From a Russian Indologist

[Guest guest]

Namami Sankaraachaaryam, sarvalokaika Poojitham

 

With permission blessings and grace from HH Swamy Vijeyendra

Saraswathi garu of Shri Kanchi Kamakoti Peetham Paramacharya and

miracles

 

From a Russian Indologist

Interview of Dr. S.I. Tulaev with His Holiness

Dr. S.I. Tulaev, Russian Indologist of distinction, was visibly moved

when he met His Holiness Sri Sankaracharya Svamigal of Kanchi

Kamakoti Peetha on 24-2-1965 near Sunkuvar Chatram about forty miles

from Madras.

His Holiness at the first instance made kind enquiries about Dr.

Tulaev's studies.

Dr. Tulaev: Sir, I am very much thankful to Your Holiness for having

kindly given me the audience. I will not take much of Your Holiness

time. I shall ask you only two questions. Sir could you kindly oblige

me? The first is this: A man has no belief in religion He does not

adopt any rituals, never goes to the temple or church, does not need

any dogmas. But he always thinks good and does good throughout his

life. Could you kindly tell me, Sir, whether such a man has any

salvation at the end of his life?

His Holiness closed his eyes and was in meditation for a few seconds.

The whole surrounding was absolutely calm, divinely calm. After the

divinely pause, His Holiness replies `Yes'.

At this answer, Dr. Tulaev was overwhelmed with joy, a joy that he

never experienced in life and for which his heart was longing all

these years. He looked as if he has attained the unattainable. He

whispered, `I thank you Sir, I thank you Sir, I thank you. I am

satisfied'

His Holiness : (enlarging His answer) Do not think that I am giving

you this answer after seeing the modern standards of life. No. This

is said in our ancient scripture themselves. There are many

aspirants. The Agnostics, those who enquire into the concept of God

and by using their own brain, come to the conclusion that there is no

God. Secondly there are the Buddhists, especially the Sunyavadins,

who believe in non-existence. Thirdly the Jains, who believe in

suffering by putting their body to various austerities, vratas.

Fourthly, Saivaites, Aishnavites and others who believe in a personal

God and spend their life in devotion; and lastly; the Advaitins who

believe that the entire world, the cosmic reality is the apparent

manifestation of one and the same ultimate Reality. All these

aspirants get near the truth. the difference between them lies in

their proximity to God. Step by step these five aspirants are neared

the Reality. If one enquired into the nature of God by using his own

mind, whatever be the conclusion arrived at, even if it is a total

rejection of Godhood, such an aspirant is far higher than the idler

who never worries about the search after truth. This no my saying but

is said in our scriptures.

Dr. Tulaev who was very much satisfied with this answer, asked the

second question.

Dr. Tulaev: Sir, I am able to understand Visishtadvaita to a certain

extent. In Advaita I am puzzled by the word `Maya'. `Maya', you say,

is nothing. it does not exist. They why call it Maya?

His Holiness: Visishta-advaitins are also a particular type of

Advaitins. They are qualified monists. They consider Maya as the body

of God or Brahman. We (Advaitins) believe that Maya is the apparent

manifestation of the Reality. I shall give you an example. One makes

toys in the form of vegetables out of sugar and gives them

appropriate colours. A child who sees them thinks that they re real

vegetables. This knowledge is not a real knowledge. When the child

grows old, he realises that they are all sugar and the forms are only

apparent.

In this a knowledge that was not read did exist and on getting the

real knowledge, the previous one disappears. In the same way, a rope

is mistaken for a snake in dim light. It creates all the effects in

spite of being unreal, but when the real knowledge is gained, the

earlier one vanishes. Similar to this is Maya. The supreme Brahman is

real. The universe with its varied forms is nothing but Brahaman. Yet

we see the reality in its manifold forms. The thing that presents

this varied manifestation is Maya. When the real knowledge is

attained his manifold manifestation disappears as in the case of

Brahmajnanis. You can neither say that maya exists nor that it does

not exist. You may equate it with zero. Zero has neither value is it

devoid of value. If you write simple `O' it has no value. If you add

any other numeral before, it gains value. Maya is something like

that.

Dr. Tulaev was struck with he answer. He was seen repeating - " like

zero " , now I understand " , like zero " .

The Acharya was seen smiling at this.

Dr. Tulaev: I am completely satisfied, Sir. Now I understand Advaita.

I am very much thankful to you, Sir,

Dr. Tulaev was hesitating to ask further. He asked His Holiness

permission to taking a photograph of His Holiness. His Holiness

smilingly granted the request. Since His Holiness was standing in the

shade. Dr. Tulaev was still hesitant, because of insufficient light.

In a fraction of a second, the great Acharya realising the

predicament of this new devotee, moved to sunlight, whereupon he

quickly took a snap. His Holiness blessed the Russian with an apple.

On his way back Dr. Tulaev remarked: " Here is the true Indian sage

who is living a simple life in the midst of such tiny villages, with

people in such villages carrying the highest philosophy. It is only

such sages that bless you with the answers you seek in a few seconds.

I consider this a fortunate day in my life. I am happy that I have

been able to meet him