China Jeeyar Swamy's Sayings about Messengers of God #Adi Sankaracharya

He is Asmat Guru Bhagwan Mahā, Jaisraman Narayan. Friends, today I would like to share my feelings about our Chandiyar Swamiji. You see, we were initiated into Vaishnavism many years ago, and some of His devotees are not Vaishnavites. They have not taken initiation into Vaishnavism or similar practices, but they have witnessed His social activities. There are various social and noble activities our dear Swami is undertaking, and within that, we have a special organization called the Vikas Karenya Organization. And among many branches of the Vikas Karenya Organization, Prajna is one. This means training children to develop good habits. That is Swami's opinion in introducing Prajna. As Prajnites, once we went to Swami to receive training from Him, And we sat at His feet and learned many aspects about the messengers of God. He was saying that God never appears directly; He always sends His messengers according to the needs of the hour. So He comes, He sends His messengers to this world according to the circumstances. Once, yajnas and yagas were being performed, and in yajnas and yagas, people used to sacrifice animals. And sacrificing animals is not a good thing. Therefore, God had to send Gautam Buddha to this world. When Gautam Buddha came into this world, he was deeply moved upon seeing animals being buried, which we refer to as the sacrifice of animals in the performance of yajnas and yagas. Then he said, instead of performing yajnas and yagas in this manner, it would be better for you not to perform yajnas and yagas at all. If you lead a dharmic life, and if you follow the right path, and if you love society, and if you work for society, then that is enough. You need not perform yajnas and yagas, because Aham Brahmasmi—God is present within ourselves. That is what he said. When he said that, people began to think, okay, if God is within us, why should we worship this nature? Nature was completely neglected. They ceased performing yajnas and yagas. But one thing we must remember is, The yajnas and yagas that we perform require us to offer the harvest, that is, yajna dravyas, to the deities. Deities are either visible or invisible. They exist in heaven. They are not only present in heaven, but also manifest in various forms throughout nature. We refer to them as Agnidev, Vaidev, Suryabhagwan, and all these aspects in nature are known as our Bhumata Madra, and these five aspects in nature are likewise called devataswarupas. Those are also known as devatas. We must satisfy the devatas and perform yajnas and yagas in accordance with all our Vedic scriptures. During the time of Gautama Buddha, the Vedas were completely neglected. When the Vedas were completely neglected, they are the primary source by which this world is established. Brahma uses the Vedas to create the world. Therefore, the Vedas are extremely important. They are like monuments. We need to have the Vedas. That is the manuscript we need to have for the creation of the world. Then, when the Vedas were neglected, the yajnas were neglected, and then someone had to be sent to this world. Then the Lord sent Ajay Sankaracharya into this world. And when Ajay Sankaracharya arrived in this world, seeing that people had ceased performing yajnas and had completely ignored the Vedas, He had to bring forth the Vedas. And he had to tell people the importance of performing yajnas and yagas. Of course, without using animal Bali or any animal sacrifice, without sacrificing animals and all, we can perform yajnas and yagas by using proper yajna dravyas. And then it was introduced into this world solely because of Ajay Sankaracharya, and this was told only by our Chandraya Swamiji. When he came to this world, he said, "We have to perform yajnas, yagas, and aham brahmasmi." God and ourselves are inseparable. We cannot separate God from ourselves, and that is why we say "Aham Brahmasmi." He also used the phrase "aham brahmasmi." But here, people began ignoring the nature once again. They regard nature as a lie, false, nothing at all. Therefore, it can be ignored. So, we can utilize that Vedic knowledge and perform yajnas and yagas, but nature was neglected. Then Ramanujacharya had to come, and when Ramanujacharya arrived in this world, he became a bridge between Dvaita Siddhanta and Advaita Siddhanta. Advaita Siddhanta was the philosophical system of Ajay Sankaracharya, and Dvaita Siddhanta was the philosophical system of Madhvacharya. And there was a perfect blend between those two in saying, of course, aham brahmasmi. God is within us, and the two are inseparable; our existence is impossible without God. Both are inseparable. At the same time, we are connected to every aspect of nature. That is why it is called Visishtadvaita. It consists of three things: Atma, Paramatma, and the entire world. Therefore, nothing should be neglected because God is all-pervasive. God is present everywhere. When God is present everywhere, we must worship everything. That is what is known as Visishtadvaita. So, when Ajay Sankaracharya's time in this world came to an end, and he had remained here for only 32 years, Whatever remained unfulfilled had to be fulfilled by Ramanujacharya, and he did so. That is why, when Swamiji speaks here about the greatness of Ramanujacharya, he never diminishes Adi Sankaracharya. He always says that Adi Sankaracharya was somewhat more expressive than Ramanujacharya in certain aspects, such as saying, He used the words Narayana and Vishnu in his utterances because he was a great Vaishnava. Swami says Adi Sankaracharya was also a great Vaishnavite. In what way is he considered a Vaishnavite? He did not mean that he was born into Vaishnava's family. He always says that the person who finds God everywhere, Within himself and within every living being is a Vaishnavite. In that way, he is a great Vaishnavite. Adi Sankaracharya is a great Vaishnavite. He is a great philosopher. In that sense, he glorified Adi Sankaracharya. But he did not belittle Adi Sankaracharya by calling him a Vaishnavite. So, there is nothing but numerous controversies regarding this aspect, but what Swami said, There is nothing wrong with Swami's statement when he referred to Adi Sankaracharya as a great Vaishnavite. And one more thing: Jayaswami is against Shiva. If he is against Shiva, why did he go to Manasarovar? and performed Parikraman around that mountain, and why did he do so? He also glorifies Shiva on many occasions. You see, we have 108 Digidasas at Mucchintal near the Statue of Equality. We have temples that also glorify Shiva. In what way? See, for example, how sometimes Shiva becomes the Kshetrapalaka and sometimes, There is a temple dedicated to Shiva, and Chidambaram is the place where we find Hari and Hara. And all these are present in the 108 Digidasas, in certain places within the Digidasas. And there is one more Digidasam where Shiva resides in another temple and Vishnu in one temple. And Vishnu sends the Swamis there to inquire whether Shiva is feeling better or not. And those swamis come and say, yes, he is feeling better. If there are any comforts, if there are no comforts, and those Swamis say there are some problems at the temple. In that way, it's turning into a beautiful festival, beautiful, I mean, Utsav there. It continues in this manner, illustrating the profound bond and deep friendship between Vishnu and Shiva. There are no disputes between Vishnu and Shiva. Swami always says, there is a difference. There is a difference in meaning, appearance, and activities. Vishnu performs certain activities, and Shiva performs other activities. Vishnu is an organizer. Whereas, Paramashiva is, he blends everything within himself, Laikara. He is called Laikara. And both are, all are needed. When Brahma is the creator, Vishnu is the organizer, and Shiva is the destroyer. He again takes everything into himself. And every time he, sometimes, glorifies Shiva by saying, he is Garada Kanta. He swallowed. Who can do it? Shiva did only that. He swallowed the poison and kept it in his neck. And that was the mindset of sacrifice he possessed. And Swami always speaks about Shiva as well. He renovated many Shiva temples. So, how can we say that Jaya Swami is against Shiva? Why are we creating barriers among ourselves? He always says, worship your own and respect all. When he speaks that way to other religious people as well, what about us Hindus? We are unnecessarily creating barriers among ourselves and causing great chaos. Why create chaos? If we have any doubts, we can directly interact with Swami and have them clarified. We must understand how many noble deeds he is performing. You see, it's not an easy task. He is not resting. As devotees, whenever we go, we never see him resting. And he is always focused on engaging in activities. Is it for himself? No. He leads a very simple life. It's only due to the different types of students. There are blind students, there are Vedic students, there are tribal schools. And he had to provide free education to all blind students. He provided computers free of charge. And they are receiving shelter here and getting a good education here. And even among the tribal communities, he carried out significant reforms. He is a great social reformer. As a social reformer, he carried out numerous activities, which all of us are aware of. So, we should not say anything bad about Swami. And the word "guide," many are saying he used the word "guide." Usually, the person who guides us is called a guide, right? I don't think there's anything wrong with using the word. He is a philosopher, he is my guide. I also use Swami as our guide. A guide is the one who leads us on the right path. So, I don't think it's a bad word. But for some people, it may sound like a bad word. But we must understand all these things. And let us see him as a great social reformer, apart from being a spiritual master. Then only will we be able to understand, and there will be no disputes. And we should not create barriers among ourselves. Hail Srimannarayana. I bow to the great teacher, the lineage of gurus.