CHAPTER X UNIVERSAL LOVE.

His Holiness’ love was so universal that it could easily and automatically adjust itself to the level of the recipient. A young boy met His Holiness.

H. H : What book are you studying now ?

Boy : Hitopadesa.

H. H: What are the Upayas (Means) ?

Boy: Sama, Bheda, Danda,—

H. H : There is one more.

Boy: Yes. It is Dana.

H. H: Quite right. You seem to have learnt that the Upayas are four in number but not learnt the significance of the order in which they are enumerated. If you had done so, you would not have hesitated.

Boy: What is the significance of the order ?

H. H: I shall first mention a stanza. If you bear it in mind, you cannot possibly err. Will you remember it ?

Boy: What is the stanza ?

H. H: Adheeshwa balakadheeshwa

You will see that the first is Sama, affectionate admonition, that the second is Dana, promise of reward, that the third is Bheda, trying to create a split, and the fourth is Danda, violence. This is just the natural order and that is why the Upayas are given in that order. They are not simply four in number but four in that particular order. Remember this sloka well.

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A student of Vedanta sought from His Holiness permission to read out a thesis written by him. In the course of doing so he read out a passage where the animals were referred to as: Gavaswamahishadayaha ‘‘Cows, horses, buffaloes and the like.”

His Holiness asked: ‘‘What do you mean by letting in horses between cows and buffaloes? Do not they two belong to the same bovine species ?

Student : It is certainly a mistake. ‘‘Cows anu horses and the like’’ will do.

H. H : You are a student now and aspire to be a scholar soon. You must know that the first requisite of a scholar is that he must think well before he writes. You must also know that a further important requisite is that, if he writes down something without thinking well, he must be prepared to justify what he has written. Now you have written something. Try to justify what you have done,

Student: I cannot do so. The addition of the buffaloes was not only superfluous but even improper.

H. H: That is not the way to become a scholar. Shall I justify it for you ?

Student: How?

H. H: You were mentioning in the previous passage that the entire world was permeated by the three Gunas: Sattva, Rajas and Tamas. This statement must be true as regards animals also. So you mentioned cows as examples of Sattva, horses as examples of Rajas and buffaloes as examples of Tamas and they are mentioned in the order of the Gunas and so the horses had to be mentioned in the middle. Is that not so ?

Student: I see it is so though I did not think of it when I used the expression.

H. H: You realise now that the expression is quite correct and may stand ?

Student: Yes.

H. H. In that case, there are only three Gunas; you have given three examples; how do you justify, “ and the like” ?

Student: I see now that those words will not fit in with the justification suggested by Your Holiness and that my use of the expression remains unjustifiable.

H..H. You forget’ again that a budding scholar ought not to give in so easily.

Student: How can I explain “and the like”?

H. H. Shall I do it for you ?

Student: If Your Holiness pleases.

H. H. Suppose you intended to exemplify the three Gunas by saying, “Cows and the like”, “ Horses and the like ” and “ Buffaloes and the like “ and wanted to put the entire idea in a single phrase. Will you say, “ Cows and the like, horses and the like, buffaloes and the like’’ cumbersomely or say simply “Cows, horses and buffaloes and the like ” ?

Student: Certainly the latter.

H. H. You see now that your expression is after all not only justifiable but quite proper in the context. I mention all this only to impress upon you that you must think well before committing yourself in writing and not grope for a justification after you have written something.

A young man came to Sringeri and, when he found that some others who had come with him were getting initiated into some Mantra or other from His Holiness, thought that he also must have some initiation.

Young Man: I shall be very fortunate if Your Holiness is pleased to favour me with some initiation.

H. H. What initiation do you want ?

Y. M. I am not particular. I am willing to receive anything which Your Holiness thinks will be beneficial to me.

H. H. You have had from your father initiation into the Gayatri ?

Y. M. Yes.

H. H. He has taught you the Vedas also?

Y. M. Yes.

H. H. You have had from him initiation into the Siva Panchakshara Mantra ?

Y. M. Yes.

H. H. Your father not only gave you your body but gave you the Gayatri, gave you the Vedas and gave you the Siva Panchakshara as well.

Y. M. Yes.

H. H. Why do you seek any other Guru or any other Mantras ? Your father is more than a Guru to you. Obey him strictly and abide by his directions and advice. You require no other initiation.

Some of us who were there at the time knew that the young man by reason of his having acquired a smattering of knowledge in Sanskrit literature thought himself superior to his father who was but a “Vaidika”. This timely teaching of His Holiness completely altered his attitude and made him behave more respectfully towards his father thereafter.

It had been arranged that His Holiness would begin on a particular morning the exposition of the Brahma Sutra Bhashya. Being very anxious not to miss the opening discourse, I went the previous evening itself to the village where His Holiness was staying. But as fate would have it, an old client of mine had an emergent case the next day and, wishing to engage me, came to that village soon after sunset. I told him point-blank that I could not possibly come and that he might engage some other lawyer. He stoutly declined to do so and said that he also would stay away with me leaving the case to take care of itself. I naturally thought his attitude unreasonable and so did not alter my decision. Late that night when I was taking leave of His Holiness after the Puja, His Holiness asked me (K.):

“Are you staying here for tomorrow’s morning discourse ? ”

K: Yes.

H. H: Any impediment in your doing so?

K: Nothing in particular. A client wanted me to appear in a case tomorrow and I have told him that I cannot come.

H. H: Has he agreed to make other arrangements ?

K: No. He says he will stay away here itself leavingthe case to take care of itself.

H. H: I suppose you are very anxious not to lose the pleasure of listening to the discourse here tomorrow.

K: Yes. Certainly.

H. H: But by remaining here, you are causing pain to your client.

K: It may be so, but I cannot help it. He can engage anybody else. If he.is wilful, .I am not to blame.

H. H: He certainly knows that there are other lawyers who will willingly take up the engagement but he is particular about your attending to the case.

K: Yes.

H. H: He seems to have great confidence in you and reposes his trust in you. Is it proper to deny him your help and to cause him pain by your denial? Is it fair that for the mere pleasure of listening to a Vedanta discourse you forego the opportunity of pleasing another person and cause him acute pain in doing so ?

K: It is a very simple matter and any other lawyer, even the most inexperienced, can attend to it. It is not necessary that I should do it

H H: I see. The matter is so simple that it does not require much exertion or preparation on your behalf?

K: It does not.

H. H: With no trouble to yourself, you have an opportunity of giving him satisfaction and I suppose he will pay you also your fees.

K: No doubt so, but I do nat want to miss tomorrow‘s discourse.

H. H: You want a personal gain causing pain thereby to somebody else. Is it Dharma?

K: What am I to do ?

H. H: Go by the early morning train, finish the case and come back in the evening or the next morning.

K: But if I do so, I shall be paining myself by having to forego the discourse.

H. H: It does not matter. “Pain to yourself and Pleasure to another” is far better than “Pleasure to yourself and Pain to another.”

Very reluctantly, I accepted His Holiness’ advice, but with His usual graciousness He added: “You will not lose anything. I shall repeat on the second day morning what all I say in the opening discourse.”

I may mention that on the second day He began by saying that, for the benefit of those who could not come the previous day, He would summarise the opening discourse; and those who listened on both the days informed me that the summary was more informative and impressive than the original discourse itself.

His Holiness taught me by this incident that, so long as a person was in a particular profession, his duties there were paramount over any other pleasure even though it be highly intellectual or elevating.

I may go on recounting similar instances of several grades of humanity coming in contact with His Holiness. There has been no instance, so far as I know, of anybody coming near His Holiness and not returning the better for the few minutes of that holy contact, irrespective of the fact whether His Holiness talked to Him directly or not or even whether He talked at all. His very presence inspired those who came near Him.

When His Holiness some years back was Himself examining the final year students of the Sri Sankara Mutt Pathasala at Bangalore, I happened to be sometimes present, though, owing to the technical nature of the subject, I could not understand most of what was being asked by His Holiness or of what was answered by the students. On two or three consecutive evenings, a Chettiar also was with me. One evening when we were both coming out, a Mutt official met me and asked me where I was coming from. I said, “From the presence of His Holiness.” The official then asked, “Is the Chettiar also coming from there?” I said, “Yes.” The official in some surprise said, “Though you may not be able to follow the discussion in its entirety because of the technicalities, you may at least know generally what was the subject that was being discussed. The Chettiar cannot know even that. Why did he come there and sit with you?” Before I could answer, the Chettiar himself replied: “I am really surprised at what you say. We go there to enjoy the peace, the joy and the resplendent glory of His Holiness’ face. If we understand what is being said there, our attention will be drawn away by the words and the ideas conveyed by them and necessarily our enjoyment of His Holiness’ beaming face will be materially lessened. I am grateful to my ignorance of Sanskrit which allows me full scope to be looking at and enjoying His Holiness’ face without any impediment which could draw away my attention from there.” The official realised and bowed to the Bhakti of that devoted disciple who in his joy at gazing at the divine face of His Holiness would regard even His Holiness’ words as a distraction detracting from that supreme joy.

In short, His Holiness’ love was universal and contagious and disarmed hate of any sort and endeared Him to all, however much they may differ among themselves in learning, in capacity, in temperament, or otherwise. It may be stated without any fear of contradiction that His innate peace was proof against the warring strife of the modern world. He was simplicity itself in the midst of pomp and splendour. He was sincerity personified in a world of shams. His silence was eloquent in the midst, of a noisy world. Though He lived in our midst He was quite alone and quite apart from any of us. His life offers a standing challenge to a!l those who doubt the possibility of reaching the Advaita Ideal of Self-Realisation even in these days and puts hope and courage in the hearts of all who aspire for that goal.

May the sacred memory of His Holiness be ever with us to guide us in every walk of life and take us before long to that goal!