All World
Gayatri Pariwar

It was some date of June 1937. As usual Shriram got up at 3 AM. After daily chores, he sat down for his regular worship. As soon as Japa and Dhyan were complete, the same dilemma overpowered him. He concentrated on the flame of Akhand Deepak and even before he could realize, he entered into a trance. This condition prevailed for a long time. Shriram could recollect that his wife awakened him by shaking him vigorously. It appeared as if his sleep had been disturbed. When he was awakened, he found himself sitting on the asan (mat) in Puja –room. He could recall the scenes in the trance before he became normal. Now there was no dilemma, uncertainty or doubt in the mind. It became clear what was to be done next.

He folded his asan. Wife asked -“Should I bring buttermilk?” As compared to other days, it was too late. Normally Shriram used to take buttermilk two hours after Japa-Dhyan. That day he sat for a long time. Shriram told her to wait for sometime. Then he started looking at his collection of books. He took out a copy of Swetashwar Upnishad and began turning the pages. His eyes got stuck on a particular topic. After quite some time, he wrote in his diary that he read that Upnishad in just one sitting. The peace that followed Japa-Dhyan was intact; but it got its manifestation in the Upnishad.

After reading the Upnishad, he asked his wife to bring his breakfast (buttermilk). After that he called – ‘Daya’. (His daughter’s name was Daya. In those days, in elite families of North India, wife was not called by her name.) Saraswati Devi started looking at him. Seeing her enthusiastic to hear, Shriram said – ‘We will go to the village today. You can stay there. I am going on a tour of South India for a few days’. Wife started packing to go home. Same day he left his family in Aanwalkheda and started preparing for his journey to South India. The urge came from within that he should begin his tour from Puri; and then go to Pondicherry via Tirupati and Kanchipuram. There would be no stoppages at the towns or other teerths (holy places) coming in-between. This journey was to be completed in three weeks. With adequate preparations, the journey commenced.

Unique Jagannath Puri

In Puri, he visited almost all important holy places. He paid special attention on Jagannath temple and Shankar Matha (temple). It is well known that Puri’s temple is more than eight hundred years old. The king Anang Bhimsen, in order to repent for the sin of Brahmahatya (killing of a Brahman), built this temple. Later on other kings, samantas, Jagirdars, etc contributed something or the other to augment its beauty and grandeur. When Shriram visited Puri, preparations of ‘Nab Kalebar’ festival were in full swing. The idols placed in the sanctum sanctorum of the temple were not made of metal or clay, but were carved out of wood. This wood was collected from sea. There is belief that well before ‘Kalebar Utsav’, the stem of Brahma Daru (neem tree) starts floating on sea waters. (Daru means log of sacred wood. According to Sayana, there are three Suktas in Rigveda which indicate that Daru was regarded as the symbol of Brahma.) On a set auspicious date and time, idols (head and torso) of Balram, Subhadra and Jagannath (Krishna) are carved out of that wood.

Shriram was fascinated by the tradition and grandeur of Jagannath. He liked very much the arrangement of serving Prasad (food). Everyone gets Puja – Prasad of Jagannath without any distinction of caste, creed, etc. In those days (1936-37) when the people of lower castes were not even allowed to enter the temples in other places, the tradition of allowing the Harijans for Darshan (view of the idols) and take Prasad along with the people of upper castes, made one really ecstatic. This tradition was an ideal example for the volunteers or scholars who were votaries of healthy traditions / customs in the society.

The Plight of Matha

After visiting Gundicha temple and Kapalmochan, Shriram went to Shankaracharya Matha. One can reach this Matha from Puri temple by moving some distance towards the sea shore and then turning right. In ancient times, the Matha had attained great name and fame. Even the people, who have general interest in ancient culture, know that out of the four Mathas that Adi Shankar established, the place of Govardhan Peeth (at Puri) was unique. Shriram too had heard about this Matha; but when he saw the plight of the Matha, he was dejected. No one could say that the Matha (which was confined to a simple two- storey building) was the main center of Sanatan Dharma in eastern India.

Shriram made a request to meet the Acharya (Head Priest) of the Matha, Swami Bharti Krishna Teerth. Shriram was under the impression that it would be difficult to meet the Shankaracharya, as they were highly regarded. In fact, in other Mathas and Ashrams, he had experienced that kind of behavior. He had made an opinion that the people of high name and fame behaved arrogantly. He thought it was likely that Shankaracharya of Govardhan Matha might not be of that type; even then as a precautionary measure, he sent a message to Maharajji through one volunteer. Only a few volunteers were seen in the Matha. Some Batukas too were seen working here and there. Shriram guessed that they might be Brahmacharis of the Ashram. He started watching that building carefully, where the main temple was situated and Acharya too lived there. It appeared that the building had not been repaired or whitewashed for many years. The layer of paint was cracked at several places and it fell down by mere touch.

As Shriram was thinking about the condition of the Matha, suddenly a young Sanyasi appeared on the door and said – ‘Come in, come in’. His voice appeared to be very polite. Shriram thought that he might be some sanyasi close to Maharajji. He said – “I am Shriram Sharma. I have come from Brij region. I have come here with a desire to meet Maharajji.”

The Sanyasi expressed his pleasure to know his introduction. He said – “I know, the person whom you want to meet; he is standing in front of you! Please come in! Come in!” Immediately, Shriram bowed down and touched the feet of Maharajshri. Shriram was impressed by his touching simplicity and elegance. He followed Maharajishri. Then they sat down in a room. During the talks with Maharajshri, he came to know that the financial status of the Matha was miserable. The scholars of history and culture describe Shankar Mathas with pride. They also praise their contribution, but no one cares to improve their condition.

Shriram said -“I feel there is shortage of dedicated volunteers in the Ashram.”

“Shortage!” – Maharajji said – “There are no volunteers at all. There are seven-eight Brahmacharis. They are all adolescents. They hardly get any time from their studies. What could be expected from these teenagers?”

Shriram suggested – “The guardians of these students may be asked to help.” Maharajshri replied that it was not possible as these children had come from poor families. Their parents could not bear the expenses of their formal education, then how could they help the Ashram financially.

Knowing that the burden of education, board, lodging etc of Brahamcharis is also borne by the Ashram, Shriram said – “Then the condition is more complex. Is it not possible to approach the society and get the cooperation of the people?”

Volunteers first, Temple later

“But for that also volunteers will be required” – said Maharajshri –“I myself cannot go for collecting alms. The discipline made by Adi Shankaracharya prevents me to do so. Whatever can be collected through the cooperation of people visiting the temple is being done. That just meets the minimum needs of the Ashram.”

No solution could be found from the talks. Shriram came out of the Ashram with the impression – “The traditional religious organizations lack sensitivity. As there are no activities that are directly useful to the society, they are unable to draw the attention of the people. They also don’t have power. In spite of being extraordinary in Tapasya and genius, the head priests, Acharyas or saints do not have direct influence on the society.” The cause of pitiable condition of the Shankar Matha, in spite of its historical prestige and dignity, appeared to be the lack of sadhana of society. He also felt the need of preparing the volunteers before making any temple or Matha. Contemplating on these lines, Shriram departed from Puri.