vande guruparamparām

सदाशिवसमारम्भाम् शङ्कराचार्य मध्यमाम्।

अस्मदाचार्य पर्यन्ताम् वन्दे गुरुपरम्पराम्॥

sadāśivasamārambhām śaṅkarācārya madhyamām|

asmadācārya paryantām vande guruparamparām||

Pranams to that hallowed line of Gurus of mine.. Starting with Lord Sadashiva.. that Almighty Shankara Himself, 

and progressing through 

Acharya Bhagavatpada Shankara 

and 

at present being hallowed by the 

Sri Sri Sri Mahasannidhanam 

and 

Sri Sri Sri Sannidhanam of Shringeri..

Sree Gurubhyo NamaH 

Sree Gurubhyo NamaH 

Sree Gurubhyo NamaH

Garudagamana.. Song Composed by Sri Sri Sri Mahasannidhaanam Bharathi Theertha MahasvaaminaH of Sringeri.

Garudagamana.. Song Composed by Sri Sri Sri Mahasannidhaanam Bharathi Theertha MahasvaaminaH of Sringeri.

गरुडगमन तव चरणकमलमिह

मनसि लसतु मम नित्यम् मनसि लसतु मम नित्यम् ॥

मम तापमपाकुरु देव मम पापमपाकुरु देव ॥

1. जलजनयन विधिनमुचिहरणमुख विबुधविनुत-पदपद्म -2

मम तापमपाकुरु देव मम पापमपाकुरु देव ॥

2. भुजगशयन भव मदनजनक मम जननमरण-भयहारी -2

मम तापमपाकुरु देव मम पापमपाकुरु देव ॥

3. शङ्खचक्रधर दुष्टदैत्यहर सर्वलोक-शरण -2

मम तापमपाकुरु देव मम पापमपाकुरु देव ॥

4. अगणित-गुणगण अशरणशरणद विदलित-सुररिपुजाल -2

मम तापमपाकुरु देव मम पापमपाकुरु देव ॥

5. भक्तवर्यमिह भूरिकरुणया पाहि भारतीतीर्थम्-2

मम तापमपाकुरु देव मम पापमपाकुरु देव ॥

ഗരുഡഗമന തവ ചരണകമലമിഹ

മനസി ലസതു മമ നിത്യം

മനസി ലസതു മമ നിത്യം ॥

മമ താപമപാകുരു ദേവ മമ പാപമപാകുരു ദേവ ॥

1. ജലജനയന വിധിനമുചിഹരണമുഖ വിബുധവിനുത-പദപദ്മ -2

മമ താപമപാകുരു ദേവ മമ പാപമപാകുരു ദേവ ॥

2. ഭുജഗശയന ഭവ മദനജനക മമ ജനനമരണ-ഭയഹാരീ -2

മമ താപമപാകുരു ദേവ മമ പാപമപാകുരു ദേവ ॥

3. ശങ്ഖചക്രധര ദുഷ്ടദൈത്യഹര സര്‍വ്വലോക-ശരണ -2

മമ താപമപാകുരു ദേവ മമ പാപമപാകുരു ദേവ ॥

4. അഗണിത-ഗുണഗണ അശരണശരണദ വിദലിത-സുരരിപുജാല -2

മമ താപമപാകുരു ദേവ മമ പാപമപാകുരു ദേവ ॥

5. ഭക്തവര്യമിഹ ഭൂരികരുണയാ പാഹി ഭാരതീതീര്‍ത്ഥം-2

മമ താപമപാകുരു ദേവ മമ പാപമപാകുരു ദേവ ॥

garuḍagamana tava caraṇakamalamiha

manasi lasatu mama nityaṃ

manasi lasatu mama nityaṃ ॥

mama tāpamapākuru deva mama pāpamapākuru deva ॥

1. jalajanayana vidhinamuciharaṇamukha vibudhavinuta-padapadma -2

mama tāpamapākuru deva mama pāpamapākuru deva ॥

2. bhujagaśayana bhava madanajanaka mama jananamaraṇa-bhayahārī -2

mama tāpamapākuru deva mama pāpamapākuru deva ॥

3. śaṅkhacakradhara duṣṭadaityahara sarvvaloka-śaraṇa -2

mama tāpamapākuru deva mama pāpamapākuru deva ॥

4. agaṇita-guṇagaṇa aśaraṇaśaraṇada vidalita-suraripujāla -2

mama tāpamapākuru deva mama pāpamapākuru deva ॥

5. bhaktavaryamiha bhūrikaruṇayā pāhi bhāratītīrtthaṃ-2

mama tāpamapākuru deva mama pāpamapākuru deva ॥

A humble interpretation..

Oh Supreme Lord who rides the matchless divine eagle Garuda, may the lotus that is your pair of feet shine in my heart with eternal brilliance.. may your pair of feet shine in my heart with uninterrupted shine

May your Grace be pleased to annihilate the deep misery that haunts me

May your Grace be pleased to remove all the sins that have accumulated within me.

1 Your pair of eyes resemble two lotuses, Your lotus-like feet are ever worshipped by divinities with Brahmadeva the Lord of Fate, Indra the leader of Gods who killed the demoness Namuchi in the forefront

May your Grace be pleased to annihilate the deep misery that haunts me

May your Grace be pleased to remove all the sins that have accumulated within me.

2 You have the snake Sesha for your bed, you are the source of everything, you are the father of Madana the Kamadeva, you are the one who is capable of removing the fear of cycle of births and death that is ever threatening me.

May your Grace be pleased to annihilate the deep misery that haunts me

May your Grace be pleased to remove all the sins that have accumulated within me.

3. You are the wielder of the conch Panchajanya and the discus Sudarshana, you are the slayer of all wicked Asuras, you are the protector and rallying point for the entire universe whenever anyone there faces any sorrow of difficulty

May your Grace be pleased to annihilate the deep misery that haunts me

May your Grace be pleased to remove all the sins that have accumulated within me.

4. Your wealth of exalted qualities are beyond counting, you are the one who is ready ever to offer refuge to the helpless ones, you are the Lord who has decimated the entire group of evil fellows who are the enemies of gods.

May your Grace be pleased to annihilate the deep misery that haunts me

May your Grace be pleased to remove all the sins that have accumulated within me.

5. Lord , may your Grace be pleased in your abundance of mercy, to protect the staunch devotee of yours Bharathi Theertha..

May your Grace be pleased to annihilate the deep misery that haunts me

May your Grace be pleased to remove all the sins that have accumulated within me.

ഗരുഡഗമന -- ശൃംഗേരി മഹാസന്നിധാനം ജഗദ്‌ ഗുരു ശങ്കരാചാര്യ ശ്രീ ശ്രീ ശ്രീ മഹാസന്നിധാനം ഭാരതീതീര്‍ത്ഥ സ്വാമികളുടെ രചന.

ഗരുഡഗമന തവ ചരണകമലമിഹ

മനസി ലസതു മമ നിത്യം

മനസി ലസതു മമ നിത്യം ॥

മമ താപമപാകുരു ദേവ മമ പാപമപാകുരു ദേവ ॥

1. ജലജനയന വിധിനമുചിഹരണമുഖ വിബുധവിനുത-പദപദ്മ -2

മമ താപമപാകുരു ദേവ മമ പാപമപാകുരു ദേവ ॥

2. ഭുജഗശയന ഭവ മദനജനക മമ ജനനമരണ-ഭയഹാരീ -2

മമ താപമപാകുരു ദേവ മമ പാപമപാകുരു ദേവ ॥

3. ശങ്ഖചക്രധര ദുഷ്ടദൈത്യഹര സര്‍വ്വലോക-ശരണ -2

മമ താപമപാകുരു ദേവ മമ പാപമപാകുരു ദേവ ॥

4. അഗണിത-ഗുണഗണ അശരണശരണദ വിദലിത-സുരരിപുജാല -2

മമ താപമപാകുരു ദേവ മമ പാപമപാകുരു ദേവ ॥

5. ഭക്തവര്യമിഹ ഭൂരികരുണയാ പാഹി ഭാരതീതീര്‍ത്ഥം-2

മമ താപമപാകുരു ദേവ മമ പാപമപാകുരു ദേവ

സമാനതകളില്ലാത്ത വിധം ശക്തനായ ഗരുഡന്‍ എന്ന പരുന്തിന്‍റെ പുറത്ത് യാത്ര ചെയ്യുന്ന ഭഗവാനെ, താമരയൊത്ത അവിടുത്തെ കാലിണകള്‍ എന്‍റെ ഹൃദയത്തില്‍ എന്നും തിളക്കം കുറയാത്ത ശോഭയോടെ നിറഞ്ഞു നില്‍ക്കേണമേ.. ആ കാലിണകള്‍ എന്‍റെ ഹൃദയത്തില്‍നിന്ന് ഒരിക്കലും വിട്ടുമാറാതെ നിരന്തരം തിളങ്ങിക്കൊണ്ടിരിക്കേണമേ

അടിയന്‍റെ മനസ്സിനെ അലട്ടുന്ന തീവ്രമായ ദുഃഖം തികച്ചും ഇല്ലാതാക്കാന്‍ അവിടുത്തെ പ്രസാദം ഉണ്ടാവണേ

അടിയനില്‍ അടിഞ്ഞുകൂടിയിരിക്കുന്ന പാപങ്ങള്‍ എല്ലാം നിശ്ശേഷം അകറ്റിത്തരുവാന്‍ അവിടുത്തെ കരുണ ഉണ്ടാവണേ.

൧ അവിടുത്തെ കണ്ണിണകള്‍ താമരപ്പൂക്കള്‍ പോലെയാണ്. അവിടുത്തെ താമരമാലലൊത്ത പാദങ്ങളെ വിധിയായ ബ്രഹ്മാവും, നമുചി എന്ന രാക്ഷസിയെ വധിച്ച ഇന്ദ്രനും അവരോടൊപ്പ മറ്റുള്ള എല്ലാ ദേവന്മാരും ഇപ്പോഴും ഭക്തിയോടെ വന്ദിക്കുന്നു.

അടിയന്‍റെ മനസ്സിനെ അലട്ടുന്ന തീവ്രമായ ദുഃഖം തികച്ചും ഇല്ലാതാക്കാന്‍ അവിടുത്തെ പ്രസാദം ഉണ്ടാവണേ

അടിയനില്‍ അടിഞ്ഞുകൂടിയിരിക്കുന്ന പാപങ്ങള്‍ എല്ലാം നിശ്ശേഷം അകറ്റിത്തരുവാന്‍ അവിടുത്തെ കരുണ ഉണ്ടാവണേ

൨ശേഷന്‍ എന്ന പാമ്പിനെ കിടക്കയായി സ്വീകരിച്ഛവനെ, അവിടുന്ന് ഈ പ്രപഞ്ചത്തിലെ എല്ലാ വസ്തുക്കളുടെയും ഉറവിടമാണ്. ദുഷ്ടരായ അസുരന്മാരുടെയെല്ലാം കാലനാണ് അവിടുന്ന്. മദനന്‍ എന്നും പേരുള്ള കാമദേവന്‍റെ പിതാവാണ് അവിടുന്ന്. ഈ പ്രപഞ്ചത്തിലെ ജീവജാലങ്ങളായ ഞങ്ങളെ എന്നും പേടിപ്പെടുത്തുന്ന ജനനം മരണം, വീണ്ടും ജനനവും മരണവും എന്ന ചക്രത്തില്‍ നിന്ന് രക്ഷപ്പെടുത്തി ആ ഭയം ഇല്ലാതാക്കാന്‍ അവിടുത്തേയ്ക്ക് മാത്രമേ കഴിവുള്ളൂ.

അടിയന്‍റെ മനസ്സിനെ അലട്ടുന്ന തീവ്രമായ ദുഃഖം തികച്ചും ഇല്ലാതാക്കാന്‍ അവിടുത്തെ പ്രസാദം ഉണ്ടാവണേ

അടിയനില്‍ അടിഞ്ഞുകൂടിയിരിക്കുന്ന പാപങ്ങള്‍ എല്ലാം നിശ്ശേഷം അകറ്റിത്തരുവാന്‍ അവിടുത്തെ കരുണ ഉണ്ടാവണേ

൩.അവിടുന്ന് പാഞ്ചജന്യം എന്ന ശംഖം കയ്യില്‍ എന്തുന്നു. സുദര്‍ശനം എന്ന ചക്രവും അവിടുത്തെ തൃക്കൈയില്‍ ശോഭിക്കുന്നു. എല്ലാ അസുരന്മാരുടെയും വധത്തിനും വിനാശത്തിനും സന്നദ്ധനായി നില്‍ക്കുന്നു അവിടുന്ന്.

ഈ പ്രപഞ്ചത്തിന്‍റെ മുഴുവനും, ഈ പ്രപഞ്ചത്തില്‍ വിഷമങ്ങളും ദുരിതങ്ങളും അനുഭവിക്കുന്ന മുഴുവന്‍ ജീവന്മാരുടെയും , ആശ്വാസത്തിനുള്ള ഒരേ ഒരു രക്ഷാകേന്ദ്രമാണ് അവിടുന്ന്.

അടിയന്‍റെ മനസ്സിനെ അലട്ടുന്ന തീവ്രമായ ദുഃഖം തികച്ചും ഇല്ലാതാക്കാന്‍ അവിടുത്തെ പ്രസാദം ഉണ്ടാവണേ

അടിയനില്‍ അടിഞ്ഞുകൂടിയിരിക്കുന്ന പാപങ്ങള്‍ എല്ലാം നിശ്ശേഷം അകറ്റിത്തരുവാന്‍ അവിടുത്തെ കരുണ ഉണ്ടാവണേ

൪. അവിടുത്തെ ഉന്നത ഗുണങ്ങള്‍ എണ്ണിയാല്‍ തീരാത്തവയാണ്. അശരണര്‍ക്ക് എന്നും അഭയം നല്‍കുവാന്‍ അവിടുന്ന് എപ്പോഴും കാത്തിരിക്കുന്നു. ദേവന്മാരുടെ ശത്രുക്കളും ഏറെ ദുഷ്തന്മാരും ആയ അസുരന്മാരെയും ക്ഷുദ്രന്മാരെയും കൂട്ടത്തോടെ പലവട്ടം സംഹാരം ചെയ്ത ദൈവികതയാണ് അവിടുന്ന്.

അടിയന്‍റെ മനസ്സിനെ അലട്ടുന്ന തീവ്രമായ ദുഃഖം തികച്ചും ഇല്ലാതാക്കാന്‍ അവിടുത്തെ പ്രസാദം ഉണ്ടാവണേ

അടിയനില്‍ അടിഞ്ഞുകൂടിയിരിക്കുന്ന പാപങ്ങള്‍ എല്ലാം നിശ്ശേഷം അകറ്റിത്തരുവാന്‍ അവിടുത്തെ കരുണ ഉണ്ടാവണേ

൫. ഭഗവാനെ, അവിടുത്തെ ഹൃദയത്തില്‍ നിറഞ്ഞു തുളുമ്പുന്ന അളവറ്റ കാരുണ്യം മനസ്സില്‍ കൊണ്ട്, ഭഗവാനോട് നിരന്തരവും അചഞ്ചലവും ആയ ഭക്തി വച്ചു പുലര്‍ത്തുന്ന ഈ ഭാരതീ തീര്‍ത്ഥനെ രക്ഷിച്ചു അനുഗ്രഹിക്കുവാന്‍ തിരുവുള്ളം കനിയേണമേ.

അടിയന്‍റെ മനസ്സിനെ അലട്ടുന്ന തീവ്രമായ ദുഃഖം തികച്ചും ഇല്ലാതാക്കാന്‍ അവിടുത്തെ പ്രസാദം ഉണ്ടാവണേ

അടിയനില്‍ അടിഞ്ഞുകൂടിയിരിക്കുന്ന പാപങ്ങള്‍ എല്ലാം നിശ്ശേഷം അകറ്റിത്തരുവാന്‍ അവിടുത്തെ കരുണ ഉണ്ടാവണേ

Durga Parameshvari Stotram, Sringeri Achaarya Sri Sri Sri Mahasannidhaanam

This was posted during Kovid.. Corona.. But the mercy of the Mother is to be sought all the time

श्री सद्गुरु चरणारविन्दाभ्यां नमः

अधुना सर्वत्र जगति प्रसरतः जनानां प्राणापायकरस्य कोरोणा नामकस्य निवारणार्थं शृङ्गेरि जगत्गुरु विरचित श्री दुर्गापरमेश्वरी स्तोत्र पारायणं करिष्ये॥

शृङ्गेरि जगत्गुरु विरचितं

॥श्री दुर्गापरमेश्वरी स्तोत्रम्॥

एतावन्तं समयं सर्वापद्भ्योपि रक्षणं कृत्वा।

देशस्य परमिदानीं ताटस्थ्यं वहसि दुर्गाम्ब॥१

अपराधा बहुशाः खलु पुत्राणां प्रतिपदं भवत्येव।

को वा सहते लोके सर्वांस्तान्मातरं विहायैकाम्॥२

मा भज मा भज दुर्गे ताटस्थ्यं पुत्रेषु दीनेषु।

के वा गृह्णन्ति सुतान् मात्रा त्यक्तान् वदाम्बिके लोके॥३

इतः परं वा जगदम्ब जातु देशस्य रोगप्रमुखापदोऽस्य।

न स्युस्तथा कुर्वचलां कृपां इत्यभ्यर्थनां सफलीकुरुष्व॥४

पापहीनजनतावन दक्षा सन्ति निर्जरवरा न कियन्तः।

पापपूर्णजनरक्षणदक्षां त्वां विना परां न विलोके॥५

ശ്രീ സദ്ഗുരു ചരണാരവിന്ദാഭ്യാം നമഃ

അധുനാ സര്‍വ്വത്ര ജഗതി പ്രസരതഃ ജനാനാം പ്രാണാപായകരസ്യ കോരോണാ നാമകസ്യ നിവാരണാര്‍ത്ഥം ശൃങ്ഗേരി ജഗത്ഗുരു വിരചിത

ശ്രീ ദുര്‍ഗ്ഗാപരമേശ്വരീ സ്തോത്ര പാരായണം കരിഷ്യേ॥

ശൃങ്ഗേരി ജഗത്ഗുരു വിരചിതം

॥ശ്രീ ദുര്‍ഗ്ഗാപരമേശ്വരീ സ്തോത്രം॥

ഏതാവന്തം സമയം സര്‍വ്വാപദ്ഭ്യോപി രക്ഷണം കൃത്വാ।

ദേശസ്യ പരമിദാനീം താടസ്ഥ്യം വഹസി ദുര്‍ഗ്ഗാംബ॥൧

അപരാധാ ബഹുശാഃ ഖലു പുത്രാണാം പ്രതിപദം ഭവത്യേവ।

കോ വാ സഹതേ ലോകേ സര്‍വ്വാംസ്താന്മാതരം വിഹായൈകാം॥൨

മാ ഭജ മാ ഭജ ദുര്‍ഗേ താടസ്ഥ്യം പുത്രേഷു ദീനേഷു।

കേ വാ ഗൃഹ്ണന്തി സുതാന്‍ മാത്രാ ത്യക്താന്‍ വദാംബികേ ലോകേ॥൩

ഇതഃ പരം വാ ജഗദംബ ജാതു ദേശസ്യ രോഗപ്രമുഖാപദോഽസ്യ।

ന സ്യുസ്തഥാ കുര്‍വ്വചലാം കൃപാം ഇത്യഭ്യര്‍ത്ഥനാം സഫലീകുരുഷ്വ॥൪

പാപഹീനജനതാവന ദക്ഷാ സന്തി നിര്‍ജരവരാ ന കിയന്തഃ।

പാപപൂര്‍ണ്ണജനരക്ഷണദക്ഷാം ത്വാം വിനാ പരാം ന വിലോകേ॥൫

śrī sadguru caraṇāravindābhyāṁ namaḥ

adhunā sarvatra jagati prasarataḥ janānāṁ prāṇāpāyakarasya koroṇā nāmakasya nivāraṇārthaṁ śṛṅgeri jagatguru viracita śrī durgāparameśvarī stotra pārāyaṇaṁ kariṣye||

śṛṅgeri jagatguru viracitaṁ

||śrī durgāparameśvarī stotram||

etāvantaṁ samayaṁ sarvāpadbhyopi rakṣaṇaṁ kṛtvā|

deśasya paramidānīṁ tāṭasthyaṁ vahasi durgāmba||1

aparādhā bahuśāḥ khalu putrāṇāṁ pratipadaṁ bhavatyeva|

ko vā sahate loke sarvāṁstānmātaraṁ vihāyaikām||2

mā bhaja mā bhaja durge tāṭasthyaṁ putreṣu dīneṣu|

ke vā gṛhṇanti sutān mātrā tyaktān vadāmbike loke||3

itaḥ paraṁ vā jagadamba jātu deśasya rogapramukhāpado'sya|

na syustathā kurvacalāṁ kṛpāṁ ityabhyarthanāṁ saphalīkuruṣva||4

pāpahīnajanatāvana dakṣā santi nirjaravarā na kiyantaḥ|

pāpapūrṇajanarakṣaṇadakṣāṁ tvāṁ vinā parāṁ na viloke||5

Pranams at the lotus feet of the Sadguru

In the wake of the epidemic named corona spreading everywhere in the world and causing damage and loss to the lives of people, I am reciting the hymn durgaparameshvari stotram composed by the Jagatguru of Shringeri. This recital is to ward off the effects of that killer epidemic.

Shree Durgaparameshvari Stotram written by the Jagatguru of Shringeri

Mother Durga, at this juncture may you be pleased to protect us from all dangers by putting a stop or controlling the supreme threat to this country or region 1

Mother, serious mistakes and transgressions to righteousness are committed by your sons at every step.. I do admit. But who, other than you, moher would tolerate and condone such errors and offer protecaion to us? 2

Mother Durga, please do not, please do not, impose more difficulties and sufferings on your children who are already in misery. Tell me mother, who in this world will hold in their hands the children who are abandoned by their mothers 3

My humble entreaty to your Divine Grace Mother Durga that from now on, and in future too, no maladies or dangers should visit this country .. may you apply your unwaveringly merciful mind and protect us and grant my request. 4

There are many gods who are very eager and efficient too, in protecting people who are devoid of sins or accumulated karma.

But apart from You, Mother Durga, there is no other Divine Being in the three worlds who could protect people who are mired neck deep in sins and the effects of evil Karma.. 5

Sachidananda Shivabhinava Nrisimha Bharathi SwaminaH of Sringeri

सच्चिदानन्दशिवाभिनव्य नृसिंहभारत्यभिधान्यतीन्द्रान् ।

विद्यानिधीन् मन्त्रनिधीन् सदात्मनिष्ठान् भजे मानव शंभुरूपान् ॥

विद्यानिधीन् The treasurehouse of great knowledge

मन्त्रनिधीन् repository of great mantras

सदात्मनिष्ठान् absolutely steadfast in the pursuit of Atmajnaana and the rules of dharma

मानव शंभुरूपान् Lord Shankara or Shambu himself appearing as a man सच्छिदानन्द शिवाभिनव नृसिंह भारत्यभिधान known by the hallowed name Sachidananda Shivabhinava Nrisimha Bharathi

यतीन्द्रान् भजे I worship the foremost among the great Yatis or Sannyasins.

I offer my prnams and worship the great Yativarya famously known by the name Sachidananda Shivabhinava Nrisimha Bharathi ( Swaminah)

who is himself a treasurehouse of great knowledge and erudition,

who is the repository of many mahamantras,

who is steadfast in the pursuit of Atmajnaana and in strict establishment of Dharma,

who is Lord Shankara the Sahmbu who has incarnated in human form.

Sri Gurubhyo NamaH Sri Gurubhyo NamaH Sri Gurubhyo NamaH

वन्दे वेदान्त तत्वज्ञं विधुशेखर भारतीम् ..

विद्या विनय संपन्नं वीतरागं विवेकिनं

वन्दे वेदान्त तत्वज्ञं विधुशेखर भारतीम् ..

vidyaa vinaya sampannam veetaraagam vivekinam

vande vedaanta tattvajnam vidhushekhara bhaarathim..

Sree Gurubhyo NamaH Sree Gurubhyo NamaH Sree Gurubhyoa NamaH

Pranams at the lotus feet of Srimad Vidhusekharabharati Swaminah Sri Sri Sannidhaanam of Shrngeri Sharatha Peetaham..

who is extremely rich in learning and humility,

who is devoid of any worldly attachments,

who is the embodiment of discretion, who is the ultimate knower of Vedas and Advaiita Vedanta...

( the prayer is from the Holy Math itself.)

വിദ്യാവിനയ സമ്പന്നം വീതരാഗം വിവേകിനം

വന്ദേ വേദാന്ത തത്വജ്ഞം വിധുശേഖര ഭാരതിം

ജ്ഞാനം എളിമ എന്നിവയുടെ വറ്റാത്ത ഉറവയും, ഭൌതികമായ ഇഷ്ടാനിഷ്ടങ്ങള്‍ക്ക് അതീതനായുള്ളവരും

നല്ലതും അതല്ലാത്തതുമെല്ലാം ‍ വ്യക്തമായി അറിയുന്നവരും

വേദങ്ങളുടെയും വേദാന്തത്തിന്റെയും അന്തഃസത്ത പരിപൂര്‍ണ്ണമായി ഉള്‍ക്കൊണ്ടവരും ആയ

പൂജ്യ ശ്രീ വിധുശേഖര ഭാരതിസന്നിധാനത്തിന്‍റെ പാദകമലങ്ങളില്‍ എളിയ ‍‍പ്രണാമങ്ങള്‍

English translation of 67th Vardanti Guru Vandana Anugraha Bhashanam by His Holiness Mahasannidhaanm Jagadguru Bharathi Teertha Swaminah..at Madurai

Vardanti Anugraha Bhashanam of Jagatguru Mahasannidhanam.. at Madurai..

Translation of Speech made in Tamil

                                                                translation attempted by K V Ananthanarayanan

Sharadindu vibhaasi mandahaasaam

Sphurad indeevara lochanaabhiraamaam

Aravindasamaana sundaraasyaam

Aravindaasana sundareemupaase

(शरदिन्दु विभासि मन्दहासाम्

स्फुरदिन्दीवर लोचनाभिरामाम्।

अरविन्दसमान सुन्दरास्याम्

अरविन्दासनसुन्दरीमुपासे॥)

It  was indeed with the most benevolent  hope and foresight that  the tenets of Dharma should be spread for ever far and wide all over India that the Acharya Shankara Bhagavatpada established the Chaturaamnaaya peethas  and his  solemn desire was that people  should always be blessed with an unbroken line of  gurus who will effectively guide them in the path of virtue  and that by following the path of Dharma the people with prosper from welfare and divine grace to greater welfare and divine grace..

And among these four peethams the Bagavatpatha established  Dakshinaamnaaya Sharada Peetham at Sringeri  specially for that purpose and  He directed that the principles and messages of dharma should be spread  be spread all over South India through such madam. 

In eternal obedience to the solemn orders of the Bhagavatpada  the Peetathipathis of Shringeri Sharatha peetam are  ever engaged   in spreading the message of Dharma  all over  the South, right from the establishment of the madham

When we talk about dharma, many people wonder aloud  that all is being spoken of is already known to most of the people  for a long time  and that hardly anything new or novel is being spoken.

Yes, we have nothing new or fresh to present before you when it comes to Dharma.. We can only explain what is ordained in Dharma Shastams.  If we say something new that is not found in Shastras,  it would be rather adharmam.. because  dharmam is just what is found in Shastras. 

If we are to present before you and explain something which  you have not heard till now, we would have to deal with ideas and things which are not already available in Dharmasastras .

 If we do that that would be adharmam.

Sankarabhagavatpada has not created our order to talk about and spread adharmam.  He has employed us with the sole expectation  that we should reiterate only what is already available in Shastras.

Therefore, it is our duty to repeat again and again what is known and accepted as dharma and you should be patient enough and willing to hear that again and again.

  I would caution  you all that none of you should take my words as mere repetition of what has already been  explained and reiterated many times over

While speaking of Dharma, the Shastras divide the duties and codes for us into two categories.

 The first set of rules,  are  meant for all who are born as human beings and which are expected to be followed by all eternally. 

The second set of rules  comprise of dharma to be followed by  particular types or classes of people  according to their stauts or avocation or function.

The first code of conduct is  called Saamaanya Dharmam.  The second one is called Vishesha Dharmam

Vishesha Dharmam  refers to the code of conduct  prescribed for a particular sect or type of people..
If one is a brahmachari, he has to follow certain unique rules.

A grahasta or Sannyasi  would have to follow  certain other rules..

 What applies for a Brahmachari will not apply for a Grihasta .

 What applies for a Grihasta would not apply for a Sannyasi. 

 Rules applicable for a Sannyasi would not apply for a Grihasta.

 These are all Vishesha Dharmas unique for each category.

But the Samanya Dharma would apply to all people.  Such rules are binding on Bramacharis, Grihastas, Sannyasis, Men, Women,  Brahmanas, Kshatriyas and all others.

No one can ever say Saamaanya Dharmam is not applicable to him

Such exceptions can however be claimed for vishesha dharmas.

 One who is not a Sannyasi may say  about the Sannyasa Dharma ,

 “ Why, that rule is not  for me.  It applies only to a sannyasi.”

Grihasta would ask “ why should Sannyasa rules apply for me?’

But no one can ever ask about Samaanya Dharma..

” Why should it apply to me?”

  Every person should follow such rules without any let up or interruption.  If someone gives up  or transgresses such Saamaanya rules,  grave sins will visit him, grief will be his due,  he will go to hell or narakam..

Shastras have underlined five cardinal principles  as the Saamaanya Dharma.
If you ask what are these,  they are,
Ahimsaa Satyam Astheyam Shaucham indriyanigraham  etam saamasitam dharmam saadhurmanvevamabraveet.

(अहिंसा सत्यं अस्तेयं शौचं इन्द्रियनिग्रहं एतं सामासितं धर्मं साधुर्मन्वेवमब्रवीत्।)

In all moral codes, Ahimsa .. non violence or avoiding harm to others,  is given a place of pride.  In every moral code, Ahimsa takes precedence over all other rules.
Even in our Hindu systems there are two distinct types of philosophies.

  Aastika Dharma and Naastika Dharma

Aastika Dharma is the dharma which accepts  Vedas as pramanam  and the primary guiding principle for conduct of life .

 Nastika Dharmam is the school of thought which does not accept Veda as pramanam or authority. 

Both these, irrespective of whether they accept Vedas as authority,  accept ahimsa as a binding dharma.  

On this issue there was no difference of opinion. 

Even those who followed nastika dharshanam accept ahimsa as a guiding tenet that must be followed  by all.

Not only the Hindu sects of Astika an Nastika darshanams  accept ahimsa as dharma but  other religions too  give a prime position for non violence  as an important  aspect in their  codes for living.

No one should harm anyone else.  “Anyone else” would mean not only human beings but would mean all living beings and things.  

Ahimsa should be the approach of every human being to any other living being and not merely to fellow human beings.

Praani Himsa or causing harm to other living beings is  a grievous sin
Praani Himsas Should be stopped

Even among living being other than humans, special  care should be taken to ensure that cows are not harmed.

Cow is an animal which deserve our utmost respect and  devout worship. 
Vedas Say

GauH dheer vidyaa maathaa rudraanaam duhitaa vasoonaam swasaa aadityaanaam amrutasya naabhiH

(गौः धीर् विद्या माता रुद्राणां दुहिता वसूनां स्वसा आदित्यानां अमृतस्य नाभिः।)

So saying the cow is declared by the scriptures as most sacred and  subject  of  great reverence.

Maathaa, amoghaa, atithir vasishtaa..

(माता अमोघा अतिथिर्वसिष्टा)

Cow does no harm to anyone and she blesses each and every one with benefits only.. She should not be harmed at any cost.

(Harm to other beings occurs due to our tendency to eat flesh too.)

We talk about eating flesh.. which is called Maamsam मांसं  .. 

Maamsam is defined by two words.. Maam मां  meaning  me  and 

SaH  सः meaning  He

Manusmriti says

Maam sa bhakshayitaamutra yasya maamsam ihaatmyaham

Etan maamsasya maamsatvam pravadanti maneeshinaH

(मां स भक्षयितामुत्र यस्य माम्सं इहाद्म्यहम्।

एतन् माम्सस्य माम्सत्वम् प्रवदन्ति मनीषिणः॥)

 In essence,  it means “whose flesh I eat now  will eat me on a later date’.

If the meaning of this belief is understood properly, will anyone do harm to any living beings.?

When it is prescribed that we should not cause harm to any living beings, is it not  all the more relevant that we should never cause any harm to the Cow?
The cow is completely harmless and she gives us so many benefits and  so much of welfare..

Sashtras call her as maathaa or mother. 

When it is so , how can we harm her?

 We do not call any other animal as mother.

 We do not have Aja matha, Ashva maatha or gaja maatha  like Go maatha..

We call cow alone as Go maathaa. 

This is because, cow is blessing us with so much of benefits and she is just like our own mothers for us..

If someone does harm to the sacred Go matha,, the cow,  he becomes a grave sinner, a mahaapaapi.

We cannot allow such grave sin happening in any manner  in our Sacred Land of Bharatavarsha. 

This is OUR  well considered view.  

The reason  why  I am expostulating my view in the matter  very clearly is that people in India should form a crystal clear opinion in this matter.

Many people may be eager to know  and may be awaiting  to know  the views of their Acharyaals in this matter.

 I am making a declaration in very clear terms here  in this place ( Madurai)  at this time (occasion the Vardhanti celebration)  as above about our approach to cow, the Go mathaa.

The reverence for cow is self evident because, the most important tenet of Samanya dharmas is ahimsa, is it not? 

This is my saamaanya dharmam.

The next saamanya dharmam is Truthfulness or Satyam.
If you are trying to achieve benefits by telling lies or untruths, you do not know or you are not aware that if you tell lies a lot of sin will accrue to you. 

Satyameva Jayate Naanrutham  satyena panthaa vitatho devayaanah

(सत्यमेव जयते नानृतम् सत्येन पन्था विततो देवयानः)

This was so declared in Upanishads  so many years ago. 

Lakhs of years ago. 

When people of the current generation hear about this, they may say that such principles are not relatable or compatible to the present day.

They may think so.

  They may think that progress in life today is possible only through telling lies and indulging in misrepresentation. 

They may ask “ Who can come up in life these days telling truth alone?  They have to tell lies if they have to prosper.”

True, one may reach heights of prosperity and pomp telling lies.  But then they will surely fall from such heights  abruptly and steeply.

Shastras have dealt with adharma extensively.

The one who treads the path of adharma and the one who tells lies are on the same footing.. Same level.

Adharmenaidhate poorvaiH tato badraani pashyati  tato sapatnaan jayati samoolastu vinashyati..

(अधर्मेनैधते पूर्वैः ततो भद्राणि पश्यति। ततो सपत्नम् जयति समूलस्तु विनश्यति॥)

The one who does unrighteous things will come to the forefront  very quickly.  He will be victorious over all.  He will think  that no one else is superior to him  but finally he will be destroyed and uprooted completely.

The examples for this course of events  are those of  Ravana in Ramayanam and Duryodhan in Bharatham.  

Both of them became prominent by following unrighteous means. 

But finally both were destroyed and  razed upto the roots.

Do you need any more examples  other than these to  prove this?

If one thinks that he will come up in his life telling lies, doing injustice to others and treading unrighteous path,  Ravana and Duryodhana  who faced destruction on that count should be the witnesses for the futility of such thoughts.  

Will anyone who have  read  about  the fall of these two will ever think that they can come up in life by doing adharma? 

No, definitely not..

Both adharma and untruthfulness would produce the same results.

Therefore, no one of us should follow the path of untruthfulness in life.

We have dealt with ahmisa and satyam now. 

The third of the dharmas is Astheyam.  

Stheyam is the tendency  to  rob from others what is theirs..

The action of unjustly  divesting others of their rightful possession or wealth against their wishes  is a grave sin. 

There is of course nothing sinful in accepting something that  someone gives you as a gift.

 But if you steal  something from someone else all by yourself without  the owner’s consent  then you are incurring great sin..

You should never do that.

Then comes brahmacharyam.   

What is defined by Shastras  by the word brahmacharyam is that a grihasta or a householder should discharge his dharmas in the company of his wife whom he has married  in the manner prescribed by dharmas. 

He can perform all his grihasta functions in the company of the woman he has married  but he is prohibited even from casting a glance  on any other woman.  This is real brahmacharyam.
In our Dharma all women are considered as the manifestations of Ambaal.

vidyaassamasthaastava devi bhedaaH striyaH samastaaH sakalaa jagatsu

(विद्याः समस्ताः तव देवि भेदाः स्त्रियः समस्ताः सकला जगत्सु)
All arts and knowledge are the manifestation of the Mother of the Universe
All women are the physical manifestations of the mother of the Universe

Therefore when one looks at any woman, he should feel and behave only as if the is seeing the Devi Herself in that woman, and he should never entertain and wrong, improper or sinful thoughts about the women.

This attitude and action is the real Brahmacharyam.
If any attitude contrary to what is said  above arises in his mind,  the person becomes the worst sinner.

Was that not this the mistake committed by Ravana?
 He had Mandodari  as his wife  wedded to him in the dharmic way. 
He was living in all splendour and glory in her company too.
But then he abducted Sita the wife of Rama  and committed a sin which is  not pardonable. 
This action led to his abysmal fall and destruction.  

In fact, many well wishers advised Ravana against the wrong action. 
They told him .. “You have your Mandodari as dharmapatni.. And there are many others who are attached to you.  Then why are you going after that lady Sita?”

Ravana scoffed at their advice  and chose to ignore them .

He told them.  “ You people better keep quiet. This matter will be dealt with according to my own wishes.’
But what happened.?  Finally he was finished.

Therefore life following brahmacharyam is  to be followed very strictly and it is all the more so for Grihastas or householders..

Immediately after Ahimsa, Satyam and Astheyam comes Shaucham or cleanliness and then Indriyanighgaham too.

Shaucham particularly  means keeping the mind free of all blemishes and ill feelings. 
That is precisely called aanthara shaucham or internal purity.
 Keeping the body neat, clean and trim is baahya saucham or external cleanliness. 
It is definitely not sufficient that we should keep our body clean by bath etc.but we should keep our mind too clean. 
If your mind is not clean and pure  you will not be clean even if you keep the body clean. 

If the mind is to be kept clean there should not be any feelings like Kama.. lust, Krodha.. rage or anger etc arising   and residing there.

If the mind is free of Kama, Krodha and such negative tendencies, then it is clean

It is stated

Dadhyaat naavasaram kinchit  kaamaadeenaam manaagapi

(दद्यात् नावसरं किञ्चित् कामादीनाम् मनागपि)

Kaamaadeenaam  manaagapi  avasaram na dadhyaat..

Kama, Krodha etc are the evil influences  which affect the mind very badly  and therefore such influences cannot be permitted or entertained even to  a very little extent. 

Do not give any opportunities for such aberrations to influence your mind.

There should not be even traces of Kama and Krodha  in the mind. 

The mind should be kept completely unaffected by them.

Finally we should practice Indriya Nigraham.  

That means  we should keep  our organs (sense organs as well as  action(karma) organs)  under complete control. 

What is meant by control? 

We should not desire or covet  for anything and everything that comes to our  attention.

  If such desire for everything around us persists,  that means we have no control over our Indriyas.  

We should realize that we will get what God has ordained for us. 

It is  meaningless to desire or covet for more than that. 

Therefore there should  be no room for greed or avarice. 

We would definitely get what is ordained for us.

It should always be remembered that God is there to protect us  and take care of our interests. 

If we ask ourselves  as to when did God start protecting us  we would realize that such protection by God was there even when we were just growing  in the wombs of our mothers.

 Who else did protect us then? 

What strength of our own did we have  at that time? 

Now we think that we are having a lot of strength, but surely we did not have any strength  when we were just growing in our mother’s wombs.

 Who was it that protected us at that stage giving us life and growth ? 

Was it not Easwara the Supreme one?

 That very same God is  present even now  in all his glory.

Yo vai garbhagathasyaapi  vrittim  kalpitavaan prabhuH

Sheshavritti vidhaanepi suptaH kim vaa mritodhavaa?

(यो वै गर्भगतस्यापि वृत्तिम् कल्पितवान् प्रभुः।

शेषवृतिविधानेऽपि सुप्तः किम् वा मृतोथवा?)

So one should have faith  that God is ever there to protect him. 

One should never covet for things that belong to anyone else.

Duryodhana  faced doom  just because  he was greedy for the wealth of others.  He wanted to possess the wealth of Pandavas without any justification.

He divested them of their  wealth through unfair means and finally faced total annihilation. 

Seeing that we have to realize that avarice and greed are wrong propensities  that would ultimately lead us to our doom.

A person practicing Indriyanigraham would never fall prey to such avaricious tendencies.

Thus  Ahimsa, Satyam,Astheyam, Saucham and Indriya Nigraham… these five qualities are to be achieved and practices by each and every human being.

These dharmas are to be practices by all.  Be it Brahmacharis, Grihastas, Sannyasins, Brahmins, Kshatriyas or anyone else—all have to follow these dharmas.

If these  Saadhaarana Dharmas are not  followed  by all,  then what is the use of even  talking  about Vishesha dharmas..
kimastyanupaneetasya  vaajapeyaadi  yastibhiH

(किमस्त्यनुपनीतस्य वाजपेयादि यष्टिभिः)

If one is not  even initiated to the religious practices through upanayanam,  then what is the meaning in his talking about Vajapaya Sacrifice?   First let him  have upanayanam, practice Sandhyavandanam and then talk of Vajapeyam.

First, let us have a full understanding of the Samaannya Dharmas  and practice them.  This view is nothing ne.  Thousands of years ago  these  have been discussed in detail in Manusmriti.
Manusmriti has a special place of pride among all the  Dharmasastras.

Yat kinchit manuravadat  tad bheshajam

(यत्किञ्चित् मनुरवदत् तद् भेषजम्)

Whatever Manu has said is oushadham.. medicine.. elixir

We require medicine when there is any illness .  Medicine protects us and brings us relief from illness. What Manu said is just like medicine

Yat kinchit manuravadat  tad bheshajam

Therefor Manusmriti  has a special place among Dharmasastra texts  and Manu has expostulated the Saammannya Dharmas and has directed that everyone should follow these  eternally.
Then  alone can we observe Vishesha Dharmas effectively.

I had pointed out even at the beginning that whatever I tell here are all already known and discussed many a time.

Yes, these are all known to everyone. But such  knowledge does not manifest  in our day to day aachaarams or practices. We have read many books, listened to many discourses but when it comes to putting the principles into practice   nothing comes to our memory.  We continue to do wrong things.

Then what  purpose is going to be served by reading so many books and listening to so many upanyasams?
The Administrator was discussing about our Yathras. 

I asked him,  “Maybe, we will hold discourses on dharma but how many people do really listen and how many out of those listen practice what is imparted to them?  Can you give me the figures if you have them? “    He was baffled.

Therefore, even though you may think that I am repeating again and again only what is known to all, I am keeping on repeating the same thing  just to remind you all  that you  should not forget what I say, you should practice what  I  have been telling you repeatedly.

  Saamanya Dharmas should be scrupulously applied in our day to day  activities.

I am therefore repeating the same thing again and again.

You should not deviated from the path of Dharma at any time. By following the path of Dharma all should attain Divine Grace,  and welfare.  This has been the wish and advice of all our predecessors.
We are giving the same message to all of you.

In this city of Madurai, this year, this celebration has been conducted in an elaborate and exemplary manner  and the Satachandi Yajnam and Easvara Aradhanam  were conducted in a solemn manner .. May the bhagavan be pleased and bless this Madurai and all of you and the entire south, with  prosperity and welfare and especially with lot of rains. 
May all live with Divine Grace, prosperity and plentitude ..  I am making repeated prayers in the Sannidhi of Bhagavan.  May God bless us with plenty of rains.

The Upanyasam  concludes with  Aasheervadams and  Hara Hara Mahadeva..

the speech was in Tamil.. the video link https://www.youtube.com/watch?v=nzxk_1MkRsI

The speech in Sanskrit by Jagatguru ShankaraacharyaswaminaH Srimad Bharatiteertha Mahaaswaminah

The Speech in Sanskrit by His Holiness Jagatgure Sri SankaracharyaswaminaH Srimad Bharatitheertha MahaaswaaminaH on furthering the cause of Sanskrit Language 

In August 2012 

translation by

Ananthanarayanan Vaidyanathan

इन्दीवरेन्द्रमणिसुन्दरमिन्दिरेशं.मन्दीकृतेन्द्ररिपुवृन्दमनन्तवीर्यं।
मन्दस्मित्प्रसरनन्दितलोकवृन्दं वन्दे दिनेन्द्रकुलनन्दनरामचन्द्रं॥
आपदामपहर्तारं दातारं सर्वसंपदां
लोकाभिरामं श्रीरामं भूयो भूयो नमाम्यहं॥
तमिल्नाडुराज्ये सुरभारतीप्रणयिनः संस्कृतभारतीनाम्नीम् संस्थां प्रकल्प्य तद्वारा अत्र संस्कृतप्रचारं विदधति इत् विदित्वा नितरां मोदामहे।
संस्कृता नाम दैवी वाक् अन्वाख्याता महर्षिभिः॥
इति रीत्या इयं संस्कृतभाषा देवभाषा इति कथ्यते। देवाः अनया भाषया व्यवहरन्तीति कृत्वा इयम् देवभाषा इति व्यपदेशम् भजते। अत एव अस्यां अनितरसाधारणं वैशिष्ट्यं अस्ति। यद्वैशिष्ट्यं जगतीतले वर्तमानायाः अन्यस्याः कस्यापि भाषाया नास्ति।

I pay respects to Ramachandra who is the noblest scion of the solar dynasty, who by His radiating smile fills the hearts of the whole world with ecstasy , who is as beautiful as a lotus and the gem Indraneealam, and who has slackened the enemies of Indra with his eternal valour.

I bow again and again to Sri Rama who is the cynosure to the eyes of all the world, who drives away all dangers, and who bestows on us all wealth,

It gives me great pleasure to state that in the state of Tamilnadu the lovers of the language of the Gods, Sanskrit, have set up an organization called Samskritabhaarati, and they are spreading the glory of the language through the activities of the great organization.

Samskritam is praised as the words of God by the great sages. Therefore Sanskrit is called by us also as the language of Gods. Gods converse in this language, it is said and therefore this language is called the Devabhaasha. It is for this reason, there is immense greatness without comparison in this language. This greatness is not possessed by any of the other languages which are existing In this world.


तादृशी वैशिष्ट्यं आवहन्ती इयं भाषा अस्माकं सर्वेषामपि अतितरां समादरणीया वर्तते। सर्वासां भाषाणां इयं मातृभाषा इत्यस्माकं विश्वासः। यथा वा जनन्या विषये सर्वैरपि लोकैः श्रद्धावद्भिः समादरवद्भिः भवितव्यम् तथैव अस्यापि भाषायाः विषये अस्माभिः नितरां श्रद्धावद्भिः भाव्यं। अस्माकं संस्कृतिः सर्वापि अस्यामेव भाषायां उपरिबद्धा वर्तते। यदि भारतीयसंस्कृतिः ज्ञातव्या तर्हि इयं भाषा अभ्यसनीया। इमां भाषां अनभ्यस्य अस्यां भाषायां परिचयं अनवाप्य भारतीयसंस्कृतेः सनातनधर्मस्य च ज्ञानं यदावत् न अपयितुं अर्हति इति वस्तुस्थितिः। बहवो लोकाः वयं अनुवादग्रन्थान् पठामः तेभ्य एव वयं सनातनधर्मस्य तत्त्वं ज्ञातुं प्रभवामः इति कथयेयुः। तथाऽपि अनुवादग्रन्थेभ्यः यथावत् तत्त्वं अवबोद्धुं नैव शक्यते।

The language possessed of such greatness is the subject matter of utmost respect by all of us. Our firm belief is that Sanskrit is the mother of all the languages. In the case of our mother, we are expected to be of great care and respect, similarly we are expected to be the most caring and respectful towards this language. Our culture and civilization are firmly entwined and is carried forth by this language.It is a fact that, if we are to understand the culture of India, we have to know Sanskrit. Without gaining expertise in this language, without gaining experience in using this language, we cannot have proper and correct knowledge of our civilization and the Sanatana Dharama. Many people say that they will study translated texts and from there itself they would gain knowledge of the principles of Sanatana Dharma. However, it has to be noted that the cardinal principles of our culture and religion cannot be properly understood from translated books.


तादृशा सन्ति विषयाः ये भषान्तरैः अनुवदितुं न शक्यते। तादृशान् विषयान् कथं वा वयं अनुवदितुं पारयामः? काळिदासस्य शाकुन्तळनातके एकः प्रसंगः आयाति। शकुन्तळायाः पुत्रः सर्वदमनः इति तत्र प्रसिद्धः अस्ति। अग्रे सः एव भरतः इति नाम्ना चक्रवर्तित्त्वेन प्रसिद्धः आसीत् यस्य नाम्ना इदं भारतं वर्षं जातं। स सर्वदमनः बाल्ये वयसि महान् पराक्रमी आसीत्। यथा सः पञ्चवयस्कः आसीत् तदानीमेव सिंहशाबकान् गृह्णन् तेषां वदनानि विस्तारयन् आसीत्। शाकुन्तळस्तं सर्वदमनस्य मुखात् निःसारितं वचनमिदम् “ जृंभस्व जृंभस्व दन्तांस्ते गणयिष्यामि”। सिंहशाबकं सः अब्रवीत् जृंभस्व जृंभस्व दन्तांस्ते गणयिष्यामि इति। अत एव सर्वदमन इति सार्त्थकं नाम महर्षिना कण्वेन तस्य अकारीत्। तादृशं सर्वदमनं दृष्ट्वा आश्रमवासिनः अहो अयं नितरां धृष्टोऽस्ति। अत्रत्यान् सर्वान् सत्वान् अयं पीठयति इति कृत्वा तस्य क्रीडार्थं मृण्मयं एकं मयूरं आनीय तस्मै दधुः आश्रमवासिनः। तद् मृण्मयं मयूरं दृष्ट्वा काचन आश्रमस्था वदति भरत शकुन्तलावण्यं पश्य इति। शकुन्तः इति पक्षिणः नाम। तस्य लावण्यं पश्य इति। शकुन्तलावण्यं पश्य। शकुन्तला इति तस्य मातुः नामक्षराणि तत्र आगतानि तत् श्रवणानुपदं सः अकथयत् मम मातः कुत्र। श कु न्त ल इति अक्षरचतुष्ठयश्रवणेन तस्य मातुः स्मरणमागतं। मम माता कुत्र इति ब्रवीति। कस्माभिः इदम् अन्यभाषान्तरे अनुवदितुं शक्यते। शकुन्तलावण्यं पश्य इत् भाषान्तरे अनूद्यते चेत् तस्य मातुः स्मरणं कथमायात् ततः? न इत्येव। अतः केचित् विषयाः तादृशाः अस्माकं संस्कृतभाषायां सन्ति ये सर्वथा एव अनुवादैः अनुवादेषु आनेतुं न शक्यन्ति।

There are many things in a language like Sanksrit which will not yield to translation. How will we be able to translate such nuances? Once such situation arises in the Shakuntala natakam of Kalidasa. In that drama there is a very famous child of Shakuntala by name Sarvadhamana. Later on this prince because famous and ruled India under that name Bharatha and the country was called Bharatha after him. That Sarvadhamana was very bold and valorous even in his childhood days. Even when he was a boy of five years, he would catch hold of lion cubs in the ashrama precints and would open their mouths. There is a statement from that Sarvadhamana in the play addressed to a lion cub. “Keep quiet, kept quiet, I want to count your teeth”. It is only for this reason that Maharsi Kanva gave the name of Sarvadhamana or “conqueror of everything” which was absolutely suitable to the child. Seeing such a naughty and active child, the dwellers of the hermitage thought that the child is very active and strong. He would trouble all the living beings in this hermitage. So they brought for him a toy in the shape of a Peacock made of clay. Seeing that peacock of clay, one of the inmates of the ashram told the child, “bharatha, you see the beauty of the bird ( shakunta laavanyam). Sakuntha in sankrit means a bird. Laavanyam is beauty. So the boy was asked to not the Shakuntalaavnyam. In this process the child came to hear the name of Shakuntala.. (part of shakuntalaavanyam). Immediately he asked where his mother was. In this conversation, while talking of the peacock made of clay, the four letters in the name of Shakuntala also sprang up and the boy anxiously enquired about his mother. When the word and conversation is translated into another language, from where can the child get the memory of his mother Shakuntala? Never. Therefore some subjects are there is our Sanskrit language which we will not be able to bring in their full context in translation.

सत्याम् ईदृश्यां स्थितौ वयं अनुवादेभ्यः एव सर्वं धर्मतत्त्वं जानीम इति कथनं तु रिक्तं वचः। अस्माभिः अनुवादेभ्यः तत्त्वमधिगन्तुं नैव शक्यते। अतः यदि कश्चित् धर्मतत्त्वं जिज्ञासते भारतीयां संस्कृतिं अधिजिगमिषति तेन संस्कृतभाषा अवश्यं अवगन्तव्या अभ्यसनीया। वेदाः स्मृतयः पुराणानि शास्त्राणि सर्वमप्यस्माकं वाङ्ग्मयं संस्कृतं एव उपरिबद्धं वर्तते। काश्मीरे वर्तमानः अभिनवगुप्तो वा भवतु दक्षिणदेशे वर्तमानः अप्पय्यदीक्षितो वा भवतु आन्ध्रदेशे उत्पन्नः पन्डितराज जगन्नाथो वा भवतु ते सर्वेऽपि स्वीयां भाषां अस्पृष्ट्वा गैर्वाण्यैव ग्रन्थान् उपनिबबन्धुः॥ किमर्थं॥ तेषां स्वमातृभाषासु प्रीतिर्न्न आसीत् इति वा? आसीत्॥ परन्तु तेषां मनसि अयं आशयः आसीत्॥ मया निबद्ध्यमानः ग्रन्थः आसेतुशीतनकं सर्वैरप्यध्येयः। यद्यहं मदीय मातृभाषया ग्रन्थमिमं रचयेयं तर्हि केवलं एतद् प्रान्तीया एव जनाः इमं ग्रन्थं पश्येयुः। अन्ये तु न पश्येयुः। यद्यहं देववाण्यां इमं ग्रन्थं रचयेयं सर्वे अस्मै ग्रन्थाय स्पृहयेयुः। तदैव अस्य ग्रन्थस्य सार्वत्रिकप्रचारः स्यात्। अत्रत्यं विषयं सर्वेऽपि अवबोद्धुम् पारयेयुः। अन्यथा सर्वेषां एतद् ग्रन्थस्य विषयं मनसि न आयात्। इदमेव मनसि कृत्वा ते सर्वेऽपि संस्कृतभाषयैव ग्रन्थरचनं व्यदाशिषुः। एते तु साहित्यनिपुणाः।

When the facts are like this how are we going to learn the essence of dharma from translated books alone? Such a claim is false in all respects. We will not be able to learn the deeper meanings of dharma from translated texts. Therefore, if someone is eager to learn the nuances of dharma, if he wants to understand the culture of India in depth then it is inevitable that he should learn Sanskrit language and train himself how to use it. Vedas, Upanishads, Puranaas and all the great traditional knowledge of India in the Oral traditions of Sanskrit and even at present they are dependent on this language. Abhinavagupta who hailed from Kashmir, Appayya Deekshita who belonged to the deep south and Panditaraja Jagannatha of Andhra Pradesh, all created their monumental works in Sanskrit without touching their own mother tongues. Was it because the three did not have love for their own mother tongue? Definitely not. They loved their own languages. But the idea that prompted them to compose in Sanskrit was that they wanted to have their creations read and appreciated all over India from Sethu to the Icy mountains. If they had written their works in their own mother tongues, the people following those languages alone could have read or even seen such books. The works became popular all over the country only because they were written in the language of the Gods, Sanskrit. This is the case with great masters of literature.
ये पुनः वेदान्तदर्शने अभियुक्ताः आसन्। आदौ श्रीमत् शङ्करभगवत्पादाचार्याः। ते वेदान्ततत्त्वं सर्वत्र प्राचिचारयिष्यन्। तेषां सा प्रतिचारयिषा तैः संस्कृतभाषयैव ग्रन्थान् विरचितुम् प्रोतसाहयत्। अन्यथा ते केरळभाषया स्वीयान् ग्रन्थान् कुतः नारचयन्? रामानुजाचार्याः तमिलभाषया कुतो ग्रन्थान् नारचयन्? मध्वाचार्याः कन्नडभाषया कुतो नारचयन्? तेषां तेषां ताः मतृभाषा आसन्। परन्तु ते सर्वेऽपि संस्कृत्भाषामेवे स्वीकृतवन्तः स्वीयतत्त्वप्रचाराय। इदमेकं निदर्शनं अलं संस्कृतभाषायाः सर्वादरणीयत्वे। एतद् अपेक्ष्य किमन्यं निदर्शनं अपेक्षितं अस्याः भाषायाः सर्वादरणीयत्वे। सत्यां च ईदृश्यां स्तितौ केचन संस्कृतभाषाविषये यथन्यथा अन्यथा जल्पन्ते तत्तु तेषां मौढ्यमेव प्रकशयति।

There where others who were in deep study of the principles of Vedanta. Let us take first the great ShankarabagavatpaadaaH. He was eager to propagate the his ideas about Vedanta everywhere. It was with this desire in mind that the great saint wrote his books in Sanskrit. What else could be reason that he did not compose his works in the language of Kerala? What was the reason why the great RamaaujaachaaryaaH did not create his writings in Tamil? What was the reason again that MaadhwaachaaryaaH did not use Kannada language? In fact their respective mother tongues were Malayalam, Tamil and Kannada. They selected the language Sanskrit alone to educate people on their own schools of philosophy. This is the paramount evidence for the popularity and universal acceptability of Sanskrit language all over India. What more evidence is necessary to underline the universal popularity of Sanskrit? When facts are like this, some people blabber otherwise in opposition to Sanskrit, and such thoughts only expose their utter ignorance.


यथा केषांचित् कश्चन भ्रममस्ति इयं भाषा न सर्वेषां। अपि तु इयं केषाञ्चिदेवे भाषा। अयं तु प्रचारः अस्माकं दुरदृष्टवशात् सार्द्धद्विशतवर्षाणि यावत् यैः वैदेशिकैः आङ्गलैः अस्मिन् भारतदेशे पालनं अकारीः तैः अयं प्रचारं समारभ्धा। इयं भाषा मृतभाषा। इयं अस्माभिः न स्वीकार्या। तैः वराकैः अयम् प्रचारः समारभ्धा। परन्तु अस्मदीयाः मन्दमतयः गतानुगतिकाः तदीयं इमं दुष्प्रचारं सत्यं मेनिरे। अतः इयं मृतभाषा इत्येषामपि भ्रान्तिरासीत्।
एतर्हि अनया भाषया अस्माकं किं कार्यं? इत्यनया भ्रान्त्या बहवः इमां भाषां अनभ्यसन्तः आसन्। अधुना अस्माकं इदं अत्यावश्यकं वर्त्तते इयं भ्रान्तिः अपनोदनीया। नेयं मृतभाषा। इयमेव अमृतभाषा। अस्याः भाषायाः अमृतत्वं अस्माभिः स्थापनीयं।

There is a very false notion for some people that Sanskrit language is not for everyone. They feel that this language is only for some. This false publicity was resorted to by the foreigners, the English people who ruled over us for about 250 years. They spread the false notion that this language is a dead language. It is not suitable for all the people. This scandal was started by the intruders to our country. But people among us who lacked intelligence and who were just following the will of the mob accepted this false propaganda as true. So for many among us also the false notion that Sanskrit is a dead language gained acceptance. So they thought. What is the use for us with a dead language? With this faulty notion many among us did not care to learn this language. Now it is our immediate duty and need that this false notion should be eradicated.. Sanskrit is not a dead language. It is the language of eternity, the amruthabaashaa. The eternal nature of this language should be established by us.

मया क्वचित् संस्कृतभाषाविषये अनयैव रीत्या प्रसङ्गं विदधता कश्चन विषयं उपस्थापितं। भवद्भिः संस्कृतभाषा मृतभाषा इत्युच्यते तस्य कः आशयः?

जगति वर्तमानाः सर्वेपि लोकाः अनया भाषया न व्यवहरन्ति अतः इदं मृतभाषा इति अस्माभिरुच्यते तर्हि सर्वापि भाषाः मृतभाषाः एव। कया वा भाषया जगति वर्तमानाः सर्वेपि लोकाः व्यवहरन्ति? न कयाचित् भाषया सर्वे लोकाः व्यवहरन्ति। यदि सर्वैरपि लोकैः व्यवह्रियमाणा एव अमृतभाषा इति यद्युच्यते तर्हि लोके कापि तादृशी भाषा नास्ति इति सर्वा अपि भाषाः मृतभाषात्वेन भवद्भिः परिगणनीयाः स्युः। तदा अनायत् अन्यो विकल्पः। अनया भाषया न कोपि व्यवहरति। अतः इदं मृतभाषा इत्यस्माभिरुच्यते चेद् इदमपि अनृतमेव। परो लक्षं लोकाः अनया भाषया व्यवहरन्तः अधुना अपि दृश्यते। कति पण्डिता न सन्ति? अपण्डिताः अपि संस्कृतभाषायां आदरं विदधाना कति न सन्ति? संस्कृतभाषया व्यवहर्तुं प्रेयमाणाः कति न सन्ति? अनया भाषया व्यवहरन्तो वा कति न सन्ति? अतः न कोपि अनया भाषया व्यवहरन्तीति कृत्वा इयम् मृतभाषा इति यद्युच्यते तर्हि इयं कदञ्चित् मृतभाषा न भवितुमर्हति बहुभिर्लोकैः अस्या भाषया व्यवह्रियमाणत्वाद्। अतः इयम् भाषा मृतभाषेति कथनं सर्वथैव भ्रान्तिविलसितं।

When I was delivering a speech earlier a point was established regarding the eternal nature of Sanskrit language. I raised the issue, you are calling Sanskrit as a dead language. If you are calling Sanskrit as a dead language for the reason that all the people in the world are not speaking in this language, then all the languages in the world are dead languages. . What is the material with you to establish that idea? Which is the language in which all the people living in this world are conversing? There is no single language by which all the people are exchanging ideas. If only the language spoken by all is to be called a living language, then there in no language in the world to qualify that test and therefore all the languages will be categorized as dead languages. Then there is another argument. Nobody is speaking in Sanskrit.. If Sanskrit is to be treated as dead language on this count, then that presumption is also false. Lakhs of people are conversing in Sanskrit language. We see it even in the present days. Are there no scholars who do speak in Sanskrit? Are there no laymen who make valiant attempt to speak in Sanskrit out of their great affection and respect for the language? Are there no people who are propagating the spread of this language? Are there no people who use the language for exchange of ideas on a day to day basis? If this language is to be deemed as a dead language because it is not spoken by many people, that idea is not correct because in fact many of the people use this language for conversation. On the whole it is madness only to call this language as a dead language.


अस्या भाषायाः विषये अस्मदपेक्षया विदेशेषु महान् आदरः अस्तीति श्रूयते। तत्तु भारतीयानां नितरां लज्जावहः। ये विदेशेषु वर्तमानाः अधुना इमां भाषां प्रशंसन्तः अस्यां भाषायां आदरमावह्नतः विश्वविद्यालयेषु अस्याः भाषायाः एकं विशिष्टं स्थानं कल्पितवन्तः इति वयं शृणुम। यथा तथा वस्तुतः एषा इयं भाषा तादृशैः अस्माभिः यदियं नाद्रियते कीदृशं लज्जास्पदमिदं? अतः इयं परिस्तितिः अस्माभिः सर्वदा दूरीकर्तव्या। लोकेषु वर्तमाना संस्कृतभाषा मृतभाषा इति भ्रान्तिः अपनोदनीया। अन्यच्छ केषांचिद् अन्यादृशी काचन भ्रान्तिर्वर्ततेऽस्यां भाषायां व्याकरणनियमाः बहवस्सन्ति। ते नियमाः सर्वे अस्माभिरभिगन्तुं न शक्यन्ते। अतः शुद्धया व्याकरणनिबद्धया भाषया व्यवहर्तुं नेष्महे। अतः वयं अस्याः भाषायाः दूरे भवामः इति। तदपि न साधु। कस्याः भाषायाः व्याकरणनियमाः न सन्ति? किम् संस्कृतस्य एकस्य एव वा। आङ्गलभाषाया व्याकरणं नास्ति वा? तमिळभाषाया नास्ति वा? आन्ध्रभाषायाः नास्ति वा? कस्या भाषाया व्याकरणम् नास्ति? भाषा इति चेत् तस्या केनचित् व्यकरणेन बोध्यमेव। तत्र व्याकरणनियमाः केचन स्युरेव। ते नियमाः सर्वैरपि भाषा अध्येतुभिरवगन्तव्या एव। तत् केवलम् न संसृतभाषायाः। अतः यथा अन्यासां भाषाणां व्याकरणनियमाः सन्ति तान् नियमान् अनुसृत्य एव ताभिर्भाषाभिर्व्यवहर्तव्यं भवति तथैव अस्यापि भाषायाः व्याकरण्नियमाः अवगन्तव्याः। शुद्धा भाषा प्रयोक्तव्या।

It is heard that this language is getting more acceptance and respect in foreign lands. This is indeed shameful in a way to we Indians. The foreigners are praising this language, they are exhibiting great respect for this language, they are giving a special place as a subject of study for this language in their universities. When this is the fact, how shameful it is for us Indians that we are not evincing much interest in the study of this language? This condition should not be allowed to continue. The notion among people of India that Sanskrit is a dead language, should be eradicated. Another issue is that there is a false notion that there are impossible grammatical rules in this language. Those rules are very difficult for us to understand, they claim. Therefore they try to keep away from this language. This idea is also unwelcome. Which language does not contain its grammatical rules? Does not English have a grammar? Does Tamil not have its grammar? Does the language of Andhra not have its grammar? Which language does not have a grammar? If there is a language, there should necessarily be a set of grammatical rules attached to it. Such rules are to be necessarily learned by the students of the respective languages. Grammar is not a unique feature of Sanskrit alone. Just as other languages have their grammatical rules and those languages are to be learnt and applied by the students of the respective languages, the grammatical rules of Sanskrit also are to be learnt. And we should use the pure language.

अतः व्याकरणनियमास्सन्ति ततः इयम् भाषा अस्माभिर्न्नाद्रियते इति कथनमपि सर्वथैव अनुचितं। अतः ये इमाम् भाषां नाद्रियते तत्र एकमेव कारणं अस्माभिः वक्तुं शक्यं। अश्रद्धा। केवलं अश्रद्धैव इमाम् भाषां अभ्यसति भवतः प्रतिबध्नाति। यदि सा अश्रद्धा दूरीक्रियते तदा अवश्यं भवन्तः इमाम् भाषायां अभ्यस्येयुरेव। अस्यां भाषायां ज्ञानं अवाप्नुयुरेव। अनया भाषया भाषितुं समर्थाः भवेयुरेव। कति बालकाः संस्कृतभाषया न व्यवहरन्त्यधुना? कथं ते व्यवहरन्ति? श्रद्धा अस्ति तेषां। इयं अस्माकं भाषा। अस्माकं भाषाणां सर्वासां जननी। अतः इयं अस्माभिरवगन्तव्या। यदि अनया भाषया अहं वक्तुं न पारयेयं तर्हि अहं मूर्खोह्यवेयं। इति काचन श्रद्धा। इति श्रद्धया प्रेरिता सन्तः बहवः माणवकाः संस्कृतभाषया भाषन्ते। वैदेशिकाः संस्कृतभाषां प्रयतन्ते। कश्चन वैदेशिकः संस्कृतव्याकरणमेवे पाठयति। शृङ्गगिरिमागतवान् समीपकाले सः यः संस्कृतव्याकरणम् पाठयति। श्रद्धा तत्र। तद सर्वैरपि संस्कृतभाषाविषये श्रद्धा समधिगन्तव्या।

Therefore it is meaningless to take shelter to the existence of grammatical rules to state that Sanskrit language is not taken up for study by us. I can find only one reason for people not studying and using this divine language. Lack of care and devotion. Only lack of interest and lack of devotions keeps us away from the study of this language. If you shed that lack of devotion you will be eager to study this language. Then you will gain erudition in this language. If that lack of reverence is shed by you you will become capable of speaking in that language. Many young children are speaking in that language now. How are they learning to speak? It is absolute devotion. This language is our mother.If I am not able to study and converse in this great language, I will be arrayed in the line of the worst idiots. Such motivation triggers their enthusiasm to study the language. There are foreigners who are coming forward even to teach the grammar of Sanskrit. Recently such a foreign teacher came to Shrinagagiri to meet me. I find commitment in him. If all of us work with such commitment, all of us will be capable of learning Sanskrit.

अन्यत्य एव कारणमस्ति बहूनाम् लोकानं मनसि एवम् तत्र ये पालकाः सन्ति मन्त्रिपदेषु सन्ति अधिकारस्थानेषु सन्ति तेषां सर्वेषाम् एको भ्रमो वर्तते यदि संस्कृतभाषा प्रवृद्धा स्यात् अस्माकं भाषायाः न्यूनता स्यात् वा अस्माकं भाषायाः प्रचारे न्यूनता स्यात् वा इति कश्चन भ्रमः। तस्यापि भ्रमस्य अवसरो नास्ति। संस्कृतभाषायाः समादरेण भवतां देशभाषापि वृद्धिर्भवति। अस्माकं कर्णाटकराज्ये आङ्गलपदानां अनुवादः क्रियते इति कथयन्ते। इन्जिनीर् अभियन्ता इति कथयन्ते। अभियन्ता इति कुत्रत्यं पदं। कन्नडकोशे कुत्रापि नास्ति। संस्कृतपदम् अभियन्ता अभियन्तारु इति कन्नडलिखितम् दत्वा अस्माभिः कन्नडभाषानुवादं कृतं इति कथयन्ति। प्रिन्सिपाल् इत्यस्य प्राम्शुपालः इति अनुवादम् कुर्वन्--प्राम्शुपालः-- प्रांशु शब्दः कुत्र पाल शब्दः कुत्र सः कन्नडशब्दकोशे कुत्रापि नास्ति। प्रिन्सिपाल् इत्यस्य प्राम्शुपालः। लेक्चरर् इत्यस्य उपन्यासकः। उपन्यासकशब्दः कुत्रत्यः?

There is another reason for the lack of interest among people to study Sanskrit. The administrators, those who are in influential posts, ministers, etc., feel that if there is growth for Sanskrit, their own local languages may suffer in the bargain. This fear is out of place. If Sanskrit Language is encouraged, the incidental benefit out of it will accrue to the local language. In the state of Karnataka, there is a talk that English words are being substituted in administration with Kannada words. They call the engineer abhiyantaa. Can you find a work abhiyanta in kannada lexicon? It is not there. Abhiyanta is a Sanskrit word. To make it look like Kannada they have made it abhiyantaaru. The principal is now called praamsupaala. The words praamsu and pala come from Sanskrit alone. Lecturer is called upanyaasaka. Upanyaasaka again is Sanskrit. From where else it can come?

अतः संस्कृतभाषायाम् यदि अभिवृद्धिर्भवति तदानीं अस्माकं भाषायाः ह्रासो भवति इति केनापि न मन्तव्यं। अस्माकं भाषायाः कथापि ह्रासो न भवेदेव। संस्कृतभाषायाः वृद्ध्या अस्माकं भाषा एव वृद्धिर्भवति। अतः यानि यानि कारणानि संस्कृतभाषायाः अनभ्यासे भ्रान्तैः दीयते तानि सर्वाण्यपि कारणानि कारणाभासानि न तु कारणानि। अतः एतानि कारणाभासानि दूरिकृत्य संस्कृतविषये श्रद्धामास्थाय यदि सर्वेपि संस्कृतमभ्यसेयुः तदानीम् नितरां समञ्जसं स्यात्। सर्वेपि अस्माकं धर्मं वेदान्ततत्त्वं च सम्यक् अवबोद्धुम् पारयेयुः। तथैव धर्मं आचर्य तत्त्वम् अवबुद्ध्य आत्मानं कृतार्थं विदध्युः। अतः सर्वस्यापि श्रेयसः निदानं संस्कृतभाषायाः अभ्यासः इति कृत्वा संस्कृतभाषाप्रचाराय भवत्भिः ये ये प्रयत्नाः विधीयन्ते तत्र अस्माकं विशिष्ठाः आशिषः समुल्लसन्ति। अतः भवन्तः अस्मिन्नेव विषये अग्रे सरन्तु। अनेनैव वर्त्मना गच्छन्तु। गच्छन् पिपीलिका याति योजनानि शतान्यपि अगच्छन् वैनतेयोऽपि पदमेकं न गच्छति। पिपीलिका वा भवतु इति प्रतिष्टति चेत् गच्छत्येव। वैनतेयः अहं तु नितरां वेगवान् इति मत्वा एकत्र एव तिष्टति तस्य पुरोगमनम् नास्ति।


Therefore the theory that if there is improvement and encouragement in the study of Sanskrit, our local languages will be weakened is misconceived. Our own language will never be weakened on account of Sanskrit. When the Sanskrit language gets a shot in the arm, our own languages also achieve improvement. Therefore, whatever reasons are set forth for discouraging people from studying Sanskrit are all erroneous. We should she such erroneous concepts and should bestow our attention to the study of Sanskrit. All of us will be able to study in depth our ancient philosophies. By that way, following our dharma, knowing our tattwa, we can progress towards spiritual elevation and physical well being. If all people learn Sanskrit across the country in unison, it will be a fillip to national unity. Therefore the great attempts of all who consider the study of Sanskrit and its propagation as a means of the welfare of all, have my special blessings. You just follow this path without hesitation. You go along this path to success. It is said. “ The ant once it started walking will cover hundreds of miles. But even the master of speed, the Garuda, if he does not take the first step, cannot progress any further. Even if one is an ant and it starts moving, it will be progressing along. If, in spite of being Vainateya the Garuda, harbouring the feeling that I am the fastest, one does not move ahead, he can never be successful in his forward movement.