and bliss. With this externalised vision Ramdas’ mission began. Its fullness and magnificence was revealed to him during his stay in the Kadri cave, and here the experience became more sustained and continuous. The vision of God shone in his eyes and he would see none but Him in all objects. Now wave after wave of joy arose in him. He realised that he had attained to a consciousness full of splendour, power and bliss.”
In his accounts of his travels and dealings with devotees, humour was never far from Papa’s lips. Always a keen sense of proportion levelled the absurd to the mundane and raised the mundane to the sublime.
Once Papa was rambling aimlessly through a bazaar, not begging, indeed indifferent to food, as he was on a water fast.
“Who is that man?” a passer-by enquired of a merchant, pointing at Papa. The merchant replied, tapping his temple, “He is a half-cracked”.
Papa, overhearing the remark, went up to them to correct the merchant’s words. “No, brother, not merely half-cracked. Why not say full-cracked, which is the truth?” So saying, Papa passed on his way.
Any doubt about Papa’s sense of proportion is washed away completely by the “Boot-kick Puja” episode. Papa had been staying at Limbdi, where he was being sumptuously looked after and treated with the utmost respect. Every day more than a hundred people came for his darshan and satsang. Never attached to such externalities, as soon as Papa received the inner command of Ram to quit the place, he left. The tedious train-ride was broken at several places by a change in trains. One occurred at about ten at night.
Entering a third-class carriage, Papa found that it was very full, and everyone was lying down at full length on their bedding, leaving no room for any other passenger. Somehow, however, Papa found a perch at the feet of a particularly short passenger. At the next station, a number of new passengers poured into the carriage. These had to stand in the narrow passage between the seats, while not a single sleeping passenger made room for them. Papa felt that he should give up his seat for one of them and so quietly slipped down to the floor and stayed there. His former perch was, of course, immediately taken.
At the next station, a fresh set of passengers came in. The rush was now so great that they began tramping through the passage with their heavy boots, searching for some available place to sit. Papa, crouching on the floor like a rabbit, received their kicks with no small delight. He rolled himself down and twisted his body into a figure 8 in order to take up the least amount of room. Station after station new passengers came in. They crowded the passage to well-nigh suffocation point. Some of the sleeping passengers were even forced to sit up. So Papa was treated with boot-kicks from all four sides. Seated passengers had to knock against him when changing the position of their legs. The ones standing in the passage added their share whenever they were shoved. Papa’s only covering was a single cloth from head to foot. He looked not unlike a cloth bag on the floor. Reflecting upon the situation, Papa said to himself:
“Ramdas, only a few hours ago you were receiving puja (worship) at the houses of several devotees with flower garlands, sandal paste and arati (waving of lights). That was one kind of puja. Now here you are, immediately afterwards, getting another kind, with boot-kicks! Where is the difference? Is there any less Ram in the one than in the other?”
And so Papa went on chuckling to himself throughout the rest of the journey.
He travelled all over India many times during the next few years and finally settled down in a small ashram built by one of his devotees at Kasaragod, Kerala. It was here that Mother Krishnabai had his darshan and decided to dedicate her life to his service. Mother Krishnabai tells of her own life and realisation in her autobiography, Guru’s Grace. By God’s will, circumstances caused them to leave Kasaragod and settle down in Kanhangad, where the present Anandashram was founded in the year 1931. This Ashram became a field for them to put into practice the universal love they had gained as a result of their universal vision. Although Papa attained mahasamadhi in 1963 and Mataji Krishnabai in 1989, the motto of the Ashram continues to be Universal Love and Service.
About man’s relationship with God, Papa says, “Man is God playing the fool,” meaning that man is essentially divine, but that Divine has put a mask of ignorance on Himself and pretends individuality. When He is ready to tear off the mask, the individual gets tired of worldly life and seeks peace and everlasting happiness. He then goes to a wise man, accepts him as his Guru, does sadhana as prescribed by him, and by virtue of sadhana and the Guru’s grace, all the vasanas accumulated over lifetimes are washed away and the mind is made pure. Thereupon the mask is torn off and the individual realises “I AM BRAHMAN”. When and in whom He chooses to reveal Himself is a mystery. Papa emphasised the need of absolute surrender to the Divine Will. He would say, “His will is supreme. If we are conscious of this always, there is no struggle in life at all. When we surrender to God’s will, we put all our burdens on Him. He is only too willing to carry everything. Surrender means strength, peace, bliss and wisdom. But when the ego raises its head, all these disappear and man becomes a puny, care-worn creature. God has made man a blissful being.”
“What is meant by surrender? Surrender means to know and feel that all our actions are God’s actions; all our movements are His movements. If we live our life with this attitude, our ego-sense will gradually disappear. The whole universe is the play and form of God’s sakti. When once we know that all are forms of the one Divine, all separateness will be lost in the great realisation.”
Papa acknowledged himself as a visishtadvaitin:
Papa: Ramdas is not a pure advaitin. He believes in the co-existence of dvaita and advaita. The jivanmukta retains a higher subtle individuality; he moves about and acts in the world realising that he and God are one. Ramdas in this body is active in doing things. Whatever he may do, he is at the same time conscious that he is the eternal and all-pervading Reality. So, in that state there is separation and unity simultaneously.
S.: Is there no state when the jivanmukta can lose his individuality in the One and be free of birth?
Papa: That is possible. That is what the jnanis do. They do not believe in the existence of a higher individuality at all. As soon as the lower individuality is dissolved, they cease to exist as separate entities. There cannot be any rebirth for them. Adi Sankaracharya was one of that type.
Having realised his oneness with the Absolute, Papa maintained a subtle individuality to enjoy his relationship with the Divine as a child towards its mother or a servant towards its master. He had great reverence for all saints and sages. Whenever he referred to them, he would say that he was only a child of all saints. He had great respect and reverence for Bhagavan Sri Ramana. Of him he has said, “Sri Ramana Maharshi was in all respects a remarkable saint. After realising the Eternal, he lived in the Eternal. His advent was a veritable blessing on this earth. By his contact thousands were saved from the clutches of doubt and sorrow. He lived what he preached and preached what he lived. He exerted a wonderful influence and created in the hearts of ignorant men and women a consciousness of their inherent Divinity. He awakened the sleeping soul to the awareness of its immortal and all-blissful nature. By his very presence he rid the hearts of people of their base and unbridled passions. The faithful derived the greatest benefit by communion with him.”
As Papa had attained realisation by taking to uninterrupted chanting of the divine name Ram, coupled with contemplation of the attributes of God, he always extolled the virtue of nama-japa in sadhana. Based upon his personal experience, Papa assured all seekers that nama-japa would lead them to the supreme heights of realisation of one’s oneness with the Almighty. On the power of the Divine Name he has this to say: “The Divine Name is pregnant with a great power to transform the world. It can create light where there is darkness, love where there is hate, order where there is chaos, and happiness where there is misery. The Name can change the entire atmosphere of the world from one of bitterness, illwill and fear to that of mutual love, goodwill and trust. For the Name is God Himself. To bring nearer the day of human liberation from the sway of hatred and misery, the way is the recognition of the supremacy of God over all things and keeping the mind in tune with the Universal by the chanting of the Divine Name.
After continuing to live on the roads for many years, his devotees established Anandashram for him in Kanhangad, Kerala in 1931. The ashram worked to improve the living conditions of the local people, and continues to this day to share Swami Ramdas’ vision of Universal Love and Service.
A list of Ramdas’ well known disciples includes Mataji Krishnabai, Swami Satchidananda, Swami Mudrananda and Yogi Ramsuratkumar.Swami Ramdas attained Maha Nirvana in July 1963.

May Beloved Papa, who is everything and beyond everything, continue to bless and lead all to the supreme goal!

OM SRI RAM JAI RAM JAI JAI RAM

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Swami Ramdev (1965 – ), also known as Baba Ramdev, is an Indian, Hindu swami. He is particularly well-known for his efforts in popularizing Yoga. His yoga camps are attended by a large number of people. People follow his yoga camps through TV channels and video. He is also one of the founders of the Divya Yoga Mandir Trust that aims to popularize Yoga.

Ramdev was born as Ramkishan Yadav in 1965, in Alipur in the Mahendragarh district of Indian state of Haryana. He attended school till the eighth grade in Shahjadpur. He then joined a gurukul in Khanpur village to study Sanskrit and Yoga. Eventually, he renounced worldly life and entered into Sanyas (monastic living) – taking his present name.
He then went to Jind district and joined the Kalva gurukul and offered free Yoga training to villagers across Haryana.

Ramdev spent many years undertaking an study of ancient Indian scriptures. At the same time, he also practiced intense self-discipline and meditation.

In 1995, Ramdev established Divya Yoga Mandir Trust with Acharya Karamveer and Acharya Balkrishna. Acharya Karmaveer is well-versed in Yoga and Veda while Acharya Balkrishna is a physician with a degree in Ayurveda.

He has also founded the Patanjali Yogpeeth Trust, an institution for treatment and research in Yoga and Ayurveda, in Haridwar. The trust provides several free services to all visitors.

Ramdev has taught several aspects of traditional Indian scriptures such as Ashtadhyayee, Mahabhashya and Upanishads along with six systems of Indian Philosophy in various Gurukuls. He has helped establish Gurukuls in Kishangarh, Ghashera, and Mahendragarh in India.

His educational show is broadcast on the religious TV channel Aastha, as well as shows on Zee network, Sahara One and India TV. He has been regularly conducting yoga camps all over India and even abroad.

In January 2007, KIIT University awarded Swami Ramdev with an Honorary Doctorate degree in recognition of his efforts at popularizing the Vedic science of Yoga. The degree was presented to him in a ceremony presided over by the respected scientist and Nobel laureate Richard Ernst.

Bharat Swabhiman

For changing governance policies, he has initiated a movement named Bharat Swabhiman along with Rajiv Dixit.

The five goals of Bharat Swabhiman campaign are:

    100% voting
    100% nationalist thought,
    100% boycott of foreign companies and adoption of swadeshi,
    100% unification of the people of the nation and
    100% yoga-oriented nation.

As a part of campaign, Baba Ramdev has been organising yoga camps across India to create awareness amongst people against corruption and black money.


Protests against black money

Swami Ramdev has been associated with the 2011 Indian anti-corruption movement and was involved in the Jan Lokpal agitation . He plans to start an indefinite fast from June 4, 2011 to force the government to take steps to curb corruption, black money and bring back Indian money illegally stashed abroad.

In February 2011, he gave the following steps for eradication of black money.:
Withdrawal and demonetizing of Rs. 500 and Rs. 1000 currency notes – so as to avoid misuse of unaccounted money and quick arrest of the entire locally circulated black money, bribing, and fake note traffic.Agree to and accept the
U.N. Convention against Corruption – pending since 2006.
 

Death penalty provision for the corrupt persons in Indian Penal Code.
 

Access, monitor and disrupt payment gateway servers enabling corrupt people to manage money in tax heavens.
 

Scrutinizing accounts of people having credit/debit cards of foreign banks without any foreign work/relation.
 

Disabling operations of any bank from a tax heaven country.
 

 

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