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.
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