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Sri Sadashiva Brahmendra

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shri

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I have been searching for an authentic and detailed biography of the great saint and Avadhuta Sri Sadashiva Brahmendra Saraswati of Nerur.
Any pointers would be of great help.
While an English version is preferred, a Tamil version would be fine as well.
I also read somewhere that the venerable Sringeri Jagadguru Sri Sivabhinava Nrusimha Bharathi Swamigal (1879-1912) has written an account of the great avadhuta. Any pointers to this would be equally welcome.
Thanks.
 

Brahmanyan

Well-known member
Dear "Shri",

I have a copy of the biography of "Sri Sadasiva Brahmendra" (1966 edition) in Tamil published by "Sri Sadasiva Brahmendra Sabha", Nerur, near Karur. This I purchased in 1978 when I visited the Athishtanam of Sri Brahmendral in Nerur. This book also contains 45 verses of " Sri Sadasivendrastavam" in Sanskrit (with Tamil meaning) written by Sringeri Sri Jagadguru HH Sri Satchidananda Sivabhinava Nrusimhabharathi mahaswamigal.
I think you can still get a copy of the book if you contact Sri Sadasiva Brahmenra Sabha, Nerur, Karur (Tamil Nadu).

Regards,
Brahmanyan.
 

malgova.mango

Active member
Last time I saved some pages from chennai on-line website. Don't know they keep it still there.

Just pasting from my copies.

Biography of Sadasiva Brahmendra
Sadasiva01.jpg
Sadasiva Brahmendra is known for his 23 compositions in Sanskrit, which enrich the tradition of Bhajana Sampradaya of South India. An 18th century saint composer, his original name was Sivaramakrishna. It is believed that after renunciation, he proceeded to Thiruvisainalur to be a student under Sreedhara Venkatesa Ayyaval. Later, he became a disciple of Paramasivendra Saraswathi, the 57th pontiff of the Kanchi Kamakoti Peetham.

The scholarly works of Saint Brahmendra in Sanskrit include Navamanimala, Svapnoditam, Svanubhutiprakasika, Sri Dakshinamurthi Dhyanam, Manoniyamanam, Navavarna Ratnamala, Atmavidya Vilasa, Sivamanasika Puja, Saparya paryastava, Jagadguru Ratnamastavah, glosses on Brahma sutras and Yoga Sutras, Brahmatathvaprakasika and Siddhantha Kalpavali. Some of his well-known compositions include "Manasa Sancharare", "Bhajare Gopalam", "Smara varam varam", "Gayati Vanamali", "Bhajare Yadhunatham", "Khelati mama hrdaye" and "Tunga tarange gange" among many others.

It is believed that he was a wandering Avadhootha who moved about in places like Karur, Nerur, Mana Madurai, Tiruchirapalli and Pudukottai. There are several anecdotes revolving around the life of this saint composer. Sadasiva Brahmendra attained jeeva samadhi within a cave constructed by his disciple Vijaya Raghunatha Thondaiman, (the ruler of Pudukottai), at Nerur. An aradhana utsavam is held here every year in memory of the saint composer.
He is believed to have attained jeeva samadhi prakaara within SomaNathar temple at Manamadurai too. It is also believed that he attained Jeeva Samadhi at Five different places including Nerur and ManaMadurai.The samadhi of SadaSiva Brahmendra was identified by Chandra sekharendra Saraswathy Swamigal during his visit to this temple.He also played an important role in building the Punnai Nallur Maariamman Temple,Thanjavur. An Aradhana Utsavam is held here every year in memory of the saint composer during the tamil month of Chithirai).
India has been the birth place of numerous saints, philosophers, mystics and poets. In the earlier centuries, when the Vijayanagar kingdom was at the zenith of its glory, great thinkers and writers made their debut on the stage of the world. The Pandya, Chola and Kerala kingdoms had to accept the overlordship and suzerainty of the Emperor of Vijayanagar. Nayaka chieftains rose to high positions and power in the land of Tamil. Sanskrit, Telugu and Tamil flourished as the three great streams that form the sacred Triveni. Sadasiva Brahmendra was a child of this great epoch. He was a great poet, writer, philosopher, mystic, Mauna Yogi and Jnani and stands as the greatest embodiment of Self-Realization. His life is a source of inspiration to the Sadhakas and Sadhus of the present times. He was not only a great devotee but also a great Siddha Purusa. The life of this great sage is shrouded in mystery though he lived in our holy land just two centuries ago. Many stories have been woven around this highly elusive personality. To trace his life from the beginning, and present a full picture of his religio-philosophic activities is no an easy task. He was in reality, a personification of the highest religion, subtlest philosophy and the most profound mysticism. In a short compass his worth as a sage will be estimated here. Of his minor poetical works, the Kirtanas, the Atmavidya-Vilasa and the Sivayoga-Pradipika are very popular. His commentaries on the Yoga aphorisms of Patanjali and the Brahma-Sutras of Sage Vyasa stand supreme in that line. His style in Sanskrit prose and poetry is almost similar to the inimitable style of Sri Sankaracharya.
Sadasiva02.jpg
It is told that Sri Sadasiva lived for over two hundred years and performed many miracles. 'Sri Sadasiva Brahmendra' was the title conferred upon this great soul by his spiritual Guru, Sri Paramasiva Brahmendra. A short poem composed by Sri Balasubrahmanya Yatindra and two short poetic pieces composed by Sivabhinava Sachchidananda Nrsimha Bharati Swamigal of Sringeri Sankara-Mutt give us a glimpse of the biography of this great saint. From these and other authenticated sources, we would attempt to approach this saintly soul with due veneration and reverence. His works give a true insight into his character as a philosopher. Madurai, the Halasya-Kshetra (also known as the Dwadasanta-Sthala), that stands now as a great city in the South, is the birth-place of this saint according to the Sadasiva-Stotra of Sri Balasubrahmanya Yatindra. Vedic and Sastraic learning were much patronized by the Vassals of the Vijayanagar Emperors in Madurai. The three Vedas and six Darsanas had their special exponents and votaries. There were a few great scholars who were well-versed in all the three Vedas and in at least four Sastras. Tamil learning and Telugu learning had their own votaries. Tamil and Telugu Brahmans lived amicably as toilers in the same field. Nayaka rulers bestowed many benefits on the learned men of those days. Adhyapakas, Sastris and Srotriyas had no necessity to earn their livelihood. They had all turned their attention to the enrichment of the ancient lore, of which they happened to be worthy custodians in those days. The Vellanadus, Murikinadus, Niyogis and Konasima Dravidas among the Telugus were prominently serving the state in several capacities.

Of the Vellanada Telugus one family traced its descent to the sage Srivatsa of the Vedic period, and their house had the unique honor of being called ‘Moksainti.' In the Srivatsa-Gotra and in the Moksainti of a Vellanada family Sri Somasundara Avadhani was born somewhere at the close of the sixteenth century. His father was an Astavadhani, one who can do eight different things at the same time. Somasundara Avadhani was a great Vedic scholar and also a deep student of the Sastras. He imparted Vedic and Sastraic learning to the students who flocked to his house in hundreds. He married Parvati, a lady of a learned family in the Tanjore district. It is told that this lady came from a family that was living in Ganapati Agraharam, near Tiruvaiyaru, the Panchanada Kshetra. Somasundara and Parvati led a pure and pious life. The couple dedicated their whole life to religion. The youthful students of the Paatshala were the only children that were seen in the house for many years. Parvati yearned for motherhood in her heart of hearts; but she did not complain of the void that she felt in her life to her life-long companion and husband. The learned Avadhani had no thought of this world. Every duty was performed by him like a clock-work. He never felt the void in his household life nor did he divine what was going on in the innermost heart of his dutiful wife. He was nearing fifty-six years and his life-mate forty-four years. At that late stage Parvati gave birth to a girl. The child died within a few days. The next year a male child was born. That infant died within three days. Somasundara was approaching his sixtieth year without any child. A third child was expected in that year, but it was still-born. The mother almost lost her life in the third confinement. By God’s grace she recovered in a few days. When she was nearing fifty, she gave birth to a male child.

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Published on May 9th 2003


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malgova.mango

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Biography of Sadasiva Brahmendra - Part II
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The father and mother prayed to Sri Halasyanatha to spare the issue and grant it longevity. On the day of Namakarana (the ceremony of naming a child after birth) the boy was named Sivaramakrsna with due vedic rites. The old Sumangalis (women having their husbands alive) flocked in their hundreds to see and bless the child on the auspicious occasion. They named him Pichukuppa --- a name given to a child that survives after many early losses. Pichukuppa was a really beautiful child, though dark in complexion. The 'tejas' of the child was observed by all elderly people even in his infancy. The mother and father embarked the child as their only precious divine gift. The child enlivened the atmosphere of the household by his silvery smiles and musical prattling up to the second year. He learnt to speak his mother-tongue and Tamil without much effort. In his fifth year the Vidyarambha (the ceremony of commencing the studies) was celebrated. Somasundara felt that he would have to leave this world soon. Hence he hastened to initiate his precious son into the Siva-Gayatri Mantra as early as possible. The child entered Brahmacharya (the first stage of life) in his sixth year. Veda Adhyayana (study of the vedas) was commenced on a proper day. In three years the boy mastered his own Sakha of the Rigveda.


Just on the day of completion of Vedic learning, the young boy lost his father. The young boy had to perform all the funeral rites according to the Sastras. As he had a real taste for learning, he forgot all worldly sorrows and completed the learning of the Yajurveda and Samaveda in five years. Vedic teachers found in him a precious student. As he was an Ekachandhagrahi (one who can memorize things on learning only once) there was no necessity for the teacher to repeat a Mantra a second time for his grasp. Sivaramakrsna Trivedi was a shining jewel in the Veda-Pathasala. His mind turned towards the Sastras and other higher studies. At this time, his maternal uncle came over to Madurai and invited him with his mother to his own native place. After five years of secluded life in Madurai, Mother and son left for Ganapati Agraharam , a village near Tiruvaiyaru in the Tanjore district. Tanjore Nayaka rulers were famous for their learning and patronage of learning in those days. The ministers of those kings, who were Brahmans of a high repute, endowed many villages then for Vedic and Sastraic learning. One such Veda-Sastra-Pathsala was in a highly flourishing condition in those days. There were about two hundred students in the several classes of this Pathasala. Sivaramakrsna entered into the portals of this institution to become a Sastraic scholar. In six years he mastered the Nyaya, Mimamsa and Vyakarana systems. He was prosecuting his Vedantic studies in the institution when he was nearing his twentieth year. A learned Brahman of Tiruvaiyaru gave his only daughter in marriage to Sivaramakrsna, the repository of learning. The girl was seven years of age when the marriage was celebrated. Hence according to custom she was allowed to live in her father’s house till she attained puberty. As this marriage was not a hindrance to his studies Sivaramakrsna delved deeper and deeper into the Adwaita, Dwaita and Visistadwaita systems of philosophy and tried to arrive at the ultimate Truth through the help of books available in his days. His knowledge of Sastras was incomparable. His teachers vied with one another in claiming him as their dear pupil. In debates and disputations Sivaramakrsna had always the last word on any disputed point. The scholar in Sivaramakrsna shone like a star of the greatest magnitude. But he knew nothing of the responsibilities of a householder because his mother took all the responsibility in managing the home.
Sadasiva01.jpg
He was a child in worldly wisdom but a profound scholar in things of the other world. When he was nearing twenty-five, he did not dream of leaving the Pathasala or the life of a student. On a Friday in the month of Kartika he was returning to his house from the Pathasala for his midday meal. His mother, who would be waiting for the son’s arrival on the threshold was not seen in her usual place. He kept musing on Vedanta. The mother was in the kitchen. She had prepared several dainty dishes and was busy preparing more. The son saw his aged mother toiling and sweating. He did not like the sight. "Mother, what is all this fuss for ? Am I expected to eat all these things in one meal ? I am now famished. Six morsels of wholesome food would be enough to appease my hunger. I have not taste for all these dishes. Why do you burn yourself over this oven just to cater to my poor palate ? Will you please give me my ordinary meal presently?", asked Sivaramakrsna. Parvati, the old mother, turned her eyes full on her only son and explained to him the necessity for the feast. "My darling, I am today blessed with a grandson. Your wife has attained puberty. Her people have come over here to break the happy news. We have to give them a feast according to custom. They are staying in the next house. Your father-in-law and mother-in-law belong to a family of eminent scholars. The sambandhis (the relations of one’s daughter-in-law or son-in-law) must be entertained sumptuously on this auspicious day. So, my boy, you will have to wait for a few minutes to take your midday meal."

 

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Biography of Sadasiva Brahmendra - Part III
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Hearing these words of the kindliest parent, the son went up to the attic and sat quiet for some time. His mind began to cross several unknown regions within that short period. He thought of the great and unfathomable ocean of life and death. Samasara-Sagara is not easily crossed by any mortal. Births and deaths come one after the other thousands of times and in quick succession. They succeed one after the other even without the knowledge of the individual. Soul is the only eternal entity. Man lives in this world for over a hundred years and leaves it reluctantly. Whether he likes it or not it is certain that he will be born again. A human body comes to the soul just as a sheath. The cobra lives with its outer cover for many a day. But when it feels it has to shake it off it at once goes to a place where it can easily throw it away and frees itself from that bondage. It is told that the cobra emits a quantity of poison at this very time. Two kinds of bonds are thus thrown away. But it has to succumb once again to the same bonds. The life-spark can enter into any kind of body according to its past karma. From the smallest insect or worm to the biggest animal form the life has a possibility of entrance. Hence it is the duty of the human species to look into the past and future and try to break off this never ending bondage.


"As a brahmachari I was able to learn the highest truths propounded in the Brahma-Sutras, the Bhagavadgita and the Upanishads with the help of my Acharyas (preceptors). The knowledge that I now possess is all book-learning. To realize the truth and reach the kernel of the Vedanta is not possible through mere book-knowledge. Even if a whole library is absorbed, the knowledge gained by reading, hearing or getting by heart will never free me from this great bondage. I must free myself from all these shackles. Brahma-Anubhava (the realization of one’s identity with Brahma, the Absolute) is possible here. One need not go to other worlds to attain the highest beatitude. But how to get at it ? What is it ? How is it seen, absorbed and experienced I am at a loss to understand. Now I am getting ready to enter the threshold of the second stage of a man’s life. The girl who married me seven years back and had no place in my thought so far has now come to a stage when I should bring her to my house and make her the mistress of my heart. Wherein lies the pleasure ? Is it in going through birth and deaths incessantly, marrying, bringing forth children, getting old, preparing for another birth, or in the fullest freedom attained by going against this strong current ? Samsara is not only a Sagara but a torrential current too. It will drag away any being that does not try to get out of it betimes. If on this day of great rejoicing, feasting and celebration I am to lose my midday meal and starve and wait for an auspicious hour to get a morsel of rice, what will be my condition when I am completely enmeshed and immersed in this great snare and ocean ? Mother, father, wife, sister, brother, son, grandchild and all other relations that flock to a man are all as many links in the great chain of Samsara. If I do not try to break it now never will I succeed in this attempt. Woe to the man who does not free himself from this bondage even after knowing it as a bondage. I will leave now. Now or never is my freedom to be got. Go I will. Stay here I will not."
Sivaramakrsna got down from the attic. He did not go into the house to get the permission of his dear and loving mother to take this great step. The hunger of the physical plane was completely subdued by the hunger that rose in the inner self for realization. The young man started on his pilgrimage. His thought was completely absorbed in the supreme attempt of the human soul to free itself from its bondage. In the scorching midday sun he walked through the streets of Tiruvaiyaru and turned to the Northnorth. He did not care to appease the physical appetite for over three days. Northerly he was drawn by some force whichthat was beyond all human agencies. By sheer will, he walked on and on and reached Kanchipuram in four days. Days and nights, forests and villages, had no difference to him in his onward march. In Kanchipuram he roamed a full day and night and at last took rest in the outer Mandapam of Sri Kamakshi temple. It is told that he had a vision here. Uma Haimavati Bahu Sobhamana of the Kena Upanishad appeared before him in the shape of a mother and directed him to the Upanishad Matham of Kanchi. "My son", said She, "you have reached your place of safety. You will be freed completely from the long and strong billows of the ocean of life. You will find your spiritual preceptor in the Upanishad Brahmendra Mutt. Go there on the morrow. You will be received by the present head of the Mutt just as a parent receives his long lost son. He will initiate you in the inner truths of the Atma-Vidya, for which you are thirsting now very much. You will be freed from all bondage."
Contd.....
 

malgova.mango

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Contd/....

Sadasiva02.jpg
Sivaramakrsna realized his destiny at once. He got up very early in the morning, went to the Upanishad Mutt and fell prostrate before that great sage Sri Paramasiva Brahmendra, who was presiding over the Mutt at that time. This Paramasiva Brahmendra was next in succession to that great sage, philosopher and commentator, Upanishad-Brahmendra, who has left us the great commentary on all the one hundred and eight Upanishads. He was completely immersed in the highest truths of the Upanishads throughout his life. His lucid commentary has now seen the light of the day through the beautiful publication of the Theosophical Society, Madras. Upanishadupanishad Mutt is even now existing in Kanchi but has lost its real greatness. Paramasivendra, a repository of Vedic, Sastraic, Mantric and Tantric learning, initiated Sivaramakrsna into Sannyasa and gave him the name Sadasiva Brahmendra, which all the world knows now. Pichukuppa and Sivaramakrsna died and Sadasiva Brahmendra was born on a very auspicious day. In the Mutt there were many Sadhakas, Sadhus, Bhaktas and Jnanis in those days. Sri Sadasiva took his rightful place among those God-men. Sadasiva Brahma had a subtle intellect and a highly retentive memory. His knowledge of the Sastras and the Vedas was vast. If any person ventured to present one point of view on any Vedic truth, Sadasiva was there to clarify it in his own way and point out the ultimate truth with the help of his unassailable arguments. Thus many disputations were going on in the Mutt. All the great men who gathered in the Mutt to get a glimpse of the sage who was presiding over the spiritual affairs were assailed by this young sanyasi and made to feel their littleness in realization. This lead to heart-burning in some quarters
 

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Biography of Sadasiva Brahmendra - Part IV
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Reports reached the head of the Mutt. The great Guru, knowing the real worth of Sadasiva, felt very much for the young sanyasi. Swami Paramasiva Brahmendra desired to conserve the spiritual wealth of Sadasiva Brahma for the benefit of posterity and did not like the way in which he was frittering it away in airy nothings. He sent for him and gave him a seat just beside him. Sadasiva was surprised at this unusual treatment. "Guruji, in what manner have my humble soul offended your holiness that I should be treated like this?" On hearing these words, Paramasiva Brahmendra spoke his mind. "Well, Sadasiva, is it your view that the ultimate truth embedded in the Upanishads can be realized through disputation and wordy warfare ? Is the supreme Self the ultimate truth attainable by word of mouth or the deepest thought of a mind ? Is it not proclaimed in the Vedas that the truth is above all comprehension ? You see the sky everyday. You think it is blue. The ocean also is blue in your eyes. Is it certain that the sky and the sea are blue in color ? Do we know where the sun is and wherefrom it is getting its effulgence ? Our naked eye is not able to see the sun directly. It is dazzled by the bright light that emanates from the sun. You have heard that Mantra which clearly says ‘The sun does not shine there, nor the moon nor the stars, not even lightning.’ How do you expect fire to approach that effulgence ? All these shining bodies borrow their light from that one storehouse of all light. It is the greatest unattainable and unapproachable Reality. Can this truth be reached through book-learning, incantation, renunciation or all-night vigil ? Sadasiva, as long as there is this dualistic feeling of ‘I’, and ‘you’, ‘mine’ and thine’, ‘my thought’ and ‘thy thought’, ‘my greatness’ and ‘thy littleness’ are there, so long are we wandering away from our life’s mission. Brahmanubhava can be attained here only through introspection and not with the help of those disputes. If your mind is really bent upon reaching the unreachable height. I would advise you to keep away from all these disputes and even close your mouth. Peace comes to the inner mind only after one has detached it from all worldly bondages. Even Sastra-Jnana and Sastra-Vada are bondages to a soul hankering after the realization of the self". This short discourse turned the searchlight of Sri Sadasiva’s subtle intellect into the innermost regions of the Atma.

He at once stood up and bowed several times before the Guru and said, "Guruji, I will be a Mauni from this day onwards. I will not open my mouth for any kind of talk hereafter". Paramasiva Brahma was delighted to hear this resolve of the young disciple. Sadasiva Brahma kept his vow of abstention from speech from that moment upto his Mahasamadhi. Brahma-Sutra-Vrtti, Yoga-Sutra-Vrtti, Sivayoga-Pradipika, Atmavidya-Vilasa, Vedanta-Kirtanas and other works were written by him at this stage of his long life. He stayed in the Mutt for some more years. While he was reaching his thirty-second year he resolved to leave the Mutt. Sannyasa Asrama, the stage of a monk in a man’s life, is considered to be the fourth and last stage. The Brahmacharya, Grhastha and Vanaprastha Asramas lead to Sannyasa naturally. The Sannyasa Asrama has in itself four stages - Kutichaka, Bahudaka, Hamsa and Paramahamsa. The Paramahamsa becomes a Parivrajaka when he presides over the destinies of a Mutt. Paramasiva Brahmendra desired to install Sadasiva as his successor in the Mutt. The headship of a Mutt requires obedience to some rules and regulations. Kasaya Vastra (the ochre robe), the Danda (a stick with a symbol), the Kamandalu (a small water pot) are the inseparable adjuncts of a Sanyasi. But when he becomes a Mathadipathi he is allowed certain powers over the temporal affairs of the Mutt. Even then the rigidity of the Sannyasa Asrama is not relaxed. Sadasiva wore the ochre robe, had the Ekadanda in his hand and a small earthen vessel for his Kamandalu for some time. In the Mauna Yoga stage he reached the unreachable point. Then all the outward appearances of a Sannyasi wore away one by one. He had no knowledge of this world. He had no thought of night or day. Heat and cold, light and darkness, pleasure and pain had no meaning for him. His thought was centered in the inner self always.
Cont....
 

malgova.mango

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Contd....
Then he became an Avadhuta Sannyasi with no symbol of the Asrama. Varnasrama-Dharma is binding on all the four stages of man. Sadasiva Brahma became an Ativarnasrami at this stage of his Sadhana. He did not beg for his daily food. He had not a shred of cloth on his big body. He had no danda and Kamandalu. He was roaming here and there in the Tamil country. He never went purposely into a place where men and women lived largely. He sat under big trees in the forests or on hill-tops and kept that position for days together. The denizens of the forest approached the great Mauni, came round him but did not injure him in any way. He kept to himself in vast forests for several years like this. If ever he ventured to go near a human habitation, he was at once crowded round by children, who knew not his worth. Some saw in him a great sage, others a madman, yet others an other-worldly phantom. Whatever people thought of him, whatever thoughts they had the boldness to express, he did not try to know or adjust his actions to their taste. The disciples of Paramasiva Brahma heard of this condition of their erstwhile brother. They went to Guru and complained to him of the casteless condition of Sadasiva. "It is told he roams in public in utter nudity, he takes whatever he may get from any casteman, he cares not for night or day; he rolls on dust-heaps, he bathes in filthy ditches, he has lost all sense of purity and impurity, he is a perfect madman. Guruji, would Your Holiness approve of this transgression in a disciple?" On hearing these words of the Sannyasis of the Mutt, Paramasiva Brahmendra, the pontiff, told them," Blessed is the soul that reaches this stage in life. Had I but the good fortune to reach this beatitude, which you mistake for madness, I would even renounce the leadership of the Mutt and go as he goes now. It is not given to all and sundry to reach this stage in one birth. This comes only to a Mahatma who has practiced Yoga-Samadhi in several previous births and left his Sadgana unfinished in an advanced stage. This madness is the greatest possession of a human being. Sadasiva will live long in this world and teach many earnest seekers of real truth how to move Godward. He will perform many miracles. His name and fame will add lustre to this Mutt. We thought of binding him to this seat, but he proved himself to be beyond our reach. Wherever he goes, whatever he does, he will have real love for this Mutt and the Guru-Parampara which comes down from Sri Narayana, the Almighty Lord. He is a great Bhakta, a greater Yogi and one of the greatest Jnanis the world has seen so far". The head of the Kanchi Upanishad Mutt presided over the destinies of the institution for some more years. He went on a pilgrimage to Rameswaram with several of his disciples.
 
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shri

Member
Thanks "Brahmanyam" & "malgova.mango".

That was indeed useful.

I assume the Sadasiva Brahmendra Sabha will be ready to send the book by post. Will try my luck.

thanks once again

Shri
 

Brahmanyan

Well-known member
Sri Sadasiva Brahmendra

Dear "Shri",
You can try the following address:
Sadasiva Brahmendra Sabha,
Nerur - 639004,
Karur,
Tamil Nadu.

Since the place is small I think you may be able to reach them easily and I am sure you will get the book from them.

Regards,
Brahmanyan.

Thanks "Brahmanyam" & "malgova.mango".

That was indeed useful.

I assume the Sadasiva Brahmendra Sabha will be ready to send the book by post. Will try my luck.

thanks once again

Shri
 
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