BHAGAWAN ANANDAGIRI

Prologue

Sada Shiva Samarambham

Sankaracharya Madhyamam

Asmat Acharya Paryantham

Vande Guru Parampara

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A Chid-Akas publication of the year 1956, titled “ANANDAGIRI”, by its author Late H. S. Narasiah,         B.A., B.L., priced at Re. 1-0-0 only is in three parts. The first and second contains devotees’ experiences and the third- a recording of the “Kashyapa Naadi” readings pertaining to His Holiness Ananda Giri.

The subject of this book is the Life and Teachings of the great sage, His Holiness Bhagawan Paramahamsa Parivrajaka Bhikshu Sivaprakasa Ananda Giri Swamigal, a Jeevan Muktha was also known as Tanjore Swamigal. His Holiness was born on 13.05.1898 and attained Samadhi on 20.12.1942. Hereinafter he is addressed in this writing, in all humility, with the honorific title as “HH”.

The Samadhi of HH is situated near the Samadhi of Saint Thayagaraja, on the banks of the river Cauvery at Thiruvaiyur, Tamil Nadu. The seeker, the astika is introduced to the early life of HH, his Guru Sri Satchidananda Giri of Thanjavur, HH’s Gurukulavasa, attainment of “Advitiya Gnana Anubhavam”, HH taking up Sanyasa in 1927, Upadesa by his Guru, HH learning Anushtana, Sampradaya and Achara from Sri Uthukadu Swamigal.

During his padayatra, HH meets several Swamijis, Acharyas, Matadhipatis including the Periyava, the then Peetadhipati of Kanchi Kamakoti peetam.

After the guru of HH attained Samadhi in the year 1928, we learn that “Loka Sangraha Veerya” entered our HH and he realised “Eswara Sakti” working through him. Among many Loka Sangraha activities, HH got performed the Rudra Homa in 1930 at Thanjavur, to teach Aryan Achara and Sanskrit, HH started the “Arya Matha Patasala” along with “Brahmacharya Ashrama”, both at Thanjavur.

In December of 1933, HH established the “Vaideeka Dharma Sangha” at Thanjavur, in 1934 HH published a booklet for social and religious uplift of the low placed persons. In 1937, at Chingelpet, HH caused a “Tapo Vanam” to be established at Panayur on the banks of the river Ksheera. As per HH’s instructions, a Navagraha Homa was performed at Madras.

HH travelled from Tirupati, Kalahasti to Kanya Kumari, relentlessly spreading Dharma. HH visited Tumkur, Devaraya Durga Temples. HH visited on 05.05.1942, the Vishnu Ashrama at Dibbagiri, Nandi Hills and met with the renowned sage Tapaswiji Maharaj. HH also visited Melkote Temple, Chamundi Temple at Mysore, Hanuman Temple at Banaswadi, Bangalore and Shri Sudarshnandaji of the Udaseen Order at Bangalore.

HH on many occasions appeared as their “Ishta Devata” to different Sadhakas belonging to Vaishnava,                 Sri Vaishnava or Smartha Sampradayas. HH’s life was a culmination of the Bhakti Yoga, Karma Yoga and Gnana Yoga- all three in a single personification.

HH’s life was an inspiration to people following different paths of Sri Sankaracharya, Sri Ramanujacharya and   Sri Madhvacharya. HH symbolised all their teachings in his one life.

We get to learn from the “Kashyapa Nadi” that Bhagawan Ramakrishna Paramahamsa was due to take one more birth to end his “karma sesha” and hence he took birth in the form of HH.

HH performed his last and 16^th Chaturmasya at the holy precincts of the Lord Mallikarjunaswami Temple at Malleshwaram, Bangalore in the year 1942.

The author of ANANDAGIRI found in his Guru, a rare combination of an Avadhuta, the Gnani, the Karmi, the Yogi, the Bhakta, the Paramahamsa, the Bikshu and as one who stood beyond the bounds of Prakriti.

Our pranams to His Holiness who said:

“If you have not seen a Ramakrishna, see him here (referring to his body) and if you had not heard a Vivekananda, hear him here”.

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Letter by Publisher:Dear Devotee,I have after all dared to publicise a Sage who said, “Advertise me not.            I have not come for Society. I have come only for a few individuals”. It has taken 14 years of rumination on this Vaakya and earnest prayers beseeching Him to permit this publication. Even now I do not know whether His cause is served by this publicity.Disobedience of the injunction was a bit encouraged by the Rishi Kashyapa, who consented to expound the life of this Jeevan –Muktha to a blessed few that assembled at Mallikarjunananda Ashram. In the wake of his exposition, I resolved to gather the pearls as they fell from his lips and pass them on to you through this feeble but pleasant instrument of an English language at my own cost. Translations of this in other languages will soon follow.I have a desire to dedicate the funds realised by the sale of these publications or donations granted towards them for purposes of erecting a Bakthi Mandir. It will enshrine the idols of three Acharyas, Shankara, Ramanuja and Madhwa. The idol of your Guru Sri Ananda Giri will no doubt be there to signify and symbolise the Samanvaya between these Matha Thrayas.You will be serving the cause if you buy a copy and contribute your donation. I am sure Sri Ananda Giri is with you to lead you in the path best suited to you.

CHID-AKAS                                                                                                      Yours in service                           

No. 42 Car Street                                                                H.S. NARASIAH

BANGALORE-8                                                                     PUBLISHER

 FOREWORD

      Here we have a wonderful book in three parts; the first and second by devotees and the third a confirmatory document from an ancient Nadi. The subject of this book is the biography of a Jivan Muktha the great sage, His Holiness Sri. Ananda Giri.

     Bangalore had the good fortune of having His Holiness here for some time and at best a few hundreds had his blessings. All those who have felt that His Holiness was really a Mountain of Joy. Everybody that came into contact with him partook of that eternal joy which was radiating from him. His ringing laughter would drive away all the ills of heart and head. In his presence, a devotee would feel the natural bliss and taste for once at least what that bliss is.

     His presence would bless and his talk would impress and his company would convert anybody. Really blessed were those that came into contact with Him. It is my experience that makes me believe that He was one of those who would galvanise and dynamatise activity especially in the Sathvika field. To say the least, He belonged to the divine hierarchy, who come now and then to bless the world.     It is his life that is presented in the following pages and read them and see if it does not pull you spiritually.

     My friend Narasiah in trying to place before us the life of his Guru, has shared his blessings with us all. It is not a small thing he has done, because blessings of Sri. Swamiji are real and solid.

     Therefore, it behoves us to thank Sri. Narasiah and pray that the light which shone for him and shines in him be our guide also.

                             May it be so.

 Sri. Girvana Vidya Peetha

Shankarapuram, Bangalore-4                                   DEVADU

10-10-1956       

  

CONTENTS

                                                  

1   Introduction                                                           

2   Guru Sthothram                                                   

3   Life Sketch by lay Devotees                                  

4   Worship of Saints                                                

5   Ananda Giri by Kashyapa:

     First Khanda... An Avatar of Ramakrishna                                  

6   Second Khanda- Gnana Yoga                                                        

7   Third Khanda-Profession                                                               

8   4th Khanda-Gnana Vahana, Gnana Sukha, Gnana Sadhana     

9   Fifth Khanda-End of Gnana Vahana, New Birth and Adikara                                               

10 Sixth Khanda -Gnana Rogas                                                       

11 Seventh Khanda- Gnana Kalathra                                            

12 Eighth Khanda – Gnana Gandams                                         

13 Ninth Khanda- Gnana Bhagya                                                

14 Tenth Khanda – Gnana Jeevana                                            

15 Eleventh Khanda –Gnana Labha                                           

16 Twelfth Khanda- Gnana Moksha                                           

17 Dattatreya Sthothram                                                                                                                      

Sri Gurubyonamaha

INTRODUCTION

With completion of the observance of the Eleventh Annual Aradhana of Bhagawan Sri Ananda Giri, on Saturday the 19^th day of December 1953, at Chida-Akas, (No. 42, Car Street) Mandavya Kshetra (Ulsoor) Civil Station, Bangalore in accordance with Vedic Rites, preceded by Mahannyasa Purvaka Ekadasavara Rudrabhishekam, Dattatreya Sahasranama and Sakthi Ashtothra, there appeared in the lives of the devotees of the Bhagawan, a strange Nadi, called Kashyapa Nadi.

Looking at this mysterious text, it was written in Tamil characters in manuscript on ancient palm leaves, containing marvellous features in Hindu Applied Astrology. Apart from the predictive utility contained in these ancient Nadis, one could not but be struck with wonder at the large body of spiritual truths that lie enmeshed in them, emanating as they did from the master minds of Rishis, whose powers lay in acute observation and meditation. A keen desire arose in the minds of the devotees to get the life of Bhagawan read from this rare Nadi.

A large concourse of them assembled in the holy precincts of Sri Mallikarjunaswami Temple, Malleshwaram Bangalore City on Sunday the 27^th day of December 1954, which was also the day set apart for the public celebrations of the Eleventh Annual Aradhana.What thereafter transpired will be gathered from the narrative given in this short book. But to understand the prognosis of the Maharishi Kashyapa, made in a state of intense meditation, one should be briefly acquainted with this Holy Embodiment called Ananda Giri, as it impressed the devotees in the realms physical. It was during the Chaturmasya of 1942, there appeared in the spiritual skies of Bangalore, a tremendous phenomenon in the shape of a dark looking SANYASIN, when he decided to perform his Sixteenth Chaturmasya and Vyasa Puja. In appearance, he was a veritable cloud of the description of “Neela Megha” replete with Amrita Dhara, to be showered upon any one that came within the ambit of its umbrella. Robust, well built and muscular, he appeared to be the very embodiment of aggressive Hinduism, but buried deep within its invulnerable and apparently stern exterior, there lay an “Anthakarana” perennially flashing the Chaitanya ray, a Buddhi ever merged in AKHANDAKARA and a Manas visibly struggling every fraction of a second to retain the thin attenuated and irreducible “Aham” to carry on the ordained Vyavahara. His voice was stentorian. His Prema Bhava was showered on one and all in an undifferentiated manner. His Paramahamsa Ashrama demanded and his Paramahamsa Gnana did not prevent, the observance of Vyasa Puja to propitiate the illustrious Acharya Veda Vyasa, the Rishis and the Mahapurushas. He invoked all the great Acharyas of this spiritual land headed by Lord Krishna for the Rakshana of the Bharatha Khanda, its Vedas and Dharma. The Paramahamsa Bhikshu in turn utilised the occasion to increase his Tapasya.

     At the request of the Grihastas and citizens of Bangalore, this mysterious Bhikshu took the Sankalpa of Chaturmasya. He remained for the two Pakshas in this sacred surroundings of Mallikarjunaswami in Malleshwaram, ministering to the spiritual wants of numerous devotees and conferring solace on the several suffering hearts that daily thronged that place. According to the Spiritual Sciences called the Shastras, Lord Maha Vishnu, the transcendental Sustaining Energy enters Yoga Nidra on Ashada Ekadasi and wakes up on Kartika Ekadasi. Corresponding to this Samashti phenomenon that enters into a state of suspended animation in its Macrocosmic or Samashti plane, the Sanyasin, representing as he does Maha Vishnu in the Microcosmic or the Vyashti Shareera, suspends also his Parivrajaka Dharma of intineration and stations himself in a Matam, a Temple or an Ashrama to perform Tapas with all its strict Achara, Niyama and Nishta. When Maha Vishnu wakes up, its correlated Vyashti Shareera in a Paramahamsa, also begins to move in Virat Yatra. 

Besides, the Paramahamsa is also there to offer Abhaya to the entire creation ranging from the lowest amoeba (sthamba) to the highest evolved Soul, the Brahma. Chaturmasya being the rainy season and the entire creation receding into a hibernating state to spring again into fresh life, the life in its embryonic condition requires the protection of AHIMSA DHARMA. Hence it is, that this Paramahamsa does not even move about in these months lest in such movements he should carry vast unknown possibilities of HIMSA to any living organism.

During the two months he stayed in the SANNIDHI of the Rishis he had invoked, he thundered Vedantic Truths in a voice that reverberated with a metallic ring. Ekadasa Skanda in the Maha Bhagavatha was the Nimitham. The whole range of Hindu Philosophy, Ethics, Achara, Niyama, Nishta, various modes of Sadhana suited to various aspirants, consecutively relayed from this Pole Star of Vydhika Dharma. He would not touch the food offered indiscriminately by anyone. He would not even touch a metal for his eating and drinking requirements. The entire rigours of Karmanushtanam enjoined for the occasion were observed by him voluntarily and with a meticulous exactitude. How this Karmin could possess Gnana, was the wonder to all? When an Adhikari wanted him in Gnana Bhoomi, he shone there as its leading Light!

He shocked the audience one night by stepping into those regions beyond NAME AND FORM (Nama and Rupa) by exclaiming “What can your Rama and Krishna do for me? What do I care for them?” When he traversed the Bhakti Bhoomi he wept like a child, at the very mention of words Rama and Krishna and would add “Do you see whether I do not like Rama and Krishna?” In Yoga, though he took care to see that not one of his Siddhis was made visible, the inner circle that contacted him were more than struck by supernatural powers possessed by him, the details of which in their very nature must remain undisclosed. Whatever be the path he adopted for his Sadhana to ascend to those spiritual altitudes, he seemed to descend effortlessly through any path when he had to give the lift to the aspirant in that field.

     

Waves after waves of joy will rumble in his body and in that state he will be found rolling on the floor for hours unable to retain his constantly uprooted “Chittha”, when a critical, sceptical and educated audience of Lawyers, Doctors, Scientists, Professors, high placed Government Servants, merchants and holy Sanyasins of varying orders gazed mutely and reverentially on his form. “I am not unconscious” he would say addressing someone and yet keep up that perennial flow of surging laughter and smile. He had galvanised the drooping faith in some Sadhakas by certain claims which staggered their imagination but which they could not but meekly admit and concede.

  

Once to an audience solely consisting of Ramakrishnite Grihastas and Sanyasins, he proclaimed “If you have not seen a Ramakrishna see him here (referring to his body) and if you had not heard a Vivekananda, hear him here”. The audience mostly initiated by the direct disciples of   Sri. Ramakrishna Paramahamsa Deva fell and prostrated in veneration. They had to admit that none of them had seen Sri. Guru Maharaj or heard Swamiji. Only they had read and heard about them. “It is not by accident that anything takes place. It is all pre-ordained. Ramakrishna has come to see his grandsons he said one night to three disciples who had received their initiation from Swami. Nirmalanandaji, Swami Sivanandaji and Swami Vigneshwaranandaji. 

    

     On another occasion stepping into a stately form of Bhava Samadhi he uttered- “You mean to say I cannot found a mission like that of Ramakrishna. You mean to say I cannot run an Ashrama like that of Ramana. You mean to say if I do that, money will not be forth coming. No, I shall not do it. If I do, I will be placing myself once again within the bounds of Prakrithi. I stand beyond”. Late lamented Swami. Sri. Vasanandji and others who listened to these transcendental words touched his feet and sat in mute veneration. In one of his exalted moods, when none but few Adhikaris had surrounded him in the dark night of that Chaturmasya, he revealed a secret about himself when he said “Ramakrishna can go into Prema Laya, but I go only into Prema Bhava. He had an instrument to wield and he could do so. But I have to be both the Wielder and the Instrument”. As was rightly observed by a lawyer devotee “While silent he was Ramakrishna and while he spoke he was Vivekananda.
    

     His period of Sadhana was set in the Punya Bhoomi, round the sacred waters of the river Cauvery, whose banks are studded with the Samadhis of many a Jivan-Muktha. He as Lakshminarasimha, was, born of an orthodox Madhwa Brahmin family of great Achara, Niyama and Nishta and became known after entering the order of sanyasa as Sri. Sivaprakasa Ananda Giri. When his Guru Sri. Sri. Swami Satchidananda Guruji gave him sanyasi, in the Viraja Homa, he had offered every Abhimana into the sacrificial fire. But his intense Krishna Bhakthi, still unconsciously clung to the inner layers of his Anthakarana. 

This had impelled him to entertain a fond desire that his Guru in granting a new name to him must bestow the name of Krishnananda Giri. But the supreme spiritual Guru, detected even this Abhimana and gave to the shocking mind of the disciple, the name Siva Prakasa! He began with the Dwaitism and ended with Adwaitism. All the three Mathas, be they Madhwas, Sri Vaishnavas or Smarthas, held him in veneration and looked upon him as Guru, through their own modes of Sishtachara and Sampradaya. For, he appeared to each in the light of his own Ishtam. “You keep all your externals intact, but yet I know how to get behind them and take seat in your heart”, he would say.

“Do you know what is meant by Jagat Guru”, he questioned one day, Guru for number one…. Guru for number One Hundred, Guru for One Thousand, Guru for One Lakh and so on. So, I am Jagat Guru. Is it so? Never. He who accepts one and only a Pamara, a Baddha, a Papi as his Shishya and evolves him from a state of individuality to such a state of Universality where from with his Akhandakara Vritti, he realises his oneness with the Universal and exclaims “Ahamasmi Prabho, Dhanyosmi Prabho” to such a disciple if you happen to be a Guru, then you are called Jagat Guru.

     His admiration for Sri. Ramakrishna Paramahamsa Deva was so great that his entire career was moulded after that great Thapaswi of Dakshineswar. His spiritual relationship with Mother Kali was identical. Entering one day the Ramakrishna Ashrama in Bangalore, he sighted the picture of Kaali.  His mind broke loose. Standing in that region of authority where from a Ramakrishna alone could speak with an air of command he addressed the inmates of that 

Ashrama thus “What have at your fingers’ ends? You profess to meditate on Ramakrishna. Do you know on what Ramakrishna himself meditated?” For the time being the Paramahamsa’s fingers were bursting with spiritual energy. He was scattering it from his fingers’ ends actually as the Universal Mother would do in her aspect “Karanguli Nakothpanna Narayana Dasakrithihi”.

So doing, he stood as the very embodiment of Kaali in that Ashrama. Evidently, the present order of Sanyasins unaccustomed as they are to notice manifestation of Brahman in any other human form than that of Guru Maharaj, failed to understand the very personification of their Guru Maharaj before them in another form? Among those that witnessed this marvellous sight was late Swami Thyageesa Anandaji who was then in charge of the ashram.

That this Ananda Giri could appear as the very embodiment of the Shakti in any form the devotees wished was seen in another instance. Several high placed officials who were his devotees had desired that he should visit Sri. Chamundeshwari Hill in Mysore. They had taken him up the hill. As the group was about to enter the temple, the Swamiji lagged behind and stood. A girl from inside the temple came running out and said “You will not be allowed to enter the temple. Today the Ursu ladies are coming”. The disappointed devotees pleaded in vain. As they stood congregating round the Swamiji, one of the minds in the audience exclaimed “Why go inside the temple?  Here is the very embodiment of Chamundi” and the devotee broke his coconut at the feet of Ananda Giri, put the flowers on him, burned the incense and waved the camphor.

That was the signal for others to follow. All the other devotees inspired by the form in which the Swamiji stood and seeing it nothing but the Goddess Chamundi, made their offerings. Even others that came to the Hill that day were caught up in this sight and joy celestial and placed their offerings at his feet! Later the Swamiji explained to me the significance of the girl coming out and requesting him not to enter. She was the very messenger of the Deity. The Deity in that form and guna had yet to ensure certain “Phala” for the deeds in the Royal household. Should a Jivan-Muktha enter such temple, the Deity will undergo absolute transformation to one of suddha sattva as in the case of Sri. Kamakshi of Kanchi. The Swamiji used to say that there is still time for him to go into that temple.

In the days of terrific  sadhana, as bramachari  belonging to Madhwa  Brahmin family, when the Kali Mantra that was transmitted through post by the Punjabi Sadhu Kewalram, had struck its roots in his system and its overwhelming power could not be easily mastered, he would be seen dancing in ecstasy with the decapitated heads of the sacrificial goats in his hands, their overflowing blood smeared all over his body, in the presence of the famous Mariamman of Tanjore, whose real satvic rupa was encased in the Sri Chakra that lies entombed in the huge ant-hill nearby. To many a Shakti Sadhaka, he appeared as the very Bhagawathi and many had his grace. The Late Mahatma Mallikarjuna Swamy of Hanumanthpur, Chikkaballapur seeing him exclaimed-“This is my very Bhagawathi” and worshipped him.

On another occasion, Ananda Giri’s relationship with Ramakrishna Deva, was differently manifested. With the Swami, several devotees entered the house of a Grihasta disciple. He was an England returned, highly educated and well informed journalist. He thought he could quote Swami Vivekananda in support of a piece of conduct observed in him by Swami Ananda Giri and which was opposed to the principles of Vydhika Dharma. The Paramahamsa   Bhikshu forthwith retorted by saying “I do not accept Vivekananda. I accept Ramakrishna”. The journalist could not invoke Sri. Ramakrishna in support of his conduct. Yet when the Bhikshu visited the Vivekananda Ashrama in Old Madras Road, Ulsoor, at the request of late Kumara Swami Mudaliar, an ardent devotee of Ramakrishna and Promoter of the Vivekananda Ashrama and saw stately picture of the dynamic personality of Swami Vivekananda enshrined therein, he went like a loving friend, caught hold of Vivekananda’s chin and kissed it with all Prema. Turning to me he asked “Do I not love Vivekananda and yet I say I do not accept him”

The Bhikshu had a devotee in a non-brahmin Grihasta. He is an initiated disciple of Maha Purushji Swami Sivananda of Ramakrishna Order. The Bhikshu stayed in his house, slept on his cot, did not object to the mosquito curtain put on, accepted Seva from the ladies who massaged his feet, took his bath there, and even Coffee offered daily. That was the only exception he made in all his association with non-Brahmin Grihasta devotees. Even the orthodox Brahmin devotees of the Bhikshu that had accompanied him from Tanjore were shocked at this conduct of this Guru. The non-Brahmin devotee in question is one that is fully saturated with the Traditions and Acharas as prevalent in certain Ramakrishna Mutts. 

In the manner he had understood Guru Maharaj (Sri. Ramakrishna Paramahamsa Deva) he would begin to see if there were any signs of caste distinctions and adherence to the rules of Achara, Niyama and Nishta in the Bhikshu, also. If he found them, he would be ready with his verdict that the Bhikshu had not attained Gnana. The crucial test he would like to administer is the touch stone of the food. If the Bhikshu dined in his house, he would be ready to concede even the claim that he is Sri. Ramakrishna.  If he did not, then definitely on one could take the name of Ramakrishna. It must be understood that this non-brahmin Bhakta has developed such spiritual advancement as to make Ramakrishna his Ishta Devata. 

Very few indeed have risen to such heights, the Bhikshu himself would say. Hence one day he wanted the Bhikshu to take his Biksha in his house. The devotee was shocked. For it was a refusal. He did not know how to reconcile himself to it.  He had noticed that his guest had conceded everything in his favour. For days after days, he had poured out from his house, spiritual gnana  to hundreds of aspirants that had flocked.

The Bhakta struck by Sri. Ananda Giri’s tremendous spiritual advancement and constant obliviousness of the body state had performed even Pada Puja. He had also noticed that when the Arati was performed, the Swami stood as Dattatreya incarnate chanting Datta Mantra. Yet he says that he would not dine. Is he to attain still the height of Gnana? Is it not Poorna Gnana? Probably so, was his mental response. He must have concluded that there may be Gnanis but not having reached to the heights of Guru Maharaj. A fiery answer came to a state of mind like that. The Bhikshu asserted “What do you think you will gain by my taking food in your house? You seem to think that you will get some benefit from me if I took food in your house. Alright. I am here to give you that benefit even without taking the food. Will you be satisfied? You are associating with me because you find that I have something with me. You want it. You better have it whether I take food or not”. 

     The mystery and the un-understandingness about them become all the more great when the words were uttered not at the beginning of his sadhana but at end when he had tasted the beatitude of Nirvikalpa Samadhi. The devotees of Bagawan Sri Ramakrishna Paramahamsa Deva have only to turn to the page 344, in the Life of Sri. Ramakrishna, Himalayan Series No. XLVII, compiled from various authentic sources and published from Adwaita Ashram, Mayavati, Almora, Himalayas in 1925, with a foreword by Mahatma Gandhiji. It is worth reproducing what is stated therein, as this question of food in relation to sadhana and result of sadhana, the Gnana is fast being ignored, maliciously misunderstood and deliberately decried.

     “Thirdly he came to foresee the time of his passing away, much ahead. One day in an ecstatic mood he spoke of it thus to the Holy Mother. “When you will find me taking the food touched by a non-Brahmin, passing nights in Calcutta and feeding another and then taking the remnant of the food……then know that the day for me leaving this body is near at hand”. These words of the Master were literally fulfilled, say the authors. There is something wonderfully hidden in the conduct of Bagawan Ananda Giri and the fulfilment of these words in the life of Sri Ramakrishna Deva.

When I made up my mind to invite him, my mind did not take the desire of inviting him to my house. In my conception it savoured too selfish a possibility for so Universal a person. I worded the invitation by asking “What is your programme for tomorrow? The rejoinder was- “To come to your House”. “No. I do not want you to come to my house. It is enough if you could kindly come to my part of Bangalore (referring to Ulsoor) and stay in the Ramakrishna Mutt there for a day”.  The people of those parts may have your Darshan”. With tears rolling down his eyes, he spoke “I do not know if I am wanted for Ulsoor. But I know I am wanted for you. I will come to your house, on this condition that your next door neighbour shall not know me. Advertise me not”.      After the Bhiksha in my house was over, to our surprise a vast concourse of Bakhtas imperceptibly gathered uninvited and uninformed! In the course of spiritual food he was serving in return for the physical one given, the immortal, the incomparable and yet so far unspoken utterance he gave was –“All those religious institutions that have attained a denominational distinction are haunted by Kali. So stir not from the place where the Lord has cast you. Go not to a Temple. See not a Sadhu. Seek not an Ashram. For, I see the Lord in his kindness maintaining a regular beauracracy of officials ready to be sent to the very door of the Sadhaka to give him the lift that he wants”. Never was so daring a statement made by a Prophet, an Avatar, an Acharya or a Siddha. Yet if read, repeated and understood properly, the implications of that statement, the truth underlying that utterance will stand self-revealed.

     The Bhikshu would not accept any of these institutions that are fast springing into existence either within the bounds of a village, town or a Metropolis or anywhere round about them under the designation of Ashrams for religious Sadhana. He unequivocally laid down that there are only two places one can occupy in the scheme of spiritual practices- The Home or the Forest. “If for any reason whatsoever you cannot remain in the Home and carry out your Sadhana, you must be able to take to the only alternative, the Forest. There is no such intermediary place called Ashrama to be thought about. It is only a device to reproduce the Home with an added security”.

      He broke down in tears when he said-“What is it I see in many a home? They look like Matams. The Grihasta lives a life not knowing where from to get his next meal. But in Matams the principles of Grihasta are seen in fullness. The security against want of food, clothing and shelter stands ensured for years by rich endowments. In homes, the Grihasta has no place to lay his head if it rains. Whereas the Ashrams do not leak. Such is Kali Dharma”.

     In behaviour, this Bhikshu acted like a child. He did not possess the consciousness that he wore a masculine body.  He would even answer the calls of nature as a child would do while going in public streets of Bangalore when surrounded by his westernised devotees, and high placed municipal dignitaries. He would have not the idea that he had to wash himself. Someone knowing his state will wash and cover the loin cloth round his waist.

     “Why do I want this piece of cloth?” he would say referring to the one tied above his knees. “That Sastra says that a Paramahamsa Bhikshu should take his Biksha only from a Grihini. It is for her sake I have to wear this cloth” he would add.

His Nirvana state in certain Grihasta’s homes will make even middle aged Grihinis weep at his simplicity and childlike innocence. While bathing him nakedly a Grihini found that she experienced the feeling of bathing a child born of her womb. She was an educated wife of a Judicial Officer of the State of Mysore. Moved to tears under the crumbling consciousness of her feminine ego, she begged-“When can I attain this state of absolute innocence and childhood?”. “Mother”, the Bhikshu replied- “I have been a Sanyasin in my last seven Janmas continuously. I had not known what a woman was. If one practiced Brahmacharya and sanyasa like that, it is possible for him to be a child in the arms of a lady in the eighth Janma”.

     This blessed Mother who had this revelation fed this Swami unfailingly with milk and butter as she would do her own darling child and marvellously enough a highly promising lad born to her took to Sanyasa in the very tender age. He now lives in Vishnu Dhama Ashrama near Muttra having served his benevolent Guru namely late Sree Tapaswiji Maharaj. Sri Ananda Giri was a Kalpataru. He could have granted whatever one wanted. But one thing he would say- he could not grant. “Ask me wealth, you shall have it instantaneously. Ask me knowledge, you shall possess it at once. But do not ask me Atma Shakti, not even an atom of it can be conferred upon by me. You have to achieve it yourself by your 

exertion” said the Bhikshu weepingly, as I stood before him one midnight in a Bhakta’s house at Malleshwaram with a mind dissolved in blankness.

In the case of an ardent devotee from Tanjore, an Engineer, as he lay in a Hospital given up by modern medicine and doctors as lost, he practised transfusion of life and to this day his existence continues in eternal gratefulness to this Guru.

     In his Tantric Sadhanas he had not the advantage of a marital cover as the Tapaswi at Dakshineshwar, possessed. In the Holy Form of a Brahmin lady called Smt. Rajarajeshwari, the Sadh Grihini and sacred consort of Sri S P Ramaiah, he found all the spiritual guidance and assistance needed for tiding over some of the most slippery and dangerous Bhavas like the Madhura Bhava. To the devotees of Ananda Giri, this couple ever continue to shine as Holy Mother and Holy Father in their spiritual firmament.

     There was not a contemporary spiritual movement with which he had not come in contact with. Before a large audience assembled in a Grihasta’s house, he revealed- “If you want to see Atma Shakti personified, go the sage at Sabarmati. If you want to see Yoga Shakti personified, go to the man at Pondicherry. And if you want to see Uparathi personified, see the person at the foot of the Thiruvannamalai Hills”. The personages referred to as the reader can readily realise are Mahatma Gandhi, Yogi Aurobindo and Maharishi Ramana.

The followers of Swami Sivananda and Members of the Divine Life Society once took him and installed him in the presidential chair for the observance of the birthday celebrations of their Guru. He gave them lessons in meditation. Each one of them experienced a joy which they could not forget.

     The cult of Siddharooda Swami did not fail to recognise him as the embodiment of Swami Siddharooda. A Sanyasi devotee of that order had taken Ananda Giri for one of their birthday functions. The large body of Sanyasins and Sanyasinees assembled were amazed to see this Sivaprakasa besmeared with holy ashes, seated in the place reserved for their Guru, with the sacred Linga tied round his neck and hung near his heart. With one mind they all felt they had the darshanam of their Guruji. Among those of this Order that soon recognised the spiritual greatness of Ananda Giri and discovered him for Bangalore, must be mentioned Sri Swami Hari Hara Ananda of Sri Anantha Swami Mutt. Late Sri Doddappaswami and Sri Brahmachari Ramamurthy of Ranganathapuram, Bangalore.

     In another Grihasta’s house, he came in contact with the devotees of the Order of Swami Ramadas of Ananda Ashrama of Kasergod. The melodies of a Bhajan were in their intoxicating heights. The Swami (Ananda Giri) was placed in an elevated seat. As usual, he had seated himself in his serene self, oblivious to body and external consciousness. A shrill feminine voice rang “Om Shakti”, the entire physical quantum of Ananda Giri was shot up by a few feet from the seat in the air. With difficulty, he harnessed himself or something in him. When his mind had been dragged down by this unlocking Mantra in song, he sent for the Mother that sang it and with tears in his eyes- he begged “Mother, please do not repeat it. A mantra cannot be the subject of a song, that too to be uttered by a lady is too serious”.

     Kaali is the basic primordial force that would have been secured, sealed and made the foundation for the structure of Brahmic consciousness. The key for its opening is the Mantra that was uttered. To re-lock it is an impossibility in the lives of an ordinary Sadhaka and the Mantra ought not to be uttered by ordinary mortals in an easy song.

     The Udasi Order of Sanyasins also had the benefit of the Darshan of this Jivan-Muktha. Seeing the portrait of Swami Sudarshanandaji of this Order at Bangalore, Ananda Giri remarked he must be a Raja Yogi. Paying a visit to him and his Mutt at Kalpally, he revealed to the Swamiji that Brahmananda to enter the body does not require a muscular one as was understood by him, but a sareera rendered soft and spongy by its ripeness in Gnana Agni.

     The Bhava Karmas performed by this Sage remain unexplained mysteries in his Sadhana. To drive away the British Rule from India, he performed certain Karmas. Once he proclaimed: “So long as there is still a Jivan-Muktha left in this land and he does not set his seal of approval for the independence of India, not all the struggles of your political organisation, the Congress, can achieve its Independence”.

     To stem the questionable proselytising forces of the Christian missionaries in India, he got the Brahmacharis of his Gurukula at Kumbakonam to repeat a composition which he made for a prescribed period. They all repeated every day, as they will do their Gayatri, this mantra:

 

O Christ of the East,

Thousand blessings on Thee,

Come back to Thy native land,

We are ever anxious to meet Thee.  

     Referring to Sri. Sai Baba he once said that if he (Ananda Giri) is located in Pakistan, thousands will worship him as their Prophet. When many orthodox Hindus in Tanjore spoke doubtfully about the existence of a Muslim Dirgha in the

heart of the Town, Swami chastised them and said “I meet that Saint every night in my rounds near the huge walls of our shrines. He is a luminous figure and he is the protecting angel of this Town”.

     

     Such was this Avadhota, the Gnani, the Karmi, the Yogin, the Bhakta, the Paramahamsa and the Bhikshu, that I came across in the months preceding and succeeding the Chaturmasya.

    He never told what one should do or should not do. He never had a word of condemnation for anything. Seated as he was in his serene self, he kept constantly uttering whenever he acquired his sareera pragna –”Ahamasmi Prabho, Dhanyosmi Prabho”. At other times it was one never ending peals of laughter stretching into three consecutive days and nights. The life of this Mahatma to the extent gatherable, will be attempted to be sketched in a separate publication.

Leaving his Dandam, Ghatam, Vastram and Padukas in Chid-Akas, Ulsoor, prior to his departure, he exclaimed one day before devotees- “Each one has taken away what he wanted. There is nothing more left in this form (referring to his body). Should anyone see it and call it Swami, I shall say the “Swami is no more in it”. But none of us were able to foresee the event to follow in that prophetic statement.

Even as our hearts were throbbing to have him in our midst, on 20.12.1942 by sheer force of will, he cast away his sthoola and remains immersed in Samadhi at Thiruvayar in Tanjore District in the Panchanadi Kshetram on the banks of sacred Cauvery, next to Thyaga Brahmam. The spell that he cast on lives like mine is marvellous. If ever that Vaakya “Gurosthu Mownam Vyakyanam Sishyasthu Chinnsamsayha” came to be fulfilled, it happened in our lives. Not one of us entertained the doubts about having met the Poorna Prakasa in this janma.

 

     He simply lived the life he should and it had the electrifying effect on every one that had the Samskara to have the Sannidhya. In relation to Sri Ramakrishna Paramahamsa Deva he revealed an eternal truth. “In order that Truth must find its fullest reflection, you must have three things he said, Paramahamsa Ashrama, Paramahamsa Vairagya and Paramahamsa Gnana. If one is missing, to that extent the reflection gets mutilated”, I pondered over this observation in his presence.
 He gave me the light to understand that in Sri. Ramakrishna there were the Paramahamsa Vairagya and Paramahamsa Gnana, but not the Paramahamsa Ashrama. He was a Grihasta. To reflect the Truth in full he appeared as this Ramakrishna of South with the Paramahamsa Ashram in his body. “Read once again Sri. Ramakrishna in my light” he said to me and re-reading him in his light, I found in him the ANANDA GIRI OF DAKSHINESHWAR. Chid-AkasUlsoor, Bangalore-1                                           H.S.NARASIAH

                                    

ONE PORTION  OF SRI MALLIKARJUNASWAMI TEMPLE BANGALORE

LAKSHMI IDOL AT HH SAMADHI THIRUVAIYUR

 

SRI SATCHIDANANDAGIRI SWAMIGAL SAMADHI AT KUMBAKONAM

PUJA ROOM AT CHID-AKAS

HH SAMADHI AT THIRUVAIYUR

HH SAMADHI AT THIRUVAIYUR

ENTRANCE TO SRI MALLIKARJUNASWAMI TEMPLE BANGALORE

Guru Sthothram  

Bhuvangatham Bagya Mupasrithanam, Bhava Pravaha Prasama Praveenam, Sivam Karam Sajjana Kalpa Vruksham,                  Siva Prakasam Saranam Prapadye 

Akaarna Nugraha Drig Vilasam, Vikara Soonyo Jwala Dantha Rangam, Krithava Tharam Durithopa Santhyii,                Yatheendra Mananda Girim Bajamaha 

Upasrithanam Murubakthi Bhajaam, Apaharan Moha Mayam Thamisram, Kripa Nidhi Rajethi Bodha Banuhu,              Saputhuma Madya Sivaprakasaha
 
Dwaithathmana Drisya Midam Prapancham, Samvith Pravahe Pravilapya Dhiraha, Poorneswa Bodhe Paramesthi Thoyaha,    Siva Prakasam Thamu Pasra Yamaha 

Unmatha Bala Graha Peedithanam, Upatha Leelam Pari Poorna Bodham, Apekshaya Heena Matantha Murveem,
Upasraya Modya Siva Prakasam 

Anamra Mananda Tharanga Leedo, Deenam Drida Gnana Thapo Nidhirmam, Eno Nidhanam Dhali Thaki Lainaha,                      Punyo Dhayaf Pathu Siva Prakasaha 

Sarvasryoyah Kripaya Dhunithe, Guruvathmana Moha Mahandha Karam, Nirvana Samrajya Padabhi Shiktham, Sarvathma Natham Saranam Prapadye 

Apanna Samrakshana Thath Parabhyam, Ajanma Dharmo Dhaya Dheekshi Thabyam, Daya Vahabyam Nathaya Sivabhyam,      Siva Prakasaanandagiri Saroru Habhyam.                                                     

*******                  

A BRIEF LIFE SKETCH OF ANANDA GIRI

BY LAY DEVOTEES

Birth and Childhood

     ON THE BANKS of the sacred Cauvery in the Tanjore District of Chola Desa, in Adi Kshethram (i.e., Kumbakonam) in Eswara Thirtha Bank, southern portion (locally called Banadurai Sannidhi Street) following Kalachakram to Madhwa Brahmin parents by name O.B. Krishna Rao and Smt. Savithri Amma, was born a male child on the 13^th day of May 1898 (Vilambi Year, Vaikasi 1^st). This child named Lakshminarasimha, was destined to great ends. His birth was on a Friday, Ashtami of the star Dhanishta (Avittam in Tamil) in the morning at about 8’ O clock. 

His is Kowsika Gothra, Apastamba sutra and Yajur Vedam. From birth being an innocent baby, afterwards by Eswara Kripa in very childhood having gained the knowledge of his past Janma-Vrithanta, feeling for his Karma Sesha and mistakes, by strength of his Akshara Nishta Samskara by Chariya Kriya Yoga, he was doing the Eshwara Kainkarya Nishta to the extent to which one of his age could do. From boyhood, he used to help the Kurukkal (the priests) in the Siva Temple in keeping the vessels, temple and other things clean. It is this Siva Punya done from 8^th to 16^th year that stood in his good stead in ascending the giddy heights of spiritual altitudes with Chitha-Sthairya and mastering Rajayoga.

SchoolingNot liking school teaching, he used to sit in a Vinayaka Temple. For this he was often chastised by his parents. He suffered a lot in these days. Even then he had great Abhimana in Bhikshu Dharma, Thirtha Yatra etc, seeking them whenever chance came by the way. Being a Thuravi (Virakta) in Hridayam, to outside being like an ordinary mortal, he was moving about awaiting his chance. He had full Vedic samaskara. But he did not care for external symbols. He being bereft of any Lowkeeka Utsaha in face, not even caring for reading, game, food or drink or turning his Buddhi towards them, being like one afflicted with grief always and not talking with anyone, was like a person suffering from some disease. To others, though he appeared to be reading in school, he spent his time like one in sleep. Being overpowered by Eswara Bakthi, acting in such a way as to make others consider him as Unmatha, was doing Avalambana of Bhakthi Sadhana in Antaranga. He started with Sri Krishna Bakthi and by his sixteenth year, he gained Nidhanam of Vairagya Para Kshetra State. He had Saguna Siddhi. He enjoyed it fully in these early days.He will tell about these things to those near him. He was considered in the places where he was moving as a sadhu, Punya Sheela, a good boy and so on. His parent’s relatives and others moving with him never knew his real mind.

Two thoughts from the past birth namely (1) Has Brahmanyam come to be spoiled so soon, and (2) Is Urdwha Retas Nishta which is Anga to Akshara Nishta impossible in Kali? were following him. He alone knew it. Seeing the outer world, Dharma Abhimana went on gaining strength. He resolved to take Sanyasa early. Being an Urdhwa Retas Abhayasi he gained Shanti Nishta. Going to Aranya, he completed his Nishta. Even as a young boy he used to talk of high things. Once, in 1917, when he visited Sri Pattinathar Samadhi, he cried hoarse begging for vairagya of his type. Once or twice in those days being despondent, he even thought of ending his life. Thus he struggled hard for twenty years. All had discarded him. But he grew all the stronger for it.     He passed the Secondary School Leaving Certificate Examination. He underwent Secondary Training as Teacher at Tanjore. Then, for Jeevan upayam he took to Teacher’s profession at Kumbakonam.  As his parents were not getting on amicably, he thought that though Sanyasa was his goal, he should stay back till one of them parted. His thought i.e., Mano Vega was so great that in  a short time, his father fell ill and passed away in 1920. After the funeral 

obsequies were over, he after great deliberation resigned his job. When he dropped the resignation letter in the post box, he did it in a manner as though having done a thing one should not regret it afterwards.

Kali Mantra and Turiya Pragna
Having resigned his job, he was roaming about and acting like Unmatha, gaining prominently Bakthi Bava. He was going round the country eagerly awaiting the proper time for Eswara Anugraham for the fulfilment of his resolves. Thus was he wandering with Uddhanda Vrithi for nearly two years with a batch of four or five fellow devotees who all being Antaranga Abhyasis were in tune with his spirit. It was during this period that he came in contact with Sri Kewal Ram, a Sanyasin from Punjab, who was running an ashram and giving                    discourses in Tanjore. After a time, Sri Kewal ram left for Bombay, from where our Swami received a letter addressing him-“Dear Child, Om Kali is your Mantra”. The significance of this was not understood by him then. He tore the communication to bits, exclaiming his mantra is Gayathri and he had nothing to do with Kali, a Shudra Devatha.

     But the Sadhu’s Siddhi was so great that by mere reading and utterance of the Mantra given by him, it took effect on this Adhikari. Thus leaving Tanjore, while on his way to Mannargudi, he at Mariamma Koil in Sri Rama Sannadhi at 10.30 am on 16^th February 1921, found suddenly Turiya Pragna. It is then that he realised the significance of the above Mantra and cried out aloud “Om Kali”. On the same day at night about 2 am, Guru Tatva entered him and he asked for Guru Geetha but being told that it was night, he waited till dawn to get it. All the people that existed round about him then were helpful and kind to him. But he came away to his native place.  

     

Seeing that the pragna had not come and down and fearing consequence, he went to Tanjore again to see whether Sri Kewal Ram had come back. He had not come back. But being directed by one intimately known to both, that Sri Kewal Ram had told him to seek help of a Sanyasi in Tanjore by name Sri Sachidananda Giri, in case of need, he went to him. He realised him to be his Guru. The Guru accepted him as his Sishya saying he wanted one like him. The pragna came not down for six months. When it finally came down, the heat caused was so great that from head to foot, he had no place bereft of boils and bad odour. Even his Guru grew diffident as to how he is going to get better. In a couple of months, he was perfectly alright being rid of all dirty material casting of the old skin, as a snake does.

His GuruOn the Cauvery Banks in Tanjore District in Bhaskara Kshetram in Changudi village, he was born in Deekshitha Vamsham of Vishwamitra Gothram and Apasthamba Sutra to Sri Venkatasubbaraya. His name was Sri Narayanaswamy Sarma. From his 12^th year, he was doing Gurukula Vasa and Prasthana Thraya Grantha Sravanam. In his twenty fifth year, he got initiated from Sri Chidambara Swami in Panchakshari Mantra and Sri Sakthi Subramanya Pooja. He, following Vaidika Agama Sishtachara karma was doing Japa till 35^th year and gained Chittha Suddhi. He then obtained Upadesa from Gnana Anubhava Arooda Guru and did abhyasa in Rajayoga Taraka Marga. Following Gita Vakya Pramana “Yestam Veda Sa Veda Vitu” he gained Nadha Anubhava.  Then acquiring Sampradaya Anubhava, he took Avadhoota Sanyasa from Sri. Sri. Viswesa Ananda Giri and had Yoga Pattam by name Sri. Sachidananda Giri. He lived in Tanjore. He was with Suddha Vrithi, though he externally he had neither strict

Achara nor Asrama Linga.

Gurukulavasa

      Of course, our Swamiji got a Guru according to his Mano Bava. His Guru due to want of proper Grihastas to take care of him was suffering even for Bhiksha. So, he took him to Mariamman Temple where the people were prepared to help him. In the beginning he used to come and see the Guru from Kumbakonam and staying for a short while, will return back. Guru used to say-“why does he do so as he can gain not full benefit by it”. His Guru’s inside was pure and perfect. But none knew it. His whole family served Guru sincerely. Guru examined his horoscope and said that he had Adhikara for Sanyasa, though to his mother who was intent on getting him married he told her otherwise. 

Once he went with a Sastri to his Guru to get initiated in Sanyasa. He sent away the Sastri saying that he knew when to initiate him. In due course, he came to live with his Guru. In the beginning he used to think that leaving all, coming to this Marga, he will have to go without meals and that his mother to whom he was the only son, will be unprotected. As later events turned out, Lord has not brought things to that stage. His Guru used to scold him in the presence of many people of lower rank and used to subject him to hardships. Once to test his patience, the Guru gave him gingelly rice and gram seeds mixed and asked him to separate them for which four days of hard work was found necessary. To avoid scolding, he used to withdraw himself when anybody came to see the Guru.

Both the Guru and the Sishya lived in a Mantapam in the rear Prakaram of Sri Rama Temple, there. Once he got so disgusted that he packed his things and was leaving the place for good. When he was passing the outer gate, Guru who was till then seeing all things calmly and quietly called him and asked “Who is the loser by it?” Then the Sishya pondered and went in and began to attend to his work. Once, he was asked by his Guru to eat without salt. Within a week, being young, he got accustomed and began to eat even more than usual quantity. Seeing this, he was directed to follow his normal diet.   

Abhyasa

Guru once told him he was useless and wont gain Advitiya Gnana Anubhuvam and he can go back to employment. This was after a period of four years’ 

sojourn with him. He became despondent. He could not sleep. But he stuck to his post without losing heart making himself bold by the thought that things will happen only as Lord wills. With all this, he was also reticent and refused to read saying-“What is the use of book learning?” He will say “you will realise it in days to come”. All this his Guru did to get rid of the Ahankara of which he had a great deal in earlier days. He used to argue with his Guru in Vyavahara taking his stand, strong and firm. But in paramarthika, he will be completely submissive. When with body, Guru is really Rudra punishing Shishya’s faults and correcting him to rid him of sins. So was his Guru.

  

     At times he used to even think of getting rid of him and resolved not to bow to him. With all this, Guru was very kind to him preserving for him all good eatables. He will often be telling stories helpful to vichara. He will wake him at the dead of night and ask him to do Sravanam. He would force him to sit in proper Asana as by Sukha Asana what is meant is any of the Asanas told in Sastra helpful to Yoga Siddhi and not to sit as one likes. They will do vritti sodhana once in two months and when once examined and left off it will never return again. He even once told his Guru as to who is he to give him Advitya Gnana as it being Advitiya cannot be taught but has to be realised by one’s efforts only. The Guru scolded him for this and used to point this out often. But finally from Guru he gained Dhanyata. He had not read much. But having done charcha with Guru, not knowing day or night, he gained Dharidya not to be shaken by anything. 

     Even during Sravana, his mind will become Thatastha and then whenever for a second it was turned inside will gain Sakshathkara. During such periods the hair will stand on ends. Thus he was trained by his Guru, killing his Ahankara fully. His Guru was an Antaranga Abhyasi. He wanted the disciple also to be so. But the Sishya being a Sahaja Abhyasi not accepting the same will argue hard with the Guru. As directed by the Guru, he went to see Sri. Seshadri Swami, the original preceptor of Sri. Ramana Maharishi.

     In those days, he will get up at 3.00 am. Taking his bath in Cauvery will retire to a lonely place in the midst of prickly pear bushes. He will do Pranayama Abhyasa till 7.30 am. During such periods he used to get shocks four to five times an hour. The vein on the left side got bigger inspite of its being pressed by leg in Padmasana. It never got adjusted afterwards.  Whenever air passed through it he will realise that he will fall sick. One should ever adjust to natural conditions. When there is yet Prarabdha Anubhava, one cannot realise Nir Vishaya Anandam. Some Tapaswi Virya of the past has descended to him. It is this that lifted him quick in his Abhyasa. When he used to go for Abhyasa, he used to go on singing “Anandam-Anandam”. In those parts he was known by the name Ananda Swami. Even from birth he was with Advitiya Pragna. It is only one who from birth is a Samashti Jiva that can remember things of the past. He was in Manana Bhoomi striving to go to Nidhidhyasana Bhoomi.

Sanyasa     He finally took Sanyasa on the Pournami of the Maga Masi month in the year 1927 on the Vadavar banks. Before this, his Guru gave him a written order asking him to go on a Yatra to Madura, Thiruparakundram and Rameshwara doing Nama japa, Panchakshari and Pranava Japas in lakhs. He had ordained him to do Veda Adhyayanam and Parayanam of Mandukya, Sukha Rahasya etc., Upanisads on the way.

     At that time though suffering from fever, he started and reaching Orathanad Chatram, stayed there till he got better. He continued his yatra. Going to these places, doing Tat japa as far as possible prayed to the Lord to make it productive. Approaching a Veda Adhyayana Brahmin, he asked him to confer on him Veda Adhyayana Samaskaram. When he returned doing all this, Guru asked him as to whether he could not get one in all his yatra to initiate him into Sanyasa. The shocked Sishya repeatedly begged to be given Sanyasa.

     Finally, the Guru gave the Upadesa on the aforesaid day before Vyasa Pooja. Sanyasa is like Jata Karma. Yoga Patta is like Namakarana. For all this, the Guru himself took initiative and did all. Yoga Patta is the last Samskara to be done by a Guru for a Sishya. Here, Guru’s and Sishya’s self are annihilated. Guru does Pooja to Sishya considering him as Vishnu and does Vandhanam to him. Then only Parampara Veerya is passed on to him.

     

Upadesa
     When giving Maha Vakya Upadesa which is but a formal function, Guru said that he was not ready making him wonder as to what there was to get ready. Then, waiting for a time, completely annihilating his Aham, so that Adehata Achanyata may result to him, shaking all over for nearly ten minutes, he did the Upadesam saying that he will tell the words afterwards. But real Upadesa is over. The complete annihilation comes to some at will and to some by Prayatna. When Guru was doing Upadesa, he bowed to the Sishya, he closed his eyes, and Guru being over powered fell exhausted and sat up.  Guru was then seen by the Sishya as Sri.Sri. Dakshinamurthy himself. One’s Punya is completed when one is able to see the Lord in human form.
 Jivas come in groups and go in groups and HE will at the end, take them all to his Loka. Guru must be inside one’s heart. He has been with all for the past many births and His form now seen is but a phase of it. If after moving with a Guru for long, one cannot have Bhava and do Upasana of Him inside, what other Saguna Upasana can he do? Really, Guru, that is Sarveshwara guides and gives Light from inside taking responsibility for all acts if one does real Saranagati to him.

From the time he moved with Sadhu Kewal Ram or his Guru, he never cared for their person but only for their spirit as by Abhedha Gnana alone, Advitiya can result. His Guru was a staunch Shaivite. When giving Yoga Pattam, when asked whether HE is going to name him Krishnananda Giri, though by himself might have given the same or some other name, purposely named him Sri. Sivaprakasa Ananda Giri Swamiji. Then he had Deha Vasana of a Madhwa and used to ask Guru as to why not he wear Vibhuti Udchalana as told in Upanishads leaving of Mudra Dharanam. 

Guru will retort by saying that Upanishad is not for direct Anushtanam leaving of Sruti, Smriti, Kalpa Sutra, Dharma Sutra, Achara, Sampradaya etc. Kewal Ram once asked him while in Ashrama at Tanjore where though all others moved with him freely, he was reticent as to whether he will give up Madhwa Caste marks? To this he replied asking as to what he will give in their stead? He now understood the significance of that question.

     When all this is considered, it is seen that Guru did all this to prepare the disciple to make him grow firm and waited till Prarabdha gave room. Thus did he by hard struggle and effort gain Gnana from his Acharya, following Guru Gita Vakya- “Guru Vaktra Sthitha Vidya Guru Bakthyacha Labhyata” Thus Vidya is ever ready with Guru and Sishya by effort, when he prepares himself properly, gains it and not otherwise. Once when his Guru was lying sick, in Bakthapuri Agraharam, he went to see him and offered to do Sisrisha. Guru said- “you go your way. Let those who are destined for it, do it and gain its benefits”.

     

     The first Vyasa Puja was done in the Sri. Kongineswar Alayam in Tanjore, West Main Street. Then they both did it. Of course, Guru began Pooja and he completed it. After all these, when they had gone for Bhiksha to a house and after a little while were seated on a pial, Guru called him an Uthama and a Dhanya. Guru told that he (Guru) has another birth in which taking Sanyasa from Brahmacharya he will attain Mukti. Thus his Guru though an Alpa Tapaswi has made the Sishya, a Maha Tapaswi by his (Sishya’s) Samskara Bala.
He then left his Guru and went around villages on foot. He met Sri Uthukadu Swamigal at Ganapati Agraharam and was recognised by him. From him, he learnt Anushtana, Sampradaya, and Achara etc. He during his yatra met Mayavaram Swamigal who the moment he saw him, said-“Nasato Vidyate Bavo Nabhavo Vidyate Sataha. So be firm that in Kala Traya there is no jagat and be happy”. He met Alangudi Swamigal, Varahoor Swamigal and many others including the present Acharya of Kamakoti Pitam and was recognised by them all.

     One or two of his friends who strove for this Gnana due to their strong Prarabdha have become Grihastas and are working even without idea of Vichara.

     

HOLY MOTHER

     On the other hand he attained the Devi’s grace by his Tantric upasanas. In this highly evolved Brahmin Lady in the person of Srimathi Rajarajeshwari, the Dharmapatni of Sri S P Ramiah, was his protecting angel. She was a great Tapaswi, a Sadgrihini who had developed a Vatsalya Bhava to our Swamiji.

     For stern eighteen years, when the physical body of our Swamiji lay abandoned by the Society in gutters, streets, sewage channels, prickly pear bushes, dust bins, haunted and dilapidated matams and Adhistanams, her motherly heart will intuitively go after him, bring him and sustain him with physical food or feed it where it lay. Addressing an audience one day at Bangalore, he said –“ Do you know that there is a Lady in this Kali, who having passed the child bearing stage, will at the sight of a grown up adult Sanyasi of 45, allow milk flowing out of her breasts? Go and see her, she is there in that Subhedhar Chatram Road”.

     This Holy Mother was then living in that street with the Holy Father. Ever since this Sanyasi child came into contact with them, their Conjugal relationship had transformed itself into a divine one.”Kaali, Kaali”, the Swamiji will exclaim looking at this Holy Mother and he held her in great veneration. She was the Radha and the Swami was Krishna in some of their highest Bhavas called Madhura Bhava.

His Guru’s Samadhi

     His Guru attained Nirvana in 1928 Vaisaka Krishna Paksha Chaturdashi at Mariamman Temple. After he left Guru he never met him before his Nirvana. Hearing of it he came and did the necessary rites as those nearby had his Samadhi on Vadavoor Banks near burial grounds and paid not heed to do proper rites. He collected Mrithika from the Samadhi place and formed it into a Lingam. He said that it is the duty of Grihastas to build a Samadhi over the Mrithika Linga.  As per his instructions, the Mrithika Linga has been installed in a garden of a Baktha in Valayapettai on the outskirts of Kumbakonam. A Brindavan has been built over it and consecrated on Sri Rama Navami day of the year 1943.

Loka Sangraha Karyas

     After his Guru’s Samadhi, he came to Tanjore and stayed in Gujili Matam in West Main Street. He was taking Madhukara Biksha then and offering it to his Lord and after performing Pooja, he will take it in.  After all this, he went to his native place to test his Mano Bhava with regard to past associations and found it unswering. He even took his Biksha in the street of his birth. In those days entering Sampradya villages, he was like a Chakravarti, Grihastas leading and following him, on his way to Biksha and doing all the Upacharas. He was doing Anushtana regularly. 

     In these early days, due to Bakthi Pradhanya, there was emotion in him to a great extent. He wanted to attain the State of Sri. Sada Siva. If he saw anybody grief stricken, his heart will melt and he will do his best to help him. He used to sit for hours but will do Japa only for a short period, but allowing his Manas and Buddhi to go free, will do Vritti Sodhana. Even spiritual thing is wealth and by its Tyaga, one can gain highest benefits. The Eswara Chaitanya, when the Chittha is fit, gradually overtakes it, melting it fully and such a one will without cause, will weep, laugh etc. In these days, he used to be subjected to such states often.

Loka Sangraha Virya entered him from Himalayas, Bhadra Giri Kshetra, the headquarters of the Giri Order in India, through Sadhu Kewal Ram and his Acharya. There were five mantra siddhis in him. He realised Eswara Sakti working through him. In 1930, under his guidance was performed Rudra Homa in Sri Kongineswar Temple in Tanjore for Samooha Papa Kshaya. Similarly, other karmas were got done, in and around Tanjore at that time.

     In 1931, with the help of the local Advocates, under his directions, was started the Arya Matha  Patashala for teaching Aryan Achara and Sanskrit in addition to the usual three R’s to  Brahmin children and specially girls. In the same year, by his grace, was started Brahmacharya Ashrama at Tanjore, on the old Gurukula lines. This was named after his Guru. This was shifted in 1936 to Umayalapuram on the banks of Cauvery. In 1931, the month of Maga Masi, he had Sri. Samartha Navami celebrated grandly. The big oil painting of Sri. Samartha in Nayakara’s house was taken in procession around the main streets.

At about this period, an Ashrama for Saivites at Sengandhi near Thirithurapundi was started. There Tamil, Sanskrit, Tevaram and useful handicrafts were taught. It is in 1932 for the first time, that he went to Madras by train and staying for just three days he returned. During that period, he took Saka Biksha, alone. Afterwards, he had gone several times to Madras on foot, train, cart etc., to grace fit souls and for Loka Sangraha Karyas. He cried hoarse not desiring for this Loka Sangraha Eswara Veerya but having acquired Dharma Prachara Pragna in past, how could he get over it without working it out?

Avadhuta Pragna

     In 1933 Chaturmasya, he gained Avadhuta Pragna. He performed Danda Tyaga. For some time fully with that Pragna he determined not to enter house but live in temples etc. Being requested by the Grishastas, he came back to Society. His desire was to be with Bagawanta Pragna like Suka though there is Triputi there, that being Siddanta Marga. Then he realised as to why he was made to be born to Madhwa Parents since, if he had been born with Smartha body, he would have gone off as Avadhuta like Sri. Sada Siva and Loka Sangraha Karya could not be got done through him.

     People seeing his deeds, will think him to be a Dwaiti, but hearing his words will realise the grandeur of his Adwitiya Anubhava. His was Vyavaharika Satta with Paramarthika Anubhava. Due to Upasana Prathibandha, he was forced to do Loka Sangraha as to a Sanyasi, there is no real Loka Sangraha. At times of both, Anushtana and Biksha, he used to stick to the Pragna of Brahmin and that too Sanyasi. At other times, he was fully free in his Anubhava being the Sole King there. A Veshti Prarabdha Jeeva can keep aloof when he likes with full Avadhuta Pragna. On the other hand a Samashti Prarabdha Jeeva with Eswara sankalpa coupled, has to be in the midst of Society and has to conform to its rules. His was intense activity outside and perfect calmness inside. He could not rest even for a short time idly. He used to test each phase of his Vairagya and seeing that he could withstand it will leave it off as Eswara has meant him for some other thing, during this period, he realised his Acharya as Krishna. Realising Him as such during one’s life time is rare.

     He will often say that Sastra Parichaya will never be useless and he having done it well in the past now left it off. But on that score, others before realising it should never leave it off. He had got by heart only a few Vakyas and used to constantly repeat them by which the Buddhi gets clarified. He used to often say that even if his body passed away, he will be entering Baktha’s brains and will be guiding them. He will point faults and defects boldly scolding or punishing one to check his Indriya Vyavaharas which are ever going outwards for mischief.
     Seen inside as Atma it is he alone that gives Sangha to all the Indriyas making them enjoy Atma Anandam. He was keeping his Reality hidden by his Yoga Maya making himself evident to those who came near him to the extent of their Adhikara. But for this, his Life’s mission could not be worked out freely. His desire was to keep aloof and give directions as then only seeing defects, he can easily rectify them.

     It is for this that Sri. Siva is in Samsara, Sri. Dattatreya in forests and Sri Krishna took not Rajya Bhara on himself. This is the way of the Creative Will. He used to say that if he sat in one place quietly, all will honour him and he will gain publicity. But what he does or those who come near him gain by that? In that case, the Samashti Prarabdha cannot be suffered. Now it is being suffered by his walking in hot sun, rain and being scolded by others. His desire was this his Punya should go to proper Adhikaris as by that they will rise in their Abhyasa and realise goal.

He used to say that Brahmin should be ever intent on Tyaga. Only Krita Upasakas can approach near him and not Akrita Upasakas as Lord has put a ring round him as it were. He will drive out a Un-Adhikari by his sharp tongue. But his heart was ever beating with extreme kindness and Santhi. Krita Upasakas include Nirguna, Saguna and Mantra Upasakas. He used to say that he had to come down many steps from his Anubhava when detailing of Sadhanas etc., to his Bakthas.
      His Sareera was Kalaagni Rudra being there for annihilating Samashti sin, his Veshti Prarabdha having ended with 1934 November. Though to outside, he appeared to be harsh and irregular in all his words, thoughts and deeds, he was perfectly alright. When in Turiya Pragna he looked like Unmatha to others but was cogent to those near him showing them his reality. He knew easily to come down from his Pragna when he so desired.
 

     He used to say that Eswara Anugraha is to be seen in the last moments when life is ebbing out as to how he is going to dispense us. He will often say that our association is all pre-ordained as otherwise how one can explain his selecting the Guru when greater Sishtas were available. When he used to think of his Guru, his heart will automatically melt and tears flowed in his eyes. Just as birds of the same feather flock together, a group of Jeevas having common Samskara will be born at nearby and at same time.

     In a short time, they will join together either in mind or body though looking at their present state, there will appear no chance of their coming together. Thus, Jeevas faraway are benefitted whereas those nearby gain nothing. For this, he used to go far and wide searching for such Souls. At the end, Mukthas divide their Tapas to Adhikaris each according to his qualification. If by any chance he goes without doing so, the Sakthi remaining in his Samadhi will benefit whole world converting it as a place of pilgrimage to all or remaining there, may flow out to a fit Mumukshu who led there by chance begins to do Abhayasa. He never used to be idle, even for a single moment but will be doing some work for uplift of Dharma as none has any business to live in the world idling. His one predominant desire was to sow seeds for society where Brahmins being rid of Matha Thraya feuds, but preserving the peculiar tenets of their cult which are not opposed to Shruti, Achara etc., will live harmoniously.  

     He was fully convinced that all those who have any connection with one another, had common Prarabdha. From his very birth, he realised that his Mission is for uplift of Dharma. His one desire always even at the risk of impairing his health, was to help ardent Souls in their Soul uplift. He was ever preaching and following ideals of Dharma. It is a great wonder to see the strange combination of a Madhwa Body, Advaita Pragna, Avadhuta Anubhava and Loka Sangraha Karya. Eshwara’s workings are strange! In those times at Tanjore, he used to get into sewage channels and street gutters, will sit in street dustbins and roll on eaten leaves of Brahmins.

     One day, he went on rolling in streets in hot sun. All these, he did to test the state of his Mano Nidhanam i.e., Samadarsanam, under all conditions. But when any Baktha or Sishta approached him, he will act sanely and come if called. Thus did he practice Mano Nasa and Vasana Kshaya Abhyasa.

Dharma Pari Palana.

     His one desire was to be within the limits of Tamil Nadu and give it the full benefit. As days passed, he realised that only those born for it can protect Dharma and not all Grihastas as he thought first and tried to persuade them. He had tremendous energy which he was completely conserving to be used in proper time for proper cause. In the midst of Karmis he will be a strict Karmin practising Karma Marga. In the midst of Bakthas, he will be overpowered by Bakthi detailing it fully. In the midst of Abhyasis he will be like an Abhyasi. And in the midst of Gnanis, he will be one like them. So one seeing him in place in one condition will, unless he be fully acquainted, get bewildered.
       His ardent Mission was to establish Maharishi Dharma and Gnana as even the three Acharyas, detailed their own cults to suit the times. In this State, he realised Acharyas, minds well that unless one leaves off Jagat fully and goes, he cannot gain supreme peace. In various places and houses he used to move differently, but all were his Bakthas and his grace was unflinchingly given to them each according to his Adhikara. He tried hard to free himself and go but his and his Bhakthas, Karma combining pulled him back and fixed him in the Loka Sangraha Karya.
      If he had Vividesha Sanyasa with Linga, he would have no Adhikara in these Dharma Karyas, but being Alinga Jeevan Muktha Avadhuta, Eshwara used him for carrying out his Loka Sangraha work. He had to maintain his Avadhuta Pragna and at the same time, lend himself for Eshwara actuating through him. It was like this that Sri. Krishna, an Alinga Boy of seven years, used for Eshwara Karya in Dwapara Yuga.      Thus he did all these and other things detailed below for Loka Sangraha as actuated by the Lord. This is as per Asadharana Dharma which means special acts of Dharma pleasing to the Lord and have his sanction under the circumstances. He being a Sakshi, used to see the various divine energies working through him.

     In December 1933, in Tanjore was done Ganapati Homa and Vaideeka Dharma Sangha Namakaranam. On that day Prana Pratishta of Sri. Dattatreya Murthi was done, he being the Abhimana Devatha of the sangham. This Sangha was started to propagate Vaideeka Dharma on the lines followed by Maharishis. His own predominating aim was to regain the Aryan civilisation (its Achara, Jati, Varna and Ashrama Dharma in their true meaning). To this end, he went to various places in Tamil Nadu selecting fit Souls.

     In the beginning of 1934 or so, he wrote a booklet for social and religious uplift of low placed persons to give sure and proper guidance to social reformers. In 1935, he wrote a booklet named “Vaideeka Dharma Sangha” wherein, organisation and working and aims of the sangha, Mantra Alochana Sabha, Grama Sangha were clearly detailed. He in 1937, sojourned in Chingelpet and a Pandits’ Conference was held. He caused a Tapo Vana to be started at Panayur on Ksheera Nadi banks for the benefit of those desiring to do tapas.

     In 1938 at Panayur Tapo vanam under his guidance was conducted big conference of Vidwat pandits for Dharma Prachara. At that time, a Maha Rudra Yaga was performed. Prior to this at Madras, a Navagraha Homa was performed as per his instructions. In 1935, seeds for Yoga Ashrama were laid by a function held at Govindapuram in Tanjore District. He got also a Brahmacharya Ashrama conducted under the control of Pakshi Theerth Deekshithar at Panayur. Certain yantras were cast on copper plates for sowing the seeds for Dharmic uplift in the Society.

     He travelled from Tirupati, Kalahasti to Kanyakumari incessantly spreading Dharma. Inspite of all this, he kept himself in the background and was recognised by only a few intimately moving with him. This is always the case with great Souls, as they generally go unrecognised during their life time, as otherwise their Life Mission will be hampered.

Vydhika Dharma Prachara

     In 1924 itself Sri. Datta Veerya had entered him for Prachara of Vaideeka Dharma, Yoga Gnana Veerya. By 1940, the sixteen Kalas were complete in him. Every year in the month of Karthig they will begin to function evidently in him. He tapped the Parampara Veerya from an ancient Sri. Dattatreya Mutt in Tanjore go give it to Vaidhika Dharma. In 1942, he gave Sri Datta Moorthi to be kept in that Mutt. He gave instructions for celebration of Sri. Rama Navami and Sri. Datta Jayanthi Utsavams in the Mutt by the Sangham.

     Inspite of all these, the Society being quite unprepared, continued in the clutches of Kali. In the months of October, November and December 1940, he gave series of discourses in Sri. Bakthapuri Agraharam Mutt in Kumbakonam. In them the Mantra, Yoga, Gnana and their connection to Anubhava Parinama and Viveka and how each of the three Acharyas had contributed their share for them were very clearly detailed.

     In the year 1941, the Mysore State had the good fortune to have this Jeevan Muktha in its domains. So far the sketch given about him related to the activities conducted by him in the land of his sadhana and the impressions he made   on the devotees, there.

At Bangalore, he poured out the essence of Sadhana, Gnana, as a Dharma Megha showers in its Amrita Dhara. The experiences the devotees had in Karnataka are mostly summarised in the Introduction given. He frequently used to say that if he could transplant the Mind of Tamil Nadu in Karnataka and the Heart of Karnataka in Tamil Nadu, his mission will be complete. He was much impressed by the Bakthi and thirst for Sadhu Sangha available in Karnataka. He performed the last and most fruitful of his Chaturmasyas viz., the Sixteenth Chaturmasya at the sacred place of Mallikarjunaswami in Malleshwaram and shone as their Ishtam to all the three Sishta Chara Sampradaya devotees of Vaishnava, Sri Vaishnava and Smartha Orders. After his Virat Yatra, he stayed for a night at Sri Hanuman’s Temple at Banaswadi. He had graced several Bhakthas in several parts of the State.

     On 12.01.1942, he paid a visit to Tumkur to bless the Adhikaris there. He visited the temple of Lakshminarayana in the town. In that temple, the Bhagawan exhibited all signs of an ecstatic Baktha. He sang, danced, jumped, wept and prostrated over and over again before the deity.

     On 14.01.1942, he went to see Sri. Lakshminarasimha on Devaraya Durga Hills. “Lord! I prayed and worshipped you here on this Hill in my last birth. You were not pleased to give me Gnanam, then. At last you have given me Gnanam in this birth. I have come here to thank you”, he cried.

     On 05.05.1942, he went to Vishnu Ashram at Dibhagiri Hills near Doddaballapur to grace Tapaswi Maharaj, a Punjabi Sadhu. He sat on the chair saying “Narayana, Narayana”. Later, Sri. Tapaswi told a devotee of his that Ananda Giri was a great Mahatma and that he should serve him with the conviction that he was no other than Parabrahma Parameshswara.

     On 06.05.1942, Mahatma Mallikarjunaiah of Hanumanthapuram near Chikkaballapur had the darshan of the Master. The Mahatma prostrated before Ananda Giri who put the following question to the Mahatma - “Do you see your Bhagawathi in me?” Gazing at the Swami for full two minutes and prostrating again, he said “Yes, I see my Goddess in you”.

     On 07.05.1942, he went up the Dibhagiri Hills. The cave in it, attracted him. He told that in his former births, he spent much time living in caves.

     On the afternoon of 7.05.1942, he went up the Nandi Hills to have the darshan of Ishwara in the temple. “As I am now going to Siva Temple, I will adopt the attitude of Siva and drop the aspect of a Baktha”, he said. While going around the Parvati temple, he asked his devotees to notice the vibration of the sound of Pranava, in one corner. All discovered the sound “OM” audible to their ears which put them all into meditation, there.

     On 12.05.1942, he travelled to Melkote by train. On the way he sat like Dakshinamurthy under a Tree, naked and blessed a Brahmin who came to him. The blessed man went exclaiming he was a Dhanya. He reached Melkote by 4 pm on the 13^th. The same evening he took all his devotees up the Hill to see Yoga Narasimha. Saying incessantly “Lakshmi Narasimha” “Lakshmi Narasimha”, he climbed. A Non Brahmin Sadhu in a big cave kept repeating:

“Om Nama Shivaya, Shivayanamaha”  on his Tamburi.

     At the sight of Ananda Giri, he kept his Tamburi aside, caught hold of him and embraced him, exclaiming “My Father, My Father”. He made Ananda Giri sit on his own seat, took a plantain, peeled off the skin and put it into his mouth. Before he could swallow, he put number of dry grapes into the mouth. The Sweetmeat he had prepared for his breakfast, he took and put it into Swamiji’s mouth.

     Swamiji, who was very particular about the quality of food, caste of the cook, Achara etc., ate all things with a relish. Not content with feeding, the non-Brahmin Sadhu took Kumkum, Arasina and flowers and worshipped Ananda Giri in usual way. Swamiji who was rapt in silence, got up and embraced the Sadhu for nearly six minutes. He held his palm over the head of the sadhu and blessed him. Ananda Giri was also roaring like a Lion. All felt that he became a Yoga Narasimham for the moment to bless the sadhu and the Bhakthas. All these took half an hour in that cave.

     Taking the name of Lakshminarasimha, Lakshminarasimha, he stood in the corner of the temple while Arati was waived to the deity.

    Next morning, on 14^th May 1942, he took all the devotees to the temple of Narayana. To a devotee who had misplaced his yagnopavitam, he gave a new one with suitable mantra saying- “till you remove it by proper mantra by taking Sanyasa, keep it.

     It is on the morning of 15^th May 1942, he went up the Chamundi Hills and received worship from all the public as Goddess Chamundi, herself. He visited Nanjangud and Srirangapattanam.

      In a brief sketch, it will be impossible to detail all the acts and events connected with this great Mahatma. A full account of Life and Teachings of this Unknown Saint of India will be made available to the devotees by his grace in a separate book under preparation.

     After the Chaturmasya, he decided to give up his Sthoola. He lodged his Danda, Ghata, Vastram and Padukas in a Grihasta’s house at Chid- Akas, Mandavya Kshetram (Ulsoor) Civil Station, Bangalore and exclaimed-“Everyone has taken away whatever he wanted. There is nothing more left in this body”. He had by this time, raised a Grihasta to the State of a Hamsa, known to his devotees as     “Hamsa Bhikshu” and had conferred upon him, his grace. He had sent him in advance to Kumbakonam.

     He left Bangalore on an Amavasya Night contrary to all auspices and went to Madras, Kumbakonam and Tanjore. He attended a Bhajana on Pournima at Tanjore in Karthig and went next day to Thiruvayyar, the place where he had given an engagement to Kaala.

     On 24.11.1942, he fell ill there in a Bhakta’s house. The complaint being his old one of vein enlarging due to Prarabdha Sesha. Even then he was firm in his Anubhava describing that alone to those who came to see him. Even Doctors whose services he accepted at Baktha’s requests, were baffled not being able to diagnose the case. Thus did he suffer the Samashti Prarabdha to rid Society of its sin, which was standing as on obstacle to Dharma Prachara. Even on the day previous to the end, when seeing his hard breathing and uneasiness, Bhakthas requested for a cause, and wanted to know when he will get better, he said that Pragna being calm, he is unaffected and peaceful in his Anubhava, but Prakriti, the body is suffering due to Samashti Prarabdha. When pressed to give the time when the Prakriti, the body will be alright, he said it is Deva Rahasyam and put them all off the scent.

     All that he said was that neither Gnani nor Mumukshu feels for the suffering of the body nor if Agnani sees it suffering, it is his own fault for which, he gaining Gnana, should rectify himself. To the Sanyasi disciple that was with him, the Hamsa Bhikshu, he kept revealing his true state, training him when all the house holders had left him in various aspects of his Anubhava. He was equipping him with the necessary Veerya to enable him to shoulder the responsibilities that will soon devolve on him. He said to all, that he had not kept back anything, but had told all things freely and unsparingly and each following as per his Adhikara and selecting the one suitable to each should save himself.

     If one wants to follow Vaidik Dharma he is to be a Grihasta and to him Esavasya Upanisad details Vidya and Avidya Samuchaya. Similarly, if one wants to be a Gnani, he is to be a Sanyasi and to him the same Upanisad details Sambhuti and Asambhuti Upasana. There is no other way. Only by hard and sincere work, one can save himself. For Dharma Karyas at present money is found essential. It is being rare it is found difficult to do any big undertaking for the Dharma uplift.

On 20.12.1942 Sunday, his condition caused anxiety to devotees. Many of them assembled at Thiruvadi, found his breathing hard, eyes had closed and Pragna, indrawn. He was not conscious of the outside world. He seemed as if he was in Yoga Nidra. His face was calm and peaceful. Thus was seen how a Brahma Varishta inspite of the body suffering due to Prarabdha, can keep his Pragna in his Anubhava. There seemed to be no hope of recovery except it to be Lord’s special grace. This grace dependent on Bhakthas’ bhagya was found wanting due to Prarabdha Prabalya. Lord  peacefully attained Nirvana at 6.30 pm on Sunday, the 20^th day of December 1942., Margha Seerusha Shukla Paksha Chaturdashi on the day of Siva Deepa, preceded by Hanumanth Jayanti and succeeded by Dattatreya Jayanti.

    As his Divine Form bathed in the waters of holy Cauvery and besmeared with the sacred ashes (obtained by him by burning the Anantha koti Brahmanadas in his Gnana Agni) lay seated on the pial of the Baktha’s house, the mother that gave physical birth to it appeared before it and cried, “Son, you look seated in life as you used to, after your return from Temple. Please get up and talk”.

Others who saw it stated that in appearance it was Sadasiva in Akshara Nishta. His Samadhi was done on 21.12.1942, Monday to the west of Sri. Thygaraja’s Samadhi, South of Sri. Balakrishna Sastrigal’s Samadhi, East of the Samadhi of Sadasiva Brahman and to the North of an unknown Saint. It seems that a few days before his Samadhi, he went out and brought the Mrithikka from the neighbouring Samadhi said to be of a Jeevan Muktha and kept it in the Baktha’s house. He got it worshipped with ritual and naivedya and it is this Mrithikka that was subsequently used for Ashta Digbhandanam of our HH’s Samadhi. His Samadhi contains the following:     The Vaidhika Dharma Sangha Yantra, kept in the Sannidhi of Sri. Rama is rolled in a white cloth and kept inside. The Ganapathi Yantram from Siva Sannidhi is rolled in black vastram and put in. The Lakshmi Yantram from Ambal Sannidhi is rolled in red and deposited. Eight Sandal Balls are located in eight directions on this Lakshmi Yantram. In the Centre is the big one which is Lingam. Dwaja Vastrams of Hanuman are spread on the top. Cash of Rs 1-4-0 and 0-1-9 in a cover, 8 saffron pieces, two small dandams all together have been put in. All these have been covered with a stone slab. On this slab is written three lines in order:

1.   Sivaprakasa Ananda Giri
2.   Vaidhika Dharma Sangha
3.   Sthapanam Hamsa Bhikshu.
 There on, a Siva Lingam has been installed. Behind the Linga in the wall is located Lakshmi Vigraha. All these were completed in the midst of a great concourse of devotees. Further ceremonies were duly conducted by the Bakthas. As a humble token to show it as a place of pilgrimage to his Bakthas, a small structure has since been erected over the Samadhi. Kumbhabisheka was performed as per strict Vedic rites on 07.06.1943. Daily Puja is being done. Once a year, an Aradhana at Thiruvaiyuru according to Souramaana and Dravida Sampradaya is being conducted and another Aradhana according to Chandramana and Andhra Sampradaya is being conducted at Chid-Akas Mandavya Kshetram, Bangalore by his devotees of Karnataka.

     Thus our Bhagya of physical contact with Sri. Sadhguru Swamiji, abruptly came to an end. Considering all the events that preceded his Samadhi, it is seen that he all along was cognizant of his coming end and had arranged all things to suit,   we being Mandha Bhagyas were not able to take the hint and benefit ourselves to full. It is only the Guru’s Grace that shall guide and protect us on our onward march towards the realisation of the supreme goal. Thus has come to an end in the physical an arduous and momentous life spent day in and day out for ancient Maharishi Dharma and Gnana.

But that his Poorna Anubhava transcending the limitations of the physical, the subtle and the causal is all the more incessantly available to every struggling Sadaka admits of no doubt. His immortal utterance-“Stir not from the place where the Lord has cast you. Go not to a Temple. See not a Sadhu. Seek not an Ashrama. For, I see the Lord in his kindness, has maintained a regular beauracracy of officials to be sent to the very door of the Sadaka to give him the lift he wants”, will continue to ring for ever and ever in this physical.

Jai Sri. Paramahamsa Parivrajakacharya Bikshu 

Sivaprakasa Ananda Giri Samrat, Sri. Padaraja Swami, 

Sri. Sadh Guru Parama Guru, Parameshti Guru, 

Parapara Guru Maharajki Jai.  

OM TAT SAT.

THE WORSHIP OF SAINTS AS EXTOLLED IN SRIMAD BHAGAVATA

    The wise consider attachment as an undecaying fetter for the Soul. The same serves as an open door to Liberation, when it is directed towards Saints. - Lord Kapila.

    O Raghunana, one does not attain this (consciousness) through asceticism nor through Vedic Rituals nor again by dealing out food and other necessaries among the needy, nor by duly performing one’s religious duties pertaining to household life such as entertaining an unexpected visitor, service of the afflicted and poor and so on, nor through a proper study of the Vedas nor through the worship of the gods presiding over Water, Fire and the Sun, nor by any other means except by sprinkling one’s body with the dust of feet of exalted Souls”.- Jada Bharatha.

     “When the end of (the round of) births and deaths of a Jeeva revolving in the whirligig of transmigration approaches, then (alone) it becomes possible for that Jeeva to come in close contact with a Saint, O immortal Lord. And it is only when such close contact with Saints become possible that devotion is engendered towards you, the resort of pious Souls and the (one) Lord of the Great and the Small”.- King Muchukunda.

     “Just as cold, fear and darkness…. all cease for him who betakes himself  to the glorious God of Fire, so do all the frigidity caused by undue emphasis on rituals, the fear of rebirth and ignorance (the root of such fear) disappear in the case of the man who remains closely associated with Saints”.- Sri. Bhagawan

     “For those that are being tossed up and down in the fearful ocean of mundane existence, the one supreme resort are the Saints who are tranquil of the Mind and have realised Brahma, just as well built vessel is to those drowning in the water” – Sri. Bhagawan.

      “Surely food is life to the living beings, I am the shelter for the afflicted; Dharma is wealth to men in the other world and (even so) Saints are the shelter of those who are afraid of transmigration”.-Sri Bhagawan.

     “Neither Yoga (concentration of the mind) nor Sankya (a critical study of the categories) nor Righteousness, nor a study of the Vedas, nor Asceticism, nor Renounciation, nor the Performance of the Sacrifices, nor the construction of Wells and Tanks etc., nor charitable gifts are able to captivate ME. Neither the sacred vows, nor the worship of the gods, nor the  muttering of the mysterious  Mantras (Sacred Formulas) nor the sacred waters and holy places,nor Niaymas (religious observances) nor Yamas ( the various forms of abstinences) are able to win ME, so surely as the fellowship of Saints which puts an end to all (worldly) attachments”.

THE LORD SAYS TO DURVASA

     “I am completely under the thumb of my Devotees. Indeed, I am like a one who is independent, O Brahman. My heart stands captivated by my pious devotees who are so dear to Me, while I am dear to them. Without my devotees of whom I am, the Supreme Goal, I have no desire to preserve my own divine personality or to enjoy everlasting fortune, O holy One! How dare I forsake those who have given up their wife, house, sons and relations, nay their own life, wealth, this world and the other one, and have sought Me alone as their protector? Those holy men who have exclusively fixed their heart on Me and who view everything alike, enthral Me, by virtue of their devotion just as virtuous ladies win the heart of their good husbands. The righteous are My heart beloved of Me and I am their heart, beloved of them; they do not know anything other than Me nor do I know anything whatsoever other than them”.

     “Saints are forbearing, compassionate and composed; they are friendly to all living beings and inimical to none and follow the injunctions of the sastras. Their good disposition itself serves as an ornament to them. With an undivided heart, they practice unflinching devotion to Me, and for my sake, they abandon even their obligatory duties and forsake their kinsmen and relatives. Nay, they listen to and narrate delightful stories relating to Me, their Mind ever set on me. Affections of various kinds, therefore never torment such people. Such are the holy men, free from all attachment, O Virtuous Lady! Attachment to such holy men must be sought for by you; for they counteract the pernicious effects of attachment. Through the fellowship of Saints, one gets to hear My stories, leading to a correct and full knowledge of My Glory and pleasing to the heart as well as to the ear; By hearing such stories, one is sure to develop one after another reverence and fondness for and Devotion to the Lord, whose realisation is preceded by the cessation of ignorance”. – Lord Kapila

LORD KRISHNA SAYS

     “A holy man is merciful, bears no malice to any creature, is forbearing, strong in truth, fullness of faultless mind, balanced in Joy and Sorrow and helpful to all; his mind is not disturbed by objects of Senses, he has his Self controlled, is gentle, pure in dealings and devoid of possessions, apparently inactive, moderate in food and drink, tranquil, firm, exclusively depending on Me and given to contemplation. He is ever vigilant, unperturbed in Mind and full of fortitude, has mastered the six concomitants of life (hunger, thirst, grief, infatuation, old age and death) is free from pride, respectful to others, able to teach, sincere, tender hearted and wise”.

     “Neither Brahma ( My own Son) nor Lord Sankara nor Sankarshana (My Brother) nor Goddess SRI (My Spouse) nor my own Self is dear to ME as devotees like you. I ever dog the steps of the Sage who wants nothing from Me, is perfectly tranquil, bears enmity to none and looks upon everything with the same eye, so that I may get purified with the dust of their feet”. – Sri Bhagawan.

LORD RISHABA SAYS

      “The wise speak of service rendered to exalted Souls as an open gate to Liberation and the fellowship of those who are fond of women as the door opening into Hell and they alone are really great who are even minded, exceptionally calm and composed, free from anger, kind hearted and pious”.

  

Guru Sthothram Brahmanandam parama sukhadham,Kewalam gnana moorthim,Dwandhva theetham gaghana sadrusham,
Thathwamasyadi lakshyam,Ekam nithyam vimala achalam,
Sarvadhee Sakshi Bhootham,Bhavatheetham thriguna rahitam,
Sadhguram tham Namami.

FIRST KHANDA       Sri. Gandeeva, the disciple of Maharishi Kashyapa, after peforming his daily Anushtana, approaches his Guruji, while he was immersed in Tapas and requests him to describe the fruits of the deeds of various Jeevas, for the day. The Guru is rather surprised and asks the disciple as to why he approaches him while he is in Tapas?Sri. Gandeeva replies that he came so, to learn also about Tapas. Remaining in Tapas the Maharishi is able to realise that in this Loka, a person will be born with the following cast of planets:

KUJA	BUDHA	RAVI SUKRA	LAGNA KETU
CHANDRA
RAHU	SANI		GURU

He is a Sookshma Gnani. He will be born in the year Vilambi of the month Vysak on the first day, Ashatami of the star Dhanishta (Corresponding to the English date of 13^th May 1898 at 8.00 AM. Three years, five months and 17 days will remain in Kuja Dasha. He is Gnanam personified but not shining to the world. At first, he will have the Grace of the Mother Devi. His name will be that of Vishnu’s name. With increase of Tapas, it will acquire the name of Esa. Then he will have the name ANANDA GIRI.

     He will be born in good Tamil Nad, on the banks of Cauvery, in a small Town, the place where the Cholas, ruled. He will be alone. He will be born in a Brahmin Family. He will study for sometime. He will learn the language of the North (Sanskrit). He will renounce the home. He will not marry. He will not inherit parents’ wealth. He will not be afraid of even Kings. He will show light by Gnana. He will bring back the life that has left the body. He will see Gnana’s Light. He will possess no fraud, deceit etc in his heart. His body will not experience any happiness. He will give good things to people. He will kindle Light wherever he goes and will establish wonderful things in such places.

He will build a wonderful house and will assemble things needed for Jeevanam, there. He will become Gnani. Sri. Gandeeva somewhat surprised, questions- “How will he become a Gnani, if he builds a house and stores all things in it for a livelihood?” Maharishi Kashyapa explains. Body is the house. Things assembled in his body are the various materials needed for Sadhana and Gnana.

     In his previous birth, he was born in PULAYAR Kulam, in a land ruled by Potters. The place is a cold region where river Cauvery begins. It is the place where the Potters live. It is therefore called Kodagu. But his Bhakti in ESA was great. The Kings of the Land therein will have SAPAM from a Brahmin Lady. They will have only adopted Sons. Then he was in Devi Tapas. Thereafter, he renounced the land and family to be born near the Border, but he will have devotees from the land he renounced. Then, he went to a place ruled by the Mohamedans, infested by wild animals, called Mallikarjunam (Sri. Sailam). From there, he will reach a place called Malli-Eswaram (Malleshwaram). He will be without caste or creed.
  He will give Upadesa to many of those whom he had renounced in the land of his previous birth. He is an Avatar of Sri. Ramakrishna Paramahamsa. He will enter LAYA. Sri. Ramakrishna had a Karma Sesha. So he had to take birth and give Darsan to Bakthas in this manner. Because, he had previous Pulyar Janma, his body will be allowed to roll in streets, dirt and drain. He will keep always laughing. He will be a Dandin. He has the adhikara to receive Danda. His Danda will have seven knots. If a person who was a Gnani in his previous Janma, takes birth only to disappear soon, he will have Danda of fourteen knots. The seven knots represent the seven Lokas. He knows all the 32 Yogas, but among them the best Pranayama Yoga, he knows best.

(The reading of this Khanda began at 4.35 pm on Sunday the 27^th day of December 1953 at Sri Mallikarjunaswami Temple, Malleshwaram Bangalore City in the presence of the large number of devotees of Sri. Ananda Giri)

SECOND KHANDA

     Chandra, the Lord of the second house is in Kumbha. We shall now tell about the Child’s family. He comes from a good Brahmin family. He will be born suddenly. Within three years of his birth, he will begin Yoga. Not knowing this, parents will condemn him. Within 5 years, he will have the grace of MOTHER (Devi Kripa). Then, he will lose his mother’s happiness. He will go to school. But he will learn ESA’s knowledge there. He will be a good Tamil Scholar. He will also learn other languages. He will learn about the great people. Till 24^th he will enter Vinayaka’s temple. His grace he attains first. Then he got Devi’s grace. She will give Gnana. He will leave studying by 25^th. Then he will become a big family man. His mother is Devi. The father is ESA. The Devas are his brothers. All the devotees are his kutumba. Hence he got this big family. He will be the master of 32 Yogas. To all Devas, he will give Yoga-Grihas.

     Then commences his struggle to see the Father. He undergoes several troubles. They are indescribable. Pulyar Kula, Brahmin Kula are several places he takes to see the Father. He performs a terrible Tapas in this Janma. He will give no place for good or evil. Ugly disease and beauty will be looked alike by him. Bad and Good smell is all just the same. He will detect at once whether a Man is Karmi or a Dharmi. Palace or Hut, he will live in without distinction. With or without devotees, he will ever remain alone. He will be like Buddha. He will be in search of Home of Bliss. He will look all cool and calm. But still, he will have anger. He will abuse. He will be proud. He will walk in a determined manner and with speed. Sri. Gandeeva interrupts by questioning “How will these qualities fit in with a Gnani?” Sri Kashyapa replies- all these he will show with Father and none-else.

The Maharishi proceeds and says “various are the ways”. There are various Yagams-There is Sanyasa. Charities are there. Best of all is Jeevakarunya. You have Pathivrathya, Brahmacharya, Nama and Puja, Upasana, Good Seva in a Temple, Upavasa, Feeding, Utsavams, Guha-dwelling, to go to Giri, Yatras, Snanams in Thirthas….remain in Vanams. These are some. There are more. But all these are for ignorant people. There are other modes also. Some of them are worshipping one’s father and mother not knowing their previous Karma. Then there is following a Guru and spoiling his Tapas is to spoil them all.     Vishnu is the protector of the Jeevas. Eshwara is an Avatara of Vishnu. Brahma is the Creator of the Jeevas. So, a Jeeva must know the meaning of these. Brahma is born in the Nabhi-Kamala of Vishnu. By Sankalpa, the Jeevakotis are created. Several crores of Brahmandas are within the Garbha of Vishnu.     He is Eshwara. ESA’s Siras (head) is Brahma. The third eye is Brahma Kshetra. If opened, it is Laya. If closed, it is Srishti (creation). The three combined is Dattatreya. This is Moola for GNANA SADHANA. All nishkamakarma must be done in Eswaraarpana.     Service to Father and Mother must be looked upon as ESA seva and they must be worshipped as such. Guru must be looked upon as Eshwara Rupa and worshipped. This Ananda Giri, born in Mithuna Lagna will do his work as Eswaraarpana. So, he is a GNANA YOGI. The Janma itself is due to Karma. To Karmis, he will give Mukthi through Rudra Rupa. To Gnanis, he will do so through Prema Bhava in the form of Jothi.     Mukthi is attained after several Janmas. For each Karma, there is a Janma. For this Ananda Giri, this is the last Janma. Realising that if Gnana Marga is followed, it will give Eshwara darshana, he will pursue it till Janma-Sapalya is attained. In this Malli-Eswara, he drove away KAALA and went. In this place there is Eswara. In this place, several have conducted Tapas. This place is for showing the way for Sadhakas. This will prosper.
      Such Gnanis as these may be called Bahu Kutumbis or Viswa Kutumbis. For Kutumbi, “AGAM” means house. For Gnanis “AGAM” means Manas. He will go to Thiruvayyaru to ESA’s house. All these are due to the fruits of Chandra.  Other things about this child will be told in other Khandas. To those that have come to hear about Gnana, we say sun is setting. Rahu Kaala is over. For third Khanda please come next.                                     Go and meditate on God now.

(This Khanda was read On Sunday, the 10^th day of January 1954 at 5 pm in Sri Mallikarjuna temple, Malleshwaram and the Maharishi was pleased to announce the various events that will take place in the lives of the devotees that had assembled, according to the position of their planets. Many went home enriched by knowledge about their immediate future)

THIRD KHANDA

     The third house from the Lagna is of the Lord Surya. Since he is in Vrishabha with Sukra, his occupation is Gnana. The 32 Avayavas of the body will be in full service of this profession. He knows all the 32 Yogas. His occupation is to rear the light of Gnana that arises from Dhyana. He having conquered all Indriyas is their Overlord. He is an expert in Pranayama. By Dhyana he will take this body through the path of Yoga. He has the capacity to know his and other Jeeva Charithras. Hence, he can find out one as Dharmi or Karmi. He had understood fully the Prabhava of Maya Shakti. He is an Avatar of a great Tapaswi and he is a Yogi. Many cannot understand this in this Loka.

     Till 21, he was learning Gnana Vidya. He successfully practised the Sadhana of bringing the body under control. Till 32, he practised Sadhanas necessary for obtaining Sakti’s anugraha. To attain this grace, he has rendered service to a Brahmin Lady in a mother’s attitude. She has a Devi’s name. She is born in a place on a river bank. She is Sadh Grihini. She is one in Tapas. She is a Gnani in household. His previous birth has been described in the previous Khanda. How he was born in a Holayar family and whereto he went is all described.

     We also stated that the King of the land had a Sapa from a lady. When she came to fetch water from a river, the King of the land came and despoiled her. She gave up her life in the same river. In the same land, she was again born as a Brahmin Lady and acquired a Devi’s name. This Swami worshipped her and obtained upadesa from her. From this he acquired the ability to look upon all ladies in the world as Mothers. He came to a place called Kadu Malli Eswara and did penance. This is a place in Kannada land, where shepherds “Gollaru”, lived. This is a cold place. This is towards the East of the place where the King of the land, lived.

     While doing penance, people criticised him as Holaya and kept him afar. Then he went to Thiruvayyuru. There he wept for his janma before Eswara and cast his sareera in that Pancha Nadi Kshetra. He was again born in Tanjore District. By this time, the King of the land will lose his Kingship. For the present King, there are two wives. The first will leave him. Even though he is diseased, still a male child will be born to him. With this the Sapam is removed. For two months, he will do tapas in this kingdom.

     

     Among the people who abused him in the previous Janma, there are some sumanagalis and amangalis. One is Govindaswamy. Shamanna is another. One who does not know the meaning of the Vedas and who is a Doctor, has the name in a short form as Sastry. He is the Head of those who gave trouble to this Swami in his previous janma. But he will not have the Suyoga of seeing the Swami in this Janma. He has no family comfort. His eyesight is less. In his middle age, he has done Krura Karmas. Another bears the name of that of Rama. Yet another has Nara sareera and face that of a Lion. Another bears the name after Venkataramanaswamy. Nara plus Ayya is another. Of the people that gave trouble, these are some.

We shall say about another. He did not belong to the group that gave trouble. Knowing Neeti and Aneeti, he kept quiet. In this Janma, he will have the name Viswa-Isa. He comes to hear this third Khanda. Another lady of Punya also comes to listen. Her name is of Lakshmi. But we shall tell of her, later.
Nothing to say more about his occupation. Till the 45, he had this profession wrapping himself in a cloth of gnana. To devotees that is, those that hated him in the previous Janma, he was showing kindness, using sometimes anger and blessing them.     Completing the Tapas for two months in this place, he sacrificed his body in Thiruvayyar. Much cannot be stated in this Khanda. In the 4th Khanda, Gnana Vahana, Gnana Suka and Gnana Sadhana will be told.     Let these persons who have been so far mentioned, perform Abhishekam to ESA, do penance and Guru Dhyana and remain in Bhakti.          To hear the Fourth Khanda, Kashyapa desired Gandeeva to do Tapas and come in purity.

(Accordingly all the devotees observed the directions given by the Maharishi and dispersed.This Khanda was read on the 17^th day of January 1954 at about 5 pm)

FOURTH KHANDA

    Since this child is born in Mithuna Lagna, in order to say about him, we must meditate on ESA. Since in the 4^th house there is Brahma Graha, Guru, he is a Brahma Gnani. We have already told about the Sapam, Sadhana affairs relating to his birth, the importance of the place where this Nadi will be read, and about all those that showed enmity and gave trouble to him. We shall describe here what Gnana Vahana is. The big vehicle for Gnana is Mouna. To indicate this, the stone idol is the symbol. The stone idol (Sila Vigraha) does not speak. It does not do deeds. To remain like this is a step towards Gnana. One hand of Siva is Abhaya Hasta. This means let the crores of Jeevas in the creation be happy.

    

     The weapon in the other hand indicates the destruction of enmity to Jeevas. Another hand shows the Feet. This means that the Jeevas should remain patient till they reach his Feet. Another hand shows protection aspect of Vishnu, an avatar of ESA. To eradicate all troubles, it holds Chakra. The Sanka held in hand and blown indicates that all Pranis should reach Him and remain happy. One hand of ESA, holds fire. Siva’s heart is Vishnu’s Jothi. Vishnu’s heart is Siva.
      The fire in hand is to destroy Dush-karmas of the Jeevas. This is the Yagna and Yaga of ESA. In another hand there is the Trishoola (Ahankara, Moha and Maya). This is to indicate that Jeevas should get rid of Moommalas and then reach Him. Chinmudra symbolises that one should understand these things well and come to me with determination. The symbol of the Deer signifies as follows- it means that you must give up Desire. The garland of Skulls (Rundamala) symbolises Gnana.

     A Jeeva in order to attain Gnana, experiences several difficulties. These Heads or Skulls show the difficulties. Without minding them, and without being affected by their grotesque forms, if one carries on his Anushtana, he will become a Gnani. This Ananda Giri is one such Gnani. The reason why a Tiger skin is worn by ESA is to show that one should give up all desires and attachments and must not pay heed to decorations and this shows the emphasis on Gnana. So far we explained the significance of Siva’s image. Siva’s matted locks (Jate), show the sum total of all Jeeva’s karmas. The reason why there is Chandra and Ganga is to remove all these Karmas and make the Jeevas pure. ESA shows Karuna on Jeevas. Even though ESA is full of grace, the Jeeva becomes a Karmi. Why? Asks Gandeeva.

Kashyapa goes into Tapas and after securing ESA’s grace, replies:

    ESA dwells in the hearts of both Gnanis and Karmis. One always remains in service of ESA. Another is steeped in Kama. Another does pilgrimage (Theertha Yatra). One does not even give water to drink. One who should serve Father & Mother abuses and hates. Another becomes the Guru of the Guru. Another pretends to do many things. Hence, always this way, there will remain TWOs. This is called Dwaita. This Sareera is born from Karma. But Hridaya is the Swaroopa of ESA. These Gunas are given by ESA. The path through Beauty (Lavanya) is through several janmas before Mukti. If one goes through Virakti then Mukti is quickly attained. This is caused by Yuga Dharma.

     If there is good fellow, there must be a bad fellow (Yogya and Ayogya). If there is a truthful fellow (Satyavan) there must be a thief. If there is a Kaami, there will be a Nishkaami. If one says there is, there will be another one to say there is not.

    The Jeeva’s state was in a particular manner before Kali Yuga began. Thereafter all will begin to abuse ESA. In order to know who He is, he will make an idol like himself, another idol like that of his wife, establish them in a temple and conduct affairs as he will do in his samasara. He will do for these idols what all he will experience for himself. Such a fellow will be characterised as one suffering from Brahmi Roga (Mental Disorder).
 But without giving attention to any of these complaints and always fixing the mind on ESA, feeling that everything belongs to HIM and practising Virakti in one mind is the vehicle for Gnana: Gnana sadhana Vahana. This Tatwa Ananda Giri understood, adopted the Chinmudra symbol, practised Pranayama and to perform intense tapas accepted Danda, wore rudraksha garland, abandoned the beautiful aspect of Vishnu and to see Siva Swaraoopa he plunged into most difficult penance. Siva is Gnana Swaroopa. Vishnu is Soundarya Rupa, Brahma is Sareera Swaroopa. If these three things are not in body, then it is not possible for Jeeva to dwell.
 

The Pindas are the media for the functioning of these three principles. Gnana is tripartite. Gnana, Sthiti and Laya, are three. In another form it is three fold, Gold, Woman and Earth- (Honnu, Hennu and Mannu). So also in Gnana, there are THREE, that is, Brahma, Vishnu and Maheshwara. In this way, is Gnana Swarupa. In this, there are three sookshma Swarupas. One is to remain forgetful of body. Another is not aware of having Gnana. The third is not being aware of the existence of Esa. This state is called NIRMALA state. One who remains in such a state is called YOGI.
One who has gone beyond this state is called MUNI. He remains by the side of Kama, but keeps it in Brahma. He is in Maha Vishnu’s Swarupa. He is state of NIRMALA, he does not pay attention to worship of Vigrahas, Idols (Saguna worship). He will be in sadhana of OM. This is due to the fact that Guru is in the Fourth House. In the 5^th Khanda, it will be stated about “Gnana Putra”.
The Gnana Khanda phala is like this. It is evening. It is not desirable to read further Gnana Khanda. We should not say about Gnana Khanda after sunset. To hear further about the end of Gnana Vahana, New Birth and Adhikara etc, come. Out of this you will have good. Please go and come.

 (The reading of this Khanda began on the 26^th day of January 1954 at Sri Mallikarjunaswami Temple, Malleshwaram, Bangalore City in the presence of the large number of devotees of Sri Ananda Giri)

FIFTH KHANDA     The Lord of the 5^th house Sukra, being in the house of debilitation along with the Sun, this boy will be a Gnani. He will be the son of Gnana. He will acquire the capacity to learn the subtle aspects of Gnana. He will acquire the power to divide Gnana into sookshma and sookshma parts. Gnana has two divisions. They are Dharma Gnana and Karma Gnana. This Ananda Giri is a Dharma Gnani. Many tread the path of karma gnana. But rare is the man who goes along the path of Dharma Gnana. Dharma Gnana is Satya. Karma Gnana pertains to world affairs.     The current of life flows like two rivers at a confluence. These two rivers are separated by a thin earthern bund. This bund though thin, has the capacity to split these two rivers. The flood at the confluence is great. The pull is also great. Yet this insular bund divides both the rivers. These two rivers are Ananda and Dukkha. These two flow in parallel lines. They do not touch each other. Those that are caught up in Ananda, will be drowned in Ananda. Those that are plunged in Dukka, will be drowned in it.
 Those that are caught up in the Ananda current, manage to catch this thin slender bund, but slip and fall into the Dukka current. Those that are caught up in the Dukka current, attempt to catch this slender bund, slip and fall into Ananda current. The one that is a Gnani, escapes both the currents of Ananda and Dukka and secures a foothold firmly on this slender bund of separation. The one that is drowned in Ananda sagar is a Dharmi. The one that is drowned in Dukka Sagar is a Karmi. The one that is in this island of separation is a Gnani.

The world is constituted of Dharma, Karma and Gnana. A child that could remain in such a pedestal of Gnana was born in Mithuna Lagna. The Prapancha must be conquered by the Sareera. Sareera must be conquered by Gnana. Vignana must be conquered by Karma and Karma should be conquered by Gnana. Moksha is only through Gnana. Moksha should be conquered by Para Brahma Sakti. Parabrahma should be conquered by Vichara. All this capacity (Sakti) is in Jeeva.  The Jeeva must conquer all these and attain Mukti. For this, Yoga Siddhi is wanted. For Yoga, the five senses should be conquered. By installing Jothi in Broo-madhya, you must conquer the Indriyas. The one who adopts this Anushtana is a Gnani.

     For this Gnani, ESA becomes a Son. In this view, ESA is the child for all the Jeevas. The Jeevas that are Gnanis, by rearing this child through their Yoga, attains no rebirth. This Ananda Giri was born in Karma. In order to rear this Gnana Putra, he gave up his home. He gave up all his relatives. He sacrificed all modes of vehicular dignities. He did not the mind the comforts of the body. He abandoned the joys and sorrows, the world can give. He worshipped a Lady who was an embodiment of Gnana, looking upon her as Raja Rajeshwari. He served her husband. He roamed about the streets. He lay abandoned in the sewage channels. By these sacrifices, he reared this Gnana Putra.

     To nourish this child, he begged Gnana Biksha from the Universal Mother. Mother ‘OM”, the Swaroopa of Kaali, showered her Anugraha on him. She, Kaali, is dissolved in his body. She cured his disease. She remains in him as Mother to protect this Gnana-Putra. On the banks of Palar to acquire Gnana, he establishes the Vydhika Dharma. He goes to Mylapore in Madras and develops this Gnana-Putra. He came to the cold place of Bangalore and went over several Hills and developed further this Gnana-Putra. Like this he reared him for 16 years. When he saw this youth of 16, he got drowned in Ananda. He began to play with this youthful ESA.

He mixed Gnana and Anger in this play. The lad developed into an adult and began to protect his Father. This Son, began to protect his Father in the place where my Vaakya is now being heard, namely, Malli-Eswara. Besides, it also reached a stage in this place where the Father and Son became united in one.

     Born in Karma, he conquered it by Dharma and became a Gnani. Conquering Kaala, giving up his body in a place where five rivers meet, Thiruvayyuru, he remains unified with ESA JOTHI.
    We shall detail in the Sixth Khanda what is Gnana Roga. We shall also describe what a Dharma Roga is and what is a Karma Roga. Please all of you, go today. You all have ESA’s Grace and come back.

SIXTH KHANDA     GNANA ROGA: GNANA DISEASE     We shall say about this remaining in Tapas. Since born in Mithuna Lagna, since Sani is in the 6^th house, and since the Lord of the 6^th house Angaraka has gone to the 10^th house, this boy will have perpetual disease, for this there is no medicine. The child itself may be stated as embodiment of disease.     Gandeeva, somewhat shocked, questions his Guru, whether this disease is leprosy (Kushturoga) and requests him to detail the nature of the ailment. Kashyapa replies as follows:Since there is Dosha in the planetary positions, there is this disease. Sri. Gandeeva, confused at this utterance asks for an explanation- You stated in the 5^th Khanda that he is a Gnani, now you say he is man of disease, please explain this.The Maharishi spoke thus: For good people, goodness is a disease. For bad people, badness itself is a disease. Like this each one has his disease suited to himself. To a Gnani, diseases pertaining to Gnana, will never leave him. The biggest disease is his attitude that all Jeevas are the embodiment of ESA (Eswara Swaroopa). His body itself is another disease to him. We shall describe now how to escape from this disease. Gnana Roga is superior to all the world. You will hear the origin of this disease now.      In a Gnani, there will be Dharma Roga, in an Agnani, there will be Karma Roga. The Dharma Rogas are as follows:
     In the Sareera, there is Moola Dhara. This is called Gudhasthana. In this there is a Moola Purusha. For this Ganapati is the Adhi Devata. From the grace of Ganapati if one gets this disease cured and goes forward, there is Swadishtana.
      This is called Lingasthana. For this, the Adhi Devata is Brahma. From the grace of Brahma, if this disease is conquered and one goes forward, there is Manipuraka.
     This is called Nabhisthana. The Adhi Devata is Vishnu. From the grace of Vishnu, if one conquers this disease in this place, he goes to Anahata.
      The Adhi Devata for this is Rudra. From Rudra Upasana, if you conquer this disease of Anahata, you go to a place called Vishuddi. Its place is Kanta. This disease is a big one. This must be conquered by the Jiva-Sakti.
If this is conquered and you go forward, you meet the disease called Agnya-Chakra. Its place is the Broo-Madhya. For this the ESA is the Adhi-Devata. By ESA Upasana, you go forward, you have the Sahasrara this is called Brahma Kapala. The Adhi Devata for this is Paramatma. By grace of Paramatma if this disease is conquered and one goes forward, there is the Effulgent Light of “OM” (OM JOTHI). He will enter OM and conquer all diseases. For Gnani all these Dharma Rogas will come. All have Dharma Rogas but they do not become Gnanis.
     It is stated that Brahma is born out of Vishnu’s nabhi. Its meaning is as follows:

Manas or Mind is the Moola Karana (root cause). From Manas, many thoughts take birth. All these thought currents proceed and take shelter in the Nabhi. Maha Vishnu entertained a thought about Brahma Rupa. That thought standing in the Nabhi Kamala of Vishnu, produced Brahma. Similarly, the thoughts of a man take a stand in the Nabhi and get concretised in deeds. All rogas that come from Gnana thought are called Dharma Rogas. All thoughts that come from Maya are Karma Rogas. Devoid of thoughts from Maya, from Gnana Thought, Siva-Sakti arises. Without these Maya thoughts, those who attain Siva Sayujya are a few. Among these few the one who is born in Mithuna Lagna Ananda Giri, is one. This is a rare and difficult achievement. To detail more about these things, it is not possible now. So if I say about this disease of Leprosy for a Gnani, it will be like this Dharma Roga and nothing else. This is an incurable disease.
     Sri Gandeeva satisfied about the exposition said, we have understood about this disease now. The Maharishi continued and said Rahu Kaala is over now. We mentioned about Dharma Roga and Karma Roga in Rahu Kala. Those that are having Rahu Dasa and Rahu Bukthi, please go near Devi, worship with Red flowers. Those that have Surya Dasa or Bukti must worship Shiva with white flowers. Those that have Sukra Dasa or Bukti must perform Abhisheka to Subrahmanya. We have stated these as per the planets poised now. Those that have heard my Vaakya now should pray to ESA to remove all their Karma Rogas and go home. In the next Khanda, we shall say about Gnana Kalathra for this boy of Mithuna Lagna. Please, all of you go today and come. You all have ESA’s grace.

 (This was read on 7^th February 1954 at the usual time in the same sacred place where Ananda Giri had kept his Dandam and performed his Chaturmasya) 

SEVENTH KHANDA

GNANA KALATHRA

Sri. Gandeeva who hitherto had been engaged in Siva Dhyana, today performed his Brahma Dhyana and after knowing the lives of certain Jeevas in accordance with his daily routine, asks his Guruji Kashyapa to tell him this day, if there is anything to be known about a Gnani. The Maharishi, delighted at this question replies Sri Gandeeva. While so replying, a Mahan carrying fruits and flowers was noticed, Sri Gandeeva asked about the significance of those fruits and flowers. Guruji, you stated that everything has been created by ESA. Is it not guilty to pluck flowers created by ESA? This person for all appearances, looks like a Gnani. So is it not improper for him to carry these flowers and fruits?

The Maharishi replies- All things created by ESA are his Swarupa. This is described as Brahma Maya. We have already described the various steps in the Dharma Swarupa from Moola- Dhara to Sahasrara. Gandeeva interrupts here and says that at the time you expounded the Gnana Rogas, I had some doubts. He prays that his doubts should be cleared. For Anahata, the centre is Hridaya. But you said that the seat is Agnya. I had understood so far that the seat for Agnya is Broo-Madhya. Please explain this.

Sri. Kashyapa explains as follows: Maha Vishnu reclining on Sesha is an aspect of Gnana or part of Gnana. From the seat of the Tongue to the Navel, in a body is the sphere of water. The Tongue is the source of the spring. This is where water sprouts. Naval region is the place where much water stagnates. In the waters that lie stretched from Tongue to Naval portion, Vishnu dances (Vishnu Thandava), Siva also dances. It is in that place where Siva dances, Gnana exists. The place where Siva dances is the flame of corpses. We will describe further details about these in other Khandas. This flame of corpse is in the Broomadhya in the forehead.

 We shall now describe the dance of Vishnu, Vishnu Natana. It is in the region from Tongue to Naval, that he dances. Just as waves rise in ocean, so thought waves rise in man. These thought waves are caused by CHETANA. Out of this Chetana alone these innumerable thougts and Bhavas are caused. These thoughts constitute Mind (Manas). It is this Manas alone that is Hridaya. In this Hridaya, there is Arivu, intelligence, Buddhi sakti. From these Chetanas, desires are born. There are two paths here. One who abandons desire is a Gnani. One who is attached to desire is a Karmi. It is to divide these two, the dance of Vishnu is conducted (Vishnu Natana). Those that do not understand this Tatwa say that Vishnu dances in Ksheera Sagara. One should understand the meaning of this. Ksheera Sagara is a sphere of purity. Vishnu points out that it is located in Broo-madhya. Vishnu tests all Jeevas like this and points out the route. He directs those that have abandoned desires to go to that centre of purity. It is for this, that there is the Arivu or the Buddhi.

In Broo-madhya we stated Eswara dances, this dance is a terrifying one. From Hridaya, if a Jeeva goes there, he is tested there. If you want to know why a Jeeva is presented with this terror aspect at this stage, you will understand it yourself by and by. The place of ESA’s dance is the seat of Fire. The two eyes are to be understood as Fire Centres. Those that have attained Virakti will concentrate from these eyes on the tip of the nose and see Hridaya. He is Gnani. Vishnu remains in Jala (Appu). Jala is Hridaya. ESA’s dance place is middle place. We said it is Agni Stana. One who has crossed the sphere of water and sphere of fire, becomes a great Gnani. See what strength has Hridaya?
 Agneya is more important than Anahata. In this place is seated Brahma, Vishnu and Eswara. For this the Hridaya is Broo-madhya. This is called the Dattatreya Stana. The one that is gone beyond this to Brahma Kapala is Parama Gnani. Of this, we shall say no more. There are the three things (Muporul). We said the sphere from the Tongue to Navel where Arivu exists is Jala Stana. We should say that the sphere from Tongue to Broo-madhya is the seat of Hridaya. It is for this that Yogis do Pranayama. All this I have explained to you out of the power of Tapas I possess and as understood by me in that state. All those that heard about this may now go to ESA’s Sannidhi conduct Seva and come back to listen further.

(All assembled at this stage, went into the Sanctum Sanctorum of Sri. Mallikarjuna, worshipped him in the temple and then returned to continue).

The Maharishi Kashyapa seeing the disciple Gandeeva in a happy manner says: The meaning why all of you were asked to worship ESA and come is this. Hridaya is between the Tongue and the Broomadhya. From the Tongue to the navel centre, we stated is the region of Vishnu Natana. From the tongue to Broo-madhya is Esa’s Natana Stana. It is to fix ESA in this place that this Yantra Hridaya is there. If Sadhakas understand this, they become big Gnanis.

      When Sri. Gandeeva asked as to what will happen to Sadhakas who think that Hridaya is in Anahata, the Maharishi answered, it is so for all the beginners in Sadhana. For the Sadhana babies, the Hridaya is in Anahata. But for an advanced Gnani, the Hridaya is between Tongue and Broomadhya. This he attains by his Anushtana. All details further cannot be furnished here. We shall now say about the Gnani who carried fruits and flowers.

     Just as there is the connection between the coir and the coconut, there is connection between the Jeeva and his Papa Karmas. From the Papa Karmas performed by the Jeeva a mantle or armour is formed. This is the shell.    The colour of Papa Karmas, black is the colour of the shell. If broken, inside is the pure white called Mind or Manas. The limpid water in it is Paramatma. By removing the coir of Papa Karmas, breaking the armour that is Maya and to attain the Paramatma is the idea underlying the offer of a coconut to ESA.

There are fragrant ingredients in temples. They are intended to keep away the bad odours of the minds of Karmis from Paramatma. To get purified from SINS and gain Mukti is the idea underlying the burning of camphor. Those that render Seva like this are ladies mostly that are large in numbers. For there is difference between women and men. Men are like Asuras wandering from place to place. The women give birth to children. So, they remain at home. Children will not remain in the same place. They keep moving from place to place. They have AVASTHAS. The Prathivrathas are called Devis. In the creation of Brahma, women are the basis for men.

     One who is a grihasta and knows this tatwa is a Dharmi. One who does not, know this, but looks upon women as objects of pleasure only is a Karmi. One who is in Grihastashrama and observes Eka Patni Vritha may be called Samanya Gnani. One who does not remain in grihastashrama, but wants to acquire Gnana as a Sanyasi, must obtain the grace of Devi. It is out of this Devi, i.e., Sakti’s grace that further progress becomes possible. One should do Upasana of looking on women as Mothers. Just as a Mother gives what all a child wants, so does the Devi give fruits in accordance with Dhyana. It is out of this Sakti, that his Sadhana must develop. This Sadhana is tested by ESA and then his grace is conferred.

For this child that is born of Mithuna, there is Rahu in the seventh house. The Lord of this house is Guru. Since he is in the fourth house Kanya, a Sanyasi who speaks a different language by name Kewalram gives Devi Mantra to him. He is from the place of five rivers (Punjab). He is born in a small village there. Roaming about several places and when the time came for this Mithuna Lagna boy to have Devi Kripa, he gave the Devi Mantra. Beginning from a state of fear towards Devi, he ended by having her all over his body as KAALI.

The Mother that can give you the Mukti is myself, she said. She revealed Her true form and gave him SRICHAKRA. While he fixed his Manas from the Tongue to Broomadhya Stana and while the Jeeva in him struggled a lot, and when he was told to serve Her and he did so, she conferred her grace on him. This is Gnana Kalathra. Till he reached the Manipuraka Stana, she remains as Kalathra. Thereafter from Manipuraka till he goes to Vishuddha, she remains as Mathru (Mother).

     Thereafter Siva the Father accepts him as having rendered all service that she had given to him as Mother. From there he takes him to the Swarupa of OM. It is to enable him to attain this that Brahma installed Rahu in the 7^th house and created this Gnani. All the Grihas are in good situation. Gnana means sakshath Esa. Kalathra means Sakti. The day on which their Anugraha is born, is Mukti. This boy of Mithuna Lagna had their grace. Hence this Khanda is called “Gnana Kalathra Khanda”. Now it is long after sunset. We must also go to Tapas. Much cannot be told hereafter. In the 8^th Khanda we shall mention about Gnana Gandas. All of you may go now. Esa’s grace is there.

(By the time this Khanda was finished it was more than 7 pm and one can easily imagine the effect it produced on many an Adhikari that was blessed by ISA to have the Anugraha to listen and secure enlightenment on many a secret aspect of Sadhana which a Tapaswi of the order of the head of Rishis alone can fathom and unravel by his intensity of meditation and acuteness of perception. Many a devotee went home deeply moved and chastened in heart and mind) Jai Sri. Ananda Giri Sadh Guru Maharaj Ki-Jai)

EIGHTH KHANDA

GNANA GANDAMS

Gandeeva, after finishing his nitya karmanushtana approaches Kashyapa and requests him to tell about the Gnana Gandams of the spotlessly pure child.

      The Lord of the 8^th house Sani being in the 6^th house and aspected by Sun and Sukra, we shall tell the consequences of this later on.

     All things (Vasthu) in the world are Gandams for Gnana. This body is the primary Gandam. Maya is another Gandam. Man sustains this body, Sareera. Ichcha and Asa are also Gandams. One who calls himself as a Sadhu and Sanyasi and does not give up Ichcha and Asa is a Chandala. Such Chandalas are the biggest Gandams for the Gnana that is in the mind of the Jeevas. We have already described the difference between Sanyasi who is a Gnani and a Grihasta who is a Thuravi. 

One who has given up Asa is a Gnani. One who has not given up Asa is karmi. One who looks upon both these alike is called in Tamil- “ILLARA THURUVI”. In Kannada it may be called “Grihastadalli Sanyasi”. Gnani will not remain in a fixed place. Illara Thuruvi stays in one place, practises Vairagya and attains Gnana. Becoming a Sanyasi and remaining without acquiring Gnana is only to pretend as a Sanayasi. One path is to serve Esa. Practising Bhakti is another path. Cultivating Yoga Asanas and reaching Esa is another path. Conducting Vichara is another path.

    Abandoning all association (Sarva-Sanga) is another path. The ideal of one who has attained Mukti is quite different. One who has killed this Sareera thrice is a Gnani. That is he must destroy the Sareera Traya. The one who has destroyed these three Sareeras will not remain in one place.  He will go by giving Upadesa to an Adhikari. The one that has not killed this Sareera Traya is a Grihasta. Before one preaches Gnana, he must know how to kill these three Sareeras. The one that is a Maha Gnani is the one that will accept a karmi, teach him to destroy the Sareera Traya and make him a Gnani. One who himself does not know how to destroy the Sareera Traya but professes to inculcate Gnana to others and lead them astray is a Chandala. 

     Gandeeva asks “What is the significance of Gnani going to the house of a Grihasta and receiving Biksha?’. Kashyapa replies-It is very difficult to understand the ways of a Gnani. To accept Biksha in a Grihasta’s house is a difficult thing for a Gnani. The one that destroys the first Sareera adorns the garb of Sanyasa. The one that kills the second that is Sookshma Sareera will be without any external decorations. He will go the houses of Dharmis among Grihastas, and preach Gnana to them and go. The One that has killed the third Sareera, that is the Karaana will be in Unmatha Avasta. To a Gnani these three Sareeras are Gandams.

     In the Sareera, the Nava Dwaras are Gandams. Of these, Man understands 7 Dwaras. The other two are like Guhas (caves). These cannot be understood ordinarily. Of these two, one is Hridaya. We have shown the place of Hridaya in previous Khanda. Quite opposite to it behind the head there is another place. This is called Khanta-Stana. For a Gnani, these two, Hridaya and Kanta Stana are very important. He goes beyond these two places. To understand this ordinarily, it is difficult. Those that are Adhikaris alone will understand the meaning of the Vaakya of ours. A proper Gnani is one who goes in search of an Adhikari and gives Gnana.

The Yuga Gnani’s way is as follows:

     In Krita Yuga, by mere Manasika Sankalpa, they remove all the evils of the Karmis and make them Gnanis.  In Treta by touching the karmis, they make them Gnanis. In Dwapara, they are made Muktas by the power of Tapas. In Kali Yuga, the Gnanis are of several types. One becomes a Gnani by doing deeds of wonder.  By preaching Moola Tatwa, another becomes a Gnani. By displaying his ability in discussion, another gets himself recognised as a Gnani. Another by raising discussions pertaining to Vedas, becomes a Gnani. Without knowing Vaakya Artha and by merely quoting Vaakya, another becomes a Gnani. One claims himself a Gnani by his ability to acquire all articles in the World. One who does not hesitate to commit murder is also a Gnani. 

One who joins service under the King and pretends to know everything is a Gnani. One who takes the advice of a wife and abandons Manava Dharma is another Gnani. Like this you will have Gnanis in the Kali. This is due to the force of Kali. One who is administering Neeti is a Karmi. One who does Dharma is a Karmi. One who does Seva to Esa is a Karmi. One who abandons wife and children and shows affection to other women, pretends to act like a Gnani. This man is a Maha Karmi. One who practises Satya is a Karmi. In Kali Yuga, those that desire the things by seeing are called Gnanis.

     A real Gnani is not visible to anyone. If seen, they will speak things as they are. They will not be afraid of anyone. They will not be in one place. Even to remain so they have no desire. 

     In this Kaliyuga, these Gnanis reach a separate Loka. In Kritayuga the Devas will be like the relatives of the Jeevas. In Kritayuga, the Earth is 4 parts and Water is in one part. In Treta Yuga the Earth is Three Parts and Water is Two. In Dwapara, the Earth is 2 and half and Water is Two and half. In Kali Yuga the Earth is One and Water is four. While it is so, there will be no place for Gnanis in Kali. Where will be place for Devas? That is why this Kaliyuga itself is a big Gandam for Gnana. In such a Kaliyuga, a Gnani was born. He gave up the affection for the body. He did not mind all these Gandams. He is free from the Gandams of Janana and Marana. He is freed also from Kali-the Gnana Ganda. It is such a Man that attained the Gnana Mukti that was born in this Mithuna Lagna.

     One should cross all these Gnana Gandas and reach Jothi. We shall tell about those that are entitled for Mukti in this Kaliyuga by our Vaakya, later. If told now about the subtle things related to it they will spoil it, that is if the Sookshma relating to this Gnana Khanda is told now, it will be spoiled. We shall next say about Gnana Bhagya in next Khanda. Esa’s Grace is there for all. Please go and come now.

NINTH KHANDA 

GNANA-BHAGYA

(The 28^th February which was fixed for the reading of this Khanda and accordingly notified to several Bhaktas could not witness the reading as the Reader wanted it to be cancelled late in the day. Several devotees assembled went thoroughly disappointed. An effort was made to have it fixed for Maha Sivaratri, the 3^rd of March, 1954. But the reader said that in the readings he had given previously that day, the Maharishi Kashyapa had stated that he would not give any readings of any Jeeva that day as, that was the day for showering Grace by Siva on all Jeevas according to their Adhikara and that all Rishis also must go in advance to the presence of Siva and assemble in the audience of Devas that will be in attendance there. The additional cause for the postponement functioning in the realms invisible will be understood later as the reader of this Life, will get acquainted with later events).

     (Finally an attempt was made to have this Khanda read on Sunday the 7^th March 1954, and the devotees, were accordingly intimated. I, the Reader, and an old lady related to the Reader left Ulsoor in a bus and while getting down at the Mill Corner in Malleshwaram, forgetfully left the lady in the bus which was bound for Yeshwanthpur. Then, for three hours, a lot of physical exertion followed in searching for her at every bus stop in a car, right upto Yeshwanthpur and back. Finally, not finding her, we returned to the temple. She was an absolute stranger to Bangalore, illiterate, penniless and unaccustomed to any transport. While she remained crying at a bus stop, where she had been dropped, someone gave her four annas and put her in a Jutka and sent her to the Temple. So, there she was even before we arrived. So, the reading began at 6.30 pm.)

Since the Moon is in the Ninth house from Lagna, and since the Lord of the Ninth house Sani is in the Sixth house, the child’s Gnana Bhagya will be as follows. We already stated that we will say about this. Sri. Gandeeva requests Kashyapa to give the reading on this Gnana Bhagya. Since the Lord of the second house the Moon who is a Dhanadhipati, has gone to the Ninth house, he will have Gnana Dhana. Sri. Gandeeva asks as to what is meant by Gnana Dhana? Sri. Kashyapa replies that this is a rare thing of Gold. Sri. Gandeeva questions as to what things of gold have to do with Gnana? Sri.Kashyapa explains that gold means Jothi. This Jothi means Mukti.

The more a gold is put in a crucible and hammered, the more it shines. On the other hand it becomes yellow Aparanji, in a purified form. Similarly the more a person puts his Buddhi in Yoga Agni, the greater will be the flame of Jothi, that comes out in a pure form. As stated before, this must be done with the aid of six kinds of material available in Six Centres ranging from Mooladhara upwards. By doing so, the pure flame of Jothi arises. By this the mind of Gnani becomes Aparanji, the purified gold. To give shape to this material Aparanji, six kinds of weapons are wanted. As gold is the biggest thing for the house holder so is this Jothi for a Gnani.

    To attain Gnana Bhagya several impediments come in the way. Several have thought about this and ended their lives in vain. Others have roamed about hither and thither and without attaining it, have wasted their lives. Sri. Gandeeva desires clarification of these statements here. Sri. Kashyapa proceeds and says to possess the form of Man is itself is a great Bhagya (fortune). The Lord Esa that remains in this body is another Bhagya of a great kind. Is it possible to have Eswara Gnana by moving hither and thither without enquiring about ESA in this Sareera?

     Sri. Gandeeva wishes to know how to acquire this Gnana when Jeevas are confronted and caught up with their Karmas and Vidhis? Sri. Kashyapa appreciates this question and says it is indeed a good query. A Jeeva is associated with Karma. We already stated how Jeevas are caught up in the rivers of Ananda and Dukka (Joy and Sorrow). Even though a Jeeva manages to cross the river of Joy and falls into the river of Sorrow, he does not meditate on ESA. Similarly even though a Jeeva crosses the river of Sorrow and falls into the river of Joy, he does not meditate on ESA. They worship Him only to secure good life for them. By so doing it cannot become Gnana Sadhana. They will reap only fruits suited to their Karma.

     Some, by worshipping Siva got ruined. Some by worshipping Vishnu, wasted their lives. Some by adoring Subramanya became senseless. Others by worshipping Gajanana became worried and confused in Mind. Others by meditating on Brahma, became mad. All forms of worship with desire and directed towards Gods with form will only result in this. 

       On the other hand, one who conducts Dhyana in a pure desireless mind on the aspect of the formless Esa, becomes a Gnani. This Jothi is in the shape of a Lotus. Its petals are the pure Mind. The Stalk in the centre signifies the Yoga channel. If one can take the pure mind through this Yoga channel, he sees the Gnana Jothi (Flame of Knowledge).

     Sri. Gandeeva asks, you stated before, that in order to attain Gnana Mukti, one requires the grace of Mother Kaali. Now you say that by worshipping Moorthis, personal gods, one gets ruined. How to understand this? Sri.Kashyapa remarks in a happy mood that his disciple has become a Pandit in the science of logic (Tarka Sastra) and explains. 

     Mukti is a thing to be attained at the end of Karma. Karma and Maya are two essential steps to reach Mukti. It is out of the faults committed by Karma, Neeti, the path of Justness is born. It is at the end of Karma that ESA gives the sight of Dharma. He makes no distinction between a Karmi and a Dharmi. A Jeeva, whatever be the deeds of Karma he has performed from his birth to death, gets protection by ESA at the time of his birth and at the time of his death.

     The birth and death are his sole responsibility. In between these, a Jeeva, egged on by Karma is caught up in desires. Out of these desires, he peforms several worships. He reaps the fruits suited to these worships. From these, he acquires lots of things for enjoyment. In order to keep away fellow Jeevas from approaching his possessions, he erects habitations exclusively for himself. In such places, he keeps animals to scare away the brother Jeevas. In his compounds, he rears several trees. After these he gets his old age, he reaches a stage when he cannot even take food properly. The wife whom he loved and adored as a form of beauty, he dislikes now. His sons disobey him and go their way. He begins to sit underneath a tree, he has reared. His sight fails. His hearing is feeble. In such a crisis, he thinks of ESA. ESA calls him to come, leaving of Karma and Maya. His life keeps vacillating like a particle of dust in a wind. This is the fate of a Karmi.

     ESA gives life to a Body without its knowledge. So he takes it also without its knowing it. Understanding the birth and death of a Jeeva is Gnana Bhagya. There is lot to tell about this Gnana Bhagya. We have stated so far only little. Now the time is much advanced (7.30pm). This is time to go to ESA’s Tapas. (Meditation on ESA). The Sun also set long ago. This day is also Shashtashtakam for the boy of Mithuna Lagna. So after completing the Tapas of ESA, we shall continue this on an auspicious day. Now you all may go and come. There is grace of ESA for all.

   

 CONTINUED ON 14.03.1954

     Gandeeva, after finishing worship of Siva, approaches Kashyapa and says that you promised to continue about Gnana Bhagya. Please do. Kashyapa replies that his question has become a regular Ramayana. Gandeeva remarks that he has done no more than to ask what he was expected to ask and that it is not proper to characterise his question as Ramayana. Kashyapa says that time to mention Gnana Bhagya has not yet arrived and hence he humorously conversed by so observing. He further observed that if proper disciples do not understand the inner purpose of the utterances of a Guru, how will the rest understand it?

     For which, Sri. Gandeeva remarked, whether he was not a competent disciple to understand his Guru, in a somewhat disappointed manner? Kashyapa pacifies Gandeeva and says that he will then mention about some aspects of Rama’s history. Rama was born in Karkataka Lagna under the star Punarvasu. His father had four sons, though mothers are different. There is a lot of significance in narrating his growth.

He is a god in the shape of a Man. If his life is to be summarised, it may be stated, without crowning himself, leaving the house, went to forest, separated from wife, with the aid of the army of monkeys fought with the Rakshasas, then got crowned, several people started talking of him low, then he sent his pregnant wife to forest, there sons were born to him and then he finally reached home. This in short is Ramayana and you please understand the beginning and end of it. Gandeeva remarks- You have stated nothing new.

Kashyapa states if one hears about Rama’s history, his mind gets purified. A purified mind is the first essential requisite for a Man of Renunciation. Gandeeva states that Vishnu Maya is the most difficult one you stated and at the same breath, you now say that Rama an aspect of Vishnu is the most necessary entity. How to understand this? Vishnu is god for all gods, Rama is god for all men. If a man wants to attain Vairagya, then he needs this Rama Sakti. If I say so, what is the harm in it? The essence of Rama is, it shows the relationship that exists between a house-holder and a Sanyasi. Rama is by birth, a Man. The house in which he was born is a sareera. The four brothers are the four Vedas. Sita is Maya. Kausalya, Sumitra and Kaikeyi are the three Moommalas.

The Father, Dasaratha is a Yoni. To abandon all this is to take the stand of Virakti. The causal principle for this Virakti i.e., Mandara is a Graha (Planet). The citizens that assembled to prevent Rama from leaving Town and Kingdom signifies Paasa. Several Sages that saw Rama in forest remained in the Tapas of Rama. Guha that enabled Him to cross the river shows the crossing of Karma. Till then the Maya Sita persists in following Him. The abduction of Sita is equivalent to removal of Maya. The Vanaras are the 64 Kalas and 96 Sastras.

The bridge that was put across the Ocean is to be understood as Yoga Sadhana. The conquest of Ravana symbolises the struggle of the Sadhaka to conquer the Soul. Ravana has ten heads. They mean the ten karmas that have to be conquered from birth onwards. Destruction of Ravana means the destruction of these ten karmas. In another sense, it can be understood as an object which has given up birth and death. The stage till the destruction of Ravana takes place, is the stage available till Vishudda Chakra in body. So let us understand Rama as a Gnani, who has conquered Karma.

    A  Sadhaka like Rama should conquer and destroy all desires and attachments. The fact of having taken a feast in the hand of Guha by Rama is equivalent to one having attained Gnana Ananda. The blessings that he received from the Rishi Baradwaja are equal to the state of Paramananda attained after achieving Ananda. Henceforth reaching Home, Ayodhya is equal to attaining Siva Sayujya. All assembling, serving and praising Him, means the state of Jeevan Mukti. A Gnani will understand Ramayana in this light.

     The basic cause for all this is Bharatha. The one that helped in this is Lakshmana. Lakshmana symbolises Buddhi Sakti. There is another aspect of this Sakti that is called Jeeva Sakti. We stated that Rama is a Man. Lakshmana who remained inseparable from Him is the Buddhi Sakti and Jeeva Sakti. For all these there is one Mooladhara. We have so far described about Karma, Maya, Battle and others. We also mentioned about Mukti. We should now understand that what Bharatha brought back, the footwear of Sri. Rama from the forest and carried on the Kingdom, symbolises Renunciation (Vairagya).

     Without Vairagya it is impossible to achieve Gnana Bhagya. Hence it is, that Ramayana shows the path both to a Householder and a Sanyasi. This is the Taraka Mantra. Have you understood the meaning of all these?  Let me see what you have understood so far asks Kashyapa? Gandeeva replies that he will attempt to explain what has been understood by him and if there be any error he should be excused. You described Rama as a Man and explained his history in the light of Gnana. Lakshmana symbolises Jiva Sakti, Bharatha symbolises Renunciation or Virakti Sakti. From this it was made clear that a man can attain Mukti by Vairagya.

Sri. Kashyapa pleased, stated that Sri Gandeeva is a fit disciple. Hence he assured him to give up any doubt he may have in his mind as to whether he is a qualified disciple or not. A child that was born in Mithuna Lagna by practising Vairagya attained Siva Sayujya. Sri. Gandeeva asks as to why the example of one that was born in Karkataka Lagna was taken to explain this in connection with one that was born in Mithuna Lagna? (Kashyapa answered) In the same manner one has attained Gnana and become the Avatar of Ramakrishna.

   After I have expounded all these now, people have understood Ramayana in the light of Gnana. For this Gnana Ramayana, the Avatar of Ramakrishna is the cause. Ramakrishna means one who by power and force of Renunciation attained Gnana. This child of Mithuna Lagna is the embodiment of the energy of that Ramakrishna. Hence his history is also a Gnana Ramayana.

This child of Mithuna Lagna having renounced his house, abandoning marriage i.e., Pattabhishekam, having attained the principles of Jeeva Vairagya as symbolised in Lakshmana and Bharatha, having roamed in several places as did Rama in  a forest, having secured the grace of Sakti, having gone to Setu Stala i.e., Rameshwaram, having given up Maya, the Sita, going to Rishikesh conducting terrific penance destroying Karma, the Rakshasa, then adorning the Sanyas Ashrama,

After perfecting Vairagya, reducing by punishment and control, the body, sacrificing all honours and decorations suited to the body, bundling up with the rope of Vairagya all desires and attachments and hurling them away, and binding with the same rope the pure Gnana and retaining it within, giving Upadesa to Adikaris, having purified the life with Renunciation, attaining Siva with the aid of Siva Sakti, having burnt away even Vairagya, having destroyed Siva himself by the force and power of Nirmala Tatwa; having destroyed that Nirmala Tatwa by the power of Jothi, having taken his stand in the sphere of Mukti,

And thereby having destroyed Births and Deaths, looking around and witnessing all that he has destroyed and attaining Parama-Ananda, attaining Mukti Bhagya by the aid of Gnana Bhagya, keep calling up those that have similarly attained Gnana Bhagya from the citadel of his Mukti, he remains as the basic principle for all devotees for their Bakti.

     Sri. Gandeeva asks as to why such a man having attained Mukti should still retain the contact with Gnanis and Bhakthas? Sri. Kashyapa replies Moola is the seat of Mukti. The Lord of this is Siva. The Causal Principle for this is Vishnu Sakti. That is why Vishnu is called a MOOLA KARANA PURUSHA. A Gnani must first conquer the causal principle of Vishnu and then conquer Siva the first principle that is the cause of Moola Karana. Moola Karana is the Maya. Vishnu is Maya.
This Maya can be conquered only by Siva who is the embodiment of Agni Swarupa. Hence the root Moola for this Moola Karana Vishnu is Siva. This Moola is also called Nirmala. This Nirmala is also Nira Akara. Nirakara is the unbounded vastness. This is the seat devoid of births and deaths. The one that is seated in this centre keeps looking at Siva, the root cause of Moola-Karana. This Siva keeps looking at Vishnu. Hence the Mukta keeps looking at the Jeeva that has evolved itself to the centre of Siva by progressing beyond the limitation of Vishnu, the Moola-Karana.
Let there be no doubt about this. There is no fault on the part of the one that attains his seat in Mukti to look with grace on the one that has reached the Siva Stage and give him a lift. Attaining this Mukti is the Gnana Bhagya. Because this child has seated itself in the sphere of Mukti, we called this 9^th Khanda as the Gnana Bhagya Khanda. In the 10^th we shall speak Gnana Jeevana. Please worship ESA and go home. Come again to listen. All of you have Esa’s grace. Esa was worshipped by all assembled and then the gathering dispersed. 

TENTH KHANDA

GNANA JEEVANA:

Saturday, the 20^th of March, 1954.

     Finishing his daily Anushtana before sunrise and worshipping Siva in the form of outspread hair and adorned with holy ashes as Lord of Gnana, Sri. Gandeeva approaches his Guru Kashyapa and requests him to tell about the 10^th Khanda, the Gnana Jeevana, of child born in Mithuna Lagna.

     By the Grace of Siva, the form of essence of four Vedas, Sri. Kashyapa said he will speak about Gnana-Jeevana. Since Guru, the Lord of the 10^th house which is the house of Jeevana has entered the 4^th house and since Kuja has entered the 10^th house, should the Gnana Jeevana of this child be stated, he will become a big Gnani in this world.

Since Angaraka is in the house of Karma (Occupation) and since this Angaraka is an aspect of Subrahmanya and since Subrahmanya is nothing but Gnana Swarupa, he is there in that house to develop Gnana. When once it is stated that Angaraka is Subrahmanya, then one who cannot understand how the Gnana Jeevana will be, is nothing but a baby said Sri. Kashyapa to Sri. Gandeeva.

Sri. Gandeeva in reply observes as to why there should be loss of temper on the part of a Tapaswi, if he should only ask as to what kind of Gnana Jeevana it will be? To the extent Sri. Gandeeva has understood he said that Subrahmanya has six faces. The first face is the one that is mounted on the peacock. The second is the one that gave Gnana to Esa. The third is the face that grants protection to his devotees engaged in constant prayer. The fourth face shows the one that is the route for Gnana. The fifth face is the one that destroys the rakshasas. And the sixth is the face that married the two ladies Devasena and Valli. So what is there more to know about this, asked Gandeeva.

Kashyapa observes- “you seem to be a man of subtle mind. And you have spoked about Shanmuka as if you know everything about him without really knowing anything about him”. Sri Gandeeva entertains a certain degree of fear at this observation and hence requests his Guru to have grace on him and explain the significance of Shanmuka. Shri Kashyapa questions whether Gandeeva is able to understand the reason why that a Shanmuka like every mortal attained a Man’s birth? Sri. Gandeeva professed ignorance and begged to be enlightened.

Sri. Kashyapa replies that you yourself stated that he conquered Rakshasas. What a pity that you have not been able to understand the significance of these six faces by the power of your Tapas?  You must realise how these six faces are in this body. I have already stated what is there from the Mooladhara to Agneya Chakra in the Gnana Roga Khanda. So, understand that every man is a symbol of Shanmuka. There are six centres or chakras in this body. From out of these six centres, one must be able to understand the everlasting object.

The face like that of peacock means mounting the Mooladhara and riding on the energy there. The face that gave Gnana to Esa means entering Swadishtana and conquering the debate there and attaining purity (Parivartana) there. The face that shows grace on the devotees means, the pure Gnana that emerges from Swadishtana and gets established in Manipuraka and attains the vision of Gnana Swarupa thereby attaining the grace of Esa and does Pathana (Paripakva) and the Jothi that emerges out of this  Pathana to be sent towards Anahata.

The face that represents the route of Gnana means, the energy that tests and filters in the Anahata and sends it further to Vishuddha. The face that killed the Rakshasas means the destruction of Maya that obstructs in the centre Vishuddha. Remember how things will be till Vishuddha Chakra that Suddha Gnana takes birth. That must be sent upto to Agna Chakra. The face that married Deva Sena means the Gnani uniting in marriage with Valli means the effort in despatching the Kundalini from Agna Chakra to Sahasrara with the aid of Universal Mother. After so attaining Sakti, one who proceeds to Brahma Kapala and enters open space is called a Brahma Gnani. So the Gnanis (Mahans) say that Shanmuka is a Gnana Swarupa.

In Subrahmanya Chakra, there are six angles (Konas). Letter VA is in Mooladhara, letter BA is in Swadishtana, Letter NA is in Manipuraka, Letter KA is in Anahata, Letter RA is in the Vishuddha Chakra, Letter SA is in Agna Chakra. By this Mantra and with the help of “SARAVANABHAVA”, the energy enshrined in the 6 angles must be conquered. If Gnana dawns, it becomes difficult to describe it. It is possible only to be understood by experience (Anubhava). This is how this Shanmuka Tatwa is said Sri.Kashyapa. 

Men worship these Shad Konas. Will they ever attain Gnana by so worshipping without realising this Shanmuka, within? This is why I stated before that men without attaining this Gnana become MOODAS by worshipping Muruga. Without opening the eye in the Broomadhya and seeing the Natana of Esa, merely worshipping the idol of Esa in Natana pose, they become also Moodas.

That is why we said that people become moodas by worshipping Vishnu, without knowing his state of dance that prevails in this body from Nabhi to Vishuddha. All these I have described in detail by the sheer grace of Esa. Binding these 6 Chakras or Yantras, keeping them sealed in a box and fastening it by the rope of Gnana and reaching that Limitless Expanse beyond Brahma Kapala, is called Gnana Jeevana. Gandeeva says you have stated the Mantra that conquers 6 Chakras? How to prescribe this to a Grihasta or a Householder? To a Grihasta, these shadchakras are in the form of Shad-Rasas. The one who gives up these Shad Rasas, enters the Shad-Chakras. This sort of a person becomes a Dharma Gnani. The one that remains in Shad Chakras but falls in Shad-Ruchis becomes a Karmi. The Secret is very simple. But to practise this, is very difficult.

Sri. Gandeeva seeks further clarification. I anticipated this says Kashyapa. That is why I stated before that one should have Gnana Vairagya Bhagya. Sri. Gandeeva immediately says that henceforth he will seek the presence of ESA and remain in Gnana Vairagya. Kashyapa questioned as to how he attained this ambition? You cannot be in a hurry. 

I said before that the source for Gnana is Mowna. You cannot even utter it in word. If you could only practise in Mowna what the Guru says and lives, then soon you will acquire Esa’s grace. After hearing the Guru Vaakya, I have now become a Nira Ahankari and understood the whole thing. Sri. Gandeeva further observes, Subrahmanya is called the son of Siva and as one who gave Upadesa to Siva, the father. What does this mean? Kashyapa replies that I have already stated that for a real Gnani, Esa Himself becomes the Putra or the Son in the Gnana-Putra-Khanda.

    Gnana is superior to Siva. In one view, Gnana is the net to catch Siva, so Gnana is superior. The one that shows the place of Mukti is Siva. Gnana tells Siva to send all Jeevas to Mukti. Siva takes his stand midway between Neeti and Neri and protects all Jeevas only and not to cause harm to them. We described Shanmuka as Gnana Swaroopa. If this Gnana gave Upadesa to Siva, what is wrong in saying so? It is only by Gnana one attains identity with Siva. It is by Yoga Gnana that Siva can be harnessed. From Bhakti Gnana and Sangita Gnana also he can be bound and one can attain Aikya.

It is to show this Tatwa that several Devas Have taken their stand in several centres. So Siva Himself is doing Jeevana (Living in Gnana). Similarly all Jeevas also have their Jeevanam in Gnana. So, those that develop this Gnana and rise above and proceed forward are Dharma Gnanis. Out of such, the child that is born in Mithuna Lagna, Ananda Giri, having conquered the forces in Shad-Chakras in his body, performing Pranayama, understanding all subtle things by Yoga, understood by steadfast look, the Loka, the Veda and the Atma.

We said that the Angaraka that is in the 10^th house is Subrahmanya. It is this Angaraka that has given all these facilities to this child. It is by the order of ESA that these two planets of Guru and Angaraka have come and taken their respective stands in the said houses. Just as a humble servant in government service, rises from below and reaches the status of a Minister, so has this Ananda Giri risen from Mooladhara by the force of Anushtana, went up, and reached Mukti and remains in Anandamaya. In the next chapter we shall say about Gnana Labha. All of you have Esa’s grace. Please go now and come after.

ELEVENTH KHANDA   

Gnana Labha: Sunday, the 21^st day of March 1954, at 5 pm.

(Gnanamba, wife of Sri. H.S. Narasiah, develops birth pains by 12.30 Noon and is taken to the Bowring Hospital and admitted. The question is to whether to continue the Nadi or not? The decision is that a Gnani’s life is above birth and death and is not to be caught up by any one of these factors. So the Naadi begins)

     Sri. Gandeeva, worshipping Siva in the shape of a person with outspread hair and holy ashes, approaches Sri. Kashyapa and requests him to read the 11^th Khanda of this child. Since the Lord of the 11th, namely Kuja is in the 10^th house and since Budha is in the 11^th house, today is the Holy Day on which Vishnu bathes in holy springs (Thirtha-Adanam). All the Devas would have assembled at the precincts of the holy bath. We should also go there. I asked you to come early. (People were asked to come by 4.30 pm, but they assembled at 5 pm). But you have come late. 

Sri. Gandeeva said that he had been held up in the Seva of Temple. (Sri. Shamanna, the Convenor of the Dharmadarshis of the Temple, whose presence was necessary to take down the reading in Kannada as hitherto, was held up in the Temple for arrangements to conduct the Theppotsavam of Lord Mallikarjuna for half an hour more before he came). Hence the time was spent in Esa Seva. It was not otherwise, so please excuse the delay. Kindly explain the fruits of these planets. He asked and remained in doubt. 

Sri. Kashyapa addressing Sri. Gandeeva in doubt, said why do you doubt? You said that Vishnu is embodiment of Maya, also lover of decorations and one that will not give Mukti. Now you say that he is engaged in Holy Bath and we must go. What is the meaning of this? Sri. Kashyapa says that for anything to shine, decoration is necessary. Out of Esa’s grace, Mount Meru, exists. Out of it, there exist several fixed things (Sthavara). To enable these fixed things to shine, there is forest growth. Gandeeva questions as to how an immoveable rock enabled these (Sthavaras) fixed things to exist. Kashyapa pointed out how Gnana takes birth from Maya. Gandeeva observes while everything is created by Esa, where is the place for Maya to exist? 

Kashyapa replies such questions are rather impertinent. Do you know how you are born? Have you the knowledge about your previous birth? Everything that is known is Siva. That which is not known is Maya. This Jeeva, remaining in Yoni and while witnessing all things in the world, gets deluded by them (Moha). The same Maya weeps at the time the child is born. Understand this is Siva. That cry indicates that this child is caught up in Maya. All things in the world aided by decorations, create delusions.

The child while coming out of the womb and catching the glimpse of these things and touching the earth is to be understood as falling into Maya. Siva witnessing this event of a child falling into Maya unable to say anything about it only shows his grace to the child. (By about this time 5.40 pm or so, in the hospital the child was being delivered stage by stage as subsequently came to be informed).

Sri. Gandeeva observes is it not better not to be born rather than being born in this manner? Kashyapa compliments Sri. Gandeeva as the Master of Tarka and says that an excellent question had been asked. I already stated that this world is constituted of dualities.  If there is a Heaven, there is a World. If there is a Bethala Loka, there is the Pathala Loka, for an Indra Loka, there is a Tantra Loka. For the Devas, the significance is, they have vehicles (Vahanas). Even the animals go and reach these Deva Lokas. The Devas committing faults take birth in the world as Men, the kind of Janma that is determined by Esa for each Jeeva, is according to his Karma. After so attaining a Janma, if a Jeeva knows the fault that is the cause for the Janma and remains in Esa Seva, it will be good for it. Without punishing this body and controlling it and pouring out his heart to Esa in prayer to remove these faults and sins, if one should live as an Ahankari, what can be said, says Kashyapa. Sri. Gandeeva continues; I have now understood the cause for Janma. But how to understand the previous Janma after having taken a birth? Kashyapa comments that your debate is good.

Let us now take the Janma of a Bull (Vrishaba). This gores its enemies by its pair of horns. The Tiger tears the other Jeevas by the power of its teeth. Who taught these things to these animals? Take the vehicle of Vinayaka, the rat. It has sharp teeth. Its foe is the cat. It has sharp nails, by these, it catches the rat. What is the reason for these Devas to take these animals as their vehicles? Each Jeeva that dwells in an animal, has a capacity (function or duty). Similarly, Man also has his capacity or duty.

Similarly, Man also has his capacity or duty. This duty or capacity is either to protect or to destroy. Hence, each Jeeva has his own fault. One man has no happiness of wife. Another has no happiness from Son. A third suffers from illness. A fourth suffers from wastage of wealth. A person who suffers like this must realise that he does so due to his Dush-Karma.

     Similarly, a person who has happiness must equally realise that he is having it as a result of his Sat Karma. Gandeeva questions as to why one Jeeva shows jealousy at the condition of another Jeeva? Sri.Kashyapa replies that there is no surprise in this state of jealousy. This prevails all over. Devas are jealous of Asuras and Asuras in turn are jealous of Devas. The well placed men are derisive of the low placed ones. The ill placed men are jealous of the well placed ones. The person who is not able to infer the cause for his experiences is a Karmi.

     One can analyse the experiences in his life and understand “Who am I?” For this, Esa’s grace is necessary. Gandeeva questions as why such grace is necessary? Sri. Kashyapa replies who will ever put such a baby-like question? We already explained the significance contained in the cry of the child that comes out when it touches the earth and also about the various characteristics of animals. The various faculties given to these animals are intended to equip them with weapons with which to protect themselves and their bodies. The weapons that are given to the various Jeevas in Deva Lokas to help them to perform their Karma become the faculties of these various animals on Earth Loka.

In like manner, the weapon that is given to Man is his brain faculty. This faculty is nothing but the manifestation of Esa Sakti. It is due to this alone that, Man has become a superior being in all the animal world. It is for His glory that the entire Universe is created. Esa is an all pervading entity. He shows his grace even on the Jeeva that has erred. Sri. Gandeeva enquires why sometimes it is said that He is partial and deceives certain Jeevas? Sri. Kashyapa explains that Esa having endowed each Jeeva with a respective weapon to protect itself, waits for it to come back to Him to be received by Him with affection.

     Just as a King who despatches his army to the battlefield, awaits its return with safety and success to it, so does Siva despatches this army of Jeevas to the world and awaits its return to Him with safety and success. The soldiers that fell and perished on the battle field are the strengthless ones. Similarly the Jeevas that fall in the battle against Maya become strengthless to reach Esa and they take therefore new births. In the battle against Maya he who conquers it and returns victoriously to Esa is the Gnani. Esa feeling pity for the fallen Jeevas in the battle against Maya equips them with a Sakti.

This Sakti is no other than the one that He keeps to his left, his consort, the Universal Mother. She again grants them new births, encourages them to fight the battle against Maya, gives them the weapon of Renunciation to conquer it, and get back to his Father the Esa. When that Jeeva conquers Maya and goes back to his Father, Esa, the Mother watches him with joy. Such a Jeeva then must say that by your grace Mother, I conquered Maya. That means Mother Kaali by Her grace, says now go to Father Siva. We have previously described how the Vishnu Tatwa by its power of Maya, examines Jeevas and sends the Adhikaris to Esa Stana. Such a Jeeva, as he approaches Siva, is received with welcome by Siva, showered with grace, and Siva himself remains in joy for his approach.

Siva shows His grace quickly on Jeevas that are Karmis. But he tests severely the Gnanis. The Jeevas that have arrived earlier must remain engaged in service of Siva till other Jeevas must arrive. After they arrive and when Siva is in a state of Bliss at their arrival, the Jeevas that have previously arrived, ask as to what more they should do? It is then that Siva says that you may all go now to the Region of the Limitless, otherwise called Mukti Stana.

This joy of Siva is due to the fact that several Karmis after having taken several Janmas, have successfully fought the battle against Maya and returned to Him. There is also one significance in this. Till one reaches Siva, he is called a Gnana-Yogi. Till he completes his Seva to Siva the Yoga that the Gnani obtains is the SANYASA. After completing such Seva and attaining Mukti means, after Sanyasa is taken wandering on foot, receiving Bhiksha and then attaining Mukti.
If this is further clarified- know that Sakti that is given by Esa to Karmis is Bhumi (Earth). Gnani needs the grace of Kaali. Even though they are Devas, they must be born again on the Earth (Bhumi) and conquer Karma and go to Siva Loka. This Loka may be regarded as AKASA. Siva is Akasa, itself. Sakti is the Bhumi.

Through the fall of rain, Sakti reaches the earth, by this the Jeeva Kotis are born. The “Nadha” and the “Bindhu” reach and enter the Jeevas, they develop the Jeevas. Just as the Nadha and the Bindhu mix, the male and female, unite. The Jeevas are born. By conquering Maya, they reach the place of Mukti which is the result of Gnana Labha. Such a place has been reached by this child of Mithuna Lagna.

     By this time, Sri. Kashyapa’s state of tapas suddenly snapped. When asked by Sri. Gandeeva as to why it so ended, he said that the person on whom he so far remained in meditation is himself getting up and going away, so on whom can I meditate further? (By this time
Lord Mallikarjuna started from the Temple to the Theppostava). The Devas will now go about in the streets. The Sun also has set long ago. (This is now about 6.40 pm). The Esa’s Utsava now takes place. We already stated that this is the day of the holy bath of Vishnu. That means, it is the Day when Siva and Sakti stand united. Men are going to carry Esa in a procession, those that listened must also go and participate. You and I also better go and see the procession. We will come back again and say about Gnana Moksha. That is also called the Moksha Khanda. You have the grace of Esa. Please go and come.
Lord Mallikarjuna started from the Temple to the Theppostava). The Devas will now go about in the streets. The Sun also has set long ago. (This is now about 6.40 pm). The Esa’s Utsava now takes place. We already stated that this is the day of the holy bath of Vishnu. That means, it is the Day when Siva and Sakti stand united. Men are going to carry Esa in a procession, those that listened must also go and participate. You and I also better go and see the procession. We will come back again and say about Gnana Moksha. That is also called the Moksha Khanda. You have the grace of Esa. Please go and come.

(All assembled went and participated in the Theppostava of Lord Mallikarjuna).

TWELFTH KHANDAMUKTHI KHANDA Sunday, the 28^th March 1954, was the most unprecedented day in the lives of the devotees of Bhagawan Ananda Giri. The Bhagya of listening to the highest state of spiritual attainment was given to the following who were present.

SL	Name	Address
01	Sri R L Udayavar	Ramakrishna Mutt Road, Ulsoor
02	Sri M Swaminathan	15th Cross Road, Malleshwaram
03	Sri B Krishnaswamy	33, East Park Road, Malleshwaram
04	Sri M C Krishnaswamy Iyengar, Pandit	1226-E  Nagappa Block Srirampuram
05	Sri B N Satyanarayana	33 East Park Road Malleshwaram
06	Sri S. Bhimasenachar	1370 Temple Road Malleshwaram
07	Sri. A K Swamy	1370 Temple Road Malleshwaram
08	Sri T A S Mani	Harinath Bldgs, 3 rd Cross Malleshwaram
09	Sri N. Gundaiyya	68 Sunakalpet Bangalore City
10	Sri. P N Ramakrishnan	NIL
11	Sri B Narayana Rao	Clerk, Mysore Spinning & Mfg Mills, 1232, Nagappa Block Sriramapuram
12	Sri D S Ramakrishnan	30, Shankar Mutt Road Bangalore City
13	Sri M Ramaswamy	161, Margosa Road Malleshwaram
14	Sri M R Venkatram	-do-
15	Sri R Venkatasubba Rao	-do-
16	Sri H P Narasimhamurthy	3, Shankar Mutt Road Bangalore City
17	Sri N Thirumalacharya	439, 9th Main Road, Malleshwaram
18	Sri M Krishnamachary	East Park Road Malleshwaram
19	Sri B S Nanjundayya	913 Nagarthpet Bangalore City
20	Sri O S Gupta	110, Avenue Road, Bangalore City
21	Sri L V Gundu Rao	2091/1, Temple Road Malleshwaram
22	Sri H P Krishnamurthy	3 Shankar Mutt Road Main Road Basavanagudi
23	Sri M S Narayana Rao	1404/3 Temple Road Malleshwaram
24	Sri K Krishnamurthy	Head Master Govt Boys’ Middle School Visweshwarapuram
25	Sri V Lakshmipathy	130, Mysore Road, Bangalore
26	Sri S Visweswariah	280, 7th Cross N R Colony
27	Sri T Ganesan	Kashyapa Naadi Reader, Madras
28	Sri H S Rama Rao	147/2 Malleshwaram
29	Sri K Gundu Rao	400, Visweshwarapuram
30	Sri C Venkataramaiah	2091/2 Temple Road Malleshwaram
31	Sri M. Srikanta Sastry	149 Margosa Avenue Malleshwaram
32	Sri HVS Iyengar	1381 Temple Road Malleshwaram
33	Sri K S Narayana Iyer	254 Main Road Malleshwaram
34	Sri B Srinivasa Sastry	56 Jangama Maistry Lane Balepet
35	Sri K V Krishnamurthy	Library Deptt., IISC, Bangalore
36	Sri K S Suryanarayana Rao	7th Cross Swimming Pool Ext
37	Sri M Seshagiri Rao	4, Narayanaswami Gowda Block Malleshwaram
38	Sri H S Narasiah	42, Car Street, Ulsoor, Civil Station
39	Smt K S Indirambha	40. Smt Subbamma
41	Smt Gowramma	42. Smt Meenakashamma
43	Smt M S Sundaramma	44. Smt K R Saradamma
45	Smt Shanti	46. Sri Lakshminarasu
47	Smt T S Lakshmi Devi	48. Smt Sundaramma
49	Smt Kannamma	50. Smt Kokillamma
51	Smt N Sreemathi	52. Smt M S Chithra
53	Smt Annapurna	54. Smt Rajalakshmi
55	Smt Seethabai	56. Smt Lakshmi
57	Smt Sarojamma	58. Smt Lakshminarasamma
59.	Smt Sharadambha, Srikantaiah	Sri Guru Vilas, 941, Srirampura
60	Smt Meenakshamma	and several others who have not signed

In the anticipation of the joy and beatitude, the devotees will be experiencing in being drowned in the greatest of the Anandas viz Brahmananda that will flow from the Mukti attained by this MOUNTAIN OF BLISS, Ananda Giri, special poojas for the Lord Mallikarjunaswami had been arranged for the day and a Santharpana  for the blessed devotees. In the holy precincts of Mallikarjuna, the atmosphere was surcharged with the recitation of Mantras in propitiation of Esa and Ekadasavara Rudrabisheka, Shiva Sahasranama, Lalitha Sahasranama and Thrisathi were in full progress. Maharishi Kashyapa began his Vaakya at 11.30 am.

Sri. Gandeeva, finishing his prayers for the day, approaches his Guru and requests Gnana Mukti Khanda to be read. Sri. Kashyapa keeps smiling. Sri. Gandeeva enquires about the significance of smiling for his question. Sri Kashyapa replies that not only you put the question after you have come performing the Esa Puja in its intensity, but immediately after I return from my Tapas, which had reached its zenith, today.

(By this time, the clock struck 12. Ekadasavara Rudrabhisheka, Shiva Sahasranama, Lalitha Sahasranama and Trishathi had been completed. Only the Arati was kept pending the reading of Gnana Mukti Khanda).

By this time, a huge noise emanated somewhere in the forest. One person said that he had just escaped a calamity in the forest and reached that place by Esa’s grace, but all the same Esa gave me a lot of trouble, he said. Another man replied this is how you always get ruined by talking about Esa. There is neither Esa nor God. Anything has to be understood only by intelligence and nothing else said that man.

Sri. Gandeeva who was listening to that conversation felt sad and questions Sri. Kashyapa. Sri. Kashyapa replies all that is impertinent and erratic discussion. Why should you feel sad over it? I will explain the significance of such talk to you. You better listen. Even the Man who says there is no Esa says so, by the Esa remaining is his mind and causing him to say so.

Siva exists and Siva does not exist are the two statements that are uttered by Jeeva only by Siva causing him to say so. From that you understand a significance. Some say that Siva has escaped and hid himself due to the troubles given by certain Asuras. So you must not mind all these statements said Sri Kashyapa.

Sri Gandeeva observes that even in Sastras it is stated that Siva gets bound by Tapas of Asuras. While it is so, how is it you are putting it this way? Sri Kashyapa answers, you seem to talk like a child. What is stated in the Sastras are like the dolls that are given for the children to play. But their significance can only be understood by Gnana. The Asuric coduct means going against the very Esa who granted the boon to the Asura in recognition of Tapas. When it is stated that Esa had escaped and has hidden himself, it means this. To attain Sayujya with Esa, one has to fight the Maya that is kept by him. Esa grants a boon to a devotee. 

A boon so granted if tested by the grantee some people misconstrue it and say that the grantee has gone against Esa Himself. Few are there who can understand this aspect that the Esa who granted the prayer of a Sadhaka, after so granting enters the very heart of the devotee and remains there invisible to the grantee to test him. This is how some misunderstand and say that Esa has escaped and disappeared from the Asuras. This is also the meaning of the statements in Sastras. The real object of Tapas should be to secure a boon from Esa which will be to the effect that under whatever circumstances it may be, the devotee must be given a mind which will not forget ESA.

     In Kaliyuga therefore, there will be good many useless discussions of the type that you have just now witnessed. It is to indicate this only that the aforesaid conversation occurred between the two individuals. So let us now proceed to read about Gnana Mukti said Sri. Kashyapa. Sri Gandeeva persists that he has still another doubt. He wants to know who is a Gnani. Sri Kashyapa says one who has realised that everything is Eswara Swaroopa and surrenders anything that he does to Esa, is the Gnani.
Sri. Gandeeva states, you so far said, that by conquering, one attains Mukti but now you say that by surrendering everything to Esa leads to Mukti. How to reconcile these two statements? Sri Kashyapa replies- One soldier says that it is by Esa’s grace that he fought the battle. Another says he fought because Esa caused him to do so. Out of these he who fights after surrendering his body mind and life to Esa is the really strong fighter.
To be victorious over Maya one should have this kind of strength. He must have the will which can say that I who has been created by you should be returned to you.

In Kali, some Gnanis to gratify their own secular desires, utilise these statements in their own way. Some quote these things to acquire the wealth of the others. Even such tendencies on their part also must be understood as having caused by Esa. Esa keeps each Jeeva on its own proper place and with occupation suited to it. He besides gives the Karmis his Sakti to enable them to come back to Him. To those who come to Him, through the commission of cruel deeds and sins, he receives them in his form of Rudra. He grants janmas suited to their papas (sins), Karmas suited to their Janmas, intelligence suited to Occupation, object suited to Intellect and Deed suited to the Objective and fruits suited to deeds and finally in the last janma, the Jeeva by Sat-Karma is brought to a state of Pari-Pakva.

Every birth is like the crucible. Just as gold is made Aparanji by repeated meltings in the crucible, so is this Jeeva made a purified gold by innumerable births and finally it becomes Aparanji in one Janma. Esa, looking at it says, my gold, my beloved, please come to me. From this one should know that without Him, not even an atom moves. Esa really feels joyous at the sight of the real Gnani, to become such a Gnani Esa also confers his grace. Seeing such a Gnani in this world, several men approach him and request him to show the path to attain Gnana, themselves. Such a thing is a good one.

     In previous Khandas, I once said that only an Adhikari will understand this. Even to this Adhikari, Esa grants several Janmas and finally in this Janma, He enables him to go to a Gnani. Also, he gets the Gnani to give him Upadesa. To such an Adhikari to show him Gnana, many Gnanis will come forward. From such Upadesa, the Adhikari attains Gnana and reaches Esa. The moment the Jeeva becomes an Adhikari, Esa sends a Gnani to him and also makes him Jivan Mukta. A Jeeva need not go from place to place and with distracted mind keep searching for a Guru. From Esa’s grace, the Guru comes to the place of the Adhikari himself. The Gnanis on the other hand are only waiting to fulfil their duties and go.

While Esa is so remaining with Gnanis under his control to send them to the Adhikaris, why should these Jeevas unnecessarily wander in search of a Guru from place to place? To understand the real internal state of the Sadhaka, the Esa causes him to move from place to place in search of a Guru. To remove the mental disturbance, Esa, gives first to an Adhikari the Vedas, Sastras, Jyotisha and Vaidya and then sends a Gnani to explain the real significance. Esa has also maintained the Order of Munis in order to explain these Vedas and Sastras to men.

Just as the arrangement is there in the secular government, similarly in the spiritual governance of the Universe Esa has an army of officials to carry on the government. It is in the government of Esa that Gnanis should give Upadesa to Adhikari and make them Jivan-Muktas. While Esa Himself has made such arrangements why should you Gandeeva, have a sad thought? Sri Kashyapa said he will now tell about Mukti Khanda.

              

     We described before how a child is born. The child that is born in Mithuna Lagna, having gone and entered the house of the Child that is born in Vrishaba Lagna (The Lagna of Sri. H S Narasiah is Vrishaba), remaining there and receiving Seva from him, at the time when a child was born to him, we described this Jeeva’s birth process. Sri. Gandeeva interposed and said why again talk about the births and deaths of the Jeevas? Sri.Kashyapa replies one Gnani had gone into a Grihasta’s house. (Sri. Ananda Giri stayed at Chid-Akas No.42 Car Street, Ulsoor, Bangalore for 15 days before Chaturmasya and 15 days after Chaturmasya).

It is to remove the karma of that Grihasta that the Gnani had gone. But there was still time for it. He determined that he should be given a GNANA PUTRA in accordance with the will of the Esa. On the occasions when Puranas are read about Esa, when Utsavas for gods are conducted, when this Gnani entered the house of a Grihasta, when he left that house, and when this Gnani’s life is read, if a child is born, it means it is a great event, you must know.

This Gnani of Mithuna Lagna entered the house of the man of Vrishaba Lagna. At that time, that man was a big Karmi. Even though he gave Upadesa, it did not much succeed. He left him and went forward. He got his wife removed.

(Srimathi Jayalakshmi, wife of Sri. Narasiah dies on 12^th August 1952).

Even then, in that sorrow he did not know Gnana. Since this Gnani’s sacred feet had fallen in the house, to remove the sorrow arising out of the loss of the wife, he gave a different wife. 

(Srimathi Gnanamba marries Sri. Narasiah on Sankara Jayanti of 1953).

And coming back through this Nadi, caused a Yaga to be performed. (Keeping on root and fruit, he got a Yaga performed by the child of Vrishaba Lagna for 11 days continuously under strict achara, niayama and nishta, getting Lord Siva in the form of Siva Muni and Mother Parvati in the form of Sakti Muni and himself as Sookshma Muni, to officiate. 

He got Lord Siva himself to initiate this child of Vrishaba Lagna in a rare and unknown Mantra called SAPTA LOKA MANTRA for the destruction of all the pratibhandhas in the seven lokas, whereupon on the 11^th day of the Yaga, Lord Siva himself assuming the form of Sri. Dakshinamoorthy addressed the Jeeva and said “we have finished our duty to this Jeeva. Henceforth he is no longer under our control” got all his karmas removed and while reading the 11^th Khanda of this Gnani, since a Gnana Putra was born, I mentioned about this birth. This child is born in Kanya Lagna. This child has its separate Khanda. Get this read.

     (The child’s separate Khanda was since read. The salient utterances concerning this child by Maharishi Kashyapa are as follows: The Gnana graha Kethu is in place of Karma. His profession may be Gnanam. He is born in Rahu Kaala on a Sunday. Though Rahu Kaala cannot be removed, yet a child born in it and has conquered it, you can understand what child it can be? It may be that the child is born by the grace of a high Tapaswi who is beyond birth and death. Rahu Kaala can be conquered by a Gnani. Otherwise, it cannot be got rid of. A Tapaswi alone can conquer it. Since he is born in Rahu Kaala and he has attained Uchcha and since Kethu is always looking at Rahu and since he is Gnana Griha, this child may be Gnana, itself. 

What is there to doubt this? Even though he (Ananda Giri) has gone to Mukti, yet his wealth which is Gnana takes shape and is born. This is his Gnana Pretha. Pretha is in this form. Since he did not give wealth to his parents, now remaining in Mukti, he does a Yukti. Out of Gnana Pretha Sareera, he removes this Karma and goes to Ananda. Hence in his Sishyas, he selected a Karmi of a separate type and to show the path, he gave this birth. 

This Gnani is of Mithuna Lagna. His Mukti Vidhi is Vrishaba in the 12^th house. Since he went to Mukti he gave this birth to the Vrishaba Vidhi. We have already stated in his Khanda that his Mukti was due to the Vrishaba’s Yaga. Since he was needed for Mukti, he must give Gnana to him. Since Vrishaba gave birth to this Purva Punya boy, it will reveal Gnana to him. He will be born while telling about Gnana Labha of the child of Mithuna lagna. Hence that Gnana Labha is in this form. We also stated in Rahu Kaalam about the child of Mithuna Lagna. Hence this child of Kanya Lagna is the shape of his Gnana-Jyothi. 

(The name given at Namakarana to this child is Gnana-Putra).

     For Mukti, the cause is Intellect. I have explained this before. Jeeva is in accordance with the order of Esa. For every Jeeva, his order is, to receive Upadesa from Guru, conquer the five senses, closing the eyes, concentrate on the tip of the nose, put asanas, rise from Mooladhara to Agna Chakra, proceed from there to Brahma Kapala, attain the highest purity and shine in all lustre. Since Shukra and Surya are in the 12^th house and they are lustrous planets, what obstacle can there be for this child of Mithuna Lagna to enter that Jothi? For Dharma Gnanis, the planets will be in this manner. They change for Karma Gnanis and they cause harm. They do good to Dharma Gnanis.The Munis tell good results to Dharma Gnanis and bad results to Karma Gnanis. The Esa remains midway and shows grace for both. This child born in Mithuna Lagna having born in a Brahmin family, abandoning the house, abandoning the family, understanding that Esa is the foremost of all, wandering in several places, conquering the five senses, conducting several deeds in accordance with the orders of Esa, withering the body, giving up desires, and locking up Gnana,
seeing a Karmi and shedding tears, causing Gnanodaya to Dharmis, always keeping the mind at the feet of Esa, kindling Gnana-Jyoti, willing that Esa being the grantor of Janma I shall merge in Esa, installing the flame (Jyoti) in Broo-madhya, by terrific penance having witnessed its end, realising that he had no re-birth, determining to show grace to all Jeevas, inculcating Gnana, by grace of Esa, he will reach the PLACE OF LIGHT, that is above Esa.
This place cannot be understood even by Esa. We have only spoken by the grace of Esa. Esa has allotted certain number of Jeevas to each Muni. We only read about them.     The Lord of Mukti is MUKTHEESWRA, it is only by His Grace that Mukti can be attained. By Vairagya, intense tapas must be performed, Esa must be reached and from there one must proceed to the PLACE OF JYOTHI. He who conquers Esa alone can understand this Mukti and Jyoti. This is what we meant when we said that everything is caused by Esa. Everything must be surrendered to Esa and to attain Him is the best. We so far said about the planets of this Mithuna Lagna from JOTHISHA. This science is called Jothisha because through planets, it shows the place of Jyothi. He who is in a state to reach Jyothi alone is competent to speak about Jothisha. Therefore Jothisha is a Gnana Sastra. The other astrologers say only for livelihood. Even among Jothishas, there is a division like that of Dharma Gnani and Karma Gnani. Telling fruits to a Karmi, looking at his planets is called Karma Jothisha.
Since this child of Mithuna Lagna is a Jivan Mukta and since his devotees will listen with attention to things said about him, we stated all these in detail. This child will become a MUKTHI PRAKASHA. From the place of Mukti, he will give his blessings to Jeevas. After finishing this Khanda you must complete Esa’s puja. This place should be called “MALLIKARJUNA ANANDA ASHRAM”, the reasons are:1.   This is the place where from this child sent away Yama.
2.   This is the place where the Esa appreciating the tapas of the child did not give him Yama-Badha.
3.   It is here that Esa had the greatest joy for the deeds done by this child.
4.   Similarly this is the place where the devotees of this child had the joy of listening to our Vaakya.
5.   His name also is Ananda.
6.   He has besides attained the Ananda in the region of Mukti.
Hence this place should be called Mallikarjunananda Ashram. Kashyapa now proceeds to shower his blessings on the child of Mithuna:Let him become Jothi; Let his devotees become Jothi; Let his devotees lose house, wife and property and acquire Brahma-Ananda; Let the wife, children, friends and relatives of the devotees attain Brahma-Ananda.
Esa in turn blesses the Munis, Gandeeva and Kashyapa. Thereafter the child that has attained the Mukti Sthana, blesses all.
Let Thambula and Dakshina be given to the reader of this Naadi. Let Annadhana be done. Let everyone go home thereafter.THIRU CHITTRAMBALAM.
(After Annadhana, Thambula and Dakshina, all the blessed devotees of the day went home).

JAI SRI SADH GURU MAHARAJ KI JAI

JAI SRI PARAMA GURU MAHARAJ KI JAI

JAI SRI PARAMESHTI GURU MAHARAJ KI JAI

JAI SRI PARA PARA GURU MAHARAJ KI JAI

JAI SRI MUKTI PRAKASA ANANDA GIRI MAHARAJ KI JAI.

Hari Om Tat Sat

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Sri Dattatreya Sthothram

Mooladhare varija pathre chathurantham, Vam sam Sham Sam varna Visalam Suvisalam, Raktham Varnam Sri. Gananatham Bhagavantham, Dattatreyam Sri Guru padmam pranathosmi.

Swadhishtane shad dhala chakra thanulinge, Balayanthi sthad varna visalam suvisalam, Peetham varnam vakpathiramananm dhvihinantham, Dattatreyam Sri Guru padmam pranathosmi.

Nabhou padmam pathra dasare dapavarnam, Lakshmi kantham garuda roodam naraveeram, Neelam varnam nirguna roopam nigamantham, Dattatreyam Sri Guru padmam pranathosmi.

Hrith padmanthe dwadasa pathre kata varnam, Sambam saivam poorna mayantham siva-sakthim, Swarga staanam Kumkuma varnam bhagavantham, Dattatreyam Sri Guru padmam pranathosmi.

Kantasthane chatra visudham kamalantham, Chandrakaram shodasa pathram swaravarnam, Mayadeesam jiva sivam Ikya Swaroopam, Dattatreyam Sri Guru padmam pranathosmi.

Agna chakre brukuthi sthane dwidha lantham, Ham ksham beejam Gnana samudram guru murtheem, Vidyud Varnam Gnana Mayantham virupaksham, Dattatreyam Sri Guru padmam pranathosmi.

Moordhini sthane varija pathre sasibimbam, Subram varnam pathra sahasram suvisalam, Soham beejam varna sahasram thriyantham, Dattatreyam Sri Guru padmam pranathosmi.

Chith thuriye ananhata naade swanande, Adikshanthe dwyakshara varnam varnamsam, Vedanthartha Gnanamayam Jyotiswarupam, Dattatreyam Sri Guru padmam pranathosmi.

Saanthakaram Sesha Sayanam Sura Vandyam, Kamalanatham komala gathram kamalaksham, Chintha ratnam chidgana poornam dwijarajam, Dattatreyam Sri Guru padmam pranathosmi.

Brahmanandam brahma mukundam bhavaroopam, Brahma Gnanam gnana manantham bhagavantham, Brahmathmanam brahma muninidram bhasithabham, Dattatreyam Sri Guru padmam pranathosmi.

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Epilogue

The annual Aradhana of His Holiness Ananda Giri is being performed at Bangalore by the third generation family members of the author of ANANDAGIRI, Late Sri H.S. Narasiah, regularly in the month of December every year, on the Margashira Shukla Paksha Chaturdashi with Ekadasavara Rudrabhisheka, Dattatreya Sahasranama and Devi Ashtothara as per the Chaandramana Calendar and prescribed Vedic Aradhana krama with Thirthanarayana Puja. The 76^th Annual Aradhana was held on 21^st December 2018, at Bangalore.

As per the Souramana Calendar every year, the family members of the devotees of HH from Chennai & Kumbakonam are performing HH’s Jayanti Day Celebrations. On HH Jayanthi Day, Mahannyasam followed by Ekadasa Rudram is being chanted with 11 Vedics and Abishekam done to HH Samadhi (Lingam) followed by Dakshinamoorthy Ashtotharam, Dattatreya Ashtotharam and Lakshmi Ashtotharam. On HH Annual Aradhana Day, also the above Pujas are performed followed by Aradhana and Teertha Narayana Puja with 5 Vedic brahmins. The above are being performed at His Samadhi in Thiruvaiyur.                         

The Annual Aradhana of Guru of HH, Sri Satchidananda Giri Swamigal (also known as Thatha Swamigal) is being performed as per Vedic tradition, at Kumbakonam, TN.

 OM SHRI GURUBHYO

 THE END

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