Conversation with Shree Padiyar Swami of Kanhangad

Shri Madhav Padiyar came to Mumbai from Karnataka in search of a livelihood. He had a relative called Shri Ramanath Naik living in Parel and had a small shop where he used to sell snuff. In those days (the 1940s), the youths from the G S B community seeking livelihood used to go to Mumbai. Shri Sitaram Shenoy had his gymnasium and other business in Dongri, Mumbai. These youths from Karnataka used to take shelter in the gymnasium until they found a job, and used to spend some time in the business houses belonging to Sitaram Shenoy.

I was fortunate to spend time with Shree Sadanand Swamiji during my visits to Kanhangad. After the morning arti and breakfast, I used to walk down to Kushal Nagar and visit him in the bungalow where he used to live. He used to receive me with love and talk to me for hours. Sometimes I used to see him in the afternoon after my lunch. He used to talk of things that he learned from his days in Ganeshpuri with Bhagavan Nityananda.

I am sharing below what I learned from Shree Padiyar Swamiji. It is a collection of various day-to-day learning. Bhagavan used to speak few words and was very cryptic in whatever He spoke. Swamiji used to repeat the words and also explain by giving some examples.

Vevek & Buddhi

Whenever a person cannot make a decision, Bhagavan used to say “Use your Vivek and Buddhi“. When Bhagavan Nitynananda was asked what is Vivek, He used to say “‘Vivek’ (Sookshma Vichar) (discrimination) is greater than Buddhi.” He thus conveyed that one has to follow one’s Dharma. One is lucky if one’s Dharma on the chosen path is not A-dharma in any way. One should pray to God to give life’s Dharma which will not be adharma!

Viveka refers to the power of discrimination or discernment, specifically the ability to distinguish between what is real (eternal, unchanging, transient) and what is unreal (temporary, changing, eternal). It is a fundamental aspect of spiritual practice, particularly in the pursuit of self-realization. For a Sadhak, Vivek is crucial in the process of self-inquiry, where one discriminates between the Self (Atman) and the non-Self (Anatman). A Sadhak, through Abhyas Yog should build the capacity to make choices that lead one towards spiritual growth, avoiding those that entangle one further in ignorance (Avidya) or attachment (Maya).

Buddhi, on the other hand, is the faculty of intellect or intelligence. It is the aspect of the mind that is responsible for reasoning, understanding, and making decisions. It is part of the subtle body (Sukshma Sharira) and is one of the four components of the Antahkarana (inner instrument), along with Manas (mind), Chitta (memory), and Ahamkara (ego). It plays a key role in interpreting sensory data and making judgments based on that information. Buddhi is also seen as the seat of wisdom (Jnana), allowing an individual to perceive and understand deeper spiritual truths.

Vivek is often known as Conscience. While Vivek is the discerning capacity to differentiate between the real and unreal, Buddhi is the intellectual faculty that processes, understands, and makes decisions based on that discernment.

Upanishads

Shree Padiyar Swami says that Bhagavan had instructed him in 1960 to go to Kanhangad and settle there. He had come from Karnataka and had lived in Mumbai. Kerala was a strange place for him. He did not know the language _Malyalum) nor was he familiar with the customs. But Bhagavan asked him to go to Kanhangad and there was no choice. He tried to dissuade Bhagavan from sending him to Kanahnagad  by asking Bhagavan “What should I do in Kanhangad.” Prompt replied Bhagavan Nitynanada “Suvichar. Sit silently at one place and do Suvichar, engage yourself in Right-Thinking!”.

After Bhagavan’s Mahasamadhi, in late 1961, Shree Padiyar Swami came to Kanhangad. For a few months, he stayed in Kanhangad Ashram and helped Shree Janananda Swamiji. He used to overlook Balbhojan and look after the general administration of the Ashram. One day, Swami Janananda called him and gave him ochre kafni and ordained him into monkhood by giving him a new name -Sadananda (Everyjoy full). I asked him, why did he not undertake the study of the scriptures. He said “Bhagavan would have told him to study scriptures if it was so required. Instead, Bhagavan Nitynananda told him to engage in Right Thinking’. Once Swamiji told a young Sanyasi “Don’t read the Upanishads. If you read them, you will get the ability to argue and nobody wants fruitless arguments.”!”

I asked him why did Bhagavan Nityananda dissuade the young monk from reading Upanishad. He told me that reading the Upanishads, the ancient philosophical texts of Hinduism, can sometimes result in individuals merely parroting the teachings rather than deeply understanding or embodying them. This phenomenon is with most of the students and Acharyas who give mesmerising talks on  Vedanta, without them not ‘walking the talk‘. Many read scriptures and understand their deep meaning using their mind. They then apply their intelligence. From there the learning has to reach the ‘way of their Being’. Before reaching their Antakarna, we have mouths. Whatever has learned escapes from the Gateway of Mouth. The wisdom therefore never reached the heart and thus one does not make the learning from Vedanta their way of life. They become a good orator or preachers. They cannot become a Sadguru.

The Upanishads are highly philosophical and often abstract. They discuss profound concepts like Brahman (the ultimate reality), Atman (the self), Maya (illusion), and Moksha (liberation). Without proper guidance or the ability to deeply contemplate these teachings, individuals might find it easier to memorize and repeat the words without grasping their deeper meanings. Traditionally, the Upanishads were studied under the guidance of a knowledgeable guru who could explain the subtle nuances and context of the teachings. Without such guidance, readers might miss the deeper, experiential understanding that these texts point towards, leading them to rely on superficial repetition rather than internalization.

There’s a great difference between intellectual understanding and spiritual realization. The Upanishads aim to guide one toward self-realization, which requires more than just intellectual knowledge. Simply reading and reciting the texts might increase one’s knowledge, but without the accompanying practices such as meditation, self-inquiry, and ethical living, this knowledge doesn’t transform into wisdom. Moreover, when individuals acquire knowledge from the Upanishads, there’s a risk of the ego identifying with this knowledge, leading to a false sense of superiority or spiritual attainment. This can result in parroting the teachings to impress others or oneself, rather than using the teachings as a means for inner transformation.

Upanisads or Vedanta are only Pointer. They point to the path that one has to experience Words are symbols pointing to deeper realities, but there’s a tendency to become attached to the words themselves rather than what they signify. The Upanishads are meant to point beyond themselves to direct experience. When one clings to the words without pursuing the direct experience, they become like a parrot, repeating the words without the wisdom they convey.

Shree Padiyar Swami said “Bhagavan Nityananda was not against the study of scriptures. He emphasized that experiencing is more important than reading books. He often said “Mastak Dnyan is superior to Pustak Dnyan”, meaning, contemplation on what is read is important. When asked what is recommended for youths to read, Bhagavan Nityananda recommended – Bhagavad Geeta, Works of Swami Vivekananda and Swami Ramteerth. He used to say “Youths should study Vivekananda to understand how to balance one’s spiritual pursuit and worldly duties.” Bhagavan gave importance to contemplation, Atmachintan and not dry bookish knowledge.”

Thus, to avoid this pitfall, it’s essential to approach the Upanishads with a mindset of humility, seeking deeper understanding and personal transformation rather than mere knowledge accumulation. Engaging in reflective practices, seeking guidance from a qualified teacher, and integrating the teachings into daily life are crucial for moving beyond intellectual parroting to genuine spiritual insight.

Train:

A boy was brought to meet Shree Padiyar Swami by his parents for guidance and blessing. The boy had a laid-back attitude and was a non-starter. His parents were worried that with this attitude the boy would not reach anywhere. Swamiji talked to the boy and advised him. Convinced the boy and his parents left. After they had left, Swamiji was silent for some time. I asked him what made him silent. He said “In life, nothing comes free. You have to exert and strive to make things happen. Life is full of opportunities, but one must grab it.  Be it a spiritual or worldly pursuit, one has to take the first few steps and when you take steps first, God takes ten steps to help you. Unless you move first, nothing shall happen. Bhagavan Nityananda was fond of trains and often gave examples of trains to make a point. In His cryptic way, he once said “The train does not speak. It does not ask us to take our seats. We should buy tickets, get ready and get in. Similarly, we should strive to achieve what we want without waiting for any formality or favourable circumstances.” Life is like that. I remembered Him and that made me silent. He was indeed a most wonderful God. He taught us and prepared us. Life with Him was a constant opportunity to learn. Such a Sadguru! We are lucky to have had His guidance and blessings.”

The train, in this analogy, represents opportunities that life presents to us. Just like a train arrives at a station, opportunities come into our lives at various moments. However, the train does not announce its arrival beyond the necessary signals—it does not directly communicate or personally invite each passenger to board.  Life’s opportunities often do not come with explicit invitations or fanfare. They appear quietly, sometimes subtly, and it’s up to us to recognize them. One has to be vigilant to sense the opportunity coming in one’s way.

When opportunities come our way, we must not only be vigilant but also be well prepared, The statement, “It does not ask us to take our seats,” highlights the importance of self-reliance and readiness. In life, there are no guarantees that someone will guide us, remind us, or prompt us to take the necessary steps. Just as passengers must prepare in advance—booking or buying tickets, packing whatever is necessary for the journey, and arriving at the station on time—we too must prepare ourselves mentally, emotionally, and practically to pursue our goals.

We cannot wait for things to happen or for somebody else to facilitate. The aspirant must be ready to take risks, be quick in taking action and be well prepared with the right knowledge and right wherewithal. “We should buy tickets, get ready and get in” emphasizes taking proactive steps. Waiting for formalities, perfect conditions, or clear signals can lead to missed opportunities. In real life, people often hesitate, waiting for everything to be perfectly aligned before they act. However, the metaphor suggests that success often comes to those who are willing to take risks, act without hesitation, and make the most of the circumstances as they are, rather than as they wish them to be.

There should be a sense of urgency and not a ‘one day, someday’ type approach.  Life, like the train, is in constant motion. If we do not board when the opportunity presents itself, we might miss it entirely. This idea encourages living with a sense of purpose and urgency, recognizing that time is limited and that we must take advantage of the opportunities before they pass us by.

Tortoise

When Bhagavan Nityananda asked Shri Madhav Padiyar to go to Kanhangad and settle there, Madhav wondered what would he do there and who would help him in this stage place. Since it was a direct order from his Giru, Madhav had to obey it without any reservations. After the Mahasamdhi of Bhagavan Nityananda left Mumbai for Kanhangad in 1961 and since then he lived there with total trust in his Guru. This unconditional surrender transformed Shri Madhav Padiyar into Shree Sadanand Swami. When I asked him, what was his life like after he came to Kanhangad leaving behind everything he told me what Bhagavan used to assure young aspirants “The tortoise has ‘Koorma Drishti’ which enables it to look after its young ones even from at a long distance. Similarly, a Guru can guide and influence his disciples, even if a long distance separates them.”

The example of the tortoise’s “Koorma Drishti” (tortoise vision) is a profound and evocative way to describe the spiritual connection between a Guru and a disciple. The tortoise is believed to possess a unique quality called “Koorma Drishti.” This is the ability to care for and protect its offspring from a distance, even without direct physical interaction. While this may be more symbolic than scientifically proven, in spiritual traditions, it serves as a powerful metaphor for a Guru’s ability to influence, guide, and protect a disciple, regardless of physical proximity.

Just as the tortoise has the innate ability to maintain a connection with its young ones from afar, a true Guru possesses an awareness that transcends physical boundaries. The Guru’s consciousness is not limited by time and space; it operates on a higher spiritual plane. This heightened awareness allows the Guru to sense the needs, challenges, and progress of the disciple, even when they are physically separated. In the same way, the tortoise cares for its offspring without needing to be physically close, a Guru can offer guidance and support to a disciple from any distance. The Guru’s teachings, blessings, and subtle influence can reach the disciple through various means—through inner intuition, meditation, dreams, or even spontaneous insights. The disciple, attuned to the Guru’s energy, can feel this guidance and derive strength and direction from it.

Thus, the Guru, like the tortoise, watches over the disciple with an unbroken connection, ensuring that their spiritual growth continues uninterrupted, no matter the distance. For the disciple, the concept of “Koorma Drishti” serves as a reminder to trust in the Guru’s presence and guidance, even in times of physical absence. Just as the young tortoises do not need the physical presence of their mother to thrive, the disciple must cultivate faith that the Guru’s support is ever-present, guiding them on their spiritual path.

Just as the tortoise’s attention to its offspring is natural and instinctive, the Guru’s love for the disciple is unconditional and ever-present. This love is not confined to physical interaction but is a constant flow of grace that the disciple can tap into, regardless of where they are. For the disciples, this analogy encourages them to maintain their spiritual practices and devotion, even when they are not in the immediate presence of the Guru. The awareness that the Guru is always watching over them can provide strength, comfort, and motivation to continue on the path, knowing that they are not alone.

Sthana

Shree Padiyar Swami once said “One must return to the Origin. One may, because of the various demands and compulsions, go here and there, but must finally return to one’s roots.” He said that after he had stayed with our family, he chose to spend the rest of his life in the service of Bhagavan. He packed his bag and shifted to Ganeshpuri. He thought that Bhagavan would make him his disciple and induct him. But for months nothing happened. His daily routine was getting up early morning, having a bath in Kunda and then serving in the Ashram. He helped with various chores and served Bhagavan. But there was no Yoga, Kundalini awakening, Kriyas happening, etc. After a few months, he got so tired of the routine that he picked up his bag and stood in front of Bhagavan to tell Him that he was leaving for good. Bhagavan looked at him and asked, “Where to? What for?”. No sooner did Madhav hear Bhagavan, than he dropped his bags. Yes, where to? What he could get at other places, he can get at the Feet of Bhagavan. What he could do at other places, he could do under the shelter of Bhagavan. Why go elsewhere? He remained behind and from Madhav Padiyar he became Shree Sadanand Swami. He said Bhagavan Nityananada said, “One may wander from one place to another and make money; but, after that, finally one must stay in one’s place, in one’s own ‘Sthana’ , ‘Moola Sthala’ (fixed original place).”. Yes, one has to go to one’s roots. After several cycles of birth and death, in this life, I reached my roots – my Guru Bhagavan Nityananda. There is no need to run hither and thither.”

On a literal level, the statement can be understood as a reflection of the human tendency to explore, wander, and seek opportunities far from home. People often leave their native places in search of wealth, success, or adventure. However, after achieving their material goals, there comes a point where one feels the pull to return to their roots, to the place where they belong—physically, emotionally, and spiritually. Sthana or Moola Sthala refers to one’s original place or homeland, where they have a deep sense of belonging. This return symbolizes the idea that no matter how far one travels or how much one achieves, there is an inherent need to reconnect with one’s origins.

On a spiritual level, this is related to the journey of life. In the pursuit of worldly success, people often “wander” through various experiences, careers, relationships, and desires. This wandering represents the soul’s journey through the world, experiencing the dualities of life—pleasure and pain, success and failure, wealth and poverty. Moola Sthala can be interpreted as the original state of being or one’s true Self (Atman). After the soul’s journey through the distractions and illusions of the world (Maya), there is a natural yearning to return to this original, pure state of consciousness. After experiencing the outer world, one must eventually turn inward, returning to one’s spiritual centre, where true peace and fulfilment reside.

Born in this world, a Jeeva has to fulfil its Dharma and while doing its duties, it experiences various pain and joy, success and failures and all such dichotomies in its quests to fulfil its desires. The unending search for lasting happiness finally makes it to search within.  The idea is that external achievements alone cannot provide lasting happiness. After all the external quests are over, one must seek this internal state, which represents true stability and peace. Eventually, one must turn towards what is eternal and unchanging—the inner Self or one’s true nature -the roots.

The concept of returning home, or to one’s original place, is a universal symbol of finding peace and fulfilment. It represents the end of a journey, where the traveller finally rests, not just physically, but mentally and spiritually. It is like ‘Home Coming’. Thus the Moola Sthala symbolizes the ultimate resting place, where one finds solace, contentment, and a sense of completeness. It is a place where external struggles and pursuits are transcended, and one can simply be. This homecoming can also be seen as the final stage of spiritual realization, where the soul merges with the divine, returning to its source.

To be continued ……………………………………..