CHAPTER 20 Admired Personage
His Holiness’s position as a pontiff of the Sringeri Sharada Peetham as also His own marvellous personality led to His closeness with many a religious leader. The important religious personages who were drawn to Him were not only advaitins by tradition but also those belonging to other philosophical sects and religions. The Jagadgurus of Puri, Dwaraka and Badri were closely linked with His Holiness.
Meeting of the Jagadguru Śaṅkarācāryas of Sringeri and Dwaraka at Bengaluru
In April 1964, His Holiness set out from Sringeri on His first all-India tour. At Bengaluru, the Śaṅkarācārya of Dwaraka, Śrī Abhinava Saccidānanda Tīrtha, met His Holiness. The meeting of the Jagadgurus was an event of significance and was hailed as such by the press and the public alike. Addresses were presented to both the Jagadgurus before a vast concourse of people. Two books – ‘The Great Equation’ by R. Krishnaswamy Iyer and ‘Gītā-Vijñāna’ by Lakshminarayana Sastry – were released on the occasion.
The Śaṅkarācārya of Dwaraka, in his address, referred to the troubles that had overtaken India in its northern border and added that the path of dharma and the inner strength of character of the people were necessary to overcome such national calamities. He advised, “Those fortunate to be born as humans are endowed with the faculty of reasoning; this should be used to distinguish between the eternal and the transitory. Further, it should be used to realise the imperishable Truth.”
His Holiness’s position as a pontiff of the Sringeri Sharada Peetham as also His own marvellous personality led to His closeness with many a religious leader.
His Holiness then blessed the devotees with His address, laying emphasis on the need to control and focus one’s mind. He said, “Some people feel that it would be sufficient to close the eyes and think of God for a few moments. Let them do so and find out if even during these few moments the mind is under their control. They may find the mind fickle and wandering. In fact, many disciplines ordained by the scriptures are primarily intended for taming the mind so that it can be rendered fit for comprehending the Supreme.”
Jagadguru Śaṅkarācāryas of Sringeri and Puri meet at Madurai
In the course of His first all-India tour, His Holiness reached Madurai on 18th February, 1965, and camped there for a little over a month. A Sahasracaṇḍī-mahāyāga was conducted there. A major event was the visit of Śrī Nirañjana Deva Tīrtha, the pontiff of the Govardhana Peetham of Puri. It was an uncommon sight to witness the two Jagadgurus seated side-by-side on the same platform and deliver their discourses.
The Śaṅkarācārya of Puri spoke fluently in Sanskrit. One of the paṇḍitas who was present was asked to render the speech in Tamil. He, however, began to meander and the rigmarole was not faithful to the thoughts of the Ācārya. His Holiness relieved the paṇḍita by saying, “I shall translate the speech myself.” He gave a precise and clear rendering of the Puri Ācārya’s discourse. Those familiar with Sanskrit enough to follow the original discourse were surprised to note that His Holiness had made a sentence-by-sentence translation, despite the speech having been long. The next day, both the Jagadgurus delivered their discourses in the famed Meenakshi Amman Temple. On this occasion, His Holiness straightaway volunteered to translate the Puri Ācārya’s speech so as to avoid any confusion. This time too His translation was accurate.
The Meeting of the Jagadgurus of Sringeri, Dwaraka and Puri at Kalady
With Śrī Nirañjana Deva Tīrtha
His Holiness proceeded from Madurai towards Kalady and reached there on the 26th March, 1965. The confluence of the three Śaṅkarācāryas of Sringeri, Dwaraka and Puri on Śaṅkara-jayantī (vaiśākha-śukla-pañcamī), which was on 6th May that year, was special. Caṇḍī-yāga for universal peace and happiness, and the Vidvat-sadas were the other highlights there. The three Jagadgurus offered worship at the temples of Śaṅkara-bhagavatpāda and Goddess Śāradā. The Akhila Bharata Shankara Seva Samiti accorded a special reception to the Jagadgurus.
With the Śaṅkarācāryas of Puri and Dwaraka
In their joint message to the people, the Jagadgurus said, “The Lord chose this extremely charming, tranquil, inspiring and holy place, Kalady, for His incarnation. We, the representatives of Sringeri, Dwaraka and Puri pīṭhas, have, with reverence, assembled here to worship our common master, Śrī Ādi Śaṅkarācarya, on this Śaṅkara-jayantī. It is our desire that the government officials and the lawmakers realise the paramount importance of the honoured Sanātana-dharma. We pray to Śrī Śaṅkara for the peace and happiness of all beings.”
Speaking first, Śrī Abhinava Saccidānanda Tīrtha Mahāsvāmin of Dwaraka said, “In His short life span of thirty two years, Śrī Śaṅkara expounded advaita, wrote many monumental works and established Maṭhas. His works are in Sanskrit. Everyone should learn Sanskrit and derive benefit from His works. I welcome a periodical bulletin in Sanskrit containing Śrī Śaṅkara’s teachings.”
Śrī Nirañjana Deva Tīrtha Mahāsvāmin of Puri pointed out, “Śrī Śaṅkara saw and preached the oneness in the different forms of the Almighty. Practising and safeguarding dharma is the duty of each one of us. He who fails in this duty succeeds not. This human birth, invaluable as it is, is best suited for the attainment of salvation.”
With the Śaṅkarācāryas of Puri and Dwaraka
The grand finale for the absorbing function was the benedictory address of His Holiness. The import of His discourse was, “This auspicious occasion has created an opportunity for devotees to have the darśana of Śrī Śaṅkara at Kalady. His contribution to the intellectual and spiritual treasure house is beyond limits. For all this, He was a youth, thirty-two years of age, when He transcended the reach of the vision of mortals. ‘All this is Brahman’ and, ‘The Self is Brahman’ were the Upaniṣadic truths forming the crux of the Advaita philosophy that He propounded. He ironed out the feelings of regionalism in India and went a long way in establishing national unity. He harmonised the different schools of thought and modes of worship. Though a Keralite by birth, He did not set up a Maṭha in Kerala. He did not choose Malayalam for His works. The then common language of the traditional scholars of India, Sanskrit, was His choice. He met and demolished the challenge of materialists.” His Holiness then blessed the audience and called upon them to launch a ‘Śaṅkara Movement’ encompassing not only India but the entire world.
With Śrī Abhinava Saccidānanda Tīrtha of Dwaraka Math
With the Śaṅkarācārya of Puri and G. S. Pathak, former Vice President of India
Caturāmnāya-sammelana at Sringeri in May 1979
There being no available record of a meeting of the heads of the four Āmnāya-pīṭhas (of Sringeri, Dwaraka, Badrinath and Puri) ever since the days of Bhagavatpāda, disciples were eager that such a meeting should take place. The Jagadgurus of the four Āmnāya-pīṭhas gave Their consent. It was decided, as per His Holiness’s suggestion, that the most appropriate time for the meeting would be on Śańkara-jayantī (vaiśākha-śukla-pañcamī). Thus, a summit meeting of the Jagadguru Śaṅkarācāryas of Sringeri, Dwaraka, Badri and Puri took place at Sringeri on 1st May, 1979, on the auspicious occasion of the Jayantī of Śaṅkara-bhagavatpāda. Elaborate arrangements were made at Sringeri. The visiting Jagadgurus arrived on the 30th April to a rousing reception by the disciples, residents of the town and organisers and were escorted to their respective abodes.
There being no available record of a meeting of the heads of the four Āmnāya-pīṭhas ever since the days of Bhagavatpāda, disciples were very eager that such a meeting should take place. The Jagadgurus of the four Āmnāya-pīṭhas gave Their consent.
A summit meeting of the four Jagadguru Śaṅkarācāryas took place at Sringeri on 1st May, 1979.
The next morning, the Jagadgurus Śrī Abhinava Saccidānanda Tīrtha Mahāsvāmin of Dwaraka, Śrī Svarūpānanda Sarasvatī Mahāsvāmin of Badri and Śrī Nirañjana Deva Tīrtha Mahāsvāmin of Puri performed their usual morning anuṣṭhānas, after which they were taken in a procession to Goddess Śāradāmbā’s temple around 10.30 a.m. They were welcomed there by His Holiness. After beholding Goddess Śāradāmbā, the Jagadgurus were closeted in-camera in the pāṭhaśālā of the Maṭha, then adjoining Śrī Śaṅkara-bhagavatpāda’s temple. After their private session, the Jagadgurus witnessed the pūjā at the shrine of Śrī Śaṅkara-bhagavatpāda and dispersed for the afternoon.
That evening, a public function was organised in the foyer of the Pravachana Mandiram. Large pandals had been put up in a short time to accommodate the devotees who had thronged in large numbers from all parts of the country. A beautifully decorated idol of Bhagavatpāda adorned the centre of the dais. The four Jagadgurus were seated together, along with His Holiness’s successor-designate and present pontiff, H.H. Śrī Bhāratī Tīrtha Mahāsvāmin.
The four Jagadgurus were seated together, along with His Holiness’s successor-designate and present pontiff, H.H. Śrī Bhāratī Tīrtha Mahāsvāmin.
The four Śaṅkarācāryas
Govind Narain, the Governor of Karnataka, and Sasikala Kakodkar, the former Chief Minister of Goa, were among the important dignitaries present on the occasion. The chairman of the reception committee, Vaidyasubramaniya Iyer, delivered the welcome address. The eagerly awaited discourses of the Jagadgurus constituted the climax.
Śrī Abhinava Saccidānanda Tīrtha Mahāsvāmin of Dwaraka spoke first. He discoursed freely, in a mix of Sanskrit, Hindi and English. The gist of the speech is as follows: “After the time of Bhagavatpāda, this is the first time that the pontiffs of all the four Āmnāya-pīṭhas are meeting. All of you have assembled here, demonstrating your devotion and fervour. Bhagavatpāda’s name has an inherent greatness of its own. Lord Paramaśiva is the fountainhead of all knowledge. He, the Lord of Kailāsa, was the one who incarnated as Bhagavatpāda at Kalady and, very early in His life, became a disciple of Śrī Govinda Bhagavatpāda and obtained saṁnyāsa from Him. Bhagavatpāda penned commentaries on the Gītā, Upaniṣads and Brahma-sūtras and also composed works which go by the name Prakaraṇas. He thoroughly uplifted vaidika-dharma. Even in those regions where Buddhism was deep rooted, He was able to glean the people back to the fold of the Sanātana-dharma. We should follow the path taught by Him.” He proceeded to give details of how He had established a shrine at Kedarnath, where Śaṅkara-bhagavatpāda disappeared at the end of His mission, and the objectives of the organisation connected with the Kaivalya-dhāma (Place of absolute emancipation). He was eager that the meeting of the four Jagadgurus should lead to constructive work in the future through the formation of an All-India committee of disciples entrusted with the task of implementing the numerous resolutions passed that day. He concluded by saying that the important tenets of Hindu-dharma were not narrow in conception but broad-based so as to include everyone in its fold. The crux of our dharma is that everyone in this world should be happy and should secure auspiciousness.
“Sringeri is a place of great spiritual importance. It was here that Bhagavatpāda gathered unto Himself His leading disciples. It was here that a cobra raised its hood and gave shade to a frog, its natural prey. Bhagavatpāda stayed in Sringeri for many years and taught Vedānta to His disciples. Hence, this is the appropriate place for the present meeting, which may augur well for universal peace and happiness that were indeed dear to Bhagavatpāda.”
- Śrī Svarūpānanda Sarasvatī Mahāsvāmin
Next, Śrī Svarūpānanda Sarasvatī Mahāsvāmin spoke in chaste Hindi to the following effect: “Sringeri is a place of great spiritual importance. It was here that Bhagavatpāda gathered unto Himself His leading disciples. It was here that a cobra raised its hood and gave shade to a frog, its natural prey. Bhagavatpāda stayed in Sringeri for many years and taught Vedānta to His disciples. Hence, this is the appropriate place for the present meeting, which may augur well for universal peace and happiness that were indeed dear to Bhagavatpāda. The wise and pious study and practise the tenets enshrined in our śāstras. It was to spread the message of dharma and of universal peace amongst humankind that Bhagavatpāda established these Maṭhas.
“There was a time when Buddhism was predominant and people attached importance only to their own intellects and not to the scriptures. While some opine that the intellect is superior to scripture in ascertaining the nature of things, this is a false view. Just as for sensing various objects such as form, the appropriate organ, such as of vision, is very much essential, likewise to determine dharma, one must necessarily take recourse to the Veda, which is not a composition of mortals and is without a beginning. Were man’s life to be guided merely by impulse, it will be no better than that of animals. Bhagavatpāda taught us the true import of the scriptures; that it is only through knowledge of the Supreme Brahman that one can get liberated. The scripture has also declared that to the great one endowed with supreme devotion to Īśvara and the same degree of devotion to one’s Guru, not merely what is expounded but even that not spoken of shines forth.”
The Jagadguru proceeded to say that it was sad that cows were not being adequately taken care of; He exhorted people to remedy this fault. With regard to marriages, he advised people to shun dowry, an evil which brings great hardships to many in the society.
Śrī Nirañjana Deva Tīrtha Mahāsvāmin, the next speaker, spoke forcefully in Hindi. He emphasized on the following:
- Today, the world is unhappy due to proliferation of bad conduct, cruelty, dacoity, blackmailing and so on. This is because of people harbouring excessive desires for material pleasures and objects. Bhagavatpāda has unequivocally declared that Brahman is real, the world is illusory and the individual soul is not different from Brahman. If people realise that the world is unreal, their cravings will cease. They should understand that only the Supreme appears in the form of the world. All problems will cease on the dawn of such realization.
- I appeal to the Governments of the world in general and the Government of India in particular that nothing should be done to harm any community. There is no objection to giving much to the minority, but on that account, privileges must not be denied to the Hindu majority.
Thereafter, His Holiness addressed the vast gathering. He chose to speak first in Kannada, the language of the land, and followed it up with His message in chaste Hindi. His Holiness spoke of the glory of Bhagavatpāda and proceeded to say that just as Brahmā has four faces and the Vedas are four in number, so too the primary disciples of Bhagavatpāda numbered four. He was a great incarnation of God who chose to eschew comforts in order to strive for the welfare of the world. A great contribution of His was that He taught mankind the means to liberation. Making reference to cow protection which others had spoken about, His Holiness said that the cow was very sacred and people should try and protect it. After all, it gives man much for his worldly and religious needs.
Śrī Bhāratī Tīrtha Mahāsvāmin spoke in Sanskrit with His characteristic mastery over the language. Having highlighted the unsurpassed contribution of Bhagavatpāda through His commentaries and other works, He drove home the point that Bhagavatpāda was the Jagadguru in the fullest sense of the term, and that all should seek refuge in Him and follow His teachings.
A joint message of the Jagadgurus of the Caturāmnāya-pīṭhas was released on this special occasion, and it was read out by Śrī Nirañjana Deva Tīrtha Mahāsvāmin. What follows is a free rendering of that Sanskrit message into English.
His Holiness spoke of the glory of Bhagavatpāda and proceeded to say that just as Brahmā has four faces and the Vedas are four in number, so too the primary disciples of Bhagavatpāda numbered four. He was a great incarnation of God who chose to eschew comforts in order to strive for the welfare of the world. A great contribution of His was that He taught mankind the means to liberation.
“In our pure country, Bhārata, from time immemorial, Sanātana-vaidika-dharma has been in existence. Decline of dharma has been observed among people, for it is possible for the bad influence of the times to cause even that which is good to decline. The Buddhist school, which originated 2500 years ago, blunted the belief of the people in the Vedas and made them disinterested in Vaidika-dharma. Years later, Kumārila-bhaṭṭa incarnated to counter that school. After he upheld the path of rituals, Śaṅkara-bhagavatpāda took birth at Kalady in Kerala to establish the path of knowledge. Before His advent, on account of the proliferation of schools opposed to Sanātana-dharma, people were in a quandary as to their duties. At the time of the advent of Bhagavatpāda, Kumārila-bhaṭṭa and the like had induced some faith in the people in the path of rituals. However, because of the commentaries on scriptures by self-styled scholars who were guilty of misunderstanding, laxity, etc., people tended to deviate from the path of higher good.
Caturāmnāya-sammelana
“At a young age itself, having resolved to become a saṁnyāsin, Bhagavatpāda left Kalady, His place of birth and obtained saṁnyāsa from Govinda Bhagavatpāda, who dwelt on the banks of the Narmada. Then in deference to His Guru’s command, He penned commentaries on the Brahma-sūtras, etc., and clearly revealed the path of knowledge. Having travelled throughout Bhārata twice, He uplifted various sacred places. This can be known even now from the utterances of those who dwell at those holy centres. He made appropriate arrangements for securing the paths of dharma and knowledge, which had been uplifted by Him, by establishing four Maṭhas in the eastern, western, southern and northern directions. In His life span of a mere 32 years, Bhagavatpāda uprooted all the atheistic schools from India and established the path of dharma which had not decayed by the passage of over a thousand years. Consequently, the assertion that He was an incarnation of Paramaśiva is not an exaggeration. Having completed well the task of His advent, He discarded His body composed of the five elements, at Kedarnath in the Himalayas and disappeared. This is ascertainable unanimously from the books regarding His life, the traditional lore of the people of Kedarnath and the histories of our Maṭhas. However, a certain innate need to be held in regard by others, makes people want to appropriate an association of such a great one with their own places. Consequently, numerous rumours have sprung up with regard to Bhagavatpāda’s life. All should realise that while these may serve to induce faith in the people, they should not be regarded as factual. Hence all the four of Us, the pontiffs of the Maṭhas established by Bhagavatpāda, assert that Bhagavatpāda dissociated with the body of five elements only at Kedarnath.
“People can attain higher good only by the performance of their own dharmas which have existed since time immemorial. They cannot do so otherwise. If people, who are the practitioners of their own respective dharmas, are induced by another through inducement of greed or fear or by use of force or gift of wealth to tread another path, then that inducement will not be acceptable either scripturally or logically. If, by adopting a new life style, some abandon their dharma, then they deviate from the practices of their forefathers. On the other hand, if they practise their own dharma, they can attain higher good. This is the means for the welfare of our country. Hence, We direct that none should abandon one’s own dharma and take up the practice of some other dharma. In this country of ours protected by many rulers, our practising dharma and attaining higher good will be the way to show our gratitude to the great Bhagavatpāda of unfathomable and infinite prowess, who showed the right path to us trapped in the darkness of ignorance. By establishing four Maṭhas in the four directions to enlighten the people about the karma and jñāna kāṇḍas of the Vedas, Bhagavatpāda indicated the unity of our nation. We pray that lord Almighty give the strength to all to lead a dhārmika life and that the nation shine by the splendour of dharma.”
Having travelled throughout Bhārata twice, He uplifted various sacred places. This can be known even now from the utterances of those who dwell at those holy centres. He made appropriate arrangements for securing the paths of dharma and knowledge, which had been uplifted by Him, by establishing four Maṭhas in the Eastern, Western, Southern and Northern directions.
- Joint statement of the four Āmnāya Śaṅkarācāryas
The programme concluded with maṅgalārati to Bhagavatpāda’s idol, which was then taken in procession through the streets of Sringeri. His Holiness and Śrī Svarūpānanda Sarasvatī Mahāsvāmin led the procession.
His Holiness and Śrī Svarūpānanda Sarasvatī Mahāsvāmin
Śrī Svarūpānanda Sarasvatī Mahāsvāmin had great regard for His Holiness and met Him on numerous occasions. He took part in the consecration of the shrines at the Shankara Vidya Kendra performed by His Holiness at Delhi in 1977. As described earlier, He also attended the Caturāmnāya-sammelana at Sringeri in 1979. Śrī Abhinava Saccidānanda Tīrtha Mahāsvāmin of Dwaraka passed away on 7th February, 1982 at Veraval in Junagad district. In His will, He nominated Śrī Svarūpānanda Sarasvatī Mahāsvāmin to succeed Him at the Dwaraka Math. On account of His great regard for His Holiness, Śrī Svarūpānanda Sarasvatī Mahāsvāmin met Him and requested Him to come to Dwaraka to perform His paṭṭābhiṣeka (coronation). Holy waters from all over the world were used for the function, which took place on 27th May, 1982. His Holiness graced the occasion and Himself performed the coronation. Speaking on the occasion, His Holiness stressed the need for the protection of Sanātana-dharma and the maintenance of unity in society.
With Śrī Svarūpānanda Sarasvatī
Performing the coronation of Śrī Svarūpānanda Sarasvatī
Svāmi Svarūpānanda Sarasvatī has a vast āśrama in Paramahamsi Gangashrama of Madhya Pradesh. He built a big temple there dedicated to Rājarājeśvarī and was rather keen that His Holiness Himself should perform the kumbhābhiṣeka. Accordingly, He arranged for His Holiness’s camp there. His Holiness graced the place in December 1982. Virtually a sea of humanity heard the daily discourses of the Jagadgurus. His Holiness performed the consecration along with Śrī Svarūpānanda Sarasvatī Mahāsvāmin. On that holy day, both the Jagadgurus addressed a vast concourse of people who had gathered there. The foregoing is a narrative limited in purpose to highlight the proximity between His Holiness and the pontiffs of the other Āmnāya-pīṭhas.
Ahobila Math
His Holiness and Viśiṣtādvaitic Religious Leaders
His Holiness’s relations with Viśiṣtādvaitic religious heads were cordial. To cite an example, He and the Jeeyar of Vanamamalai met at Vanamamalai. Likewise, during His 1979-80 tour of South India, when His Holiness was camping at the National High School in Trichy, the Jeeyar of the Ahobila Maṭh met Him. Both of them addressed a large gathering. In the course of his speech, the Jeeyar said that since His Holiness might not be adequately conversant with Tamil, it might be beneficial for the crowd if a translator were arranged. He was, however, in for a pleasant surprise, as His Holiness delivered His benedictory address comfortably in Tamil.
With the Jeeyar of Vanamamalai
His Holiness and Mādhva Seers
With Śrī Viśveśa-tīrtha
While the Advaita and Dvaita philosophies have major differences, His Holiness did not see that as any impediment to cordiality between Him and the pontiffs of Mādhva Maṭhas pontiffs, such as Śrī Viśveśa Tīrtha of the Pejawar Math (one of the eight principal Maṭhas established by Śri Madhvācārya at Udupi). Śrī Viśveśa Tīrtha met His Holiness at Shankara Math, Bengaluru, during His Holiness’s cāturmāsya there. Being a scholar himself, he participated in the Vidvat-sadas. Their relationship had consistently been warm and harmonious. He also met His Holiness in Sringeri during the 62nd Vardhantī (birthday) celebrations of His Holiness. In March 1976, the pontiffs of all the eight eminent Maṭhas of Udupi received His Holiness at the Krishna Temple and escorted Him to the sanctum sanctorum.
His Holiness and Maṭhas associated with the Sringeri Sharada Peetham
Numerous are the Maṭhas that have historical links with the Sringeri Sharada Peetham. Some of them are branch Maṭhas and some of them are closely affiliated to the Sharada Peetham. The Sivaganga Math is a branch Maṭha of Sringeri. During His Holiness’s tenure, the closeness between the two grew.
His Holiness had intimate contact with that Maṭha even from the times of Śrī Saccidānanda Abhinava Subrahmaṇya Bhāratī Svāmin who, along with his disciple, Śrī Viśveśvarānanda Bhāratī Svāmin, had requested His Holiness to grace Sivaganga. His Holiness paid a visit there on 15th February, 1968. A subsequent visit there was on 1st March, 1971. The pontiff of the Sivaganga Math performed pādapūjā to His Holiness. The heads of the Hebsur Math and Machilipatinam Gāyathrī-pīṭha were also present on the occasion. His Holiness performed the Kumbhābhiṣeka and pratiṣṭhā of the new shrines of Dakṣiṇāmūrti, Mahāgaṇapati and Danḍapāṇi. He then proceeded to the Shankaracharya Cave in Sivaganga Parvata and witnessed pūjā there. After visiting the shrines of Gaṅgādhareśvara and Svarṇāmbikā, He blessed the assembled devotees and left for Bengaluru. Śrī Viśveśvarānanda Bhāratī Svāmin offered his respects on 10th November, 1977 during the Ṣaṣṭyabdapūrti (completion of 60 years) celebrations of His Holiness in Chennai.
With the Pontiff of Sivaganga Math
Śrī Saccidānanda Bhāratī Svāmin, the immediate predecessor of the current pontiff of the Sivaganga Math, had, prior to saṁnyāsa, been a student of the pāṭhaśālā in Sringeri. He visited Sringeri and paid his obeisance to His Holiness on many occasions, besides having been initiated into a mantra by Him. In February 1985, he participated in the consecration of the Malahānikareśvara Temple, after its extensive renovation.
The relationship between the Kudali and the Sringeri Math had been a little strained in the past. However, in a break with the past, on being requested to do so, His Holiness graced Kudali in 1972 and anointed Śrī Vidyābhinava Nṛsiṁha Bhāratī Svāmin, the successor of Śrī Saccidānanda Śaṅkara Bhāratī Svāmin, as the head of the Kudali Math.
Other Religious Leaders
The Mahant of the Tarakeshwar Math highly revered His Holiness, invited Him and made excellent arrangements for His stay at Tarakeshwar on more than one occasion. He reverentially escorted His Holiness to the famous Taraknath Temple and was present when His Holiness performed pūjā to the holy liṅga there.
The successor to Śrī Saccidānanda Śaṅkara Bhāratī Svāmin of Kudali was anointed as a pontiff by His Holiness when He graced Kudali in April 1972.
With the Mahant of Tarakeshwar Math
With the Head of Parthagali Math
In December 1963, during His Holiness’s tour of Goa, He was received with devotion at Parthagali by Śrī Dvārakānāth Svāmin, the head of the Parthagali Math. When His Holiness was camping at Gudalur in March 1980, Sri Ramanatha Jnana Desikar, the head of the Kovilur Math, the Secretary of that Maṭha and two other members met Him and requested Him to visit Kovilur (in Ramnad District). His Holiness acceded to their request. He was received at Kovilur by a mammoth gathering, which included many prominent Nagarathars. He was taken in a procession to the Kovilur Math. In the public meeting on the 22nd, presided over by Dr. Raja Sir Muthiah Chettiar of Chettinad, the Kovilur Maṭhādhipati presented the welcome address. Prasādas were brought from the nine Nagarathar temples and each temple was represented at the meeting. Vaidyasubramania Iyer, in his address, alluded to the continued relationship between the Kovilur Math and Sringeri Math. The Kovilur Math is an Advaita Maṭha and is a Śiṣya-maṭha of Sringeri. He made reference to the Maṭhādhipati of Kovilur, Sri Veerappa Swamigal, who, in 1908, had invited the 33rd pontiff of Sringeri Sharada Peetham, Jagadguru Śrī Saccidānanda Śivābhinava Nṛsiṁha Bhāratī Mahasvāmin, while He was camping at Ramnad, to perform the kumbhābhiṣeka of the temple at Kovilur.
Mahesh Yogi of Transcendental Meditation fame had contacts with His Holiness even from his early days, when he was not famous. He wrote numerous letters to His Holiness and visited Him on several occasions. For instance, he called on His Holiness during His 1977 camp at New Delhi. Likewise, Svāmi Cinmayānanda also maintained contacts with His Holiness and visited Him at Shankara Math, Bengaluru, and at other places also. His Holiness’s association with the Ramakrishna Math had been rather long-standing and He had been invited to many of its centres. His connection with Ramakrishna Advaita Ashrama, Kalady, merits special mention.
Mahesh Yogi of Transcendental Meditation fame had contacts with His Holiness even from his early days, when he was not famous. He wrote numerous letters to His Holiness and visited Him on several occasions.
Head of Kovilur Math presenting Svāgata-patrikā
Mahesh Yogi
Svāmi Śivānanda, the founder of the Divine Life Society of Rishikesh, was a great admirer of the Sringeri Math. His successor, Svāmi Cidānanda, too held His Holiness in great esteem. When His Holiness toured the Himalayas in May 1967, Svāmi Cidānanda organised a public meeting at Rishikesh. Addressing those present, His Holiness greatly appreciated the socio-religious work of the Divine Life Society and the part it played in the revival of Hindu Dharma in North India. His Holiness then expounded the basic principles of Sanātana-dharma and Advaita. On 22nd May, after His dip in the Holy Ganges, His Holiness was taken around the Sivananda Ashram.
In response to the invitation of Svāmi Satyānanda, the head of the Bihar School of Yoga, His Holiness visited Monghyr on the 17th March, 1967 and camped at the Bihar School of Yoga. He was welcomed with all honours by the inmates of the institution. Speaking to a distinguished audience on the next day in the spacious hall of Baijnath Goenka Dharmasala, His Holiness made a fervent appeal to those present to follow the path of dharma as laid down by the Ṛṣis of yore. He quoted verses from the Gītā emphasising the impermanence of the body and the eternity of the Ātman. He added, “Bhagavatpāda has pointed to the ultimate unity of all faiths. One may follow any path one likes provided one sees the oneness of all religions. There is no fundamental contradiction between the tenets of one religion or cult and another. All spiritual paths ultimately lead to the same goal. This indeed is the universal appeal of the philosophy of Advaita.” Subsequently, Svāmi Satyānanda spoke a few words explaining the various points in His Holiness’s benediction. K. K. Goenka, Honorary Secretary, Bihar School of Yoga, offered his respects and thanked His Holiness for having condescended to uplift the citizens of Monghyr.
With Svāmi Cidānanda and other ascetics at Ganga
Svāmi Satyānanda
Anandamayi Ma
In response to a pressing invitation from the late Anandamayi Ma, a very well-known Tapasvinī with a very large following, His Holiness arrived at Haridwar on the 15th June, 1982. A large gathering of devotees and admirers, which included erudite saṁnyāsins and Mahamandaleshwars, received His Holiness. He was taken in a colourful procession from Sri Shankaracharya Marg to Kankhal, about five kms from Haridwar, where He camped for three days. On arrival at the aśrama, He was received by Anandamayi Ma and the inmates. Anandamayi Ma had meticulously made exquisite arrangements for His Holiness’s comfortable stay. In private, she informed Him that she felt that the time had come for her to cast off the body. Though externally His Holiness did not reveal His views, He comprehended that her end was nearing. She sought His blessings which His Holiness conferred on her. After His Holiness returned to Delhi, He indirectly hinted at the impending end of the Tapasvinī’s sojourn on earth by delaying the sending of some materials to Haridwar through a messenger who had arrived to collect them. A little later, the news arrived that she had expired.
His Holiness is held in high esteem by the heads of many Adheenams in Tamil Nadu. Particular mention must be made of the erstwhile head of the Dharmapuri Adheenam who had even helped in making arrangements for His Holiness’s tour in Tanjore District. In Karnataka, there are many Lingayat Maṭhas whose philosophy is divergent from that of Śaṅkara-bhagavatpāda. Nonetheless, His Holiness’s connection with them deserves mention; the head of the Siddhaganga Math visited Sringeri.
In response to a pressing invitation from the late Anandamayi Ma, a very well-known Tapasvinī with a very large following, His Holiness arrived at Haridwar on the 15th June, 1982.
The Jagadgurus with the Head of Siddhaganga Math
Many other connections too were established by His Holiness with religious leaders. What has been described here is just illustrative of His having been a cordial, nondogmatic, preeminent pontiff with a wide appeal.
Śrī Śantānanda Sarasvatī listening to His Holiness’s discourse
With Śrī Trivikrama Rāmānanda Bhāratī
With Śrī Nārāyaṇānanda Bhāratī