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Brahmasutra Vritti - Skt - Sadasivendra Sarasvati 1909

Brahmasutra Vritti - Skt - Sadasivendra Sarasvati 1909

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13rakma8ufra

BY

.5ADASIVENDRA SARASVA TI, Author of Atma Vidya YiZasa etc.

Srirangam:

sur VANI VILAB l'HESB.

1909.

Oopyright Ilegistered.]

[All rights resel·ved.

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THIS is a precious ancient work by Sadasivendra Sarasvati-e-one of the greatest of Rajayogins of Southern India whose life-sketch appears elsewhere in this volume. The existence of this work was first made known to me by His Holiness Sri J agadguru of Sringeri who commanded me to bring out a good edition of this as well as the other works of Sri Sadasivendra Barasvati. I accordingly set out in search of Manuscripts when to my great astonishment the very next day Brahmasri Venkatarama Dikshitar of 'I'iruchendurai came to me with a palm-leaf Manuscript of this very work and asked me to have it printed and published. 'With .great joy I took it to His Holiness of Sringeri who was much pleased to find me in ac-tual possession of a Man uscript so soon. While this Manuscript was being fair copied I was able to get two more Manuscripts, one from Mr. Krishnaswamy Sastrigal B.A. B.L., Vakil of Tanjore, the grandson of Brahmasri Mahalinga Sastrigal of 'I'iruvasanallur, and another through the kindness of Mr. K. Sun.dararama Aiyar M.A., of Kumbaconam from one of his friends Mr. Subbaier. With these manuscripts in my possession, I began the work in right earnest and I take this opportunity to thank the above-mentioned gentlemen for having helped me with the Mss. I have great pleasure in also acknowledging with thanks the ready

11

help rendered me by Brahmasri Bama Sastrigal, Dharmadhikari of Mysore and of Sri Sringeri Mutt, Brahmasri S. Kuppuswamy Saatrigal, M.A., Principal, Sanskrit College, Mylapore, Paudit R. V. Krishnamacharial', Abhivana Bhatta Bana and Pandit S. Subrahmanya Sastrigal of Tanjore, but for whose active co-operation it would not have been possible for me to have brought out such a good and accurate edition of .tl;le work in such ft short time. Whenever there was any doubt as to the accuracy of any of the readings, it was at once taken .to the notice of His Holiness Sri J agadguru ofSringeri and his decisions were adopted. In short, no pains have been spared to make this edition as neat and accurate as pcssible. The Index of Sutras and AdhikiLranas wiU,it is hoped, add much to the usefulness of the book,

SRuiANGAM. t 20th January lOOY. J

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SADASIVENDRA SARASVATI.

A SKETCH.

Sadasivendl"a Sal"asvati.

'.C< ADASIVENDRA Sarasvati or Sitdasiva Brahman P as be is more familiarly known, was a great San'Y~isin and was the last genuine representative of the school of Raiayo(!ins that flourished in Southern India, He lived in the beginning Q{ the 18th Century, more than a hundred and fifty years ago, near the modern town of Karur. For the detaffs of bis life we have to draw mainly upon tradition, but there is every reason to believe that much of it is very·reliable. For several of the incidents in the life of this great Sage, which we are about to narrate in this sketch, we are gratefully indebted to the gracious condescension on the part of His Holiness Sri Sacbchidananda Sivabhinava Nrisimha Bharati Swami ,who now adorns the Mutt of Sringeri and whose high

regard forSadasiva Brahman may be gathered from his precious little 'work known as "Badasivendra Stuti ".,a collection of stotras in praise of Sadasivendra Sarasvati- composed by His Holiness while on a visit to the great Rajayogi's Samadhl at N erur,

Sadasiva is represented to have been exceptionally ,smart and brilliant in his student days. It was at ,Tiruvisana.llur, a village in the Tanjore District, 011 the

ii

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iii

these occasions. Towards the close of his student life. news came that his young wife had come of .age in a distant village and accordingly his happy mother was preparing a few extra dishes in honor of the occasion. When Sadasiva returned from his teacher's quarters he found his dinner delayed an hour in consequence. While thus waiting for his dinner he reflected as follows. " Married life has just shown the symptoms of dawning and I have already to pay for it with an hour's fasting. This is but a prelude to the misery of the family life to come". So he immediately made up his mind against the married state and accordingly went in search of a spiritual preceptor. F1."OID this day be began to display an utter aversion to the so called pleasures of the world and his heart melted for the suffering millions. His habits became cosmopolitan. He cared for neitbercaste nor creed. All were equal in his eyes. He would eat anything that was given him and that from··the hand of anyone without distinction. On the days on which no food was offered to him he used to make a sumptuous meal from tbe refuse leaves thrown in the street. People did not understand the true Mahatma that was hidden behind his appearance and Sadaeiva was to them only a crazy youth. He soon found his preceptor Parama Sivendra Saraswati and began under him his apprenbiceship in Yoga. He made great progress alike in his studies and practice. It must have been during this period that he wrote the works and Kirtanas that; are now left behind to remind us of his mighty persona

lV

lity~ His Kirtanasor'songs are sweetly lyricalaila breathe a lofty idea. They showthe trend his thoughts were now taking and show his ear for music. He soon became an adept in 'Yoga under his master's guidance:

He composed about this time a short but very sweet poem on the glory of self-realisation. This poem -Atma~ vidya Vilasa- consists of 62 Stanza' in Arya Metre and describes the greatness of a Yogin who has realised Self, his conquest over the passions, his indifference to praise or censure.vhia overflowing sympathy with all living beings and his revel in beatific bliss'. Such a glorous life Was now bis ideal and he expresses in the poem his ardent thirst for the realisation of his ideal which was not long in coming. Tradition has it that Sadasiva used to worry with a number of questions all persons who came to his preceptor and thus shame them into silence. This practice was so much resented by the people that they one day reported it to Paramasivendra Sarasvati who on hearing it became a bit annoyed and exclaimed " Sadasiva, when will you learn to keep your mouth shut?" The student perceived his folly and to effectually prevent the transgressions of that unruly member, his tongue, took thenceforth a vow of lifelong silence. He prostrated himself before his teacher, begged forgiveness for his fault, took leave of his master and went out a homeless, speechless mendicant, trying to realise in himself the lofty ideals he had set forth in the Atmavidya Vilasa.

v

Henceforth he lived the life of a wanderer never staying anywhere for any length of time, never once opening his. mouth, but when absolutely necessary expressing his thoughts by gesture or by writing on the ground. Little by little-he was trying to gain ma.stery over his natural fiery spirit. One morning he was found lying in a field, resting his head on the embankment that divided field from field. The labourers tbat passed by remarked that one who had given up the world still found it necessary to have a support for the head. Next morning the labourers passed by the same way and saw Sadasiva lying in the same place but without any support for the head this time. There-upon they wondered how one who professes to scorn all earthly things, could still be so sensitive to criticism. This incident was soon after related to Sri Venkatesa who is said to have given vent to his thoughts in the following couplet.

Q:1lTi!~aTf~~:or~~t <ii~~ i;5<ii~~TR!H5~&~~:H;;rl{_ I ~~r<nvr~~mc;;f ~f,f,~ II

"Even to those who hold the world as valueless as a straw and who have mastered all the secrets, even to such it is difficult to cease to be slaves to the strumpet fame.

Such little failures as these were' however only stepping stones which led him to the higbest heights of Yoga. He now finally left the scenes of his youth and spent his days on the lovely banks of the Arnara'\'ati 'and the Kaveri in the Coimbatore District. His days he would

VI

spend in the bed of the river meditating on the Unknowable and the Unknown. Many a time and oft would he be seen wandering aijOlessly, as it were, like a mad man with a strange far off look in his upturned eyes, his mind perfectly unoonesious of what passed around him and his energies concentrated on Self. When it was reported to Sri Paramasivendra Sarasvati that his disciple was wandering thus like a mad man, he seems to have regretted that such madness did not overtake himself.

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~i:tfu t'!i)<Ii~ cr:qtf« ~!TcI'''( I ~~'fr:qrw ~Q: ~~r&T ~iJ~('ff i:r Of ~ (fr~lIi'rfij II

N JW would he be seen t,o plunge into the groves' far and wide that lay stretched on either side of the sacred stream and remain lost to view for many a day Now would he be seen lying upon the white undulating sands of these rivers. Once while thus reposing on the sands of the Kaveri near Kodumudi, one 0,£ those !!uddenfioods that often rush through the stream without notice, came and carried off the unconscious Yogin and buried him on the sands in its onward sweeping course. The villagers on the banks who were the spectators of the scene were quite powerless to help the Yogin and quietly returned to their homes deeply regretting the calamity which they thought had befallen the great Sage whom th~y looked upon with awe and reverence. Three months passed by and when the freshes in

Y11

the river subsided and water became scarce, the village officers went to the river for erecting the usual Korambu, While one of the labourers plunged", his spade deep into the bed, 10 ! it came into contact with some obstruction. The surprised workman drew out the spade and beheld with consternation 3, few drops of blood tripping down his tool. All the officers and workmen now gathered around him and dug a deep pit round the spot and wonder of wonders! they found buried deep in the sand our great Mahatma, his several limbs lying in different dir-ections and himself lost in Samadhi. They carefully dug, him outcomplete and thus roused into consciousness, this mighty Saint whose 'soul was like a star and dwelt apart' looked about him as if just risen out of deep slumber and after a few minutes, went his way as if nothing in the world had happened to him.

On another occasion in a village near Karur a certain ryot harvested his fields and as it was rather late in the day to measure the harvested paddy, he simply had it collected into a heap so that he may have it measured next morning, marked it with special marks lest it might be stolen and ordered eight of his servants to mount guard over tbe beap during nigh t. The ryot of course went his way and at about midnight wben it was pitch dark, our Sage in the course of bis wanderings came that way andsturnbled over the paddy heap. The guards, who were on the other side imrnediatly ran up to him

viii

with sticks in their uplifted hands and found our Yogin .lying on the heap with' his bands outstreched. They wanted to severely castigate .him ,but lot such was the greatness of our Sage, they found their hands fixed without any motion whatever. They became absolutely powerless to move their hands from their uplifted position and therein that posture they stood throughout the night, mute with astonishment till their master,.l·eturned in the morning and found them intbat sad. 'plight. -When the master and the servants:werecquversing,our Yogin stood up and went his way and on his departure the servants regained control over their arms.

On another occasion during the superior officer's, camp in a certain village the village Talayaris were ordered to bring fuel for the camp. These men collected the fuei from an adjoining forest and had it tied into several bundles. Each one of them took a bundle on his head and in the end they found one more bundle remaining. Just at that time it so happened that bur Sage was passing bytbat way. Finding him to be a robust person these Talayaris put that remaining bundle on his head and dragged him also along with them to th~ camp. There when all the bundles were heaped together, Badasi'va; s bundle was thrown over them last. And that very moment the whole heap caught fire to the utter bewilder'mentof all the on-Io~kers .

. 'I'hus he . was a great and a born Siddha th'ough many misto'?khim..fol', an .insane person, as all .g~:eat

lX

men are generally apt to be by the ordinary run of mankind. Children especially liked him much, for it is usual with children to play tricks round one whom they consider to be insane, especially when they feel sure that his insanity does not endanger their personal safety. One of his greatest delights was to distribute among these children whatever he received from the people in charity. On a certain day, and that was the day of Vrishabhavahanam festival in Madura, the children whose curiosity was probably excited by the description they heard at home of the grand festivai, said to Sadasiva "Father, (for that was the general uerm by which the children addressed the subject of our sketch) will you take us to Madura to-night. There the God Mahesa will march to-night, in a grand procession . on the Bull. We wish to enjoy the sight." This request was evidently offered in frolicsome derision, as the children thought it beyond all possibility for their curiosities to be satisfied. They didn't know that Sadasivavwaa a Siddha and that of a, high order. He signed to the children to mount on his head, back and shoulders and other parts of the body. The children enjoyed the fun very much and when he wanted them to shut their eyes for a. second they did so. The next moment when they opened their eyes, lo! they beheld themselves all in Madura before the very God in procession on the Bull. Sweetmeats, nuts and all sorts of things that children love were supplied them in profusion by our Sage and thus the children fully enjoyed the festival. : Before

ii

x

dawn they were all brought back to their homes by . the same process by which they were taken to Madura. The morning dawned. Every child began to relate to his anxious parents in sweet words its marvellous adventures of the previous nighf and showed the sweetmeats, some of which still remained unconsumed.

On several occasions such as Mahasivaratri, Gokulashtami etc. he was seen simultaneously in several places. While people here were observing his doings on such important festival days, those that came from Benares, Muttra, Rameswaram etc. positively averred that they saw him there on those very days.

A. certain brahmachazi, who was quite illiterate, wanted to be blessed by our Sage and so followed him wherever he went. At last the Sage got mercy on him and began to encourage him by gestures. One day the brahmaehari said that he was eager to witness the Diety Ranganatha at Srirangam and our .. Sage desired him to close his eyes. On re-opening the same, he found himself and the Sage standing in the presence of God Ranganatha at Srirangam witnessing the Niraiana. A moment later the Sa,ge disappeared and the hrahrnachari searched for rum all over the place. N at finding him anywhere he slowly returned to Nerur where he found the Sage in deep meditation. When he recapitulated his experience to the people there, they would not at first believe it since they said the Yogi did not at all leave their presence throughout those days. But in the endtbey beJievedthe brahma.eba.l'i andadrnired the greatness of the Yogi, Some

Xl

years afterwards the Sage took compassion on the brahmachari and blessed him with some Mantras. The brahmachari immediately began to expound all the Puranas to learned audiences and became an adept in such expositions, so much so, that he was generously rewarded by several kings and grants of several plots of land were made to him at Nerur for his proficiency in the Puranas. It is stated that his descendants are still enjoying these lands.

On another occasion our Yogi in the course of:his wanderings entered the camp of a Mnhamadan Chief. The Ohief was resting in the camp with his ladies, who were all of course Gosha, and when be observed an A1Jadh1tta entering the presence of G0812((, ladies he became terribly enraged, rose up immediately, drew his sword and in his wrath cut off one of the arms of the Sage. The Sage did not at all mind it but went his way as usual without even noticing that hia arm bas been chopped off. This behaviour of. the Sage, this absolute indifference to she maiming of his own limb, gre9.tly struck the Mahamadan Chief who immediately recognised thAt the object of his wrath was a mighty Saint. So he deeply repented for his folly and followed the Sage wherever he went like hi!'! own shadow. After several days the Yogi turned hack and noticed the Ma,bamadl'l.n following him. When questioned ns to why he was thus following, the Mahamadan regretted very much that he had committed an extremely grave fault and begged for forgivencse and blessings. Sadasiva could not understand what

xii

fault the Mahamadan had committed and so asked him about it. The Mahamadan implored forgiveness for his having cut off one of his arms. It was only then that' Sadasiva found out the fact andwben he passed his other arm over the maimed one', the latter also became whole. The Mabamadan became mute with astonishment and craved for Sadasiva's blessings. It is stated that Sadasiva blessed him and went his way as usual. This incident is referred to in the following Slokas of Sadasivendra Stuti.

~TS~~?I'r.r~m:: ifrit' ~ fm;rqffi~sfit I 13iT'irft::a-~~(n~~ !;I'urrn ~~: ~~rm~~~ II

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Sn,nasiva used to go to temples and while seeing the Diety there, he used to repeat the Archanas and for every Archanathat he uttered a flower would of its' own accord fall On the head of the Diety.

;:~qo~iJrfif ~r.:r ~;r)~R~g ;;T~~q~ I o~ ft!;g:q~r~ Sl'1l'Rr. p: ~~rf~~~r~ II'

It may be hard to believe alltbese anecdotes whose number is legion (only a few of them being given here}, but they persist in living. We all know that nothing is impossible for a Siddha and Sadasiva Brahmendra was undoubtedly one of the greatest of Siddhas. His mind

XIll

was ever and anon concentrated on the Self. He cared for nothing of this world. Be always besmeared himself with mud and ashes and considered the wbole Universe to be absolutely wcrthless-c-muoh below the mud and ashes he was wearing. His realisation of the Supreme Brahman was such that even his Guru praised and envied him.

f;r:sm~q~i!f~~~~,Rt~f~I;r'1iI~r~ I lit~~~ri'rll!l~~~ SlI1TRf ~~: ~~rfuEr~~. II

He rose above the whole Universe and was always immersed in eternal Bliss. He· cared not for food or drink. He roamed wherever he willed with none to dispute his sway. The se~eral dil"ection~ were his clothes. In short he was living in the world, though himself always out of it, a really grand and magnificient beacon light for all time to come, for persons that hanker after spiritual wisdom. A true Mahatma be was-certainly the divine manifestation of a true Siddha.

It was about 1738 A. D. that Sadasiva roamed into the forests adjoining Tiruvarangnlam a few miles off Pudukotah. While wandering in these extensiveforeate he was seen by the then ruler of Pudukotah StateVijaya Raghunatha Tondaman (1730-1769) who was known by bis more familiar name Sivajnana Puram Dorai. This Tondaman was a religious man and "pent much of his time in pious meditations in the forests adjoining a lake, which still bean his name. Pleased with the single minded devotion of the Tondaman who clung to the Sage

about eight yea.rs with a steadfastness which precluded chances of evasion, Sadasive wrote down on the sand certain rei igio\l~ instructions and by the same method ciiz'f'(!tl,d him for further information to his fellow pupil Gopalakrishna Sa,.,tri who was then living in Bbikshandarkoil it] the 'I'richinopoly District. 'This Sastri 'Was

invited to the Court and by a copperplate :"'!I.ltma dated 1'738 A.ILthat still exists, grants of land were made to him and other brahmans who carne with him into theBtate, The Dusserah celebrations as well as the worship of Dakshina.mumv in the Palace Temple were 00\\- instituted OD the lines laid down by Sadasiva. 'rile sand on which the Sa.ge had written the instructions W:lS ca.refuUr brought to the palace shrine and is still preserved there with religious veneration and worshipped as the holy relic of the great Sage. .From the advent of Sadasiva followed a brigh t and prosperous period forthe State and the Tondamans trace all their glory and eminence to the spiritual influence of tbe Sage. Sadasiva did not stay long ill tbe se forests, but wandered on wberever his feet led him, spreading sunshine aud happiness wherever he went. He is supposed to have

t ravelled even as far as Turkey in Europe. After a long Weof silentlOleditation be, one day, told the brabnnnso] Nerur tba,t on a paL:ticular da.y (Jyesbtn.a Suddha, Dasami in the mo:nth of Mithuna) be intended to :1.tt:ai n Beatific Union with the Supreme Being and if Ue vi.I!;lger"! were prepered for the event on that (lacy a, hrabmin would be coming with a, Bltnalingci 'from Benares

xv

wh ie h should be co nsscreated in a, temple by tbe siiie of his Samcdh». They accordingly awa.ited the mentioned date, when to their surprise a bra.hmin turned up from Benares with the Banalinoa. And into the pit specially (lug out, the grea-t J'iva nrnukta descended of his own accord and merged 'With the Parabrahman. Th.e people assembled performed the necessary ceremonies and bad the temple erected by the side of the Sarnadhi and. the Ba'nal2'nga consecrated therein. It is stated tbat this .JiV8tlffiukta. attained Sastuidhs simultaneously in tbree different places.

f5rr~I::j'~Trq ~liT <13151: '6« ~~sr~ 'f ~1f I a:r'6«~~l1rfqq-~ 3f'1ltS ~A: m::r~~~il:r<r II

But the Samad hi at Nerur is the only one well known in Southern India. and the 'I'ondamans of Pudukotah have made extensive grants of lands for the performa.nee, in a suitable style, of the religious services ill this sacred shrine. All the expenses of the celebration of the sacred Anniversary day every year are defrayed even now by th~ Pudukotab State.

Such was the t:ni,ghty Saint, the gl"ea.t Jivsnmukta, whom it WH,>; the fortune of Southern India. to own in its midst Ior several years, His influence has been a.nd still is very great 00. the minds of tbe people of Son them I ndia, Hi 8 name is revered and cherished as a family heirloom by all knowing people. His Holiness t he present Sd JagaiJgul'u of Sringed than whom it is imposs ible to come across 11 holier Personage, .1:1," truer

X:VI

Mahatma, a nobler Saint and a more rigorous Asceticeven such a marvellous Mahapur1lsha, divine incarnation itself as he appears to be, has this Sadasiva Brahmendra as his Ideal. He has Sadasiva's picture always before him and it is only a copy of this picture that is given here as frontispiece. He longs for the day when he will be as free as Sadasiva. When such a mighty Personage admires Sadasiva so much, we may, without any hesitation, conclude that the greatness of Sadasiva is something beyond the range of human expression,

Sadasivendra Sarasvati appears to have composed several works but only a few of .them are .now. available. Of these the Brahmasutra Vritti is the most· important. There are several Vrittis on the Brahma Sutras and several of them have been printed also. But none of them equals this Vl'itti in the simplicity of style,' clearness of exposition, closeness of reasoning and subtlety of thought. The clear statement of the Purvapaksha and the Siddhanta in eachSutra, the concise presentation of the Phalabheda in the Purvapaksba and Siddhanta of each Sutra, the introduction to 'eachSutra showing its. consistent relation with the previous Sutra, the exposition of the connection between each Pada and between each Adhyaya are all peculiarly characteristic of this Brahmasutra Vritti. Written in a lucid style, chaste and .easily understandable by all, this Vritti gins the essence of the whole of Sri Sankara'sBhaahya in as few words as possible. Useful alike to students and scholars, this Vritti would surely commend itself to all lovers of Sanskrit

XV1]

Literature. Beside" this Vr-itti, Sadasive appeal'S to have written Dipikas for about a dozen Upanishads, which we hope to publish one after another at no distant date. Then we have his minor works such as Atmavidya Vilass, Siddbantakalpavalli, Advaibarasamanjari, etc. As we have stated already, Atmavidya Vilasa is a peculiarly charming little poem of sixty two verses describing the greatness of a Yogin who has realised the Self. When we go through this work we feel as if we are reading a faithful description of Sadasivendra himself. SiddhantakaJpavalli is a poetic version of the Siddhantalesasan grab a of Appayva Dikshita. Advaitarasamanjari is a short and sweet poem of about forty five stanzas describing the essence of the Advaita Philosophy, Some say that a certain Nalla Dikshita, a disciple of Sadasivendra wrote this poem. \Ve reserve a discussion of this topic for a subsequent volume of the works of Sadasivendra.

In all the works of Sadasiva we' find a peculiar sweetness and melody characteristic of the harmonious mind of a true Yogin. His style is always lucid and simple, his sentimeuns lofty, his ideas noble and on the wboJe we find in all his poetical outpourings the eleganteaey and emotional flow of a great soul. His songs are so lyrical, his rhythm so perfect that one is not tired of reciting them over and over again. Even without the help of the traditional anecdotes narrated above, we can, from a perusal of his poems alone, unhesitatingly say that be was a. great Siddhuof very high spiritual attainments.

· ... , .. -.~

xviii

In conclusion we rutty state of him In his own words-

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