Dr. Subramanian Swamy on Paramacharya

1. God in human form – by Dr Subramanian Swamy

   Posted: February 6, 2011 by mahesh in Anugraha, 
   Parmacharya Sri Chandrashekhar Saraswati – God in human form
   I have bowed before only one sanyasi in my life, and that is Sri Chandrasekhar Saraswathi, known to the world as the Parmacharya. It is not that I am arrogant or that I have no respect for sanyasis and sadhus. In fact I respect many sadhus in this country for their learning and social services. But my upbringing, first in an English convent school, and then ten years in USA had created a distance between me and traditional Hindu culture of bowing and prostrating before any elder, or anyone in saffron clothes. Therefore, I was the “modern” Indian, believer in science, and with little concern for spiritual diversions.
   In fact till the age of 30, I had not even heard of a god like human being called Sri Chandrasekhar Saraswathi. It was a chance meeting with an Indian student at Harvard in his room in the university hostel, that I saw a picture of Parmacharya on top of this student’s TV set. I asked him: “Who is he? And why are you keeping his picture?” The student just avoided the question. I also forgot about it, except that Parmacharya shining smiling face in that photograph got etched in my memory. Six years later, as my Pan American Airways plane was about to land at Delhi airport during the Emergency, I saw that smiling Parmacharya’s face reappear before me for a brief second for no reason at that time. I was coming to Delhi surreptitiously to make my now famous appearance in Parliament and subsequent disappearance, while a MISA warrant was pending for my arrest in the Emergency. At that moment, as the plane landed, I resolved that whenever the Emergency gets over, I shall search for Parmacharya and meet him.
   In 1977, after the Emergency was over, and the Janata Party in Power I went to Kanchipuram to see the Parmacharya. It was in sheer curiosity that I went. Some friends arranged for me to come before him. It was a hot June evening, and Parmacharya was sitting in a cottage, a few kilometers outside Kanchipuram. As soon as he saw me, he abruptly got up, and turned his back on me, and went inside the cottage. My friends who took me there were greatly embarrassed, and I was puzzled. Since no body including the other sadhus at that ashram had any idea what went wrong, I told my friends that we should leave, since Parmacharya was not interested in giving me “darshan”.
   From the cottage, we walked a few hundred yards to where my car, by which I had come to the ashram, had been parked. Just as I was getting into the car, a priest came running to me. He said “Parmacharya wants to see you, so please come back”. Again puzzled, I walked back to the cottage.
   Back at the cottage, a smiling Parmacharya was waiting for me. He first asked me in Tamil: “Do you understand Tamil?” I nodded. In those days, I hardly knew much Tamil, but I hoped the Parmacharya would speak in the simplest Tamil to make it easy to understand.

   He then asked me another question: “Who gave you permission to leave my cottage?” The Tamil word he used for “permission” was of Sanskrit origin, which I immediately understood. So in my broken Tamil with a mixture of English words, I replied: “Since you turned your back on me and went inside the cottage, I thought you did not want to see me.” This reply greatly irritated the priest standing in attendance on the Parmacharya. He said “You cannot talk like this to the Parmacharya”. But Parmacharya asked him to be silent, and then said that when he saw me, he was reminded of a press cutting he had been keeping in store inside the cottage and he had gone inside to fetch it.
   “Here it is” he said. “Open it and read it. I opened the folded press cutting, and with some difficulty, I read the Tamil question answer piece printed in Dinamani Kadir, a magazine of Indian Express group. The press cutting had a photograph of me and below it the question asked by a reader: “Is the hero of the Emergency struggle, Dr.Subramanian Swamy a Tamilian?” And the answer given was, “Yes he is a native of Cholavandhan of Madurai District.”
   Parmacharya asked me, “Is this your photograph, and is the answer given to the question correct?” I nodded. Then Parmacharya said: “Now you may go. But in the future when you come, you cannot leave till I give you permission to leave.” Everyone around me was naturally very impressed, that Parmacharya had given so much special attention especially since in those days, he often went on manuvvat (silence vow). As I left a sense of elation at the meeting with Parmacharya. I wanted to come back again. I could not understand why a “modern” person like me should want to see a sanyasi, but I felt the urge strongly.
   (To be continued)

    
2. 
   Rangachari Sampathkumaran – 23-03-2012 02:56 PM

    

   God in human form – by Dr Subramanian Swamy

   Part 2

   A month later, the Tamilnadu Assembly elections were on, and I was passing Kanchipuram in the campaign rail. So I told the Janata Party workers to spare me some time to pay a visit to the Parmacharya.
   When I again reached the same cottage, a priest was waiting for me. He said: “Parmacharya is expecting you.” I asked: “How is this possible, when I decided at that last minute to come, without appointment?” The priest replied. “That is a silly thing to ask. Parmacharya is divine. He knows every thing”.
   Sure enough a radiant smiling Parmacharya received me. I thought that this time too, our meeting would last a few minutes, and after a few pleasantries, I can continue on my election campaign. But not so. Parmacharya spoke to me for 1-1 1/2 hours on all important subjects. He gave me guidelines on how to conduct myself in politics and what was necessary to protect the national interest of the country.
   He told me that in politics, I should never bother about money or position, because both would follow me whenever an occasion demanded. But I should not be afraid to stand alone. He told me that all great persons of India were those who changed the thinking of the people from a particular set way of thought to a new way of thinking. “That is the permanent achievement for a politician, not merely becoming Minister or Prime Minister. Great persons, starting with Adi Shankara, to Mahatma Gandhi dared to stand alone and change the trend of people’s thought. But did either hold a government position?” he asked me. He said “If you dare to think out fresh solutions for current problems, without bothering about your popularity, and without caring for whether a government position comes to you or not, you will have my blessings.” When he said that I felt a strange sensation of happiness. I suddenly felt very strong.
   During the period since my first meeting with the Parmacharya, I had thought a lot about him, heard his praise from so many people. From what I learnt and what I saw of him, I began to feel his divinity. There was no other human like him. If nothing else, he was one sadhu who did not bless Indira Gandhi during the Emergency when in the height of her power and at the height if the nation’s sycophancy, she came and prostrated before him. And yet when Indira Gandhi was down during the Janata rule, he received her and gave his blessings to her after she repented for the Emergency.
   It is this thought, every time (that if I do something sincerely, and for what is for the good of the people) that Parmacharya’s blessings will be with me and see me through the interim period of public and media criticism and unpopularity, that has given me this courage that today even my enemies do not deny that I possess. In such endeavours, even though in the beginning when most thought that I was doomed, I came out it successful in the end because of his blessing.
   In the next few instalments I shall, without drawing the Parmacharya’s name into the controversy, reveal many such initiatives that I took with his blessings. From 1977 to his day of Samadhi, I met the Parmacharya so many times and received his oral benediction and advice. But I never gave it publicity or got myself photographed. During his life time, I did not boast of my proximity to him either, although whenever I came to the Kanchi Mutt, always without appointment, he would see me. If he was asleep, he was awakened by his close helpers to whom he had obviously given instructions about me. There may not be another god in human form for another 100 years, but it was my honour to have known him and received his blessings. He may not be here today in human form, but because of what he had instructed me, I know and feel his is around. 
   After wonderful discourse from Maha Periyawal Sri Chandrashekhara Saraswathi in 1977, I went to have Parmacharya’s darshan numerous times. Whenever I had a difficult question that I could not answer, I would go and ask him for guidance. He gave me audience also in abundance. I got to see him whenever I came to Kanchipuram, or at Belgam in Karnataka or at Satara in Maharashtra or wherever else he was. But I did not publicize these darshan sessions in the newspapers as some others were doing. This was greatly appreciated by the Mutt officials and pujaris.
   
   When Indira Gandhi returned to power in 1980, defeating the Janata Party, I was upset, and wondered if Emergency would be declared again. So I went with a group of Janata workers to the Karnataka – Maharashtra border, where Sri Parmacharya was camping on his walking tour. When I reached him, he was sitting in a hut almost as if he was waiting for me. As soon as he saw me, he got up and started briskly walking to a nearby temple. I just stood there watching him. Soon he stopped walking and sent someone to ask me to come to him alone.When I reached where he was standing, he said to me anticipating my question; “It is a good thing that Indira Gandhi has got an absolute majority. At this juncture, the country needs a stable government, and only Indira Gandhi is in a position to give that stability.” “But what if she declares another Emergency and tries to put us all in jail?” I asked.

   To this question, Parmacharya only smiled and put his hand up in his known style of bestowing his blessings. I did not realize at that time, that Indira Gandhi had before elections, gone to Hubli in Karnataka where he was camping and prostrated before the Parmacharya. On her own, she had vowed to him and had said that if she came back to power, she will not repeat the mistakes of the past of declaring an Emergency. Then she asked for his blessings, which the Parmacharya had given by raising his hand and showing his palm.
   As I was leaving, Parmacharya asked me if I could work to unite the opposition and include the communists in it. “Communists!” I asked in utter incredulity. I added: “The Soviet Union has just invaded Afghanistan (December 27, 1979), and are preparing to capture Pakistan, and then soon they will swallow India. How can we believe the Communists?”
   “Not like that at all” said Parmacharya to me. He clearly gave me a hint that Communists will never be a danger to India. In fact he gave me a clear indication that in some years to come the Soviet Union will not be there at all. I just could not believe what I heard. But eleven years later, that is exactly what happened. The Soviet Union broke up in 1991 into 16 countries, a development no human being foresaw. Parmacharya was above human, a divine soul. He could see it. To this day I regret that I did not act on his advice because I spent nearly a decade (ten years 1980 -90) opposing Communism, little realizing that it was going to collapse of its own weight. I earned the Communists enmity for nothing. That is the only advice of Parmacharya I did not act on. On other occasions, I blindly followed whatever he told me. Of course, the golden rule with Parmacharya was that he would not on his own offer any advice, but when I asked him, he showed me the way. When my mind was made up on anything, I did not ask him what I should do. Of course if I did not have his blessings, I rarely succeeded.

   To be continued in Part 3

    
3. 
   Rangachari Sampathkumaran – 23-03-2012 03:02 PM

    

   God in human form – by Dr Subramanian Swamy

   Part 3

   In 1987 for example, I tried to land with some fisherman in the island of Katchathivu to assert the rights of fisherman under the Indo-Sri Lanka accord. MGR was Chief Minister then. He had me arrested in Madurai and put me up in Tamilnadu Hotel instead of Madurai jail. The then DGP, told me clearly that unless I give up the Katchathivu trip and agreed to return to Chennai, they would keep me under arrest. Those days I knew little criminal Law, so I agreed to return to Chennai not knowing my rights. After arriving in the city I drove to Kanchipuram and saw the Parmacharya. I told him of my humiliation and my inability to go to Katchathivu. Parmacharya smiled at me as if I was a child. He told me: “You go to Delhi and file a case in the Supreme Court against the arrest, and ask the court to direct the Tamilnadu government to make arrangements for you to go Katchathivu”.
   So I flew that evening to Delhi. My wife is an advocate in the Supreme Court, so I asked her to draft my writ petition. She was shocked by my request, “The Supreme Court will laugh at you if you come directly on a question of arrest. You must first go before Magistrate in Madurai, then Sessions Court, the High Court, and then only to Supreme Court” she said.
   I insisted that she draft the petition. So finally she said “As an advocate, I don’t want to look foolish in the Court. So I will draft your petition but the rest you do. I won’t associate with it.” But my blind faith in Parmacharya kept me going. With the petition filed, I appeared in the Court of the Chief Justice Venkataramiah. I arrived in the Court a few minutes before the Chief Justice took his seat. Many lawyers who recognized me met me to ask why I had come, they all laughed. All of them said: “Your Petition will not only be dismissed, but also the Chief Justice will pass remarks against your stupidity, and for wasting the time of the Supreme Court.”
   When my Petition came up for hearing, a miracle happened. Chief Justice Venkataramaiah asked the Tamilnadu Counsel (then Kuldip Singh, who became a famous Judge himself later) why the Government had arrested me. Taken by surprise at the Petition not being dismissed, Kuldip Singh stammered. “Kuldip Singh went on to explain that a pro-LTTE mob was against me going to Katchathivu, and the LTTE had also issued a threat to finish me. Chief Justice Venkataramaiah then burst out at Kuldip Singh. He thundered “Are you fit to call yourself a democratic government? If mob wants to stop Dr.Swamy, you arrest the mob not Dr.Swamy.”The Chief Justice then passed an order that the Government should make all the necessary arrangements for me to go to Katchathivu. No one in court could believe it. Some asked me: “Are you related to Venkataramaiah?” I am not only not related, but those days I did not even know him. But I had the blessings of Parmacharya, and I was doing as he asked me to.
   That was the divine power of Parmacharya ; when he asked you to do anything, he also took measures to see that the right thing happened.
   After the Supreme Court verdict, I met Prime Minister Rajiv Gandhi in Parliament House. Kuldip Singh had already informed him of the court verdict. So he told me: “Why did you not speak to me first? I would have told MGR to allow you. In any case, when you plan to go to Katchathivu, the navy and air force will give you cover. But the fishing boat on which you travel has to be provided by you.”
   On May 8, 1988, I landed on Katchathivu and planted the Janata Party’s saffron and green flag, and prayed at the St.Anthony Church there. As I approached the island, there were navel patrol boats on either side of my fishing vessel which I had taken on hire. Two air force planes were flying over me. I felt grand like a king. My salutations went to the Parmacharya. He made the impossible possible. From being arrested in Madurai to being royally escorted to Katchathivu, only Parmacharya could arrange. 
   In 1981, I became successful in persuading the Chinese government in re-opening for Hindu pilgrims the route to Kailash and Manasarovar. After 3 years of persuading the Chinese, in April 1981 the Chinese strongman Deng Xiao Ping invited me to China to meet him. In that meeting, he told me that as a “special favour to me and my efforts and in recognition of my steady advocacy of improved Sino-Indian relations [ he used the term “lao peng yeou” ‘meeting old friend’ ] he was asking the officials to meet Indian counter parts to work out the arrangements for pilgrims to visit Kailash. Deng had in jest asked me “But you must go first”. He had said it jokingly, but I was keen to see Kailash and Manasarovar. So when I met Mrs. Gandhi in Delhi to tell her of my meeting with Deng, I told her that I will lead the first batch of pilgrims and that she should agree. She laughed and said “of course. I wish I could go too.”
   The opening of Kailash and Manasarovar had been considered impossible by our Foreign Ministry officials. China is a communist country and Kailash and Manasarovar is in the most sensitive area of Tibet. Therefore how could China allow Indians, even if as Pilgrims, to walk into Tibet? But the impossible happened because throughout the three years of talks with the Chinese, Parmacharya not only gave his blessings to me for this venture but encouraged me. “We must be friends with China and Israel” he would keep telling me whenever I came to him for darshan and anugraha (blessings).
   When the Kailash and Manasarovar re-opening was announced, the first batch consisting of 20 pilgrims was slated to go in the end of August. That meant in 30 days of walking from the end of August to late September. By the time, we return, it would be end of September. At those heights in the Himalayas, September meant snow and ice cold temperatures, and that we would have to walk! Foreign ministry officials told me that since the route had not been in use for nearly 25 years, it would be a rough walk. We would have to clear bushes on the way, and perhaps encounter animals and snakes!
   To make matters worse, Inderjit Gupta, then a CPI Lok Sabha MP, and good friend of many years, asked my wife to prevent me from going on this trip since I would not return. “It requires mountaineers to trek this route, not people like us” he told her. Others told me that I should think of my family (of two daughters then age 11 and and not venture on such foolishness. In fact one BJP MP, perhaps more out of jealousy than concern, told me that it is punya (blessing) to die on the route to Kailash. If that were so, I wondered, why not a single BJP or RSS leader has ever gone on a pilgrimage to Kailash? Perhaps because there are no Muslims there, nor a Masjid to demolish! BJP is anti-Muslim but not pro -Hindu, so Kailash means nothing of political value to them.
   But the net result of all this was that a scare was created in my family and social circles. Many urged me to forget going to Kailash. I had done my duty, they said, in getting the route opened, but it is not necessary to go there. My daughters reminded me of my promise made the previous year that I would be with them on my birthday, which fell on September 15th. The previous year I had to be away to address a meeting in Bihar. If I went to Kailash I would again not be in Delhi on my birthday. This troubled me.
   So anguished and confused by all this I flew to Bangalore, and drove down to where Parmacharya was camping. He was reading a book when I saw him. He put down his book and glasses, and asked me what brought me to him. “Kailash and Manasarovar route has been opened with your blessings. I have been asked by our Government to lead the first batch of pilgrims. But all my colleagues in Parliament are scaring me with stories of what can go wrong with me on this hazardous trip”. Parmacharya said in a comforting voice “Nothing will happen. You go and come. The opening of Kailash route is a great achievement for our country”
   “I have only regret. That I will not be able to be with my daughters in Delhi on my birthday” I added. “When is your birthday?” He asked. “September 15th. But the journey back will not be completed before September 30th.” Parmacharya only smiled. He puts his palm in blessing and merely said: “you go and come”. I left on September 1st on my journey.
   
   To be continued in Part 4

    
4. 
   Rangachari Sampathkumaran – 23-03-2012 03:10 PM

    

   God in human form – by Dr Subramanian Swamy

   Part 4
   My journey to Manasarovar lake and then for a darshan of Kailash went very smoothly thanks to Parmacharya’s blessings. I returned to the Tibet-India border on September 13th, and camped that night at Kalapani, a military cantonment on the Indian side. That night, faraway from Delhi on the Himalayas, I could not help thinking of my daughters and my promise to them to be with them on my birthday. It would be another 15 days of walking before I could reach the plains and then Delhi.
   Next morning at breakfast, the camp commandant came to me with a telex from Delhi. It said that on Prime Minister’s instruction, an air force helicopter would be coming that morning at 10 AM from Bareilly to pick me up and take me back to Bareilly, from where I will be taken by car to Delhi. I was thrilled. This meant that I would be in Delhi on September 14th evening, and be with my family on the next day for my birthday! What a miracle!
   I was that time just an MP, and that too from the opposition. And yet this privilege was extended to me. The only reason for this was the blessing of Parmacharya. With this blessing, any miracle could happen. I was honoured to witness it. I prayed to Lord Shiva and Durga at the Kalapani temple at 18,000 feet above sea level, with snow all around. I said a special thanks to Parmacharya. When I returned to Delhi, and thereafter went to see Parmacharya, I explained all that happened. He merely smiled.
   
   In 1986, I was passing Kanchipuram, so I made a detour and went to the Kanchi Mutt. Parmacharya was there giving Darshan to hundreds of people. I also stood in the crowd. But the pujaris saw me and whispered to the Parmacharya that I had come. So he asked me to come close and sit before him. After the crowds had left, he looked at me as if to ask me why I had come. The Babri Masjid issue then was hotting up, and so I said Parmacharya that I was planning to visit Ayodhya to study the situation. I asked the Mahaswami what stand should I take.
   Parmacharya looked at me very sternly and said “you are a politician. Why do you have to take a stand on a religious issue? You stay out of it. You spend your energies on improving our economy or our relations with China and Israel.” I was taken aback by his stern remarks. But I persisted and said “At least the Government will have to take a stand”. He said: “Let the government make it possible for the religious leaders of both religions to come together and work out a compromise. But you stay out of it.
   I then told Parmacharya that my friend, and leading Babri Masjid agitator Mr.Syed Shahabuddin wanted to see his holiness, and whether I could do bring him next time. The pujaris around the Parmacharya protested. They said that Shahabuddin was anti-Hindu, and he should not be allowed inside the Mutt.
   The Parmacharya waved away their objections. He gave me permission to bring him to the Mutt. Then he said to the Pujaris. “Only Subramanian Swamy knows the art of befriending Americans, Chinese and Israelis at the same time. He can also be a friend of Shahabuddin.” Then turning to me, he said: “Keep this quality. Never be afraid of making friends with anyone.” I have followed this advice despite heavy criticism from the media. I have made friends with Morarji, Chandrasekhar and Indira Gandhi after terrific quarrels with them. Sometimes one needs to quarrel to come to an understanding of each other’s strength. Generally, I love to oppose those in authority because for a strong democracy, opposition is necessary. But Indian society being feudal, those in power underestimate who oppose them. And in my case, people in power have always underestimated me because they think I am alone. But they don’t realize I have friends everywhere, in all political parties and in all important countries. That is why I have won all my battles against Government.
   Because I have never betrayed anyone, these friendships remain for a long time. In 1990, I could have betrayed Chandrasekhar and fallen for temptation offered by Rajiv Gandhi to become PM. But when I discouraged this idea, Rajv Gandhi’s esteem of me and trust in me went sky high. Because of the trust I develop my friends from all over the world confide in me. People ask me often “How do you get so much accurate information”. This is the answer. I have secret friends and open enemies. Most other people have the opposite: secret enemies and open friends.
   Thus Shahabuddin trusted me to bring him to the Mutt with honour. In early 1987, I brought Shahabuddin to see Parmacharya. I brought the fierce Muslims-rights agitator Mr.Syed Shahabuddin to Kanchipuram to have a darshan of the Parmacharya. Shahabuddin had told me many a times that he had a urge to see the Parmacharya. He never explained why. Nor I asked him why since I assumed everyone would like to see a living God on earth.
   Although Shahabuddin is a strict Muslim, he accepted two fundamental points defining a patriotic Indian Muslim. The first point, a patriot would accept that though he is a Muslim, his ancestors are Hindus since 99.9 percent of Muslims of India are descendents of converts. Muslims who think that their ancestors are Persians or Arabs or from Tajikistan, can never be patriotic Indians, because they live in a myth. They are psychologically uprooted from India. The second point is that although the present day Indian culture is composite, in which all communities and religions have contributed, the core of this culture is Hindu in character and substance. Hence even if one changes one religion, it need not lead to a change of culture. Religion is personal, culture belongs to the nation.
   Shahabuddin had accepted the two points and that is why I defended him against the charge that he was communal. But the RSS [which is not pro-Hindu, but merely anti-Muslim], saw in Shahabuddin a convenient hate figure, and dubbed him a “second Jinnah”. Naturally bigots of the RSS protested when they came to know that I was bringing Shahabuddin to meet Parmacharya. When we arrived at the Kanchi Mutt, the Mutt-Pujaris told me that Parmacharya had wanted me to bring Shahabuddin right into the inner part of the Mutt where he was staying. We were made to sit before a shut door, and told Parmacharya would come soon.
   The door was opened by Parmacharya himself. When Shahabuddin saw him, he started to weep, with tears rolling down his cheeks. He folded his hands in a ‘namaste’ and said “Oh my Lord Parmacharya, please save my community and save the nation”. I was taken aback [Much later when we were back on our way to Chennai, I asked Shahabuddin why he broke down, before the Parmacharya. He simply said that he could not control himself when he saw the radiant face of the Parmacharya.] To be continued in Part 5

    
5. 
   Rangachari Sampathkumaran – 23-03-2012 03:13 PM

    

   God in human form – by Dr Subramanian Swamy

   Part 5

   Parmacharya asked Shahabuddin what troubled him. He said “The Babri Masjid has been shut to Muslims by a Court Order and I pray to you to help us open it to us”. [At that time, 1988 there was no talk of its demolition by RSS]. Parmacharya told him that Hindus and Muslims should work out a compromise. He suggested a number of proposals, such as joint prayers, or Hindu Prayers on Monday-Wednesday-Friday and Muslims Namaz on other days with Sunday being denied to both. All these compromise proposals, Shahabuddin said, would be unacceptable to devout Muslims.
   I added in my proposal. Koran prohibits Namaz in constructions built by demolishing other religions holy places: therefore if it can be proved that a temple was demolished by Babar’s men to build the mosque in Ayodhya, and then the Muslims themselves should agree to the Babri Masjid demolition.
   Parmacharya looked at me with a benign smile. He had earlier warned me to stay away from this issue, instead asked me to concentrate on political and economic issues. But Shahabuddin quickly agreed that Koran prohibited reading namaz in such places, but contested that Babri Masjid was built on a temple site. He said he had construction blue prints to prove his point. Two hours of discussion had taken place, and therefore the Mutt pujaris were getting impatient. A big crowd was waiting for the Parmacharya’s darshan. So Parmacharya closed his discussion by asking Shahabuddin to bring his blue prints and come again. Surprisingly, again Shahabuddin prostrated before him, and then we both left.
   Shahabuddin never came back again. But two years later, I became the Law Minister. I confronted the Muslim organizations with a proposal that the Government would appoint a Supreme Court Judge in a one man Commission of inquiry to determine whether or not there was a temple before the Babri Masjid was built. And if the conclusion was that there was a temple, then Muslims must agree to give up the Masjid. If not, then the Hindus would vacate the masjid.
   Surprisingly, while all the Muslim organisations agreed to my proposal, the fanatic Hindu organizations refused to agree. Our government did not last long enough for me to go ahead with the Commission of Inquiry anyway disregarding the fanatics. Nor could I persuade the successor Narasimha Rao Government to follow my proposal. It would have amicably resolved the issue. But alas, Babri Masjid was finally demolished in bitterness.
   Perhaps Parmacharya was telling me not to get involved from the beginning because he foresaw that it would be demolished as a part of destiny. If Babar’s violence was undone 450 years later, then RSS violence on December 6, 1992 could also be undone someday, but I hope, by understanding and love. Otherwise the cycle of violence will continue in the country, with the Hindus and Muslims not reconciled to each other.
   In April 1990, I received an urgent summons from Parmacharya to come to Kanchipuram. So I rushed. When I saw him, he merely smiled, put up his palm in blessing and then waved me on to go away! I was puzzled. Why was I asked to rush to the Kanchi Mutt from Delhi, merely to be sent away? The Mutt pujaris told me that on Parmacharya’s instructions the Mutt had decided that I was to share the dais with Rajiv Gandhi on the occasion of Parmacharya’s 97th birthday in May that year, to be celebrated in Kanchipuram. It turned out that no other politician except Rajiv and myself were to share the platform. It was a great honour, not only that I would be with Rajiv, but more that it was on Parmacharya’s instructions. But why did he so honour me?
   That May meeting turned out to be crucial for me, because it created a rapport with Rajiv which I did not have before. Rajiv too had great regard for the Parmacharya and therefore his selection of me to pair with Rajiv, meant for Rajiv that I could be trusted. From that date onwards, Rajiv trusted me blindly with no reservations.
   Parmacharya thus not only altered my outlook, but he also ensured from time to time that I came on the right path. Once for example, in 1992, the two junior swamis, Jayendra Saraswati and Vijendra Saraswati had asked me to collect some funds for a Ghatikasthanam library that they wanted to build in honour of the Parmacharya. They even printed letter heads to make me the “Patron” of the project, but insisted on a donation.
   With great difficulty, I collected Rs.15 lakhs and gave it to them as Janata Party’s gift. When Parmacharya came to know about it, he sent me a query: “Why should you donate to the Mutt when you are yourself begging for funds from the people to run your party? Please do not do it in the future”. Since then I have stopped giving donations to any cause. Beggars cannot donate.Naturally, when Parmacharya attained samadhi in 1994, I felt like an orphan in public life. HE was always there when I had a dilemma to set things right. But I had the God’s grace to see him, a living divinity, for 17 years. Many of his opinions and directions I can never reveal, because he said them knowing fully well that I will keep it to myself. But by guided and listening to him, I have become so strong mentally as a person, that I feel that no one can cow me down or demoralize me no matter how bad a situation I am in.
   Parmacharya taught me that the easiest way to finish an enemy is to make him a friend. He had urged me not to hate the sin, but the sinner. Of course, sometimes the easiest way is not available because of ego clash, and so the sinner has to fought to be made to realize the sin. But one has to keep in mind that there is a God’s scheme, redemption for the sinner what we call as prayaschitam. The ultimate revenge belongs to the divine. As human beings we have no right to revenge; only self-defence and righteous struggle. As Hindus, this is easy to understand because we believe in the law of Karma. People who see me fighting fiercely with Indira Gandhi, Chandrasekhar and Jayalalitha and then working with them get confused or even disgusted at what they perceive as my opportunism. I do not make up with those I quarrel with at height of their power, but when they cease to be in office. The reason for this flexibility in making friends out of enemies of yester year is the advice that Parmacharya once gave me in 1977:” India is plagued by divisions, and the egos of our rajas had played havoc with our national security, making it easy for foreigners to conquer us. Therefore, never hesitate to create unity, without of course compromising on the fundamental concepts of morality. India has never forgotten those who unite the nation.” I have defined three such fundamental moral principles.
   These three fundamental concepts of morality areI shall not speak lie, even if I withhold truth.
   I shall practice what I shall preach.
   What I do will be transparent for all to see. I consider myself therefore free to plan my political strategy as I see best, without regard to criticism from my political opponents, but within these three moral limits.

Severus Snape

In the movie harry potter and deathly hallows part-2, decent level of justice was done to Severus Snape’s character. Severus snape and his presentation as done by Alan Rickman is one of the most endearing potrayals of an anti-hero in movie history. Snape always was in love with Lilly Potter since thier childhood. His crush, infatuation, adulhood love, his love-failure, his misguided loyalty to Voldermot, his stupid act of conveying “the” prophecy to Voldermot, which sowed the seeds for the whole Harry Potter saga, his poignant expression of grief hugging the dead body of Lilly Potter .. (Harry’s mother) are too poetic to ignore.

This tumultous life of Snape ended in a tragic death at Voldermot’s hands, but the man was redeemed beyond anyone’s estimate, on the account of his loyalty to Dumbledore and his inscrutable protection of Harry Potter. How in every step he took care of Harry Potter, despite being looked upon as a Death Eater (which he was technically speaking – the mark and all that) by all except Dumbledore, endears this half-blood prince to us even more.

Snape is not a ordinary wizard by any means, I am sure he would have held his own had he dueled with the dark lord himself. Even more impressive than that was his ability to shut his mind completely from Voldermot. Remember how Voldermot possessed Harry and many other like him…. ? He was stoic in life, in the aftermath of his love failure and also at his moment of death. Not that his faults and mistakes can be forgotten but in fact they should be remembered, because it is on account of those those lapses that his character is inspiring !!

Notes While reading the book “M Kuppusamy – Philosophical works of St Vallalar “

M  Kuppusamy – Philosophical works of St Vallalar.

Aanma Neya Orumai – is translated as Universal Brotherhood. I would prefer Universal oneness based on Unitary Selfhood. This makes it sound like Advaita. The Universal brotherhood is more like islam….or dualistic.  Not that I am slamming one over other…

Lingi Chetty Street in Georgetown, Chennai

Lived in Chennai till 1858

Then moved to Chidambaram and then to Vadalur in 1867

Emphasised Compassion and Prayer as twin methods to Salvation

Thirumoolars Thirumanthiram – verse 147

Jeeva Karunyam, the only key to salvation.  – Jeeva Karunyam – Karunyam towards Jeeva – Compassion towards fellow being. The idea is compassion towards fellow being if done as Sadhana more than as nobler social endeavour can purify the mind and make us worthy of salvation. This is similar to Swamiji/Shri Ramakrishna’s method/philosophy. The choice of words compassion can be frowned upon as being too condescending but that is not the intent. The intent is to puruse the most edifying path to mental purification.

Karunya Jalathe  – sivananda lahiri.

Idam the yuktham parama shiva karunya jaladhe,
Gathou thiryak roopam thava pada-shiro darshana dhiya,
Haribrahmanou thou divi bhuvi charanthou sramayuthou,
Kadam shambho sawamin kadhaya mama vedhyosi puratha. 	99 

Is it proper for you my Lord who is the ocean of mercy?
That while Lord Vishnu and Brahma took the forms of boar and bird,
With intention of seeing your head and feet,
Searched in vain the earth and sky, 
Toiled and got tired but did not succeed.
You appeared and made yourself known before me easily,
Oh granter of all that is good, Oh my Lord.

The concept of compassion paves way to the concept of God as supreme light. In other words God reveals himself to his votary, who practices Jeeva Karunyam as Supreme Light – Supreme Consciousness.

Arul Jyothi – Light of Compassion. God is revealed to oneself as Supreme Light which oozes compassion. The idea of compassion is rooted on the philosophy that outward distinctions are illusory and the Self alone is real. But that knowledge becomes one’s inner experience, when Jeeva Karunyam is practices and God reveals Himself as that Supreme light that interpentrates all beings. So we now know what we earlier apprehended intellectually that its God we serve when we practice Jeeva Karunyam. God as light implies, God is all pervading and the source of all life and being. The Summum Bonnum of life is shown as such.

Vallalar upheld form worship as means to Formless and formless as means to achieving God realization. This is similar to Shri Ramakrishna’s statement that God is with form, formless and beyond !! This implies all concepts in life is shrouded in maya or duality. Only Brahman alone is transcendent.

Vallalr Mahaupadesam on 22.10.1873 at Mettukuppam – exhorts the jeeva to pursue God Realization by following a path of enquiry and devotion to the almighty.

Nitya Karma Vidhi – Daily Duty list

Swami’s writing preserved to this day.

Thirumanthiram – verse 1821 – about serving the needy (who are the walking temples) pleases the lord residing in magnificent temples….

The test according to Vallalar on who are closer to God and who are not, is based on the degree of manifestation of the tendency of Jeeva Karunyam. If someone is in pain and that causes a seer to express compassion he is closer to the Lord.

Thirukkural Verse 222

நல்லாறு எனினும் கொளல் தீது மேலுலகம்

இல்லேனிலும் ஈதலே நன்று

To beg is bad e’en from the good 222

To give is good, were heaven forbid.

Purananuru

Mean it is to petition for a dole;

Meaner still, to turn back the petitioner with a no

Greater glory to the one that sayeth “Take This”

Greater still is he that vows to take not.

Exists this world verily because there exist

many that toil not for themselves

Bot toil for others

Men that eat not in seclusion

Even when they get the elixir of eternity.

Naladiyar

– There are no more than two castes in this world, those who donate and those who do not.

Sat Vicharam – Theological ruminations; I would prefer the translation – Existential Enquiry or Enquiry into Absolute existence; Or it could be translated into Enquiry into Truth.

The intensity of the devotion needed is expressed in Thiruarutpa verse 5576 (see).  this yearning for God was the running theme of Gospel of Shri Ramakrishna as well. Seems like this is the running theme of Kali Yuga. Also the SRK math motto as outlined by Swamiji is also the same – “Atmano Mokshartham Jagath Ithayacha”

The catholic outlook of life is promoted and Swami says, one who uphold such a view is verily the master worth adoring. The verse is Thiruautpa 5297.

MY REMINISCENCES OF SRI RAMANA MAHARSHI – by Swami Chidbhavananda (Shri Ramakrishna Tapovanam)

Article from The Book: Sri Ramana Smruthi

MY REMINISCENCES OF SRI RAMANA MAHARSHI

By Swami Chidbhavananda

IT was in the year 1921 that a few of us, religiously inclined college students, undertook a pilgrimage from Madras to Tiruvannamalai for a darshan of Sri Ramana Maharshi. The Ashram was then in its initial stage. An august person was seated on a raised platform, and it was evident he was the sage whom we had come to see. Around him on the floor were seated a number of devotees, all intently looking at him, and we found our places among them. Silence reigned supreme. The presiding deity of the Ashram was the author of that silence — hence its perfection. This was a novel experience for us, but we took to this congenial environment quite happily.

There was no such thing as the formal introduction of newly arrived devotees. As others did, we sat quietly. Sri Maharshi turned his penetrating gaze at us off and on. We felt ourselves highly blessed by his benign look. Occasionally he spoke a word or two, which were always pertinent and to the point. But his silence was more eloquent. An occasional smile revealed his bliss.

Visiting devotees often brought packets of sugar-candy or some such thing and offered them to him. He would help himself to a tiny piece from the packet and pass it on to the assembled group. Then and there it would be shared by the entire lot.

I made deeper personal contact with the Maharshi in the year 1928. I had renounced the world in 1923 and joined the Ramakrishna Math. In 1926 I entered the Order of sannyasa. From 1926 to 1940 I was in charge of Sri Ramakrishna Ashram 103 at Ootacamund. During that period, when I travelled between Ootacamund and Madras I took as many opportunities as possible to go to Tiruvannamalai in order to see the Maharshi. I was not inclined to talk much with him; being seated in his presence was more than sufficient. Occasionally he spoke, but his silence was what I sought and prized every time I went to him. A purified enquirer makes a rich harvest of the blissful calmness that prevails in his presence.

The Maharshi occupied a couch in a corner of a middle sized hall in the Ashram. Barring this corner the entire hall was at the disposal of the visiting public, and anybody could go into the hall at any time of day or night. Visiting devotees would quietly steal in, sit for awhile in quiet meditation, and then leave unobtrusively. One day a man following the path of devotion came in and occupied a place very near the sage. Then he unburdened all that lay buried in his heart. His speech was choked with feeling. He poured forth, “I have gone on pilgrimage all over the land. I have been regular in my spiritual practices. Many a sleepless night have I passed in prayer. Still to this day I have had no mercy from the Lord. I am forlorn”. He cried bitterly, but the Maharshi sat unconcerned. Eventually all his suppressed feelings were worked out, and then in a measured voice the sage said, “Funny man. He cries — what is there to sob about? Instead of being poised in the blissful Self, he goes on wailing”. This observation had a telling effect. He saw that his problem was self-created, and a new chapter in his life started.

On another occasion a talkative man made his appearance in the hall. He chose to sit near the sage and unceremoniously raised a question, “Bhagavan, what is your view on birth control”? There was no answer, so the man explained at length the importance of the topic. Again getting no reply, he continued until he could say no more, and then fell silent. 104 Silence reigned supreme in the hall. In the midst of this silence, the Maharshi asked, “Do you know death control”? There was no response.

One day it was suggested to Sri Maharshi that no spiritual progress could ever be made without sadhana, or discipline. After a pause he made these observations:

Mind it is that binds man, and the same mind it is that liberates him. Mind is constituted of sankalpa and vikalpa — desire and disposition. Desire shapes and governs disposition. Desire is of two kinds — the noble and the base. The base desires are lust and greed. Noble desire is directed towards enlightenment and emancipation. Base desire contaminates and clouds the understanding. Sadhana is easy for the aspirant who is endowed with noble desires. Calmness is the criterion of spiritual progress. Plunge the purified mind into the Heart. Then the work is over. This is the essence of all spiritual discipline!

During one of my visits I was seated at some distance from the Maharshi. There were many devotees in the hall and the usual silence prevailed. I remembered his injunction, “Plunge the pure mind into the Heart”, and decided to practise it then. I gazed at him and he gazed back at me. What followed was indescribable. His body seemed a glass case from which a blissful brilliance streamed out. More than half an hour passed this way. It was an experience unique and unforgettable. It confirmed Sri Ramakrishna’s statement that spiritual experience can be transmitted from one person to another in the manner in which material things are handed over.

Udgitha and some thoughts while reading Chandogya Upanishad

Ut Gi Tham

 

Utishtati – that which rises –  Prana

Girah – Speech

Stitham – Food – that which sustains. 

Meditate on source syllables of the word UtGiTham

Aum = UtGiTham = symbolizes that it underlies the function of Prana, Speech and also it represents the existential utility of food….

 

Aum is the basis of all action – its cause, its execution, its effect…… its energy, its thought, its speech and its the source of energy as well. 

 

Aum is all that moves and the reason for it to move. 

 

Aum is the material & intelligent cause of all events in time and space. 

 

Section 3 – Verse 8 on wards till 12, show how the verse has to be uttered.

For the fulfillment of the wishes, one should meditate on the objects of contemplation. On should reflect on the Mantra by means of which one proceeds to sing the stothra.  On should reflect upon the library of mantras in which this particular mantra occurs, upon the sage by whom it is intuited and upon the deity, to whom one proceeds to pray. On should reflect upon the metre in which he proceeds to sing a stotra, and he should reflect upon the hymn, ,with which he then proceeds to sing it. One should reflect upon the abode of the deity (center of heart, kailasa, sun, etc). To conclude this effort, he or she should reflect upon his name, family, station of life etc, reflect on his desired object (avoiding all faults or accent and pronunciation). Very quickly will be fulfilled for him the desire, desiring which he may sing the stothra – yea desiring which he may sing the stothra.

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