Author Topic: Kavya Kanta Ganapati Muni  (Read 3954 times)

Subramanian.R

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Kavya Kanta Ganapati Muni
« on: December 08, 2012, 06:29:21 PM »
Kavya Kanta Ganapati Muni was a stalwart in Vedas and Vedic mantras. He was an adept in sakti mantras. Sri Bhagavan
suitably guided him towards Atma Vichara by asking him to see the source of these mantra dvanis. However the mind
of Muni went in search of many things. He was with Sri Bhagavan till Mother's Videha Kaivalyam. He even wrote a beautiful
Aryambika Shatkam on Mother. But, however he spread over to other areas. He started Sri Ramana's biography but did not
complete it. He wanted to write one more Maha Ramana Gita and his was also incomplete. He put fingers on many things,
Congress Movement, Harijan Upliftement and teaching them mantras etc., He then toured many places and did meditation
in many temples in North and South India. While he was in Sirsi, his wife Visalakshi passed away. Then he took ill and passed
away in Sirsi. Had he remained steadfast in Sri Ramanasramam with Sri Bhagavan, with His guidance at every stage, he would
have succeeded in Atma Sadhana.

But the destiny played a different role for him.     

His works are voluminous. The Kavya Kanta  Ganapati Trust has brought about 10 volume book containing his works.

Arunachala Siva. 

Jewell

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Re: Kavya Kanta Ganapati Muni
« Reply #1 on: December 08, 2012, 07:48:25 PM »
Dear Sri Subramanian sir,

Interesting post about Ganapati Muni. He was really exceptional character,and Great Soul. I was reading little about Him,and like Him alot. He was a Great man.

With love and prayers,

Ravi.N

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Re: Kavya Kanta Ganapati Muni
« Reply #2 on: December 09, 2012, 10:48:18 AM »
Friends,
The Acts of Great souls cannot be easily grasped and we cannot be estimating them by our puny intellect.Kavyakanta Ganapathy Muni is a Great soul whose sankalpas cannot be compared with the 'sundakkai(Turkey berry)' sankalpa of egoistic mortals.
Here is a wonderful talk on this Great soul by Sri V Ganesan who was instrumental in eliciting all the Reminiscences by devotees on Sri Bhagavan as well.Here is the excerpt from The Human Gospel of Ramana Maharshi:

When I went to Ramanashram some people, for whom I had respect, often spoke ill of Kavyakantha. They claimed that his accounts were figments of his imagination. I was influenced by their views on the genius. Even today there is a lot of literature that portrays Kavyakantha in a poor light. I approached Munagala Venkataramaia, a distinguished scholar and one of the recorders of the talks with Bhagavan. Now, Munagala had not seen Kavyakantha and was therefore neutral about him. ―Why do people pull down Kavyakantha so much?‖ I enquired, listing out all the transgressions he is rumored to have made. ―Ganesan, stop!‖ he exclaimed. ―How did you know all this?‖ I revealed the names of the people who told me this. He replied, ―They have given an opinion and you have received it. Are you sure it is the Truth?‖ I was puzzled. ―How can we know which opinion is correct?‖ I asked. Munagala then said, ―Whatever Bhagavan says is trustworthy.‖
I was still not satisfied. I had read a tiff that Kavyakantha was not a Self-realized soul because he had so many sankalpas. His detractors often quoted this too, and I was convinced by this logic. I put forth my argument to Munagala. He told me, ―I asked Bhagavan the same thing—how come it is written in such and such a book that Kavyakantha was not Self-realized. Bhagavan told me, ‗That is not what I said, but what the recorder must have expected me to say.‖ Munagala then advised me, ―Go by whatever Bhagavan has said, and you will be near the Truth. Do not go by opinions, particularly if they divide people—whether saints or anyone else. Do not pay heed to them. Aspirants should never be carried away by negative statements made about any sage or saint. In order to
THE HUMAN GOSPEL OF RAMANA MAHARSHI
AS SHARED BY V. GANESAN
95
progress, this is the first guideline to remember. What detractors say are just opinions and if we believe them, we fall victim to the mind.‖
It is true that Kavyakantha had very high ideals. However, they are not merely sankalpas, but satya sankalpas. A sankalpa is a concentrated desire of wanting to achieve something. A satya sankalpa is that sankalpa which comes to you—not that you have a desire for it. Kavyakantha had three satya sankalpas: His first sankalpa was that he wanted India to be free. Kavyakantha‘s second satya sankalpa was equal status for women in Indian society. With Christian and Muslim influences over many centuries, women were often subjugated and relegated to the kitchen. They were allowed no participation in society. However, Vedic culture stated that women must have equal rights. In the Vedic Age, many women like Vasishta‘s wife, Arundati, and Yajnavalkya‘s wife, Maitrayi, were considered jnanis or realized beings. Thirdly, he sought for Vedic culture to be revived.
He placed these before Bhagavan. In 1908, Kavyakantha had asked Bhagavan, ―Is aspiring to the source of the I-thought sufficient for the attainment of all my aims, or is mass incantation or mantra japa needed?‖ Bhagavan replied, ―Aspiring to the source of the I-thought will suffice.‖ Though this was the initial advice Bhagavan shared with him, Kavyakantha pressed on with his argument, ―What about my aims and ideals?‖ Bhagavan replied, ―"It will be better if you throw the entire burden on the Lord. He will carry it, and you will be free. He will do his part."
Munagala Venkataramaia told me, ―People quote these sentences. But Bhagavan told me what happened afterward. At first, Kavyakantha could
not grasp the inner meaning of Bhagavan‘s counsel. After a few years, he came to Bhagavan and said, ‗Bhagavan I am surrendering all my sankalpas at your holy feet.‘ There was no greater guru than Bhagavan for him.‖

continued....

Ravi.N

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Re: Kavya Kanta Ganapati Muni
« Reply #3 on: December 09, 2012, 10:55:45 AM »
Excerpt on Kavyakantha Ganapathi Muni as  in The Human Gospel of Ramana Maharshi continued....

It is interesting to see how all three of Nayana‘s satya sankalpas were, in time, fulfilled. Nayana passed away in 1936, and India gained her independence in 1947. The Chief Minister of Madras State was a devotee of Bhagavan. Therefore he wanted the national flag to be hoisted not in the state capital Madras, but at Ramanashram. This created a furor in the state, but the Chief Minister adamantly said, ―I will go to my Master.‖ He approached Bhagavan and insisted, ―You must hoist the national flag.‖ It is a little-known fact: to the delight of all present, Bhagavan hoisted the flag. Then he turned to my Teacher, T. K. Sundaresa Iyer and said, ―Our Nayana‘s sankalpa is fulfilled.‖
Nayana‘s second sankalpa was also fulfilled by Bhagavan when he recognized Maha Samadhi for a woman, his mother. At that time it defied Hindu tradition. Now we venerate Anandamayi Ma, Mother Krishna Bai, Godavari Maatha, Shobanamma and many others. The exalted status of these women sages and saints, amongst others, was accepted by Hindu society only after the advent of the Ramana Gita. Now Bhagavan‘s words are quoted: that there is no difference between male or female. We must not forget that it was Kavyakantha, because of whom this wisdom was drawn out from Bhagavan. His second sankalpa found further fulfillment when Ramanashram appointed a woman as its manager of the School for the Vedas. This was to Kavyakantha‘s credit. He also contributed to her predecessor Major Chadwick‘s appointment, as the Vedapathashala‘s first manager. Being a westerner, this was unthinkable back then in India.
Nayana and his disciples plied Bhagavan with questions. Though the answers were not immediately noted down, Nayana had such a clear memory that later he condensed Bhagavan‘s answers into verses and recited them, saying, ―This is from the third chapter of Ramana Gita,‖ or ―This is the eighth verse from the second chapter in the Ramana Gita.‖ He had not yet written Ramana Gita and people used to wonder at his claims. Then, finally one day, he sat down and wrote the entire Ramana Gita of three hundred verses. He wrote the questions with their answers and showed them to Bhagavan, who verified each one of them and remarked, ―Perfectly correct.‖
Devotees of Bhagavan are universally grateful to Kavyakantha Ganapati Muni: Firstly, he was the one who recognized and shared with the Master his celebrated, sacred name. Secondly, he was the first person who persuaded our Master to start talking. Before him, Sivaprakasam Pillai, Gambhiram Seshayya, and others assumed Bhagavan was in formal silence and received Bhagavan‘s answers in writing. It was only to Kavyakantha that Bhagavan started giving answers orally. He was also the one who insisted that Bhagavan write a poem in Sanskrit in the arya meter. Bhagavan replied that he knew very little of Sanskrit and its meters. Kavyakantha explained the rules of the arya meter and repeated his request. A day later, Bhagavan presented to an amazed Kavyakantha, two flawless verses. Then, on the following day, he presented three more. These five verses are none other than Arunachala Pancharatnam, a hymn that is chanted daily in front of Bhagavan‘s Samadhi.
In the Ramana Gita, one of Bhagavan‘s answers about women is most revealing. Nayana questions Bhagavan, ―Are not women equal to men?‖ Bhagavan answers, ―What is woman or man? It is based on the body. For the soul, there is no difference.‖ Then Kavyakantha asks, ―Then is it possible for women to Master the scriptures?‖ Bhagavan replied, ―Without a doubt.‖ Nayana went on, ―Can women get Self-realization? Do they become jnanis?‖ ―Without a doubt,‖ the guru said. ―For the soul, which has to achieve realization, there is no difference.‖
In 1922, when Bhagavan‘s mother realized Maha Samadhi, it was not Bhagavan who wanted to entomb her, glorify her, or build a temple for her. It was Kavyakantha Ganapati Muni who helped carry her body to the present Ramanashram. He told Bhagavan, ―According to the scriptures and your words in the Ramana Gita, she is a realized soul. Therefore, she should be entombed with all sanctity.‖ He administered this task, and it was around her Samadhi that the Matrabhuteshwara temple in Ramanashram was constructed. He even assigned the temple its name: Matrabhuteshwara, meaning ―the Lord who has become the mother.‖ Thus, the idea of the temple, the nucleus, around which Ramanashram was built, came from Kavyakantha. We therefore owe a great deal to this saint, who silently and gracefully worked in the background all the while.

continued...

Ravi.N

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Re: Kavya Kanta Ganapati Muni
« Reply #4 on: December 09, 2012, 11:06:18 AM »
Excerpt on Kavyakantha Ganapathi Muni as  in The Human Gospel of Ramana Maharshi continued....

Kavyakantha was a lofty man. Due to his intense penance, his kundalini rose, and, according to the scriptures, when the kundalini goes to the sahasra, the crown of the head, its power passes through the head and reaches the sun. Kavyakantha did not want this. Being Bhagavan‘s disciple, he wanted the energy to go to the spiritual Heart. The phenomenon of the kundalini energy reaching the brain is called kapala bheda—kapala is the ―head‖ or ―skull‖ and bheda is ―to break.‖ This is the highest achievement in kundalini yoga. When the pain grew unbearable, he knew this was going to happen. He ran to Bhagavan, who placed his hand on his head. Kavyakantha said, ―The moment Bhagavan put his hand on my head, it was like cool moon rays raining down on me. The pain completely subsided.‖ Prior to this, some of Bhagavan‘s other devotees reported to have seen a faint vapor-like substance rising from the top of his head.
My Teacher, T. K. Sundaresa Iyer, Kunju Swami, and Viswanatha Swami experienced another incident involving Bhagavan‘s grace upon Nayana. At one time, while doing penance in a Ganesa temple in Tiruvotiyur, near Chennai, Kavyakantha felt he was unable to progress spiritually. He prayed to Bhagavan, ―Help me! Help me!‖ In response, he felt Bhagavan appearing before him, putting his hand on him, releasing him from his spiritual stagnation and then disappearing. Immediately Kavyakantha told his disciples about what happened. At the same time, Bhagavan at Skandashram collaborated, ―I was lying down, and all of a sudden, my body started floating. I heard the word ‗Tiruvotriyur‘ and walked in the main streets. I saw a Ganesa temple and entered it. Then, suddenly, I was back at Skandashram.‖
Then my Teacher, T. K. Sundaresa Iyer, asked, ―How did this happen, Bhagavan?‖ Bhagavan replied, ―It is the sankalpa of Nayana. It was not my desire to go.‖ He continued, ―With this experience I also understood how Siddhas—the legendary sages and saints—would seem to travel in the astral realm. Perhaps it was the same for me. Still, it was not mine, but Kavyakantha‘s desire made it transpire.‖
One day when Bhagavan was coming down the hill along with Nayana, Sundaresa Iyer, as well as some other devotees, he suddenly stopped and said, ―Nayana, look at me right now! The sun, moon, stars, and planets are revolving around my waist.‖ The onlookers could not see the spectacle but they did see Bhagavan‘s body glowing with brilliance. Overawed, the devotees prostrated in front of the Master and chanted the sacred Purusha Suktham, a chant sung by ancient sages, praising the Lord of the Universe, where the sun and the moon are described as the two eyes of the Lord.
Bhagavan vouchsafed that after the kapala bheda and Tiruvotriyur experiences, an electric current, Shaktipat, had begun to pass through Kavyakantha‘s body. Therefore he could not walk barefoot on the earth without getting an electric shock. He began to wear wooden slippers but would reverently take them off in his Master‘s presence. Bhagavan would compassionately say, ―Nayana is coming. He cannot walk barefoot. Place a nonconductor, a wooden plank, for him to sit on. Give him also a woolen blanket that he can walk on without getting a shock.‖ We must respect Bhagavan‘s relationship with Kavyakantha. How the Master looked upon his disciples is more important than how a fellow disciple looked upon another. A sincere saint like Bhagavan admired Nayana, and that is all aspirants and devotees of Bhagavan should consider.

Friends,this writeup on the Great soul kavyakantha Ganapathy muni is sufficient for us to be diffident about expressing any flippant view on any Great soul.
There is an ocean of Difference between an Egoistic Sankalpa and Daiva Sankalpa.The Daiva Sankalpa of the Great ones are for the welfare of one and all.The mantra 'Ramana Maharshi' is now all over the world on account of the sankalpa of Kavyakantha Ganapathi Muni.This single act alone is enough to set him as a Great soul.
Namaskar.

Subramanian.R

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Re: Kavya Kanta Ganapati Muni
« Reply #5 on: December 09, 2012, 12:46:25 PM »
Dear Ravi,

I have read your detailed account of Kavyakanta Ganapati Muni and earlier I have also read the Human Gospel of Sri
Ramana Maharshi, the link was in fact sent by you.

The fact remains that Muni was a colossus in spiritual knowledge and he had been a master of mantra sastra. His love and
respect and devotion to Sri Bhagavan is known to all. He used to endearingly call Sri Bhagavan and Subrahmanya and he being
Ganapati was elder to Him. His Ramana Chatvarimsat bears testimony to his love and ardent bhakti towards Sri Bhagavan.

The controversy and the two opinions as mentioned by V. Ganesan came on account of a statement said to have been made by
Sri Bhagavan when the news came to Asramam about Muni's passing away. Sri Bhagavan became sorrowful on the news and even
made a remark: Where can one see such a great person as Nayana?  THEN WHEN A QUESTION WAS RAISED BY ONE OF THE DEVOTEES,
AS TO WHETHER MUNI HAD ATTAINED SELF REALIZATION, SRI BAHGAAN IS SAID TO HAVE REMARKED, WELL...THERE WERE MANY
SANKALPAS FOR HIM......

I am told that this was mentioned in one of the Talks (which concludes on 1st April 1936), but later in order not to wound
the feelings of  Muni's ardent bhaktas, this remark was removed.  There was some back and forth views on the SAME MATTER,
either in this interactive web or in David's blog. I am not sure.

Regardless of what is stated above, we are too small to judge a great person like Muni. and particularly a Jnani when he cannot
be known even while alive, how can one say that a spiritual person is self realized or not. At least I am too small for that.

Nowdays, Kavyakanta Ganapati Muni's Liberation Day is observed in Sri Ramanasramam, and Ramana Chatvarimsat and portions
of Sri Ramana Gita are also chanted on that day, specially.   

That is why in my post I merely mentioned that '.......Muni could not pursue Atma Sadhana.... and left it at that.

Arunachala Siva.

           
     

Subramanian.R

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Re: Kavya Kanta Ganapati Muni
« Reply #6 on: December 09, 2012, 12:47:56 PM »
Dear Ravi,

I wrote, 'in the presence of Sri Bhagavan, he could have succeeded in Atma Sadhana...; not as mentioned in the immediately preceding
post.

Arunachala Siva.

Ravi.N

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Re: Kavya Kanta Ganapati Muni
« Reply #7 on: December 09, 2012, 03:50:20 PM »
Subramanian,

Quote
Regardless of what is stated above, we are too small to judge a great person like Muni. and particularly a Jnani when he cannot
be known even while alive, how can one say that a spiritual person is self realized or not. At least I am too small for that.

I totally agree with what you have said.We should only appreciate and think about these Great ones with Gratitude and reverence;not cast a critical look at their attainment.

Namaskar.