Pandurang, Pandurang HATTIANGDI

Transcription

1 Pandurang, Pandurang HATTIANGDI

2 Honour the bond, our Father s bond. Obey the call, our Guru s call. And verily, verily, Shankar says: He will respond; He doth respond.

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4 To Ramcharan and Sudha

5 As now before my eyes, do Thou so remain; And thus may I see Thee, O Pandurang. (Tukaram)

6 Pandurang, Pandurang Gopal S. Hattiangdi Bombay: 1965

7 Dr Gopal S. Hattiangdi 1965 The photographs and other art work in this book shall not be reproduced without the author s consent. First published: December For free distribution to those who personally approach the author. All rights reserved. The e-version of this book is being published with the permission of the late Dr. Gopal S. Hattiangdi s wife and children. No part of this publication will be reproduced, transmitted or published without express consent of the author s estate, in whom the sole copyright for the text, photographs and art work vests. In the event the contents/excerpts of this book are reproduced elsewhere, the author s name, original publisher and year of publication 1965 shall be acknowledged.

8 CONTENTS Page Salutations from our Guru 5 A Letter to my Children 7 Chapter 1 : THE BOY SANYASI 9 Ancestry and Early Life Shishya Sweekar The Kanthi Incident The Young Shishya The Shishya becomes Guru Chapter 2 : THE SCHOLAR 17 Education and Training Conferences at Kashi Discourses and Publications Everlasting Happiness Tributes Chapter 3 : THE ADMINISTRATOR 30 Math Administration Mahasabhas Reconstruction Work Chapter 4 : THE REFORMER 42 The Car Festival Travels Social Reforms Chapter 5 : THE BENEFACTOR 56 An Act of Faith An Act of Hope An Act of Charity Counselling the Doubtful Instructing the Ignorant Admonishing the Sinners Comforting the Afflicted Forgiving Offences Bearing Wrongs Patiently Praying for the Well-being of Humanity Another Act of Faith Another Act of Hope Another Act of Charity

9 Page Chapter 6 : THE YOGI 77 Religious Temper Faith in God Love for Humanity The Rains Came The Taming of the Rains Chapter 7 : THE IMMORTAL GURU 86 The Last Penance The Great Awakening One with the Lord Appendix 1 : AN ALBUM OF PHOTOGRAPHS 99 Appendix 2 : STOTRAS 115 By Pandit Raghunath Shastri By Three Sanyasis from Rishikesh By Pandit Kashinath Shastri By Haridas Mangalore Narayan Bhat By Vedamurti Kadle Mangesh Bhat By Pandit Vishnu Shastri Appendix 3 : USEFUL INFORMATION 123 Important Dates Important Events at the Maths Events at Other Temples Social Reforms Tours Mahasabhas Principal Ceremonies during the Car Festival Bibliography 139 Acknowledgements 141

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12 H 2 Laburnum Road Bombay 7 8 December 1965 My dear Ramcharan and Sudha, As you know, this is the Golden Jubilee year of the ordination of H.H. Shrimat Anandashram Swami. On this unique occasion, I thought it would be appropriate if we stopped for a while and remembered our beloved Guru s Guru. He was regarded by many to be an incarnation of Lord Dattatreya. Hence, I am writing this letter to you on Datta Jayanti day. H.H. Shrimat Pandurangashram Swami was a divine personality. He loved children and had great compassion for humanity. He was also a profound scholar, a very able administrator, and a great reformer. You have read in your history books about the benevolent emperors Asoka and Akbar who did a number of good things for the people. Though a sanyasi, Pandurangashram Swami was, like them, a great benefactor. He practically rebuilt the Math at Shirali and reconstructed the Samadhi Maths at Gokarn, Mallapur and Mangalore; He showed remarkable engineering skills and remodelled the village of Chitrapur; and He increased the prosperity and popularity of the Math, and gave us a veritable spiritual empire. I will not say more here about the life and works of Pandurangashram Swami. Let us turn the pages of this book and find out. There are two things, though, which I would like to mention. First, I have collected rare photographs of Pandurangashram 7

13 Swami from various friends and, with their kind permission, reproduced them in this volume. Second, I have for long been deeply impressed by the simple devotional songs and abhangs composed many years ago by different saints of Maharashtra, notably Tukaram. I have made a selection of those in praise of Pandurang (Vithoba of Pandharpur), and translated them into English. At the top of each page, you will find a line from the Marathi original followed by an English translation; a different set on each page. Read them slowly, a few words at a time, and ponder over them so that they may sink into the heart. You may ask: Papa, surely the Pandurang praised by Tukaram and others is not our Pandurangashram Swami. Dear children, I am ignorant in these matters. All I know is this. My grandmother used to tell me: (Child, our Swamis are Gods who speak). Our Swamis are indeed so. And, to my simple way of thinking, the Pandurangs of Pandharpur and Chitrapur are one and the same. This little book is an humble tribute to a great Sage and a great Teacher. I have gained a lot writing it and hope you too will while reading. I do feel that some points may not have been covered adequately and others not interpreted correctly, thus reminding me of the proverbial donkey in the Marathi saying: Yours ever, Papa 8

14 Such a blissful form! Name me another Who is like him, my own Pandurang. (Tukaram) Chapter 1 THE BOY SANYASI 1, 6, 7, 14, 18 Ancestry and Early Life There are two families with the surname Nagar, their gotras being Kaushika and Vatsa. Both had their homes in Kanara and it is said that their forefathers served under the Nagar kings. Shamayya, the ancestor of the Vatsa group was a military officer. In the evening of his life, Shamayya became a sanyasi and went to Pandharpur where he attained samadhi. Parameshwarayya (alias Santappa) is the earliest known ancestor of the Nagar family belonging to the Kaushika gotra. He had two sons, Kalappa and Devappayya. Kalappa, in turn, had two sons, Santappa and Parameshwar. The latter was ordained at Mangalore in 1835 as H.H. Shrimat Krishnashram Swami, our seventh Guru. The Swami s elder brother in His purvashram was Nagar Santappa. He was a pious man and lived in Mangalore with his wife, Laxmibai, who came from the Kadle family. On 19 June 1847, Santappa and Laxmibai were blessed with the birth of their first child, a bonny boy with a fair complexion. The babe was christened as Kalappa. This name may sound odd for one so fair but it was chosen for two reasons. First, it was his grandfather s name. Second, as the child was very fair it was thought that the name would ward off wistful eyes. Kalappa grew up to be an intelligent boy. His thread ceremony was performed when he was eight years of age. 9

15 I want Him, I want Him, Time and again, I want Pandurang. (Jnaneshwar) Although he went to school and studied well, he found time to perform Sandhyavandan and say the daily prayers. In fact, friends and neighbours used to wonder and admire the young boy s devotion to the Lord. Some even foresaw in him the makings of a sanyasi. Ere he had turned 10, distinctive features of future greatness were noticeable in Kalappa. He was able, intelligent and strong-willed. He also had great regard for his parents and the Guru, H.H. Shrimat Krishnashram Swami. Incidentally, Kalappa was enlisted among the students at the Math and came under the Swami s appreciative eye. Small wonder, when the time came, the Swami decided to adopt Kalappa as Shishya. 1, 14, 17, 18, 22, 27, 28, 29 Shishya Sweekar When H.H. Shrimat Krishnashram Swami went to Mangalore in 1857, His health suffered owing to piles and colic. The local Grihasthas therefore decided that the Swami be requested to adopt a Shishya, preferably Kalappa. The Swami gave His consent to the proposal from the Mangalore Grihasthas. However, when He was camping at Vittal a few days later, the local priests suggested a boy of their own choice. This apparently perturbed the Swami for, after performing Anushthan and Mahapuja, He suddenly left Vittal at midday without taking His bhiksha. Soon thereafter, the precincts of Shrimat Ananteshwar Temple caught fire. Those present believed that this was due to the Swami having been offended. They hastened to Him, begged His pardon, and suggested that the oracle at the temple be consulted in the 10

16 With unbroken and concentrated meditation, To Pandurang dedicate your mind. (Eknath) matter. Accordingly, in the presence of all those assembled, the rival candidates were made to stand before Lord Ananteshwar. The oracle then threw akshatas on Kalappa and proclaimed that he would be the Shishya and successor to H.H. Shrimat Krishnashram Swami. Meanwhile, an objection regarding the choice of Kalappa as Shishya had also been raised in a letter by one Vedamurti S. M. Rambhat. This was dealt with adequately by the Mangalore Grihasthas in their reply as follows: In your letter, you say that the conferring of Shishyashram on Kalappa, son of Nagar Santappa, is against the Shastras and that it may be conferred on Talageri Rangappa s son or on one of the two brothers of Kalappa. You hold that Kalappa, being the eldest son, has the privilege of performing the obsequies of his elders; in order not to deny him this privilege, you have suggested that another boy be selected. Although Kalappa is the eldest son, he is fit to be adopted and there is no objection to Sanyasashram being conferred on him. The gist of your letter is that the debt of performing Pitrikarya of his elders will remain unpaid. However, when one is initiated into Sanyasa, he is absolved from performing Pitrikarya. The Dharma Shastras state emphatically that the elders of one who becomes a Sanyasi derive Punyaphala. Hence, we do not know on what Shastric authority you have raised your query. Before approaching the Swami, we had discussed these points ourselves and had also consulted the heads of other institutions. Further, we understand from one or two quarters that, when the horoscopes of some girls were 11

17 Tuka says: God permeates the universe; Though pervading, remains aloof, that Pandurang. (Tukaram) referred to Kalappa s parents for a marriage alliance, the astrologers foretold that the boy s horoscope showed signs not of a married life but that of Sanyasashram. The Grihasthas here are fully agreed on this and, accordingly, letters were written by us to all of you and Shri Swamiji s Rayas was also communicated. You will see that our decision is based on a proper consideration of the procedure to be adopted by any institution such as our Math, and not on selfish motives. We request you to kindly appreciate this and hope that all of you, together with the members of our Community from neighbouring places, will come here to grace the occasion. Meanwhile, preparations for the Shishya Sweekar ceremony were going ahead and, to meet the expenses, H.H. Shrimat Krishnashram Swami authorized the Mangalore Sabha through a Rayas to collect one-quarter of the annual vantiga from all Grihasthas. According to some sources, the Shishya Sweekar ceremony took place on Magh Sh 15, Saka 1780, Kalayukti Samvatsara (2 February 1859). However, two documents have come to light recently which antedate the event by about 15 months i.e. Kartik Sh 14/15, Saka 1779, Pingala Samvatsara (1 November 1857). These are: (i) A letter from the Ten of Bantwal addressed to the Mangalore Grihasthas. It is dated Kartik Sh 13, Pingala Samvatsara, and the relevant portion reads as follows: As ordained by His Holiness to remit one-fourth of the annual vantiga to meet the expenses of the Shishya Sweekar to be performed on Kartik Sh 14/15, Sunday, 12

18 Whatever is possible, take now from loving Pandurang; Today is a golden day, the splendour is all aglow. (Tukaram) this year (Pingala Samvatsara), we are sending with Panemangalore Thimappayya and Kagal Manjunathayya a sum of Rs being the collections made so far. We would like to come to Mangalore tomorrow for the Shishya Sweekar but, on account of the Kartik Deepotsava at the Shri Sitaram Temple, only a few will be attending. (ii) A letter from the Grihasthas of Vittal addressed to H.H. Shrimat Krishnashram Swami. It is dated Kartik Ba 5, Pingala Samvatsara, and is an invitation to His Holiness to come to Vittal along with H.H. Shrimat Pandurangashram Shishya Swami. Assuming the validity of these letters, and there is no reason to doubt it, it is obvious that the Shishya Sweekar ceremony must have taken place in Pingala and not in Kalayukti Samvatsara. After H.H. Shrimat Krishnashram Swami returned from the memorable visit to Vittal, the ordination ceremony took place at Kadre in Mangalore which was the acknowledged centre of Chitrapur Saraswats in those times. The imposing ceremony was performed leisurely with the minutest details having been worked out by prominent Shastris. The Guru Swami administered Upadesha to the young Shishya and bestowed on him the name Pandurangashram. The Kanthi Incident 1 During the ordination ceremony, the young Shishya was bedecked with a gold Kanthi (necklace). This belonged to a Grihastha and had been borrowed from him for the auspicious 13

19 occasion. After the function was over, the Guru asked the Shishya to return the Kanthi to the person concerned. The Shishya replied with a smiling face: O, my Guru, this Kanthi is pretty and I like it very much. As I had worn it when you gave me Upadesha, I regard it to be sacred. May I keep it, please? The Guru promised that a similar Kanthi could be ordered but this one had to be returned. The Shishya then obediently parted with it. Unaware that the Shishya Swami was keen on keeping the Kanthi for Himself, the Grihastha took it home. It came to pass that a succession of illnesses and other troubles occurred in his household. He had no peace of mind and he felt that this was perhaps due to his bringing back the Kanthi which the Shishya Swami had worn. He decided to return it. Accordingly, he took it to H.H. Shrimat Krishnashram Swami and said reverently: We cannot understand this phenomenon. Ever since this Kanthi was taken back home, there has been no peace in our family and we have suffered a lot. I have therefore come to offer this Kanthi to Shishya Swami. Please do accept it. The Guru Swami replied: Your heart is pure and Lord Bhavanishankar will never harm you. It is because of ill luck that you have had some troubles. God never wrongs anyone. We accept this Kanthi which you have tendered with love and affection. He then called the Shishya Swami beside Him and placed the Kanthi around His neck. The Grihastha was overwhelmed with joy when he came to know that the Shishya Swami had a keen desire to keep the Kanthi. He had heard that the Shishya, though young, was an 14

20 incarnation of Lord Dattatreya. He prostrated himself before the Guru and Shishya, and said: We are ignorant and could not understand your greatness. O Swamin, the Shishya has shown us His power and there is no doubt about it. Please do forgive us and bless us. The Guru Swami was moved with the genuine devotion of the Grihastha and said: God is kind. Always have faith in Him. If you have faith in God, you can attain salvation. Remember that Lord Bhavanishankar never neglects His devotees. We pray to Him that you may be blessed with peace of mind. The Grihastha then took leave of the Guru and the Shishya. And, from then onwards, the family led a happy and prosperous life. 1, 14, 18 The Young Shishya Pandurangashram Shishya Swami had the benefit of some education and training under His able and learned Guru Swami for about six years until the latter attained Mahasamadhi. The Shishya liked to play in the Math compound. However, if He saw the Guru Swami, He would stop playing and return to His studies. He had great respect for the Guru and behaved obediently according to His wishes. Even at play, He would constantly think of God and the Guru, and invent games in which items such as a Palki and a Chariot featured. It was thus that he conceived the idea of a Car Festival. The Shishya becomes Guru 3,25 H.H. Shrimat Krishnashram Swami was taken ill with colic and piles around In the years that followed, His 15

21 health deteriorated further. In 1863, His Holiness observed Chaturmasya at Shirali. Soon thereafter, He was taken very seriously ill and He attained Mahasamadhi in the afternoon of 2 January The Shishya performed the traditional Samadhi rites. H.H. Shrimat Krishnashram Swami s regime was one of peace and prosperity, and the relations between the Guru and the Community were cordial. When He attained Mahasamadhi, the laity were profoundly sorry at the passing away of a benign Guru but were thankful to Him for having given them a Shishya who was well trained under His guidance for nearly six years. 16

22 Chapter 2 THE SCHOLAR Education and Training 10,14,18,25 It was mentioned in the previous chapter that, as Shishya, Pandurangashram Swami had the good fortune of studying under the able guidance of His Guru, H.H. Shrimat Krishnashram Swami. The studies covered Vedanta and the Upanishads. In 1868, Pandurangashram Swami went to Mangalore in connection with the reconstruction of the Samadhi Math. Pandit Raghunath Shastri, an eminent Kashmiri Saraswat scholar, was passing through Mangalore at that time. He was returning from a pilgrimage to the South. His Holiness was impressed by the Pandit s deep learning and thought that he could be engaged as a tutor. When some prominent Grihasthas came to know this, they approached Raghunath Shastri. He willingly agreed and suggested that the salary could be decided later. Eventually, a salary of Rs 100 per month was fixed. It may not be out of place here to say a few words about Raghunath Shastri. He was proficient in all the four Shastras, and was an official tutor to the rulers of Jammu and Nepal. So great was his eminence that he had been awarded several certificates as well as five gold Veera-Shrinkhalas (bracelets) at All-India Conferences. The Maharaja of Jammu had also decorated Raghunath Shastri with gold and pearl necklaces, and had given him precious stones and cash amounting to over 17

23 In Pandurang, may the mind be absorbed; Whosoever doth meditate like this. (Chokhamela) Rs 1 lakh. Besides this, the Maharaja had gifted him lands which fetched a handsome income. Incidentally, Tarka Shastra was the Pandit s forte. When he was at Mangalore, an Acharya from one of the Madhva Maths at Udipi came to argue a point and returned defeated. Likewise, the Swami of Apsara Kunda Math, near Kasarkode, gracefully conceded Raghunath Shastri s superior argumentative powers and lauded him for his proficiency. With Raghunath Shastri, Pandurangashram Swami studied Tarka Shastra and Vyakarana. Shukla Venkatesh Bhat, Kaikini Subraya Bhat and other sahapatis of His Holiness also took these lessons. Raghunath Shastri taught for about a year. Some portions had yet to be covered by him when he was forced to leave for his native place because of ill-health. He promised to return but passed away a few months later at Bombay. After some years, that is in 1875, Guruswami Shastri, a Pandit from Kalahasti, was engaged at the Math and, with him, Pandurangashram Swami completed the reading of Vyakarana and learnt Chandah-Shastra. This Pandit had spent some time in Calcutta, and had picked up Bengali. He taught the Bengali alphabets and numerals to Pandurangashram Swami. His Holiness acquired a special fascination for the Bengali alphabets and numerals, and continued to use them even late in life when writing accounts etc. His Holiness studied the Upanishads with one Shambhuswami of Bankikodla. Pandurangashram Swami was also a keen student of Astrology. Whenever horoscopes were referred to the Math, 18

24 Delight of the mind, the very life of devotees; Object of Yogis meditation: this Pandurang. (Eknath) He would be consulted; and He examined them personally, occasionally with the help of Kaikini Subraya Bhat. Pandurangashram Swami was interested in the training of students at the Math, and endeavoured to provide adequate teaching facilities. Raghunath Shastri and Guruswami Shastri were engaged primarily as tutors to His Holiness, but He saw to it that His sahapatis also derived benefit from reading various subjects with these scholars. Prior to the arrival of Guruswami Shastri, Ganesh Bhat, a Kokanastha Chittapavan from Ratnagiri who had settled down in Durg village of Karkala Taluka, had been appointed at the Math to teach Rig-Veda. A Brahmachari from Prayag, who was the author of Yoga Sandhya, had also been engaged to teach Yogasanas to Pandurangashram Swami s sahapatis. Later, He appointed Shastris to teach Sanskrit, Shastras, Vedas etc. to the students. Among the eminent scholars appointed at the Math, mention may be made of Ramamurti Shastri of Rajahmundry who was engaged mainly for teaching Nyaya but who also taught Alankara Shastra. Guruswami Shastri s brother, Kamakshayya, taught Krishna Yajur-Veda and the Upanishads. So great was Pandurangashram Swami s enthusiasm that He often supervised the studies Himself. A sound mind in a sound body is a wise old proverb. Pandurangashram Swami appears to have been quite conscious of this. Active and energetic by nature, He had a fine physique. He was also very fond of hiking and horse-riding. Now, an interesting anecdote which shows the importance Pandurangashram Swami attached to advice given by elders. When He was in His early teens, it is said that He liked to 19

25 O Pandurang! Image of kindness, Mine of virtues and Ocean of bliss. (Niloba) sleep on soft beds and take conjee for breakfast. In those days, there was a worthy in our Community by the name of Ullal Mangeshayya. He was a District Munshiff and a learned man; he was also known for his sincerity and outspokenness. Referring to Pandurangashram Swami s weaknesses, Mangeshayya is said to have reprimanded Him brusquely: Is it for this, you Pora, that your head has been shaved and you have been set up over us as Guru? It is to the eternal credit of Pandurangashram Swami that He did not take this as an insult. He realized the true value of this rebuke and, from that day onward until He attained Mahasamadhi, He lived an austere life which was at once the wonder and admiration of all. Conferences at Kashi 25 When Pandurangashram Swami visited Kashi in 1887, two religious conferences were held there. The first conference was of Rig Vedi, Yajur Vedi and Sama Vedi Pandits with whom Pandurangashram Swami discussed various subjects, such as, Pada, Krama etc. in Vikritis. At the end, He gave dakshina and blessings to each one of them. The following day, there was a conference of Pandits proficient in the Chatuh-Shastras. Fifty Pandits attended the conference, six of the notable participants being 20 Pandit Gangadhar Shastri Pandit Rajaram Shastri Pandit-Tilaka Shyam Shastri Tarka-Panchanana Vishvanath Shastri

26 For the sake of Pundalik, the congregation is standing; So also the Splendour of the Three Worlds Pandurang. (Eknath) Tarka-Vachaspati Kalidas Bhattacharya Vidya-Ratna Kali Kinkara. Four topics were discussed: Panini Shastra with the Grammarians, Nyaya Shastra with the Logicians, Mimamsa Shastra with the Mimamsa Shastris, and Shariraka Mimamsa with the Vedantists. At the request of the Pandits, Pandurangashram Swami inaugurated the conference and also participated in the discussions. The climax came when He asked a profound question relating to the Shrutis. None of those present could answer it satisfactorily. Even Pandit Gangadhar Shastri, the accredited scholar of the day, found it difficult to reply with suitable references. Every one was greatly impressed with His Holiness s learning, and what surprised them even more was His command over the Sanskrit language. The Pandits were also pleased to learn that He was a Saraswat Brahmin in His purvashram. As desired by them, He wound up the conference, giving a brief history of our Community. Then, according to their custom, Vasanta Puja was performed, after which Pandurangashram Swami presented all the Pandits with sandalwood paste, garlands, clothes and dakshina. After these two conferences, news of Pandurangashram Swami s visit spread rapidly, and Pandits from far-away places, such as, Calcutta, Nepal, Jammu, Kashmir and Darbhanga, came to pay their homage to Him. Similarly, on the onward journey from Shirali to Kashi, Shastris hailing from North and South India had greeted Him at Hubli and Gadag, greatly impressed by His piety and scholarship. At Prayag also, several eminent Rig-Vedi and Yajur-Vedi Pandits met His Holiness and took His blessings. 21

27 Do something worthwhile, those born in this world; To them he s a close kinsman, that Pandurang. (Namdeo) 3, 9, 25 Discourses and Publications Pandurangashram Swami was a linguist. He used to speak fluently in Sanskrit, Kannada and Konkani, and had more than a working knowledge of Hindi. The Mahasabha proceedings show clearly that He was a thoughtful speaker. He would examine a point, marshall all available facts relating to it, and present His views in such a logical and authoritative manner that even the leading lawyers of the time were often silenced by His arguments. Unfortunately, very little is known regarding Pandurangashram Swami s religious discourses. He is said to have delivered a number of them during the Northern Tour of 1887, the topic on most occasions being Dharma. For example, at Hubli, He delivered a Pravachan in Kannada on Swadharma Acharana (Practice of One s Own Dharma). Among those present were lawyers and school teachers, some of them belonging to other Communities, and all were greatly impressed by His profound erudition as well as ease of expression. In 1897, Kalidasa s Shakuntala was enacted in Sanskrit by students at Kumta. Pandurangashram Swami graced the occasion with His presence. In the valedictory address, which was also delivered in Sanskrit, He advised the school boys who took part in the drama to cultivate the habit of speaking in Sanskrit, pointing out that in the revival of that language of the Gods lay the glory of Hinduism. Although there are no notes of Pandurangashram Swami s spoken word, there is fortunately a record of His written word. He published three books, one on a social topic and two on religious matters: 22

28 All will be achieved through Pandurang; Hence, meditate on His lotus feet. (Namdeo) Title of Book Vidhavodvaha-Chikeershu-Matabhanjanam Devatarchana-Vidhi Year of publication 1888 Sandhyavandanavu 1896 Vidhavodvaha-Chikeershu-Matabhanjanam was published shortly before the Mahasabha of 1888 which was convened at Mangalore to discuss, among other things, the question of Widow Marriage. In this book, Pandurangashram Swami quoted extensively from the Vedas and the Shastras, and concluded that the Shastras did not permit marriage of widows, including virgin widows. Devatarchana-Vidhi is an elegant little book in which are given the prayers to be said and the rituals to be observed when worshipping various deities. This book has been reprinted three times (3rd Edition, 1921). Sandhyavandanavu is by far the most popular of the three books, thus far having gone into five editions (5th Edition, 1953). It gives the Sanskrit texts, together with a word-forword translation in Kannada of Sandhyavandan (the morning and evening hymns and acts of worship) and related rituals, such as, Bhasma-dharana, Agni-karya and Parishechanavidhi. The introduction to this book gives the essence of Advaita Philosophy. This is a unique exposition and happens to be the only legacy of its kind left by any one of our earlier Gurus. It has been translated into English for the first time and appears below under the caption Everlasting Happiness. 23

29 Tuka says: Go you along this path alone; Assuredly you will meet Pandurang. (Tukaram) Everlasting Happiness * We who are born in this world of action strive to seek happiness by various means. No one desires misery. This is, of course, generally within your experience. That is why you engage yourselves in the study of English and other subjects as a means of attaining happiness. And, if one sees your incessant efforts notwithstanding the various difficulties encountered during the period of study, it is quite obvious that you are full of the desire to attain happiness. Now, how many kinds of happiness are there and what are the main modes of achieving them? This is usually not understood either during childhood days or in later years. Nevertheless, the subject will be explained here briefly so that it may be understood generally. What is called happiness is of two kinds: Nitya (everlasting) and Anitya (transient). That which, after attaining, does not perish is everlasting happiness. And that which, after obtaining, remains for a little while and then vanishes is transient happiness. The Paramatma (Soul of the Universe) is Himself considered to be Nitya-sukha (Everlasting Happiness) in His natural state. The Vedic texts reveal thus: He who is Infinite is Himself happiness. The Brahman is, by nature, knowledge and happiness. The Brahman is truth, knowledge and eternity. * Translation of the Introduction to Sandhyavandanavu. 24

30 Hari Om Tat Sat, the essence of the Sutras, Is the ocean of kindness Pandurang. (Jnaneshwar) For attaining everlasting happiness, a knowledge of the Brahman is the only means. This is confirmed by the Vedic texts: Only on knowing that Paramatman, one attains immortality. There is no other way of attaining it. One who knows his own Self transcends this worldly illusion which is of the nature of grief and ignorance. One who knows the Brahman becomes It. Although the methods of achieving transient happiness are many and well known, the main mode of achieving everlasting happiness is by the observance of Dharma and leading a Dharmic way of life. Having faith in Aloukika (spiritual) means, which have been handed down to us traditionally from the scriptures and the experience of elders, is called Aastikya (theism). In these present times, it is essential to propagate Aastikya. This subject, namely Dharma and practices connected with it, can be learnt in detail from the Shrutis (i.e. the Vedas) and the Smritis (i.e. the body of traditional law). Generally, the duties to be learnt from the Vedas, religious treatises and legendary history are called Dharma (religion). These duties are of three kinds: Nitya (obligatory), Naimittika (occasional) and Kamya (for a particular purpose). Thus, 25

31 Janardan s Eka says: The root of all bliss, I see this bliss in Pandurang. (Eknath) Nitya-karma Duties such as Sandhya-vandan etc, the non-observance of which results in impiety. Naimittika-karma Duties such as Jata-karma (ceremony performed when a child is born) etc, performed on specific occasions. Kamya-karma Sacrificial duties performed with the object of achieving Swarga-sukha (divine happiness) etc. The scriptures state that these three kinds of duties produce diverse types of happiness. Also, there is no doubt that, from a particular duty, a particular type of happiness can be derived. Indeed, is there not a proverb: To a sown seed, there is always a fruit. Is not sowing an act? Just as this act always bears positive fruit, so also positive beneficial results are derived by performing the duties mentioned in the religious treatises. The fruits of some acts are obtained immediately (i.e. in this birth itself) but in other cases the benefits are reaped after some considerable time (i.e. in another birth). You are aware of this in other matters. Thus, if paddy is sown, the fruit is obtained within four or five months only. However, if the coconut palm or the mango tree is planted, the fruits are obtained only after many years. Thus, for all the afore-named duties, particular fruits are borne at particular times. If any one of them does not yield fruit, it is definitely because of a deficiency in its performance. For instance, it is well known that, by taking medicine, fever 26

32 Make this only your object: Of holding Pandurang firmly in your mind. (Tukaram) can be subdued and happiness ensured. This is normally so but, if the medicine is used without any proportion or method, the disease will not be cured nor can one acquire the resultant happiness. Now, if there is no happiness due to the wrong use of the medicine, it is not correct to say that the taking of medicine is ineffective. Hence, just as the fruits of performing certain worldly actions (e.g. taking medicine, methodically and regularly) are certain, so also if duties stated in the religious treatises are performed according to prescribed procedures, their fruits are bound to be reaped. All this happiness is only transient, though. Because, in this world, that object which takes birth must die. All the happiness derived from food, clothing, wealth etc being born does perish. Similarly, as the afore-said divine forms of happiness produced by performing the three kinds of duties are born, they should be understood as being definitely transient. Everlasting happiness, on the other hand, is not subject to decay and destruction because it is unborn. Although it was said earlier that a knowledge of the Brahman results in this happiness, it is not born from that knowledge. It remains eternally established. To cite an example, a man forgets on account of ignorance an ornament which was ever around his neck and suffers from the delusion that he has lost it; however, when a compassionate person tells him: Look here! It is on your neck only, he imagines that he has got it back as though it had been lost, which is not the case. Similarly, although our Swaroopa-sukha (happiness in one s natural state) is always in our possession, one is apt to forget it due to ignorance; but, a 27

33 To my Lord surrender, To the ever merciful Pandurang. (Tukaram) knowledge of the Brahman acquired through the instructions of a religious preceptor or a study of the scriptures, destroys ignorance. Thus, one becomes aware that he has obtained Swaroopa-sukha which was in fact already there in him in the natural state. Knowledge does not create it anew. Hence it is that there is no contradiction in the ever-existent state of Swaroopa-sukha. Once it is understood that happiness produced by action is transient and natural happiness obtained from knowledge is everlasting, what will one normally desire? Everlasting happiness only, is it not? Although we all desire that everlasting happiness, it cannot be obtained by mere wishing. For obtaining it, one has to adopt appropriate means which are stated in religious treatises. To obtain supreme everlasting happiness, one should have a knowledge of the Brahman. To have this, purification of the heart is absolutely necessary. It is the conclusion of all scriptures that, in order to have such a purification, it is essential that one should perform the obligatory and occasional duties in a spirit of dedication to the Lord. It follows that one who performs these duties full of faith, purifies his heart and mind by ridding himself of impiety, obtains a knowledge of the Brahman from the instructions of scriptures and religious teachers, and thus gradually and undoubtedly attains everlasting happiness. In conclusion, it may be said that it is this lesson which is taught by Lord Krishna in The Bhagavad-Gita: 28

34 God assumes various forms, But the greatest name is Pandurang. (Tukaram) Tributes 25 [ That Supreme Soul from whom all living creatures emanate and by whom this entire universe is pervaded; one who worships such a Supreme Lord, through the performance of duties traditional to his caste and creed, derives everlasting happiness. ] Eminent Shastris and Pandits from various parts of the country held Pandurangashram Swami in great esteem as a profound scholar, a wise philosopher and an enlightened Yogi. They paid tributes to Him in one form or another, the abiding ones being the Stotras composed in His honour by Pandit Raghunath Shastri in 1868 Three Sanyasis from Rishikesh in 1887 Pandit Kashinath Shastri in 1887 Haridas Mangalore Narayan Bhat in 1888 Vedamurti Kadle Mangesh Bhat in 1905 Pandit Vishnu Shastri in 1915 Being unique tributes, all the six Stotras are reproduced in Appendix 2. It may be mentioned that five of these are now published for the first time, and the only one being reprinted is the Stotra composed by Vedamurti Kadle Mangesh Bhat. 29

35 Slave of the devotees, Destroyer of worldly fears, Thou Supreme Being, O Pandurang. (Tukaram) 30 Chapter 3 THE ADMINISTRATOR 4, 5, 25 Math Administration In the old days, members of the Community were expected to pay annual vantiga on the following basis: Government servants to pay once in two years an amount equal to one month s salary, and Zemindars to pay during the Swami s visit an amount proportionate to the revenue from their landed properties. This practice was in vogue for nearly a century and a half, that is from about 1723 (Shobhakritu Samvatsara). When Pandurangashram Swami was camping at Mangalore during , some of the local Grihasthas submitted to Him that this procedure was not fair because the Government servants had to pay vantiga regularly whereas the contributions made by Zemindars were irregular and often very small when compared to their income. Shortly before this representation was made, an Executive Sabha of 25 members, with Manjeshwar Babbannayya as President, had been appointed to look after the management of the Shri Umamaheshwar Temple and the Samadhi Math. This Sabha was a democratic body inasmuch as the membership was decided by election. Pandurangashram Swami referred the question of annual vantiga to this Sabha, and a set of recommendations was duly drafted. This was approved by Him and the ruling came to be known as the Shasana of Shukla Samvatsara (1869). According to this Shasana, followers of Shri Chitrapur Math were expected to pay an annual vantiga

36 Cognition there s none without Pandurang: Only troubles result by doubting this. (Tukaram) of 3 per cent of their income 2 per cent for the Math and 1 per cent for Local Sabhas. Incidentally, a lesser known ruling, namely the Sabha Shasana, was also issued in the Shukla Samvatsara. This related primarily to the work done by Local Sabhas. The vantiga collections in the four decades following the Shasana of Shukla Samvatsara are not available. However, one can only presume that they were highly satisfactory because, by 1909, the Math had succeeded in acquiring, with its surplus revenues and seva deposits, landed property estimated to give a net return of 45 korjis of rice per annum. The vantiga figures for the remaining six years of Pandurangashram Swami s regime are given below: Year Annual Vantiga (Rs) , , , , , ,834 Some time after the Shasana of Shukla Samvatsara, Pandurangashram Swami thought of stabilizing the Math finances by capitalizing vantiga as convenient and possible. Indeed, the Mahasabha which was held at Mangalore in 1888 decided upon the collection, within one year, of Vantiga Capital sufficient to enable the Math to carry on its work. But nothing was done. In 1894, Pandurangashram Swami issued a Rayas on the subject. But, again, the response was meagre, perhaps because of the decisions of that and subsequent years in regard to Foreign Travel and the Ekikaran Parishad which resulted in 31

37 Instinctively, meditate on Pandurang; and Sing at all times the name of dear Rama. (Eknath) excommunications and fines, estrangement and indifference: 32 Year Vantiga Capital (Rs) , Upto ,025 To complete this section on Math Administration, two things may be mentioned. First, many Resolutions of the Mahasabhas were as good as forgotten and seldom given effect to after the delegates returned home because there was no permanent body to take necessary action. Second, in those days, the management of Math affairs was entrusted to Parpatyagars and Manegars The Parpatyagars in Pandurangashram Swami s regime were Shukla Ganapati Bhat, Nadkarni Subrao and Nadkarni Annappayya. The Manegars were Heble Ramachandrayya and Shukla Mangesh Bhat. 2, 3, 4, 5, 12, 13, 21, 25 Mahasabhas The authority for deciding questions of Achar and Vichar was vested in the Gurus by our ancestors who solemnly undertook to obey and be guided by Them in such matters. However, the practice was for the Guru to summon a Mahasabha or a general assembly of the Community to advise Him whenever necessary before a decision was taken. According to information now available, the first Mahasabha convened during Pandurangashram Swami s regime was in 1888, that is nearly 26 years after He became our Guru. This appears to be highly improbable because, in the 27 years following 1888, as many as 12 Mahasabhas were held.

38 Cheated by senses and lost in egoism, I now surrender to Thee, O Pandurang. (Tukaram) Be that as it may, it is known that prior to 1888, two momentous meetings were held, both at Mangalore. When Pandurangashram Swami was camping there during in connection with the renovation of the Samadhi Math, the local Grihasthas pointed out at a meeting that Brahmo Samaj was beginning to make considerable headway among the members of the Community. On a later visit to Mangalore in 1885, the same issue was raised again; on this occasion, the spread of Arya Samaj was also discussed. Pandurangashram Swami analysed the philosophy of Brahmo Samaj and Arya Samaj in consultation with learned Pandits; satisfied Himself that these were against the tenets of Sanatana Dharma; called a meeting of all Chitrapur Saraswats residing in South Kanara (from Coondapur to Kasaragod) to elicit their views; and censured those who had strayed from the fold. As stated earlier, 12 Mahasabhas were held during the period 1888 to 1915, and the salient features of each are summarized in Table 6 of Appendix 3. Apart from matters concerning the administration of the Math (e.g. renovation of old structures, new building programmes, vantiga collections, etc), the principal topics discussed at these sessions were Widow Marriage 1888 Foreign Travel 1896, 1903 Ekikaran Parishad 1912 Shishya Sweekar 1894, 1902, 1903, 1907, 1909, 1913, The Mahasabha decisions relating to Widow Marriage, Foreign Travel and the Ekikaran Parishad resulted in 33

39 This world has become very disorderly and unholy; It s renunciation has been made, O Pandurang. (Tukaram) dissatisfaction among many members of the Community. Indeed, the resentment in some quarters must have been great for one finds disrespectful language used to describe Pandurangashram Swami and the Math s stand: (a) (He was) a great dictator impatient to a fault, intolerant of opposition, insular in opinion, and unswerving in his determination ; (b) Swamiji was liable for the tyrranous measures and indiscreet judgments often given ex parte ; (c) (members had) caught a Tartar in the Swami ; (d) (e) 34 iron hand of a religious dictator ; and those who dared differ from the conservative opinion of the Math were treated as pariahs. In fact, the atmosphere was so strained that when the Kanara Saraswat Association, Bombay, was offered a painting of Pandurangashram Swami, it was declined after deep and prolonged deliberations so as to prevent any misunderstanding between the orthodox members and those known for their advanced views. However, it redounds to the credit of the Bombay Bhanaps that, when His Holiness attained Mahasamadhi in 1915, they founded the H. H. Shrimat Pandurangashram Memorial Fund with the object of co-operating with other institutions in observing His punyatithi. At this distance of time, we may laugh at these controversies as tremendous trifles of a past era, but they were all serious preoccupations around which many a battle of social reform was waged by the elders in the Community. Even now, there are some

40 Tuka says: This world has become a stranger; To my life you have become a friend, O Pandurang. (Tukaram) lingering misconceptions about Pandurangashram Swami. What actually happened? And what indeed was His approach? Widow Marriage: This subject was discussed at the Mahasabha held at Mangalore in Pandurangashram Swami, on the authority of the Vedas and the Shastras, concluded that re-marriage of widows was not permissible. When some members referred to the Vidhava Vivaha Mimamsa as favouring widow re-marriage, He contradicted them and said that the Shrutis and the Smritis should not be misquoted in Dharmic matters. As the religious Head of the Community, He could not permit something which was against the principles laid down in the Shastras. Foreign Travel: This topic was first brought before the Mahasabha of 1896, and then again in 1903; on the latter occasion, the question of Prayaschitta was also raised. Pandurangashram Swami s views were clear: i) The Dharma Shastras had been consulted; the opinions of learned Pandits from Kashi as well as of the Head of Sringeri Math had been sought; according to all available evidence, Foreign Travel per se was not a sin but what His Holiness doubted was the ability of people to adhere to one s Dharma when they went abroad. [Indeed, when a certain individual asked Pandurangashram Swami whether he could undertake a trip to England, He was so liberal as to say that any one could go provided the rules of Dharma were not violated.] ii) The views of the Mahasabha delegates had been obtained by asking them a series of searching questions; to a direct enquiry whether they favoured 35

41 Tuka says: The one with whom I ve some work Is that simpleton by nature Pandurang. (Tukaram) England-returned men being admitted into the fold, only 5 delegates replied in the positive whereas the others behaved hypocritically, replying in the negative to His Holiness and expressing contrary views outside the Math. Pandurangashram Swami was not inclined to take any notice of this issue unless the Community forced Him to do so. The Mahasabha however resolved to impose a ban on Foreign Travel and to excommunicate those who had undertaken it. Actually, the persons most concerned, namely those who had returned from trips abroad, had never applied for re-admission, either personally or in writing. Pandurangashram Swami s view was that the Mahasabha decision regarding their excommunication was taken ex parte and this was not fair. He hesitated to give a ruling because, whatever measure was enforced, it would not prevent young men of enterprise and ambition from going abroad. However, He approved the resolution regarding excommunication as it was a majority decision of the Mahasabha, but He was of the opinion that such persons should be taken back into the fold after performing Prayaschitta. Now, the personal views of two individuals who were actually concerned one a Brahmo Samajist and the other a person who had gone abroad. The former held that The Swami s position is constitutionally right. It is for the Community to decide by a majority what it must have, and to alter the present arrangements if it thinks fit. The latter s view of the Math and the Guru was that it was a holy and venerable institution which I have no doubt has done much good in the past ; he also said that, being the head of an orthodox 36

42 He is that good God of Gods: Pandurang true treasury of eternal bliss. (Jnaneshwar) institution, the Swami was perfectly justified in his action, and many examples of greater men having been excommunicated could be found on reading History. The Ekikaran Parishad: The first Parishad was held at Belgaum in Its principal aim was the fusion of the various sub-sects of Gowd Saraswat Brahmins by encouraging inter-dining, inter-marriages, etc. The question of joining the Ekikaran Parishad was discussed informally with Pandurangashram Swami that year and a decision taken not to encourage members of the Community to do so. One of the reasons advanced was that, while Chitrapur Saraswats had banned Foreign Travel, certain other sections of Gowd Saraswat Brahmins had not. Hence, free intermingling would lead to Varnasankara and a lowering of the standards of Dharma. The Parishad issue was formally raised at the Mahasabha of 1912 when the above decision was ratified. There is an interesting anecdote from which it is apparent that it was not Pandurangashram Swami but the people around Him who held rigid orthodox views. His Holiness is said to have arrived at a certain village. Some enthusiastic young men came from a neighbouring town to carry His palanquin there, but one of the attendants of the Guru asked whether they were within the caste. A youngster among them replied that, to his knowledge, there was only one in the neighbourhood who was within the caste. Asked what he meant, he pointed to a horse quietly grazing nearby, blissfully unaware of the compliment which had just been paid to him. The horse had never gone to 37

43 Generous like thee, none other have I seen, Great in bestowing fearlessness O Pandurang. (Tukaram) Europe; nor had it seen a Parishad; it had preserved its Dharma intact, the dharma of carrying loads and drawing vehicles, of eating grass and drinking water. The moral is obvious. The Adoption of a Shishya: The question of Shishya Sweekar was brought before as many as 8 out of 12 Mahasabhas. On each occasion, Pandurangashram Swami s reply was the same. He was deeply pained by the comparatively unorthodox ways of the people and their growing indifference towards the Math, and would consider adopting a Shishya only if He could be satisfied about the future conduct of the laity. As late as in , that is a few months before He attained Mahasamadhi, Pandurangashram Swami went to Mallapur in connection with the renovation of the Guru Math. He was taken seriously ill, and hence Venkatrao Yennemadi and others urged that a Shishya be adopted and a Mahasabha be convened for the purpose. His Holiness replied that Math work was more important, and that He had not the time either for calling a Mahasabha or for considering Shishya Sweekar. He was eventually persuaded to convene two Mahasabhas, both in April-May On these occasions, too, He was firm and would not alter His stand. 4, 15, 25, 26 Reconstruction Work During Pandurangashram Swami s regime, the Maths at Shirali, Gokarn, Mallapur and Mangalore were renovated; a number of temples of our Community came into being; and Chitrapur was converted into a Kshetra by the construction of various temples in the vicinity of the Math. The principal events 38

44 Tuka says: When you are governing this universe, Why should I worry, O Pandurang? (Tukaram) are summarized in chronological order in Tables 2 and 3 of Appendix 3, and some of the interesting features are given below. In 1868, the Grihasthas of Mangalore thought of renovating the Samadhi of H.H. Shrimat Vamanashram Swami, and requested Pandurangashram Swami to camp there when the work was proceeding. He accepted the invitation and stayed for about two years during which period the Samadhi was renovated, a Chandrashala was constructed, and a Shiva Linga was installed. Many years later, it was reported to Pandurangashram Swami that the Bhandikeri Math at Gokarn required repairs. However, the Guru Math at Mallapur was in an even worse condition due to infestation by white ants and needed urgent attention. Hence, His Holiness went to Mallapur in November 1914 and camped there for three months. During this period, the Chandrashalas were reconstructed and the Pratishtha of Lord Bhavanishankar was also performed. From Mallapur, He proceeded to Gokarn where He had darshan of Lord Mahabaleshwar, and He returned to Shirali via Mallapur in time for the Car Festival. As stated earlier, Pandurangashram Swami was unwell on the return trip to Shirali. In , a silver Mantap was made at Shirali by a silversmith from Udipi and taken to Gokarn where it was installed by Pandurangashram Swami in the Bhandikeri Math. The local people were immensely pleased with it and expressed a desire to have a similar one made for the Shri Mahakali Temple, Gokarn. A sum of Rs 3,000 was collected by them for the purpose and handed over to His Holiness. He obtained the necessary silver from Bombay and had the Mantap and other ancillaries made. The Haviks of Gokarn were greatly pleased when they received the finished piece. 39

45 In all beings rules the Universal Narayan; The foundation of all Pandurang. (Namdeo) The Grihasthas of Vittal addressed a Binnahpatra dated Pushya Ba 9, Sarvadhari Samvatsara (25 January 1889) to Pandurangashram Swami requesting Him to look after the administration of Shrimat Ananteshwar Temple. He accepted the suggestion and was sole trustee of the Temple until He attained Mahasamadhi. Haridas Mangalore Narayan Bhat was an ardent devotee of Lord Dattatreya. He first built a small Dattatreya Temple on the premises of Shri Umamaheshwar Temple, Mangalore. Later, in 1893, he had a new one erected on the same spot at a very considerable cost to himself, and got the Pratishtha performed by Pandurangashram Swami. Many years ago, a Shiva Linga was presented by H.H. Shrimat Vamanashram Swami to Bellipadi Ramchandrayya. With the grace and blessings of Pandurangashram Swami, this was installed at Puttur in 1896 in a new temple named after Lord Bhavanishankar. And finally, here are two anecdotes concerning Pandurangashram Swami and the Shri Guru Math at Mallapur. Pandurangashram Swami was enchanted by the enduring melody of a bell at the Mallapur Math and wanted to remove it to Shirali. All arrangements were made to take the bell away but He dreamt that it should not be removed and that a similar new one could be obtained at Kumta from a certain artisan. Thereupon the idea of carrying the bell to Shirali was given up and a new one ordered at Kumta. It now hangs in the righthand corner of the main Samadhi at Shri Chitrapur Math. 40

46 The inmost in me Is indeed known to Pandurang. (Sena Nhavi) As stated earlier, the Samadhi of H.H. Shrimat Shankarashram Swami II at Mallapur was renovated under the personal supervision of Pandurangashram Swami in During the exhumation of the Samadhi, green Tulasi and Bilva leaves were found in the pit. This unusual phenomenon is attributed to the abiding yogic powers of our fourth Guru. 41

47 Where is there, do tell me, another like Pandurang: God in this world of ours, Saviour in the Kali age. (Tukaram) 1, 4, 23, 25 The Car Festival Chapter 4 THE REFORMER It was mentioned earlier that, as the young Shishya, Pandurangashram Swami used to play games in which items such as a Palki and a Chariot featured. The Chariot game blossomed into a Car Festival in the four years following the Shishya Sweekar. Two separate appeals helped this development. First, during the tours of North and South Kanara which the Guru Swami undertook with His young Shishya, the local Grihasthas at various places suggested that a Car Festival be held at Shri Chitrapur Math as was done at several other religious centres. Second, about three years after the ordination, Pandurangashram Swami was very keen on attending the Car Festival in nearby Bhatkal but was dissuaded by His Guru as it was not befitting Their Order. However, the Guru was so impressed by the Shishya s fervent desire to see the Car Festival that He promised to hold such a function at Chitrapur. Accordingly, arrangements were made for constructing a Rath (Car). Carpenters and artisans were invited from Goa to execute the work and the Car was built in due course. H.H. Shrimat Krishnashram Swami inaugurated the Car Festival at Shri Chitrapur Math, Shirali, on 14 April 1862 (Saka 1784, Dundubhi Samvatsara, Chaitra Sh 15). The festival was established according to Agamokta Vidhi followed by the ancient temples in South India. 42

48 I know not how to serve Thee, O merciful Pandurang. (Tukaram) It is interesting to note that no such festival was held at Sringeri or Kashi in those days. Further, it was started at Shri Chitrapur Math without consulting a Mahasabha. The festival used to commence with prayers to Lord Bhavanishankar and Dhwajaarohana (flag hoisting) on the day after Ramanavami, followed by Ayanas on that and the next five days, and culminate on Poornima day in the month of Chaitra (see Table 7, Appendix 3). Each evening, there would be a Palki Utsav, the procession visiting different points in the village. On Poornima day, the Rathaarohana would take place at an auspicious hour. The idol of Lord Bhavanishankar would be placed in the Car, with His Holiness officiating at the function. After Puja, the Car would be drawn for some distance. The following evening, Lord Bhavanishankar would be taken on a Mrigabhet (hunting expedition). To celebrate this, the idol would be placed in a Lalki and taken in procession to the nearby Govardhan Hill. After a fireworks display, Puja, etc. the Lalki would be brought back and set up in the outer courtyard of the Math. This was followed by light entertainment programmes such as a drama and, finally, an Avabhritha Snana (bath after culmination of ceremonies) in the early hours of the morning. The idol of Lord Bhavanishankar would then be reinstalled in the Math. Three days later, the Car Festival would culminate in the feeding of poor people, including Harijans. During the Car Festival week, a gay atmosphere used to prevail. There would be a Fair with a merry-go-round and 43

49 Take me, O Pandurang, to your abode; You are my refuge, my most beloved one. (Namdeo) other amusements, as well as numerous stalls where merchants from neighbouring villages offered their wares for sale. After the Shivaganga Sarovar was constructed in 1890, the Avabhritha Snana used to be performed on its steps. It is due to Pandurangashram Swami s sagacity that, even at a very young age, He foresaw the benefits of an event like the Car Festival. He was obviously keen that the followers should have close contact with the Math and the Guru. The Car Festival would attract people from various parts of the country and thus provide the necessary opportunity. Although it was started essentially as a religious function with the object of focussing the Community s attention on the Math and the Dharmic principles for which it stood, the event tended over the years to become more of a social get-together. 18, 19, 25, 29 Travels Our earlier Gurus travelled little. Pandurangashram Swami felt that periodic contacts with the laity were necessary for the propagation of Dharma. Despite the hardships and hazards of travelling in those times, He went as often as possible to various parts of the Kanaras where the majority of our Community was then living. The tours which He undertook are summarized in Table 5 of Appendix 3. This summary may be incomplete because many facts relating to the olden times are not recorded properly. Nevertheless, it does provide an idea of the range of His tours. Pandurangashram Swami s first tour was to Vittal in 1857; it was undertaken within a month after His ordination. The 44

50 Merciful and powerful, that s why I implore And come wobbling to you, O Pandurang. (Namdeo) last tour was to Mallapur and Gokam in 1915, about 4 months before He attained Mahasamadhi. What a hardy traveller! What a compassionate Guru! Pandurangashram Swami s tours may be classified in two groups those undertaken with His Guru and those after He became our Guru. Travels as Shishya Swami Pandurangashram Swami went with His Guru on four tours: once each to Vittal and Honavar, and twice to Dharmasthal. Some interesting anecdotes concerning these tours are given below. The visit to Vittal was in response to an invitation from the local Grihasthas who wrote to H.H. Shrimat Krishnashram Swami requesting Him to come along with Pandurangashram Shishya Swami and grace the occasion of the Mahotsava to be celebrated at the Shrimat Ananteshwar Temple. They remarked in their letter: In this matter, a suggestion that Your Holinesses should come has been made by God Ananteshwar through an oracle, and the sacred Gandha Prasad of the God is being sent along with this letter through the temple priest, Ranga Bhat. In 1858, the Guru and the Shishya went to Dharmasthal at the invitation of Manjayya Hegde to attend the Nadavali Utsav. On this occasion, the Hegde presented His Holiness with an elephant. She was named Laxmi, and became Pandurangashram Swami s pet. She would come to the Math every day, prostrate before the gate, and eat out of His hands. Whenever she was taken out for a stroll, people offered her coconuts and fruits. During the Car Festival, she used to join the procession, fully caparisoned; and having been well trained by the Mahoot, she 45

51 Send some eats, send them quickly; Don t keep back any, O Pandurang. (Tukaram) would behave very gracefully. During one of the Car Festivals, the Mahoot took ill and a substitute was attending on her. This new Mahoot took for himself the coconuts and fruits offered to her. Laxmi was already enraged because he had wantonly injured her with a spear, and the deprivation of the fruits added to her fury. She caught the Mahoot with her trunk, threw him down, and trampled upon him. The man died instantly, and there was a commotion among the people. Pandurangashram Swami came down from the Car, beckoned to the elephant, and said: Laxmi, you do not know what you have done. The Mahoot is dead and this is an obstacle to the ceremony. The elephant became meek and quiet in His presence. Being dumb, she was unable to complain against the Mahoot but He seemed to understand her mind. He patted her gently. He then asked for certain purificatory ceremonies to be performed so that the Festival could go on. Some years later, that is in 1864, a timber contractor by the name of Manki Narayan Rao requested Pandurangashram Swami to lend the elephant as he did not have adequate labour to transport logs of wood from the Gersappa Forests. His Holiness agreed. One day, when work was in progress, Laxmi fell accidentally into a well; instead of helping her out, Narayan Rao had her shot by the police. Pandurangashram Swami was very much disturbed when He heard about this tragedy. The Dharmasthal Hegde immediately offered to send another elephant, but His Holiness declined. Besides the elephant, Laxmi, there were a number of horses and cattle in the Math. Whenever Pandurangashram Swami went on tour, one of the horses an Arab pony headed the procession, fully caparisoned, followed by the bearers 46

52 Nama says: Now don t plumb my depth; Save me quickly, O Pandurang. (Namdeo) of the boxes containing the idols, jewellery, etc, the Palki in which His Holiness travelled, and the rest of the retinue. Occasionally, Pandurangashram Swami rode on a horse. The last occasion when the Guru and the Shishya travelled together was in 1859 when They went to Honavar where H.H. Shrimat Krishnashram Swami was invited to perform the Pratishtha ceremony at the Shri Gopalkrishna Temple. The Car Festival at Honavar was also inaugurated simultaneously. Travels as Guru Swami Of the numerous tours undertaken by Pandurangashram Swami after He became our Guru, five are memorable the visits to Tala-Cauvery in 1866 and 1879, the Kashi Yatra and Northern Tour of 1887, the Southern Tour in the following year, and the visit to Calicut in 1912 when a Kanakabhisheka was performed. Pandurangashram Swami s first travels outside the Kanaras were to Tala-Cauvery in Coorg. The Tala-Cauvery Hill (Brahmagiri), with the Kunda which is the source of the river Cauvery, is a famous place of pilgrimage. Nearby, there is a small temple called Agastyeshwar. In the valley below, known as Bhagamandal, there is a Triveni Sangham of the rivers Kanaka, Cauvery and the subterranean Sujyoti. Here, devotees take a bath in the Sangham and then visit the temple of Bhagandeshwar. When the Sun enters the sign of Libra (Tula) in October, a festival is held there which is attended by pilgrims from South India. A bath in the river at its source is considered to be highly purificatory. On both the visits, 47

53 In Pandhari is Pandurang; Surrounded by a company of saints. (Niloba) Pandurangashram Swami had a bath in the river on Tula- Sankramana day. In 1887, Pandurangashram Swami decided to visit Kashi and other places of pilgrimage in the North. The Grihasthas welcomed the idea but had apprehensions as to whether he would be able to bear the rigours of such a long journey. They assembled in conference and requested Him to postpone the visit. If, however, He had taken an irrevocable decision in the matter, would He be pleased to adopt a Shishya before starting on the pilgrimage? Pandurangashram Swami had made up His mind. He replied: We are undertaking this pilgrimage because of an inner call from the Almighty. Further, we have no time now for Shishya Sweekar. However, we will consider the matter after we return. Accordingly, Pandurangashram Swami started from Shirali on the Kashi Yatra on 23 October Details of the itinerary are given in Table 5 of Appendix 3, and only the highlights are mentioned here. His Holiness travelled by Palki up to Haveri. En route, the party was joined at Sirsi by Bhau Bhat Vaze of Kashi and Mahadev Prasad Prayagwala of Naini, both of whom accompanied His Holiness up to Kashi. From Haveri onwards, the journey was by train. The Palki being heavy was left behind at Haveri, and a light portable one, which was specially made at Karwar, was taken by train for His Holiness s use at places where they camped. The third halt after Haveri was at Punathamba. While camping there, the Punyatithi of H. H. Shrimat Krishnashram Swami was observed on the banks of the river Godavari. 48

54 O Pandurang, O Pandurang, My Ganga, my mother dear. (Namdeo) When Pandurangashram Swami and party arrived at Naini (Allahabad), they were taken in procession to Niranjan Akhada where arrangements were made for His stay. Highlights of this brief sojourn were a bath in the holy Ganga, Puja at Triveni Sangham, darshan of Lord Someshwar and Pravritti Devata, and a visit to the Akshaya Vata. Next came the long sought pilgrimage to Kashi. The two Conferences which were held there have been referred to in an earlier chapter. Pandurangashram Swami stayed at Kashi at the Narada Ghat. During this sojourn, He bathed in the Chakra Tirtha, the river Ganga and at Manikarnika Ghat; performed Shata Rudra and Sahasra Bilvarchana in the Vishvanath Temple; and offered Santarpana on behalf of the Math to 100 Brahmins at the Annapurna Chhatra. He also undertook the strenuous 45-mile Panchakroshi Yatra on foot. Pandurangashram Swami was so attracted by the sanctity of Kashi and the river Ganga that He even thought of establishing a Math on the banks of the river. It may be mentioned that during this visit to Kashi, Baldevlal Tatak Gayawala, a Purohit to the King and citizens of Nepal, was appointed as the Math s Kshetra Purohit at Gaya. After the memorable stay at Kashi, Pandurangashram Swami and party proceeded to Gaya where they were greeted with due respect by the newly appointed Purohit, Baldevlal Tatak. His Holiness had a bath in the river Phalgu, after which He performed Puja of Vishnupada. He also had darshan of Shaligrams from twelve different places. Under His advice, all the priests in the retinue performed Gaya Shraddha. Before the 49

55 Save me quickly by giving the Ganges of Knowledge; My salutations to Thee, O Pandurang. (Pandurangashtak) party left Gaya, Pandurangashram Swami was presented with a Shawl by the local Pandits as a token of their deep reverence. The return journey then commenced and the party went from Gaya to Castle Rock (Goa) by train. All the Railway employees at Margao came to Castle Rock where they gave a warm ovation to Pandurangashram Swami. The party then proceeded to Sanvordem where they were greeted by Comavistar Jagannath Saguna Borkar. His Holiness stayed at Shri Shantadurga Temple, Kavlem, where He performed Suktadi-abhisheka, Panchamrita-rudrabhi-sheka, Shata Chandi and Mahapuja. These were followed by a Palki Utsav. During this stay, a Car Festival was held at the Temple. Pandurangashram Swami then went with His retinue to Shri Mangesh Temple, Priol, where a Maharudra and other sevas were performed. Here, too, there was a Palki Utsav. Sevas were also offered at Shri Mahalakshmi and Shri Nagesh Temples. The next halt after Goa was Sadashivgadh. The Karwar Grihasthas greeted the party there with music and fireworks, and later accompanied it. At Karwar, Pandurangashram Swami was accorded a grand reception, and among those who were granted interviews by Him were the District Judge, the Collector and the Assistant Collector, all three Europeans. The Assistant Collector, Mr Ingall, was so impressed that he enquired whether he could witness the night Pujas; His Holiness permitted him to do so, and he came to the camp each evening. From Karwar, the party proceeded to Ankola and Bankikodla, and reached Gokarn in time for the Shivaratri celebrations. Pandurangashram Swami performed Shata 50

56 Tired thou art, O Lord, running here and there, And showing thy feet, O Pandurang. (Namdeo) Rudra, Ganga-abhisheka and Mahapuja in the temple of Lord Mahabaleshwar. At Bhandikeri Math, He performed a Maharudra and Ganga-abhisheka at the Samadhi of H.H. Shrimat Parijnanashram Swami I. There was also a Santarpana and Nagar Utsav. Similar sevas were performed at the Guru Math, Mallapur. Pandurangashram Swami and party returned to Shirali on 13 March 1888, the round trip having lasted about 5 months. People from Shirali and neighbouring villages flocked to Shri Chitrapur Math to welcome and pay homage to His Holiness. A few days later, Maharudras as well as Ganga-abhisheka and Mahapuja were performed at each one of the four Samadhis at Shirali. It was at this time that Vedamurti Haridas Narayan Bhat of Mangalore and Chandavar Narayan Rao, the Mahalkari of Bhatkal, requested Pandurangashram Swami to commence a Ramanavami Utsav in commemoration of the Kashi Yatra. Some of those present promised to provide funds to meet the expenses. The funds never materialized, yet His Holiness adopted the suggestion and the Utsav is celebrated even now. The Southern Tour was undertaken a month or two later. After brief halts at Bhatkal, Byndoor, Coondapur, Brahmavar, Udipi and Mulki, Pandurangashram Swami and party arrived at Mangalore where they were greeted with Veda Ghosh and a guard of honour by school boys. As at Gokarn, Mallapur and Shirali, His Holiness performed Maharudra, Ganga-abhisheka and other sevas at the Samadhi of H.H. Shrimat Vamanashram Swami. Pandurangashram Swami was requested to observe Chaturmasya at Mangalore. He said that He would consider the suggestion if facilities were provided for penning the 51

57 Tuka says: My companion is Pandurang. He alone pervades the entire universe. (Tukaram) cattle, horses, etc. The local Grihasthas got busy, purchased some land at a cost of Rs 2,500, and constructed a cattleshed. His Holiness then observed Chaturmasya at Mangalore. Towards the end of that year, namely in December 1888, the first Mahasabha was held with Trasi Subba Rao as President. A month later, Pandurangashram Swami went to Bantwal, Vittal, Puttur and Kasaragod before returning again to Mangalore. It was then that an idol of Venugopal, carved in Bombay from white marble, was installed in the Samadhi Math. When His Holiness returned to Shirali, the round trip had lasted about 10 months. Towards the end of 1911, Pandurangashram Swami went to Mangalore. When He was camping there, He was invited to Calicut, where He went by train. From the railway station at Calicut, His Holiness was taken in procession by a crowd of devotees numbering over a thousand, the procession being led by three elephants belonging to the Raja of Calicut. Udiavar Bhavani Rao s house had been tastefully decorated and set apart for His Holiness s use. Bhavani Rao performed a Laghurudra and Kanakabhisheka of Pandurangashram Swami on 8 February 1912, and presented shawls and dakshina to members of the party as well as to others present on the occasion. From Calicut, His Holiness returned by train to Kasaragod and then went to Vittal where He performed the Brahma Kalasha ceremony at the Shrimat Ananteshwar Temple. Pandurangashram Swami and party returned to Shirali via Mangalore on Yugadi Day. 52

58 When enjoying the good things, In the heart remember Pandurang. (Eknath) 1, 4, 12, 14, 24,25 Social Reforms Pandurangashram Swami s regime of 52 years was not only the longest on record but also an eventful one. It was mentioned earlier that He rebuilt the greater part of the Math at Shirali; reconstructed the Samadhis of His predecessors; and reinstalled various outlying temples in the vicinity of the Math thereby converting Chitrapur into a Kshetra. He increased the revenue of the Math by adding more lands and more tithes. He also increased the popularity of the Math by persuading His Guru to commence an annual Car Festival. Thus, Pandurangashram Swami was a great builder. He was equally great as a social reformer as the following account will show. Within a year after Pandurangashram Swami became our Guru, He introduced the system of Sadavarta (daily subsistence) for the benefit of sanyasis and pilgrims. A couple of years later, He started remodelling the village of Chitrapur according to His own ideas of town-planning: a road fringed with shady trees and swept clean once a week; street lamps lit up at night; and, on both sides of the road, houses with pretty little gardens. He succeeded in making His scheme work like a miniature Municipality, and District Officers, including Europeans, expressed amazement at the various social amenities, all financed by the Math. Pandurangashram Swami displayed remarkable engineering skill in the construction of a tank (Shivaganga Sarovar) near the Math and a rest house (Panchavati) on Govardhan Hill, both of which are monuments of His architectural genius. He also built a vernacular school, 53

59 When Pandurang is protecting and feeding us, What is there to glorify about others? (Tukaram) instituted a weekly Sunday bazaar, and arranged for a Post Office to be located at Chitrapur. Interesting anecdotes relating to the Bhojanshala at Shri Chitrapur Math, the weekly Sunday bazaar, and the Panchavati rest house on Govardhan Hill are narrated below. As a part of the building programme at Shirali, a new Bhojanshala was to be constructed. However, there was a coconut palm on the proposed site and Pandurangashram Swami was not happy at the idea of felling the Kalpa-vraksha. Work was being held up and people were wondering how best the palm could be removed. One night, there was heavy rain accompanied by thunder and lightning; the palm was struck by lightning and burnt to ashes. This was regarded as Nature s answer to His Holiness s silent prayer. Food was a problem even in the olden days and there were difficulties in getting provisions, vegetables etc at Chitrapur. A weekly fair was held in several places in South Kanara, and Pandurangashram Swami felt that a similar fair would solve the problems of the local people. Accordingly, He called a meeting of the ryots, merchants and others, and proposed this idea to them. As they welcomed it, the Collector at Karwar was approached and his permission obtained to hold such a weekly bazaar. It was formally inaugurated in June 1897 and is held even now on Sundays in front of the Math. People from Bhatkal, Murdeshwar, Manki and other villages used to come and make the fair a grand success. In the early days, Pandurangashram Swami would sit in the Shri Gopalkrishna Temple to arouse enthusiasm among the visitors to the fair. 54

60 Let Thy name never be forgotten; In the mind should abide that Pandurang. (Tukaram) Later, He constructed a building for the bazaar to be held in the monsoon. Within a few hundred yards from Shri Chitrapur Math is the Govardhan Hill, now known popularly as Panchavati Hill. Pandurangashram Swami thought this was an ideal spot for constructing a rest house for the benefit of those attending the Car Festival. The matter was raised with Mr Bethim, a Forest Officer, when he had come to Shirali on tour. He sought an interview with His Holiness, enquired about various matters concerning the Math, and was so pleased with the replies that he promised all possible assistance. The Govardhan Hill area was assessed at 4 annas per acre, and about 40 acres of the land were acquired by the Math. A rest house was duly constructed on top of the hill during , and this was named Panchavati. The site is so elevated that the building can be seen from miles away and long before one arrives at Shirali. To sum up, the village of Chitrapur in its present form with its tank and school, streets and bazaar, Post Office and Panchavati is a standing monument to the skill and capacity of Pandurangashram Swami. When all these reforms and innovations pass before our eyes as in a kaleidoscope, one cannot but think of Him as a master-mind, a born genius and a great reformer. 55

61 Of all my difficulties, the warding-off is Yours; I have only to put my trust in Thee, O Pandurang. (Tukaram) 56 Chapter 5 THE BENEFACTOR There are three theological virtues Faith, Hope and Charity. And there are seven spiritual works of mercy to counsel the doubtful; to instruct the ignorant; to admonish the sinners; to comfort the afflicted; to forgive offences; to bear wrongs patiently; and to pray for the well-being of humanity. Many miracles and wonderful incidents occurred through Pandurangashram Swami s grace. He disclaimed credit for these, and said that they happened because of the individual s faith and Lord Bhavanishankar s mercy. Be that as it may, they undoubtedly took place through His Holiness s intercession to impress upon the laity the importance of virtue and mercy. Some of the incidents are narrated below. 1, 18 An Act of Faith There was a merchant at Coondapur by the name of Kamat. He was an honest God-fearing man. Some people were jealous of his increasing prosperity and, to spite him, they filed a suit in a Court of Law complaining that he was selling contraband salt. Towards the end of the proceedings, the Magistrate ordered Kamat to appear again on a certain day when the judgement would be delivered. Kamat was worried because, although he was not guilty, the Magistrate might convict him and that would result in damage to his reputation. Presently, a Saraswat friend came to see him and mentioned that Pandurangashram Swami was

62 Tuka says: All my resources Are reposed in Thy feet, O Pandurang. (Tukaram) expected to arrive at Coondapur the following day. He added: My friend, you do not know our Swamiji s grace. Surrender yourself at His feet; do not falter; have faith in Him, and all will be well. On hearing this, Kamat decided to place all his faith in Pandurangashram Swami. The next morning, he waited on the road for His Holiness s darshan and, as the Palki procession arrived, he prostrated himself and did not get up. Pandurangashram Swami called Kamat by His side and asked him what the matter was. Kamat stood with folded hands and implored: Swamin, there is a case against me in the criminal court and I have been ordered to appear there at noon to hear the judgement. I fear I will be convicted. I would prefer death to disgrace. It is a great satisfaction to me that I am having Your darshan before I die. Pandurangashram Swami was greatly moved and replied: Grieve not for Lord Bhavanishankar will save you. Come to our camp today for the Mahapuja. Thus saying, He gave Mantrakshatas which Kamat placed securely in his turban. Meanwhile, the Magistrate had gone through the papers and was writing the judgement. He had almost finished writing when he paused; he was so puzzled that he did not know how to draft the final verdict. He turned to his clerk and exclaimed: What has happened to me today? I cannot think clearly nor can I find the right words. So saying, he laid aside his pen and sat in a contemplative mood. The clerk replied: Sir, all the papers are with you. I think you have almost completed the judgement and only the last few lines remain to be written. That is exactly my difficulty, the Magistrate said, I cannot 57

63 Tuka says: Who will rid me of my suffering Except thou alone, O Pandurang? (Tukaram) see my way to finish it and do not know the reason. At this, the clerk ventured: All I know is that the accused went to see Pandurangashram Swamiji this morning and was blessed by Him. Is this Swami such a great saint that He can work miracles? enquired the Magistrate, to which the clerk replied: That is what we believe, Sir. The Magistrate pondered over the matter for a long while and decided that the allegations against Kamat could not be proved conclusively. He then wrote the verdict to the following effect: From the written and oral evidence produced by the Prosecution, the case appears to be clear and strong. However, on comparing the salt sold by the accused with that available in the bazaar, it is obvious that the former is not contraband. The case is therefore dismissed, and the accused is discharged honourably. As soon as the judgement was delivered, Kamat hurried to His Holiness s camp and performed His Padapuja. Thereafter, he became a staunch follower of Pandurangashram Swami. An Act of Hope 1 Many years ago, there lived in Sirsi a gentleman called Hasanagi Kulkarni. He once went to Shirali to have darshan of Pandurangashram Swami and obtained from Him a mantra for japa. He also decided to undertake parayana of Shri Guru Charitra, which he commenced on returing to Sirsi. Kulkarni was a great devotee of Lord Dattatreya and was hoping to be blessed with His sakshatkara (revelation). Some years after the visit to Shirali, he went to Ganagapur, stayed there for about a month, and prayed intensely day and night. All this was of no avail and his desire remained unfulfilled. 58

64 I did see, I did see, my own Pandurang, The darling of my life, to my eyes content. (Namdeo) Finally, he decided to go to Narsobawadi hoping that Lord Dattatreya would reveal Himself there. Although he stayed at Narsobawadi for about two months and prayed fervently, the Lord did not appear before him. Bitterly disappointed, Kulkarni clutched at the last straw of hope and undertook a fast unto death. A week after he had commenced the fast, he had an unusual dream in the early hours of the morning. He saw Pandurangashram Swami in the form of Lord Dattatreya patting him on the back and saying: You may have forgotten me, but I cannot forget you. When you know that I am at Chitrapur, why do you go elsewhere to seek me? Wake up now and come where you know I am. Kulkarni woke up with a start, recollected the dream vividly, and realized that Pandurangashram Swami was indeed an Avatar of Lord Dattatreya. He proceeded immediately to Shri Chitrapur Math and prostrated himself before His Holiness. On seeing Kulkarni, Pandurangashram Swami inquired with a benign smile: Did Lord Dattatreya send you here? You were praying for His revelation, were you not? Kulkarni was speechless. His Holiness continued: Look, you have been fasting for the past few days. Go, have a wash and eat some food. Kulkarni obeyed His every word, and then rested, for he was exhausted. When he awoke, he noticed that His Holiness was pacing up and down in the room where he was sleeping. He saw Him alternately as Pandurangashram Swami and Lord Dattatreya. Kulkarni stood up, his head bowed in reverence and eyes filled with tears of gratitude. His Holiness spoke: Are you satisfied now? You were longing for Dattatreya s 59

65 Grace was shown by Pandurang, And peace reigned within. (Sena Nhavi) darshan. Have you seen Him? Kulkarni prostrated himself before His feet and in a voice choking with emotion said: I had not realized Your mahima. You gave me japa, yet I did not see Your greatness. I wandered hither and thither hoping to have Lord Dattatreya s darshan, all the while ignorant of the fact that I could have obtained the Vision at Thy feet. O Swamin, I am now verily a blessed man and find no words to thank Thee adequately. Pandurangashram Swami gave a happy smile, and Kulkarni departed a happy man. 16, 25 An Act of Charity In 1868, Labhadaya Ramarao, the then Sub-Registrar of Bantwal, was unfortunately involved in a criminal case at Mangalore. During the course of his official work, he had, after the usual formalities of verification etc, registered a document relating to the sale of certain landed property, and this was subsequently handed over by the seller (a Havik) to the buyers (Kalle Manjunathayya and others). The Havik s wife filed a complaint before the District Magistrate that a false document had been registered, and Labhadaya Ramarao was charged with forgery. After preliminary enquiries, the District Magistrate committed the case to the Sessions Court. There was great commotion in the Community because, although many respectable landlords and pleaders offered to stand surety, the District Magistrate as well as the Sessions Judge refused to release Ramarao on bail. Pandurangashram Swami was then camping at Mangalore. The local Grihasthas approached Him and narrated Ramarao s predicament. They said that he was innocent and the judges 60

66 Thou art my Mother, Thou art my Shelter; I am waiting to see Thee, O Pandurang. (Tukaram) were biassed. Ramarao was a devout follower of the Math and, if he had committed any error, he should be pardoned and blessed by His Holiness. They also offered prayers to Lord Bhavanishankar and had special sevas performed at the Samadhi of H.H. Shrimat Vamanashram Swami. Convinced of Ramarao s innocence, Pandurangashram Swami prayed for his honourable acquittal. Within a couple of days, Ramarao was released on bail. Soon thereafter, when the case was proceeding, the presiding judge who was biassed against Ramarao, received telegraphic transfer orders to go immediately to Calicut. He put up a plea that an important trial was in progress and that he should be permitted to complete it; however, the orders were firm and he had to leave. A new judge took charge of Ramarao s case. He examined the evidence afresh, concluded that the accused was not guilty of the charge, and acquitted him. A large number of people had assembled outside the Court and they were overjoyed on hearing the verdict. Ramarao went to the Samadhi Math with a heart full of gratitude and convinced more than ever before that the Guru never neglects His devotees. Strangely enough, the transfer of the judges was only temporary and they returned soon to their original posts. Further, Labhadaya Ramarao was subsequently promoted as District Registrar, Mangalore. Counselling the Doubtful 1 There was a Saraswat Brahmin in Mangalore, engrossed in worldly life and indifferent to the Math and the Guru. Even 61

67 On the Lord s feet, Narahari placed his head; In his heart did sprout that Pandurang. (Narahari Sonar) when Pandurangashram Swami visited Mangalore, he would not go for His darshan. Curiosity once led him to go to Shri Chitrapur Math for clearing some of his doubts about the grand old institution. He stayed at a friend s house in Shirali, and went to the Math after lunch. He approached some priests and asked if he could have Pandurangashram Swami s darshan. His Holiness was then having bhiksha. As He arose, a priest mentioned to Him that a Grihastha from Mangalore had arrived and was wanting to see Him. Surprisingly, Pandurangashram Swami did not say a word and went towards His retiring room. On seeing Him from a distance, the Grihastha followed His Holiness as though drawn by a magnet. Pandurangashram Swami turned round. The gentleman was astonished to see before him not one but many forms of the Lord. Having graced him with this divine vision, His Holiness retired. The Grihastha felt ashamed of his past outlook and requested one of the priests to escort him to His Holiness s presence. When Pandurangashram Swami was told that the Grihastha was genuinely penitent and was longing for darshan, He was deeply moved and asked that he be called. The gentleman prostrated himself at the feet of His Holiness and implored His pardon. Pandurangashram Swami counselled him to follow the Dharmic way of life and blessed him. The Grihastha, a happy convert by now, took leave. Instructing the Ignorant 1 In Sirsi, there lived a gentleman named Gokarn Rangappayya. He had two sons, Dattatreya and Shankar. 62

68 I do not recite loudly the immortal syllables; The mystic mantra of ours is Pandurang. (Tukaram) When they grew up, he performed their thread ceremonies and taught them bhajan. Rangappayya was a devotee of Lord Shiva and used to perform puja with great regularity. He advised his sons to do likewise but only the elder one, who was religiously inclined, agreed. The younger boy, Shankar, had no belief in God and would not perform puja. Rangappayya once went with his family on a pilgrimage to Goa. The idol of Lord Mangesh and the pujas etc performed at the temple made such a deep impression on Shankar that he realized how ignorant he had been in not heeding his father s advice. Some time after the family had returned to Sirsi, the well known saint, Nadghar Shanti Bai, happened to come and stay near their house. Hearing her sweet bhajans and pravachans, Shankar felt that he should regard her as his Guru. One night, he saw in a dream Pandurangashram Swami saying: Ask Shanti Bai. She has the answers to your questions. As soon as Shankar woke up, he hurried to Shanti Bai s house. She was surprised to see him and asked why he had come so early in the morning. Shankar narrated the dream he had experienced. Shanta Bai instructed him in the Panchikaran method of meditation and asked him to do it daily. He was so elated that he started behaving in an odd manner and people thought that he was mentally imbalanced. Actually, Shankar was overwhelmed by a new-found joy. Finally, Shankar went to Shirali to see Pandurangashram Swami. After hearing his experiences, His Holiness gave him suitable advice, asked him to meditate regularly, and advised him to lead the life of a Grihastha with a steady occupation. After receiving Pandurangashram Swami s blessings, Shankar 63

69 The Being beyond all attributes has becomeincarnate; He is that Pandurang, standing on a brick. (Tukaram) returned to Sirsi and, in accordance with His instructions, settled down to a steady life. Admonishing the Sinners 18 In 1886, the Mahalkari of Bhatkal filed a civil-cum-criminal suit against Shri Chitrapur Math in which the reputation of the Community was at stake. The charge was that slabs of granite had been removed surreptitiously by the Math authorities from the lands adjoining the Govardhan Hill. Actually, the land concerned formed a part of the Math property and the case was eventually decided in favour of the Math. The acquisition of the Govardhan Hill area and the subsequent erection of the rest house, Panchavati, were Pandurangashram Swami s ideas. He was grieved to find that some one could stoop so low as to impute malpractices in His administration. Shortly after the case was dismissed, the Mahalkari was reverted to his former post of Head Karkun and was later demoted from one post to another till at last he resigned in disgrace. Comforting the Afflicted 1 In Karwar, there lived a couple, Mangesh Bhat and his wife Parvati. When Parvati once went to Shirali with the children, her five-year-old daughter was taken seriously ill. It was suspected to be a case of typhoid fever, and all the local doctors gave up hopes. Naturally, the poor mother was distressed. The child would occasionally mumble the word Ambo (mango) and then become unconscious. 64

70 Thou art my mother, I am Thy infant; Suckle me at the teat of love, O Pandurang. (Namdeo) One day, Pandurangashram Swami came to Shri Shantadurga Temple for darshan of the Goddess. Parvati and the sick child were staying nearby. On hearing some loud moans, His Holiness made enquiries and was told about the child s serious condition; also, that the only word which the child uttered occasionally was Ambo. He suggested that Nagar Ramarao s treatment be tried. When informed that his medicine as well as that of others had been given but with no success, His Holiness asked them to try Nagar Ramarao s treatment once again. He also comforted the mother by saying that the child would recover. When Pandurangashram Swami returned to the Math, He sent a mango for the child with instructions that a little juice be given to her as prasad. As recommended by Him, Nagar Ramarao s treatment was resumed. The child recovered miraculously and the mother was overjoyed. Forgiving Offences 1 Whenever Pandurangashram Swami went on tour to Mangalore, the local people used to receive Him on the outskirts of the town and bring His Palki in procession. Along the route, lamps would be lit and Arati offered at every doorstep to His Holiness. The Vaishnav residents of Mangalore had great reverence for Him and they too would join in the reception. Among the Vaishnavites was a Savkar (merchant); he was a leader of his Community and a devotee of Pandurangashram Swami. The Savkar s only son was once laid up with typhoid. The local doctors had given up hope of his recovery and the Savkar 65

71 was greatly perturbed. On the very day that Pandurangashram Swami was due to arrive, the boy s condition had become critical. The Savkar s mind was so preoccupied that he forgot all about His Holiness s arrival and did not even light lamps in front of his house. As the procession wended its way through the streets with houses on both sides gaily decorated with floral arches, lamps etc, people in front observed that there were no lights in the Savkar s residence. As they were about to take a different route on this account, Pandurangashram Swami enquired why He was not being taken past the Vaishnav Savkar s residence. It was explained that as the Savkar had not lit any lamps, they thought of going by another route. However, Pandurangashram Swami insisted that He be taken past the Savkar s house as He thought that there must be some reason for this. As the procession approached his house, the Savkar heard the strains of the Mowri and suddenly realized that he had neglected to receive Pandurangashram Swami. He thought to himself: O Swamin, O God, how did I forget you! I always used to receive you with affection and regard. Now, having been absorbed in my son s illness, I neglected you completely and did not even arrange for lamps to be placed in front of our house. Please, Swamin, please do forgive me for this offence. He got up hurriedly and rushed towards the gate. When the Palki arrived, he went forward to have darshan of His Holiness and apologised for his forgetfulness. He explained that his 66 For consoling me, does beckon this Mother; but I cannot concentrate at all; More than my life, I cherish those dearly, who meditate lovingly on Pandurang. (Tukaram)

72 Now ask what is really good for me. It s that Giver of Reality Pandurang. (Tukaram) only son was laid up with high fever and was unconscious; the doctors were not hopeful. Submerged in this calamity, he had forgotten everything. Pandurangashram Swami replied: The sincere devotion you have shown now is more than enough. On our next visit, you should come as usual with your son. The Savkar performed His Holiness s padapuja and took home some of the water sanctified by His feet. After the procession had moved further, the Savkar went inside his house. He gave a little Tirtha to the boy and applied prasad and gandha all over his body. The boy s condition began to improve and, within a few hours, he started uttering a few words. The temperature also subsided gradually and the boy craved for something to eat and drink. The next morning, the Savkar went to see Pandurangashram Swami and narrated the happy turn of events. After all available methods of treatment had failed, it was His Holiness s Tirtha, prasad and gandha which had saved his son s life. He exclaimed: Although I had faith in you and was one of your devotees, I had not realized that you are God Incarnate. I know that now. Tears of gratitude gushed forth from his eyes as he prostrated himself before His feet. Soon, the boy recovered completely, and both father and son went for Pandurangashram Swami s darshan and blessings. His Holiness smiled and said: We have done nothing. It is your firm faith in the Lord Almighty that has brought about your child s recovery. We pray to Lord Bhavanishankar that you and your son may be blessed with long life and prosperity. 67

73 Tuka says: I ve been shown the Boatman Who s the Ocean of Mercy Pandurang. (Tukaram) Bearing Wrongs Patiently 1 Near Byndoor, there is a small coastal village called Yedtare. Duggappa Shetty was a merchant who traded there. He used to get some of his goods by country craft and sell them to neighbouring towns. In course of time, he became a wealthy man. One day, he received a telegram stating that goods worth about Rs 50,000 had been despatched by sea. Duggappa Shetty immediately made arrangements to unload and store the goods on arrival. Three months elapsed, yet there was no news regarding the whereabouts of the boat. Shetty was alarmed. About that time, some of his Saraswat friends from Byndoor came to Yedtare to receive Pandurangashram Swami. When Shetty related his predicament, they suggested that he should seek His Holiness s darshan; He alone would be able to help him. Shetty welcomed the idea and, when Pandurangashram Swami arrived, he paid homage and narrated his tale of woe. His Holiness said: Worry not. Your goods are safe. By the grace of Lord Bhavanishankar, the boat will arrive tomorrow. Pandurangashram Swami then proceeded to Byndoor and returned to Shirali after a couple of days. Full of faith and hope, Duggappa Shetty went to the port the next morning and waited. Late in the evening, he sighted a boat which was sailing in gracefully. He was overjoyed. Pandurangashram Swami s prediction had come true. After unloading and storing the goods, Shetty went to Chitrapur to have Pandurangashram Swami s darshan. As a token of gratitude, he had several sevas performed at the Math. 68

74 Tuka says: There s no limit to thy Kindness, O tender-hearted Pandurang. (Tukaram) When he was preparing to leave, His Holiness gave him Phalamantrakshatas, a shawl and a horse. Being a rich man, Shetty felt that it was below his dignity to accept the gifts. On returning to Yedtare, Shetty fell ill seriously and for no apparent reason. He realized that the illness was perhaps a punishment for exhibiting his pride by not accepting the gifts offered by His Holiness. He prayed to God and Pandurangashram Swami that he be forgiven, and promised to go to Chitrapur as soon as he got well. No sooner he completely recovered, he went to Chitrapur, begged pardon of His Holiness and accepted the gifts. Praying for the Well-being of Humanity 1 In Bijur, a village near Byndoor, there lived a Saraswat Brahmin called Mhalappayya. He had a grand-daughter named Radha. When she grew up to a marriageable age, Mhalappayya went to Manki to settle an alliance between Radha and her cousin Puttu Bhat. As usual, their horoscopes were examined. It was found that the planetary positions at the time of Radha s birth were not favourable to Puttu Bhat who would, as a consequence, die within a year of their marriage. Utterly dejected, Mhalappayya went to Chitrapur. He told Pandurangashram Swami about his recent difficulty and said how miserable he felt at having to look for a suitable alliance at an advanced age. His Holiness immediately sent for Puttu Bhat s father, Annappayya, who was the Archak of Shri Janardan Temple, Manki. In the presence of both Mhalappayya and Annappayya, Pandurangashram Swami examined the horoscopes and assured them that by the grace of Lord Bhavanishankar 69

75 Listen, O Pandurang, to a word of mine: I, thy servant, have become thy slave. (Tukaram) the danger indicated on matching the horoscopes would be removed; Radha and her husband would live a long and happy married life. The alliance was accordingly settled and the wedding celebrated. Due to Pandurangashram Swami s blessings, the young couple lived happily for many years. 1, 20 Another Act of Faith One morning in February 1902, Ali Shah, a clerk working in the Sub-Judge s Court, Kumta, was sitting at his desk deeply absorbed in thought. Mangesh Bhat, a colleague and friend of his, who was seated nearby asked what was weighing on his mind. At this, Ali Shah began to unburden his thoughts. The Judicial Department in the North Kanara District maintained two lists of subordinate clerks those who knew English and those who did not. Ali Shah s name appeared in the second list. Afraid that his promotions might be impeded, he had petitioned to the District Judge that he knew English and that his name be included in the list of English-knowing clerks. His application was endorsed by superior officers, and he was duly promoted to a post in the English Division of the District Court. However, it was soon evident that Ali Shah s knowledge of English was poor and that he would not be able to work in the new post. The District Judge therefore ordered that if Ali Shah was found incompetent, his services should be dispensed with; meanwhile, he should be transferred immediately to Karwar. As Ali Shah was very much upset, Mangesh Bhat suggested that he should seek the blessings of Pandurangashram Swami 70

76 Brother Tukaya says: Without Thee, my shortcomings are not overcome; Hence, I prostrate myself at the feet of Pandurang. (Kanhoba) who was due to arrive at Kumta that evening. Ali Shah derived some peace of mind from this suggestion. Thereafter, Mangesh Bhat went home for lunch but Ali Shah remained in the office without food. When the former returned to the Court and pressed him to have his meals, Ali Shah replied quietly that he had determined not to touch food until he had received His Holiness s blessings. When the Saraswats at Kumta went to welcome Pandurangashram Swami, Ali Shah also joined them. However, he kept himself at a distance and waited in all humility in a field close by the road. Soon, the Palki procession approached the spot where Ali Shah was standing. Ali Shah went forward with a coconut, placed it reverently on the ground, and prostrated himself before His Holiness. The coconut offering was accepted and the procession continued on its way. When the party reached Kumta, His Holiness asked if any one knew the whereabouts of the Muslim who had paid homage to Him on the way. Meanwhile, Ali Shah, who had followed the procession, was waiting patiently outside the verandah of Shri Shankarnarayan Temple where Pandurangashram Swami was camping. On being informed of this, His Holiness came out to see him and gave His blessings. After the night puja, all devotees dispersed except Ali Shah who remained outside the temple throughout the night. The next morning, Mangesh Bhat found Ali Shah sitting outside the temple. He was shocked to learn that Ali Shah 71

77 Nama says: You should consider in your mind: The companion until the very end is Pandurang. (Namdeo) had not returned home since the previous day; further, he had determined not to touch food until he had an interview with Pandurangashram Swami. Mangesh Bhat conveyed this information to His Holiness. Moved by Ali Shah s faith and determination, Pandurangashram Swami came out to console this devotee. He sat on the temple verandah and comforted Ali Shah thus: There is only one God. People call Him variously. Chant Allah s name and He will come to your rescue. We pray to Lord Bhavanishankar to give you a protective and helping hand. Have faith in God and all will be well. Do not worry. We understand you have not had food since yesterday and that is not good for your health. Subraya Bhat will now arrange for your lunch. His Holiness gave him Mantrakshatas and went in. A few days later, Ali Shah was surprised to receive fresh orders; his previous posting to Karwar had been cancelled and he was promoted as Nazir in the Sub-Judge s Court at Sirsi. By this time, Pandurangashram Swami had gone to Gokarn. Ali Shah hastened there to report the favourable turn of events. After Ali Shah had spent three quiet and happy years at Sirsi, it came to light that there had been some defalcation of public money in his office. As Nazir, he was responsible for handling cash in the Sub-Judge s Court, and hence the District Judge ordered his prosecution. By a strange and happy coincidence, Mangesh Bhat was one of the clerks in the District Judge s camp. He confided to his old friend that a storm was brewing. However, as he had steadfast faith in Pandurangashram Swami, Ali Shah was confident that no harm would come to him especially when he was innocent. His faith was rewarded. The District Judge had second thoughts. 72

78 Thou art my past asset, Thou alone art my past merit; Thou art my Ancient of Days, O Pandurang. (Tukaram) He re-examined the case and was satisfied that Ali Shah was not directly responsible for the misapppropriation of funds. However, as Ali Shah had placed undue trust in his assistant, he was directed to make good the loss. He was subsequently transferred to the Sub-Judge s Court at Honavar, not far from Shirali. Ali Shah was delighted over this transfer because he would be nearer to Pandurangashram Swami. Ali Shah continued to be an ardent devotee of Pandurangashram Swami till the very end, and died peacefully some years after his retirement. As he lay on his death-bed, the parting advice he gave to his son was to remain loyal to His Holiness. A non-idolator by birth, Ali Shah looked upon Pandurangashram Swami as his Saviour and Lord Bhavanishanker as his Allah-Malik. 1, 18, 25 Another Act of Hope Baindur Mangesh Rao was a Mahalkari at Bhatkal. During his tenure of office, he was once accused of having defrauded Government by underselling a road-side tree to a party known to him. Thereupon, he was suspended from service, and the case was referred to Mr J. H. Todd, the then Divisional Magistrate at Karwar. Before going to Karwar to face trial, Mangesh Rao went to Shirali hoping that, with Pandurangashram Swami s blessings, he would be absolved from the false charges. He prostrated himself before His Holiness and did not rise. Pandurangashram Swami assured him that all would be well. His Holiness offered special prayers and declared: There is nothing to fear. Lord Bhavanishankar will see that you are not disgraced. 73

79 Whether the body perishes or remains, In Pandurang have firm faith. (Namdeo) Fortified by Pandurangashram Swami s blessings, Mangesh Rao proceeded to Karwar. While his trial was drawing to a close and his last statement was being recorded, Col Peyton, the then Conservator of Forests, arrived unexpectedly from Yellapur. Being a friend of the Divisional Magistrate, he went to the Court to call on him. As he was entering, Col Peyton saw some planks in the compond. He trod on them and muttered: Rotten, useless wood. While chatting with Mr Todd, he learnt that the case which was being heard related to the planks he had just noticed. He pointed out that the planks were of a dead mango tree and were worth much less than the price actually realized by the Government. Mr Todd was taken aback and asked Col Peyton if he would kindly appear in the Court as an expert witness. Col Peyton readily agreed and his statement was recorded. Col Peyton s evidence tipped the scales in Mangesh Rao s favour; he was honourably acquitted. Mangesh Rao left immediately for Shirali to pay homage at the feet of Pandurangashram Swami. 1, 18, 25 Another Act of Charity Ganpat Ramji Mane was a Range Forest Officer at Haliyal. He was involved in a Court case in which the Magistrate passed strong strictures against him. Later, the Conservator of Forests held a departmental enquiry and Mane was dismissed. Humiliated and dejected, he consulted a Saraswat friend regarding his misfortunes. The friend advised him to have a Maharudra performed at Shri Chitrapur Math. Mane accepted the advice and wrote a poignant letter to Pandurangashram Swami. His Holiness 74

80 The one and only Pandurang has shown many wondrous forms; This was my experience, on seeing the Lord, Vittal. (Eknath) arranged for special prayers to be offered for Mane s welfare, and sent him prasad asking him to keep it on his person. Meanwhile, Mane had written about his dismissal to Mr Woodrow, Divisional Forest Officer, who was then away in England on leave. By a providential circumstance, this official returned to India well ahead of the due date of rejoining. He went through Mane s case and asked him to make a representation to the Government, which he did. As a result, not only was the former order rescinded but Mane was reinstated in the department and promoted to a higher post. Mane was ever grateful to Pandurangashram Swami for this act of charity. He fulfilled his promise of performing a Maharudra and attended the Car Festival at Shirali for many years. * * * Among the countless incidents which portray Pandurangashram Swami as a noble benefactor, only the extant ones have been narrated above. Some of them verge on the miraculous. What are miracles? The best answer to this question is to be found in a speech delivered by Pandurangashram Swami s Shishya at Shirali in 1940: That lives of saints teem with miracles is a fact known to you all. If the faithful explain such incidents in one way, moderns may explain them in another. Nevertheless, this does not affect the view that seemingly wonderful things do occur in this world. The power of the Paramatman is unbounded. It can bring about strange occurrences. Hence, 75

81 What is there so vital that has to be acknowledged Without seeing Thee, O Pandurang? (Tukaram) if a miracle takes place, it is in consonance with the nature of that power, and is therefore natural. Similarly, there are ever so many laws of Nature not yet known to us, and it is possible that incidents which appear miraculous to us are in harmony with such laws. Accordingly, when a seeming miracle occurs, we can only infer that it must be in accordance with a law of Nature not yet known to us, and it will not be right to deny it merely because it does not fall within the compass of our limited experience. 76

82 The Yoga of Yogis is a good means, Namely that Pandurang, standing on a brick. (Eknath) 18, 19 Religious Temper Chapter 6 THE YOGI The dictionary definition of a Yogi is a follower of the Yoga system; one possessed of superhuman powers; a contemplative saint; an ascetic. Pandurangashram Swami practised all throughout His life various Yogic exercises He had learnt from His Guru; He brought about many miracles for the benefit of humanity; He was regarded by eminent Shastris and Pandits as a wise philosopher and an enlightened saint; and He lived an extraordinarily austere life. Needless to say, Pandurangashram Swami had many more qualities of head and heart, and was a complete Yogi. Pandurangashram Swami was a stickler for discipline, had great moral courage, and was very strict on matters concerning Dharma. Naturally, He expected people to lead a disciplined life based on traditional standards of morals and ethics. He did not believe in fanciful thoughts; He was very practical. He did not merely talk, He actually did things. Even the photographs taken at an advanced age show what a great thinker and purposeful worker He was. The following points highlight Pandurangashram Swami s religious temper: (a) He always acted according to the principles of Dharma. (b) He believed in hard work and maximum utilization of time. (c) He was unflinching in His devotion to duty. 77

83 He is like this, that Pandurang: Experiencing pleasures, yet unattached. (Janabai) (d) (e) (f) (g) (h) 78 He was meticulous about details. He accepted an idea only after examining it thoroughly. He always welcomed the other man s point of view. He had abounding love and compassion for humanity. He found himself in two conflicting roles as a Sanyasi with a universal outlook and as a Mathadipati with communal views. Once, Pandurangashram Swami s religious temper was put to a severe test. He had to reconcile the detachment demanded of a Sanyasi with the attachment expected of a loving son. Laxmibai, His mother in the purvashram, was seriously ill and longed to see her erstwhile child. Pandurangashram Swami was informed of this, but the rules of Sanyasa did not permit Him to see her. He thought over the matter and finally decided that it was against humanitarian principles not to respond to a sick person s call. Hence, He went to see her but asked for a curtain to be placed between them. He prayed and spoke to her kindly, advising her to chant the Lord s name. Deeply contented, the good old lady passed away peacefully. 18, 25 Faith in God Pandurangashram Swami was revered for His piety and spirituality, and many people looked upon Him as an incarnation of Lord Dattatreya and a patron saint. Yet, He was an humble devotee of the earlier Gurus and of Lord Bhavanishankar to whom He prayed constantly for strength and guidance. Indeed, none can dispute His genuine Bhakti and faith in God.

84 Hold Pandurang lovingly, Knowing not another God. (Tukaram) In 1868, He was very much worried: there was considerable reconstruction work to be done, mainly at the Samadhi Math, Mangalore; funds were not forthcoming easily because there was some resistance on the part of the laity to the system of vantiga payment then in vogue; and He was getting little or no time for study and meditation. He therefore decided to perform various sevas: On Shukla Chaturthi day, each month: On every Tuesday: On every Friday: During Navaratra: On Mahanavami day: Aradhana of Lord Ganapati with Gana Homa. Saptashati Parayana. Aradhana of Goddess Durga with Durga Namaskar and Saptashati Parayana. Rig-Veda Parayana. Yajur-Veda Parayana. Devi Bhagavat Parayana. Kumari Puja. Durga Namaskar and Saptashati Parayana. Lakshmi-Narayan Hridaya Parayana. Bhavani Sahasranama Parayana. Kali Sahasranama Parayana. Lalita Sahasranama Parayana. Chandika Homa with Agni Janana. Kumari Puja. Brahmana and Suvasini Santarpana. 79

85 Thy love is my heart s delight; I shall not leave Thy feet, O Pandurang. (Namdeo) By performing these sevas, Pandurangashram Swami affirmed His faith in God. He also derived peace of mind and got the necessary inspiration to tackle various problems. 4, 8, 11 Love for Humanity Pandurangashram Swami was faithful in His adherence to Dharma and acted throughout in a constitutional manner. However, despite the obvious handicaps on account of His position as a Dharma-Guru, His love knew no bounds of caste or creed. The anecdotes narrated in earlier chapters show this abundantly. Thus, on the return journey from Kashi in 1887, the District Judge, the Collector and the Assistant Collector all Europeans sought interviews with Pandurangashram Swami at Karwar; the Assistant Collector, Mr Ingall, was even permitted to witness the night pujas. Some years later, Mr Bethim, a European official of the Forest Department, was granted an interview by His Holiness at Shirali; they discussed various matters concerning the Math and Mr Bethim was so pleased that he rendered all possible assistance in acquiring the Govardhan Hill. Finally, among those outside the Community who benefitted greatly by Pandurangashram Swami s grace may be mentioned: Kamat, the merchant from Coondapur; the Vaishnav Savkar of Mangalore; Duggappa Shetty of Yedtare; Ganpat Ramji Mane, the Range Forest Officer at Haliyal; and that incredible Muslim devotee, Ali Shah. Pandurangashram Swami had a way with children. He loved very much to talk to them and to associate Himself with them. In His boyhood days, Sajip Ramakrishnayya, who later became a well known Homoeopath and large-hearted 80

86 In the state of divine bliss, Pandurang reveals himself. (Janabai) worthy of Mangalore, was a playmate. They developed great regard for each other, a regard which deepened as the years passed. And His Holiness took delight in hailing His erstwhile playmate as Vaidyaraj. Benegal Sanjiva Rao, a great educationist and luminary of our Community, has recorded his impressions of his early contacts with Pandurangashram Swami as follows: I was a mere boy of twelve, brought up in a rather unorthodox family. But I joined other boys in giving a welcome to Pandurangashram Swami. Even when the crowd of devotees had left, a few of the boys lingered near our Swamiji. He was silent and we heard, deeply intoned, the words Narayan, Narayan. It had an extraordinary effect on me. Even after the passage of seventy years, I can recall the thrill that so deeply stirred my inner being. I felt rooted to the spot and was unwilling to leave. Then came the parting blessing, and the revered Guru said, very quietly and gently: Children, it is getting dark; it is time for you to go home. The words seemed casual, but there emanated from His Holiness a great wave of gentle compassion and love that remains as a loving and abiding memory of my boyhood..... The Rains Came 25 In 1899 (Vikari Samvatsara), there was an unholy planetary conjunction of the Sun, Mercury and Venus. This brought about a famine in the Kanaras due to lack of rains, and the people were starving. 81

87 All the elements came right in front; I saw them where they were Faith, then, is the real thing in Pandurang s grace. (Tukaram) Even the Shivaganga Sarovar nearly dried up. The people from Shirali and neighbouring villages approached Pandurangashram Swami and begged of Him to do something. He was moved to see their plight and gave an assurance that all would be well provided they had real faith in God. He then ordered that the Parjanya Vidhan, enunciated by Shaunaka and other Maharshis, be performed with due solemnity for three days. Twelve priests were selected for the purpose. Standing in the ankle-deep waters of the Shivaganga Sarovar, they commenced non-stop chanting of the Parjanya Sukta (hymns to the Lord of Rain). Two days passed, yet there were no signs of rain. Doubts began to creep into the minds of some people; a few went further and openly ridiculed the idea saying that, although rain may have been invoked in the Treta Yuga by the chanting of these hymns, it was absurd to expect this to happen in the Kali Yuga. When this news reached Pandurangashram Swami, He called a meeting of the local people, including the doubting Thomases, and addressed them as follows: We undertook to have the Parjanya Vidhan performed after you had affirmed your faith in God. We have come to know that doubts are now being expressed regarding the value of this ceremony and the wisdom in starting it. Well, do you see the plants and shrubs there? In ancient times, extracts of such vegetable matter were used as medicines. Today, you hardly find doctors employing them. But you will agree 82

88 Nama says: To him there should be liberation In whose mouth is established Pandurang. (Namdeo) this does not mean that the plants no longer possess active drug principles. Similarly, although Brahmins of today may not be as learned or proficient in the use of Mantras as their counterparts in earlier Yugas, the powers latent in the Vedas are eternal. Just as drugs become remedies when used at the right time and in the right manner, so also do Mantras become powerful agents. The audience was convinced with this simple and forceful logic, re-affirmed its faith, and begged His pardon. Meanwhile, the chanting of the Mantras was going on with great fervour. On the third day, at about seven o clock in the evening, dark and heavy clouds started floating into a sky which had been spotlessly clear for weeks on end. Within a few hours, there was a heavy downpour accompanied by thunder and lightning. The level of water in the Shivaganga Sarovar rose rapidly, and the priests who were chanting Mantras had to climb a few steps of the embankment to continue their prayers in safety! The people were happy; some even felt that the rains were more than enough and might abate for a while! The ryots commenced farming operations, and soon all was well. The reverence for Pandurangashram Swami increased vastly among the populace as a result of this unique act of faith. The Taming of the Rains 25 A few years prior to the above incident, that is in May 1884 (Tarana Samvatsara), Pandurangashram Swami had gone on tour to Gokarn and Bankikodla. On the return 83

89 Being born in this world, I ve become his slave; This is my firm trust in Pandurang. (Eknath) journey, He developed high fever when camping at Kumta. Haridas Narayan Buwa, an eminent Vaidya, attended on Him. Although the fever subsided, His Holiness was extremely weak. In order to recuperate, He proceeded to Mallapur and stayed for a few weeks at the Guru Math. Vyasa Poornima was fast approaching and, as His health had improved, He wanted to go to Shirali to observe Chaturmasya. However, the monsoon had set in and travelling was difficult due to heavy rains. It was suggested by some devotees that Pandurangashram Swami might leave provided the Palki was covered with water-proof cloth; however, others did not want Him to go as they were rightly afraid that He might catch a cold and suffer a relapse. At that juncture, a grand old man of Mallapur by the name of Ubhaya Shantayya approached Pandurangashram Swami and humbly stated that, when he was a young boy, his grandfather used to narrate an incident from the life of H.H. Shrimat Shankarashram Swami II. That revered Swami was fond of having Snana in the river at Chandavar, irrespective of the season. The wonder was that even when the monsoon was in its full fury, the rains would stop suddenly as soon as He thought of proceeding for Snana, and it would not rain till He returned to the Math. Shantayya had implicit faith in H.H. Shrimat Shankarashram Swami II, and he suggested to Pandurangashram Swami in all humility that if prayers were offered at the great Guru s Samadhi, he was sure it would not rain until His Holiness reached Shirali. Pandurangashram Swami had great respect for H.H. Shrimat Shankarashram Swami II. Following Shantayya s 84

90 He is that Pandurang, the King of Pandhari, Who became the Master through force of faith. (Namdeo) suggestion, He offered prayers at the Samadhi during the afternoon Mahapuja. When he went for Bhiksha, it was still raining heavily. But lo and behold! as He was distributing Pahalamantrakshatas to the Grihasthas gathered at the Math, it stopped raining. He left Mallapur immediately, reached Honavar in the evening, stayed there overnight, continued the journey to Shirali the next morning, and arrived at Shri Chitrapur Math late at night. It was only after His Holiness and party had reached Shirali that it started raining incessantly once again. The complete cessation of rain for nearly 36 hours was an extraordinary phenomenon. It offered positive proof, if one was needed, not only of the efficacy of prayers at the Guru Math, Mallapur, but also of Pandurangashram Swami s high regard for His great predecessor. 85

91 There s one thing to ask, which you do possess: See if you can give it, O Pandurang. (Tukaram) Chapter 7 THE IMMORTAL GURU The Last Penance 14 Pandurangashram Swami s regime extended over 52 years. During the last decade or two, He was dissatisfied with the laity s conduct and would not nominate a successor though repeatedly entreated to do so. From about the beginning of 1914, His Holiness was not keeping well and was under medical treatment. Late in May 1915, His health took a turn for the worse. Prominent members of the Community rushed anxiously to Shirali and appealed to Him to adopt a Shishya. The same appeal had been made at Mahasabhas held from 1894 onwards. The reply had been uniform: He was intensely pained over the comparatively unorthodox ways of the people and their growing indifference towards the Math, and He would consider adopting a Shishya only if He could be satisfied about the future conduct of the laity. On this occasion, too, He was firm and would not alter His stand. Disappointed, but not disheartened, those who had come to Shirali offered prayers to Lord Bhavani-shankar and at all the Samadhis humbly requesting that Pandurangashram Swami be inspired to adopt a Shishya. Paramahansas like Ramakrishna and Ramana Maharshi undergo bodily sufferings for the salvation of their devotees. Often, during their last illnesses, the mere touch of a reprobate 86

92 Now remember Pandurang, Who releases one from the cycle of birth and death. (Namdeo) person has sent through their bodies excruciating pangs of pain, thus proving the fact that they have borne the cross of humanity by personal suffering. The same applies to the subject of the present biography, and the last illness from which Pandurangashram Swami was suffering may be taken as the last penance which He performed for the progress and well-being of the Community. It may also be interpreted as a penance to seek divine inspiration and guidance when He was confronted with two conflicting importunities: on the one hand, of the Community elders to adopt a Shishya; on the other, of His own conscience not to do so. As later events showed, the ultimate outcome was again a surrender of the Self to the cause of the Community. 1, 19, 25 The Great Awakening The great awakening took place two days after the visitors had left Shirali. On the third night, at about 2 a.m., Pandurangashram Swami had a dream in which He saw a Sanyasi * exhorting Him to adopt a Shishya. His Holiness spoke in a semi-conscious state: Who is that talking so loudly? Do you not see that a guest has arrived? Receive him politely, bring water to wash his feet, and offer him a seat and milk. Some devotees who were anxiously keeping a night vigil around the ailing Swami distinctly heard Him speak thus, and one of them replied: No one has come. It is yet night, and may Your Holiness have a little restful sleep. Two hours later, Pandurangashram Swami again asked sternly: Do you not see that the guest has been waiting so long? You have * Believed to be H. H. Shrimat Shankarashram Swami II. 87

93 How bounteous Thou art, O Pandurang! How shall I laud Thee now in this world! (Tukaram) not yet offered him a seat and treatment appropriate to his order. Then He awoke and sent for the three senior priests Kaikini Subraya Bhat, Haridas Ramachandra Bhat and Shukla Mangesh Bhat. Addressing them, He said: Subraya, you have been praying for many years that a Shishya should be chosen. Your prayer will be fulfilled now as we have been inspired by the Lord to do so. Proceed speedily to make the necessary arrangements. This gladdened the hearts of everyone. After wiping away the tears of joy and gratitude which trickled down from his eyes, Subraya Bhat humbly asked His Holiness whom He proposed to adopt as a Shishya. Pandurangashram Swami was a Paramahansa and knew precisely who was destined to be His Shishya. Nonetheless, custom and courtesy demanded that He should first ask the senior-most member of the Shukla family. Hence, He called Mangesh Bhat and asked him to give one of his sons as Shishya. Mangesh Bhat replied that it was not possible for him to spare any one of his sons for the purpose. His Holiness asked him to reconsider his stand, but Mangesh Bhat would not do so. Those around Him wondered how this obstacle would be overcome. They had not counted on Pandurangashram Swami s divine vision. He was in an inspired mood and had decided to act at once. Nothing could stop him. He beckoned Haridas Ramachandra and said in a commanding voice: We ask that you give your son, Shantamurti. Subraya Bhat signalled to Ramachandra Bhat that he should agree, and the latter nodded assent. His Holiness then asked Haridas Ramachandra to go home and consult his wife. That pious lady did not hesitate; 88

94 At their feet I prostrate myself, Whose wealth and reputation is Pandurang. (Tukaram) she said: If it is the desire of Pandurangashram Swami to have our son for adoption as Shishya, how can we refuse? The most important question now was whether Shantamurti himself would be willing to accept Sanyasa. Meanwhile, the young lad was quite unaware of what had happened in four momentous hours very early that morning. As usual, he had arisen before the sun was up, performed the daily ablutions, and gathered flowers and sacred leaves. He was seated in the Shri Dattatreya Temple sorting out the flowers when Subraya Bhat came to him and broke the news: We are glad that Shri Swamiji has at last consented to adopt a Shishya. Shantamurti was surprised to hear this and inquired: I wonder who has been selected. It cannot be other than one of Mangeshmam s sons. Subraya Bhat replied with due courtesy: No, Sir. Your uncle Mangesh Bhat would not agree to give any one of his sons. Swamiji has therefore decided to adopt you as Shishya. The prospect of being the religious head of the Community in no way elated Shantamurti, but the obvious difficulties did cause him concern. As he was thus hesitating, his father said: My boy, you know how seriously ill the Swamiji is. Both your mother and I feel that you should not disappoint Him. Shantamurti was calm and resigned. He replied obediently: If Swamiji has selected me, His will be done. Subraya Bhat and others hastened to the Math to convey the glad tidings to Pandurangashram Swami. He ordered that arrangements for Shishya Sweekar be commenced immediately. When Subraya Bhat hinted that the day was not auspicious, His Holiness asked gravely: Subraya, do you guarantee the safety of this life and body? He added: No time should be 89

95 Now, let these affairs be over quickly; Thou art my kinsman, O Pandurang. (Tukaram) lost. Commence the operations today. The main and concluding ceremony of Upadesha may be performed on a later auspicious day. For almost twenty years, Pandurangashram Swami had resisted the laity s requests that a Shishya be adopted. Now, within three days after His last negative reply, He was urging that no time be lost in the Shishya Sweekar proceedings. Verily, God s ways are inscrutable! Young and old, men and women, priests and Grihasthas, residents and visitors, every one got busy making preparations for the Shishya Sweekar ceremony. When all the preliminary arrangements had been nearly completed, Subraya Bhat suddenly realized that a Danda would be required for the Shishya Swami. A Danda is not an ordinary stick. It is selected from a particular type of bamboo, usually by the Guru Himself. Pandurangashram Swami was too ill to undertake a trip for procuring a Danda, and only He could decide which one should be used. While Subraya Bhat was racking his brains over this unforeseen obstacle, His Holiness recollected that two Dandas had been obtained at the time of His ordination. One of these had been securely packed and hung over a fireplace to prevent attack by woodworms. It was hung there, tied horizontally, many years ago and everybody had forgotten it. When His Holiness mentioned it, some of those present around Him hurried to the indicated spot. As they were scanning the ceiling to locate the Danda, the string which had held it at one end snapped suddenly and it started slipping down. Even this inanimate object appeared to have suddenly come to life, inspired by Pandurangashram Swami s call. Thus, the difficulty about the Danda was also solved in God s own inscrutable way. 90

96 Tuka says: The Sadguru having pointed out the way, He remained far away, that Pandurang. (Tukaram) Meanwhile, there was a disciplined calm in the Haridas home. The kith and kin who had gathered there were deeply agitated, but Shantamurti was cool and collected. There was little time for the customary farewell treats from relations and friends. Indeed, matters had developed so rapidly that even the mother could do no more than give her beloved son an oil bath and a sip of milk. As Shantamurti was getting ready, Subraya Bhat and others came to the Shri Gopalkrishna Temple with a palanquin. The Shishya-designate was then seated in the decorated palanquin and, to the accompaniment of music, the procession marched ceremoniously to Shri Chitrapur Math. Although the notes of the Mowri and the rhythmic beats on the drums created an atmosphere of gaiety, the undertone in the vast gathering was one of sobriety. Simultaneously, telegrams had been sent to all the important centres of the Community regarding the Shishya Sweekar and, despite the very short notice, there was a flood of visitors to Shirali. The preliminaries of Sanyasa-diksha were gone through faithfully but speedily and, on 5 June 1915 (Saka 1837, Rakshasa Samvatsara, Vaishakha Ba 8), H. H. Shrimat Pandurangashram Swami adopted Haridas Shantamurti as His Shishya and bestowed on him the name Anandashram. The concluding Upadesha ceremony was most touching. The Guru Swami was so weak through old age and prolonged illness that the Upadesha was administered quickly with the Shishya seated on His lap. Holding the Varadahasta on the Shishya s head, the Guru spoke softly: Child, listen carefully to these words and remember them always. All these days, you were with your parents in their 91

97 What have I lost for which I should be sorry When Pandurang stands behind and in front of me? (Tukaram) home. From now on, Lord Bhavanishankar is your mother, father, brother, sister, friend and all. He will protect you. Have full faith in Him, strive to be alert, and do your duty with love and determination. Be loyal to the honest convictions of your heart. Always be impartial without regard to wealth, position or any other considerations. Do justice according to Dharma and without any doubt in mind. Do not entertain any fear. To guide you, Lord Bhavanishankar is on your right and the entire hierarchy of our great Gurus is on your left. You have thus the support of the great and benevolent Lord and of all your predecessors. Let truth and nothing but the truth be your guide. And now, may the Lord take care of you. Then, with great effort, the Guru stood up with the Shishya beside Him, and both offered prayers to Lord Bhavanishankar. Pandurangashram Swami referred to Himself in the singular and prayed to the Lord asking for forgiveness for His old resolutions regarding Shishya Sweekar. He then turned to the Grihasthas and solemnly adjured them to be considerate to the young Shishya Swami. Finally, He spoke to the Math staff regarding the manner in which they should take care of the Shishya. Thus concluded the Shishya Sweekar ceremony of The people assembled were moved to tears of joy at the adoption of a Shishya and of sorrow because of the serious illness of Pandurangashram Swami. 5, 11, 19 One with the Lord During the week following the Shishya Sweekar, Pandurangashram Swami s health worsened and, at 6 p.m. on 92

98 I am leaving; have compassion on me. Do tell every one about my farewell. Much time has passed, Pandurang is waiting: To Heaven, the Lord is beckoning me. (Tukaram) 14 June 1915 (Saka 1837, Rakshasa Samvatsara, Jyeshtha Sh 2), He renounced His mortal coils and rejoined the Lord. The sad news spread quickly to neighbouring villages and people thronged to Shirali in large numbers to pay their last homage to the earthly remains of this Paramahansa. Before He breathed His last, Pandurangashram Swami indicated by signs that the time had come for Him to depart. He was helped into the Siddhasana posture, Arati to Lord Bhavanishankar was waved, and the young Shishya gave Tirtha and the holy Bhagirathi to His Master. In His last moments, Pandurangashram Swami assumed mouna. After He attained Mahasamadhi, the body was seated in an armchair and taken round in procession, receiving Arati at every doorstep in the village of Shirali. The procession started at 10 p.m., and returned four hours later. By then, a pit had been dug on the right-hand side of the Ganapati Temple within Shri Chitrapur Math, the site having been indicated by Pandurangashram Swami a few days earlier. The body was at last lowered into the pit in the sitting posture of Padmasana. A shaligram was placed on the head with sandalwood paste all around; materials such as camphor, Tulasi, Bilva leaves, gold, and precious stones were kept according to custom; and the pit was then closed. Thus ended the holy life of a Guru who was highly respected for His profound learning, deep piety and fabulous charity. Thus also commenced the regime as our Guru of H. 93

99 Tuka says: My soul has no patience, When will you meet me, O Pandurang? (Tukaram) H. Shrimat Anandashram Swami who, twenty-five years later, was to offer the following tribute to His Master: The most glorious day in our lifetime is the day on which we obtained, from the mouth of the Sadguru, the Upadesha of the Mahavakya which is the foundation of unswerving knowledge which, in its turn, is the means to the deliverance of the Self. As (Silver Jubilee) celebrations (of our ordination) would revive memories of that blessed day, we agreed to take part in them. If the fact that a totally powerless individual has passed a period as long as twentyfive years in this position is to be taken as a qualification, the merit of it is due only to the Feet of that Sadguru. We remember and offer our Salutations to those Feet of the Sadguru on this occasion. 94 * * * Dear children, as you will always remember, we had the rare opportunity of visiting Shri Chitrapur Math, Shirali, in May this year and witnessing the Golden Jubilee celebrations of the ordination of our beloved Guru, Anandashram Swami. Before we left, I had planned to do various things at Shirali. Only one of the items did not materialize: I wanted to spend a few minutes each day in a corner behind Pandurangashram Swami s Samadhi and meditate there for a while. I cannot explain why I wanted to do it. It was probably an urge. The night before we left Shirali, I tried to make amends and sat there for a few minutes. I confessed to Pandurangashram Swami that I knew nothing about Dharma and that I was verily an upstart in religious matters. Would He be gracious to enlighten me?

100 Tuka says: When all other things were renounced, Then Pandurang became my friend. (Tukaram) Writing this book has been a real education to me. Perhaps you may like to read it over and over again. And when you do so, you may find, as I have discovered during the past few months, that, as regards religious temper, Pandurangashram Swami bears a surprisingly close resemblance to Sai Baba; and, in this respect, Anandashram Swami and Ramana Maharshi are so alike. Be that as it may, we have a lot to learn from the lives of all these saints. The following are, I think, the lessons to be learnt from the life and works of Pandurangashram Swami: Chapter 1: Chapter 2: 1. Love and honour thy parents and thy teacher. 2. From obedience spring all other virtues. 3. God never wrongs any one. 4. God is kind. Always have faith in Him. 5. Lord Bhavanishankar never neglects his devotees. 1. If thou love learning, thou shalt be learned. 2. Every faculty is conserved and increased by its proper exercise. 3. Instruction develops the innate powers, and discipline strengthens the heart. 4. Reading maketh a full man, conference a ready man, and writing an exact man. 5. To a sown seed, there is always a fruit. 6. One who worships the Supreme Lord derives everlasting happiness. 95

101 One whose mind is without desire, His slave is Pandurang. (Tukaram) Chapter 3: Chapter 4: Chapter 5: Chapter 6: 1. Before you begin, consider well; and when you have considered, act. 2. Never forget to discharge your duty towards God. 3. He who is willing to work finds it hard to wait. 4. In all good work, there is something of divineness. 5. Attention to detail constitutes perfection in life. 6. Methods are the masters of masters. 1. Travel enlarges our experience. 2. An animal does not reason while showering its love. 3. Selfless work is the true source of human welfare. 1. If we work in faith, the rest will take care of itself. 2. If it were not for hope, the heart would break. 3. In faith and hope the world may disbelieve, but all mankind s foundation is charity. 1. Be resolute in pursuing your object, but mild in the manner of achieving it. 2. A truly great man is very humble. 96

102 Whatever I ve said now was without knowing anything; Do pardon the injustice, O Pandurang, my mother. Praise and censure were done; these may please be borne. Tuka says: As you ve fondled me, so also grant this wish. (Tukaram) Chapter 7: 1. In every one of us there is God, who, when He stirs, makes our lives sublime. In my letter at the beginning of this book, I told you how my grandmother used to describe our Swamis. Now, I would like to repeat what your grandfather used to say: Blessed were the devoted and determined ancestors who gave us our Math. Blessed are the embodiments of humility, equanimity, patience and forgiveness who have ruled our Swadharmaraj with perfect wisdom. And blessed, indeed, are we who have had the singular good fortune to inherit such a worthy legacy. May we deserve it! 97

103

104 Appendix 1 AN ALBUM OF PHOTOGRAPHS

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106 Facsimile of Pandurangashram Swami s handwriting

107 P A N D U R A N G

108 P A N D U R A N G

109 P A N D U R A N G

110 P A N D U R A N G

111 P A N D U R A N G

112 P A N D U R A N G

113 P A N D U R A N G

114 P A N D U R A N G

115 P A N D U R A N G

116 P A N D U R A N G

117 One with the Lord

118 The most glorious day in our lifetime is the day on which we obtained, from the mouth of the Sadguru, the Upadesha of the Mahavakya which is the foundation of unswerving knowledge which, in its turn, is the means to the deliverance of the Self. As (Silver Jubilee) celebrations (of our ordination) would revive memories of that blessed day, we agreed to take part in them. If the fact that a totally powerless individual has passed a period as long as twenty-five years in this position is to be taken as a qualification, the merit of it is due only to the Feet of that Sadguru. We remember and offer our Salutations to those Feet of the Sadguru on this occasion. Swami Anandashram

119

120 Appendix 2 STOTRAS By Pandit Raghunath Shastri By Three Sanyasis from Rishikesh By Pandit Kashinath Shastri By Haridas Mangalore Narayan Bhat By Vedamurti Kadle Mangesh Bhat By Pandit Vishnu Shastri 115

121

122 STOTRA composed by Pandit Raghunath Shastri in

123 STOTRA composed by Three Sanyasis from Rishikesh in

124 STOTRA composed by Pandit Kashinath Shastri in

125 STOTRA composed by Haridas Mangalore Narayan Bhat in

126 STOTRA composed by Vedamurti Kadle Mangesh Bhat in

127 STOTRA composed by Pandit Vishnu Shastri in

128 Appendix 3 USEFUL INFORMATION Table 1: Table 2: Table 3: Table 4: Table 5: Table 6: Table 7: Important Dates Important Events at the Maths Events at Other Temples Social Reforms Tours Mahasabhas Principal Ceremonies during the Car Festival

129

130 Table 1 IMPORTANT DATES Date according to Event Gregorian Calendar A.D. Hindu Calendar Birth of Nagar Kalappa 19 June 1847 Saka 1769, Plavang Samvatsara, Jyeshtha Sh 6 Ordination of H. H. Shrimat Pandurangashram Swami 1 November 1857 Saka 1779, Pingala Samvatsara, Kartik Sh 14/15 Samadhi of H. H. Shrimat Krishnashram Swami 2 January 1864 Saka 1785, Rudhirodgari Samvatsara, Marghashira Ba 8 Ordination of H. H. Shrimat Anandashram Swami 5 June 1915 Saka 1837, Rakshasa Samvatsara, Vaishakha Ba 8 Samadhi of H. H. Shrimat Pandurangashram Swami 14 June 1915 Saka 1837, Rakshasa Samvatsara, Jyeshtha Sh 2 125

131 Table 2 IMPORTANT EVENTS AT THE MATHS Year (A.D.) Saka and Samvatsara Event Ref. Shri Chitrapur Math, Shirali , Raktakshi Construction of Mukti-mantap (Samadhi) of H.H. Shrimat Krishnashram Swami , Chitrabhanu/ Subhanu Renovation of all 4 Samadhis and copper-plating of 25, 26 roofs. Construction of front Chandrashala and Ugran. 25, , Tarana Pratishtha and Kalasharohana in all 4 Samadhis. 25, , Manmatha Renovation of South and West Chandrashalas , Durmukhi Pratishtha of idol of Lord Ganapati. 3, 25, 26 25, , Paridhavi/ Pramadi Old Lalki silver-plated and new silver Palki made to order. 26 Shri Bhandikeri Math, Gokarn , Bahudhanya Jeernoddhara of Samadhi of H.H. Shrimat Parijnanashram 25 Swami I and Pratishtha of Lord Bhavamshankar. Renovation of portions of the Math. 25,

132 All movable and immovable property transferred in the name of Lord Bhavanishankar , Nandana Jeernoddhara of Shri Umamaheshwar Temple , Paridhavi Installation of Silver Mantap , 26 Shri Guru Math, Mallapur , Vibhava Renovation of Garbagriha around Samadhi of H.H. Shrimat Shankarashram Swami II, and Samprokshana ceremony performed , Ananda Renovation of Math, reconstruction of Chandrashalas, and Pratishtha of Lord Bhavanishankar , 26 Shri Samadhi Math, Mangalore Vibhava/ Jeernoddhara of Samadhi of H.H. Shrimat Vamanashram 3, 25 Shukla Swami, Pratishtha of Lord Bhavanishankar, and Construction of a Chandrashala , Sarvadhari Pratishtha of idol of Lord Venugopal. 3, 4, 25, , Vikriti Copper-plating of the roof of Shri Venugopal Temple

133 Table 3 EVENTS AT OTHER TEMPLES Year (A.D.) Saka and Samvatsara Place Event Ref , Raktakshi Vittal Construction of Chandrashalas around Shrimat Ananteshwar Temple , Krodhana Khambadakone Inauguration and Samprokshana of Shri Mahalingeshwar Temple , Shukla Honavar Pratishtha of Shiva Linga and Samprokshana ceremony at Shri Rameshwar Temple , Nandana Chitrapur, Shirali , Nandana Chitrapur, Shirali Construction of Shri Gopalkrishna Temple and Pratishtha ceremony (Haridas family). Pratishtha of Shri Keshav-Narayan Temple (Shirali family) , Vijaya Mangalore Pratishtha of Shri Dattatreya Temple , Manmatha Chitrapur, Shirali Pratishtha of Shri Shantadurga Temple (Sthalekar family) , Virodhikritu Vittal Brahmakalasha of Shrimat Ananteshwar Temple , Paridhavi Chitrapur, Shirali Pratishtha of Shri Dattatreya Temple (Udiawar family) ,

134 Table 4 SOCIAL REFORMS Year (A.D.) Saka and Samvatsara Event Ref , Raktakshi Introduction of system of Sadavarta ) 1787, Krodhana Construction of a new road and a small bridge connecting Chitrapur with Shirali and Thattihakkal. 1866) 1788, Kshaya , Sarvajitu Construction of a new road in front of Shri Chitrapur Math up to Katagar , Virodhi Construction of a Vernacular School. 3, , Virodhi Construction of a new Grain Shop. 3, ) 1811, Virodhi Construction of Shivaganga Sarovar. 3, 25, ) 1812, Vikriti , Vijaya Erection of street lamps , Hevilambi Institution of a weekly Sunday Bazaar. 3, 25, ) 1827, Vishvavasu Construction of a rest house (Panchavati) on Govardhan 3, 25, ) 1829, Plavanga Hill , Sadharana Arrangements made for a Post Office at Chitrapur. 3, 25,

135 Table 5 TOURS Year (A.D.) Saka and Samvatsara Places visited Ref , Pingala, Vittal , Kalayukti Dharmasthal , Siddharthi Honavar , Dundubhi Dharmasthal , Raktakshi Vittal , Krodhana Khambadakone , Kshaya Tala-Cauvery , Vibhava Gokarn, Mallapur ) 1790, Vibhava Mangalore (2 Years) 3, ) 1791, Shukla , Shukla Honavar , Dhatu Karwar , Bahudhanya Gokarn, Bankikodla, Kumta , Pramathi Tala-Cauvery , Vikrama Gokarn , Tarana Gokarn, Bankikodla, Kumta, Mallapur , Parthiva Mangalore

136 , Sarvajitu Murdeshwar, Honavar, Kumta, Gokarn, Nilekani, Hangal, Haveri, Hubli, Gadag, Punathamba, Bijapur, Sohagpur, Jabalpur, Prayag (Allahabad), Kashi (Varanasi), Gaya, Castle Rock (in Goa), Ponda, Sadashivgadh, Karwar, Ankola, Bankikodla, Gokarn, Kumta, Mallapur, Honavar, Manki, Murdeshwar (round trip about 5 months) , Sarvadhari Bhatkal, Byndoor, Coondapur, Brahmavar, Udipi, Mulki, Mangalore, Bantwal, Vittal, Puttur, Kasaragod, Mangalore (round trip about 10 months). 3, 4, 25, 26 3, 4, 25, , Vikriti Mangalore , Nandana Gokarn , Vijaya Mangalore , Hevilambi Kumta 9 Mangalore, Bantwal , Plava Kumta 20 Mangalore , Vishvavasu Mangalore , Virodhikritu Mangalore, Calicut, Kasaragod, Vittal, Mangalore 3, , Ananda Mallapur (3 months), Gokarn, Mallapur 25,

137 Table 6 Date according to Gregorian Calendar Hindu Calendar (A.D.) December 1888 Saka 1810, Sarvadhari Samvatsara, Marghashira Ba December 1894 Saka 1816, Jaya Samvatsara, Pushya Sh December 1896 to 1 Saka 1818, Durmukhi Samvatsara, January 1897 Marghashira Ba March 1902 Saka 1823, Plava Samvatsara, Phalgun Ba December 1903 Saka 1825, Shobhakratu Samvatsara, Pushya Sh March 1906 Saka 1827, Vishvavasu Samvatsara, Phalgun Sh May 1907 Saka 1829, Plavanga Samvatsara, Nija Chaitra Ba 6 Vaishakha Sh May 1909 Saka 1831, Soumya Samvatsara, Vaishakha Ba April - 4 May 1912 Saka 1834, Paridhavi Samvatsara, Vaishakha Sh 9 B 3 27 April - 5 May 1913 Saka 1835, Pramadi Samvatsara, Chaitra Ba April - 2 May 1915 Saka 1837, Rakshasa Samvatsara, Adhika Vaishakha Sh 12 Ba 3 26 May 1915 Saka 1837, Rakshasa Samvatsara, Nija Vaishakha Sh

138 MAHASABHAS Place President Main topic(s) discussed Mangalore Trasi Subba Rao Permissibility of Widow Marriage; Construction of Shivaganga Sarovar at Shirali. Shirali Trasi Subba Rao Stabilization of Math finances; Adoption of a Shishya. Shirali Trasi Subba Rao Status of those undertaking Foreign Travel. Mangalore Nayampalli Shiva Rao Adoption of a Shishya. Shirali Mangalore Gangolli Raghavendra Rao Baindur Narayan Rao Admission after Prayaschitta of those undertaking Foreign Travel; Adoption of a Shishya; Laxity in Vantiga collections. Prayaschitta to Purohits performing marriages in families of those who undertook Foreign Travel. Adoption of a Shishya. Shirali Baindur Narayan Rao Shirali Ubhayakar Adoption of a Shishya. Sheshgirappa Shirali Baindur Narayan Question of joining the Rao Ekikaran Parishad. Shirali Yennemadi, Adoption of a Shishya. Venkatrao D. Shirali Sorab Venkatrao Adoption of a Shishya. Shirali Yennemadi, Venkatrao D. Adoption of a Shishya. 133

139 Day Table 7 PRINCIPAL CEREMONIES DURING THE CAR FESTIVAL Date in the month of Chaitra Event 1 Shudh 10 a.m. Offering of Prayers to Lord Bhavanishankar. Panchagavya Prayaschitta Homa. Koutuka or Kankana Bandhana. Bheri-taadana. Dhwajaarohana. noon p.m. Mridaa-harana. Mangalarati. Bali. Santarpana. Mantapa Samskara. Sarvatobhadra. Vaastu Homa. Ankuraa-ropana. Palki Utsav (to Shirali Village). Kirtan or Pravachan. Bali. Ashtavadhana. Mangalarati. 2 Shudh 11 noon Agni-janana. Agni-sthapana. Gana Homa. Nityarchana and Nitya-homa. Mangalarati. Bali. Phalahara. p.m. Palki Utsav to (Shri Keshav- Narayan Temple and Haridas Math). Kirtan or Pravachan. Bali. Ashtavadhana. Mangalarati. 134

140 Day Date in the month of Chaitra Event 3 Shudh 12 noon Navagraha Homa. Nityarchana and Nitya-homa. Mangalarati. Bali. Santarpana. p.m. Palki Utsav (to Shri Shivalingeshwar Temple). Kirtan or Pravachan. Bali. Ashtavadhana. Mangalarati. 4 Shudh 13 noon Nityarchana and Nitya-homa. Mangalarati. Bali. Santarpana. p.m. Palki Utsav (to Mavinkatte and Shirali bazaar). Kirtan or Pravachan. Bali. Ashtavadhana. Mangalarati. 5 Shudh 14 noon Nityarchana and Nitya-homa. Mangalarati. Bali. Santarpana. p.m. Palki Utsav (to Shri Durga Parameshwari Temple, Baddukuli). Kirtan or Pravachan. Bali. Ashtavadhana. Mangalarati. 6 Shudh 15 a.m. Nityarchana and Nitya-homa. Mangalarati. Bali. 135

141 Day Date in the month of Chaitra Event 6 Shudh 15 noon Rathaarohana (installation of idol of Lord Bhavanishankar in the Car; ascending of Car by His Holiness and some priests). Offering of coconuts, Kanik, etc by devotees. Idagayi. Drawing of Car for a short distance. Distribution of Panaka. Tirtha-Prasad. Santarpana. p.m. Drawing of Car to the full distance. Installation of idol of Lord Bhavanishankar in Olaga Mantap. Kirtan or Pravachan. Bali. Kshetrapala-Bali. Bhoota-Bali. Ashtavadhana. Mangalarati. 7 Bahul 1 noon Nityarachana and Nitya-homa. Mangalarati. Bali. Santarpana. Sadavarta. p.m. Nityarchana. Mangalarati. Bali. Mrigabhet (hunting expedition; Lord Bhavanishankar s idol taken in procession in a Lalki to Panchavati on Govardhan Hill. Lalki brought back in procession to outer courtyard of the Math). 136

142 Day Date in the month of Chaitra Event 7 Bahul 1 midnight Light entertainment programmes e.g. drama. Ashtavadhana. Vakkuli-snana. Pradakshina around Shivaganga Sarovar with Rig-Veda, Sangeeta, Shankha, Mowri, Sarva-vadya (five rounds). 8 Bahul 2 a.m. Tirtha Homa. Kankana Visarjana. Avabhritha Snana. Palki Utsav (to Ashwattha Katte). Dialogue between Shankar and Bhavani, with a closed door in between. Opening of the door. Poornahuti. noon p.m. Dhwajavatarana. Mangalarati. Prayers. Tirtha-Prasad and distribution of Ankura-prasad. Santarpana. Sadavarta. Blessings by His Holiness. Distribution of Phalamantrakshatas. 137

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144 BIBLIOGRAPHY (a) Books 1. Arur, Uma Bai: Shri Chitrapur Guruparamapara Charitra (The Chitrapur Saraswat Series IX; Bombay; 1955). 2. Chandavarkar, G. L.: A Wrestling Soul (Popular Book Depot, Bombay; 1955). 3. Hattiangadi, Shankar Rau: The Chitrapur Saraswat Directory (The Chitrapur Saraswat Series 1; Bombay; 1933). 4. Hattiangadi, Shankar Rau: A Chitrapur Saraswat Miscellany (The Chitrapur Saraswat Series III; Bombay; 1938). 5. Hattiangadi, Shankar Rau: The Shrimat Anandashram Ordination Jubilee Souvenir (The Chitrapur Saraswat Series V; Bombay; 1941). 6. Talmaki, S. S.: Saraswat Families Part I (The Chitrapur Saraswat Series II; Bombay; 1935). 7. Talmaki, S. S.: Saraswat Families Part III (The Chitrapur Saraswat Series VIII; Bombay; 1951). (b) Articles 8. Benegal, Sanjiva Rao: What I have learnt from Swami Anandashram (extract from Fifty Years of Bliss; under publication). 9. Chandavarkar, G. A.: Saraswat Galaxy No. II (The Kanara Saraswat; 1935, 19(12), 7-8). 10. Gulvadi, Annaji Rao: Reminiscences of Eminent Kanara Saraswats III (The Kanara Saraswat; 1935, 19(6), 5-6). 11. Hattiangadi, Shankar Rau: Lessons from the History of our Gurus (The Chitrapur Sunbeam; 1957, 4(1), 3-5). 139

145 12. Kagal, L. S.: How to Improve the Status of the Chitrapur Math and its Relations with the Community (The Kanara Saraswat; 1928, 11(3), 9-11). 13. Kalbag, S. N.: My Reminiscences (The Kanara Saraswat; 1960, 44(11), ). 14. Koppikar, S. N.: The Shri Chitrapur Math (The Kanara Saraswat; 1927, 10(5), 16). 15. Koppikar, S. N.: Reminiscences of Our Swamies IV (The Kanara Saraswat; 1933, 17(10), 21). 16. Koppikar, S. N.: Reminiscences of Our Swamies V & VI (The Kanara Saraswat; 1933, 17(12), 8). 17. Koppikar, S. N.: Reminiscences of Our Swamies VII (The Kanara Saraswat; 1934, 18(4), 5-6). 18. Koppikar, S. N.: Reminiscences of Our Swamies VIII (The Kanara Saraswat; 1935, 19(2), 9-12). 19. Koppikar, S. N.: Reminiscences of Our Swamies IX (The Kanara Saraswat; 1935, 19(4), 3-6). (c) Miscellaneous Writings 20. Anant: A Reminiscence of our late Swamiji Pandurangashram (The Kanara Saraswat; 1941, 25(9), ). 21. X.Y.Z.: The Mahasabha Its Past History (The Kanara Saraswat; 1929, 13(3), 1-3). 22. The Chitrapur Sunbeam: 1959, 6(2), The Kanara Saraswat: 1927, 10(5), The Kanara Saraswat: 1959, 43(1), 15. (d) Unpublished Documents 25. Kaikini, Subraya Bhat: History of the Shri Chitrapur Math (unpublished manuscript). 26. Sujir, Sunder Rau: Unpublished notes. 27. Letter: Dated Kartik Sh 9, Pingala Samvatsara, from the Ten of the Gowd Saraswat Brahmins of Mangalore to Ved S. M. Ram Bhat. 28. Letter: Dated Kartik Sh 13, Pingala Samvatsara, from the Ten of Bantwal to the Mangalore Grihasthas. 29. Letter: Dated Kartik Ba 5, Pingala Samvatsara addressed by the Grihasthas of Vittal to H.H. Shrimat Krishnashram Swami. 140

146 ACKNOWLEDGEMENTS Many people have offered help and encouragement during the production of this little volume. High on the list, I must place my dear friends, Shri Ramesh S. Nirody and Dr Ganesh L. Koppikar; the former for helping me in the compilation of notes and statistics, and the latter for his patient, diligent and exact reading of the manuscript. In addition, I must thank the following friends for their kind assistance: Notes and Information Translation Photographs Art Work etc Shri Sadanand B. Nagarkatti (Shirali) Shri Prabhakar S. Sirur (Bangalore) Shri Sujir Sunder Rau (Shirali) Ved Haldipur Pandurang Shastri (Shirali) Shri Sitaram P. Bhat (Bombay) Shri Ramarao G. Philar (Bangalore) Shri Nagesh S. Ullal (Bombay) Shri Haldipur Bhaskar Rao (Bangalore) Shri Bhavanishankar G. Kalthod (Bombay) Shri Kundapur Ramachandra Rao (Bangalore) Shri Ramarao G. Philar (Bangalore) Shri Narsing M. Sirur (Bangalore) Shri Vokettur Ratnakar Rao (Bangalore) Shri Yellore Babu Rao (Mangalore) Shri Prabhakar Dangi (Bombay) Shri Ramesh S. Ranade (Bombay) 141

147 Finally, there is one person of whose assistance I must make a special mention. He readily permitted the Padukas of Pandurangashram Swami to be photographed; personally selected a leaf from a book of Stotras written by Pandurangashram Swami in His own hand; kindly agreed to three rare photographs being reproduced; meticulously went through the manuscript and verified all details; and graciously allowed a Stotra composed by him in praise of Pandurangashram Swami to be published in this volume. Above all, he was a constant source of inspiration. That person is your beloved Guru and mine Swami Anandashram. 142

148 DEDICATION This e-version is a humble seva by the Chitrapur Saraswats of Delhi to Lord Bhavanishankar, the hallowed Shri Chitrapur Math and the revered Guruparampara, and is dedicated to the Chitrapur Saraswat community the world over. The facilitators of the e-version would like to thank the author s wife and family, without whose gracious cooperation this work would not have been possible.

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150 Pandurang has given Anand for ever; Both these deities are for our salvation. We are Thy children, Thou art kind mother: Shankar s Gopal salutes Them thus. 145

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