Author Topic: Quotes from Shankaracharya's  (Read 200466 times)


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Re: Quotes from Shankaracharya's
« Reply #405 on: June 02, 2016, 10:31:08 PM »
The following is Kanchi Mahaswamigal's views on Organ donation after death ( like eyes , whole body etc ) and he strictly follows the sastras and says it is Prohibited and gives the reasons for the same but popular belief is that donating eyes after death is  a noble act .Kanchi Mahaswamigal says that if at all any donation of the body organ is to be done it must be done while alive and not after death and gives some examples of people who did such a sacrifcie .I really do not know what is correct here . Has any other saint shared his/her opinion on this topic .If so kindly share here .

Organ donation

A lady who was a fervent devotee of Maha Periyava came to him and asked, ?Periyava, everyone is telling me to donate my eyes after I die so that it will be useful for someone, shall I donate??
?NO? came the sharp reply from Periyava.
She saluted the great Saint and left. Then she donated some money instead of eyes.
Periyava says???..
?First of all, any donation [dhaanam] should be done when we are alive in order to guide the soul towards redemption, after our death. There is a big difference between what our sons donate after our death and donating organs from our own body, after our death ! When we ourselves do not exist, what right do we have in donating our organs? Who has the right to donate organs? Is it a property? Is it alike making a will of our movable and immovable properties for our children or to some public charity?
SASTRAS are our foundation! Sastras have advised us to follow the funeral rites to burn this body after death. Cremating the body of some unknown or destitute person would equal, performing a crore Aswametha Sacrifice! Even for an unknown body, it is advised to lit the pyre chanting ?Govinda, Govinda? and not just throw the remains in the pyre after taking out all parts!
Right from the time we are in mother?s womb, till our death when our body is consigned to ashes, there are around forty rules (samskaras) have been laid down as per Sastras. Nowhere there is mention about organ donation! They have only prescribed only WHAT TO DO which clearly means that whatever is not mentioned, it should not be done. No Saint or Seer who have lived a very orthodox life have made any such acts of giving away their organs like eyes or ears!
Only due to the sins we have committed, the God has given us this body allowing us ownership of the body to punish us! If anyone commits a sin, they use to give lashes to him. If he swoons unable to bear the pain, then he would be treated by an attending doctor, fed well, advised well and would be given lashes once again after some time.
Owing to the sinful acts committed by us, He gives us this body and if not enough, He once again gives us another body and punishes us again! So this birth is only due to our continuous sinning and hence we should keep in mind that we should never do sinful acts, thus prevent ourselves from getting born in another body!
The very reason for God to make us take birth in this world in body and flesh is, to reduce the burden of our sin! If we are born without eye or ear or with a hole in heart, how painful our parents and relatives would feel about it? After all, when God had blessed us fully with a whole body, does it not sound bad that we wish to give away our organs after death in the name of donation and try to win some good name!
If anyone happens to lose their hand or eye or leg in an accident, it is because of their KARMA and one has to go through his KARMA in this life. That is why our Sastras never permit mercy killing! If one is unable to pass his KARMA, he would be again born in the same state to undergo his KARMA in life. If by chance one loses a leg in an accident and when he dies, a KUSHA stick (Darbai) will be placed in the place of the lost leg to make it complete and the body would be exhumed.
That is why this body is termed as a ?TEMPLE? [kshethram] and the soul dwelling in lends name, fame and glory giving an identity to this body. However when the soul passes away all of a sudden, everything goes as the identity is lost and people begin to ask ?when are you going to take the ?body?? As a mark of respect to the departed soul that had dwelt in the body, all funeral rites are done before exhuming the same. Whatever pain and suffering undergone by the body in this earth, the whole body is offered to AGNI after our death. Only Agni has the right over the dead body.
If people want to donate any of their eyes or kidneys, they may do so when alive, which will be termed as a real sacrifice. The same if done for money then it becomes business!
Once there was a saint called ?Dhadheechi? who always chanted the name NARAYANA and the chanting flowed in each of his vein in the body. The DEVAS wanted to have the back bone of the great saint, to create Vajrayudham. When they approached him with this request, he did not ask them to take it after his death. He immediately went in to a trance and shed his back bone to give the same to DEVAS. What he did was a great sacrifice for the good of the World.
In Sanathana dharma, goats would be given in the sacrificial fire and those animals immediately obtain heavenly status as they gave their lives for the sake of a common good of the World.
In KATHOPANISHAD when Nachikethas watches his father donating, weak and crippled cows to pandits, he points out the mistake to his own father. Donating emaciated, crippled cows or cows with deformity would not serve any purpose.
Any donation of weak and emaciated cows, serves no purpose and he boldly advised his father about this and thereafter visits YAMA LOK and obtains spiritual knowledge from YAMA!
Similarly, any human body if given to AGNI in a truncated condition will become useless. For any such dead person from whose body, a few organs are taken away and consumed in flames; the person becomes born either with some defect in those organs or without those organs in his or her next birth.
Whether we believe it or not, our good or bad KARMA fetches the results for us!
No one is there in the world to match KARNA in terms of philanthropy (giving away things to poor) and he parted with his shielded vest covering his chest, and ear rings to Indra, when he was alive.
Once a demon KABALIGAN approached Sri Adhi Shankara asking for his head and the great saint immediately agreed and proceeded with him to his cave and sat on meditation while instructing KABALIGAN to sever his head! When the demon swayed the sword in order to cut the head of the great saint, Lord Narasimmha moorthy manifested himself in the being of the saint?s devout disciple Padmapadar who tore away the demon in to shreds!
When sage Jada Bharadhar was made as a sacrificial offering for Kali, the Goddess Kali herself manifested and decimated all the demons and rescued the sage.
Even the eminent King Sibi Chakravarthi cut off a portion of flesh from his lap to give it to the Eagle to save the pigeon from its clutches, when he was alive!
In kali yug, all bad deeds will be termed as good deeds and people go to the extent of donating their entire body after their death to hospitals and medical colleges??.?
True! Exceptions cannot be taken as examples. Rightly as Periyava says, we only commit a sin by giving away our organs like eyes, heart etc to others after death. There are so many poor people without food and shelter who can be generously helped by the rich people who can donate some thing from their property kept for their children! If people could avoid spending lavishly on wasteful parties and grand marriages, they can help feed the scores of poor people in the country!
The KARMAS OF BIRTH do not pertain to the physically handicapped people alone, they affect their relatives also. They are forced to worry and spend a lot on them. Even people who skip away from doing things against SASTRAS, the KARMA is carried forward to their next birth. People either feign ignorance about this or deliberately do things against SASTRAS and this results in the birth of defective and physically challenged children!
Thus spake Shridi Sai baba?.
?Even while hiring a bicycle from the cycle shop owner, we have a duty to return the cycle in the same condition in which it was given to us. If any part is broken, the cycle owner will charge us the price for that broken part. Likewise, we should return this body in the same condition when God made us take birth in this world after living our life??
If we are to have a different view other than Maha Periyava, how we could become His followers? No one can predict the view of Maha periyava but if we want to become endeared to His blessings, we should follow the SASTRAS prescribed without violating them by listening to the words of the Saint.
Does the great Saint lack in His Kindness or lack in the knowledge of Science??

shared from mahaperiava page
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha


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Re: Quotes from Shankaracharya's
« Reply #406 on: June 03, 2016, 08:30:12 PM »
Dear sir,

Here I would like to share regarding giving our body while living.  Yes. there is a story of Chibi chakravarthy who agreed to give his flesh to a hunter. Because he shot one pigeon which came to chakravarthy to save its life. Hunter claimed his pigeon .To save pigeon chakravarthy started cutting his flesh instead of pigeon. It is a kind of donation is it not?



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Re: Quotes from Shankaracharya's
« Reply #407 on: June 03, 2016, 10:18:55 PM »
Dear Atmavichar,

The theory of Karma can be used to justify any position. So we are not going to get any conclusion by such discussions.

If donating organs is 'wrong', then receiving them is also wrong according to the theory that says body parts cannot be altered. Further there is the whole area of artificial limbs, devices etc that people receive. Otherwise the receiver is condemned to live a life of suffering (physical).

If it is my 'karma' to be without an organ, it could also be my good 'karma' to receive the organ from a dead (or living) donor. And if that entire sequence is my karma, nothing can prevent it from happening. This will be the 'reasoning' from the standpoint of the receiver.

If the fundamental issue is 'sin', then there are far more important things that happen every day. What about using silk, leather, fur etc. Not to mention cosmetics where the industry uses animal testing heavily for every little product.

It may be best to not let the mind wander into such issues. There is no end to it. One must come back to Bhagawan's basic question 'who am I?' that is making such judgments and trying to live according to theory of karma or some other theory.


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Re: Quotes from Shankaracharya's
« Reply #408 on: July 11, 2016, 12:39:06 PM »
Just now got to see this post ....We find so many posts claiming that Sri Mahaperiyava said this or that ....and it is difficult to verify what he actually said!
This sort of a thing has its occult significance and only one with such an insight can appreciate the pros and cons of it.
Sri Mahaperiyava is a jnani par excellence and although it will be difficult for us to understand the 'explanation' (on the basis of karma,which he may have employed to make it intelligible to that particular person who raised the question),I would be forced to give in to his occult knowledge and  judgement although I may not be satisfied with the 'explanation' offered.

There is a detailed thread where this is discussed:

There obviously is more to it than what our rational mind can think about.Sage TGN was also emphatic about doing  some sort of 'antayeshti' to all,particularly  those who meet with fatal accidents and more so when it claims multiple lives.

TGN had mentioned that at one point in time ,he was curious to know what happened after death....and he could get it at last. He said-"There is not a cremation ground in Chennai that I have not visited" .He had in fact given a talk on 'What happens after Death' but I have not listened to it,as i was simply not interested in it.
Ofcourse,TGN rarely spoke about occult phenomena.

« Last Edit: July 11, 2016, 12:40:57 PM by Ravi.N »


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Re: Quotes from Shankaracharya's
« Reply #409 on: July 11, 2016, 03:06:45 PM »
Dear Sri Ravi

It is not just with Organ donation . Many of Kanchi Sri Mahaswamigal's views on certain matters( like varna dharma , women's education , widow remarriage , entry of dalits in to the temple etc etc )  is vastly different from the way normal society understand and functions . Kanchi Mahaswamigal strictly follows the "sashtras" as the guiding principle but the country is government by "constitution " and only what is 'scientfically proven" is taken as valid and rest are either discarded either as superstition or an outdated thought .
I really do not know which is correct here .For example even now in Shankara Mutts only Brahmins are taken for study of Vedas in their Veda Patashala . Few years back in one Yoga Retreat at Sivananda Ashram , a lady told that her house was closer to a Veda Patashala in Kumbakkonam but she was not a Brahmin and daily they used to hear the Vedic Chants and her son was intersted in studying Vedas but was refused entry there . She told that her son would follow all the rules of the Organization as the other Brahmin kids but yet they refused .She asked me why is this so ? I told I have no answer to this .As a Secular Indian I feel if one is intersted in studying a subject and willing to undergo all the rules of that Organization and has the basic competance to study that subject then he/she must be given an opportunity to study the same and caste /sex must not come in to the picture .But the Sashtras Prohibit women as well as non Brahmins from studying Vedas in Veda Patashala ( Arya Samaj People refute this but Kanchi Mahaswmigal's view is different ) and all the Shankaracharya Mutts follow this rule strictly . Arya Samaj , Sivananda , Ramakrishna , Chinmaya ,Dayananda Organizations have broken this rule and have allowed Women and Non Brahmins and even foreigners  to study the scriptures provided they have the samskaras for the same and willing to follow the rules . I have no answer why the various Shankaracharya Mutss ( Kanchi , Sringeri etc ) are not open to this . Some say ( especially the athesits , rationalists ) that this structure is basically kept intact to keep the Brahmins at the Top and maintain their supreme command over others while the tradional people say that not all answers are possible through rational reasoing and when Vedas say something we need to strictly follow that without questioning the same .I do not know what is correct here .BTW I have deepest respect for Kanchi Mahaswmigal and  I know that his vision is not as narrow as claimed by the athesits , rationalists ( i.e promoting Brahmanical supremacy and orthodoxy  ) and that he had love and compassion for all and had demonstarted that in his own life .
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha


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Re: Quotes from Shankaracharya's
« Reply #410 on: July 11, 2016, 09:21:19 PM »
Even in Sri Ramanasramam,the Veda chanting is done by 'Brahmin' boys only .Bhagavan has also maintained that while study of the vedas can be done by one and all,the chanting has to be done by 'Brahmins' only.

As I understand that the focus is to preserve the Vedic Mantras in their pure form.They have a certain Rhythm and intonation,diction,etc and this has to be maintained and if we consider that this is a strictly oral tradition,it is astonishing that they have been preserved in their pristine form over thousands of centuries.
What is the secret of this preservation when even written documents have been found to inconsistent and not preserved ....or undergone corruption with omissions and inclusions over a period of time?
Is this not a matter to be wondered?
We know that if there is a memory parity error,the computer crashes and it is not possible to retrieve the data that it was processing.With ECC memory(Error check and correction),it is possible to retrieve single bit failures but it will still not work for 2 bit failures.
The Way the Veda mantras are chanted (leading to the ganas) an infallible system had evolved to preserve the mantra syllables.....such is the care and attention that had gone into the system to preserve the vedas.....and this includes the assignment of investing the responsibility exclusively with a select class of people who from their very birth hear the sounds and breathe the mantric sounds.
This is a GREAT RESPONSIBILITY that has been reposed with that class.....the systemmatic manner in which the mantras have to be chanted and the responsibility invested with an EXCLUSIVE Class of people have ensured that the mantras have been preserved to this very day.
Much of it has been lost but what still survives is truly a marvel and herein the role played by Sri Mahaswami is tremendous;almost single handedly he had initiated this and seen to it that the ancient embers are aflame without being doused by political,social,cultural upheavals that have swept this country.

Mahaswami has clarified that his 'Role' is to PRESERVE and not bring about any CHANGE in whatever has been preserved till now.He admits that there may be ' mixture' but then who is to say which one to keep and which one to throw away......since the system has worked and Bharata varsha is the repository of spiritual verities and culture,why not make efforts to preserve it ,and even if the present generations may not be competent to grasp the significance and may jeer at the 'outmoded' and 'old fashioned' and 'superstitious' practices,posterity may discover the real essence and benefit.

If we carefully examine that the entire system has been based on RESPONSIBILITIES and DUTIES.....The Present Trend is one of RIGHTS and PRIVILEGES......'Why not me?' ......'In what way I am inferior?' and everyone joins in the chorus and cry in unison ,"Yes,Why he should not be allowed that PRIVILEGE"?

The way it is actually designed is that all people have been empowered to do sadhana and realize one is barred from it;at the same time ,the social systems have evolved over thousands of years and have worked harmoniously (otherwise they would not have survived.Simple common sense is enough to appreciate this fact).

Over the last few centuries,subsequent to the invasion of materialistic culture,the already dented systems received their seemingly fatal,it became a matter of concern to PRESERVE THE GOOD THINGS OF THE PAST AT ANY COST.....Now is not the time to leave the responsibility to some EXCLUSIVE CLASS.....It is a DO OR DIE SITUATION......Just like when the Army is outnumbered ,even plain civilians are inducted into it to serve a greater cause.....a similiar thing has happened,and hence the phenomenon of the various institutions that you have alluded to have taken up that work....Even they undertake the study and the CHANTING is perhaps undertaken by qualified people only(I have observed this in the R K Mutt,Chennai.I am not sure).

I can go on and on ,on this subject but the point is that the way we look at this subject when we encounter such questions like the 'Rights' or 'Why not this class or gender for the vedic chanting'   is skewed.There is more than what meets the eye and only the wise ones are in a position to understand the Full dimension and amplitude of this topic.

I have also asked all these 'questions' and 'still ask'(ha,ha)....but i know now that all these value systems that have survived have their relevant rationale and justifications that a so called 'Rational'(euphemism for short sightedness!Ha,ha) does not even has wind of!

As Regards the Vedas and their true significance....there is an interesting talk 'Sri Aurobindo and the Veda' by Kireet Joshi.....this is available as a pdf and can be downloaded.Just google search for it....and it makes for interesting reading .It will also give an insight into the subject that we are discussing.

The translation by western translators have made a mince meat of the vedas and more or less confirmed that most of it is just a 'primitive form' of worship(in their view which they project as the only CORRECT view) may refer to what Max Mueller had said about his findings ....this is narrated in that talk. sum up .....there are valid reasons to each side of the coin ....but then one has to be right for the Right reasons and most often what is questioned as 'retrogade' is for the wrong reason!

There is no 'Right' or 'Wrong' tags that can be attached to these things.....It is all about what has 'worked' until now. who has the wisdom to question it?



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Re: Quotes from Shankaracharya's
« Reply #411 on: July 11, 2016, 10:24:13 PM »
Even in Sri Ramanasramam,the Veda chanting is done by 'Brahmin' boys only .Bhagavan has also maintained that while study of the vedas can be done by one and all,the chanting has to be done by 'Brahmins' only.

True and I understand that Bhagavn allowed all to listen to the Vedas but maintained the tradition of Chanting to be done only by Vedic Brahmins and did not entertain any debates on this issue and when any such issues came up he asked people "to mind their own business " and "focus on what they came here for in the first instance " .
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha


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Re: Quotes from Shankaracharya's
« Reply #412 on: July 19, 2016, 09:47:36 PM »
Anugraha Bhashanam - Bharati Tirtha Swamiji

Referring to the Upadesha Panchakam of Sri Shankaracharya, Sri Mahasannidhanam said that the Panchakam consists of 5 shlokas, each containing 8 Upadeshas or instructions. Even if we start following one Upadesha sincerely, we will be benefitted.

Sri Mahasannidhanam then stressed the need for faith in the Shastras. While questioning and enquiry are recommended, they must be used to arrive logically at the conclusion established in the Shastras. That is why Sri Shankaracharya said ?

वाक्यार्थश्च विचार्यतां श्रुतिशिरःपक्षः समाश्रीयताम् दुस्तर्कात् सुविरम्यतां श्रुतिमतस्तर्कोऽनुसन्धीयताम्.

Sri Mahasannidhanam warned that such questioning should never end up in Nastikya ? complete lack of faith in the Shastras. This will amount to ?dustarka? ? faulty logic ? and must never be resorted to.

Giving an example, Sri Mahasannidhanam said that there was a once a young lad who began to skip school and remained at home. On being questioned by his father, the boy asked, ?What must I do after studying?? The father responded, ?You must find a good job and work.? The boy again asked ?Why must I do that?? ?You will get a good pay.? ?What after that?? ?You must marry, have children, and progress in your career. You will earn good name and fame. Everyone will respect you.? ?What after that??, asked the boy. ?You can retire and spend your days happily.?, responded the father. At this, the boy exclaimed, ?Am I not doing that even now? Father, why must I exert myself so much when I am already doing what you finally arrived at??
Even as the packed audience in the huge hall went into fits of laughter, Sri Mahasannidhanam pointed out that this is an example of ?dustarka?, for there is a mountain of difference between being so at such a young age and being so at the twilight of one?s life.

So one must understand why Bhagavatpada has said ? दुस्तर्कात् सुविरम्यताम्. It is acceptable to question why the Shastras have come in place and what the purpose of the instructions in the Shastras are. However, if the intent is only to repeatedly question, it becomes ?dustarka?. Many people today engage in this and feel happy and even victorious, when the person they question regarding Shastric instructions is unable to answer them. In truth, such repeated questioning and ending up in Nastikya leads to one?s own doom. That is why the Shastras say that we will not falter if we traverse the path taken by our ancestors ?

येनास्य पितरो याताः येन याताः पितामहाः ।
तेन यायात्सतां वर्त्म तेन गच्छन्न दुष्यति ॥

Sri Mahasannidhanam then said that our culture emphasises on three distinctive perspectives ? to look upon womenfolk as we revere our mother, to regard the wealth of others as a useless piece of stone, and to regard everyone else as our own self. Only such a man can truly be said to have the right perspective. To underscore this, Sri Mahasannidhanam quoted the following verse:

मातृवत् परदारेषु परद्रव्येषु लोष्टवत् ।
आत्मवत् सर्वभूतेषु यः पश्यति स पश्यति ॥

Underlining the need to see in all women the Divine Mother Herself, Sri Mahasannidhanam quoted a verse from the Durga Sapta Shati wherein the Devas extol the Mother, seeing Her in all Vidyas and in all women in the world ?

विद्याः समस्ताः तव देवि भेदाः
स्त्रियः समस्ताः सकला जगत्सु ॥

Sri Mahasannidhanam also said that it is preferable to remain quiet than cause trouble to someone. If you cannot offer help, do not cause trouble. If you can, help without any expectation in return ?

दातव्यमिति यद्दानं दीयतेऽनुपकारिणे ।
देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥

The Jagadguru gave an illustration saying that while Sri Rama was pleased by Hanuman?s role in finding Sita, He advised Hanuman to forget all the help he had rendered.

मय्येव जीर्णतां यातु यत्त्वयोपकृतं हरेः ।
नरप्रत्युपकारार्थी विपत्तिम् अभिकाङ्क्षति॥

The reasoning is given in the first sentence of the verse which states that a man who wishes to repay the help received from another will be looking for the right opportunity to help the other. However, help can be rendered only if the other is in some need, in suffering or in danger. Hence, if Sri Rama were to desire that He repay Hanuman?s help, it would amount to the fact that Sri Rama would actually be wishing for Hanuman?s distress ? which, logically, is when the opportunity for help presents itself. However, Sri Rama did not wish that Hanuman be in any distress; hence, out of genuine affection for Hanuman, Sri Rama said: ?Let (the fruits of) all you have done be absorbed in Me?. The Lord?s statement implies that Hanuman need not be helped again, and hence would never be in a distressful situation.

Hence, when such aspects of Dharma are explained, one need not resort to ?dustarka?. Sri Mahasannidhanam stressed that we must never forget the contributions of Sri Adi Shankaracharya and abide by His instructions.

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta


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Re: Quotes from Shankaracharya's
« Reply #413 on: August 06, 2016, 10:58:19 PM »
யார் துறவி? எது துறவு?

'யார் துறவி? எது துறவு?' என்கிற கேள்விக்கு இலக்கணமாக, பெரியவர் திகழ்ந்த ஒரு அரிய சம்பவம் .

பெரியவர் அறுபது வயதை தொட்டிருந்த சமயம். பக்தர்கள் அவருக்கு தங்க கிரீடம் சூட்டி கௌரவிக்க எண்ணினார்கள்.

ஆந்திர மாநிலம், விஜய வாடாவில் பெரியவரின் இந்த வைபவத்தை ஒட்டி ஒரு தங்க கீரீடமும், இரண்டு லட்ச ரூபாய் காணிக்கையும் வழங்க தீர்மானித்திருந்தனர்.

இதுபற்றிய தகவல் பெரியவரை அணுகவுமே, அதற்கான வசூலை தடுத்துவிட்டார் பெரியவர். அவ்வேளையில் அவர் சொன்னதுதான் -யார் துறவி ? எது துறவு? என்பதற்கு இலக்கணம்!

ஸ்தாபன பலம் என்று ஒன்று மிதமிஞ்சி ஏற்பட்டுவிட்டாலே, அதன் அதிபதியனாவன் ஆத்ம பலம் சம்பாதிக்க சிரமப்பட வேண்டியதில்லை என்னும் ஆபத்து ஏற்பட்டுவிடுகிறது. சன்னியாசி என்பவனை, ஒரு உடைமையுமில்லாத ஏகாங்கியாக, அவன் தன் ஊர் என்று சொல்லிக்கொள்வதற்குக்கூட, ஒரு இடம் இருக்க வேண்டாமென்று, சதா ஊர்ஊராக சஞ்சாரம் பண்ணும்படிதான் சாஸ்திரம் கூறியுள்ளது.

இருந்தும், சமூகத்துக்கு வழிகாட்ட ஒரு அமைப்பு தேவைப்பட்டு அதுதான் மடம் என்றானது. இதை ஒரு தவிர்க்க முடியாத தீமை (Necessary evil) என்றுதான் கூற வேண்டும்.தவிர்க்க முடியாத இந்தத் தீமையை நன்மையாக மாற்றிக்காட்டும் கடமையே சன்னியாசியின் கடமை.

இந்தக் கடமையின் போது, அவனது ஆன்ம தபோ பலத்தைவிட, பணத்தின் பலம் பெரிதாகி விடாமல் அவன் பார்த்துக் கொள்ள வேண்டும்.காஞ்சிமடம் அவசியச் செலவுக்கே கஷ்டப்பட்ட காலம் உண்டு. ஆனால் சந்திரமௌலீஸ்வரர் கருணையாலே அந்த கஷ்டம் நீங்கியது.

இந்த மாதிரி கஷ்டங்களை ஈஸ்வர சோதனையாகவே கருதினேன். உத்தமமா பார்த்துக்கொள்வது அவன்தான்; பணமல்ல.எனவே, எப்போதும் Nil Balanceலேயே மடம் இருக்கும்படி ஜாக்ரதையாக நிர்வகித்து வருகிறேன். இன்று இரண்டு லட்சம் என்று சர்ப்ளஸ்ஸில் போகப் பார்த்தது.

இதற்கு 'ப்ளஸ்' கூடாது என்று கருதுகிறேன். ஸ்வாமிவாரு தடுத்து விட்டாரே என வருத்தப்படவேண்டாம். பணத்தை வாங்கிக்கொண்டு, நான் பண்ணுவது ஆசீர்வாதமாக இருக்காது. அதற்காக பணமே வேண்டாம் என்று கூறவில்லை. நெருக்கடி ஏற்படும்போது, உங்களிடம்தான் பிட்சை கேட்டு நிற்பேன். தேவைக்குத்தான் பணம்.

சன்னியாசிக்கு பணத்தைவிட ஆத்மபலம்தான் பெரும் பணம்!

-.. இந்திரா-செளந்தர்ராஜன்

நன்றி: 'தீபம்' (கல்கி வழங்கும் ஆன்மீக இதழ்)
« Last Edit: August 07, 2016, 04:23:22 AM by Ravi.N »


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Re: Quotes from Shankaracharya's
« Reply #414 on: August 09, 2016, 09:32:19 PM »
மஹா பெரியவா அற்புதங்கள் பாகம் - 2

Ghatam Vinayakaram's experience of Paramacharya's Grace

"நீ கும்பிடும் தெய்வம் உன்னை ஒரு நாளும் கை விடாது! - 46

ஒரு முறை எல்.சுப்ரமண்யம் [வயலின்] ஜாகிர் ஹுஸேன் [தபலா] இவர்களுடன் கச்சேரிக்கு ஏதென்ஸ் செல்ல ஏற்பாடாகியிருந்தது.

விநாயாகராமைத் தவிர மற்ற இருவரும் முதலில் லண்டன் சென்று ஒரு கச்சேரியை முடித்துக் கொண்டு ஏதென்ஸ் வருவதாகவும்,
விநாயகராம் நேரே இந்தியாவிலிருந்து ஏதென்ஸ் செல்வதென்றும் ஏற்பாடு. அதன்படி விநாயகராம் முதலில் ஏதென்ஸ் சென்றார்.

அறையில் பொழுது போகாமல்,கடத்தையாவது வாசிக்கலாமென்று பெட்டியைத் திறந்தால் பேரதிர்ச்சி! உள்ளே கடம் தூள் தூளாகிக்
கிடந்தது. வாய் விட்டு அலறிவிட்டார். "வேறு கடம் இங்இங்கே கிடைக்காதே?" என்று நினைத்து கதிகலங்கிப் போனார்.கையும்
ஓடவில்லை...காலும் ஓடவில்லை !

சுதாகரித்துக் கொண்டு இந்தியாவில் இருந்த மனைவிக்கு போன் செய்தார். "கடம்
உடைந்துவிட்டது: நான் இந்தியா புறப்பட்டு வந்துவிடுகிறேன். வேறு வழி தெரியவில்லை" என்றார் அவர் மனைவியோ",நீங்கள்
அதைரியப்படாதீர்கள்; பெரியவா நம்மைக் காப்பாற்றுவார்!" என்று தைரியம் சொன்னாள்.

ஆனால் விநாயகராம்"அது சாத்தியமே இல்லை" என்றார். "ஏதாவது அதிசயம் நடக்கும்
பாருங்களேன்! பெரியவா மேலே நம்பிக்கையுடன் விடாமல்
பிரார்த்தனை செய்யுங்கள்.." என்று மறுபடியும் சமாதானம் செய்தாள் மனைவி. "நீ தெரியாமல் பேசுகிறாய். இந்த இடத்தில்
பானை கூடக் கிடைக்காது.

கச்சேரி எப்படிப் பண்ண முடியும்?
நான் வந்து விடுகிறேன்..." என்று அவரும் பிடிவாதம் செய்கிறார். அதற்கு மேல், அந்த அம்மாள், "ஒரே நாள் பொறுத்திருங்கள்.

நான் இப்பவே காஞ்சிபுரம் சென்று பெரியவாளிடம் நின்று அழுகிறேன். எல்லாம் சரியாகி விடுமென்று நம்புகிறேன்......
நாளைக்கு போன் பண்ணுங்கள்!" என்று சொல்லிவிட்டு, அவ்வாறே பீரியவாளிடம் போய் முறையிடுகிறார் வருத்தத்துடன்.

"உங்களைத்தான் நம்பியிருக்கிறோம்..கைவிட்டு விடாதீர்கள்!" என்று சொல்லிவிட்டுத் திரும்ப எத்தனிக்கையில், பெரியவா
ஒரு மட்டைத் தேங்காயை அவரை நோக்கி உருட்டிவிட்டார்.
அவருக்கு ஒன்றும் புரியவில்லை.
வீடு திரும்பினாள்.

கணவரிடமிருந்து மறுபடியும் போன் வருமே!என்ன சொல்வது என்று குழம்பினாள் வித்வானோ அதற்குள் லண்டனுக்கு போன்
செய்து, நிலைமையை எடுத்துச் சொல்லி, "நான் ஊர் திரும்பப் போகிறேன்!" என்று சொன்னார்.

"அதை மட்டும் செய்துவிடாதீர்கள்.
கச்சேரி நடக்கவில்லையென்றால் மீண்டும் ஏதென்ஸ் பக்கம் வர
முடியாது. ஏதாவது வாத்தியத்தை வாசியுங்கள்,பயப்படாதீர்கள்!" என்று எச்சரித்தார்கள்.

அதற்கு மேல் ஊருக்கும் திரும்ப முடியாமல்
பெரியவா படத்தை எடுத்து வைத்துக் கொண்டு சுற்றிச் சுற்றிப் பிரார்த்தனை பண்ணிக் கொண்டே இருந்தார் விநாயகராம்.

அடுத்த நாள் லண்டன் சென்றிருந்தவர்கள் ஏதென்ஸ் திரும்பினர். அவர்கள் கையில் ஒரு பெரிய மூட்டை இருந்தது. அது என்ன
என்று ஆச்சரியத்துடன் பார்த்திருந்த விநாயகராமுக்கு தன் கண்களையே நம்ப முடியவில்லை. மூட்டையைப் பிரித்தால் அதற்குள் ஒரு கடம் இருந்தது!.

அமிர்தமே கிடைத்ததுபோல் துள்ளிக் குதித்தார் வித்வான். எப்படி இது சாத்தியமாயிற்று.?

ஒரு ஆங்கிலேயர் விநாயகராமுக்கு எழுதிக் கொடுத்திருந்த கடிதத்தை நீட்டி, "இதைப் படித்துப் பார்!" என்றார் சுப்ரமணியம்.

"நீ கும்பிடும் தெய்வம் உன்னை ஒரு நாளும் கை விடாது!" என்ற வரிகள் கடிதத்தின் கடைசியில் எழுதப்பட்டிருப்பது அவரது
கண்களில் பட்டன. அதை மீண்டும் படித்தார். மறுபடியும் அழுதார்.

"நாம் கும்பிடும் தெய்வம், பெரியவா மீது எனக்கே கொஞ்சம் அவனம்பிக்கை இருந்தபோது, எவனோ ஒருவன் எவ்வளவு நம்பிக்கையுடன் பேசுகிறான்!" என்று வியந்தார். நடந்தது இது தான்.

கடம் இல்லாமல் விநாயகராம் தவித்ததைப் பார்த்த மற்ற வித்வான்கள் லண்டனில் பலரிடமும்,"கடம் கிடைக்குமா?" என்று கேட்டிருக்கிறார்கள்.

அப்போது ஒருவர் குறிப்பிட்ட ஓர் ஆங்கிலேயர் இருக்குமிடம் சொல்லி...அவரிடம்
சில இந்திய இசைக் கருவிகள் இருக்கின்றன.போய்ப் பாருங்கள் என்று சொல்லவே, அங்கே போயிருக்கிறார்கள்.

வீட்டுக்குள் நுழைந்தவுடன் அவர்கள் கண்ணில் பட்ட கடம் தெய்வமே தரிசனம் கொடுப்பது போல் இருந்தது.

உடனே,அதை வைத்திருந்தவரிடம் நிலைமையை விளக்கி,"தயவு செய்து
இதை கொடுத்து உதவ வேண்டும்!" என்று வேண்டினர். கேட்ட விலையைக் கொடுப்பதாகவும் சொன்னார்கள்.

அந்த ஆங்கிலேயரோ, "நான் ஒருவருக்கும் கொடுக்க மாட்டேன்.

இதை ஒருவர் அவரது ஞாபகார்த்தமாக எனக்கு அன்பளீப்பாகக் கொடுத்தார்.

அவரிடம் நான், "இதை எக்காரணம் கொண்டும் ஒருவருக்கும் தரமாட்டேன்: பத்திரமாகப் பாதுகாப்பேன்!" என்று வாக்குக் கொடுத்திருக்கிறேன், போய் வாருங்கள்!"

என்று கண்டிப்பாக மறுத்துவிட்டார்.
"யாரப்பா அவர்?" என்று ஆவலுடன் கேட்க,"இந்தியாவிலிருந்து
விநாயகராம்.." என்று வாக்கியத்தை முடிக்கவில்லை.

"ஐயா! அதே விநாயகராம்தான் இப்போது ஏதென்ஸில் எங்களுடன் கச்சேரி செய்ய ஒரு கடம் இல்லாமல் தவித்துக் கொண்டிருக்கிறார்.

அவருக்கு உங்கள் உதவி இப்போது மிக மிக முக்கியம்!" என்று விளக்கினார்கள்.

உடனே கடத்தையும் கூடவே விநாயகராமுக்கு ஒரு கடிதத்தையும் ஆங்கிலேயர் அவர்களிடம் கொடுத்துவிட்டார்.

"உங்களுக்கு வேண்டும் என்று தெரிந்ததால் நான் கடத்தை கொடுக்காமல் இருக்க முடியவில்லை!" என்று அதில் அடிக்கோடு இட்டிருந்தார்.

எம்.எஸ்.அம்மாவுடன் 18 வருடங்களுக்கு முன் விநாயகராம் லண்டனில் கச்சேரி செய்யப் போனபோது அந்த ஆங்கிலேயருக்கு
அன்பளிப்பாகக் கொடுத்த கடம் இப்போது தக்க சமயத்தில் பெரியவா அனுக்கிரகமாக அவர் கைக்கு வந்தது.

எத்தனையோ ஆண்டுகளுக்கு முன்பே தன் பக்தன், இப்படி ஒரு நாள் உடைந்த
கடத்தைப் பார்த்து மனமுடைந்து போய்விடுவாரென்று அதற்குரிய ஏற்பாட்டை பெரியவா செய்து வைத்திருந்தாரா!

நமது ஆச்சரியம் அடங்குவதில்லை.

இவை நமக்குப் புரியாத அமானுஷ்யமான தேவரகசியங்கள்.

ஹர ஹர சங்கர ஜெய ஜெய சங்கர !!
ஹர ஹர சங்கர ஜெய ஜெய சங்கர !!

மாலை வணக்கம் நண்பர்களே !!

என்றும் அன்புடன் !!
தெய்வீகம் ஸ்ரீனிவாசன் !!
தெய்வீகம் ஸ்ரீ ஹரி மணிகண்டன் !!
ஹரி ஓம் !! ஹரே கிருஷ்ணா !!
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha


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Re: Quotes from Shankaracharya's
« Reply #415 on: August 09, 2016, 09:59:11 PM »
Here is Vikku Vinayakaram's reminscences of Sri Mahaperiyava where he narrates the incident of the Broken Ghatam:


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Re: Quotes from Shankaracharya's
« Reply #416 on: August 15, 2016, 01:41:53 PM »
Do Not Giveup Sandhyavandanam!

Experiences with Maha Periyava: ?Problems arose because you all gave up Sandhyavandanam!?

Once over forty Brahmins from the area, Vanniya Teynampet in Madras came to have darshan of Maha Periyava. After their obeisance to the Sage, they expressed their common mental agony that Brahmins were not able to go around in that area with respect as some atheists made fun and showed animosity whenever they came across the hair tufts, sacred threads, and Vaishnavite marks that adorned the body of a Brahmin.

As He heard this, Sri Maha Periyava asked them, ?Do you people do the Sandhyavandanam every day?? There was silence. He then advised them, ?Continue to do the Sandhyavandanam and Gayatri Japam daily. Everything will be all right.?

As advised, they started doing the Sandhyavandanam and daily. Within two months the situation changed to their complete satisfaction. They met Periyava happily and conveyed the news. Periyava told them, ?All the problems are due to your giving up the Sandhyavandanam and Gayatri mantra. The power of Gayatri mantra is immeasurable.?

If each one of us followed our respective Dharma sincerely, daily, then society will respect everyone (not only Brahmins) automatically.

In the comment section of the above article found the following incident where Mahaperiva once again reiterates the importance of Sandhya Vandanam

In the context of ?Tri kala Sandhya Vandanam?
An incident with Sri Maha Periyava during His camp in Satara. A devotee was telling his grievances ,his sufferings, his ill health, loss in business,children not studying ,no mental Peaceetc. He was advised by an astrologer to perform Navagraha Homam. His Purohit gave a huge estimate,which ,he could not afford etc.
Sri Maha Periyava listened patiently and asked him whether he performs sandhya vandanam?The devotee
hesitatingly said NO. HH asked if he remembers the Manras and the vprocedure. He said YES.. HH asked, whether he remembered the argyams?Adityam tarpayami,onwards, The man said Yes. HH asked ?why then,he was not doing Sandhya ???He said ?No time? due to his work and commitments.. HH asked him?r
to think of what he achieved by not doing Tri kaala Sandhya?.He advised him to go back and start performing Tri kala Sandhya regularly. He said during the argyam to Nava grahas and in continiation,?Kesavam tarpayaami??perfecrly, thinking of each of the Nava Grahas and the Dwadasa namam the lord , for each argyam ,..with devotion?.would help him to come out of the situation, and there would be no need to spend a huge sum for performing Nava graha Homam?.In thisvprocess, you spend only Time and No Money. HH asked him to come and see Him, after 6 months.

No need to mention?.the devotee met H H after 6 thank Him saying, that, without having had to perform Nava Graha Homam etc, and by only following Hiis simple advice of performing Trinkala Sandya,
as prescribed ?vedanarayanan pune
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha


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Re: Quotes from Shankaracharya's
« Reply #417 on: August 15, 2016, 03:00:00 PM »
Nice post on Sandhyavandanam Atmavichar, here is another nice one by HH namesake - HH Chandrashekhara Bharati of Sringeri:

The Sandhya Worship

A touring Educational Officer once met His Holiness and said,

"I have occasions of being in constant touch with young
boys, mostly Brahmanas, studying in schools which I have to
inspect. I have found that even the boys who perform their
sandhya do so more as a form than as real worship. I shall be
very grateful if Your Holiness would give me some valuable
hints which I could convey to them."

His Holiness: I am very glad to see that you are not content
with mere official routine of inspection but desire to
utilise the occasion for the betterment of the boys. It will be
well if all educationists, inspecting officers or teachers, realise
that they have been entrusted with the very grave responsibility
of training up young men in the most impressionable period of
their lives. In my opinion they are really to blame if they confine
their attention only to the prescribed text books and neglect
the spiritual side of the young generation.

D: I always keep that end before me and I don't miss any
opportunity of talking to the boys and giving them some useful
advice. It is mainly with a view to do that work better
that i request Your Holiness to give some practical suggestions.

HH: Even if the boys to whom you propose to convey such
suggestions may not benefit by them, you will certainly be

D: Certainly

HH: You may therefore, for the present, ignore the boys
and ask such questions the answers to which are likely to be
useful to you.

D: The first question which suggests itself to me is with
reference to the sandhya worship. What is the deity or
upasya devata in the sandhya worship?

HH: Before we consider that, please tell me what you understand
ordinarily by the sandhya worship?

D: By sandhya worship we mean the worship of the rising
Sun, the setting Sun or Sun in the mid heavens.

HH: Quite so. Comprehensively speaking, you mean worship
of the Sun?

D: Yes.

HH: You tell me that sandhya is the worship of the Sun and
yet you ask me what is worshipped in the sandhya. Don't you
think it is an unnecessary question?

D: Put so, it may seem an unnecessary question, but my
real question is, what is the Sun that is worshipped?

HH: What do you understand ordinarily by the Sun?
D: We mean the bright celestial orb in the sky.

HH: Then it is that bright celestial orb that is worshipped.

D: But that orb is, according to science, mere inert matter
in a state of high combustion and is certainly not worthy
of being worshipped by intelligent beings like ourselves. It
can neither hear our prayers nor respond to them. I cannot
believe that our ancestors were so ignorant as to address
their prayers to a mere burning mass of matter

HH: I quite agree with you. They could never have been so

D: What then did they see in the Sun to justify their prayers
being addressed to it?

HH: You said just now that addressing of prayers to inert
matter cannot be justified by reason.

D: Yes.

HH: What then must be the nature of the entity to which a
prayer is addressed?

D: The primary condition is that it must not be mere inert
matter, but must be endowed with intelligence.

HH: And the second condition?

D: That it must be able to hear our prayers and be powerful
enough to answer them.

HH: Quite so. If our ancients were not fools and yet addressed
their prayers to the Sun, their conception of the Sun
must have been quite different from that of mere inert matter,
in a state of high combustion.

D: Yes, they must have also postulated of it intelligence,
the capacity to hear us and the ability to help us.

HH: The 'us' including not only all those who are now living
to raise their hands in prayer to the Sun, but also the generations,
past and future, infinite in number though they may

D: Of course.

HH: The entity that is worshipped as the Sun is therefore
one whose intelligence or ability knows no limitation of space
or time.
D: It must be so.

HH: You have now got your answer to the question as to
who is worshipped in the sandhya? It is an intelligent Being,
omniscient and omnipotent in the matter of hearing and responding
to its votaries.

D: Your Holiness then means that it is a deva who has his
habitation in the solar orb?

HH: Quite so. He has not only his habitation there, but the
solar orb itself is his physical body.

D: Your Holiness means that the deva enlivens the solar
orb, just as we do our physical bodies?

HH: Just so.

D: If then he is embodied just like us, how does he happen
to have such high intelligence or power as to merit our

HH: He attained that status by virtue of the appropriate
karma and upasana done by him in a previous life.

D: Does Your Holiness mean that he was at one time just
like ourselves and that he attained that status by his endeavour?
HH: Yes.

D: Then he is no more than a jiva, which I aIso am. Why
should a jiva make prostration before another jiva, howsoever

HH: Why should your son or pupil respect you and why
should you show respect to your superior officers? Are not
both of you jivas?

D: No doubt we are. But we respect our superiors as it is
in their power to help us or injure us, if they so desire.

HH: That is a very low kind of respect. Anyhow, taking
even that kind of respect, we must respect Surya devata if it
is in his power to help us or injure us, if he so desires.

D: Of course.

HH: Being a jiva as much as your superior officers, he will
help you if you appeal to him for help or injure you if you ignore
or despise him. In your own interest then, you are
bound to worship him and secure his goodwill.

D: But I need not court the favour nor fear the displeasure
of my superior officer, if I carry out the duties of my office

HH: Quite so.

D: If I preserve that attitude, there is no reason why I
should propitiate my superior officer.

HH: Certainly not.

D: Similarly, if l carry out strictly the duties enjoined on
me by the sastras, I need not propitiate any other jiva, be
he the highest devil.

HH: Quite so.

D: Then, should I not give up the worship of Surya devata?

HH: Certainly you may, unless of course such a worship is
part of the duties enjoined on you by the sastras.

D: How can that be?

HH: It is true that an honest and strict officer in performing
the duties of his office need not mind the pleasure or the
displeasure of his immediate superior. But the mere fact that
he thinks it necessary or obligatory to perform those duties
properly, shows that he has as the ultimate end the pleasure,
or avoidance of the displeasure of a still higher officer who is
superior to him as well as to his immediate superior. Even if
he has no personal acquaintance with that higher officer, he
always has in the background of his mind an undefined
power, call it the King or the Government, when he performs
the duties of his office. And that power has the ability to benefit
him by a recognition of his services or to punish him by
taking note of his delinquencies. Further, that power rules
both him and his immediate superior officer. If therefore that
power requires him to behave in a particular manner towards
his superior officer, he cannot afford to disobey that injunction,
for if he disobeys, not only does he incur the displeasure
of that officer but also of the higher power.

D: That is so.

HH: Similarly, if a power which rules both you as well as
Surya devata requires you to conduct yourself in a particular
manner towards that deva, you cannot afford to neglect that
injunction, but must conform to it or take the risk of incurring
the displeasure of that deva as also of the higher power.

D: It is no doubt so. But in that case, in prostrating myself

before Surya devata, I shall be really worshipping the
higher power even when my worship may seem addressed to
the Surya.

HH: What of that?

D: If I am able to conceive of such a higher power who
rules even the Surya, that power is really the worshipped
entity although to all appearances the worship is addressed
to the Surya only.

HH: Quite so.

HH: But Your Holiness said that it, was Surya devata who
was worshipped?

D: Yes. It is correct so far as persons who are not able to
conceive of a higher power are concerned. To those however
who can conceive of that power, He is the real upasya. That
power is called Hiranyagarbha. He enlivens and ensouls not
only the Surya, but all devils. He enlivens and inhabits not
only the solar orb but all things. He is the cosmic personality
who is the soul of all things.

D: I suppose just as we have the sense of ?I? in our physical
bodies, so does that cosmic personality has the sense of
"I" in the entire cosmos.

HH: He has.

D: If so, the difference between Him and me lies not in
the presence or the absence of the sense of ?I? but only in
the degree, the range or the magnitude of that sense. Mine
is restricted, His is extended.

HH: It is so.

D: if it is the sense of "I" that is responsible for the
concept of a jiva, he must be as much a jiva as myself.

HH: Quite so. In fact He is called the First Born.

D: Then, even if this higher power happens to belong to
the category of Jivas, just like myself, the same objection
which I mentioned against the worship of Surya devata holds
good in his case also.

HH: What then would you like to worship?

D: A transcendent power which is not a jiva.

HH: Have it then that it is such a transcendent power that
is worshipped in the sandhya. We give Him the name of
lswara, the Lord, or the antaryami, the inner ruler.

D: But I have heard it mentioned that the terms 'Lord' and
'Ruler' are only relative terms which are used in regard to
Him when we want to describe Him in relation to the universe,
which is 'lorded over' or 'ruled' by Him.

HH: Yes, it is so.

D: It cannot be that we can have no conception of him
apart from his relationship of some sort to the universe. His
relationship to the universe can at best be only an extraneous
circumstance. In His essence, He must have an independent
existence quite unrelated to anything else.

HH: You are right. We call that unrelated essential existence

D: If it is so, that must be the real object of worship
rather than the relative aspect called lshwara.

HH: It is even as you say. It is really the unqualified Brahman
that is worshipped in the sandhya.

D: I cannot really understand Your Holiness. You first said
that it was the solar orb that was the object of worship, but
when I pointed out that it was only inert matter, you said
that it was Surya devata that was the object of worship;
when again I pointed out that he was only a limited jiva like
myself, you said it was Hiranyagarbha, the cosmic soul, that
was the object of worship: when once again I pointed out
that he was after all a jiva, however cosmic his sense of 'I'
may be, you said that lswara the Lord and Ruler of the universe
was really the object of worship; and lastly when I
said that even he is but a relative aspect of Brahman, you
said that the object of worship was Brahman itself.

HH: I did say so.

D: But I fail to see how all these statements can be reconciled.

HH: Where is the difficulty?

D: The object in a particular worship can be only one.
How can it be the solar orb or the deva enlivening it or Hiranyagarbha
or Iswara or Brahman at the same time?

HH: I never said that it was the solar orb or the devil and
so on.

D: Does Your Holiness mean to say then that the object of
worship is the solar orb and the devil and Hiranyagarbha and
Iswara and Brahman all put together?

HH: Nor did I say anything of that sort.

D: How then am I to understand Your Holiness' statements?

HH: When did I tell you that the upasya was Surya?

D: When I mentioned that the physical mass of burning
matter cannot be the object of worship.

HH: Before you mentioned it, I said that it was even that
mass that was the upasya.

D: Yes.

HH: I never mentioned that it was the solar body or the
deva as an alternative. To one who cannot conceive of an enlivening
soul, the upasya is the physical mass; to one, however,
who declines to accept inert matter as an object of
worship, I said the upasya was Surya devata. The upasya is
ever one, but its exact nature varies with the competence of
the worshipping aspirant. The upasya gets further refined
when even the concept of a devil does not satisfy the enquiring
devotee. We say then that it is Hiranyagarbha. When
even such a concept seems meagre or unsatisfactory, we tell
the devotee that he is really worshipping the Supreme Lord
himself When he begins to feel that even the Lord-ness is a
limitation of His essential nature, we tell him that it is the
infinite Brahman itself that is really worshipped. Where is
the difficulty?

D: Does Your Holiness then mean that it is not possible to
definitely say what the object of worship in the sandhya is
except with reference to the mental equipment or intellectual
advancement of the worshipper?

HH: How can there be an object of worship if we ignore
the worshipper? The nature of the worshipped necessarily depends
upon the nature of the worshipper.

D: How?

HH: Take me for example. All of you show me respect. But
the object of respect, though it is, roughly speaking, myself,
does differ with each one of you. Ordinary people respect me
and like to see me surrounded by glittering paraphernalia;
their attention and respect are claimed by those articles
rather than by my personality. Such people will show the
same respect to others who have similar paraphernalia. Their
homage is not therefore really paid to me but only to the
paraphernalia. Some others respect me for the position that I
hold or for the Asrama in which I am. Such people will
equally respect others who are or may come to be in such a
position or in such an Asrama, their homage is therefore not
paid to me but to my position or to the Asrama. And some
others may not care what position I hold or in what Asrama I
am, but give me homage wherever I go and however I may
be; their object of respect is my physical body. A few others
will not mind if my body is dark or ugly or even diseased, but
will nevertheless give me homage if by purity of mind and
character or by the power of my intellect and learning or by
any spiritual merit that I may possess I command their respect.
Very few indeed will respect me for the spark of divine
intelligence which inheres in me, as it does in all of you.

D: Of course it is not possible to say that all the devotees
that approach Your Holiness are of the same mental equipment.

HH: Quite so. But, ordinarily all these people, whether
they really tender homage to the paraphernalia or to my
status and Asrama or to my body or to my mind or to my intellect
or to the divine spark in me, prostrate before me to
show their respect. Can you tell me, apart from any reference
to the several devotees, to whom or to what they prostrate?

D: It is no doubt very difficult to answer.

HH: Similarly, with every kind of worship. Externally
viewed, there will be no appreciable difference between the
one who respects me for the paraphernalia and another who
respects me for the divine spark in me. Externally viewed,
there will similarly be no appreciable difference between the
devotee who in his blind faith is content to address his prayers
to the luminous Sun and another who turns to it as a visible
symbol of the infinite Brahman. The question as to what
is the upasya in the sandhya worship can therefore be
answered only in this way.

D: I now understand how in the simple worship of the Sun
all possible stages in spiritual perception have been
provided for.

HH: It is not only this, for you will find if you consider the
matter still further, that all the three ways known as karma,
bhakti and Gyana have been given places in the daily worship,
but that is a different matter. Simple as the sandhya
worship seems to be, it is sufficient to help us on to the
highest stages. It is as useful to the highest aspirant as it is to
the beginner. It is a folly, therefore, to belittle its value or to
neglect it in practice.

(Dialogues with The Guru)


॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta


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Re: Quotes from Shankaracharya's
« Reply #418 on: August 15, 2016, 05:54:25 PM »
Today 15 August 2016 is India's Independence day and so sharing the MESSAGE GIVEN BY HIS HOLINESS Sri Kanchi Mahaswamigal on 15 AUGUST 1947 ? Independence Day .

On this happy occasion when our country Bharat has attained Independence, the people of this ancient country must pray whole heartedly and with one mind to Sri Bhagavan. Let us all pray to God to vouch safe to us strength of mind and energy to engage ourselves more and more in attaining spiritual knowledge. It is only by the grace of Almighty that we can safeguard the freedom that we have achieved and also help all the living beings on earth to lead a happy life.

It is worthy to note that luckily the Chakra of Bhagavan, who is the embodiment of Dharma, has its place in the centre of our National Flag. This Chakra reminds us of the moral values enjoined by Emperor Ashoka, who is historically famous as Devanampriyaha. Further, the Chakra makes us contemplate on the spiritual discipline imparted by Bhagavan Krishna in the Bhagavad Gita. That Dharma which shines in the form of a Chakra is clear from Lord Krishna?s reference to the Chakra as ?Evam pravartitam chakram? in Verse 16 of the III chapter of the Bhagavad Gita. Also in Verses 14 and 15 of the same chapter Bhagavan avers that ? The human body originates from food, food grains grow because of rains, rain showers because of performance of Yajnas(Vedic Sacrifices), these Yajnas are prescribed in the Veda and that the Veda has emanated from Brahman who is in the form of Akshara(Sound recorded as letter of the alphabet)?. Thus, the Dharma Chakra explains to us that the supreme Brahman is manifest in Vedic sacrifices. May this Independence, dawning with the rightful remembrance of Emperor Ashoka, grant us such fruits as Aram(Dharma or Righteousness) Porul(Wealth), Inbam(Happiness) and Veedu(Moksha ? deliverance), by the grace of God.

There are three stripes in our National Flag. They are of dark green, white and orange colours. These colours seem to indicate to us, that military strength for protection from enemies and evil, wealth for welfare and prosperity, and knowledge for the sake of proper administration are essential for the nation. It may be remembered that dark green is the colour of Durga ? the Parasakti who is the mother protector, Mahalakshmi, the goddess of wealth and prosperity is of orange colour(golden hue) and Saraswathi the source divine of all knowledge is white in colour. It is a happy coincidence that the colour of the three Shakthis(Goddesses of Power) are seen in the three stripes of the National Flag.

For long, the Indian Nation has strived hard for winning freedom. By the grace of God, by the blessings of great men, and by the unique sacrifice of the people, independence has been won. Let us all pray to the Omnipresent God to shower his grace so that with the hard won freedom, our country becomes prosperous, is rid of famine, and there are no social skirmishes and the entire nation lives in an atmosphere of amity and kindness.

Now that freedom has been attained by the nation, all of us must also try to develop Independence. If we understand ourselves fully we may consider ourselves as independent. We are not capable of controlling the senses. We are unable to suppress desire and control anger, which always troubles us. Whichever thing in whatever measure we obtain does not lead us to contentment. Worldly sufferings cause worry to us. The mind gets confused on noticing these sufferings. What is the way out of all these? we must try to control, albeit gradually the mind which has been functioning vigorously for such a long time. Once the mind is set at rest, we will not be in need of anything. That state of mind which ensures complete freedom is what we must attempt to achieve.

Every day atleast some time should be set apart for practising the control of mind and bereft of other thoughts, we must meditate upon God. Then gradually, the mind will become calm, whereupon we will have the mental power to subjugate desire and anger. Spiritual knowledge will accrue fast for him who practises such meditation. Only these who attain such true spiritual knowledge can truly be independent citizens.

Any woman other than one?s wife must be respected as one?s own mother. We must regard other living beings as we would regard ourselves. Even at the risk of death, truth alone must be spoken. Petty social feuds must be averted totally, Every one must strive for improving his knowledge and his spiritual attainments and move with others in an atmosphere of kindness. We must sincerely wish that all people should live happily and peacefully.

Dharmo Rakshati Rakshitaha
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha


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Re: Quotes from Shankaracharya's
« Reply #419 on: August 15, 2016, 05:57:06 PM »
Thanks Nagaraj for sharing Sringeri Acharya's interivew with regard to Sandhyavandanam .
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha