Location: Kalavai, a small town in the Vellore district of Tamil Nadu, India.
Date: February 13, 1907.
A young boy of thirteen is chosen to become the 68th Pitadhipathi of Sri Kanchi Kamakoti Pitam, in the illustrious parampara of Acharyas who adorned the Pitam established by Sri Adhi Sankara more than 2500 years ago.
That boy is none other then His Holiness Jagadguru Sri Chandrasekharendra Saraswathi Swamigal. To millions of devotees he was simply ‘Periyava’- the revered one or Maha-Periyava. ‘Periyava’ in Tamil means a great person. That term however has acquired a special meaning because it has come to refer to His Holiness. It is a term that at once conveys endearment, reverence and devotion. It would never be mentioned in a casual manner. Mahaswami and Paramacharya are his other well-known appellations.
The Paramacharya was the Pitadhipathi of the Mutt for 87 long years. During this period, Sri Kanchi Kamakoti Pitam acquired new strength as an institution that propogated Sri Adhi Sankara’s teachings. The devotion, fervour and intensity with which the Paramacharya practised what Adhi Sankara had preached, is unparalleled. He lived a Spartan life. Throughout his life, the main focus of his concern and activities was rejuvenating Vedha adhyayana, the Dharma Sasthras and the age old tradition which had suffered decline. ‘Vedha rakshanam’ was his very life breath and he referred to this in most of his public discourses and private conversations. His prodding regular support to Vedha Patasalas through the Vedhic scholars, holding regular sadhas which included discussions on arts and culture- these led to a renewed interest in Vedhic religion, Dharma sasthras and Sanskrit. His long tenure as Pitathipathi was the golden era of the Kanchi Camelot Pitam.
Paramacharya was a walking university. Scholars of all sects, not only from all over India but also from countries abroad came to him and deemed it a blessing and a privilege to go back enlightened after meeting him. His regular visitors ranged from the most ordinary village fold to the highest in the land. Presidents and Prime ordinary village folk to the highest in the land. Presidents and Prime Ministers, Kings and Queens, Highnesses and Excellencies came to spend a few moments with him and seek his blessings.
That the Paramacharya was an extraordinary phenomenon can be seen from this incident. When he was in his late eighties he left Kanchipuram and undertook a padha yathra through Karnataka, Maharashtra and Andhra. Before he returned to Kanchipuram he made all arrangements for the construction of an exquisite Nataraja temple at Satara (Uttara Chidambaram). The uniqueness about this temple is the fact that the states of Tamil Nadu, Pondicherry, Andhra Pradesh, Karnataka, and Maharashtra came together to build the 5 doorways to the temple. The state of Kerala supplied the entire wood required for the temple. It was only his grace and moral influence that made this possible.
The Paramacharya’s catholicity of outlook was extraordinary. He was the Advaitha Acharaya. He was the authentic spokesman of Hindu religion and its Dharma Shastras and of Sanathana Dharma. He even believed that it was Vedhic religion that had prevailed all over the world in ancient times. But, just as he had high regard for the Acharyas of other philosophical doctrines like Ramanuja nnd Madhva and the Nayanmars of Saiva Siddhanta, he had great respect for Jesus and Mohamed Nabi, the prophet. He could be so considerate as to express the view that those who indulged in proselytisation did so out of their conviction that their religion alone could secure redemption.
February 13, 2006 marks the beginning of the 100th years of the Paramacharya’s Sanyasa Swikarana (entering the ascetic order) and Pitaarohana (becoming the head of the Sri Kanchi Kamokottipitam). Sri Kanchi Mahaswami Peetarohana Shatabdi Mahotsava Trust has been specially formed to celebrate this significant milestone in the spiritual history of India.
The main objective of the Trust is to spread the thoughts and the message of the Paramacharya across the world, not just to his devotees, but even to others who might never have had the opportunity to have his dharsan. With this objective in view the Trust has undertaken on priority the translation into English and other major Indian languages of his discourses in Tamil (upansayam). To begin with, we have chosen ‘Deivathin Kural’-Voice of God in Tamil. It is a collection of the Paramacharya’s discourses starting from 1932. These are seven volumes each of about 1000 pages. His talks cover a wide range of topics apart from all aspects of Vedhic dharma and Hindu religion which is the main focus. It is a veritable encyclopedia of Hindu religion and dharma to which people refer for authentic information on these aspects.
‘Deivathin Kural’ is a monumental work by Sri Ra Ganapathy and it occupies a special place among many books written about Paramacharya. Sri Ganapathy painstakingly collated all of Paramacharya’s talks, conversations, casual comments, answers to questions etc covering several aspects of our ancient religion, dharma and culture. Sri Ganapathy not only collected the material but also collated and organized under various subjects everything that the Paramacharya had spoken about a subject over many years at several places.
The purpose of the English translation is two fold. One is to reach Paramacharya’s thoughts and message to a wider audience. The second is to use the English translation as the basic text for translation into other Indian languages. The original in Tamil portrays in large measure the simplicity and clarity of thoughts and expressions and the unique story telling style of the Paramacharya. It has been our attempt to capture it in English. As readers will know this is not an easy task. In one of his talks, while explaining the need to protect the Vedhas in their original form, the Paramacharya himself has, in his characteristic style, referred to the limitations of any translation.
The Paramacharya’s observations are a warning to us and we are deeply conscious of our responsibility. Effort has been made to address the average reader through this work in simple language. Since the English version is to be the base from which translation into other Indian languages will be done, suitable diacritical markings have been used for Sanskrit and Tamil words. Wherever necessary the actual Sanskrit words and Slockas have been given with diacritical markings and the meanings are also given along with the words. This should make it more convenient for the reader than a separate glossary at the end.
It is usual to share one’s good and memorable experiences with others. When two devotees of the Paramacharya meet, it turns out to be an occasion for sharing of experiences. Entire train journeys could be spent talking only about him and his various qualities. He has indeed created a huge family, truly a Vasudaiva Kutumbhakam. It is the hope and wish of Sri Kanchi Mahaswami Peetarohana Shatabdi Mahotsaa Trust that readers will experience the Paramacharya through these pages, which in itself would be an elevating experience.
His talks do more than providing insight into Vedhic Dharma and Hindu religion. There is indeed hope that inspite of the declining moral values all around, dharma will prevail. It should also be clear that mere wishful thinking will not make that happen. All of us have a duty and responsibility towards making it happen. The many schemes which the Paramacharya introduced are simple and effective. If any thing, we have to revive many of his practical ideas and implement them.
The blessings of H.H. Sri Jayendra Saraswathi Swamigal and H.H. Sri Sanara Vijayendra Saraswathi Swamigal, the 69th and 70th Acharyas of Sri Kanchi Kamakoti Pitam have provided encouragement to this Trust to embark on a project of this magnitude. It is their Sankalpa that the Paramacharya’s message should reach every Indian wherever he may be. We are overwhelmed by the responsibility they have placed on us.
Millions of the Paramacharya’s devotees sincerely believe that He is alive even today and He is guiding us on the path of dharma. It is his spirit that acts as the beacon in these troubled times. It is through his grace that this work is being published.
Srimukham | i | |
Gurusthuthi | v | |
Introduction | ix | |
Acknowledgements | xiv | |
Guidance to Pronounciation | xvii | |
1. | Mangalarambham | 1 |
The deity worshipped even by the devas | 3 | |
Success in efforts due to the elephant-faced God | 3 | |
The flower and the mind | 3 | |
Anaikka Anaimugan | 4 | |
Who is Vagisar? | 6 | |
One who removes the obstacles of even the Devas | 8 | |
Thath-Heathu Nyayam | 12 | |
The lotus feet | 14 | |
What is done by those who know ‘nyayam’ and those who do not know it | 16 | |
Even if he does not grant all the fruits | 18 | |
The need for several Gods | 19 | |
The one who has two mothers (Dwaimathurar) | 23 | |
One who has six mothers | 24 | |
The dispute about Ayyappa’s mother | 24 | |
May Vigneswara protect Us | 30 | |
When Pillaiyar playedwith ‘Chandrakala’ (One sixteenth part of the moon) | 32 | |
May he lighten the burden and bless us | 37 | |
2 | Guru | 41 |
Iswara and the Guru | 43 | |
The wealth that Guru gives and other types of wealth | 43 | |
Bhakthi to God and to the Guru | 44 | |
Jnana gained by experience | 45 | |
The intellect and the heart | 48 | |
Sruthi-Yukthi (reason)- Experience | 49 | |
Are there two kinds of Bhakthis? | 51 | |
Iswara only grants the fruits | 52 | |
All obeisance go to the only one | 53 | |
Only one Bhakthi; Only one Krupa | 55 | |
Change in the meaning of the Sloka | 57 | |
If only one is enough, is it Iswara or Guru? | 57 | |
Human nature likes changes | 58 | |
Boundless Bhakthi: Means to the Ideal | 60 | |
Boundless Bhakthi: Practical difficulties | 60 | |
Iswara is Guru and ‘Guru is Iswara himself | 62 | |
How to consider the Guru as Iswara? | 62 | |
The special aspects of worship of Guru | 64 | |
Yadhokthakari | 65 | |
Perumal who did what he was told to do | 65 | |
The ‘Divya Desa’ within Kanchipuram | 67 | |
The Pallavas and Saivism-Vaishnavism | 67 | |
The origin of the Pallavas | 69 | |
The glory of the Thruvekka Perumal | 72 | |
Kanikannam: The heart with grace and the fearless heart | 75 | |
When perumal did what he was asked to do | 77 | |
The Guru who brings Iswara himself | 83 | |
Somasi Mara Nayanar | 84 | |
The great man who could take liberties with the Lord | 85 | |
Actions of great men which are beyond our understanding | 86 | |
The green (climbing brinjal) (called Thuthuvalai in Tamil) Which acted as an emissary | 88 | |
The test that the Lord gave | 92 | |
Even if the Guru has drawbacks….. | 95 | |
The benefits of Guru Bhakthi | 96 | |
Three different attitudes | 104 | |
The Lord’s grace in return for Guru Bhakthi | 105 | |
The Guru and the disciple- Personification of two Dharmas | 107 | |
Iswara’s grace cab be obtained by any attitude | 108 | |
The greatness of knowing through a Guru | 108 | |
Gurumurthi and The Thrimurthis | 110 | |
Not treating the Thrimurthis as the supreme one | 110 | |
God without a festival | 110 | |
God without temple | 111 | |
Reason for absence of Puja | 111 | |
Murthis in Vaishnava Temples | 116 | |
Brahma in Agamas | 116 | |
Brahma’s function is only compassionate | 117 | |
Rudram- Sivan (Sivam, Nataraja)- Maheswaran | 118 | |
In Vaishnavam | 120 | |
Gurave Namah | 121 | |
Worship is not because three functions are performed | 121 | |
Murthis who are functioning as the supreme | 129 | |
Why the exception only for Brahma? | 130 | |
The reason why Thrimurthis came to include Brahma | 137 | |
Why is there no temple for Sarasvathi? | 141 | |
Matter concerning Narada, Savithri and Gayathri | 143 | |
Brahma in Guru Parampara (tradition) | 144 | |
Narayanam Padmabhuvam | 145 | |
No reason for doing Namaskaram | 146 | |
Three functions with a difference | 147 | |
One who is entitled to Namaskaram | 152 | |
As Parabrahmam | 153 | |
One who has reached the Shore and Takes us to the Shore | 154 | |
Characteristics of an acharya according to our Acharya | 154 | |
The Guru is worthy of Namaskaram even if he is Brahmam | 159 | |
Namaskaram is wealth: What the Acharya says | 160 | |
Amba, Matha: Amman, Thayar | 162 | |
Benefits of Namaskaram | 163 | |
A correction: Dhuritha Uddharanam | 164 | |
Seeking the benefit of the other world | 167 | |
To which word should ‘eva’ be joined? | 168 | |
The Guru of the three worlds | 170 | |
Guru Vandana- Nindhana: Amrutham- Poison | 171 | |
Guru’s efforts have in view uddharanam only | 173 | |
3 | The life history of Sri Sankara | 177 |
Pravruthi-Nivruthi | 179 | |
Two different paths for two different types of people | 181 | |
The two fruits of karma Marga | 185 | |
Decline of Karma Yoga with the passage of time | 190 | |
The upadesas of two margas | 192 | |
Bhakthi | 194 | |
The Yagas dealt with in Gita | 196 | |
Advaitha which is the permanent Yoga | 198 | |
The resurgence brought about by Lord Krishna | 199 | |
Krishna and Sankara | 203 | |
Avatharas of earlier times | 204 | |
Kaliyuga: In the early stages and later | 207 | |
The great danger of kali: The deceitful make-up | 208 | |
Founders of New religions | 209 | |
Buddhism- Jainism and Hinduism | 210 | |
Not for condemning other religions; only to oppose condemnation of our own religion | 213 | |
Is Kali ordained only for Adharma? | 218 | |
Sankara Vijayam | 222 | |
Seventy two religions | 223 | |
Acharya’s wonderful achievements | 225 | |
It is Acharya’s religion which is Vedhic and inclusive of everything | 226 | |
About other religions | 227 | |
The principle of Godhead | 235 | |
Buddhism-Jainism and the attitude of the common people | 238 | |
Absolute materialism | 241 | |
Religions which accept Vedhas but not Vedantha | 242 | |
Forms of worships in those times | 243 | |
Vaidhikam means total acceptance of Vedhas | 246 | |
Revolutionary religions | 251 | |
Circumstances which necessitated the Avathar | 252 | |
The principle (Thathva) of Avathar: | 253 | |
Indication of the secret of Avathar | 257 | |
Human nature and divinity in Avathar | 262 | |
Also because of the desire to move with people | 264 | |
There should be no doubt about Avathar | 267 | |
Decline of Dharma as never before | 268 | |
Implementing the assurance given in Gita: The problem and the Solution | 269 | |
Why the Avathar as sanyasi? | 271 | |
In Brahmacharya Asramam also | 276 | |
Avatharam in Brahmin family | 279 | |
Vishnu Avatharam and Siva Avatharam: Similarities and differences between Siva-Vishnu: | 280 | |
Jnana Siva taking the Jnana Avathara | 292 | |
Dakshinamurthi’s Avatharam holding Sakthi within | 295 | |
Acharya who is Saktha, Saiva and Vaishnava: | 296 | |
Preliminaries to Avatharam | 299 | |
The compassion of the one who is actionless | 300 | |
Adhvaitha is the disappearance of the duality of mind | 301 | |
It is not Sunya; It is the perfect Sachithanandam | 302 | |
There is no distinction between Jivathma and Paramathma | 305 | |
Even if Iswara is with Maya, He is Jnani | 308 | |
There is no Unmixed good | 312 | |
Disservice even in service | 313 | |
Avathar to preach the actionless state | 320 | |
The benefits of good Karma in practical life | 321 | |
Activities are meant to take one to actionless state | 322 | |
Practical approach: To engage in activity the goal: To remain in the actionless state | 323 | |
Not being selfish | 327 | |
Not engaging in action is also doing good to the world | 329 | |
Sam-bu became Sam-kara: | 330 | |
Authority in Vedha, Ithihasa and Purana for Iswara’s Avathara | 336 | |
Evidence provided by Acharya himself | 362 | |
The parampara (lineage) of old Acharya’s | 364 | |
From Vasishta ot Vyasa | 368 | |
Sukha Brahmam | 373 | |
Pathanjali Charitha | 381 | |
Siva Natanam in Maha Vishnu’s Heart | 382 | |
Ajapa- Hamsa Natanam | 384 | |
The Avathara of Adhisesha | 386 | |
Serice to the three senses | 388 | |
Wonderful way of teaching one thousand sishyas | 396 | |
Brahma Rakshas: Rakshasa Jathi | 397 | |
Disastrous end | 398 | |
Gaudar; Dravidar | 399 | |
Curse and blessing to the disciple who survived | 399 | |
The later part of Gaudar’s history | 402 | |
Jnani and Bhakthi | 407 | |
Acharya’s praise | 408 | |
The life story of Chandra Sarma | 410 | |
Sanyasis in Guru Parampara | 416 | |
Nirvanam | 417 | |
Sanyasa Nama: The glory of Sankara Nama | 428 | |
Similarity with Rmanuja | 430 | |
The greatness of Govinda | 434 | |
Acharya Parampara is only the line of those who have been given the authority | 443 | |
The prayer and the boon | 444 | |
The Avathara of Devas | 447 | |
The help rendered by Mimamsakas in the condemnation of Buddhism | 448 | |
The three-pronged objection of Buddhism | 449 | |
Establishing the God Principle | 450 | |
Acharya’s Classification | 454 | |
The reason why those who had followed karma marga took Avathara | 457 | |
The avatharas of Indra, Sarasvathi: Acharya’s service without help from government | 458 | |
History of Kerala | 459 | |
The Brahmins of ancient Tamil Nadu: Tamil in Kerela | 462 | |
Kanchi Sri Matam and Kumbakonam: Was kumbakonam the original? | 468 | |
The parents who had earned Punya | 477 | |
The prayer at thrichur: Greatness of the place | 478 | |
Granting of the boon | 480 | |
The greatness of the Jayanthi | 482 | |
Celebrate in a grand manner | 484 | |
Special connection of Kanchi region | 485 | |
Sankara Jayanthi in Kamakshi temple | 486 | |
Dedication of the mind and silent meditation | 488 | |
The greatness of Namakaranam | 490 | |
Katapayadhi Sankya | 491 | |
The day of Siddhi according to Katapayadhi | 492 | |
The auspicious day a avatharam | 495 | |
That which does good: Practical evidence | 496 | |
The proper matching of Vasantha Ruthu and the month of Vaikasi | 497 | |
Srisailam: ‘Arjuna Kshethra | 498 | |
Determining Sri Sankara’s period | 501 | |
Principles of Buddhism in Acharya’s Bashyam | 507 | |
References to A.D. in Acharya’s Sthothras | 508 | |
The ulterior motive of the westerners and their ridicule | 513 | |
Child prodigy | 555 | |
Upanayana at the young age | 556 | |
Understanding the meaning of a Sloka | 563 | |
Spirituality in Worldliness: It rained gold | 566 | |
The seed for the later day Upadesa in the very first Sthothra | 575 | |
The river which changed its course | 581 | |
The world calling: Dharma of the people and the secret of Avathara | 583 | |
Became a sanyasi | 586 | |
Let him narrate his own story | 589 | |
Taking leave of the mother and going in search of Guru | 591 | |
Why doe s he need a Guru? | 594 | |
Books called ‘Sankara Vijayam’ and other books relating to Acharya | 595 | |
Meeting the Guru- Taking sanyasam- writing commentary on Brahmasuthram (suthra Bashyam) | 616 | |
Preaching Vedhic religion during the stay at kasi | 618 | |
Acharya’s literary works | 620 | |
One who founded the three paths (Marga) | 623 | |
The story of Padmapadha- The greatness of the Hunter | 626 | |
Compassion even to a murderer | 629 | |
Debate with Vyasa and extension of life | 630 | |
Even an outcaste (Panchama) is my Guru if he is a Jnani | 633 | |
Equal vision of a jnani and social equality are different | 643 | |
Lord Viswanatha’s sport (Lila) | 648 | |
The story of Kumarila Bhattar- Karma and Jnana | 648 | |
The city of scholars where mandanar lived | 657 | |
Acharya defeating Mandanar- Sarasawani | 659 | |
The greatness of Srungeri | 666 | |
The individuality and greatness of Sureswara | 668 | |
Padmapadha’s Panchapadhikai | 671 | |
Hasthamalakar, the mouna Jnani | 672 | |
Thotakar: Personification of devotion to Guru | 675 | |
Two more gems of sishyas: Sarvajnathmar and Pruthvithavar | 679 | |
Great Dhigvijayam which achieved wonders: Spiritual unity and National unity | 684 | |
Converting ‘Ugra’ (severe) deities into peaceful ones | 687 | |
Removal of differences between deities: Panchayathana murthis | 689 | |
Jagadguru who was Acharya for people at all levels | 692 | |
A resume of religions including Adhvaitha | 693 | |
Sri Sankara Mutts | 701 | |
Mother passes away | 703 | |
Pilgrimage through the entire Bharath | 705 | |
Siva-Sakthi Dharsan: Sivalingas and Sakthi Sthuthi | 708 | |
The greatness of Kanchi (Kanchipuram) | 715 | |
Acharya in Kanchi | 716 | |
4 | Mangalaraththi | 729 |
May Anjana’s son bless us with the spirit of action (Ajadyam) | 731 |
Location: Kalavai, a small town in the Vellore district of Tamil Nadu, India.
Date: February 13, 1907.
A young boy of thirteen is chosen to become the 68th Pitadhipathi of Sri Kanchi Kamakoti Pitam, in the illustrious parampara of Acharyas who adorned the Pitam established by Sri Adhi Sankara more than 2500 years ago.
That boy is none other then His Holiness Jagadguru Sri Chandrasekharendra Saraswathi Swamigal. To millions of devotees he was simply ‘Periyava’- the revered one or Maha-Periyava. ‘Periyava’ in Tamil means a great person. That term however has acquired a special meaning because it has come to refer to His Holiness. It is a term that at once conveys endearment, reverence and devotion. It would never be mentioned in a casual manner. Mahaswami and Paramacharya are his other well-known appellations.
The Paramacharya was the Pitadhipathi of the Mutt for 87 long years. During this period, Sri Kanchi Kamakoti Pitam acquired new strength as an institution that propogated Sri Adhi Sankara’s teachings. The devotion, fervour and intensity with which the Paramacharya practised what Adhi Sankara had preached, is unparalleled. He lived a Spartan life. Throughout his life, the main focus of his concern and activities was rejuvenating Vedha adhyayana, the Dharma Sasthras and the age old tradition which had suffered decline. ‘Vedha rakshanam’ was his very life breath and he referred to this in most of his public discourses and private conversations. His prodding regular support to Vedha Patasalas through the Vedhic scholars, holding regular sadhas which included discussions on arts and culture- these led to a renewed interest in Vedhic religion, Dharma sasthras and Sanskrit. His long tenure as Pitathipathi was the golden era of the Kanchi Camelot Pitam.
Paramacharya was a walking university. Scholars of all sects, not only from all over India but also from countries abroad came to him and deemed it a blessing and a privilege to go back enlightened after meeting him. His regular visitors ranged from the most ordinary village fold to the highest in the land. Presidents and Prime ordinary village folk to the highest in the land. Presidents and Prime Ministers, Kings and Queens, Highnesses and Excellencies came to spend a few moments with him and seek his blessings.
That the Paramacharya was an extraordinary phenomenon can be seen from this incident. When he was in his late eighties he left Kanchipuram and undertook a padha yathra through Karnataka, Maharashtra and Andhra. Before he returned to Kanchipuram he made all arrangements for the construction of an exquisite Nataraja temple at Satara (Uttara Chidambaram). The uniqueness about this temple is the fact that the states of Tamil Nadu, Pondicherry, Andhra Pradesh, Karnataka, and Maharashtra came together to build the 5 doorways to the temple. The state of Kerala supplied the entire wood required for the temple. It was only his grace and moral influence that made this possible.
The Paramacharya’s catholicity of outlook was extraordinary. He was the Advaitha Acharaya. He was the authentic spokesman of Hindu religion and its Dharma Shastras and of Sanathana Dharma. He even believed that it was Vedhic religion that had prevailed all over the world in ancient times. But, just as he had high regard for the Acharyas of other philosophical doctrines like Ramanuja nnd Madhva and the Nayanmars of Saiva Siddhanta, he had great respect for Jesus and Mohamed Nabi, the prophet. He could be so considerate as to express the view that those who indulged in proselytisation did so out of their conviction that their religion alone could secure redemption.
February 13, 2006 marks the beginning of the 100th years of the Paramacharya’s Sanyasa Swikarana (entering the ascetic order) and Pitaarohana (becoming the head of the Sri Kanchi Kamokottipitam). Sri Kanchi Mahaswami Peetarohana Shatabdi Mahotsava Trust has been specially formed to celebrate this significant milestone in the spiritual history of India.
The main objective of the Trust is to spread the thoughts and the message of the Paramacharya across the world, not just to his devotees, but even to others who might never have had the opportunity to have his dharsan. With this objective in view the Trust has undertaken on priority the translation into English and other major Indian languages of his discourses in Tamil (upansayam). To begin with, we have chosen ‘Deivathin Kural’-Voice of God in Tamil. It is a collection of the Paramacharya’s discourses starting from 1932. These are seven volumes each of about 1000 pages. His talks cover a wide range of topics apart from all aspects of Vedhic dharma and Hindu religion which is the main focus. It is a veritable encyclopedia of Hindu religion and dharma to which people refer for authentic information on these aspects.
‘Deivathin Kural’ is a monumental work by Sri Ra Ganapathy and it occupies a special place among many books written about Paramacharya. Sri Ganapathy painstakingly collated all of Paramacharya’s talks, conversations, casual comments, answers to questions etc covering several aspects of our ancient religion, dharma and culture. Sri Ganapathy not only collected the material but also collated and organized under various subjects everything that the Paramacharya had spoken about a subject over many years at several places.
The purpose of the English translation is two fold. One is to reach Paramacharya’s thoughts and message to a wider audience. The second is to use the English translation as the basic text for translation into other Indian languages. The original in Tamil portrays in large measure the simplicity and clarity of thoughts and expressions and the unique story telling style of the Paramacharya. It has been our attempt to capture it in English. As readers will know this is not an easy task. In one of his talks, while explaining the need to protect the Vedhas in their original form, the Paramacharya himself has, in his characteristic style, referred to the limitations of any translation.
The Paramacharya’s observations are a warning to us and we are deeply conscious of our responsibility. Effort has been made to address the average reader through this work in simple language. Since the English version is to be the base from which translation into other Indian languages will be done, suitable diacritical markings have been used for Sanskrit and Tamil words. Wherever necessary the actual Sanskrit words and Slockas have been given with diacritical markings and the meanings are also given along with the words. This should make it more convenient for the reader than a separate glossary at the end.
It is usual to share one’s good and memorable experiences with others. When two devotees of the Paramacharya meet, it turns out to be an occasion for sharing of experiences. Entire train journeys could be spent talking only about him and his various qualities. He has indeed created a huge family, truly a Vasudaiva Kutumbhakam. It is the hope and wish of Sri Kanchi Mahaswami Peetarohana Shatabdi Mahotsaa Trust that readers will experience the Paramacharya through these pages, which in itself would be an elevating experience.
His talks do more than providing insight into Vedhic Dharma and Hindu religion. There is indeed hope that inspite of the declining moral values all around, dharma will prevail. It should also be clear that mere wishful thinking will not make that happen. All of us have a duty and responsibility towards making it happen. The many schemes which the Paramacharya introduced are simple and effective. If any thing, we have to revive many of his practical ideas and implement them.
The blessings of H.H. Sri Jayendra Saraswathi Swamigal and H.H. Sri Sanara Vijayendra Saraswathi Swamigal, the 69th and 70th Acharyas of Sri Kanchi Kamakoti Pitam have provided encouragement to this Trust to embark on a project of this magnitude. It is their Sankalpa that the Paramacharya’s message should reach every Indian wherever he may be. We are overwhelmed by the responsibility they have placed on us.
Millions of the Paramacharya’s devotees sincerely believe that He is alive even today and He is guiding us on the path of dharma. It is his spirit that acts as the beacon in these troubled times. It is through his grace that this work is being published.
Srimukham | i | |
Gurusthuthi | v | |
Introduction | ix | |
Acknowledgements | xiv | |
Guidance to Pronounciation | xvii | |
1. | Mangalarambham | 1 |
The deity worshipped even by the devas | 3 | |
Success in efforts due to the elephant-faced God | 3 | |
The flower and the mind | 3 | |
Anaikka Anaimugan | 4 | |
Who is Vagisar? | 6 | |
One who removes the obstacles of even the Devas | 8 | |
Thath-Heathu Nyayam | 12 | |
The lotus feet | 14 | |
What is done by those who know ‘nyayam’ and those who do not know it | 16 | |
Even if he does not grant all the fruits | 18 | |
The need for several Gods | 19 | |
The one who has two mothers (Dwaimathurar) | 23 | |
One who has six mothers | 24 | |
The dispute about Ayyappa’s mother | 24 | |
May Vigneswara protect Us | 30 | |
When Pillaiyar playedwith ‘Chandrakala’ (One sixteenth part of the moon) | 32 | |
May he lighten the burden and bless us | 37 | |
2 | Guru | 41 |
Iswara and the Guru | 43 | |
The wealth that Guru gives and other types of wealth | 43 | |
Bhakthi to God and to the Guru | 44 | |
Jnana gained by experience | 45 | |
The intellect and the heart | 48 | |
Sruthi-Yukthi (reason)- Experience | 49 | |
Are there two kinds of Bhakthis? | 51 | |
Iswara only grants the fruits | 52 | |
All obeisance go to the only one | 53 | |
Only one Bhakthi; Only one Krupa | 55 | |
Change in the meaning of the Sloka | 57 | |
If only one is enough, is it Iswara or Guru? | 57 | |
Human nature likes changes | 58 | |
Boundless Bhakthi: Means to the Ideal | 60 | |
Boundless Bhakthi: Practical difficulties | 60 | |
Iswara is Guru and ‘Guru is Iswara himself | 62 | |
How to consider the Guru as Iswara? | 62 | |
The special aspects of worship of Guru | 64 | |
Yadhokthakari | 65 | |
Perumal who did what he was told to do | 65 | |
The ‘Divya Desa’ within Kanchipuram | 67 | |
The Pallavas and Saivism-Vaishnavism | 67 | |
The origin of the Pallavas | 69 | |
The glory of the Thruvekka Perumal | 72 | |
Kanikannam: The heart with grace and the fearless heart | 75 | |
When perumal did what he was asked to do | 77 | |
The Guru who brings Iswara himself | 83 | |
Somasi Mara Nayanar | 84 | |
The great man who could take liberties with the Lord | 85 | |
Actions of great men which are beyond our understanding | 86 | |
The green (climbing brinjal) (called Thuthuvalai in Tamil) Which acted as an emissary | 88 | |
The test that the Lord gave | 92 | |
Even if the Guru has drawbacks….. | 95 | |
The benefits of Guru Bhakthi | 96 | |
Three different attitudes | 104 | |
The Lord’s grace in return for Guru Bhakthi | 105 | |
The Guru and the disciple- Personification of two Dharmas | 107 | |
Iswara’s grace cab be obtained by any attitude | 108 | |
The greatness of knowing through a Guru | 108 | |
Gurumurthi and The Thrimurthis | 110 | |
Not treating the Thrimurthis as the supreme one | 110 | |
God without a festival | 110 | |
God without temple | 111 | |
Reason for absence of Puja | 111 | |
Murthis in Vaishnava Temples | 116 | |
Brahma in Agamas | 116 | |
Brahma’s function is only compassionate | 117 | |
Rudram- Sivan (Sivam, Nataraja)- Maheswaran | 118 | |
In Vaishnavam | 120 | |
Gurave Namah | 121 | |
Worship is not because three functions are performed | 121 | |
Murthis who are functioning as the supreme | 129 | |
Why the exception only for Brahma? | 130 | |
The reason why Thrimurthis came to include Brahma | 137 | |
Why is there no temple for Sarasvathi? | 141 | |
Matter concerning Narada, Savithri and Gayathri | 143 | |
Brahma in Guru Parampara (tradition) | 144 | |
Narayanam Padmabhuvam | 145 | |
No reason for doing Namaskaram | 146 | |
Three functions with a difference | 147 | |
One who is entitled to Namaskaram | 152 | |
As Parabrahmam | 153 | |
One who has reached the Shore and Takes us to the Shore | 154 | |
Characteristics of an acharya according to our Acharya | 154 | |
The Guru is worthy of Namaskaram even if he is Brahmam | 159 | |
Namaskaram is wealth: What the Acharya says | 160 | |
Amba, Matha: Amman, Thayar | 162 | |
Benefits of Namaskaram | 163 | |
A correction: Dhuritha Uddharanam | 164 | |
Seeking the benefit of the other world | 167 | |
To which word should ‘eva’ be joined? | 168 | |
The Guru of the three worlds | 170 | |
Guru Vandana- Nindhana: Amrutham- Poison | 171 | |
Guru’s efforts have in view uddharanam only | 173 | |
3 | The life history of Sri Sankara | 177 |
Pravruthi-Nivruthi | 179 | |
Two different paths for two different types of people | 181 | |
The two fruits of karma Marga | 185 | |
Decline of Karma Yoga with the passage of time | 190 | |
The upadesas of two margas | 192 | |
Bhakthi | 194 | |
The Yagas dealt with in Gita | 196 | |
Advaitha which is the permanent Yoga | 198 | |
The resurgence brought about by Lord Krishna | 199 | |
Krishna and Sankara | 203 | |
Avatharas of earlier times | 204 | |
Kaliyuga: In the early stages and later | 207 | |
The great danger of kali: The deceitful make-up | 208 | |
Founders of New religions | 209 | |
Buddhism- Jainism and Hinduism | 210 | |
Not for condemning other religions; only to oppose condemnation of our own religion | 213 | |
Is Kali ordained only for Adharma? | 218 | |
Sankara Vijayam | 222 | |
Seventy two religions | 223 | |
Acharya’s wonderful achievements | 225 | |
It is Acharya’s religion which is Vedhic and inclusive of everything | 226 | |
About other religions | 227 | |
The principle of Godhead | 235 | |
Buddhism-Jainism and the attitude of the common people | 238 | |
Absolute materialism | 241 | |
Religions which accept Vedhas but not Vedantha | 242 | |
Forms of worships in those times | 243 | |
Vaidhikam means total acceptance of Vedhas | 246 | |
Revolutionary religions | 251 | |
Circumstances which necessitated the Avathar | 252 | |
The principle (Thathva) of Avathar: | 253 | |
Indication of the secret of Avathar | 257 | |
Human nature and divinity in Avathar | 262 | |
Also because of the desire to move with people | 264 | |
There should be no doubt about Avathar | 267 | |
Decline of Dharma as never before | 268 | |
Implementing the assurance given in Gita: The problem and the Solution | 269 | |
Why the Avathar as sanyasi? | 271 | |
In Brahmacharya Asramam also | 276 | |
Avatharam in Brahmin family | 279 | |
Vishnu Avatharam and Siva Avatharam: Similarities and differences between Siva-Vishnu: | 280 | |
Jnana Siva taking the Jnana Avathara | 292 | |
Dakshinamurthi’s Avatharam holding Sakthi within | 295 | |
Acharya who is Saktha, Saiva and Vaishnava: | 296 | |
Preliminaries to Avatharam | 299 | |
The compassion of the one who is actionless | 300 | |
Adhvaitha is the disappearance of the duality of mind | 301 | |
It is not Sunya; It is the perfect Sachithanandam | 302 | |
There is no distinction between Jivathma and Paramathma | 305 | |
Even if Iswara is with Maya, He is Jnani | 308 | |
There is no Unmixed good | 312 | |
Disservice even in service | 313 | |
Avathar to preach the actionless state | 320 | |
The benefits of good Karma in practical life | 321 | |
Activities are meant to take one to actionless state | 322 | |
Practical approach: To engage in activity the goal: To remain in the actionless state | 323 | |
Not being selfish | 327 | |
Not engaging in action is also doing good to the world | 329 | |
Sam-bu became Sam-kara: | 330 | |
Authority in Vedha, Ithihasa and Purana for Iswara’s Avathara | 336 | |
Evidence provided by Acharya himself | 362 | |
The parampara (lineage) of old Acharya’s | 364 | |
From Vasishta ot Vyasa | 368 | |
Sukha Brahmam | 373 | |
Pathanjali Charitha | 381 | |
Siva Natanam in Maha Vishnu’s Heart | 382 | |
Ajapa- Hamsa Natanam | 384 | |
The Avathara of Adhisesha | 386 | |
Serice to the three senses | 388 | |
Wonderful way of teaching one thousand sishyas | 396 | |
Brahma Rakshas: Rakshasa Jathi | 397 | |
Disastrous end | 398 | |
Gaudar; Dravidar | 399 | |
Curse and blessing to the disciple who survived | 399 | |
The later part of Gaudar’s history | 402 | |
Jnani and Bhakthi | 407 | |
Acharya’s praise | 408 | |
The life story of Chandra Sarma | 410 | |
Sanyasis in Guru Parampara | 416 | |
Nirvanam | 417 | |
Sanyasa Nama: The glory of Sankara Nama | 428 | |
Similarity with Rmanuja | 430 | |
The greatness of Govinda | 434 | |
Acharya Parampara is only the line of those who have been given the authority | 443 | |
The prayer and the boon | 444 | |
The Avathara of Devas | 447 | |
The help rendered by Mimamsakas in the condemnation of Buddhism | 448 | |
The three-pronged objection of Buddhism | 449 | |
Establishing the God Principle | 450 | |
Acharya’s Classification | 454 | |
The reason why those who had followed karma marga took Avathara | 457 | |
The avatharas of Indra, Sarasvathi: Acharya’s service without help from government | 458 | |
History of Kerala | 459 | |
The Brahmins of ancient Tamil Nadu: Tamil in Kerela | 462 | |
Kanchi Sri Matam and Kumbakonam: Was kumbakonam the original? | 468 | |
The parents who had earned Punya | 477 | |
The prayer at thrichur: Greatness of the place | 478 | |
Granting of the boon | 480 | |
The greatness of the Jayanthi | 482 | |
Celebrate in a grand manner | 484 | |
Special connection of Kanchi region | 485 | |
Sankara Jayanthi in Kamakshi temple | 486 | |
Dedication of the mind and silent meditation | 488 | |
The greatness of Namakaranam | 490 | |
Katapayadhi Sankya | 491 | |
The day of Siddhi according to Katapayadhi | 492 | |
The auspicious day a avatharam | 495 | |
That which does good: Practical evidence | 496 | |
The proper matching of Vasantha Ruthu and the month of Vaikasi | 497 | |
Srisailam: ‘Arjuna Kshethra | 498 | |
Determining Sri Sankara’s period | 501 | |
Principles of Buddhism in Acharya’s Bashyam | 507 | |
References to A.D. in Acharya’s Sthothras | 508 | |
The ulterior motive of the westerners and their ridicule | 513 | |
Child prodigy | 555 | |
Upanayana at the young age | 556 | |
Understanding the meaning of a Sloka | 563 | |
Spirituality in Worldliness: It rained gold | 566 | |
The seed for the later day Upadesa in the very first Sthothra | 575 | |
The river which changed its course | 581 | |
The world calling: Dharma of the people and the secret of Avathara | 583 | |
Became a sanyasi | 586 | |
Let him narrate his own story | 589 | |
Taking leave of the mother and going in search of Guru | 591 | |
Why doe s he need a Guru? | 594 | |
Books called ‘Sankara Vijayam’ and other books relating to Acharya | 595 | |
Meeting the Guru- Taking sanyasam- writing commentary on Brahmasuthram (suthra Bashyam) | 616 | |
Preaching Vedhic religion during the stay at kasi | 618 | |
Acharya’s literary works | 620 | |
One who founded the three paths (Marga) | 623 | |
The story of Padmapadha- The greatness of the Hunter | 626 | |
Compassion even to a murderer | 629 | |
Debate with Vyasa and extension of life | 630 | |
Even an outcaste (Panchama) is my Guru if he is a Jnani | 633 | |
Equal vision of a jnani and social equality are different | 643 | |
Lord Viswanatha’s sport (Lila) | 648 | |
The story of Kumarila Bhattar- Karma and Jnana | 648 | |
The city of scholars where mandanar lived | 657 | |
Acharya defeating Mandanar- Sarasawani | 659 | |
The greatness of Srungeri | 666 | |
The individuality and greatness of Sureswara | 668 | |
Padmapadha’s Panchapadhikai | 671 | |
Hasthamalakar, the mouna Jnani | 672 | |
Thotakar: Personification of devotion to Guru | 675 | |
Two more gems of sishyas: Sarvajnathmar and Pruthvithavar | 679 | |
Great Dhigvijayam which achieved wonders: Spiritual unity and National unity | 684 | |
Converting ‘Ugra’ (severe) deities into peaceful ones | 687 | |
Removal of differences between deities: Panchayathana murthis | 689 | |
Jagadguru who was Acharya for people at all levels | 692 | |
A resume of religions including Adhvaitha | 693 | |
Sri Sankara Mutts | 701 | |
Mother passes away | 703 | |
Pilgrimage through the entire Bharath | 705 | |
Siva-Sakthi Dharsan: Sivalingas and Sakthi Sthuthi | 708 | |
The greatness of Kanchi (Kanchipuram) | 715 | |
Acharya in Kanchi | 716 | |
4 | Mangalaraththi | 729 |
May Anjana’s son bless us with the spirit of action (Ajadyam) | 731 |