CHAPTER II THE REALISED SOUL.

His Holiness the new Acharya, conscious as he was of the fact that he had the gracious blessings of his Guru and was being guided by him at every step, was nevertheless sorely grieved at not having had the opportunity of being trained by him in person. His ambition was to follow rigidly the footsteps of his illustrious Guru and justify the latter’s selection of himself as his successor. His intense devotion dictated to him that he must complete the work of renovating the temple of Sri Sarada which was begun even before his Guru started on his Kaladi tour and that he must raise a fine structure over his sacred Samadhi. As both the temples were to be spacious and artistic structures in stone, special articles and artisans had to be sent for from distant places in Madura and Tinnevelly Districts in the extreme south of the country. It was possible to finish the work only in 1916. Though a big Mahalinga which was being daily worshipped by the Guru had already been installed in the Samadhi, it was thought proper to have also a more than life size statue in white marble and this work was entrusted to a famous sculptor Matre of Bombay. When all things were ready, invitations were sent to devotees throughout the length and breadth of India and grand preparations were made for the Kumbhabhishekam in the both the shrines. Devotees flocked in from all sides. Sringeri was a small town far away from any railway station and to make arrangements for the accommodation and feeding of the surging crowds was no easy matter. The Mutt put several rows of temporary cottages for select persons and several sheds for others. The Maharaja of Mysore came there in person and was accommodated in a new building just then built for His Holiness on the northern bank of the River Tunga. The Gaikwar of Baroda and other princes in the north sent their representatives, so also those in the south, and these were all accommodated in the various mutt buildings. A batch of about 100 devotees from the Tinnevelly District volunteered their services. It is not possible to describe in detail the several arrangements that were made for the occasion. It is sufficient to say that the secluded Sringeri nestling among radiant hills put on the appearance of a very busy township with all the amenities of modern life. The Kumbhabhishekam was duly performed in the middle of 1916. Though splendour and pomp characterised the festivities, they blended agreeably with the spiritual atmosphere with which the entire locality was surcharged. Though there were many a thing to see and hear, appreciate and admire and wonder at, the chief attraction for the high and the low, the learned and the illiterate, the old and the young, was the simple and enchanting personality of His Holiness the young Swamiji himself. He radiated about him an atmosphere of serenity and peace which did not clash with the noise and bustle necessarily attendant upon a large congregation of people from all parts of the country gathered together in such a small town as Sringeri on that momentous occasion. The magnificent Durbar held in the front hall of Sri Sarada Temple that night when the various ruling princes of the land, high dignitaries, eminent scholars, and other ardent devotees offered their humble offerings to Sri Sarada and to His Holiness in the shape of costly cloths, ornaments, cash or laudatory verses was for the Gods to see, and the climax was reached when His Holiness, till then quite unaccustomed to address such a gathering, wound up the proceedings in a short and impressive speech in simple chaste and fluent and appealed to all his disciples to co-operate with him in carrying out the duties of the high office to which he had been called. He picked out a very costly Saree from the presents before him and had it immediately placed on Sri Sarada. Then in due course, the princes, the scholars and others were blessed by His Holiness and appropriate presents made to them, so also to those who took active part in building the two temples. The proceedings came to a close with Deeparadhana to Sri Sarada. Earlier in the evening a conference of the disciples was held in front of the Guru’s new temple to concert measures for providing a permanant fund for the daily puja and the annual three days aradhana there and a very influential committee with Sri Rao Bahadur A. Sundara Sastri, the Government pleader of Tinnevelly, as the secretary was immediately formed and a good collection made. It may be mentioned here that about a lakh of rupees was collected for this fund without much delay.

It has been stated before that by this time His Holiness had completed his Vedanta studies under Sri Virupaksha Sastri. The latter used to say that the deep knowledge and learning of His Holiness was out of all proportion to his own teaching and could be accounted for only as due to divine grace. Sri Srikanta Sastri who had moved with him intimately from his childhood and had been carefully watching his progress could not find any explanation for the phenomenal learning of His Holiness other then the gracious blessings of his revered Guru who had prayed to Sri Sarada more than once to give him a successor who would be a reflection of himself. It is not only that His Holiness was perfect in the knowledge of the various Sastras but he was equally perfect in his knowledge of the vast Mantra literature and equally at home in the sciences of medicine, music, astrology etc., It is not possible to guess how he found time to acquire such an all round proficiency in the midst of his onerous duties both as a Sannyasi and as the head of a great Mutt.

His Holiness was not content with being a profound scholar and a skilful dialectician. After the bustle of the Kumbhabhishekam had subsided, His Holiness set his mind immediately on the practical realisation of the truths learned by him through his exhaustive studies. He felt that he must seek without further delay the grace of Sri Sarada and his Guru intensely and qualify himself to the utmost for the seat of spiritual eminence which he had been called upon to occupy. Though he continued to attend to his daily routine of duties and to expound the scriptures and the commentaries to deserving students, he spent more time in contemplation, Tapas and introspection. His intense devotion to his Guru and the steady perseverance which characterised his efforts led him in the course of a few years to such an exalted state of self-realisation as could not ordinarily be reached in several lives of genuine effort. He stood unrivalled in learning and stood equally unrivalled in the realisation of the goal of the Vedanta. It may be mentioned in parenthesis that his parents were justly proud of their son and had the supreme satisfaction of seeing for themselves the spiritual eminence which He had attained. The father passed away at a ripe old age in April 1919 and the mother in December 1922.

The passing away of the mother removed the only link that might be said to have existed between His Holiness and the external world and in effect gave him full freedom to engage himself in his congenial pursuit of self-realisation. He had already realised the self but as pointed out by Sri Sankara Bhagavatpada and Sri Vidyaranya there were two more courses, namely, of Vasanakshaya (Elimination of tendencies) and Manonasa (Cessation of mind activity) before the state of Jivanmukti could be reached. His Holiness began to apply himself intensely to these further courses. This necessitated his being in trance very frequently, forgetting the external world. When in that state he would forget not only his physical needs but also his routine worships as the head of the mutt, would forget that students were waiting outside expecting to be called in for Vedanta studies, would forget that ardent devotees were anxiously looking forward to a gracious look or an encouraging word from him and would all the more forget that the worldly concerns of this big institution required his advice and guidance. He might fall into a trance in the middle of his Puja or ablutions or even when he was expounding any impressive passage in the scriptures. The result was a dislocation in the daily routine of the mutt which necessarily inconvenienced the mutt servants and those who sought interviews with His Holiness.

Sri Srikanta Sastri who had been the agent of the mutt for a very long time even during the time of His Holiness’s predecessor had been prevailed upon by His Holiness to continue in that office. As he was not only a very capable officer but was a scholar well versed in the religious routine of the mutt, he was able to carry on the affairs of the mutt, both secular and religious, very efficiently, and himself officiated at the daily puja in the place of His Holiness very often. But, as he came to the mutt very early in his life and had served it for about thirty-two years faithfully and efficiently and spent all his time, energy and capacities only in that service, he was feeling for some time that it was time for him to retire and take rest.

Though he mentioned this idea to His Holiness more than once, His Holiness would only ask him to wait for some time. Sri Sastri became somewhat impatient at this repeated delay and early in 1923 he found occasion to insist upon his being relieved immediately. His Holiness then said. “Please wait for about ten days more. If, after that, you still want to go, you may go.” Within a week of this conversation, His Holiness attained the stage of an Avadhuta, one who had shaken off all worldly concerns. He did not even dress himself properly, performed no ablutions or puja, retired completely into himself and became quite oblivious of the world. Even Sri Sastri and others who had moved closely with him could not well understand this state except that it was not normal. Sri Sastri then realised the significance of His Holiness’ words as he felt that he could not possibly leave the mutt when His Holiness was in that state and when there was none else competent to conduct the manifold affairs of the mutt. Very reluctantly he reconciled himself to the idea of continuing in the mutt till a more propitious time. Punctilious as His Holiness used to be in all his actions and habits, this change to quite an uncommon state was beyond the comprehension of anybody. There was no regularity even in the daily bath and daily meal. Time did not count with him and the ordinary rules of conduct, worldly or spiritual, were no more for him. It would happen that for days together he remained without bath, food or sleep but the want of these necessities of life did not affect him in the least for he ever looked fresh and his face was ever beaming with supernal lustre though the body would show signs of weakness. He continued in this state for months together. Some people who were strangers to such an experience which was quite out of the normal began to think and to say that His Holiness was really unwell and that his state might be due to a kind of mental aberration. Devotees who honestly believed so tried to “cure” him of this “ailment” either by medicine or by Mantra and learned by experience that their attempts were not only futile but quite uncalled for. His behaviour in such periods of retirement into himself naturally marked him out from other people who could possibly have no conception of the supra-normal experiences had by him.

As his plane of experience was beyond the grasp of the common men, various rumours became afloat about him. A high personage at Mysore hearing them desired to know the exact truth and deputed a doctor to go to Sringeri for this purpose. The doctor accordingly went to Sringeri, was observing His Holiness every morning and evening and was writing to Mysore daily. It so happened that I also went to Sringeri at that time and stayed in the same building as the doctor and we became slightly acquainted with each other. One afternoon he said “I think of making His Holiness speak to-day.”

K: Did His Holiness then not speak to you all these days?

Doctor: No.

K: You are posting letters to Mysore daily.

Doctor: Yes. I have been asked to do so.

K: If His Holiness has not even spoken to you, what can you possibly write about?

Doctor: I have been writing “His Holiness continues in the same state.”

K: If you say “same state”, you must have described it at least in your first letter.

Doctor: No doubt so. But what I stated in my first letter was only this “I am not able to understand His Holiness’ state.” In my subsequent letter I am simply referring to the “same state.”

K: You intend to make His Holiness talk to-day and find out the exact nature of his state?

Doctor: I hope to.

K: Is there any objection to my accompanying you?

Doctor: Nothing. You may come. I have asked the local doctor also to come.

Accordingly all the three of us went to the other side of the river. The building was open. We entered and found His Holiness sitting in his usual posture. His eyes were certainly open but he did not seem to be seeing anything. Just when we entered he signed to us to sit down and then relapsed into his mood. The doctor had no mind to disturb him. We sat on like this for a fairly long time and finally realising that the sun was about to set we stood up. His Holiness looked up. Availing himself of this opportunity, the doctor began to speak.

Doctor: I think of returning home tomorrow.

H. H: Is your business here finished ?

It was a very simple question. But if the doctor had given an answer “Yes” it would not have been true for he did not succeed at all in the mission that took him to Sringeri; if he had said “No” he must necessarily assign some other justification for his leaving Sringeri. Thus this question placed him in a dilemma.

Doctor: It is long since I left my home. I desire to return.

H. H: Yes. You may do so.

Then we all prostrated and just when we were coming out His Holiness asked the doctor “Is your mother in good health?” The doctor said “Yes”. Then His Holiness nodded his head and we all came out. It is no doubt true that the doctor did make His Holiness talk but I was unable to gauge what exactly the doctor learned from that talk about the nature of His Holiness’ state. We were on our way back to our lodgings.

Doctor: Did you notice how mischievous His Holiness was ?

I did not only not understand his question but thought it highly improper. But as our acquaintance was only slight, I kept down my resentment and coolly replied to him.

K: I did not notice any mischief.

Doctor: Have I no wife, no children, no brothers and sisters ? He did not enquire till now about the welfare of any of them and to-day He asks only about my mother. Is it not mischievous?

K: I do not see anything mischievous in it. Evidently he asked about the oldest member of your family.

Doctor: Four or five years back my mother was suffering from some abdominal trouble. I myself treated her and had her treated by eminent doctors but without any effect. I had to go to Sringeri just about that time and my mother said. “Now that you are going to Sringeri, can you not mention my ailment to His Holiness and get from him relief for me?” When I came here I told this to His Holiness and he was pleased to give me a small packet of Vibhuti and asked me to mix it with tepid water and smear it on her stomach. As soon as I returned home, I had it done and since then she is free from that trouble.

K: It is just because of this past incident His Holiness asked you about your mother. What is wrong with it?

Doctor: I do not say that there is anything wrong, in the remark by itself. From the very question whether my business has been finished, it is quite apparent that His Holiness is aware of the nature of the business which has brought me here. This can be inferred also from the fact that He has not till now asked me why I have come here. The real import of his question is this. “Your mother had abdominal trouble. Though you were a doctor, you could not cure her. You took from me Vibhuti for her. Now you have come here to treat me. Is it not so?”

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On another occasion a doctor who was much devoted to His Holiness learning that He was mostly sleepless during the nights dissolved a pill in the milk intended for His Holiness; and that night His Holiness slept soundly. On waking up, His Holiness thought over the matter for a while and sent for the doctor and the doctor had to admit what he had done and prayed for pardon as he did it only out of love. His Holiness said. “Is not the normal oblivion quite enough ? Is it necessary to have it in a larger measure ? Please don’t do like this any more.”

Another doctor, learning that His Holiness was not taking food properly, mixed some medicine in His Holiness’ milk. The next day His Holiness felt somewhat hungry, sent for the doctor and learnt what had happened. His Holiness said to him also

“When I am trying to overcome hunger, you are giving me medicine to make me more hungry. Don’t do it hereafter.”

Thus His Holiness did not allow any doctor to interfere with Him. Though His body might be thinner, it was never unhealthy. The daily ablutions and Puja were not for Him. Even the bath and the taking of food were not regular. The servants would place in His room some food at noon without disturbing Him. If He chanced to wake up to the world, He might take a little out of it; otherwise it would be there untouched. The servants would come again in the evening to take away the vessels and return in the night with a cup of milk; it might happen that this also remained untouched till the next morning. In this way many a day passed away without His taking any kind of food, solid or liquid. While in this state, sleep also was unknown to Him. The want of food and sleep, the two essential requisites for the upkeep of the physical body, would make it appear emaciated but the brilliancy of His ever beaming face would have been greatly augmented.

Sri Kamalananda Narasimha Bharati Swamigal of Nelamavu Mutt who studied Vedanta under His Holiness for two or three years before and was touring far away from Sringeri at this time heard about this strange condition of His Holiness and came post haste to Sringeri to see Him. He went to the other side of the river Tunga and found that the residence of His Holiness was locked and that a servant was sitting there as guard. He expressed his wish to see His Holiness. As during that state His Holiness was very scantily dressed and very often even without a loin cloth, nobody was allowed inside. In deference however to this Swamiji, the servant said. “I shall just open a window shutter. You may peep in and have a glimpse of His Holiness” and opened a shutter slightly. The Swamiji peeped in and saw His Holiness emaciated in body, without shave and without any cloth. It was only a few weeks before that he had sat at the feet of His Holiness and was listening to His glorious exposition of the Bhashyas. The contrast between that state and the present state was so staggering that he could not contain himself and tears began to gush out of his eyes in streams. He prostrated to His Holiness from outside the window and stood up with folded hands and was pleasantly surprised to see His Holiness standing on the inner side of the window. He again made a prostration with tearful eyes. His Holiness said “ Come again at four o’clock in the evening”. Realising that this was a great unexpected blessing, the Swamiji returned to his quarters. As directed by His Holiness he came again to the mutt at about four o’ clock and found to his great surprise that all the doors and windows were open. He went inside escorted by the servant. He saw His Holiness there on His usual seat and wearing as ever before the cloth, Vibhuti, Rudraksha and so on just as He used to be when expounding the Bhashyas. The Swamiji was unable to decide whether this was a dream or whether the vision he had in the morning was a dream. He made his prostration and at the direction of His Holiness sat down near Him.

H. H: You came this morning ?

Swamiji: Yes.

H. H: I heard that you were now touring far away from here.

Swamiji : Yes. I was.

H. H: The occasion for your coming here now ?

Swamiji : I heard that Your Holiness’ Sarira (body) was not Svastha (in its self-alright) and felt I must come immediately to pay my respects to Your Holiness.

H. H: Is that so ? I am no doubt glad that you have come but you need not have interrupted your tour merely for this purpose. You say that the body was not svastha (seated in the self). The body is never the self nor can it be seated in the self. By its very nature it is outside the self. So there is nothing strange in its not being in the self. It “ not being in the self ” is its nature itself. How can it deviate from its own nature ? Further the body is signified by the two words “Sarira” and “Deha”. The word “Sarira” is derived from a verbal root which means “to waste away”; a sarira therefore cannot escape its characteristic of being wasted. The word “Deha” comes from a verbal root which means “to increase.” From the moment of birth the tissues and limbs of the body will grow by becoming larger, stouter and harder. During this state of growth the body bears the name of Deha; the same body when it has ceased to grow and has begun to decline gets the name of Sarira. Evidently this outer encasement has passed the stage of being Deha and has entered on the stage of being Sarira. It follows its inherent nature in doing so in accordance with past Karma and therefore there is nothing to be anxious about. Nothing is the matter with me. You need not be anxious at all but may continue your tour unconcernedly.

Thereupon the Swamiji took leave of His Holiness. Immediately His Holiness returned to His previous state.

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