Modern Interpreters of Hindu Philosophy

Modern Interpreters of Hindu Faith

It is indeed a great privilege to write about the untiring advocates of the Hindu faith. Many a time an honest sincere interpreter of Sanatana Dharma will get only heaps of scorn or brickbats. It is a thankless job – assiduously going through thousands of pages of Sanskrit original texts and assimilating their true meaning and purport. A select few will gain the insight into these texts through the grace of a (the) Guru or Devi (Sri-Mata). Then one has to synthesize all the diverse canonical texts, the Puranas, Brahma-Sutras, Upanishads, the three epics (Ramayana, Mahabharata, and Srimad-Bhagavatam) and countless commentaries. It is verily an impossible task and endless journey – not achievable in a lifetime. Often a lonely pursuit and if one is lucky, one at least encounters the Guru or (to put metaphorically) the light at the end of a tunnel! 

The Telugu land (particularly Andhra Pradesh) has over the centuries produced a number of first-rate original preceptors (including the Buddhist scholar Nagarjuna). We do not know why this piece of land (dirt) has produced exceptional music composers, Hindu philosophers, and saints. One cannot assert that it is due to any inherent goodness on the part of its inhabitants; perhaps Kanaka Durga and Balaji showered their choicest grace on this populace as an answer to their incessant daily prayers and to alleviate their mundane suffering. Who would have guessed Sri Ganapathi Muni, Trilinga Swamy, Sripada Srivallabha, and even J. Krishnamurti would be born in the same province (or geographical land mass)?

Now, I want to introduce Swami Medhananda-puri and Sri Shanmukha Sarma to the wider world. They are already known through the modern Internet, YouTube, and lots of video clips. I cannot really add anything to their well-established repute or credentials.

Sri Medhananda-puri is well versed in all the four languages: Sanskrit, Hindi, Telugu, and English.  He is associated with the Kailash Ashram and gives discourses at the Bahamas retreat also. I am especially touched by his Telugu translation of the Kanakadhara Stotram. His discourses on Brahma-Sutras bring out the essence in all its purity and glory. So are his diligent elucidations of the Upanishads (ex: Mandukya) with line-by-line explanation and additional commentary. For the Hindi audiences as well as the Telugu populace the teacher is an invaluable gift. We should not be cavalierly carried away or get exulted by a few English-speaking Swamis or books in this area (of Brahma-vidya). The reason is simple: For many Sanskrit textual words there are no equivalents in English, ex: dharma, mukti, moksha, karma, Eswara, murti, etc. Usually a glossary is appended hurriedly to provide a rough idea to the non-vernacular, non-Sanskrit (foreign/Indian) reader. In addition to this rough translation we have the augmented noise (white noise) of wrong interpretation; incorrect interpretation also occurs when the proponent (expounder) has deep prejudices. Often the interpreter is not even aware of his (her) blinds or in-built biases. We find even in scientific fields there are individuals who hold irrational (erroneous) beliefs (ex: Shockley, Crick) – now what to speak of “Brahman”? Earlier times we had Sri Ramana, Sri Paramacharya, and many other acharyas who came to our rescue; they patiently showed us the validity of our Sastras and interpreted our scriptures like Gita in simple words. Paramacharya always blessed his audience and showed the way, coming down to the layperson’s level. Today we are extremely lucky to have several original interpreters of Hindu scriptures in the Telugu land. One would hope all the Telugu people take advantage of this unique historical opportunity. 

For the aspirant in this exploration there are a number of hurdles: Finding the right text, correct translation, and explanations. Then one has to self-study with patience. Still numerous doubts and troubles crop up in the path. Where would the enquirer turn to for help? Luckily the Kanchi Kamakoti site has some of the finest “Benediction Discourses” by Paramacharya. There we come across valuable advice and guidance. Sri Ramana (maharishi) reiterates many times thus: “Here, in this context and matter, what we have to do is this. Normally we accumulate knowledge and skills. But here we ‘dis-cover’; we remove the set of layered beliefs. Like peeling away the onion layers. The effulgent self needs no support, needs no further explanation or elaboration. So, all the books, scriptures, and commentaries merely give us a partial map to (towards) the truth. At one point even Sri Ramana agreed all this amounts to burdensome baggage – which eventually gets discarded (unloaded) on the way. So, one need not get discouraged by sheer ignorance or lack of scholarship!

Sri Shanmukha Sarma brings wit and acerbic humor to his discourses. But his respect, love, and care for the audience is boundless. Why would anyone travel thousands of miles and give extended discourses in USA? Why? Why would anyone miss the creature comforts and homely meals? All for imparting the essence of Bhagavad-Gita slokas? Sri Shanmukha Sarma is a devout Lalita devotee and an extraordinary lyrical poet. His songs on Siva are marvelous and they melt anyone who can fully understand Sanskrit and Telugu phrases. There are nine ways to pay our devotion to Narayana. One of the easiest methods is to patiently listen to the narration of Ramayana or Srimad-Bhagavatam. And then slowly meditate on the subtle message and meaning therein. In this present day we are lucky to have such extraordinary scholarly exponents in our midst. Many of the routine doubts get evaporated like the foggy curtain upon the first ray of sun! Sri Shanmukha Sarma can be called as the “great synthesizer” of Hindu thought. A thought, rather an insight so original, so ancient, so liberating, and so profound – it is worth meditating outside time. (Copyright 2023 by the author) 

Essential Works of Hinduism - III

We got introduced to some Hindu canonical works in earlier posts here. I’ve averred to share humbly a few things like bhakti, ecstasy, and devotional singing in lots of posts scattered here and in Sulekha. Currently the weeks through November and February are filled with lots of important festival days in the Hindu calendar. The cool Dhanurmasam (ధనుర్మాసము) starts with early morning recitals of devotional songs and decorating the front yards with flowers, colored powder, intricate patterns, and go-mayam (గొబ్బిళ్ళు), etc. Though every instant, week, month, and season is the ideal time for meditating and journeying inwardly towards Narayana, many Gurus suggest the cool winter months are uniquely suited for concentrating on religious matters and focused reflection. I still remember vividly some scenes from childhood: Listening to Tiruppavai hymns from neighbor’s compound in the wee hours before dawn. Weeks before the big festival (Samkranti) our street would be decorated with varied complex geometric patterns with white lime powder and seasonal flowers.

 

Now we’ll focus on just two small slim books, both in Telugu. There are equivalent English translations and details are provided in the footnotes. For the discussion we will focus on the essence of these books and I’ll confine to my reading of the Telugu versions as they are authentically close to the original (intent and import).

 

Apparently one devotee (bhakta) earnestly requested Sri Ramana (Maharshi)  to condense the essence of all the eighteen chapters of Bhagavad-Gita. In our home library we are lucky to have access to the following: 1. Very concise Telugu poetic translation 2. Sri Prabhupada’s English translation with commentary. 3. Swami Chidbhavananda’s commentary with original Sanskrit slokas. 4. Sri Ramana’s essence condensed to 42 slokas.

 

I find Sri Ramana’s condensation very straight and direct to the point. We can certainly spend more time on the Gita and go through each chapter leisurely. But for many adults time and energy are very limited and precious. Saddened to note that our skills with languages generally are very limited and often filled with ambiguities and imprecision. Here, in this slender book we see Sri Ramana explaining to the lowest common denominator (i.e., the least ill-equipped student unfamiliar with Upanishads and other hoary Hindu texts) with occasional reference to the statements by our Rishis (in Vedas and other scriptures). The estimable Guru graciously comes down to our level and tries to explain everything in simple terms.

 

For us all, the beginners (of Hindu faith) there are several questions: a) Can someone show us the Eswara (Devi) now? How am I to proceed in this mundane world with routine daily activities and still keep my focus on “the other” intact? What should be my food habits? What are my prescribed duties? Who will initiate me with a mantra, if needed? How many texts should I read? When one is in a desperate situation (financial trouble, loss of spouse, terrible disease, or dire family circumstances) is it possible to get help from the faith? And there may be a few more additional burning questions. But you (the reader) get my flow.

 

In these series of posts on “Essential Works of Hinduism” we will try to get to the answers or at least suggest pathways for finding reasonable solutions. The serious reader has to procure appropriate sources (texts) and study them. If you want to find out why turmeric can act as a pH indicator, you have to mix lime with turmeric and see the color change. Similarly if a reader is serious about “rebirth”, then she has to go and dig up original texts and evaluate the evidence herself. I can give you many instances but you may not accept them due to “prejudice” (forming an opinion without assessing the evidence carefully).

 

Now, let us come to the second text. This is a biography of Sri Ganapati Muni born near Vijayanagarm, AP. Here the great seer (Muni) demonstrates many times the efficacy of Vedas, mantras (Vedic Sanskrit chants), and the power of “tapas” (= burning quest with devotion). Many lingering doubts are cleared. No cheating or mesmerism involved here. I am very grateful to G.B. for kindling interest in this great extempore poet-healer-teacher, Sri Kavyakantha Ganapati Muni. He is also known as Vasistha Ganapathi Muni. The historical fact that two of the most unique Gurus hailed from Vizianagaram (about 180 miles from my native place) area is very touching and endearing to all Telugu people (It should exhilarate all Indians and real followers of Hindu faith). Incidentally Vizianagaram also produced extraordinary musicians like Ghantasala, P. Susheela, and Dwaram Venkataswamy Naidu, etc.

 

Finally I may offer one or two suggestions to the earnest reader. In general a student can advance swiftly in any field by the hand of a Guru. The Guru can appear on the scene as a classic book, suggestion, in a dream or in human form. This is the core reason why we often turn to the commentaries of Adi Sankara on Upanishads, Brahma-Sutras, and Bhagavad-Gita. The second point I want to emphasize is “the context”. Sri Ramana answers questions with the questioner in mind; a particular answer is aimed at a particular person in a specific context. Thus we should be careful not to distort the words of Sri Ramana (Guru) or for that matter any one else.     

 

1. The Bhagavad-Gita, English Book published from Ramana Asram, Annamalai, available at Archive.Org on Internet

2. “Bhagavadgitasaramu” by Sri Poluri Hanumajjanakirama Sarma (Telugu)

3. “Nayana”, a Biography of Kavyakantha Ganapathi Muni by G. Krishna and Gunuturu Lakshmikantham, 1978, 186 pp (English)

4. “Nayana” by Sri Poluri Hanumajjanakirama Sarma (Telugu)

Adi Sankara's Birth (Historical Background)

Adi Sankara’s Manifestation (B.C. 509 – B.C. 477)

The Traditional History

(B.C. 509, Kali-sakam 2593)

Sri Adi Sankara was born (descended as an avatara-purusha अवतार  पुरुष) in Kerala. According to the local tradition, his birth date was embedded in his sacred name, “Sankara”.

There is a number system: “ka-ta-pa-yaa-di” (కటపయాది) . According to this scheme, if we count from the letter ‘ya’, Sa will be the fifth consonant(ya ra la va Sa). ‘ka’ becomes the first letter if we start counting from ‘ka’. Using the same logic, we find ‘ra’ is the second letter. Therefore, 5-1-2 represents the name “Sankara”.

“Ankaanam vamato gatihi” (అంకానాం వామతో గతిః).  In Sanskrit, numbers are counted from left to right. Thus, we get the sequence: 2-1-5.

Which means, the second month, Vaisakha(m), suddha paksham, and tidhi is panchami.

Thus, from the ancient times - till today, we have been celebrating this day (Vaisakha suddha panchami) as the birth anniversary of Sri Jagadguru Adi Sankara – as a great festival. 

1. According to Adi Sankara’s contemporary Chitsukhacharyula’s work (Brihat-Sankara Vijayam), the birth year and birth date gets specified as: Nadana-Vaisakha-suddha-panchami Sunday. Lagnam is Abijit (32 prakra. 12-16 slokas.)

2. On this particular point, i.e., birth year as B.C. 509 (Before Christ 509) Hindu year, Nandana: T.S. Narayana Sastri (of Madras) authored “Age of Sankara (1930). Sri Kota Venkatachalam wrote several books. An extensive investigation and research of these works confirms the birth year as B.C. 509.

3. Even if we go by the succession of gurus (preceptors) in several of the Sankara Mathas (Mutts) established by Adi Sankara, simply the above birth date gets further confirmed (and the issue gets settled beyond doubt).

a) This book contains all the details about the lineage (succession of Gurus) of Kanchi Kamakotipitha since B.C. 509. For the period from B.C. 509 to 1969, i.e., approximately two thousand and five hundred years, there are sixty-eight (68) Gurus (preceptors). On average, the span of their individual reign (as Head of the Pitham) was not more than thirty seven (37) years.

b) Even if we consider the lineage of Dwaraka Pitha, there are seventy nine (79) gurus since the fifth century (B.C.). Average span of their gurus does not exceed thirty-two (32) years.

c) Puri Govardhan Pitham – Jagannadham – in their lineage too, there are 144 gurus since the fifth century (B.C.). Their average time period of each guru was not more than eighteen (18) years. 

d) Details of Badari Jyotirmath(am) are not known.

e) Interested readers can consult the English book, “The Traditional Age of Sri Sankaracharya and Maths” for the histories of (a), (b), (c), and Sringeri Math. The book contains other valuable information. Its authors are Sri A. Natarajayyar and Sri S. Lakshminarasimha Sastri, M.A., L. T.

f) Mention must also be made of the works of Pandit Sri Kota Venkatachalam (of Vijayawada). He conducted extensive research into Indian History with the aid of traditional sources and evidences.

g) In the book, ‘Epochs of the History of Bharata Varsha’, Sri Kalyana-ananda Bharatimantacharya Swami (of Guntur) determined Adi Sankara’s birth year as B.C. 509. (page 130, Ed. 1931)

h) ‘Vidya-vachaspati’, ‘Vidwatkaviratna’, ‘Mahopadhyaya vaiyakarana kesari’, ‘Dharmopanyasa kesari’ Sri Punya Umamaheswara Sastri also confirmed Adi Sankara’s birth year as Kalisaka – 2593 (B.C. 509) in his book “Nava Sankara Vijayarya-sahasram”. (Sanskrit book, page 4)

i) Reputed author, research scholar Sri Kanuparti Markandeya Sarma wrote “Srimat-Sankaracharya charitramu” (published in 1932). The author, after examining the preceptor lineage of Kanchi Kamakoti, Puri, and Dwaraka pitham confirmed the afore mentioned details. 

(from Jagadguru Divya Charitra)

Some western historians and their (avowed) followers have followed different methods in determining Sri Adi Sankara’s birth date (tidhi – the lunar calendar day). They got confused in various ways: some claiming before the Christian Era, some saying seventh or eighth century A.D. None of them ascertained the date after a close examination of the (Kanchi) Pitham’s historical records and their chronology of successive preceptors. Yet, their (the westerners’) criticism served well to create and propagate many sorts of fictional stories.

Many historians erroneously regarded Sri Abhinava Sankara (A.D. 788-840) as the real (original) Adi Sankara. The reason for this mistake was: Sri Abhinava Sankara too like the Adi Sankara traveled the entire Indian subcontinent (Bharata) and propagated Advaita brahma vidya. He initiated the spiritual renaissance. Not only that, like the Adi Sankara, Sri Abhinaava Sankara too was a great embodiment of erudition and scholarship. Sri Abhinava defeated a poet laureate (Vakpatibhattu) of Kashmir King. Sri Abhinava then ascended the throne of Sarwajna Pitham. Vakpati Bhatt described Sri Abhinava’s miraculous powers in his work, Sankarendra Vilas(am). People were moved by Sri Abhinava Sankara’s victorious travels. Later Sri Abhinava entered the Dattatreya cave – a cave in Atreya mountain, along the Himalayan Mountains. The aforesaid details exhibit some similarity to the incidents in Adi Sankara’s life; perhaps, that was the reason why historians have mistakenly identified Sri Abhinava as the real Adi Sankara.

Also, these factors contributed to the wrong observation – of mistaken identity: Though Sri Adi Sankara left mortal body at Kanchi in 477 B.C., many thought he had entered a cave in the Himalayas (The video movie on Adi Sankara too depicts erroneously such a scene towards the end.). Adi Sankara did go to the Himalayas, for a purposeful visit to Kailas, to bring five Linga crystals on to the earth. However, a credible theory is that Sri Adi Sankara attained salvation in the second compound of Kanchi Kamakshi temple. 

In the lineage of Kanchi Kamakoti preceptors, we find the following sequence: Krupasankarulu (A.D. 28-69), Ujjwala Sankara (A.D. 329-367), Mukasankara (398-437) and Abhinava Sankara (A.D. 788-840). Due to the presence of Sankara word in all these names, the search for the correct (historical) time determination of Adi Sankara has become really difficult. When we carefully examine these issues and the reasons for the confusion that arises due to the “same name”, the puzzle gets resolved. And truth becomes self-evident.

Also, we get to appreciate why the title ‘Sankaracharya’ is applied to all the preceptors in the lineage of teachers (gurus) in the Pitham. This tradition continues till date.

“Lord Siva moves around in the form of Sankara-acharya”

[Translator’s Note: These excerpts are taken from a Telugu book, titled “Sri Kanchi Kamakoti Sarvajnapitha Jagadguru Divyacharitra” authored by Sri Nudurumati Venkataramana Sarma, B.A., Published by Kumari Vemuri Sadhana, Hyderabad. The sole purpose of this blog-post is to bring awareness about the traditional sources relevant to Adi Sankara. Controversies or endless inert inane arguments will never settle any issue. Perhaps, a sudden insight guided by pure unbiased intellect and scholarship may help some times. 

Many English books (based on third rate tertiary sources) have unnecessarily created false histories about both Adi Sankara and the Upanishads. It is a great tragedy – forcibly heaped on the timeless (Sanatana) Hindu culture. One wonders whether any ulterior motives (or sheer ignorance of Sanskrit and other Indian languages) had driven some historians to distort the time period of Adi Sankara?] Copyright 2021 by the author (only the English Translation).

The Eighteen Puranas

The Eighteen Puranas

Sri Paramacharya camped in Chennai for several months. From there the Swami shifted to a tile kiln (Brick Factory) premises in Mambalam area on the Poonamalle Road. One evening I went to see the Swami with a Seth from Kolkata. The Seth was a very rich individual and a generous one too. As usual I prostrated at Paramacharya. The Seth too did the same and offered his salutations. We stood there for a while with folded (clasped) hands (as a gesture of respect).

The Swamiji lifted his head and enquired: “Once you’ve mentioned about someone. Is this the person?” Swami’s memory skills and his penetrating talents of insight are extraordinary. I nodded in agreement saying, “I had to bring him here due to lot of pressure.”

Now, I must recount certain facts about the Seth. He was a sincere religious (dharmic) person. He used to attend my daily discourses on Ramayana and Mahabharata. I used to speak and intersperse with Hindi during my commentaries and that attracted a good following. After the initial invocation (sloka reciting), I would tell the audience about (Kanchi) Paramacharya, his tapas-sakti (devotional energy), and his boundless intellect. Tell I used to with specific examples. Only then I would begin my discourse. I’ve been following this activity for many years. 

God blessed the Seth with all types of riches and luxuries. But with such opulence he also suffered from a major ailment. Not able to take food through mouth was the Seth’s terrible misfortune. His esophagus (the tube that connects mouth and stomach) did not work. They had to make a perforation into the stomach and send food through it. What a hell it was? He was patiently eking (dragging) out days like that.   

The Seth tried everything to find a cure. He met all the world famous doctors. Visited many temples and paid penances. Prayers, pujas, yantras, chanting – you name it he did everything. But there was no improvement in his condition. Once he heard me mention Kanchi Swami in one of the discourses. Since then he started pinning hopes on Paramacharya. Perhaps the Swami might provide a relief from the terrible painful condition.

One day the Seth was very insistent to accompany me to Chennai. But how could I take him to Paramacharya without the Swami’s (explicit) approval? Once I mentioned that I would go to Chennai and seek the Swamiji’s approval. Immediately he gave me a plane ticket to Chennai. Upon reaching Chennai I approached Paramacharya and sought permission for bringing the Seth with me. The Swami enquired about my discourses but he did not say anything about my request. When I reminded the Swami, he simply deferred the matter saying “not now.” Not to offend the Seth I simply said I would take him to Paramacharya once my discourses come to an end – thus dodged the issue temporarily.

So, now without Swamiji’s permission I brought the Seth here to Chennai. No doubt it was an infraction on my part but I did it purely out of altruistic motive. Whatever good or bad befalls on us it is all due to the past (previous births’) karma. Every man (person) must experience the fruits (of past karma). Only by experiencing the effects of karma, can we diminish (whittle away) the accumulated (bad) karma. Therefore, if we experience serially painful difficulties that means all our sins are getting eroded slowly. If we simply bear such difficulties with full trust in Eswara then their effect will get moderated. In such matters about good and bad, often Swami’s elucidations are very clear and revealing.

People often ask for the elimination of difficulties in life without realizing their root cause, without true heart felt repentance. Perhaps that was the reason for Paramacharya’s reluctance to meet such aggrieved persons. I stood farther from the Swamiji and tried to remind about (the Seth’s) the matter. Still Paramacharya did not respond. As the night was approaching I wanted to seek Swamiji’s permission for leaving. I planned to return early the next day. Of course Paramacharya understood my thoughts (predicament) and commented thus: “We cannot do anything in his situation. Take him with you. Tell him to abide his full trust in Eswara and continue doing good things (acts). Eventually only God can come to his rescue.”

I ventured and said, “For many years he has been doing lots of good deeds (charitable acts). Is there no solution for his problem? For every thing (sin) there is recompense, a suitable punishment. Don’t our sastras and canonical texts specify punishment for sinners and hapless cursed individuals? In God’s creation there must be a way for rectifying (remedying) erroneous behavior. Please you must kindly show a way for the Seth.” Thus I tried my best to argue on behalf of the ailing Seth. 

After listening to everything Paramacharya observed silence for a while; the Swami beckoned me close and asked, “Will he obey and do whatever I say?”

“Definitely he’ll obey your instructions. I’ll ask him to comply.”

“If he doesn’t implement..”

“If the Seth obeys things will turn for better. Otherwise he must bear the aching burden.”

“It will cost lot of money to implement what I suggest. Can he spend that much?”

“He is a multi-millionaire. Will spend his entire wealth for health.”

“Ok. If that’s the case, let him print all the eighteen Puranas on good stock of paper, in attractive legible print in Sanskrit, and distribute all the books (volumes) to qualified Vedic Pundits freely. Will he do it? Can he do it?”

“He’ll. I will urge him to do it as per your words.” I said.

“Do you know the names of the eighteen Puranas? Tell me”

I narrated all the names. I was happy somehow my arguments worked.

I called the Seth and explained all the details. He got excited and gave his commitment. With tears rolling down he prostrated to Paramacharya. The Swami blessed him and instructed his disciples to distribute prasad to the Seth. 

As soon as he reached his place he started to get the books printed. He set up the operation (office) in one of the floors of his palace. He summoned Vedic Pundits and scholars from many states for advice. After consulting numerous scholars and experts he got the books printed with large font on high quality paper. The books were distributed to eligible pundits. All the books carried the insignia “with love” in lieu of “cost”.     

Would his disease status improve? Would it really retrograde, lessen or not? He did not entertain any doubt and he got fully immersed in the project without the slightest disbelief. As per Swamiji’s instruction the seventeen Puranas came out in print. But his ailment did not see any change, of course. Even in the midst of such a humongous work he continued taking food as before (via stomach hole).

Finally, at last as soon as he started work on ‘Skanda Purana’, suddenly he began eating from mouth like all people. His palate got back the taste sense. A wonder, wonder of wonders – a rare surprise in this life happened against all odds! That excruciating pain he suffered every moment, every day suddenly vanished with the benediction of Paramacharya. 

Upon hearing his progress I met Paramacharya and said, “Swami’s power is the mother of all powers. It is solely due to your grace the Seth got (another) a rebirth. This is purely due to your blessing. You’ve saved him. You are the God.” Thus saying I started getting teary eyed.

But then when I heard Paramacharya’s (the great sakti) words I realized I was witnessing none other than the Eswara. “Our own (country’s) dharmic texts’ power saved him. Isn’t it?”

Neither anyone nor I heard the Swami ascertaining his instrumentality in this benevolent episode. After hearing this miraculous (healing) account many foreigners made a beeline to see the Swami. (From “Paramacharyar” book by Mukkur Srinivasa Varadacharyar Swamigal, Ashtalakshmi Temple, Chennai.)

[Note: It seems the original for this narrative is in a Tamil book. I did the English translation here from an account in Telugu, which I got from a relative. I think these accounts of Sri Paramacharya teach us a lot about Hindu faith, Sanatana Dharma, and the precious value of our canonical texts.] Copyright 2021 by the author 

Essential Works of Hinduism

Essential Works of Hinduism

I give this list with abundance of humility. I am not qualified really for this task but even with reservations I venture this list for the beginners. Specifically I have in mind (the target audience) an innocent grand child, a youngster, or someone with deep longing to explore the essential Hinduism. This is not intended for critics who willfully distort and wantonly propagate wrong interpretations of the ancient faith for obtaining some professorial chair or some emolument. Such “interlopers” can find umpteen third rate works in English. Ideally, the guru (or someone like Sri Sivanandamurty) would provide guidance in all such matters. But for many beginners finding a guru (any guru) is difficult or some are utterly allergic to the concept of ‘guru’; even if one finds one may not fully repose faith in the guru. [I cannot recall now the exact source of this pithy illuminating statement: Even if the guru is imperfect, if the disciple sincerely believes in his (her) guru and follows till the end – then both the guru and the disciple would be uplifted and released with miraculous results!]

The Preparation

The earnest enquirer starts with a clean, clear mind. We approach each book, chapter, and paragraph with open mind free of all biases. (i.e., Avoid all cross talk. Look at the pure signal.) First we read each chapter with full proficiency in the original language (either Sanskrit or vernacular). We try to understand and get the essence of a story. Still, at the end our mind may be left with lingering doubts. Per se, such doubts may not do any harmful damage. We need lot of patience to continue the trek and wait for the day when all doubts will eventually be cleared. No point in hurrying or abandoning our project half way.

Now coming to the language. Foremost, we must learn our mother tongue, whatever it is – Hindi, Telugu, Gujarati, or Bengali, etc. If English is really the mother tongue, then we are in a pickle. Finding authentic (English) translations of many Indian original works is very arduous, extremely difficult, but not impossible. Now learning a language really means full proficiency in all the working modes like reading, speaking, and writing. In addition, we need some grasp of Sanskrit; at least we should be able to read and write the mother (lingua), i.e., Sanskrit of many languages (the large Indo-European family).

So, now we presume the reader (or whoever be the interested aspirant) knows a bit of Telugu, just enough to read in Telugu script.

1. Stotra-Kadambam (by Bala Saraswati Book Depot) స్త్రోత్ర కదంబము (బాలసరస్వతి  బుక్ డిపో) It is a small book comprising many valuable Slokas and Stotras. This pocket size book is very moderately priced (about 10 Rupees) making it accessible to many. The first page starts with invocation to Lord Ganesa. I’ve given the meaning of the sloka here: Ganesa's Grace

Sloka on Ganesa

Let us dwell on this first page for several minutes and meditate. Thus, we’ve started the exploration with a small yet auspicious step.

(The Internet savvy reader will find these slokas at several web sites. iPhone, laptop, or digital devices are handy for searching. But they also cause distraction to the mind. So, if there is no other way, print a page or two in Telugu (or other vernacular) script and use it to learn and pray. Keep away from diversions as much as possible. Also, be aware of typographical mistakes.) 

2. Srimad-Bhagavatamu by Bammera Potana (Telugu translation from the original in Sanskrit. It contains lyrical poetry interspersed with musical sounding prose sections.) Copyright 2021 by the author

 (To be Continued)