sha

So these exalted devotees were after all not 'roopanugas'! [This message has been edited by sha (edited 04-14-2002).]

LOL!

<center> <big>namAmi bhagavatpAda zaGkaraM loka zaGkaram</big> Jaya Jaya Shankara ! Namastripurasundaryai ! Namo Chandramouleeshwaraaya ! Namo Naarasimhaaya !</center> This is an offering of tribute at the feet of Sri Shankaracharya, the incarnation of Shiva. So great was and so majestic was his life that it is not possible for ordinary mortals to speak about his divine Charita completely. This is just a selection of some episodes from his inspiring Life. The influence of Advaita Vedanta preached by Sri Shankaracharya has pervaded the whole of world. It was this message of Vedanta that Swami Vivekananda, the messenger of Sri Ramakrishna, the harmoniser of all religions propagated in the east and the West. The realization of Advaita is the final stage of religious experience. But Shankara never disdained the steps that have to be traversed to attain this stage. It is for this reason that Shankara appears to us an enthusiastic organizer of worship, devotion and rites. He was not merely a monist traversing the path of knowledge. A rare and supreme devotion tempers his entire life and all his writings. The whole of Hinduism is brilliantly and uniquely reflected in the ideals of his life. The effulgent form that he gave to the Sanatana Vedic Dharma may have been dimmed by the passage of time, but it has not been obliterated. The Hindus owe an eternal debt to this teacher whose life span extended over only thirty-two years. He opened up a new and radiant horizon for the spiritual life of India and brought about a revolutionary transformation in her social life. To call Srimadacharya a mere monist would be to denigrate his personality and his impact. His life in fact appears to be a meeting ground of Advaita, Dvaita and he has gone beyond all these stages to stand effulgent in the radiant light of the self. Rarely among the great does one encounter such harmonization. Swami Vivekananda has said: " The modern civilized world marvels at the writings of this sixteen year old boy." The modern civilized world is a world of science and reason. Shankara was able to establish the religion of the Vedanta on the firm foundation of science and reason. Shankara's life offers interpretation of his philosophy. Hence it would be of immense inspiration to know about the life of this great incarnation of Sri Dakshinamurthy. This is a presentation of his life based on Anandagiri's Shankara Vijaya, Maadhaveeya Shankara Vijaya and works by Swami Apoorvananda. Acharya Shankara is one of those god-men who have appeared in the world in historical times in order to establish religion firmly. Shankara's advent took place at a very critical period in the national and in the religious life of India. At that time the Buddhist faith in the Indian sub-continent has passed through many stages of rise and fall for over a thousand years. It had sunk to a condition in which it was not only of absolutely no use for Indian religion and culture, but was positively ruinous. Subjected to the influence of degenerate Buddhism, the eternal Hindu faith had become enfeebled, devastated and disintegrated. Within two centuries of Acharya's lifetime, India had to encounter the powerful incursion of the Islamic faith. Degenerate Buddhism would not have possessed the vigor to resist the onrush. It was only the immense strength of the Vedic faith, which is eternal and man-made, and is the repository of universal truth, that could stand and did effectively resist the inroad of Islam. The advent, the career, the life work and the teaching of Acharya endowed the Hindu faith with the energy needed for the task ahead of self-defence and survival and ensured the everlasting stability of the Vedic religion by firmly establishing it on very sure foundations. Such a claim for Shankara is amply supported by historical evidence. Has Shankara not come on the scene, it would have been quite within the bounds of possibility that Hinduism got transformed into a veritable Islamistan. If the Hindus of today can legitimately be proud of their great Vedic religion, it is in no small measure due to the services of this thirty-two year old monk. This needs to be adequately realized by all especially those belonging to man-made cults and sects who dismiss Acharya as a Mayavadi. It is unfortunate that some people indeed have succumbed to falsehood despite of Acharya's efforts. Shankara strengthened the foundations of the eternal Vedic faith to such an extent that the vigor imparted by him was an unfailing support in later years to the work and mission of people like Madhwa, Ramanuja, Nimbaraka etc. this is an undeniable historical fact. In Shankara's life and teaching and propagation lies EMBEDDED the immense vitality, which is responsible for the safe preservation and sure sustenance of the eternal Vedic faith. To designate Shankaracharya as just an upholder of Monism, just like any other sectist Acharya's is a tone down to his gigantic personality and to dilute his contribution. Not in any of his writings does any evidence exist of one-sided outlook, the narrow vision, the vigorlessness, and the incompleteness, which are the characteristics of most of the later preachers and teachers. Indeed Shankara was the greatest, the noblest and the most luminous representative of expansive, universal and all embracing Sanatana Vedic Dharma. All that is sublime, strengthening, glorious in the Vedanta faith as it obtains today is the handiwork of this distinguished monk, and this is true not only in respect of the philosophical aspect of that faith, but also in respect of its practical side. The resplendent story of Sri Acharya's life is a veritable lighthouse illumining the path of the universal Vedic faith. Acharya Shankaracharya is not to be ranked with ordinary religious aspirants. To style him as a Siddha, a perfected master is also not saying the whole thing about him. To accomplish a mission of Providence was he born under divine auspices as Consciousness Awake. He took birth in a noble Brahmin family of the Nambudari caste in the province of Kerala at the southern end of India. In Malayalam, `Namp' means faith and `Puri' means being full. Accordingly, the Brahmin who is filled with faith in the scriptures is a Nampuri or Nambudri Brahmin. Shankara was born and lived at the village of Kaladi, beautiful with groves of coconu and betel, mango and plantain and with river Alwa (also known as Purna) flowing beside. His father was Shivaguru; a gem of a Brahmin community and mother was Vishista Devi (some biographers call her Aryamba), a woman who was goddess-like. Shivaguru was the only son of Vidyadhara and a scholar versed in the scriptures. When he was at his studies in his preceptor's place, he at first had no idea of returning home at all. The earnest desire of his heart was that he should spend all his life learning and teaching the scriptures. But because of the importunities of his father, he returned home from his preceptor's place and rather late in life entered upon the life of the householder. In due course the father passed away and Sivaguru took on himself the responsibility of maintaining the small household, and along with it, in tune with his interest in the scriptures, he spent long hours in study and instruction. A small Devottara property (property donated to the Gods) helped him to supply all the wants of the small family. Time passed and Shivaguru grew old, but he was childless. The Hindu idea is that one's getting wedded to a wife is only for the purpose of getting saved from the hell of "Put" by begetting a son. But such a consummation was not yet the let of Shivaguru. There was also no joy in the heart of the Childless Aryamba. The couple deliberated to take a vow. They decided to take refuge with Chandramoulishwara Shiva, the ever-awake god who had his abode on the Vrisha hill not far away their village. For a few days they lived only on roots, and then they subsisted only by drinking the holy water, which washed the feet of Shiva. Always praying with a full heart they kept on fulfilling their vow, offering worship and adoration and engaging themselves in penance, till their bodies became week and feeble. Even before a year had gone by Shivaguru had a dream one night. Sadashiva in a resplendent body white like camphor and with matted locks appeared before him. In a sweet voice the Lord said, " Child! I am well pleased with your devotion. Tell me what your longing is. I shall fulfill it. " Shivaguru fell flat at the feet of the God of the Gods and prayed, "Please grant me the boon of a son who will be long-lived and all-knowing". With a smile on the lips Lord Ashutosha replied, "If you long for an all-knowing son, he will not be long-lived. If on the other hand, you desire to have a son who will have long life, he will not be all knowing. Do you ask for an all-knowing son or for one with a long life? Choice is yours!" Deeply religious by nature that he was, Shivaguru prayed for an all-knowing son. Then Mahadeva, the great Lord, told him, "Your desire will be fulfilled. My dear son, you will indeed get an all-knowing son, In fact I myself will come down as your son. You need not continue your penance. You may return home with your devoted wife." Overwhelmed by the joy of the occurrence and filled with ecstasy Shivaguru made obeisance to the Lord's feet. Being told of the details of the dream vision, Aryamba felt herself exceptionally blessed. The pure-hearted couple then returned home and spent their time in worship and adoration of Shiva. It was the fifth day of the fortnight of the full moon in the month of Vaishakha. The time was the auspicious mid-day hour. At this divinely ordained hour in 686 AD, Aryamba was delivered of a son. The child was charmingly glorious like a very child-become God Shankara. On his looking at his son's face Shivaguru's delight knew no bounds. He resolved in his mind to make generous offerings of money and cows and lands to Brahmins, and in view of his having obtained the Son by the grace of Sri Shankara or Shiva, named the newborn one "Shankara". Every Avtar who has come down to earth as a Religious Teacher for the fulfillment of a divine mission has been born by the will of providence in a manner that is supernatural and mysterious. The few Supermen who were born in historical times for the resuscitation of religion all made their advent in ways which were extraordinary. Rama, Krishna, Buddha, Christ are well-known illustrations. That Acharya Shankara too was born partaking of the nature of God Shankara and that he came to earth especially for fulfilling a divine mission will become clear as we proceed with the story of his life. Shivaguru duly performed the rites to be done after the birth of a child and had the horoscope of the newborn baby cast by the astrologers. He was delighted to find that the dream in which he had a boon from Shiva had indeed come true. He saw that his son was of a divine lineage and bore the marks of an incarnation. Note: also in obedience to the commands of Mahadeva, the gods took birth as humans in order to be of help in Shankara's mission of firmly establishing Vedic Dharma. Padmapada was born of Vishnu's lineage; Hastamalaka came from Pavanadeva's lineage. In Brahma's line came Sureshwara and in Brihaspati's avtar came Anandagiri and Chitsukha in Varuna's lineage. The mark of wheel on the boy Shankara's head. The impress of the third eye on the forehead and the sign of the trident (Trishula) on the shoulders made wise men decide that he was an incarnation of Shiva. Even from boyhood Shankara was distinguished for his quiet disposition and sharpness of intellect. The superior genius and the extraordinary intelligence, which were to fascinate humanity in his later years, were clearly sprouting in him even when he was a boy. This wonder of a child had even by his third year finished reading many books in his mother tongue Malayalam, and by only listening to the readings and chanting of the Vedas, the Vedanta, the Ramayana, the Mahabharata and the Puranas learnt them by heart. The most surprising thing about the boy was that he was a Sruthidhara(a person able to repeat in full all that he hears just once). Whatever he read or heard got indelibly impressed in his memory. Shivaguru was extremely happy to find his son endowed with supernatural intellectual acumen. He made up his mind to have the boy's Upanayana ceremony (the investiture with the sacred thread which distinguishes a Brahmin) performed even in his fifth year, and then to send Shankara on to the preceptor's house for study. But the fates willed differently. Shivaguru died before he could have the Upanayana done. Aryamba was overwhelmed by this sudden bereavement. She dutifully performed the funeral rites of her husband, and shedding profuse tears of agony she repaired with her little son to her father's house to seek asylum there in her forlorn condition. But she did not forget the last wish of her departed husband. As soon as Shankara reached his fifth year she returned with him to her own home and performed the Upanayana according to scriptural injunctions, after which she sent him to the preceptor's house to be taught and trained. Hardly had a few days gone by, when the Guru was charmed by the genius and the devotion to learning, which he saw in his young pupil. The correctness of the boy's mode of pronouncing words and the sharpness of his intellect quite fascinated everyone. Shankara assimilated effortlessly the contents of all the books he was taught, and what was more, he sat beside his Guru when he explained the scriptures to offer pupils and by mere listening to the exposition very easily mastered all of them too. No wonder that within a short time the young Shankara became the Guru's favorite. The years had not passed, but Shankara was already proficient in the Upanishads and the Puranas, in Itihasa and Smriti and in the various philosophical systems like Nyaya, Sankhya, Patanjala and Vaisesika. Indeed he was as well versed as Brihaspati, the teacher of the celestials. In accordance with the rules governing residential pupils staying and studying in Guru's house, Brahmachari Shankara used to go out for alms every day. One day he went to the house of a poor Brahmin for alms. The Brahmin was an extremely poor householder. There was not in his house that day even a handful of rice to be given away as lams. The Brahmin housewife, not knowing what to do, gave Shankara an Amalaka fruit (Emblic myroblam), and shedding profuse tears told him of their indigent state. The woman's terrible poverty deeply moved the tender soul of Shankara. Standing there in a word of compassion he composed a hymn to goddess Lakshmi, the great mother who removes poverty and misery, and in a voice choked with tearful weeping and with all his heart centered in Her he laid at the feet of Bhagavati his soulful prayer for the redress of the poor woman's plight. Pleased with the hymn, which is known all through the world to this day by the devoted as the great 'Kanakadhara Stuti', Goddess Lakshmi appeared before him and said, "My dear child! I know what is in your mind. But the members of this poor family did not, in their past lives perform any meritorious acts which will enable me to bestow on them, wealth and riches." The boy Shankara then gave a reply to the Mother, " Why Mother! This housewife just now gave me an Amalaka fruit. If you are minded to favor me, set this family free from poverty." The boy's request brought joy to the Goddess, who said, " So be it. I shall give this family lots of Amalakas of gold." Shankara was delighted to hear words and assured the Brahmin lady that she would very soon acquire wealth and returned to the guru's house. <center></center> At dawn the next day when the Brahmin couple awoke from sleep they saw their whole courtyard bestrewn with Amalaka fruits of gold. Overwhelmed with joy, they started picking and gathering the fruits of gold and told everyone that it was the Boy-Brahmachari Shankara's blessing that had helped them to so much wealth. The news of the boy Shankara's supernatural power spread on all sides. This brief incident was revelatory of the spirit of compassionate concern for others, which Shankara possessed. Supermen endowed with divine authority stay in the embodied state holding on to just one support, the urge of compassion. We are indeed fascinated on coming to know of the expression of the quality of compassion in the life of Shankara even from his very early boyhood. We shall in the course of this biographical narrative have occasion to become acquainted and be lost in silent wonder as a result of it with the way in which in later years this stream of compassion of which Shankara was the source, moistened hundreds of dried-up souls and brought contentment to numerous hearts that were arid and thirsty and parched. And we shall realize beyond any possibility of doubt that the Lord and Shankara born of his aspect are oceans of motiveless and disinterested grace and compassion. Endowed as Shankara was with a superhuman genius and a sharp intellect and with the uncommon skill of a Srutidhara (of retaining in the memory everything heard even once), he had not to stay with his Guru for long. While even the very intelligent students tool at least twenty years to acquire mastery of all scriptures, Shankara was able to acquire that mastery in only two years time with the blessing and the favor of his Guru. As we know from biographies, Shankara mastered, even in his boyhood, all knowledge, including the secret knowledge, and much of this knowledge was acquire by him without any assistance from his teacher. He studied the philosophical systems of Nyaya, Samkhya, Mimamsa, Patanjala etc. and also the Buddhist philosophical systems like Sautantrika, Yogachara, Madhyamika, Vaibhashika etc. he also studied Jaina and Charvaka systems of philosophy. In addition, he also acquired especial proficiency in Itihasa, Purana, and Smriti literature. He had studied very many books on his own. The Guru considered himself especially honored in having as his pupil a boy of such unmatched intelligence and caliber. Blessing Shankara again and again, permitted him to return home long before the expiry of the prescribed term of pupil hood. Meanwhile Aryamba had negotiated Shankara's marriage with a beautiful girl in the neighborhood. Hardly had her son returned home from the Guru's abode, she told him of her resolve to get him married. The scriptures have enjoined that soon after schooling I done and the pupil has left the Guru's abode to the parental home, he should get married. The wedded state has to closely follow the state of studies. The Grihastha Ashrama had to be taken up at the close of Brahmacharya Ashrama, and not for a day should he remain unassigned to the legitimate Ashrama. But Shankara would not under any circumstance agree to get married. Aryamba tried many ways of persuasion and shed many a tear. But Shankara whom his widowed mother considered as the only hope of all her future happiness and welfare stood firm in his determination not to get into matrimony, and he would not relent. Such grimness of resolve on the part of a boy surprised the mother and bewildered her. Shankara as a Brahmachari, now lived on at home and devoted himself to learning and teaching. But it was the serving of his mother that was for him his all-important duty and his greatest discipline. He ensured his mother's comfort and happiness by attending on her and serving her in all sorts of ways. The little boy's measureless proficiency in studies and uncommon skill in instructing brought him much renown, and within a few days his fame spread on all corners. Even aged scholars in large numbers began to come to him for a deeper study of the scriptures. His sublime and simple exposition of scripture and flare of genius on the part of a boy of seven were indeed indicative of Divine Power. The devout Aryamba used to go for a bath to the river Alwai (or Purna) everyday. (Alwai is also the name of a town, and the river Purna flowing by the town naturally came to be called Alwai too. Alwai is a railway station on the Trichur – Ernakulam broad gauge line and is 17 kilometers from Ernakulam. Alwai town is situated at a distance of 55 kilometers from Trichur. From Kaladi, Alwai is about 96 kilometers). And on her way back home, she offered worship at the shrine of Keshava who was her family deity. The Alwai was adored as a sacred river in those parts. The river was a long way off from Shankara's house, but yet his mother, with great steadfastness, went to the river every day for the holy bath. Once in the summer season Aryamba went to the river as usual, but even though a long time passed away she did not return home, and Shankara was very much worried. He went in search of her and as he was walking along the riverbank he saw her lying unconscious on the roadside. In deep misery at the sight he wept profusely and started nursing his mother back to her senses and when she came round he then slowly led her home by hand. Shankara was by nature ardently devoted to his mother, and so his feelings on seeing the condition of his mother were such as no words can portray. Her suffering quite unnerved him. All in tears he sent forth a prayer to God saying, " Lord, Thou art indeed omnipotent. If Thou only wishest, anything is possible. I cannot bear to see this suffering of my mother. Be gracious and bring the river closer to our house. Then there will be no more suffering for my mother." This was his only prayer and longing and it overwhelmed his heart and soul, day and night he was immersed in this one supplication to the Lord. The All-merciful Lord is not deaf to the prayers of devotees. He does hear them. Shankara's entreaty moved Him and He responded. During the night, rains were so heavy that the river changed its course. Breaking through its north bank, the Alwai River began to flow by the village of Kaladi. Aryamba was indeed very proud of her son's achievement and started telling everyone, "It is as a result of the prayers of my son Shankara that the Lord has brought the river close to out house". This miraculous incident was big news and spread within a few days to all corners of the area. People came in groups to have a sight of this wonder boy. Indeed through the will of the Lord many an impossible thing becomes possible, and along with it the glory of devotion as well as the glory of the devotee gets proclaimed. Rajashekhara was the ruler of Kerala at that time and when he came to hear of Shankara' divine powers, he was filled with wonder. He himself was a very well read man delighting in the study of the scriptures. He was also of a pronounced devotional temperament, and was full of respect for the sacred books and the learned. Coming to know of the unprecedented depth of scholarship and the abundance of divine power in a Brahmin boy of seven, the ruler ardently desired to meet him. He sent his chief minister to Shankara, with the gift of an elephant and extended an invitation to him to meet him at the royal place. When the minister in all humility told Shankara of the king's desire, Shankara said, " O best of donors, of what avail is an elephant to those who live only on alms, whose clothing is only deer-skin and whose daily round of duties consists of sun-up and sun-down prayers, adoration of fire, study of Vedas, teaching, and the service to the Guru? O minister, carry this reply of mine to your royal master, and expressly tell him that a monarch's primary duty is to endeavor to ensure that the four Varnas duly perform the duties allotted to their particular stations and lead righteous lives. A king should never guide people to wrong ways through temptation." With these words he declined the invitation to call at the royal palace. This behavior of Shankara in no way displeased or angered the King. On the other hand, he became even more drawn to the precocious boy. Accompanied by the ministers of state the ruler himself arrived at Kaladi one day in order to meet Shankara in his own place. He saw Shankara clad in deer-skin with a cord of grass as a belt round his loins, and the white sacred sacrificial thread on his left shoulder and under his right arm. All round him were seated Brahmin scholars engaged in scriptural study. Shankara cordially welcomed the king showing him the respects due to royalty. In years he was but a boy, in demeanor and conduct he was one of the eminent and wise. The Kerala monarch's object in coming to Kaladi was to test and measure Shankara's scholarship. Even after a brief discussion with Shankara on the import of the scriptures was it possible for the ruler to realize that the boy was a prodigy distinguished by intellectual sharpness and extraordinary discriminating skill, and he was naturally charmed and amazed. That Shankara was endowed with divine powers, the king had now not the least doubt. Both king and the boy merged into a discussion of scriptural themes for a long while, much to their delight. The monarch then laid at the feet of Shankara many gold coins, and paying obeisance to him begged him to accept the money and the gift. But in a severe way did Shankara tell the royal donor, " Noble King, I am a Brahmana and a Brahmachari. Of no use to me are these gold coins. The Devottara property made over to our family by your forefathers for our service in the temple is quite sufficient to meet my and my mother's expenses. By your kindness, we experience no want in our home." Shankara's desirelessness, renunciation and disinclination to receive gifts greatly astonished the king. Holding together his palms in reverence he said, " Worshipful one, such sentiments are indeed becoming of you and you only. I consider myself blessed indeed. But how can I take back to myself the gift I have intended and set apart for you? Please distribute the money yourself to worthy recipients. " Without a moment's delay Shankara replied smiling, " You indeed are the monarch of the land. It is more in your line to be able to know the deserving and the undeserving than a Brahmachari devoted to scriptural studies. The gift of learning is the sacred duty of a Brahmin, while the gift of wealth is the duty of the ruler. It is for you to therefore distribute this wealth to fit and deserving folk." The monarch saluted Shankara's genius and bent his head in reverence to his brilliance and ordered the distribution of the offered money among the Brahmins assembled there. This incident of Shankara's refusing to accept the preferred money made a deep impression on the ruler's mind. He saw that Shankara was not merely a scholar well versed in all the scriptures, but that the boy was a person of superhuman parts, possessed of powers that were divine in quality. And he was so much drawn to this boy-marvel that from then on he visited Shankara's house everyday to benefit by his holy company. Rajashekhara was the author of books like Balabharatha and Balaramayana and these dramas in Sanskrit he read out to Shankara and had corrections made according to his suggestions. The tidings of the king's offer of favors to Shankara and of Shankara's spirit of desirelessness soon spread all round. And even from far off places did many people come to se him, and many scholars flocked to him to hear from him an exposition of the scriptures. One day it so chanced that a few astrologers arrived at Shankara's home. Aryamba and her son Shankara accorded them a proper reception. After discussing the contents of the scriptures in various ways, the astrologers expressed a desire to look into the horoscope of Shankara. On examining the horoscope they said that the time of Shankara's birth bore the indication of the descent of an incarnation and they foresaid too that he would become a wandering monk. But an examination of the astrological position in regard to the longetivity of his life revealed to them that Shankara would be short lived. They saw that death might overtake him in his eight or sixteenth or thirty- second year. On coming to know this, Aryamba was deeply distressed. But she was told that through penance and austerity the possibility of death at the eighth year could be averted and an extension of life by another eight years could be obtained. But death at the sixteenth year could not, the Brahmins asserted, be escaped except through divine will. When the Brahmin astrologers took their leave, their foretelling of coming events had its reaction on Shankara's mind, but the reaction in his case was of a different kind from that of his mother's case. He resolved to embrace monasticism. He knew that there was no possibility of attaining the knowledge of Truth without resorting to monk hood. And in the absence of knowledge of Truth there was no possibility achieving liberation from the bondage of relative existence. Shankara had just then entered on his eighth year, and that was exactly the time when death might come to him. Therefore Shankara's only thought now was about how he could manage to take to monasticism. As day succeeded day, the desire to embrace monasticism became stronger and stronger in Shankara. He was quite determined on taking to Sanyasa. One day he found a suitable opportunity to speak to his mother about it and told her of his intention of becoming a monk. Hardly did he mention to her his idea when Aryamba started weeping and wailing. Embracing him and kissing him she said, " Hush child, is it right for you to speak such a thing. You are such a tender stripling now. Let me pass out of life first, and then you may turn out to be a monk. Whom but you I have for a hold. If you turn out a monk and walk out of home, who is there to look after me, my child? Who will take me to places of pilgrimage? Who will perform my funeral rites when I die? No, no, my dear, as long as life pulsated in my body I shall not let you become a Sanyasin." Shankara remained quiet. Here was a command from the mother not to embrace Sanyasa. There seemed to be no way out of the situation, and Shankara prayed with an earnest heart to the Lord beseeching him to make it possible for him to take Sanyasa. He knew that he had been born with the mission of preaching the super-knowledge of Advaita and he knew that for the carrying on of that mission it was imperative that he took to Sanyasa. He was however confidant that the petty desires of men and women cannot stand against the divine will. One day, early in the morning, Shankara accompanied by his mother went for a bath in the Alwai River. Many others were bathing there. Aryamba finished her bath and came up to the bank. Shankara was still in the river bathing, when a crocodile caught hold of him. He shouted out, " Mother, save me, save me! I am seized by a crocodile." Instantly did Aryamba plunge into the river to try to save her son. Others on the spot also caught hold of Shankara's hands and tried to pull him up to the bank. But the crocodile continued to pull him down to deeper waters. Between the pull-up and pull-down, Shankara said, " Mother I am definitely being taken down by the crocodile. I am in my last moments. You did not permit me to take Sanyasa. If at least now you give condescend to grant me permission for Sanyasa, I shall, contemplating on God, mentally take to the dying hour Sanyasa and give up life. Even this will give me liberation." Aryamba saw that there was no hope of saving Shankara from death. She said weeping, " My son, so be it. I grant you the permission to be a monk." Saying this she fell down in a swoon. Having thus obtained his mother's permission Shankara with a concentrated mind surrendered himself at the feet of the Lord and took Sanyasa. All his being was filled with an indescribable feeling of bliss. All of a sudden, the crocodile vanished from that place, leaving Shankara free. The crocodile indeed was Lord Sri Narayana, who had answered Shankara's prayers. As a result of this taking to Atura Sanyasa the death at the eighth year to which Shankara was destined was obviated. Shankara and his mother were brought to the bank. Regaining conscience after a while, Aryamba hugged Shankara in a warm motherly embrace. She led Shankara back towards home. Shankara then told his mother, " It is not for mw to stay at home here after. I am a monk. The scriptures have prohibited a Sanyasin's residing in his own old house. I shall therefore stay under a tree." Aryamba felt as if the weight of the sky had descended on her head. Weeping and sobbing she said, " what is this that you say my boy! You are but a child, how indeed can you renounce home now? How long am I going to live? You may indeed leave home after I die." Shankara did not however loosen his resolve. He said, " It was with your permission, mother, that I took to Sanyasa at the last moment, with all my heart. I am one born of your womb, and I shall not render false an utterance of yours. I shall carry out my renouncing home." He consoled the wailing Aryamba with these words, " Who do you think saved me from becoming a prey to the crocodile? That very God will look after everything. Whether it be day or night, if in your last moment you but think of me, I shall wherever I may then be, know of it, and I shall reach your abode. Before life ebbs out of you I shall help you have a vision of your chosen deity. That indeed is the essence of all pilgrimages." The circumstances which attended Shankara's birth now came to Aryamba's memory and she saw that all these happenings were but inevitable and in a voice choked with emotion said, " So be it my son, I bless you by heart and soul that you attain your desired goal." It was now clear that Shankara's earnest prayers had reached the Lord. By the grace of the Lord, Aryamba's entire being was filled with an ineffable joy. She would no longer hinder her son's ascending to the absolute Brahman. Shankara then prostrated at the feet of his mother, and receiving her blessings on his head walked out to have a view of the family deity Sri Keshava Bhagavan. And the sun just rose to view on the eastern horizon. contd………….. copied from: Brahmanshakti/message/334

[This message has been edited by sha (edited 04-26-2002).]

A Recipe For Making Peace Patrisia Gonzales and Roberto Rodriquez http://www.truthout.org/docs_02/04.09I.Making.Peace.htm# Weak leaders with powerful weapons are not made strong by their mere possession, nor simply by the ability to unleash them. A leader who wages war and brings about peace at the expense of terror upon innocents does not actually achieve peace. Such a leader is to be feared, not admired. It takes no wisdom to wage war. It takes strength to bring about peace. Blessed are the peacemakers.

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I have received this forwarded message in e-mail for Maha Shivaratri greetings. Hope this can add more praise to Lord Shiva. Namaste and happy auspicious celebrations of 'Maha Shiva Ratri' to all devotees!! <center> When Lord Krishna and Radharani played the magnificent Divine dance of 'Maha Raasa Lila', Shankar Bhagavan entered the Lila as a Gopi. Thus He became popular with the Name Gopi-Isvara. There is a temple in Vrindavan for Gopisvara, Whom all Vrajavasis worship with love. Lord Siva Himself is the Master of Music. Worshippers of Nada Brahma, the Sound Incarnate of Lord, accept Him as their Guru. Some Rasik Saints say Lord Siva is Lord Krishna's 'Flute'. They are also right in the sense, that because the 'Flute' is Krishna's 'Priya Sakhi' and Sivaji too has transformed Himself to become His Gopi, any way. This verse from 'Brahma-Samhita-56', which is very dear to Gauranga Mahaprabhu confirms - "..vaMzI priya sakhI..." The verse 45 of 'Sri Brahma Samahitam' gives another kind of transformation - <font color="red">"kSIraM yathA dadhi vikAra vizeSa yogAt saJjAyate na hi pRthag asti hetoH yaH zambhu tAm api tathA samupaiti kAryAd govindam AdipuruSaM tam ahaM bhajAmi"</font> Meaning: Just as milk itself is transformed into curd (yogurt), but yet they both are neither SAME nor DIFFERENT from each other, so also I adore my Beloved primeveal Lord Govinda, Who has transformed Himself into Lord Shiva for the performance of divine lilas. Here are some more excerpts, taken from Brahma Vaivarta Purana in relation to Lord Siva. "Lord Siva is said to be a portion of Lord Krishna and arise out of the left side of Krshna's body. <font color="red">"vAmarddhAGgo mahAdevo dakSiNo gopikApatiH"</font> The left half became Siva and the right became the Husband of Gopis. He is dearly loved by Krishna. The BVP says it is sin to slander Siva, Who is dearer to Krishna than His own life. Krishna Himself declares: "Among my favorites Brahma is dear to Me. Lakshmi, ever residing on my chest, is dearer than Brahma. Radha is yet dearer, and my devotees are dearer still. Dearest of all is Shankara (Siva); no one is dearer than He. My heart resides with my devotees, My life with Radha. My Self with Sankara, who is dearer than My life." (Bkh,Pkh, KJkh of BVP) Those who are the Excellant Portions of Krishna are intensely devoted to Him. It is not surprising then that Siva, a Portion of Krishna, is His Devotee. We find frequent references to Siva as the BEST OF VAISNAVAS. Accordingly, Siva seeks to become the Servant of Krishna and confesses His own dependence upon the latter. Siva is often portrayed as in constant MEDITATION ON KRISHNA, WEEPING, DANCING with ECSTASY of devotion. Of all those who know Krishna, it is Siva, the BEST OF VAISNAVAS, who knows Him best. Thus, by Siva's Grace a votary may attain faith in Krishna. Siva in fact states that those who oppress Vaisnavas will be punished by Krishna and that the hearts of non-vaisnavas are impure He further exclaims that Vaisnavas are DEARER to HIM than HIS OWN followers. Krishna, Who is filled with Love for His devotees, has made Siva equal to Himself on account of Siva's DEEP Devotion. Krishna asserts that Siva is fully His EQUAL in splendour, knoweledge and virtue. Further, the Divine Forms or Bodies (Sat-Chit-Ananda vigrahas) of Siva and Krishna alone are Eternal, not those of other beings. It is through Siva's Devotion to Krishna, finally, not MERE EQUALITY, but actual IDENTITY is apparently attained: <font color="red">'svapne jAgaraNe zazvath kRSNa dhyAna rataH zivaH yathA kRSNA stathA zambhur na bhedo mAdhavezayoH"</font> (Brahma Vaivarta Purana-Prakriti khanda II.56.61) "Sleeping or awake, Siva is constantly absorbed in MEDITATION of KRISHNA. AS IS KRISHNA, SO IS SAMBHU; THERE IS NO DIFFERENCE between MADHAVA and ISA" <font color="red">'yo hariH sa zivaH sAkSAd yaH zivaH sa svayaM hariH ye tayor bhedamAti sthan narakAya bhave nnaraH"</font> (Visnu purana.5.33.46) "Whoever is Lord Hari, He Himself is Lord Shiva indeed. Whoever is manifesting as Lord Shiva, He Himself is Lord Hari. Any humanbeing mistakes both the Lords to be different, he/she surely goes to hell. In Vishnu Purana also, VISHNU declares HIS NON DIFFERENCE from SIVA. (V.P.5.33.46-48) Here we find, full justification for the statement in the Narada PancaRatra concerning the BVP as teaching the NON DIFFERENCE between HARI AND HARA. Often we are told that whoever does not worship the Linga of Siva commits a great sin and goes to hell. <center> </center> Krishna says to Siva: "Who, having constructed Your linga of clay, joined with Prakriti (yoni), at a place of piligrimage, worships it a thousand times with devotion... He shall rejoice with Me in GOLOKA for crore of Kalpas. And who worships at that place a lakh of lingas, with proper offerings, Shall not fall from GOLOKA; He shall be equal to US. Saivaite devotional practices lead, then, to the ultimate goal of the Vaisnavas. In Brahma-Samhita the relationship of Lord Siva and Lord Govinda are compared to that of milk and yogurt. Milk itself becomes TRANSFORMED into yogurt. Similarly, though They both are possessing the same transcendental attributes, They PERFORM different divine pastimes. <font color="red">"yathA ziva mayo viSNuH zivasya hRdayaM viSNur viSNoz ca hRdayaM zivaH"</font> (Skanda Purana) Just as Lord Vishnu is pervaded by Lord Shiva, similarly, in Siva's heart Vishnu resides and Vishnu's heart is the abode of Shiva. In Caitanya Caritamrita, Mahaprabhu's eternal Associate Sri Advaitacarya is said to be Lord Sadasiva, who always says, "I am the servant of Lord Krishna." Intoxicated by ecstatic Love for Krishna, He becomes overwhelmed and incessantly dances without clothing and sings about Lord Krishna's qualities and pastimes. <center><font color="red">" nimnagAnAM yathA gaMgA devAnAm acyuto yathA vaiSNavAnAM yathA zambhuH purANAnAm idaM tathA kSetrANAM caiva sarveSAM yathA kAzI hyonuttamA tathA purANa vratAnAM zrI mad bhAgavataM dvijAH "</font> (Srimad Bhagavatam 12.13.17) Just as the celestial Ganges is the most Holy among all the flowing rivers, just as Lord Krishna is the Supreme among all Divine Personalties, just as Lord Siva is the most Exalted Lover of Vishnu, just as the City of Kasi is the most Sacred among all Holy places, Srimad Bhagavatam is also the most fulfilling vow as well as the most elevated Scripture among all other auspicious Puranas. Prayers to Lord Shiva- <font color="red">"jagadguro namastubhyaM zivAya zivadAya ca yogIndrANAm ca yogIndra gurUNAM gurave namaH"</font> "Salutations unto Thee, O Teacher of the universe. Thou art the Lord auspicious and the giver of bliss, the foremost of the perfect Yogis, the Teacher of teachers. Salutations unto Thee." (BVP 4.30.43) > Another prayer for Shivaji says- <font color="red">"haste 'kSa mAlA hRdi kRSNa tattvaM jihvAgra bhAge vara rAma mantraM yan mastake kezava pAda tirthaM zivaM 'mahA bhAgavatAM' namAmi"</font> Meaning- I salute to the Supreme Devotee, (Maha Bhagavata) in Whose hand is the a-ksha (A to Z) japamaala, in Whose heart is the reservoir of Divine Essence of Lord Krishna, on Whose tongue is ever residing the Name of His Beloved Rama, on Whose head is ever flowing Sacred water that washes the Lotus feet of Lord Keshava. Jai Hari-Hara, Mahaadeva Shambho! <center> <font color="blue"><big>brahma murAri surArcita lingam nirmalabhASita zobhita lingam janmaja duHkha vinAzaka lingam tat praNamAmi sadAziva lingam</big></font> I bow before that Sada Shiva Linga, which is adored by Brahma, Vishnu and other Gods, which is praised by pure and holy speeches and which destroys the cycle of births and deaths. [This message has been edited by sha (edited 04-05-2002).]

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In the Padma Purana, it is said: aradhananam sarvesam visnor aradhanam param tasmat parataram devi tadiyanam samarcanam Once, Parvati-devi asked Lord Siva, "Of all kinds of worship, whose worship is best?" Then, Lord Siva told her plainly, "The worship and devotional service of Lord Narayana, Visnu, is the highest." Then Parvati became a little mortified and disappointed, thinking, "But I am serving Siva, so I hold a lower position." Then the next line came, tasmat parataram devi tadiyanam samarcanam. "But higher than the worship of Narayana is worship of the devotees of Lord Narayana. That is even greater than devotion to the Lord Himself." Then, Parvati smiled, thinking, "Then I am serving the devotee of the Lord. Siva is a devotee: vaisnavanam yatha sambhuh. So, I am doing the best thing." This is also confirrned by Krsna, in the Adi Purana : ye me bhakta-janah partha ne me bhaktas ca te janah mad bhaktanam ca ye bhaktas te me bhaktatama matah "Those who worship Me directly are not real devotees; real devotees are those who are devoted to My devotees." hari om! om namaha shivaye!

To listen to the song just Go to this Web location by clicking below: http://www.musicindiaonline.com/mailsong/index.cgi/3cacdc6013d50000

Good post, shvu. You cann't convince the bull (dull) frogs of the 'well' unless and until they themselves leap into the Ocean of Sat-Chit-Ananda Brahman.

Why We Disagree Swami Vivekananda At The World's Parliament of Religions Chicago, 15th September 1893 ___________ I will tell you a little story. You have heard the eloquent speaker who has just finished say, "Let us cease from abusing each other," and he was very sorry that there should be always so much variance. But I think I should tell you a story which would illustrate the cause of this variance. A frog lived in a well. It had lived there for a long time. It was born there and brought up there, and yet was a little, small frog. Of course, the evolutionists were not there then to tell us whether the frog lost its eyes or not, but, for our story's sake, we must take it for granted that it had its eyes, and that it every day cleansed the water of all the worms and bacilli that lived in it with an energy that would do credit to our modern bacteriologists. In this way it went on and became a little sleek and fat. Well, one day another frog that lived in the sea came and fell into the well. "Where are you from?" "I am from the sea." "The sea! How big is that? Is it as big as my well?" and he took a leap from one side of the well to the other. "My friend," said the frog of the sea, "how do you compare the sea with your little well?" Then the frog took another leap and asked, "Is your sea so big?" "What nonsense you speak, to compare the sea with your well!" "Well, then," said the frog of the well, "nothing can be bigger than my well; there can be nothing bigger than this; this fellow is a liar, so turn him out." That has been the difficulty all the while. I am a Hindu. I am sitting in my own little well and thinking that the whole world is my little well. The Christian sits in his little well and thinks the whole world is his well. The Mohammedan sits in his little well and thinks that is the whole world. I have to thank you of America for the great attempt you are making to break down the barriers of this little world of ours, and hope that, in the future, the Lord will help you to accomplish your purpose. - Swami Vivekananda ------------ 8. Either do not give the name of knowledge to your beliefs only and of error, ignorance or charlatanism to the beliefs of others; or do not rail at the dogmas of the sects and their intolerance. Sri Aurobindo [This message has been edited by sha (edited 04-04-2002).]

FROM: APPRECIATING NAVADVIPA DHAMA - BY MAHANIDHI SWAMI, DESCIPLE OF ACBVSP [This message has been edited by sha (edited 04-04-2002).]

http://movies.kannadamusicworld.com/mtop.html#MalayaMarutha Dear Madhurastakam lovers, You will love to hear the fifth song "Atharam Mathuram" from the list of songs of this movie 'Malaya Marutha'. You can also hear M.S.Subbulakshmi's Madhurastakam here: http://www.musicindiaonline.com/music/l/02000H000P [This message has been edited by sha (edited 04-03-2002).]

Topic: Eligibility for Raganuga Bhakti http://www.indiadivine.com/ubb/Forum1/HTML/000293.html

Happy Birthday to Shri Gauranga!!! Glory to gora, the source of bliss!! Hail Guranga, redeemer of earth! help of the helpless, life of the living, slayer of fear in the heart of the fearful! age after age we see thy play - new sports unfolding , moods ever new; new waves rolling, new tales to be tolds, Thou who bearest the whole world's burden, shower on us the nectar of LOVE!! take away our grief and affliction; thou in love's pleasure -cave dost dwell, hope of the suffering! chastiser of sin@! scouge of the wicked! victory to thee!!! HARI BOL! GAURA HARI BOL!!!!

Hari booooooooool, suuuuuuuuuryaz !!!

<center> <marquee behavior="alternate" direction="left" width="280" scrollamount="10"></marquee> <font color="blue">"Chant the Name of the Lord and His glory unceasingly, That the mirror of the heart may be wiped clean And quenched that mighty forest fire, Worldly lust, raging furiously within. Oh NAME, stream down in moonlight on the lotus-heart, Opening its cup to knowledge of Thyself. Oh self, drown deep in the waves of His Bliss, Chanting His Name continually, Tasting nectar at every step, Bathing in His Name, that bath for weary souls.</font> <font color="red">Various are Thy Names, Oh Lord, In each and every Name Thy Power resides. No times are set, no rites are needful, for chanting of Thy Name. So vast is Thy Mercy. How huge, then,is my wrechedness Who find, in this empty life and heart, No devotion to Thy Name!!"</font>

http://messages.indiainfo.com/ubb/Forum3/HTML/000336.html Idiot & Stupid Hindus; Read Who is Responsible?

[This message has been edited by sha (edited 03-01-2002).]