The Rationale of Pilgrimage
(1-19) Once Padmapada approached the Acharya and sought permission to go on a pilgrimage to holy places. The Acharya thereupon said to him, “The proximity of the Guru is the real place of pilgrimage. The washings of his feet are the holy waters. The attainment of the Atman through the Guru’s instruction is the real experience of the Holy Presence which men seek indirectly through the adoration of holy images installed in temples. It is better to be near the Guru, serving him, than go about from place to place. When one has walked long distances and become com- pletely exhausted and sleepy, how can one meditate on the Atman? Sannyasa is of two kinds-the first is of the knowing one, and the second, of the enquirer after the Supreme Truth. In order that they might realise the unity of the ‘Thou’, indicating the Jiva, with the Supreme Spirit indicated by ‘That’, the enquirers will have always to be reflecting on the meaning of “Thou’. This will be difficult for a pilgrim to do; for, a traveller will always have his mind agitated by thoughts such as: “In which place is water avail- able in abundance? In which country is there water scarcity? Where can a place for rest and stay be had? What will one do if afflicted with fever or dysentery? Even one’s companions will desert one when one becomes incapacitated by illness to walk or to lie down. Where shall I bathe in the morning? Where shall I get a place suited for worship and meditation? Where shall I get my food today? Where shall I meet a companion?” Thus, the wanderer will have time only to think of his food, shelter and safety.” To this Padmapada replied: “It is not proper to raise objections to the Guru’s words. Still, I have a word to say. Though the Guru’s proximity is equal to residence in a holy place, I feel a mental dissatisfaction for not having visited the different holy places. True, difficulties like want of food and facilities of accom- modation will face one. But pray, will living with all conveniences of life enhance one’s spiritual stature? Diseases are the result of one’s sins of the past. If this be true, they will visit one irrespective of whether one stays in one place or wanders about from place to
13 [[152]]
place. When a man’s allotted time is up, the god of death will not leave him, whether he stays here or in a distant land. The feeling that one has been saved from death, or has succumbed to it, because of being in a particular place, is a mere illusion. Location has nothing to do with it. Manu and other great law-givers have laid it down that rules of purity and daily rites need be observed only according to time and place. They need not be the same at all places and at all times. So, no sin will befall one on account of deviation from those rules. Even in a forest one will get food, if Providence favours one; if It does not, one will not get it wherever one might be. Providence is behind all occurrences in life. There are many people who return home safe after visiting all the holy places. On the other hand, even a man who has never left his home will die. It is vain to search for the causes of these things. Wherever one might be, if one has attained to the joy of Brahmic bliss, one will not fail to have concentration of mind and Samadhi. Such is my conviction. By bathing in holy waters, one gains peace of mind; by seeing many places, one’s mental horizon is expanded; and by contacts with holy men, one is saved from dangers of spiritual downfall- such being the advantages of pilgrimage, who will fail to take advantage of an opportunity for it? Even in distant places, there are as many chances of association with good and wise men as here. For good men, good men alone are relatives and friends. Even in a far off place, one can meditate on the Guru thereby gain proximity with him. On the other hand, one who has no devotion to him and who never cultivates the proper attitude towards him, is always isolated from him in spite of physical proximity. The truth is that if persons with good tendencies asso- ciate with other good men, their minds develop, and they ultimately get discriminative intelligence.”
(20-28) To this the Acharya replied: “If you are so intensely desirous of undertaking a pilgrimage, I do not want to discourage you. I was only testing your determination. I bless that you spend many days in pilgrimage without any ordeals or difficulties. There are many ways leading to holy places, temples and cities. Always go along the safe and frequented paths, and never along the secret pathways used by thieves and robbers. You can stay on the way with holy men here and there for some days, or you can, according to your preference, go straight to your destination.
www.
THE PILGRIMAGE OF PADMAPADA [[153]] Contact with good men and discussions with them on Vedantic teachings are always very enlightening; it gives relief to the weary, protection to the suffering, courage to the timid, and joy to the ear and the heart of the participants. Association with holy men has got but one defect. When you part with them, it causes great pangs of heart, just as it gives intense joy during its duration. Well, what is there in this world, be it even great and holy, that is without a touch of defect in it? Do not stay too long in any place. It will create attachments. It will cause undue delay in reaching one’s destination. It is better always to arrive at one’s destination as early as possible; otherwise, obstacles are likely to occur and even prevent one from reaching the end. Often men, well dressed and polished in speech, will join you. But one should watch them very closely. Or else, one may find one’s clothes or books or other possessions missing. Strangers should not be trusted too much. If there is a Sannyasin near your residence, or within a mile, you should see him and do obeisance to him. If worthy people are not respected, one’s own welfare is obstructed. Always follow the path of truth and righteousness. Do not have much contact with men of undisciplined mind. Abandoning all crookedness of the mind and established in absolute purity, wander forth with a blissful mind.” Padmapada, after having listened to the words of his teacher with great attention, started on his pilgrimage, and the Acharya continued to stay there for some more days with his other disciples.
The Acharya back at Kaladi at his Mother’s Death-bed
(29-50) During this time, the Acharya saw through his Yogic insight that the last days of his mother had come. Informing his disciples of this, he travelled through air to his native place where his mother was, in fulfilment of the promise he had made to meet her during her last days. Seeing his weak and sickly mother, he prostrated himself before her, and she, at his sight, was freed from all her distress, just like a sun-baked man, on the appearance of rain-bearing clouds. Though he was established in non-attach- ment, he became very tender at heart on seeing his mother and said, “O mother! Be not sad. I am by your side. Please tell me your heart’s desire.” The mother, who was delighted to see her son in good health, replied, “It is, indeed, my great good fortune that
[[154]]
I could meet you now. What more can I want! I do not desire to continue to live on with this old and decrepit body. You see that I attain to my higher evolution, and then cremate my body according to the rules of the Sastras.” On hearing from his mother what she expected of him, he began to instruct her on the nature of Brahman- eternal, self-effulgent, immeasurable, free from defects, devoid of mutations like birth, old age and death, devoid of all illusory modifications, partless, unitive, of the nature of Consciousness- Bliss, and all-pervading. The mother then said: “O my son! My mind can find no rest in such an impersonal, abstract, qualityless Being. For my sake, recite the praise of the attractive Divine Person and reveal Him to me." With his heart touched by love and pity, the Acharya recited an inspired hymn in praise of God Siva, whereupon there came on the scene the emissaries of Siva with their paraphernalia of trident and the rest. The mother was frightened to see them. Thereupon the Acharya recited a hymn in praise of Mahavishnu-of Vishnu lying on the serpent-bed with Sri sitting at the feet and Bhu and Nila on either side, with Garuda always standing in attendance nearby, and with a body bedecked with shining ornaments and radiant like a blue mountain reflecting the light of the sun. When the son recited the hymn in praise of Mahavishnu, the mother saw the above radiant form of Pure Consciousness within, and died with her mind absorbed in Him. The emissaries of Mahavishnu arrived with their divine vehicle of lunar brilliance, and the mother, who was much pleased with them, expressed her thankfulness to the son, and ascended that vehicle with her spiritual body. Passing through the intermediate realms of subtlety like those of Agni, Vayu, Surya, etc., she transcended even the realm of Brahma and attained to Vaikuntha, the abode of Mahavishnu. With the idea of doing the cremation and funeral obsequies of his mother himself, the Acharya called upon the relatives and neighbours of the family to help him in this. But they, in great disgust, laughed at him scornfully and questioned, “O Sannyasin, what competence have you to perform such rites?” Though he begged for their co-operation on bended knees, they not only turned a deaf ear, but refused to give even fire to cremate the body. Extremely angry at this behaviour, the Acharya himself made a funeral pyre at the gate of the house with some dry wood, generated fire out of his own right hand, and performed the cre-THE PILGRIMAGE OF PADMAPADA [[155]] mation. Then he cursed the people of the place: “May you become incompetent to study the Vedas! May no Sannyasin visit your home for Bhiksha! May you cremate dead bodies in your own compounds!”
(51-53) From the time of the curse, Vedic study declined in that place and Sannyasins never took Bhiksha in the homes of those people. They were also obliged to follow the custom of cremating dead bodies in their own house compounds. How can one insulting great ones attain happiness? One should not insult or trouble another, seeing that he is a very mild person. All of a sudden, he may become angry unexpectedly, just as fire can come out of pieces of a sandalwood tree when struck, in spite of its parts being cool and sweet-smelling. This curse may look contrary to the high ideal of a Sannyasin. But the actions of men of transcending greatness should never be condemned (as they are like fire which can consume anything in it). Parasurama is seen to have killed his own mother, and a sage of the line of Bhrigu is said to have cursed some children to become the food of wolves.
Account of Padmapada’s Pilgrimage
(54-73) After the Acharya had conferred the eternal state of Vaikuntha on his mother, he travelled through several places, controverting the doctrines of hostile philosophies. And then, he stayed on at a fixed place, awaiting the arrival of Padmapada. Padmapada had by that time visited many holy places in the northern part of the country and had reached the southern region which is specially sacred to the holy sage, Agastya, who is reputed to have even drunk the whole ocean taking it in his palm. He arrived at the temple of Kalahasti where the Deity installed is an emblem (Linga) of Siva, who is overflowing with mercy, who is embraced by Uma, who is hymned and praised by Indra and other celestial beings, and who wears the crescent moon in his hair and the snake round his shoulder. He bathed in the river called Suvarnamukhi, worshipped Lord Siva with flowers of affection, mentally hymned on his glory and took leave of Him. Next, he went to the holy temple of Kanchi, which, according to the wise, offers the best means for overcoming the travails of Samsara. There he worshipped Ekamresa (Siva) and His Sakti, Kamakshi, who has taken Her abode in the sacred precincts to wait on His needs, as it were. [[156]]
Next, he went to worship at the neighbouring temple of Kallalesa, who is Mahavishnu, the eternal Being and the Lord of Mahalak- shmi. Then he proceeded to Pundarikapura where is located the temple of Adya-sakti as Parvati witnessing with admiration the dance of Sadasiva. Holy sages always see there, with their mental eye, the inspiring and attractive Tandava dance of Siva. Padmapada asked a devotee of Siva about the name and origin of a holy river in those regions, and he was told that, in answer to the prayer of some devotees, the Lord Siva commanded the divine river Ganga to spring up there. For that reason that holy river came to be known as Siva-ganga. People who bathe in it will get purified and can see the Tandava dance of Siva. There is also another version that Siva-ganga is the manifestation of the holy river in which Lord Siva submerged Himself and got relieved of the exhaustion caused by protracted dancing. Still other wise men are of the view that this holy stream was formed by drops of Ganga water over- flowing from the matted locks of Siva, as His frame jerked in the course of the dance. Getting purified by repeated baths in these waters and always watching the holy image, a devotee attains to that purity of mind which enables him to see the Lord’s dance in his mind. It is difficult to describe the merits acquired by one who bathes in these holy waters and adores the feet of Lord Siva in the temple there. Revolving thus in the mind, that great Sannya- sin bathed in those holy waters, with his mind absorbed in the Lord, and then worshipped Him in the temple with great devotion. Next, he started on his journey to Rameswaram with great en- thusiasm. On the way he reached the bank of the great river Kaveri. Sri Hari, whose abode is supposed to be the Milk Ocean, resides even in the holy waters of this river. After worshipping the feet of Mahavishnu, washed by the pure waters of the Kaveri, the daughter of the Sahya mountains, he resumed his journey to Rameswaram.
Padmapada at his Uncle’s house: Comparative Merits of the
Sannyasin and the Householder Ideals
(74-91) Travelling in this way southwards, he reached his native country where his uncle’s home was situated. On seeing his nephew after so many years, his uncle, who was himself a scholar, was delighted beyond measure. Hearing that their dear Sanandana
1
'
THE PILGRIMAGE OF PADMAPADA [[157]] (the old name of Padmapada) had arrived at his uncle’s house, a number of his relatives came running to meet him with tears in their eyes. Some of them wept; others laughed out of joy; some others began to narrate incidents of his past life at home; and still others stood dumb in utter amazement, while a few expressed their feeling by prostrating themselves at his feet. The relatives began to exclaim in loud voice, “How long it is since we saw you! We look upon this as a rare privilege. But, it is very strange that you are not in the least reciprocating our feeling of joy. The state of a Sannyasin is, indeed, covetable-there are no relatives and children to worry him; he need not fear thieves; the kings and governments do not trouble him. It is, indeed, a state of complete peace and contentment. The birds and other creatures gather only round mature trees, bearing plenty of fruits. So also, poor men go to worry only the rich for favours. The burden of household management stands in the way of people getting even sound sleep. For them, where is adoration of the Deity? Where is pilgrimage? Where is holy association? From a Brahmana who had returned from distant countries, we had heard that you have become a Sannyasin. In seeing you today we have really had association with all that is holy. Birds come and settle down on trees that others have grown, and after a time they fly away. Even so, the Sannyasins go to the homes of others or to temples, stay for a while and then go away. Just as bees go from flower to flower and gather honey, the Sannyasin collects his food from the houses of others. For the Sannyasin, imbued with the spirit of renuncia- tion, joy consists in the practice of self-control and other disci- plines. Their disciples are their children. Their wife is union with the Self. Their home is their own body. In fact, a Sannyasin is possessed of everything required to make a man blessed. Desires have no limits. Fulfilment of one desire is followed by craving for something else. To get a wife one searches here and there. Next, he will be longing for a son. Poverty brings sufferings; frustration of one’s desires brings still more poignant sufferings. In every way, suffering is the fate of a man whose heart is loaded with desires. Indeed, the fulfilment of human life lies in renunciation. Purity of mind is obtained through renunciation, and renunciation comes through association with the wise. It is in order to give opportu- nities to men for such association, that holy men like you go from
E [[158]]
place to place. Established in the Atman, holy men, who are full of mercy to others, move about, appearing like senseless beings to an onlooker, eating whatever they get, and claiming no country or family as their own. For the good of the world they go to all holy places. Being devoid of all impurity on account of the know- ledge of the Atman, they sanctify by their touch the tanks and the rivers of the holy places they visit. From their association, holy places receive their sanctity. O great one! Please be gracious enough to stay here for some days. The sight of you fills us with joy. At the same time, we are also filled with sorrow to think that one so non-attached like you is sure to go away from this place sooner or later. The life of the householder, which is ours, is verily like a miry field, very difficult to traverse. It is centre of miserliness and the fertile field of high-handedness, lying, cruelty, lasciviousness and greed. By your grace, purify us who are involved in such a state of life.”
- (92-106) To this, Sanandana said in reply: “It is the Lord’s power that brings together and separates things, even up to the minutest atoms. Man must be prepared to see this process with equanimity, whether he likes it or not. Who can describe the merit of one who is able to relieve the sufferings of another approa- ching him at midday in the throes of hunger and thirst? It is the householder whom a Brahmacharin, equipped with the emblems of deer skin and staff, devoting his day for purificatory ablutions and Vedic study, approaches for the satisfaction of his hunger. How- great is the merit of a householder who fulfils this obligation! After studying or discussing Vedantic themes and meditating on the Supreme Truth till midday, the Sannyasin, too, goes to the same householder in the noon, driven by the pinch of hunger. The Smriti says that the person who gives food to an ascetic observing spiritual disciplines, gets half the merits accruing to that ascetic by his vows and observances, by his pilgrimages and other pious observances, fraught with great difficulties. Without undergoing these trials and tribulations, the householder gains the same merit as the ascetic through their service. A wealthy householder is, indeed, a fortunate person. For, all people are sustained by wealth taken from him, in ways legitimate or illegitimate. Some obtain it from him through charity, some through love, some by theft, and some by exaction. It is said that all the gods are pleased with one
F
THE PILGRIMAGE OF PADMAPADA [[159]] who pleases a holy man who is the master of the Vedas; for, according to the Vedas, all gods reside in such a personage. Good men, learned men, ascetics, social workers, pilgrims-all converge towards the homes of householders. As the householder is able to obtain all the merits of pilgrimages and of other disciplines, all the while staying at home, that very home becomes a holy place. Why should a wealthy and charitable person go out of his home anywhere to acquire merit? Not only that, even the beasts of the burrows in human habitations, depend on the householder for their food. I should, therefore, think his Ashrama is the highest in a sense. The body is the means with which all human ends are achieved, and the body, according to the Vedas, is said to be the product of the food consumed. Now it is the householder who produces the food required by a community and distributes the same. Thus the householder is like the heavenly Kalpataru which provides all the needs of people. Listen! I shall tell you more about these truths. Welcome people who come to your homes in a distressed state. Service of them leads to your uplift. Contrari- wise, their neglect is fraught with very bad consequences. Perform the ritualistic duties laid down by the Vedas without desire for any fruits-even for the Lord’s grace. Your minds will gradually get purified thereby. Even those who are deeply addicted to the pleasures of sex life will be cleansed of their sensuous tendencies if they become devoted to Sri Sankara.”
The Fate of Padmapada’s Exegesis
(107-116) After conversing in this way, Sanandana had his Bhiksha in his uncle’s house. As he was taking food, his uncle saw with him a book of parchment leaves and asked him what it was about. Sanandana replied that it was a gloss on Sankara’s great commentary on Vedanta Sutras. The uncle wanted to have a look into it. On reading it, while he was delighted with the extraordinary scholarship and intelligence displayed by his nephew in it, that delight was all but turned into hostility by certain appre- hensions. It was the way in which he refuted the doctrines of other schools with powerful and unanswerable arguments that caused concern in the uncle’s mind. He found that the teachings of Pra- bhakara, of which he was a follower, were specially refuted in his nephew’s work. Though overcome with sectarian jealousy at these
. [[160]]
powerful criticisms of his own school of thought, he nonetheless professed great appreciation for the work externally. Padmapada now said to him: “I am now going up to the Sethu. Let this book be in your safe keeping till I return. This book is my life. Just as you all love your homes and wealth, so do I cherish this book.” With these words, he started towards Sethu with his followers, but immediately, he began to see various evil omens. Padmapada began to feel a trembling sensation simultaneously in his left eye, left arm and left leg. But without caring for these, he continued his journey. The uncle of Padmapada began to reflect: “When this book becomes public, the teachings of my Acharya Prabhakara will be adversely affected. For, the arguments raised in this are irrefutable. So the destruction of this book is necessary in the interests of our doctrine. It is better that one’s house is burnt than that one’s faith is destroyed. So I shall set fire to this house where this book is kept.” Reflecting thus, that Brahmana set fire to his own house, and gave out that a fire accident had taken place. It is more sinful to spread unfounded rumours and scandals than to commit the misdeeds concerned. Hence let me hasten to add that the whole incident is a mere tradition that I have come across. I vouch no more for it.
The Greatness of Rameswaram
(117-137) Travelling to the South, Padmapada reached the Ashrama of Phulla-muni. It seems, it was there that Rama deposited his bow and sat underneath a banyan tree, revolving in his mind over the ways and means for taking his army of monkeys across the wide seas in order to rescue Sita from Lanka. As Rama was reflecting thus, he saw at a distance a celestial brilliance which was so attractive and bliss-giving that even the gods would long to experience it. The vision was closing in on him. When it reached within recognisable distance, Rama and others found in its centre a holy and adorable form, which proved to be that of Agastya, the pot-born sage, along with his consort. At the sight of Agastya all the dejection of Rama left him, as darkness disappears in the presence of the sun; for, such is the power of true holiness. After making ceremonial offerings, Rama prostrated himself before Agastya. It was followed by a few minutes of silence, because of the stirring of deep feelings within him. Then Rama began to speak
i
THE PILGRIMAGE OF PADMAPADA [[161]] as follows: “Seeing you, I feel glad as on seeing my own father. Your presence has lifted me up from the mire of despondency. None in the solar dynasty had to face such adverse circumstances as myself. I had to leave my country with my wife. With Lakshmana, we then took our abode in the forest. I was deceived by the magical devices adopted by Maricha, to leave my wife alone, and taking that opportunity Ravana stealthily abducted her. It is said that she, who is naturally lean, is now living in the Asoka garden of Ravana, reduced to a mere skeleton. Please tell me how I can go across this ocean to Lanka with my army, destroy the wicked Ravana and rescue my wife. I have none but you as my well- wisher and guide.” To this, the sage Agastya replied: “O Rama! Do not grieve. In the solar dynasty there have been many kings in times past who faced difficulties like this, and who, overcoming them, became once more restored to peace and prosperity. You are the greatest master of archery. Your brother Lakshmana and your ally Sugriva are unrivalled in bravery and military accom- plishments. Never, never should you indulge in such selfpity. You are rich in friends and allies. For proper direction, I am also available. This ocean is no obstacle. It is only a puddle in the hoof-mark of a calf. As of old, I can dry the ocean by drinking its water, and you can then go across it to Lanka. But then, the credit for all that will go only to me. On the other hand, eternal fame will be yours if you build a causeway across the ocean to Lanka, march your army of monkeys over it, kill Ravana in battle, and rescue Sita.” Then, as instructed by the sage, Rama’s monkeys built the bridge with hillocks and rocks, and the armies marched to Lanka. After the slaughter of Ravana in battle, Sita was rescued. At that holy sea-shore known as Setu, where Rama built the bridge, Padmapada took his bath, adored Sri Rama and explained the traditions connected with the place to his followers, so as to develop the sentiment of devotion in them. One of his hearers thereupon asked him to explain the meaning of the word Rameswaram, the name by which that place is known. Padmapada explained it in three ways according to three Samasas or modes of compound- formation-Tatpurusha, Bahuvrihi and Karmadharaya. Inter- preted in these three ways, the word would mean-He who is the Lord of Ràma (i.e., Siva)’, if it is taken as Rama’s statement; ‘He to whom Rama is the Lord (i.e., Siva)’, if taken as Siva’s [[162]]
speech; and ‘Rama who is the Lord of all, if taken as the word of the Devas. All the scholars were very much pleased with this interpretation.
Padmapada’s Disappointment
(138-152) After staying for a few days in that holy place, Padma- pada began his return journey. Passing through many villages, he reached his uncle’s place. Meeting him, the uncle said, “Alas! my house caught fire, and along with the house, the book also has been burnt. What can be done now!” Hearing this, Padmapada was at first very much grief-stricken, but soon recovered from the effect of it. In a consoling manner, the deceitful uncle said: “How unfortunate! In full trust, you kept the book here for safe custody. It has been destroyed by fire. I do not mind my house being burnt, but it is a tragedy that such a precious book has been lost!” To this Padmapada replied: “Let the book go. My intelligence, however is still intact, and I can produce it again.” Resolving thus, Padma- pada began to write that gloss anew. There is a story that observing the intelligence and memory power of his nephew, the uncle got afraid that he would be able to reproduce it without difficulty. It is said that in order to prevent this, the uncle added to his food some drug that had the effect of making the intellect dull, and Pad- mapada found it impossible to produce a book of a high standard like the one lost. Some of the junior co-disciples of Padmapada, who were also on pilgrimage, now happened to meet him at his uncle’s place. Overwhelmed with joy at this meeting after a long period of separation, they prostrated themselves at his feet-the disciples, who had, by the grace of their teacher Sankara, attained to misery-destroying illumination, who had conquered all the passions of the heart, and who surpassed even Adisesha in their learning. From a pilgrim, whom they happened to meet there, they came to know about the whereabouts of their teacher Sankara. Realising that the best way of overcoming all their difficulties was to take shelter at the feet of their great teacher, they travelled to the Kerala country, the land of coconut palms, where the Acharya was then sojourning after he had done his duty towards his mother. Awaiting his disciples’ arrival, he was staying at the temple of Vishnu at the place called Mahasurapura. He adored that Deity with the following hymn: “In utter sport, Thou createst this wonderful
THE PILGRIMAGE OF PADMAPADA [[163]] world of the nature of consciousness-cum-inertness, through Maya which is neither real nor unreal. What purpose can the perfect person have in his actions? O Vishnu! It is Thou alone that art known as Aja (Brahma), Hari (Vishnu) and Hara (Siva). Assuming Thy Nature with its three aspects of Sattva, Rajas and Tamas, Thou dost carry on the work of creation, preservation and dissolution of the universe. Just as the one sun makes many reflec- tions in numerous puddles of water, so dost Thou assume numerous forms through numerous bodies.”
(153-165) While the Acharya was adoring the Lord with such hymns, the disciples, eager to meet him after long separation, appeared before him and prostrated themselves at his feet. The Acharya tried to cheer them with wise exhortations. At the close of the discourse, Padmapada began to speak in faltering voice: “When I finished adoring Ranganatha and came out of the temple, my maternal uncle invited me endearingly to his house. He is a leader of the dualists. Remembering my relationship with him in my previous state of life, I wanted to bring him to accept the true philosophy by expounding to him your commentary. Wearing the armour of your exposition of the Vedic philosophy, I could easily silence the arguments of the Vaishnavas and refute the doctrines of the followers of. Gautama. Protected by that mail of your teachings, studded with gems of cogent reasonings, no wound can disable me in conflict, be it with sword by the followers of Kanada, or be it with shafts by the followers of Gautama, or be it with staff by the followers of Kapila. Hiding his philosophical affiliation, my uncle pretended to love me externally as before and received me with great warmth. So I entrusted my gloss on your commentary to his custody. Then I started on my journey to Rameswaram. Afterwards I was told that my book together with the house where it was kept was burnt one night in an uncontrollable fire, which was as furious as the fire that comes out of Rudra’a third eye. But the people of that place say that in order to destroy my book, which supported an opposite school of phisolophy, my uncle burnt even the very house where he had kept the book, besides giving me some poison to dull my intellect and thus prevent the repro- duction of the work, which he thought would have a fatal effect on the doctrines he professed. I feel even now that my brain has lost its original clarity and power. How is it that a servant of yours [[164]]
should fall into such a miserable plight? O revered teacher! It is indeed a pity that a well-reasoned and powerful, yet easily under- standable, gloss that I prepared on your great commentary should thus get lost in a wayside fire accident. However much I tried to reproduce it, all those subtle arguments that I had elaborated in it are not coming to my mind again. A person who looks up to your holy feet as his sole place of refuge, soon overcomes his miseries and becomes fit for the heavenly state. But alas! I am in this miserable plight. What could possibly be the reason for it? If it is any sin committed by me, may you be pleased to tell me what it is, as there is nothing beyond the comprehension of a teacher. like you.’
Sankara’s Tremendous Memory
(166-175) The merciful Acharya now began to comfort his distressed disciple with the following highly enlightening and sweet words: “It is a pity that none can overcome the effects of Karma, even like the effect of a poison that has been consumed. I had foreseen these happenings and had spoken about them to Sureswara. While we were staying at Sringa-giri, you read out to me five chapters (Panchapadi) of your work. The memory of what I then heard has not been erased from my mind yet. I shall dictate it, and you may take it down.” Thus, giving relief and protection like Mahavishnu Himself to his devotee, the great com- mentator repeated out of his memory the five chapters of that work Panchapadika in proper order. (So this incomplete work of Padmapada came to be known as Panchapadika.) This feat, though incredible and unheard of, is a trifle for that great world-teacher, the embodiment of all learning, the peerless among the wise, and a manifestation of the Supreme Being Himself. Padmapada took down the whole book as dictated by him, and on completion of it, wept and danced in ecstatic joy. During the Acharya’s sojourn in Kerala, the ruler of that country, who was a poet and literary man of high attainment, and who had once met him in his early days in his home, went to see the Acharya and did obeisance to him by prostrating at his feet. The King had, on his earlier visit to the Acharya in his pre-monastic days, read out to him three dramas written by himself. Sankara now asked him what had become of those three dramas he had written. The king informed him that,
3THE PILGRIMAGE OF PADMAPADA [[165]] owing to his own carelessness, the manuscripts of those works had been burnt in fire. Immediately, the Acharya gave out all the three dramas from his memory, to the utter jubilation of the king, who now asked him what he could do for him in return. The Acharya said, “I cursed the Brahmanas of Kaladi that they will hereafter be not eligible for Vedic study. Enforce this rule on them.” Even as Padmapada rejoiced at getting back his book, the ruler of Kerala, too, returned inundated with joy and became ever devoted to the Acharya.