SWAMI GNANANANDA GIRI
History
HIS HOLINESS SADGURU GNANANANDA GIRI SWAMI Coming to the life of the present form of the eternal soul of the Swamiji, He was born long ago at Mangalapuri in the North Kanara district to a pious couple, Sri Venkoba Ganapatigal and Smt. Sakkubai who were childless for a long time. He was named as Subramanya in his Poorvasrama. He was duly initiated into Gayatri while he was seven. He was not much interested in his school education. What should the Loka Guru, the He was to be, learn at school? He was always indifferent to external things and was deeply absorbed in contemplation of His self. This went on till His twelfth year when suddenly one night, the boy Subramanaya saw a divine light (Jyothi-) before Him. Desirous of touching it, He went towards it and it was receding as He was following it. At daybreak it disappeared only to appear again in the nights that followed. Thus following the Jyothi, Subramanya reached at last Pandharpur. Leading the boy to the Sanctum Sanctorum of Vittal inside the Serene, the Jyothi vanished. The boy had a hearty darshan of Lord Panduranga and Rukmayi. When the night came, the boy was hungry fell asleep and in the middle of the night; Lord Vittal woke up the boy Subramanya, fed Him and blessed Him. As usual in the night, the Jyothi appeared again and led Him to a place nearby where a Great Saint was camping then. He was H.H. Sree Sivarathna Giri Swamiji Jagadguru Sankaracharya of Jyothir Math in Kashmir. This Peetha of Jyothir Math in Kashmir is one of the Peethas established by Sree Adi Shankara Bhagavad Pada, and comes under the lineage of Sree Thotakacharya one of the four chief disciples of Sree Adi Shankara.
Jagadguru Sree
Sivaratna Giri Swamiji could gauge the spiritual depth of the boy Subramanya
before him and immediately accepted him as His Priya-Shisya, The earthly
parents of boy Subramanya in their search for their beloved child came at last
to Pandharpur where they saw Him under the affectionate care of the Jagadguru.
They were advised properly in the matter and they could understand the secret
of the advent of Subramanya. They went back after having been fully convinced
about it. For over 18 years, the blessed Subramanya under went his probation
under the Jagadguru. He was initiated into the esoteric knowledge of Advaita
and when the time came for the Siddhi (eternal rest) of the Jagadguru - Sree
Sivaratna Giri Swamiji - He transferred all his of penance to His Priva —
Shishya and christened him as Sree Gnanananda Girl while granting Him the order
of Sanyas. He was also nominated as successor to the Peetha of the Jyothir
Math. H. H. Sree Sivaratna Girl Swamiji entered into Mahasamadhi on the Purnima
day of Chitra. Ever year now the Chaitra Purnima day is observed at Thapovanam
in memory of the Jagadguru Sree Sivaratna Girl Swamiji. Much moved by the
separation of his revered Guru, Sree Gnanananda Giri Swamiji did not desire to
continue long in the Peetha and so he nominated another Sishya as His successor
and started out to the high Himalayas. For over sixty years he did severe
penance at Mansorvar and other places and then moved out on 'Pada Yatra' from
the Himalayas to Kanyakumari and to places outside like Ceylon, where he met a
number of great men of spirituality.
His Greatness
The Swamiji has
mentioned that he knew personally of the initiation given by Totapuri to Sree
Ramakrishna Paramahamsa (1836 — 1886) At Dakshineswar and similarly of the
initiation given by Sri Ramakrishna Paramahamsa to Narendra (later Swami
Vivekananda). He has also met Saint Ramalingam of Vadalur (near present Neyveli
1823-1874). He had come across the boy Ramana in the Madurai temple when Ramana
was just 13 years old. Later when Ramana became Ramana Maharishi and was living
in the Virupaksha cave at Tiruvannamalai, Sree Gnanananada Gin Swamiji used to
meet the Maharishi frequently and discuss. In the early part of the century,
the Swamiji came to many places in the south like Tiruchi, Salem and
Attiyampati where he transformed the dacoits who were causing great hardships
to people then. There is an ashram at Attiampatti and another at
Siddalingamadam near Tirukoilur itself. He came to Thapovanam in 1950 and in
1953 the present Ashram came into being.
Ardent Disciples:
Swami Haridhos Giri Swami Haridhos has been highly blessed by
the Great Guru Sree Gnanananda Giri after severe tests. Swami anointed Swami
Haridhos Giri (Guruji) in Tapovanam. This is evidence in the picture in Swami's
room in Tapovanam.
Guruji has been
commanded to take up this service of spreading Bhakti among the people all over
the country. His devotion to the Guru is unique and he swears that whatever he
says is because of the Grace of the Guru who inspires him then and there to say
and sing. The message he got from the Guru is: "When people praise you many do not become egoistic but ignore
them in all humility. And do not be worried about the insults thrown at you
likewise. Then you will settle down well".
This is equally a
message to us all to see such a Great Guru is to know Him: "To know Him is to know God, for God and Guru are one and the
same". Thapovanam, its Inspiration and Role today Sadguru Sree
Gnanananda Giri Swamigal established his ashram, Sree Gnanananda Thapovanam on
the northern bank of the river South Pennar in the South Arcot district in
Tamil Nadu about 47 years ago. The sage himself gives an idea of the role he
intended for it in his own explanation of the name of the ashram.
"Tapas" is intense heat with its derivations, zeal, fervor,
austerity, and asceticism. "Vana"
(in Tamil "Vanam") is a
wood or a forest. The Sanskrit word "Tapas"
is derived from "Tap"
meaning 'to consume by heat' or to
mortify the body or to 'undergo severe penance'. Tapas
implies a concentration of the senses and the mind, a mastery of will and
thought, by the habitual practice of exercising restraints over the bodily
desires and affections which are linked to lower objects so that the aspirant
may advance in their life of holiness. Sree Gnanananda was a monument of a man,
a legend in his own lifetime, His glorious spiritual ministry is believed to
have been phenomenally long, lasting at least well over a century- none knows
for certain how long. That he had conquered the process of ageing of the
physical body was evident from the observation of many devotees over few
decades. The core of his philosophy was the negation of the ego and all that is
non-Self. i.e. body, mind, etc. Sree Gnanananda never spoke about his birth and
parentage. All achievements, spiritual and temporal. belong to the realm of the
ego and so Sree Gnanananda did not speak about his sadhana., spiritual
attainments which was obviously extra ordinary, or even about the disciples who
received his guidance. He was truly established in the Transcendental Adivatic
experience, a Jivamuktha, living from moment to moment, not reflection on the
past nor looking forward to a future, Thus. Sree Gnanananda's earlier life is
shrouded in mystery. He was believed to have been born in the early years of
the last century in a village called Mangalapuri in Karnataka, He left his home
even as a boy when he experienced a special descent of Grace -Saktinipata, and
was drawn to Pandharpur the famous center of Maharashtra mysticism, on the
banks of the river Chandrabhaga. There he met his Guru. Sree Sivaratna Giri of
Jyothir Math, and the northern regional mutt in India established by Adi
Shankara. The pontiff took his young disciple to Srinagar and initiated him to
Sannyasa, giving him the name Gnanananda Giri. After the Mahasamadhi of his
Guru, Sree Gnanananda Giri renounced his title to the pontificate and betook
himself to severe austerities in the higher regions of the Himalayas. After
many years of Tapas, he later traveled on foot through- out. the length and
breadth of India, as well as Tibet, Burma and Sri Lanka. It was clear from his casual
references that in the course of his wandering over many decades as Parivrajaka
or itinerant monk throughout the subcontinent, he had come into contact with
the spiritual luminaries of last century and the present one. Sree Sai Baba of
Shirdi, Saint Ramalinga, Sendamangalam, Avadhoota Swamigal and his Guru known
as "judge Swamigal", Saint Vithola of Polur. Sree Seshadri Swamigal,
Bhagavan Sri Ramana Maharishi, Sree Aurobindo and several others amongst them.
At the turn of the last century, Sree Gnanananda was staying
in Sampathgiri hills of Polur near Thiruvanamalai. Wherever he went, all people
were drawn irresistibly of caste, creed or nationality, by the dignity and
strength of his personality, no less than by his charm and childlike
simplicity. In the course of his travels in the later years, he settles
sometimes for some years at spots, which attracted him. Inevitably wherever he
settled in any place in this manner, a small band of devotees congregated
around him and as facilities had to be provided for them, an ashram would come
into being. He would then remain for sometime teaching anyone who wished to
learn. But his love of solitude however would impel him to disappear one fine
day and retreat to a remote spot. Upto his final settling down a Thapovanam,
the Swami was first and foremost a Paramahamsa Parivrajaka par excellence, and
he would not allow himself to become the prisoner of any institution, even one
of his own making. Such ashram or places for hi.s stay grew up around him at
Kallakudi, Sreemushnam, Sulur, Atiyampatti and Siddhalingamadam. We have
reliable accounts of his stay in the last two ashrams, both of which he left,
walking out of them in the same spirit of freedom in which he had originally
come to these places, a true monk without any belongings or obligations. He
exemplified in himself that love of insecurity and anonymity which is the
hallmark of a genuine Sannyasin, and it was only as a concession to the
devotees and aspirants who came to him, that he allowed ashramsto grow up in
the places where he stayed. He himself appears never to have planned or
established any institution from his own deliberate choice or Volition. This is
entirely in consonance with his abdication of the pontificate Of Jyothir Math
and his philosophy ofthe Parivrajaka life he adopted and his life of
uncomPromising non-attachment and freedom. This aspect of the founder's
personality has to be understood, it the role and inspiration of Thapovanam
today is be appreciate properly.
Sree Gnanananda received devotees of all ages, of all stages
in life, of all races-men, women and children. They were all exposed to the
transforming Influence of his grace. He constantly reminded that the human
birth is rare to obtain, and it is not to be wasted in pursuit of material
wealth and sensual pleasures, he pointed out again and again, that the goal of
life is to realise God and the Self. He gave the devotees what they wanted so
that in course of time, drawn to him by his infinite compassion and
surrendering themseves completely to him, they might themselves aspire for and
seek from him what he wanted to give them- the liberating knowledge.
In Attiampatti and Siddhalingamadam, uneducated common folk
thronged to him and he introduced to them to the rendering of Tamil devotional
lore, such as Thevaram and Thiruvachagam and taught them simple religious
practices. Perhaps. Swamiji valued such simple religious and pure rustic love
more than that of others.
Sree Gnanananda who renounced his title to a math did not
desire Thapovanam to be developed as a Math with himself as its head. Yet, here
the glory of Adi Shankara is sung. Sankara's padukas are worshipped constantly
and the homage is paid to the old traditions, particularly to that of Sannyasa,
more than in an of the traditional maths.
Gurudev did not provide for a line of succession by choosing
one of his disciples and declaring him to be his successor to head the ashram_
But he was keen that the monastic lineage or parampara should continue and
monks of the ashram pursuing Vedantic Sadhana and meditation should continue to
be given all facilities in the same manner as was provided by Him.
During the final years at Thapovanam. Sree Gnanananda
exhibited the entire spectrum of Hinduism in his person and teachings. just as
the entire spectrum of the Indian public - Hindu, Christian and Moslem came to
him for guidance, consolation and inspiration. Always he aimed at elevating
those who came to him. But he realised that they could he elevated only from
where they already are.
It was only during his later years in Thapovanam that Swamiji
have initiation into Sannyasin to a few of those who were ready. The
renunciated disciples were encouraged in the study of Vedanta and the path of
meditation on the formless. Sadgurudev established in 1969 his last ashram at
Yercaud; called Sree Gnanananda. Pranava Nilayam, specifically as a retreat
center for contemplation on the Atman, the Turiya,the Ardhamatra of OM, and the pranava as the name itself
indicates. He was anxious that his monastic disciples should not be disturbed
by the increasing crowds of devotees who were coming to Thapovanam. This ashram
in the hill station provides a fine environment in which they could pursue
specialised sadhana.
There is no ritual or communal worship at Yercaud. The
pictures of Sree Gnanananda, the Buddha, Swami Vivekananada, the sacred heart
of Jesus arehanging on the wall of the central hall. The monks and aspirants
are to devote themselves completely to meditation and study. The older
Sannyasins who could not stand the rigour of the climate of Yercaud continued
to live in Thapovanam. Swamiji himself, some months before his Mahasamadhi
recalled a senior Sannyasin and an advanced aspirant from Yercaud to
Thapovanam.
Sree Gnanananda initiated Pada Pooja or the worship of the
Padukas (sandals) of his Guru and of Sri Adi Shankara to emphasise the
importance of devotion to tradition. Guru Padukas signifies the unbroken
succession of the spiritual masters and their tradition. Paduka is a subtle
symbol of the Guru himself in its gross form; it is, as it were, Guru's Grace
in a congealed form. Through the Guru Padukas one is linking oneself not only
to the particular Master but also to the whole tradition to which he belongs.
Swamiji has so exemplified the spiritual tradition that He has indeed come to
embody it. When we worship the Guru, we worship the whole tradition; we feel it
is our Guru who speaks to us through it. The ritualistic worship of the padukas
is only symbolic of the disciple's total surrender to the Guru and his Sraddha
or faith in his teachings and in the tradition. This tradition leads one beyond
itself to transcendence.
Devotees belonging to different traditions perform Pada
Pooja. To each of them, the Padukas represent the tradition to which he belongs.
Sadguru Sree Gnanananda in transcending all traditions has become the Guru of
all.
Devotees of Thapovanam are well aware that their Masters is a
Siddha Purusha. Even when he was physically amidst them, his presence was not
limited to his body, the place or time. They have had various accounts of his
operation in different planes at the same time. Al] this has helped the
devotees to learn not to identify the presence of the Master with his physical
body only. Moreover, Swamiji over the years had by his words and discourses
taught the devotees the truth of the concept of Guru. Through the hymns and
songs sung everyday, the Guru-Tattwa had sunk into their consciousness. In
accordance with the Hindu tradition, the devotees had developed the conviction
that Guru is verily God Himself. Hence, they could worship him and seek his
Grace as from God, even when his physical form is no longer visible to their
eyes.
The site of Thapovanam is a spot already hallowed by contact
with saints and sages of yore and is located within the spiritual aura of
Arunachala. It was deliberate intention that Swamiji chose to shed his body at
Thapovanam so that the future generations could benefit from his powerful
spiritual presence in the Samadhi situated in already hallowed surroundings.
Shirdi Sai Baba declared: "My tomb. will speak; my clay will give you
replies. My shrine will bless my devotees and fulfil their needs. Sree
Gnanananda assured his devotees that his Samadhi would be a Jive Samadhi, i.e.;
he would retain his subtle body without dissolving it and would continue to
shower his grace on them.
The Jiva mukta has cast off the limitations of the physical body and now his presence in Videha Kaivalya has become all pervading. An abiding Peace encompasses and penetrates the ashram premises and the very air is redolent with his powerful Presence. Indeed it is not confined to Thapovanam. As before, even now wherever devotees may be, they find his unfailing Grace and immediate support in a more potent inner Presence. They now realise the significance of his oft-repeated assurance. "Swami will always be with you". For him which, has become all and everything, even as there is no coming, there is no going away. Although the eternally youthful, lustrous, sweet and smiling face of the sage, lotus-like in tinge and form, may not be visible to their gross vision, his continued and uninterrupted presence and constant shower of Grace have been the definite experience of all devotees who surrender to him.
■ There is no Thapovanam apart from Sree Gnanananda and the inspiration of Sree Gnanananda is the inspiration of Thapovanam. We have had a few glimpses of Sadguru's inspiration. We would request those interested in a deeper study to refer to the book -Sadguru Gnanananda", - Bharatiya Vidya Bhavan Publication.