Subrahmanya Saastri

M.V.S.Saastri
Born	Mellacheruvu Subrahmanya Saastri (1948-05-22) 22 May 1948 Tenali, Guntur district, Andhra Pradesh, India
Residence	Tenali, Guntur district, Andhra Pradesh, India
Nationality	India
Education	First Gurukul Education, Later secured First Class Masters in Sanskrit and Telugu from Andhra University Vizag
Occupation	Senior Lecturer in Sanskrit & Telugu, Scholar of eminence, Poet, Writer, Translator
Years active	1948-present
Known for	Sanskrit & Telugu scholarship

Subrahmanya Saastri, Mellacheruvu(born 22 May 1948) is a prolific scholar, poet, writer, dramatist and translator in Sanskrit and Telugu. Born in Tenali of Guntur district of undivided Andhra Pradesh studied at famous Oriental College Kota Lakshmaiah Naidu Sanskrit College, Tenali. He received his first Oriental title Saahitya Vidyaa Praveena from this college. Later he earned his first class Master's both in Sanskrit and in Telugu from Andhra University, Vizag, Andhra Pradesh. Spent nearly four decades in teaching and writing in Sanskrit and Telugu, he retired as Senior lecturer from Gorantla Venkkanna Sanskrit Oriental College, Timmasamudram, Andhra Pradesh. Well known for his multiple works in Sanskrit and Telugu; some of his most popular works are: Sri Gurucharita Mahaakaavyam,Lalitaananda Lahari, Saalabhanjika Sutradhaaram, Akarmaanada Lahari,Sri Krishna Raasa Leela--Yogatrayee Hela, Gajendra Moksham-Rishi Runam, Vaamanudu-Vamanamu and Saami Saranam. These works deconstruct the hitherto unknown semiotics, which relate to Yoga and to different paths of Self-realization embedded in ancient Indian spiritual literature. These work also lay bare the phenomenology, rhetoric and psychoanalysis associated with the narrative and logic (tarka) in the ancient Sanskrit texts.

Early life

Saastri never had a regular schooling like others in any of the government run schools.His father Mellacheruvu Jagannatha Saastri, who is also a highly learned scholar in Sanskrit and a spiritual practitioner that time, was his first teacher.Jagannatha Saastri used to deliver spiritual discourses on ancient spiritual texts such as Puranas, Epics and Upanishads. In fact Subrahmanya Saastri has begun to learn Sanskrit right under his father Jagannaatha Saastri, and studied the poetic magnum opus Kumara Sambhavam of reputed poet-scholar Mahakavi Kalidas of 5th century prior to joining the gurukul of Chandole Maharshi.

Oriental Gurukul Education

His early education in Oriental language--Sanskrit—traces its footprints to his traditional gurukul schooling under renowned Vedic scholar, spiritual leader and a realized soul Maharshi Taadepalli Raaghava Naarayana Saastri also known as Chandole Rishi or Chandole Saastri of Chandole, a tiny village situated near Tenali, Guntur district of undivided Andhra Pradesh. Maharshi Tadepalli Raaghava Naarayana Sastri, through the practice of Raja Yoga, as enunciated by Pantanjali ,has already attained Self-realization by the time Sastri went to his gurukul to receive instruction under him in Vedic and Oriental studies. It was Chandole Rishi who imparted him the spiritual training and the methodology of deconstructing an ancient spiritual Sanskrit text into its relevant Upanishadic purports.^[1] This has greatly influenced the imaginary powers of Saastri, and expanded his intellectual horizons to inconceivable heights as could be evidenced in his interpretations in the texts written by him in the later part of his life.

Early works of Saints and Poets

The early works of Vyas, Adi Sankara, Doorvaasa Maha Muni, Nityananda Muni, Prakasa Atma Yati, Sarvgyatma Muni, and Madhusudana Saraswati written in Sanskrit have become the raw materials for the exploration of Subrahmanya Saastri. Similarly the poetic works of his own guru Chandole Rishi and Bellamkonda Rama Raya Kavi of 19th century also engaged his endeavors to explore the spiritual secrets embedded in the ancient Sanskrit and Telugu literature.^[2]

Sastri has so far written more than twenty commentaries (interpretative texts) in Telugu for hitherto unknown Sanskrit texts of spiritual significance written by different scholars and spiritual practitioners both in Sanskrit and Telugu. The unique task that Saastri performed was to unravel those spiritual secrets that lay in the text(s) as semiotics which insights are highly helpful to those aspiring to know about themselves, especially, -- Who Am I? by Ramana Maharshi.,.^[3][4] In fact Saastri's identity and intellectual prowess cannot be seen separately from the towering image of his Guru Chandole Maharshi. Further, Saastri's works bring to lime light illustratively the phenomenology of Indian culture and tradition in the ancient texts.

Introduction to Chandole Maharshi/Saastri

Till date there is no any authentic biographic text on Chandole Maharshi or Chandole Saastri. Subrahmanya Saastri himself has written briefly the biography of Chandole Maharshi Taadepalli Raaghava Naarayana Saastri entitled as Pita Putra Kavisvarulu-Chandolu Maharashulu.^[5] This biography details his first encounter with Chandole Maharshi at the age of nine years. In fact Subrahmanya Saastri mentions in his work that prior to his writing this biography late Cheruvu Satyanaarayana Saastri has also written a similar text entitled Pitaputra Kavicharitramu in Telugu on Chandole Saastri.^[6] Though both these texts highlight the spiritual heights scaled by Chandole Maharshulu—Taadepalli Raaghava Naarayana Saastri and his father Venkatappaiah Saastri--, the personal interaction and association of Subrahmanya Saastri with Chandole Rishi offered a different angle and approach to this great Seer's life. This work offers a vivid picture of the life of father and son duo—Maharshi Taadepalli Venkatappaiah Saastri and Maharshi Taadepalli Raaghava Naarayana Sastri---together with the spiritual and scholarly achievements of their contemporaries that include their teachers as well as spiritual mentors.

In fact the spiritual experiences of Chandole Maharshi, as narrated by him to his disciples, lift us to a different plane above the mundane. Further Subrahmanya Saastri is an eye witness to some of the spiritual experiences of Chandole Maharshi. For instance the hard conversations this great Seer Chandole Maharshi had with Bala (The Goddess of Tripura, also called as Bala Tripura Sundari) on day to day basis have happened well in the presence of Saastri and his ashram mates.

Kanchi Chandrasekharendra Saraswati and Chandole Rishi-The Unique Spiritual link

In fact Kanchi Chandrasekharendra Saraswati Mahaswamiji (20 May 1894 – 8 January 1994) is a contemporary of Chandole Maharshi besides many other spiritual giants of that time. His Holiness Paramachaarya figures prominently in the biographies of the spiritual giants like Bhagavan Sri Ramana Maharshi as well as Chandole Maharshi. Many Western scholars Brunton, Robert Wasler, Arthur Koestler have written extensively on the Kanchi Chandrasekharendra Saraswati's spiritual powers, omniscience and his childhood tapas (penance) which led him to attain Omniscience. One short citation from the life and works of famous Kanchi Chandrasekharendra Saraswati will suffice to gauge the spiritual heights Chandole Saastri has ascended during his lifetime.

Once Chandole Rishi went to visit Kanchi Chandrasekharendra Saraswati at his place of residence in Vijayawada. P.V.Narasimha Rao (28 June 1921 – 23 December 2004), an ardent devotee of Chandrasekharendra Saraswati, was also there. Being a scholar in multiple languages including Sanskrit, Narasimha Rao composed and read out a poem in praise of Kanchi Chandrasekharendra Saraswati almost instantaneously. Having heard it, Kanchi Paramachaarya instantaneously made some prosodic amendments to it. At the same time, Chandole Maharshi also composed a poem on Kanchi Paramachaarya and recited it loudly. Narasimha Rao has said to Kanchi Seer that there are some mistakes in the poem. But, Kanchi Paramachaarya said that by birth, by nature, by character and by scholarship, Chandole Saastri is an error-free personality. In fact, though both these Maharshis lived thousands of miles away, both used to be in communication with each other. Chandole Saastri's conversations with Goddess Bala on day to day basis are simultaneously heard by Kanchi Paramachaarya wherever he is. When both happened to meet at any place on certain occasions, Kanchi Paramachaarya used to ask Chandole Maharshi to recite these poetic conversations with Bala once again before him or He (Kanchi Seer) used to reproduce himself those conversations (which Chandole Maharshi had with Goddess Bala) and used to ask him to explain why he had to discuss those matters with Goddess Bala. Some of these instances are well documented in the book Nadiche Devudu written by Neelamraju Venkata Seshaiah, formerly an editor of Andhra Prabha, a renowned Telugu daily published from The Indian Express group that time.^[7]).

Had Paul Brunton (Raphael Hurst: 21 October 1898 – 27 July 1981), got to know of Chandole Saastri that time, he would not have gone in search of occultism from North to South.^[8] Paul Brunton, who was sceptical of Indian Rishis and their spiritual achievements, besides existence of God, could not find a Rishi in India in his search lasting over a decade. However, his search came to an end when he finally met Kanchi Seer His Holiness Chandrasekharendra Saraswati who directed him to meet Bhagawan Ramana Maharshi at Tiruvannamalai. Thus, Kanchi Seer who lived for a century is seen as a common link between Ramana Maharshi, Paul Brunton and Chandole Maharshi.

Deconstructing Semiotics in Ancient Spiritual Sanskrit Texts

Saastri's works in Sanskrit and Telugu reinforce and reiterate the age old conviction that Indian literature and spirituality are intertwined. The uniqueness of Indian spirituality lies in embedding the spiritual secrets of Saadhana (Practice) in the form of semiotics in its texts Upanishads, Vedas, Puranas, etc. written in Sanskrit. Unless one is familiar with spiritual experiences of a realized Maharshi like Chandole Saastri, their meanings are not easily discernible. In fact one who is not familiar with the spiritual experiences might deconstruct their semiotics in a different way. While Roland Barthes (12 November 1915 – 26 March 1980) posits 'The Death of the Author'(https://writing.upenn.edu/~taransky/Barthes.pdf), the Indian semiotics or meaning making traditions of Sanskrit texts posit --'The Depth of the Author' which implies that the 'meaning making process depends directly on the scholarship and the lived experiences of an individual. In other words, one who undergoes similar experiences of the author will easily discern the 'knots' in the 'meaning making' (semiotic studies or semiology) of the secrets embedded in the text.

For instance, Saastri's commentary on Sri Krishna Raasa Lila--Yogatrayi Hela which has run into second edition is a classic example of his scholarship in deconstructing the semiotics of Lord Krishna phenomenon.^[9] Arvinda Rao, the former Director general of police of combined Andhra Pradesh, in his foreword to the commentary--Sarala Vichaara Saagaram—has written that 'Subrahmanya Saastri is a great Sanskrit Scholar who leads a humble life far from pomp and show. Being modest, he did not approach any reputed publishing houses for publishing his works. In fact on several occasions he has self-financed the publications of his works (commentaries)'.^[10] Despite these hurdles, his works in Sanskrit and Telugu got him wide recognition among Oriental scholars. His efforts to bring into limelight the spiritual texts of Bellamkonda Sri Rama Raya Kavindrulu (1875-1914) are colossal'.^[2]

Another notable effort of Subrahmanya Saastri is to produce a commentary entitled --Andhra Samkshepa Saarirakam—which is originally written in Sanskrit wayback 978 A.D by an eminent Sanskrit scholar and spiritual practitioner namely Sarvagyatma.He lived two centuries later to Adi Sankara (https://en.wikipedia.org/wiki/Adi_Shankara) and has attempted to interpret the work of Adi Sankara which was the original first commentary. The work is described to be the most toughest of all for a common man to understand. Subrahmanya Saastri has rendered this into simple Telugu revealing the semiotics that lay in this magnum opus work.

The works of Saastri find immense application in the study of Indian semiotics and aesthetics besides phenomenology, rhetoric and psychoanalysis.^[11] It helps advancing arguments in favour of institutionalising de-Westernizing media studies.^[12][13] An understanding of Saastri's method of deconstructing the semiotics in the ancient Sanskrit texts greatly enables laying a foundation for the Oriental studies which opposes the imposition of Western construct of 'Orientalism'.^[14] It calls for new interventions in fostering South Asian Studies in Sanskrit and Telugu. Inspired by the methodology that Subrahmanya Saastri adopted in Sri Krishna Raasa Lila--Yogatrayi Hela,Sri Tripura Mahimna Stotram, Sri Vigyana Bhairava Tantra, Professor C.S.H.N.Murthy has published an advanced research work entitled Intertextuality of Film Remakes of Devdas: Romanticism from the Perspectives of Indian Aesthetics in Journal of South Asian Research.^[15]

Bibliography

    A. Original Texts in Sanskrit with Deconstructed Semiotics

Sri Guru Charitam.(1991).M.V.S.Saastri, Ongole,Prakasam District, Andhra Pradesh.

Saalabhanjikaa Sootradhaaram. (1995). B.Vijaya Kumari, English Lecturer, Timmasamudram, Andhra Pradesh

Lalitaananda Lahari.(1996).B.Vijaya Kumari, English Lecturer, Timmasamudram, Andhra Pradesh

Spanda Lahari.(1996).B.Koteswara Rao, S.G.V.Oriental College, Timmasamudram, Chirala, Andhra Pradesh

Stanyadhaarastavaha.((1996). Ravi Mohan Rao, Chirala, Prakasam district, Andhra Pradesh

Vedanastavaha.(1998).Pramoda Chaitnya Swami, Near Arvind School, Tadepalli, Guntur District, Andhra Pradesh

Akarmanaanda Lahari. (2013). B.Koteswara Rao,Ongole, Prakasam District, Andhra Pradesh.

Bindumaalini Stavaha (2001). M.V.S.Saastri, Ongole, Prakasam District, Andhra Pradesh.

Raghu Koustam (Drama) (2002). M.V.S.Saastri, Ongole, Prakasam District, Andhra Pradesh.

Angaraka Sringaaraha (2005). V.Siva Sankara Rao, Timmasamudram, Guntur District, Andhra Pradesh.

Srimad Ramaa Vallabha Raaya Satakam.(2005). Samskruta Bhasha Samithi, Kovvuru, West Godavari District, Andhra Pradesh.

  B. Original Texts in Telugu with Deconstructed Semiotics

Saami Saranam. (2003). M.V.S.Saastri, Ongole, Prakasam District, Andhra Pradesh.

Madaalasa Jolapata (2003). Sri Narayana Sankara Bhagavatpada Saranatti, Kovvuru, West Godavari District, Andhra Pradesh.

Asti Devamu (2003). B.Vijaya Kumari, English Lecturer, Timmasamudram, Andhra Pradesh.

Kanakadhaara Stavamu (2005). Ramananda Trust, Lalitananda Asramam,Vadarevu, Chirala, Prakasam District, Andhra Pradesh.

Sarala Vichaara Saagaram (2014). Veda Vidya Peethamm, Naagole, Hyderabad,

Sri Krishna Raasaleela—Yogratrayi Hela (2014). Narayana Teertha Tarigini, Guntur, Andhra Pradesh.

Kuja Saptati - An exploration in to Kuja Dosha-Astrology (2007). Jaya Lakshmi Publications, Hyderabad.

Beejaakshara Nighantuvu. (2015).Yoga Peetham, Guntur, Andhra Pradesh.

Pita Putra Kaveeshwarulu—Chandolu Maharshulu (2005). Sadhana Grandha Mandali, Tenali, Guntur District, Andhra Pradesh.

Atukulalo Kitukulu—A Critique. (2013).Saadhana Grandha Mandali, Tenali, Guntur District. Andhra Pradesh.

Gajendra Mokshamu—Rishi Runamu, Vaamanudu-Vaamanamu. (2016). Sadhana Grandha Mandali, Tenali, Guntur District, Andhra Pradesh.

  C.  Commentaries in Telugu

Tripuraamahimna Strotram. (2001). Sadhana Grandha Mandali, Tenali, Guntur District, Andhra Pradesh.

Raamakrishna Viloma Kaavyam. (2003). Sadhana Grandha Mandali, Tenali, Guntur District, Andhra Pradesh.

Ashtakaguchhamu. (2012). Sadhana Grandha Mandali, Tenali, Guntur District, Andhra Pradesh

Brahmasutra Karadipika (Brahmasutra Bhaashya Sangraham) (2012) . M.V.S.Sastri, Ongole, Ongole District, Andhra Pradesh.

Vigyana Bhairavamu. (2012).Raavi Mohana Rao, Lecturer in Sanskrit, ILTD Colony Extension, Chirala, Andhra Pradesh.

Sivagita. (2012). Raavi Krishna Kumari, Chirala, Andhra Pradesh.

Sambapanchasika—Krishnaputra Saambakrita Suryastrotram (2010). Raavi Krishna Kumari, Chirala, Prakasam District, Andhra Pradesh.

Vagdevi Stutihi—Bhojaraja Kritam. (2006). Raavi Krishna Kumari, Chirala, Prakasam District, Andhra Pradesh.

Muktidwara Stavarajam. (2006). Raavi Mohana Rao, Lecturer in Sanskrit, Chirala, Prakasam District, Andhra Pradesh.

Varaahopanishat.(2013). Sri Lalitaananda Ashramam, Vaadarevu, Chirala, Prakasam District, Andhra Pradesh.

Krishnakutuhalam - Madhusoodana Saraswati Naatakam—Translation and mini commentary (2015). Mahavidya Peetham, Dundigal, Hyderabad.

Paramatma Sahasranaamavali—Commentary on Bellamkonda Rama Raya Kavindrulu (2005). Raavi Mohana Rao, Lecturer in Sanskrit, Chirala, Prakasam District, Andhra Pradesh.

  D. Co-Edited Texts

Siddhanta Sindhu (Telugu Script) (2010) --Sanskrit Original—Dasa Sloki Commentary of Bellamkonda Rama Raya Kavi (2015). Sri Pramoda Chaitanya Swami, Arsha Vidya Bharati, Tadepalli, Guntur, Andhra Pradesh.

  E.Edited Texts

Hare Krishna Satapathi & M.V.S.Saastri (2010). Siddhanta Sindhu (Sanskrit script) Raastriya Sanskrit Vidya Peetham, Tirupathi, Andhra Pradesh.

   F.Translated Commentaries in Telugu

Advaita Vijayamu—Bellamkonda Raama Raya Kavi (2003). Raavi Mohana Rao, Lecturer in Sanskrit, Chirala, Prakasam District, Andhra Pradesh.

Vdaanta Nischayamu. (2002) Raavi Mohana Rao, Lecturer in Sanskrit, Chirala, Prakasam District, Andhra Pradesh.

Advaitamritam. (2002). Sadhana Grandha Mandali, Tenali, Guntur District, Andhra Pradesh.

Bhaagavata Chatuhsloki. (2003). Sadhana Grandha Mandali, Tenali, Guntur District, Andhra Pradesh.

Sankaraasankarabhashya Vimarsamam—Sri Bellamkonda Raamaraaya Vidwadarsani (2014). Sri Lalita Anandasramam, Vaadarevu, Chirala, Prakasam District.

Andhdra Samkshepa Saarirakamu—Madhusoodana Krita saarasamgraha Commentary. (2015). Maaha Vidyaa Petham, Dundigal, Hyderabad)

Brahmasutra Sankara Bhashyam (2012) Sadhana Grandha Mandali, Tenali, Guntur District, Andhra Pradesh.

Andhra Vendaanta Muktaavali—Dasopanishattulu-Bellamkonda Ramama Rao (2015).Arulananda Trust, Sri Lalitananda Asramam, Vadarevu, Chirala.

Sriti Gitalu.(2016). Mahavidya Peetham, Dundigal, Hyderabad.

Andhra Vivarana Prameya Sangraham—Vidyaranya Kritam. (2017). Maha Vidya Peetham, Dundigal, Hyderabad.

References