Sreepada Sreevallabha Charitaamrutam - 41

Chapter – 41

 The story of a pseudo mendicant

Sri Bhaskara Sastry told us that Sri Sreepada Sreevallabha is an embodiment of Maha Saraswati, Maha Lakshmi and Maha Kaali and Raja Rajeswari. The Devi nature in Sri Sreepada can only be comprehended by saadhakas who make a regular and disciplined worship. I heard that there are paraa, pasyanti, madhyama and vaikhari vaaks (speech). I asked Bhaskara Sastry to give some explanation about them. Then Bhaskara Sastry said,“Ambika is expressed through every speech. She speaks through every person and speaks within every individual. The speech which is heard outside is called sthoola vaak (gross speech). That speech which is not heard outside but is within and can be perceived only in the lip movement is called madhyama vaak. Speech which is subtle than madhyama vaak is called vaikhari vaak. Speech which resides in throat and comes up to mouth but, when it does not come out but remains midway and moves about in mind only is called pasyanti vaak. Speech which is subtler still and dwells in navel only as an intention is called paraa vaak. Ambika is also worshipped as Tripura Bhairavi. She is the supreme empress of three attributes, three worlds the Trinity and the three states of existence. She makes Triputi as Her Tripura(three towns) and rules over the three worlds. When we have devotion and make total self-submission and take complete refuge, no harm will be done to us even when we encounter hostility from this world or from invisible worlds. Hostile forces are not limited only to the physical world. We have states of existence such as states of life force, of physical plane, of spiritual plane related to the mental strata of inner-self. Worlds exist in consonance of these states. If we develop adequately we can live in those worlds, just as we are living in the physical world.

For the progress of a man, he should mainly possess devotion and along with it strong faith.

Shraddha(devotion) means concurrence with complete belief. Viswas(faith) has to be gained from experience. For anything, love must live depending upon faith. We must have constant faith that succour will unfailingly comes in times of need. When a feeling of security along with faith exists in us, it becomes self-confidence. Knowledge without strength leads to inaction. Strength without knowledge becomes blind and leads to destruction. So we must be released from the bonds of nature through knowledge. Then we must attain perfection by the grace of shakti(strength).Shakti must have the permission from jnaana(knowledge or wisdom).In the path of saankhya, chaithanya(consciousness) is called as a purusha(male) and prakruti(nature i.e., that which conducts action) is called as a female. In lower level there is conflict between these two. Consciousness will not perform action.Prakruti has no jnaana. Creation occurs only when these two combine. Both of them have a handicap.If you look at consciousness, it is lame. If you look at nature it is blind. To demonstrate that in this world blindness and lameness exist in that position a blind brother and a lame brother were born in the family in which Sri Sreepada was born. These births represent the fact that consciousness was lame and nature was blind.At the higher level chaitanya and prakruti are called as Eswara and Eswari. Then there would be no conflict between the two.When He thought that proper yoga time had come Sri Sreepada completely removed the lameness and blindness of His brothers. He had done this only as an indication about the gigantic programme to be undertaken for eradication of this kind of lameness and blindness. When in a transcendental state these chaitanya and prakruti  are called Brahmam and maaya.The inner meaning of His leaving the house in His 16thyear renouncing the family and wandering as an ascetic was, to declare Himself as Brahmam and in the same way also as maaya. That shakti which brings limitation to the brahmam –who is unlimited and who has infinite attributes –is maaya. His birth in Pithikapuram was merely to suggest that –in spite of His being a boundless brahma swaroopa, He conducted Himself in the limitations subjected to the control of maaya shakti. It was clearly announced to be known that–after 16 years, He was not a prisoner of maaya . He was a boundless brahma swaroopa and He was pure tattwa, incarnated for the upliftment of the devotees.In the lower level prakruti appears very strong. To illustrate them as examples that nature was very strong in lower level–many controversies, discussions and difficulties brought about by nature in Pithikapuram; are to be found in the biography of Sri Sreepada. After that in the middle level punya and prakruti are equals. In this state there were some non-believers and troublesome people. In the same way there were some people who had various experiences and had faith and recognized Him as an incarnation. The stage was an elevated stage when He left Sri Pithikapur. In this stage maaya was intermingled. This was the state when He had to unequivocally declare that He was para brahma swaroopa, and to display sportive plays of divine incarnation on an extensive scale. As the atmosphere in Pithikapura was not suited for that He left Pithikapuram. When His glory spreads all over the globe; at sometime in the ensuing centuries, wisdom dawns to the residents of Pithikapura also, according to His will. In His expanded state, His divine power of chaitanya removes the crippleness of human consciousness and the blindness of nature.” 

When I inquired from Sri Bhaskara Sastry under what circumstances Sri Sreepada left Pithikapur he began to narrate in the following manner.“The divine leelas of Sri Sreepada defy any guess of the common people. Once an ascetic came to the Kukkuteswara temple. He was a devotee of Datta. He was offering initiation into Datta worship. He announced that if datta deeksha(a spiritual discipline towards Datta) was observed for 40 days all the wishes shall be fulfilled. The brahmin community in Pithikapuram also accepted deekshas. He was receiving large amounts as dakshina(monetary offering). He was giving some part of the amount so collected to the brahmins who took

deeksha from him. Brahmins were telling people of other castes that they also take deeksha and give generous donation to the sanyasi who gave them deeksha. They were asking them to take deeksha and offer good amounts as dakshina and make their lives purposeful. Unable to disregard the words of brahmins many people received deeksha and were giving large amounts as dakshina. In the meanwhile discussions started whether to take datta deekshas or not. A combined meeting of brahmana parishad, kshatriya parishad and vysya parishad was held. It was presided over by Sri Baapanaarya.

Sri Baapanaarya remarked, “Sree Datta belongs to all. All can take deeksha. So all the castes can receive deeksha from the sanyasi. Opportunity for taking deeksha should be given to all people.” 

Then majority members in the brahmin parishad said, “Sir! brahmins, kshatriyas and vysyas adhere to religious observance. Therefore, they can receive deekshas. Soodras are irreligious. So they should not receive deekshas. We can accept only dakshinas from them and uplift them with our power of penance.” 

Then Sri Baapanaarya expressed his opinion saying, “Religious and irreligious people will be there in all castes. It is difficult to decide who adheres to strict religious observance and who do not follow strict religious observance. Therefore, keeping in view the prosperity and welfare of the whole society we can hold datta homam or other sacrifices, rituals and programmes and obtain welfare of the total society. I feel that simply receiving dakshinas and denying deeksha to soodras is unjust. If we receive dakshinas and uplift soodras with our tapo shakti(power of penance), we can similarly uplift the remaining brahmin, kshatriya and vysya castes. If it were so there is no need to give special deekshas to people of any caste. Not only that. A large amount is fixed as dakshina. Poor people are there in all castes. They cannot give such large amounts of dakshina. Poor people who have to labour to earn food have to starve for many days after giving heavy amounts of dakshinas to us.Dakshina should be given voluntarily. That which is offered according to one’s capacity and with pleasure should only be accepted as dakshina. Then only Datta feels happy.” Then those brahmins raised an objection stating “Even though we happen to be brahmins when that great ‘Paramahamsa Parivrajaka’ came to our village, we did not welcome him with Poorna Kumbha and amidst chanting of vedic mantras. Not only that! When for the welfare of all people he is offering

Datta mandala deeksha, brahmana parishad is displaying an indifferent attitude. It is really a shameful thing.” 

Then Sri Baapanaarya said, “There are certain formalities to welcome him if the visitor is really a Paramahamsa Parivrajaka. He has to pass on the information about his visit through his principal disciples to the brahmin parishad few days in advance. The Parishad will hear their particulars fully and carry on discussions about saastras with the principal disciples. Thereby the proficiency of the principal disciples in

saastras will be known. Then the parishad will come to a conclusion and decide that the disciples belong to a worthy Parivrajaka. Afterwards, when Paramahamsa Parivrajaka arrives he will be accorded welcome with the chanting of vedic mantras and with poorna kumbha(an ornamental vase filled with water and covered with mango leaves and flowers). After that, discussion on scriptures will be carried on with him. Then following his suggestion yagna ,yaaga,deeksha or discourse will be organized. Without any of these, Parivrajaka came to Kukkuteswara Temple. Immediately he broached about datta deeksha with you. Is this not a matter that happened against our regulations?” Sri Baapanaarya questioned.Then those brahmins replied, “This is not the time to discuss whether regulations were violated or not. Therefore, do you and your son-in-law Appalaraja Sarma receive the deekshas and give

dakshina or not?” Then Sri Baapanaarya answered, “We two take deekshas for collective welfare of all and not for our individual welfare. As we don’t undertake deekshas we cannot give dakshinas. If any of the brahmins are prepared to take up deekshas and offer dakshinas they are at liberty to do so. Brahmana parishad will think over only about matters concerning collective problems and advantages and not your personal deekshas, problems and solutions.” 

Sri Baapanaarya affirmed decisively. Sri Sreshti, Sri Varma also refused to observe mandala deeksha. Nevertheless, brahmins, kshatriyas and vysyas were given liberty either to take or not to take datta mandala deeksha.

Sri Sreepada gives datta deeksha

There were some farmers who had devotion and care for Sri Sreepada. Among them Venkayya was an important one. Sri Sreepada went to the house of Venkayya. He announced that He would give datta deekshas and none need feel despair about not receiving deekshas. In addition to it, he declared that dakshina can be offered according to one’s own capacity. He also added that mandala deeksha was not required in His case, and it will be sufficient if the deeksha was observed for one night. Sri Sreepada was in the house of Venkayya for one full day covering day and night. Sri Sreepada gave deekshas to all eighteen varieties of caste people. Among those who took deekshas there were some brahmins, kshatriyas and vysyas also.

Sri Sreepada declares that He is Datta

Only on this day Sri Sreepada openly came out declaring that He was Sree Datta. That day happened to be Thursday which was very much dear to lord Datta. He gave His auspicious blessings to all those who received deeksha and made them perform bhajan. He declared that He was Datta, and His elaborate programme was waiting for Him, and as soon as devotees remember Him, He will be pleased and fulfill their desires.

On the early morning of next day i.e., Friday, Sri Sreepada went to the house of Sri Narasimha Varma. There Sri Sreepada was given ceremonial anointment. He accepted only one plantain fruit and gave it to mother cow in the house of Narasimha Varma. Afterwards He came to the house of Sri Pynda Venkatappayya Sreshti. There He was given ceremonial bath. He received butter, milk, butter milk and cream. He said that His devotees were beckoning Him, and that the time had come to leave Pithikapuram. Then He reached the house of His maternal grand-father Sri Baapanaarya. There also He had auspicious anointment. He declared that He was verily Datta Himself and that the form of Sreepada Sreevallabha was only a deceptive form; victims bitten by troubles, patients suffering from primeval diseases were calling Him with agony; and it was time to declare unequivocally that He was Datta and commence the programme of uplifting the world through His divine leelas.

After that He reached His home. When parents mentioned about the marriage of Sri Sreepada He said, “Mother! I have already given darshan along with Anaghaa Lakshmi many a time to grandfather, Sri Sreshti and Sri Varma. Many people witnessed that divine couple with their amorous plays roaming in the fields of Sri Sreshti, in the farms of Sri Varma and in mango groves. Look here! See My form combined with Anaghaa Lakshmi. Look at this divine glorious and auspicious form of Mine. I told even at the time of My arrival in the guise of an Avadhoota that I will leave the house if marriage proposals are brought about.” Sri Sreepada submitted with humility.

After giving the vision of that auspicious form He touched His brothers. By the ambrosial looks of Sri Sreepada the physical handicap of His brothers was removed. Sumati Maharani and Appalaraja Sarma remained motionless.

They were unable to speak anything. In the meanwhile His maternal grandmother Rajamaamba, maternal grandfather Baapanaarya; Pynda Venkatappayya Sreshti and his wife Venkata Subbamaamba, Narasimha Varma and his wife Ammajamma came there. He spoke with all of them jovially smiling happily. Then Sumati Maharani remarked, “

My dear one! You are saying that you are departing after repaying all debts, but the debts for milk from Sri Pynda Venkatappayya Sreshti, Vatschavayi Raja, and Malladi family cannot be redeemed by you.” 

 

Disappearance of Sri Sreepada

Sri Sreepada said to His mother, “Mother! I am not denying what you say. As long as these three families do not forget Me, I will not forget them. Even if they forget, I will remind them. Even by coercing them I will take their services and give them good results. I will take meals in some one’s house belonging to your parents’ family in every generation. However, I won’t take dakshina. I know that your family of birth regard Me with affection as their nephew. I will also respect this human relationship and behave like a dutiful nephew.

What more do the family of your parents want?” Then turning to His father He said, “In our Ghandikota family veda will remain for a very long time. Both my brothers would become good

vedic scholars. As long Ghandikota family will not forget Me, I will also not forget them.Sreedhara Sarma would be born in one of his births as a great person named Samardha Ramadas. Narasimha Varma would be born as Chatrapati Shivaji at that time. Samardha Ramadas would act as the preceptor of Shivaji and in this way the connection of priesthood between the two families gets well established. Ramaraja Sarma takes birth under the name Sreedhara and becomes a great yogi. A great Samsthan in My name will be established in Pithikapuram by the lineage of disciples of Sreedhara. Our bond of indebtedness with Sri Pynda Venkatappayya Sreshti will be strengthened. Not only that. Vatschavayi family people will come afterwards.” Sri Sreepada gave assurance.Savitri Panna was recited. Sri Sreepada regarded veda as His life. While the recitation of veda was going on He disappeared when all people were looking.

  Victory Victory unto Sri Sreepada Sreevallabha !