Adhi Sankaracharya [Archive]

viggop

24th October 2005, 07:20 PM

Adi sankara then proceeded to debate with Mandana Mishra.It seems he was so famous that ppl used 2 say even parrots in his house trees used to sing vedas.
when sankara reached mandana mishra's house, mandana was performing thithi for his father.so, he has asked the house guards not to let anyone inside.
Sankara used his magic powers to get inside the house somehow and this angered Mandana Mishra a lot.

The conversation following this between sankara and mandana mishra is very acerbic and full of sarcasm,abuse etc.It was a play of words in Sanskrit but it was "your momma vs my momma" type of abuse!!!

Finally, mandana mishra agreed to a debate with Sankara.The judge was supposed to be bharathi(wife of mandana mishra) and supposed to be amsa of saraswathi.She asked both of them to wear a garland which will fade if the person loses in debate.this she did because she did not want to pronounce her husband as defeated from her mouth.I think the debate was going on for 3 days and mandana mishra's garland began to fade.

So, Bharathi said that she will not accept defeat of her husband as she too was part of her husband and Sankara has to debate and win her if he was to be declared winner.then, followed the debate between Bharathi and Sankara

viggop

26th October 2005, 10:12 AM

In this debate,Bharathi asked a lot of questions and sankara was able to answer them.Finally,she asked questions pertaining to Kama.as Sankara was just a boy at that time and took sanyas in his childhood days,he did not know the answer to questions on Kama.So, he asked some time from bharathi promising her that he'll return back and answer her questions.

He came to know that a king called Ajamuka was dead.So, sankara transferred his soul from his body to dead body of the king.He asked his disciples to carefully hide his body.The queens were mourning over the dead body of Ajamuka when suddenly life came to the dead body.

Sankara then spent some time learning the art of Kama through the queens.Some people says that he became so involved in this materialistic life that he forgot his true purpose! Then a disciple had to come to palace and remind him of it! The ministers of the King came to know that the life in the body of King Ajamuka was some sanyasins.So, they tried to find the body of the sanyasin and destroy it so that Sankara's soul stays within Ajamuka's body.In the nick of time, Sankara was able to go back to his own body.

He then went to Bharathi and answered all her questions on Kama.Some say that he wrote a book on kama called Ajamuka Kavya(like kamasutra) and just handed the book to Bharathi who found all her questions answered in it.Both mandana mishra and bharathi became his disciples now.

viggop

27th October 2005, 12:52 PM

Once Adhi Sankara was challenged to a debate by a very old man.During the debate, Adhi sankara's concepts of his philosophy(Gnana marga) became increasingly clearer to him.The debate was making him realise more subtle points of his philosophy.The od man was none other than sage vyasa.
since, sankara was supposed to be an amsa of Shiva and Vyasa that of Vishnu, one of the disciples of sankara who was watching the debate is said to have commented that "who is lucky to see a debate between Vishnu and Shiva themselves!"

viggop

27th October 2005, 12:55 PM

When Shri Sankara was 16, a very old Brahmin of ill health started arguments with him about Brahmasutra bashyam which Shri Sankara had written. Shri Sankara was astounded by his intelligence and arguments but they continued their discussion. The arguments continued for days together and the more Shri Sankara argued, his ideas crystallised more and more and he understood that the old man was none other than Vyasa Rishi, who was the creator of Brahmasutra. Sri Sankara said that he has done a great disrespect to the sage by entering into an argument. Vyasa Rishi said "I fully agree with your bashyam and I wanted to establish that yours is correct. I bless that you should live another 16 years and you should spread this Advaita throughout the country."

This is how sankara got another lease of life till 32

viggop

28th October 2005, 12:03 PM

Sri Sankara went to Kasi and by that time, he had a lot of disciples. One of them, Sanandhyaya, was drying the clothes of his Guru and suddenly Sri Sankara called him to the other bank of the river as he needed the clothes urgently. Sanandhyaya, little realising that he would drown, starts walking into the river. However, the Grace of his Guru resulted in a lotus materialising wherever he was keeping his foot. When asked as to how did he cross the river, he says that when his Guru calls, he is not to worry about anything. Sri Sankara named him as Padma Padar (lotus feet).

sivajayan

30th October 2005, 10:04 PM

Kanakadara strotram story:-

Once Adi sankara went for begging for food as he was a sanyasi.He went to house of an old woman.The woman was very poor and had nothing to offer.She had only small quantity of rice for herself which she gave to adi sankara.Pleased with this, he sang the kanakadhara stotram(kanaka-gold.dhara-rain)
After hearing this, Goddess Lakshmi is supposed to have rained gold coins on the old woman.

There is a story written by Grimm Brothers in 17xx, I don't know if it was early 18th or late 18th centurary going almost like the above.

A small orphan girl was walking through the jungle. First she met a starving man who begged for her bread. She gave him the bread. Then a boy asked her for her hat because he was feeling cold. She gave him her hat. Then a girl asked her for clothes and she gave her that. And finally she was presented with "Stern Thaler" = silver coins - The Stars above fell on her as "Thaler".

PS - Thaler or Taler was once a silver coin in Germany, Austria and Switzerland. Some think that the Grimm Brothers wrote this story as they once had some old celtic coins. These coins were burial objects.

viggop

31st October 2005, 08:42 PM

Sivajayan
Interesting story indeed!

To continue on Adhi Sankara,

Sri Sankara visited Thiruvanaikar, near Trichy in Tamilnadu. In this temple, the Goddess Akhilandeswari was having a feirce power and people who went to have her darshan could not stand the fierceness of this Goddess. Sri Sankara created two sets of earrings which are called Tatankam and he presented these to the Goddess. The fierceness of the deity reduced. This tatankam, the earrings, has been maintained over time by the Acharyas of the Kanchi Mutt.

viggop

31st October 2005, 08:44 PM

A doubt to muscially oriented friends.

Was this the same temple at which Dikshitar composed "Akhilandeshwari rakshamam"

viggop

2nd November 2005, 10:46 AM

reproducing from swami.chinmayananda's book on Sankara Vs. Mandana Mishra debate
================================================== =

Sankara starts the debate by declaring his stand.

Sankara: Brahman is the one Reality, the ever-Pure, the ever-Conscious. It is that Brahman alone that appears as the universe while clouded by nescience, like the silver in a mother-of -pearl shining in the light of the sun. Liberation, namely, freedom from birth and death, is possible only when the knowledge of Brahman and the disappearance of the universe in that Brahman are secured. Such is the teaching of Upanishads.

Mandana attacks each one of these propositions and starts with the last.

Mandana: The Vedas are of authority only when they teach us something which we do not or cannot know by any other means of knowledge. If they only reiterate the existence of an existent thing, they cannot be of any authority. If Brahman then is an eternally existent thing. how can the Upanishads, which according to you simply proclaim its existence, be of any authority? Again, the Vedas are authority to us only because they contain statements commanding or prohibiting certain actions, supplemented by other passages encouraging or discouraging such actions. No statement can therefore be of any authority if it cannot directly or indirectly be made accessory to a command or a prohibition. According to you, Brahman is an established thing and cannot be the object of an action. How then can the Upanishads be of any authority? If you want to get over these difficult questions without impairing the authority of the Vedas, the safest course for you will be to accept the position that the Upanishads are but mere mantric sounds, the chanting of which at the end of sacrifices produces spiritual merit.

viggop

3rd November 2005, 10:53 AM

Sankara: Your last suggestion is untenable, for mere mantric efficacy can be postulated only in the case of sounds like 'Hum, Phat' , etc. , which cannot convey any meaning at all. Now taking your other objections and granting the correctness of your first position that the Vedas must teach us something which we do not know already, the Upanishads are certainly of authority as they us the existence of God. God may be an existent Being but we do not know HIM to be existent: and, to teach us that, the Upanishads are necessary. Even if we know by any other means of knowledge that God exists, the Upanishads are of authority when they teach us a new fact that God and Self are identical, example 'Thou art That' in the teachings of Uddalaka to Svetaketu.

Mandana: They do not teach us any such identity. Why not understand the sentence as mere praise? The Self is said to be God, only as a piece of glorification of the individual Self, the performer of sacrifices.

Sankara: The difficutly is that the sacrifices find no mention in the context and we will be confusing two altogether distinct contexts if we give any such interpretation to the sentence.

Mandana: We may interpret the sentence as importing a command to contemplate on the individual Self as Brahman, just as in other places the sun, air, food etc are so directed to be contemplated upon as Brahman. If this interpretation is accepted, the other ingredient that I mentioned as necessary to clothe any statement with authority, namely, relatability to some action, is also secured.

viggop

4th November 2005, 10:14 AM

Sankara: There is no justification to import a direction 'to contemplate' when neither the context nor the meaning admits of any such importation. Further, it is not correct to say that any relation to action is at all necessary to invest any statement in the Vedas with authority. It may be that in regard to the Poorva Kaanda which is primarily concerned with action, the statements therein can be made to relate to some action or other; there is absolutely no reason to import the same condition in the Uttara Kaanda also.

Mandana: In the sentence 'They attain stability who perform Ratri sacrifices', do we not import a command: 'Thou who want stability must perform Ratri sacrifices'? why not interpret similarly the sentence 'He who knows Brahman attains the highest' as importing a command: 'He who wants to attain the highest must know Brahman'?

Sankara: Knowledge can never be the object of a command. If it is, it can be but an action like contemplation. If liberation is the result of any contemplation or other similar action, it must share the fate of all results of action, that is, impermanency. Therefore, the importation of a command 'to contemplate', in addition to being unnecessary and unwarranted, vitally affects the glory of liberation. It is the essence of an action that it can be done rightly, done wrongly or left undone; whereas real knowledge cannot be the object of any such alternative treatment at the option of the knower; and it will be meaningless to command where there is no option to obey or disobey.

Mandana: Let us grant then that the Upanishads have authority though unrelated to action. But why need you understand the passages as teaching the identity of Brahman and the Self? They may as well be taken as teaching only similarity.

viggop

5th November 2005, 10:07 AM

Sankara: First of all, there is no express word signifying similarity. Secondly, what is the similarity that the Upanishads can teach us? If it is only the similarity in both being conscious entities, we know it already and we require no Vedas to teach us that. If it is in the qualities other than consciousness, then all the qualities including consciousness being the same in both Brahman and the Self, they must be only identical.

Mandana: Similairity in the qualities does not necessarily lead to the identity of the qualified. Though similar, Brahman may be superior to the Self.

Sankara: Why do we not now realize the similarity in the qualities?

Mandana: Because of avidya or nescience.

Sankara: What particular reason have you to exclude from the dominion of avidya the specific conception that Brahman is higher than the Self? Why not logically admit that even that conception is only due to avidya and that, therefore, Brahman and the Self are really one?

Mandana: It may be that consciousness is already a known item of similarity between Brahman and the Self. But the Saankhyas trace the universe to a primary unconscious cause. The Upanishads perhaps want to contradict such a possible theory and therefore teach us that that primary cause is like the Self, that is, conscious.

Sankara: There is no such word as 'like' in the context. Further, the conscious nature of the primary cause has been already made clear by the declaration "It thought" and the later sentence, if it does not carry us any further, will be simply redundant and therefore valueless.

Mandana: But your doctrine of One-ness is opposed to all direct experience and reasoning and quite irreconcilable with other pronouncements in the Upanishads themselves.

viggop

6th November 2005, 11:28 AM

Shankara: Let us first analyse the nature of your direct experience. You say, you perceive that the Self is different from Brhaman. Difference is not a separate substance by itself so as to be the object of perception. It is only a quality and as such it cannot be an object of perception separate from the qualified. The qualified here, Atma the Self, is admittedly not an object of perception. HOW THEN CAN YOU SAY THAT YOU PERCEIVE THE DIFFERENCE?

Mandana: The Atma may not be an object of perception to the senses but the inner sense, the mind may perceive it.

Sankara: Assuming that the mind is an inner sense, it is necessary for all perception that the sense must come in contact with the object perceived. To make such contact possible, the object perceived must have dimensions. The self is either infinite or atomic; in either case, it has no dimensions and therefore cannot be an object of perception to any sense. Strictly speaking, your assumption that the mind is a sense, is by itself incorrect, for the function of the mind is simply to enliven the senses and act as a light to them.

Mandana: Don't ask me how I perceive the difference between the Self and Brahman. It may be that I am not able to explain it logically. But is it not a fact that somehow, it may be supersensually, I do perceive the difference?

viggop

7th November 2005, 10:40 AM

Sankara: Quite true. There is such a perception of difference. But that is between the nescient Self and the qualified God. It is because of this perception of difference that the Sruti becomes useful to us whenit declares a non-perceived truth that, if you remove the attributes which are responsible for the distinctness, the un-qualified Self and the un-qualified God are one. The superficial perception of difference must give way to the higher teaching of the Sruti, just like the initial perception of a snake giving way to the later teaching of a friend that it is but a rope.

Mandana: Perception may be, as you say, liable to error and therefore subject to correction. But reasoning is ever supreme and that is against you. Whatever is not all-knowing is not God. For example, a pot being not all knowing is not God. Therefore the Self, not being all-knowing , cannot be God.

Sankara: Your general proposition itself is not correct. You seek to deduct its correctness by reference to the illustration of a pot. But who told you that pot is not GOd?

Mandana: Why the distinction between a pot and God is certainly patently true and eternal as it is not destroyed even by the knowledge of the Self.

viggop

8th November 2005, 10:22 AM

Sankara: Certainly not. If you mean by the Self only the individual Self qualified by pain and pleasure, he stands on no higher footing than a pot; and no knowledge of such a Self can destroy the distinctness of a pot. If, however, one knows really the Self as unqualified by pain or pleasure, to him certainly even the pot disappears as such, for all are the Self. You cannot therefore say that pot is eternally distinct from God.

Mandana: Your statement cannot be correct, for the distinction between two objects can really disappear only when the distinction is due to the qualities or covering materials and not due to a distinction in the essence of the objects themselves. The distinction between a pot and God is in the essence of the objects themselves. The distinction between a pot and God is the essence of their nature and cannot therefore, disappear at all.

viggop

8th November 2005, 10:23 AM

For more details on pot and clay read atma bodha sloka no 48.

Atma-Eva-Edam Jagat Sarvam
Atmano Annyat Na Vidyate
Mrdo Yad-Vad-Ghatadini
Svatmanam Sarva-Miksate

Now back to the debate

Sankara: There is absolutely no proof that a pot is in its essence different from God. If you eliminate its name and form which are everywhere the results of nescience, there is no reason to say that it retains any characteristic distinguishing it from God. It is this covering material, nescience of avidya, that gives rise to a perception of distinctness in a pot just as in other objects also. Remove this covering, and all are God. Your illustration therefore falling to the ground, your general proposition and its particular application to the Self go with it.

Mandana: But what do you say to the teaching of the Sruti itself that these are two birds sitting on the same tree, one tasting the fruits of karma and the other sitting quiet. Does it not mean that the individual Self and God are two distinct entities?

viggop

9th November 2005, 01:58 PM

Sankara: As we already know from superficial perception and ordinary reasoning that the individual Self us not God, the Upanishad can have no authority if it proposes to teach us only the same thing. If the passage in question means therefore only what you say it does, you cannot urge that statement as of any authority against me. But in fact the sentence does not mean anything of that sort. It mentions only the distinction between the unbound Self and individualistic buddhi, as can be seen from its amplification in the Paingya Rahasya were buddhi 'with which dreams are seen' and the Self ' in the body' are distinguished. You cannot call the omnipresent God as the Self 'in the body'. It must therefore mean only the individual Self.

Mandana: But how can you say that the unconscious buddhi tastes the fruits of karma?

Sankara: Do we not say of rod of iron that it burns when we know that iron by itself cannot burn, but has acquired that quality only because it has come in contact with burning fire. So is the unconscious buddhi said to be a taster, simply because of its contact with the conscious Self.

viggop

10th November 2005, 10:06 AM

Mandana: You cannot, however explain a similar passage where God and the Self are specifically compared to light and sahade.

Shankara: It mentions only the ordinarily perceived difference and does not lay down any new truth, which is a necessary ingredient to invest any statement with authority. The sentences teaching identity, on the other hand, teach us what we know not already and they alone are, therefore, of authority.

Mandana: Your statement seems a curious one. When a fact contained in a passage of the Vedas is supported by direct observation, certainly that passage must be of more authority than one which directly contradicts the evidence of perception.

Shankara: You seem to forget that we began with an admitted proposition that the Vedas can be of authority only when they teach us something which we do not or cannot know by any other means of knowledge. It naturally follows that the other methods of proof, perception and reasoning really weaken the authority of the Sruti, if they also lead to the same truth as is proclaimed by the Sruti.

viggop

11th November 2005, 09:54 AM

Mandana: Still i feel a difficulty. If what you say is true, how is it that Jaimini went wrong in his Sutras?

Sankara: Jaimini did not go wrong in his Sutras, for his object was solely to revive the faith in the efficacy of karma as a step towards right knowledge, and not to deny the truths of Vedanta.

Mandana: If, as you say, he approved of the existence of such a conscious Being which in fact is not different from our own Self, why did he ascribe to karma itself the capacity to fructify and thus deny the existence of God?

Sankara: He only showed that one need not postulate the existence of God simply for the purpose of distributing the fruits of karma. He did not deny the existence of God but only showed that it cannot be proved simply by inferential logic, just as Upanishads themselves proclaim that He cannot be known by anyone who does not know the Vedas.

viggop

11th November 2005, 09:55 AM

To remove finally all doubts from the mind of Mandana, Sankara then thought of Jaimini himself, and the latter appeared in person and confirmed the interpretation of Sankara saying: 'Am I not a direct disciple of Sri Veda Vyasa? When he has concluded fromt he Vedas that they teach us about the one conscious Being, how did you think it possible that iI who sat at his feet would preach any doctrine contrary to his?' He then introduced Sankara to Mandana as an incarnation of Siva Himself, assumed for the better propagation of a right knowledge of the truths of the Vedanta.

That marks the end of the debate.

viggop

12th November 2005, 10:58 AM

[tscii:2eb6c0418e]Sankarodaya
==============

Vidyadhiraja, a learned Brahmin lived in Kaipilli house at Kaladi in Kerala. The ancestral home of Vidyadhiraja was Sivapuram.

Sivapuram is a village about 3 miles southeast of Kumbakonam in Tamil Nadu. There is a Siva temple in this village. This was where Vishnu, in the form of white boar (Varaha) worshipped Siva. The name of the presiding deity the Siva Lingam is “Siva-guru-natha”.

Vidyadhiraja’s son was “Sivaguru”, named after the Lord of Sivapuram. Vidyadhiraja got Sivaguru married to Aryamba, who belonged to Melpazhur, twenty miles southeast of Ernakulam in Kerala. (Note: Melpazhur Mana, the birth house of Aryamba, now houses the International Centre for Spiritual Studies under the Chinmaya International Foundation).

Sivaguru, and his wife, Aryambal, spent their life in pooja and in giving alms to poor and in other good deeds. This childless couple went to Trichur and performed puja for 48 days to Lord Vadakkunathan (Lord Shiva) at Vrishabhachaleswara temple and prayed for a son.

Lord Shiva melted in their devotion and appeared in their dreams and told them "I am extremely happy with your devotion and you will get what you want. But tell me whether you want a number of dull children or a son who is extremely intelligent, who will live for a short period only." The couple replied the decision could not be theirs as the Lord knows what is good for them.

Lord Dakshinamurthy, pleased with the reply, was born to Aryambal in the Vasanta Ritu or the spring season at noon under the star "Thiruvathirai" (Arudhra). As the Lord had already promised that he will be born to do good to this world, the child was named Sankara. [/tscii:2eb6c0418e]

viggop

13th November 2005, 10:11 AM

Infant prodigy

Every Avatar who has come down to earth as a Religious Teacher for the fulfillment of a divine mission has been born in a manner that is supernatural and mysterious.

The few Supermen who were born in historical times for the resuscitation of religion all made their advent in ways which were extraordinary. Rama, Krishna, Buddha, Christ are well-known illustrations. Sankara too was born partaking of the nature of Lord Shiva.

Sivaguru was delighted to find that the dream in which he had a boon from Shiva had indeed come true. He saw that his son was of a divine lineage and bore the marks of an incarnation.

The mark of wheel on the baby Sankara's head, the impress of the third eye on the forehead and the sign of the Trishul on the shoulders made wise men decide that he was an incarnation of Shiva.

Sankara was an infant prodigy. The superior genius and the extraordinary intelligence were clearly sprouting in him even when he was a child. This wonder of a child had even by his third year finished reading many books, and by only listening to the readings and chanting of the Vedas, the Vedanta, the Ramayana, the Mahabharata and the Puranas learnt them by heart. The most surprising thing about the boy was that he was a Sruthidhara (a person who can repeat in full, all that he hears just once). Whatever he read or heard got indelibly impressed in his memory.

Once Aryamba was shocked to find a large cobra coiled around the neck of Sankara. However, while she was watching, it turned to a garland.

Sivaguru was extremely happy to find his son endowed with super natural powers. He wanted to perform the boy's Upanayanam (initiation into bachelorhood) in his fifth year, and then to send him to the preceptor's house for study. But, Sivaguru died before he could have the Upanayanam done.

viggop

14th November 2005, 11:06 AM

[tscii:46a9c80046] Gurukulam

After the bereavement in the family, Aryamba moved to her father's house for some days. But she did not forget the last wish of her departed husband. As soon as Sankara reached his fifth year, she returned back to her own home and performed Sankara’s Upanayanam as per the Holy Scriptures. Thereafter, she sent Sankara to the Teacher’s (Guru) house to study (Gurukulam).

Sankara’s Guru was charmed by his devotion to learning. The correctness of Sankara’s pronounciation of words and the sharpness of his intellect fascinated everyone.

In a short span of two years, Sankara was proficient in the Upanishads, Puranas, Itihas and Vedas. He also mastered the various philosophical systems like Nyaya, Sankhya, Patanjala and Vaisesika. Indeed he was as well versed as Bruhaspati, the teacher of the Universe.

Once some pupils were arguing about the number of seeds inside a melon. Young Sankara said that the number of seeds inside that melon would correspond to the number of gods who created the universe. When the children cut open the melon, they found only one seed !

In accordance with the Gurukulam rules, Brahmachari Sankara used to go out for alms every day. One day he went to the house of a poor Brahmin for alms. That day they did not even have a handful of rice. The housewife, not knowing what to do, gave Sankara an Amla fruit (Indian Gooseberry). With tears, she told him of their very poor condition. The woman's terrible poverty deeply moved Sankara. Standing there, he composed and sang a hymn to goddess Mahalakshmi, the great mother who removes poverty and misery.

The hymn, consisting of eighteen verses, known as “Kanakadhaara Stotram” ( kanaka – gold; dhaaraa –shower ) moved Goddess Mahalakshmi. She appeared before him and said, "My dear child, the members of this poor family, in their past lives, did not perform any meritorious acts. How will I bestow on them, wealth and riches?" Sankara then replied to the Mother, " Dear Mother, this lady just now gave me an Amla fruit, when she had nothing else.That, by itself is a meritorious act. If you wish to favour me, please free this family from poverty."

Sankara’s request brought joy to the Goddess and she said, "I shall give this family lots of Amlas of gold." And, Lo and behold- golden amlas rained upon the house. Overwhelmed with joy, the lady and her husband told everyone that it was the Boy-Brahmachari Sankara's blessing that had helped them to so much wealth.

While even very intelligent students took at least twenty years to acquire mastery of all scriptures, Sankara was able to acquire that mastery in just two years with the blessings of his Guru.

Hence, Sankara was permitted to return home long before the expiry of the prescribed term at the Gurukulam. [/tscii:46a9c80046]

viggop

14th November 2005, 11:06 AM

The full verses of Kanakadhaara Stotram can be viewed at http://www.kamakoti.org/shlokas/kshlok14.htm

viggop

15th November 2005, 10:20 AM

[tscii:6587791cbd]Boyhood

Sankara as a Brahmachari, now lived at home and devoted himself to learning and teaching. He continued to study various philosophical systems existed at that time.

But it was the serving of his mother that was for him his all-important duty and his greatest discipline. He ensured his mother's comfort and happiness by attending on her and serving her.

Sankara’s measureless proficiency in studies and uncommon skill in instructing brought him much renown, and within a few days his fame spread on all corners. Even aged scholars in large numbers began to come to him for a deeper study of the scriptures.

Sankara’s early life was marked by several miraculous exploits that single him out for a divine role.

The devout Aryamba used to go for a bath to the river Purna everyday. And on her way back home, she offered worship at the shrine of Kesava who was her family deity.

River Purna was adored as a sacred river. The river was far off from Sankara's house. Yet, his mother, with great steadfastness, went to the river every day for the holy bath. Once on a hot summer day, Aryamba went to the river as usual, but even after a long time, she did not return home. Sankara went in search of her. As he was walking along the riverbank, he saw her lying unconscious due to exhaustion. In deep misery, he wept profusely and started nursing his mother back to her senses and then slowly led her way back home.

Sankara was ardently devoted to his mother, and no words can portray his feelings on seeing the condition of his mother. All in tears, he sent forth a prayer to God saying, " Lord, You are indeed omnipotent. If You only wish, anything is possible. I cannot bear to see this suffering of my mother. Be gracious and bring the river closer to our house. Then, there will be no more suffering for my mother." Day and night he was immersed in this one appeal to the Lord.

The All-merciful Lord responded to the prayers of Sankara. During the night, it rained so heavily that the river changed its course. Breaking through its north bank, the Purna River began to flow by the side of Sankara’s house.

Even today one can see the river has taken an uncharacteristic turn towards the Math shrine in Kaladi.

This miraculous incident was a big news and spread within a few days to all corners of the area. People came in groups to have a sight of this wonder boy.

Rajashekhara, the ruler of Kerala came to hear of Sankara's divine powers. He himself was a very well read man, including the scriptures. Coming to know of the unprecedented depth of scholarship and the abundance of divine power in a Brahmin boy of seven, the ruler desired to meet him. He sent his chief minister to Sankara, with the gift of an elephant and extended an invitation to meet him at the Palace.

When the minister in all humility told Sankara of the king's desire, Sankara said, "Dear Sir, of what use is an elephant to me? I live only on alms, my clothing is very simple, and my daily round of duties consist of prayers, study of Vedas, teaching, and the service to the Guru. O minister, please carry this reply of mine to the King. Also, please inform him that a Ruler’s primary duty is to ensure that all the Citizens duly perform their duties and lead righteous lives.” With these words he declined the invitation to meet the King. [/tscii:6587791cbd]

viggop

16th November 2005, 10:05 AM

[tscii:f9729a9321]Sankara and the King

Sankara’s turning down the invitation of the Ruler did not make him angry. On the other hand, being a learned King, Rajashekhara became even more drawn towards the Wonder boy.

Accompanied by the ministers, the ruler himself arrived at Kaladi one day to meet Sankara in his own place. He saw Sankara, and all round him were seated scholars engaged in scriptural study. Sankara cordially welcomed the king showing him the respects due to royalty. In years he was but a boy, in demeanor and conduct he was one of the eminent and wise.

The monarch's object in coming to Kaladi was to test and measure Sankara's scholarship. After a brief discussion with Sankara on the scriptures, the ruler realized that the boy was a prodigy, distinguished by intellectual sharpness and extraordinary skill. The king had no doubt that Sankara was endowed with divine powers. Both king and the boy merged into a discussion of scriptural themes for a long while, much to their delight of the scholars around.

The monarch then paid obeisance and laid gold coins at the feet of Sankara, He requested Sankara to accept the gift. But Sankara told the royal King: " Noble King, These gold coins are of no use to me. The income from our property is quite sufficient to meet my and my mother's expenses. There is no want in our home."

Sankara's spirit of renunciation and disinclination to receive gifts greatly astonished the king. Holding together his palms in reverence he said, " I salute you; such sentiments are indeed becoming of you and you only. I consider myself blessed indeed. But how can I take back the gift I have intended and set apart for you? Please distribute the money yourself to worthy recipients”.

Without a moment's delay, Sankara replied smiling, " You indeed are the monarch of the land. You should be able to know the deserving and the undeserving than a Brahmachari devoted to scriptural studies. ruler’s duty is to handle wealth and feed the needy. It is for you to distribute this wealth to the deserving."

The monarch saluted Sankara's genius and bent his head in reverence.
This incident of Sankara's refusing to accept the preferred money made a deep impression on the ruler's mind. He understood that Sankara was not merely a scholar well versed in all the scriptures, but the boy was superhuman, possessed of powers that were of divine nature. And he was so much drawn to this boy-marvel that from then on, he visited Sankara's house regularly to benefit from his holy company.

Rajashekhara was the author of books like Balabharatha and Balaramayana. He read out these dramas in Sanskrit to Sankara and had the corrections made according to his suggestions.

Sankara's divine quality soon spread all round. And many people came to see him even from far off places. Many scholars wanted to hear an exposition of the scripture from Sankara.

One day a few astrologers arrived at Sankara's home. After discussing the contents of the scriptures in various ways, the astrologers expressed a desire to look into the horoscope of Sankara. On examining the horoscope, they said that death might overtake him in his eighth or sixteenth or thirty second year.

On hearing this, Aryamba was deeply distressed. [/tscii:f9729a9321]

viggop

17th November 2005, 08:30 PM

[tscii:0b9f1d528e]Overtures to Sanyasa

Aryamba was so sad after hearing the astrologers and informed Sankara about it. Sankara had just then entered on his eighth year. It may not be time to leave the world, but Sankara realised that it was time to leave his mother. He knew that there was no possibility of attaining the knowledge of Truth without resorting to monk hood. And in the absence of knowledge of Truth, there was no possibility of achieving liberation from the bondage of life.

Sankara sensed an opportunity now, to talk to his mother.

“The Lord had told you, before I was born, that I would live only for a short period. So why do you worry? You cannot change the Divine Order. So, be brave”.

“In your earlier births, you gave birth to so many children. What is your connection with them now?”

Sankara continued: “After rains, one sees a lot of bubbles on the surface of water. Some bubbles are attached to each other for sometime. Afterwards, they vanish one by one, and merge with the water….We are also like those bubbles. We have to leave one day”.

Aryamba was amazed with her son’s speech! But she did not want to understand anything Sankara said. “ Is this the way to talk to your Mother? Your father is no more; you will go away; then what will I do? Please pray that I should die. If you do, I am sure it will happen. I will go to your father……though I cannot see you married and enjoy my grand children….” She was sobbing.

Sankara did not continue further. But his desire to embrace Sanyasa became stronger and stronger. He was quite determined. One day he found a suitable opportunity to speak to his mother about it and told her of his intention of becoming a monk.

Aryamba started weeping and wailing. Embracing him, she said, " My dear child, is it right for you to speak such a thing? You are such a tender sapling now. If you become a monk and walk out of home, who is there to look after me? Who will take me to places of pilgrimage? Who will perform my funeral rites when I die? No, no, my dear, as long I am alive, I shall not let you become a Sanyasin."

Sankara remained quiet. Here was a command from the mother not to embrace Sanyasa. There seemed to be no way out of the situation.

Sankara prayed with an earnest heart to the Lord requesting him to make it possible for him to take Sanyasa. He was confidant that the petty desires of men and women including his Mother, cannot stand against the divine will.
[/tscii:0b9f1d528e]

viggop

18th November 2005, 09:57 AM

[tscii:fbab76165c]The Nominal Sanyasin

Sankara was very clear that he would embrace Sanyasa only with the permission of his mother. And, he was biding his time.

One day, early in the morning, Sankara asked his mother to accompany him to the Purna river for a bath, now that the river was very close to their house.

While Sankara was having bath, all of a sudden, everyone heard a loud shout: “ Ahhhhhh……………Help! “. It was Sankara who was shouting. Aryamba turned to him and shouted back: “ What happened, Sankara? “

“ Ahhhhh…. My leg…… Somebody is pulling it…… Ahhhhhhh………Help me!”

Aryamba saw a crocodile, which was pulling her son’s leg. She also shouted for help. But the crocodile continued to pull him down to deeper waters. Between the pull-up and pull-down, Sankara said, " Mother, saving me is only in your hands now”.

All mothers would do anything, including giving their life, at a situation like this, to save their child. Aryamba was no exception. “Tell me son, what can I do? How do I save you?”

“Give me permission for my rebirth, I will be saved” – Sankara.

"The crocodile will any way eat my son, why does he need my permission to die and be born again?” thought Aryamba. “ Son, I don’t understand what you are saying. I will do anything to save you”.

“Amma, rebirth or Punar janma need not happen only after death. If I totally change the path of my life…… I mean, I change over to the life of a Sanyasin, that also means rebirth. So, I will be saved from death. If you give me permission to become a Sanyasin, then I will change over my life. Then there is a chance that I will survive…… Amma, why don’t we test? In any case, I am going to be swallowed by this crocodile.”

The crocodile had pulled him further. Was there any option for Aryamba? “I gave birth to this child after a lot of prayers. Is this the way to lose my child? Is this the time to think? Is there any hope of saving my child? “, she went through these thoughts.

And finally, she said: “My son, so be it. You become a monk, or whoever you want. As long as you are safe and living anywhere in this world, I give you permission." She said the above words with great difficulty, sobbing with tears rolling down her eyes, and then fainted.

Sankara chanted the mantras to become a Sanyasin. He thus took Apath-sanyasa (the adoption of Sanyasa when death is near) at once.

Immediately, the crocodile let him go unharmed. Sankara came out of the water as a “nominal” Sanyasin. Why nominal? Because one could be formally initiated into the sacred order of Sanyasa only through a Guru. Till then, Sankara would be only a “nominal” Sanyasin.

Immediately after Sankara came out of the water, a Gandharvan (the inhabitants of the Gandharva planet) appeared from the water where the crocodile was, and spoke to Sankara: “ Years ago, I was into bad habits and was enjoying(?) in a riverbed when Maharishi Durvasa passed by. I ignored him totally and he became very angry and cursed me to be a crocodile. He also said that the only way for me to get back to be a Gandharvan was to hold the Lotus feet of Lord Shiva when he visited this river sometime in future. Because of this act today, I am free of my curse and you, from the mundane life.” After saying this, the Gandharvan disappeared.

By then, Aryamba got back her consciousness. With her motherly affection, she told Sankara: “Come, my son, let us go home”.

An interesting conversation ensued. [/tscii:fbab76165c]

pradheep

18th November 2005, 11:50 PM

Sudhaama

19th November 2005, 12:53 AM

Dear Viggop
Have you seen G.V.Iyer's Adisankaracharya sanskrit movie. He gives a lot os logical evidence of Sankara's life. In his movie sanakara and friends take a bath in the river and sankara was found missing. He runs to aryamba saying sanakara is missing and do not know whether a crocodile caught him. Hearing this aryamba runs to the river on the way she cries helplessly out"Oh Lord save Sanakara, I will make him a sanayasi, i do want only him to love." But when she reaches the river bank , she sees sankara there. And his friend tells sankara that his mother was praying that she will allow Sankara to take up Sanayasa. A good logical imagination.

Logical or Illogical .. such a Divine-Birth Sankara's Life-History has to be honoured true ... basing on SANKARA- VIJAYAM... the authentic Biographical version ..

.. which narrates.. that the Boy Sankara decided to become a Saint just at his tender age of Seven, as soon as his Upanayanam was conducted...

... because of his being the Awathara of Lord Siva of the Vadakkunaathar Temple at Trichoor... (whom the parents prayed for a Son)..

.. was very anxious to set right soon...the Social- Confusions alongside the Religious Pellmells going on all over India then, especially in North India dominated by Budhism and Jainism... HIGHLIGHTING FATE .. thus demotivating the people and the Kings... on the basic Life- existence itself.. along with anti- preaching the Vedic-Religion (even by hiding all the Vedic-Scriptures made inaccessible to the Scholars for parallel following)

So...to become a Saint immediately ... the boy repeatedly sought the permission of his mother Aryambha, ...who totally refused.and further justifying that as per Vedic-Sasthras a Brahmachari is not qualified to become a Sanyasi... but only a Grahastha can (after Marriage and getting Children)... which Fact the Gjani Boy Sankara could not deny.

So he made a trick, by inviting a Gandharva to play the role of a Crocodile in a drama... secretly pre-planned by the Boy... and so well- enacted.

Under the captive of Crocodile, Sankara shouted to his mother at the bank... " Oh Amma, I asked this Crocodile on why it caught me and what should I do to get retrieved.... it replied that if I promise to take up Sanyasam now... I can be saved... Amma tell me what should I say?"

At such a crucial moment...an UNIMAGINABLE PLIGHT OF A MOTHER... that too having ONLY SON... just at a Boy stage....with No other Support for the Poor Lady ... A PATHETIC SITUATION...

...any Mother left with no other choice in between Life and Death..!!

So she immediately replied... Oh Sankara, if that be the only choice before us... then I prefer to see you ALIVE in any form... better than such cruel death

The Boy SACRIFICED HIMSELF...HIS AFFECTIONATE MOTHER ... HIS BOYHOOD DUTIES etc....

... Just to SAVE THE HUMANITY... intended towards the OPTIMISTIC PATH of Advancement in Life by means of Performance of Duties....

.. IRRESPECTIVE of the so called FATE.... but RISE-UP by Positive-thinking with SELF-CONFIDENCE backed by the support of God- Faith.

Lord Siva is named as THYAGARAJA.... because of His propensities of such a SELFLESS SACRIFICE for the sake of His Devotees as well as for the Humanity on the whole.

And thus Sankara ... the God and Human... ACHIEVED THEIR COMMON GOAL.. !!!.

Idiappam

19th November 2005, 01:03 AM

And with this we can see how 'The Lord Siva' was swallowed by mythology!

Good story! Good enough, for at least a Bharata Natyam Dance Drama!

Sudhaama

19th November 2005, 01:10 AM

Dear Mr. viggop,

Any Comment on my presentation.?

viggop

19th November 2005, 10:54 AM

Dear Sudhaama Sir
I only copy and paste all this from other places in the net.I have not read the "Sankara Vijayam" book to make comments.

viggop

19th November 2005, 10:57 AM

[tscii:8fc834310d]The Great Mother

When Aryamba asked Sankara to go with her back home, Sankara said:
“ Home? Just a few minutes ago you told me that I can embrace Sanyasa……. You know that Sanyasins have no home. How can I go with you?”

Till then, Aryamba thought that she only had a bad dream. But was this for real? She felt as if the weight of the sky had descended on her head. Weeping and sobbing, she said, " What is this that you say my boy! You are but a child, how indeed can you renounce home now? How can I renounce my own son born out of so much of prayers?”

Sankara did not loosen his resolve. He quietly said:

" Who do you think saved me from becoming a prey to the crocodile? That very God will look after everything”.

" I am the one born of your womb. I know how much you sacrificed to have me as your son. I will never forget that you opted for ONE intelligent son rather than many children. I know you have nobody except me to love you in this world. “

“What have you achieved other than sadness and sorrow in your life? Before I was born, you were sad for a long time because you had no children. Then you suffered for 9 months, bearing me inside you. Then you were sad because your son was going to live only for a short while. Later, you were very sad losing your husband. Leaving me in Gurukulam, you suffered because you were all alone. For how long do you want to continue this suffering?”

“Like how I have to perform my duties to my mother, I have my duties to the World at large. I cannot postpone it to a period ‘after you’. I did not ask for Sanyas only for me. If you renounce me rather than worry about me, you will also find peace. The sadness and sorrow will not be there any longer for you. The peace and fulfillment you will get in this sacrifice cannot be obtained through any other means, including having me with you, or by accumulating more wealth.”

“Please do not grieve. The whole world will be my home hereafter. All those who will initiate me into the sacred lore will be my fathers. All women who give me bhiksha (alms) will be my mothers. By realizing the Atman, I will gain peace and that peace will be my spouse. All my disciples will be my sons”.

Disappointed and depressed, Aryamba said: “ You are my only son. You have a duty to perform the rites of your father and forefathers. Who will do my final rites?”

Sankara said: “As per the sastras, if one lives the life of the Sanyasin as specified without violation, it is said that his forefathers to twenty one generations would get Moksha.”

“ However, I promise you that during your last moments, when you think of me, I shall, wherever I may be at that time, know of it. And I shall reach you. Before life ebbs out of you, I shall help you to have a vision of your chosen deity. That indeed will be the essence of all pilgrimages for you."

The circumstances which attended Sankara's birth now came to Aryamba's memory and she saw that all these happenings were but inevitable. In a voice choked with emotion, she said, " So be it my son, I bless you by heart and soul that you attain your desired goal."

It was now clear that Sankara's earnest prayers had reached the Lord. By the grace of the Lord, Aryamba's entire being was filled with an ineffable joy. She would no longer hinder her son's ascending to the absolute Brahman. Sankara then prostrated at the feet of his mother. It is said in the Sastras that even a Sanyasin shall prostrate before his mother.

After receiving her blessings on his head, Sankara walked out to have a view of the family deity Sri Keshava. And the sun just rose to view on the eastern horizon.

A look into Arya’s mind:

“Why are these tears obstructing my sight to have a view of my son? I wonder where all he is going to walk? Who is going to take care of him? At the age of 8, a child, who has to play with toys, is going out to help the world to be a better place! That too, with compassion and a brave heart. He is walking out to achieve greatness…. “

“Oh, he is going…. Going….. I am unable to see him….Sankara..... He is gone…. Oh, my eyes, please fill them with tears……Since the birth of the universe, who has sacrificed something more valuable than my son?”

“For an unenlightened person like me, renouncing him is not something big. He gave me the honour of sacrificing him for the good of the world. At least for this, my eyes have no business other than to shed more and more tears in emotion and cheer!”

[/tscii:8fc834310d]

viggop

20th November 2005, 09:57 AM

[tscii:fb661f9327]Guru in search of Guru

Legend has it that Aadi Seshan, the serpent (couch) of Vishnu, heard Vishnu's exhilarating description of Shiva's 'Dance of Bliss'. Filled with a great desire to witness this dance in person at Chidambaram, Seshan descended to the earth. . He was born to Athri maharishi as Patanjali and went to Chidambaram. He prayed to the Lord.

Nandi, Shiva's carrier would not allow Patanjali to have Darshan of the Lord. In order to reach the Lord. Patanjali, with his mastery over grammatical forms, spontaneously composed a prayer in praise of the Lord without using any extended syllable, to tease Nandi. Shiva was quickly pleased, gave darshan to the devotee, and danced to the lilting tune of that song . Patanjali also witnessed the Ananda Tandavam ( Dance of Bliss) of Lord Shiva.

Lord Shiva, pleased with the grammatical skills of Patanjali, requested him to compose “Maha Bhashyam”, the lessons on grammar and spread the same through his disciples.

But due to his own curses, only one of his disciples survived, and that too became a Rakshasa. Patanjali was born again as Chandra Sarma, to learn the Mahabhashyam from the Rakshasa. With great difficulty he learnt all the lessons. To his surprise, the curses on the Rakshasa vanished after the final lesson, and the Rakshasa turned to be Gauda Paada Achaarya.

Chandra Sarma took Sanyasin from Gauda Paada Achaarya and became Govinda Bagavatpada, a great yogi who had realized the ultimate Truth and had his mind firmly established in the knowledge of Advaita Brahman. He went to River Narmada and waited for a specific disciple to spread the Advaita to the Universe.

Sankara, during his Gurukulam days, had learnt the lessons on grammar which was originated from Patanjali. On hearing from his teacher of Govinda Bagavatpada, Sankara had mentally selected him as his Guru and had been waiting impatiently for the blessed moment when he could sit at his feet and attain the knowledge of Advaita.

Where lay the Narmada? Who would give him the direction of the way to it? Sankara had only heard that Narmada lay somewhere in the north, but did not exactly know the path leading to it.

An eight year old boy full of dispassion towards worldly pleasures and having cast off mother's affectionate shelter now went about in the eternal quest of the human soul, the search for the ultimate truth.

Those who saw this shaven-headed boy clad in a Sanyasi's robe with staff and water bowl ( kamandala ) in hand, could not take their eyes off from him but gazed on in speechless wonder. Loving mothers, who saw him, shed silent tears thinking of his mother.

Sankara was not affected by anything he heard or saw. Inquisitive glances, compassionate sighs, eager queries, nothing affected him. He was indifferent to everything except the Spirit and Reality.

Meditating with a one-pointed mind on the All-pervading Supreme Energy, the soul behind all creation, he walked on. He would cover long distances on foot, ask for Biksha (alms) and accept the food, take rest, and walk on.

Thus, in the quest of the Unknown, he passed through many villages and populated human habitations, towns and cities, crossed many fields and meadows, wild animal infested forests, hills, rivers and rivulets and trod along many unknown paths.

Sankara finally reached Omkarnath by the river Narmada. There he learnt that a great Yogi had been living in an ecstatic trance for many years in a cave. Sankara's heart was filled with indescribable ecstasy.

Advancing a short distance, Sankara met a few old monks who lived near the caves at Omkarnath and he enquired them of Govinda Bagavatpada.

This boy at an age, when others of his years were still playing with toys and battling with the alphabets, had come alone and on foot, all the way from home in far off South, in search of a Guru!

An old monk told Sankara, " Child, The holy Yogi Govinda Bagavatpada lives in that cave. He has been in trance for a long time. We have been waiting here, and have grown old in waiting. Blessed indeed are you child! Commendable is your Guru Bhakti. "

" May I get the Darshan of the great sage? " Sankara asked. [/tscii:fb661f9327]

viggop

21st November 2005, 08:28 PM

[tscii:4db17f8d2b]Who are you?

The unspoken first Guru of Advaita Vedanta was Lord Dakshinamurthy. The next Guru was Dattacharya. Lord Narayana who followed him was the first Guru who spoke about it. The following is the Advaita guru-parampara (lineage):

Narayana
- Brahma
- Vasishta (Brahma’s mind born son)
- Sakti (Vasishta’s son)
- Parasara (Sakti’s son)
- Vyasa (Parasara’s son)
- Sukha (Vyasa’s son)
- Gaudapada (Sukha ‘s disciple)
- Govinda Bhagavatpada (Gaudapada's disciple)

Once upon a time, Vyasa, Sukha, Gaudapada and Govinda Bhagavatpada met at Badri when Vyasa said: “ In order to bring back Santana Dharma in Bharat, Lord Shiva Himself is going to take birth. Govinda has to give him Diksha (the ritual of initiation into a monastic order).” Vysa also told him how to identify his future disciple.

At Narmada, Sankara got a positive response from the old monk when he asked if he could have a Dharshan of the Sage inside the cave. Immediately, Sankara prostrated before the caves. He was waiting for instructions to enter the caves.

With tears welling up from within and flowing down his tender cheeks, he stood with folded hands and started praying.

All of a sudden, he heard a voice, loud and clear, from inside the cave, “ Who is there?”

Sankara’s heart was flooded with an inexpressible sublime bliss driven by a powerful urge of devotional emotion. He started answering:

“The person who has come here is neither earth, nor water, nor fire, nor air, nor ether, nor a sense-organ, nor the aggregate of all these( meaning, ‘I am not a human being’ ) because all these are transient, variable by nature.

The existence of the Self is proved by the experience of sublation in deep meditation. I am that One, Auspicious and Pure, which alone remains.”

Sankara introduced himself in ten verses, known as Dasa Sloki, each ending with the words “Siva: kevaloham” (I am of the form of Pure Auspiciousness).

They sparkle with subtle meditative thoughts. Dasa Sloki is now chanted by Vedantic students to lift themselves into high moods of meditation.

Sankara also gave out these very verses to His disciples before leaving this world, when they asked Him to instruct them on the ideas to be contemplated and meditated upon.

These verses can be referred at http://www.kamakoti.org/shlokas/kshlok28.htm

the other person who gave a perfect reply to ‘Who are you?’. That was Kannagi, the karpukkarasi ( queen of chastity), in Silappadhikaram.

After hearing Sankara’s answer, the Sage inside the cave understood who had come to meet him. Spiritually elated, the Sage, Govinda Bagavatpada came out to meet the young Sankara.

Just one look at Sankara was enough for Govinda Bagavatpada to realize that this was the boy he had been waiting for. He immediately knew that he had been waiting in ecstasy for so many years only to instruct this boy in the discipline of Advaita Sadhana.

Kamban would have said: "annalum nokkinar, avarum nokkinar; arindavar koodinal pesavum vendumo?" ( Guru and Sishya saw each other; If the separated Gnanis meet, is there a need to talk ? )

Govinda Bhagavatpada thought: “This child had become a Sanyasin at heart long time ago. Do I have to still give him Diksha?”

Just then, Narmada was flooding. Sankara found the river gushing forth at the banks, By using his powers, he encapsulated the river in his Kamandal (a vessel sannyasins carry).

Govinda Bagavatpada, who was watching, remembered Vyas’s words as to how to identify Sankara, the Shiva incarnate. “When he, as Shiva, encapsulated the great, big, Ganges in his Kamandal, Narmada is nothing for Him”, he thought.

Now that he had identified his disciple for sure, he was more relaxed. [/tscii:4db17f8d2b]

Sudhaama

22nd November 2005, 12:32 AM

Mr viggop...

You are going out of the way too far... from the Topic purview.

I am PAINED to note and so take strong objection to your DENIGRATING AADHISESHA .. too low.

Sankaracharya has nowhere mentioned nor meant so on Aadhisesha anywhere in his Scriptures... ... In fact he has extolled that exemplary Divine- servant.

We have to discuss here, based only on the commonly aproved 18 puranas.. as well as the Sankara-Vijayam, the authentic Life-History of Sri Sankaracharya.

According to each faith there are different unaccepted Puranas and strories which are found to be highly objectionable to another of different faith... and disputable due to inconsistency.

For example... You can see in Haridwar in one of the Shakthi Temples, the idols and pictures showing Lord Siva is lying down defeated, while the Shakthi is found placing Her Foot on Shiva's body... Will any Saivite accept this,?

Similarly one another... Let us all keep off such disputable FICTIONAL STORIES in the name of Sthala-Puraanhas or some such other mutually denigrating the other faith...

... just to show Superiority of one faith. over the other, and as the Greatest amongst all others..

We the Commonfolk are not interested in such narrow-minded denigrations of any Faith or any God or any Religion.

All the sorts of Religious faiths, including its vivi-sections, are LARGE- HEARTED enough towards the Emancipation of the HUMAN- SOCIETY on the whole, imparting the broad sense of UNIVERSAL LOVE towards all....

Because all of them are GOD-MADE... to suit the varying Individuals.

And in that aspect Sri Sankaracharya was in no way any exception... He too was a Model Acharya of Glory...

Let us CONFINE our discussions to that Broad outlook only.. and NOT BEYOND

viggop

22nd November 2005, 10:24 AM

Dear Sudhaama Sir
I have told you that i am only copying and pasting from another place.If some post has hurt your sentiments, i apologise to you.

viggop

22nd November 2005, 10:28 AM

[tscii:cb6179af33]Guru and Sishya

The place where Sankara tamed Narmada is still known as Sankara Ganga.
Sankara prostrated before the great Sage, Govinda Bagavatpada, and said:

”You are verily the sage Patanjali, the personification of Yoga Shastra. Like the drums of Mahadeva, you sound and resound supreme wisdom. Your glory is infinite. You have perfection, having imbibed the total knowledge from Sri Gaudapada, the disciple of ShukaDeva, the son of VedaVyasa. I beseech you to accept me as your pupil and bestow on me the knowledge of Brahman. Please grant the prayer of this humble seeker by showing him how to find the Final Truth."

Govinda Bagavatpada was protecting the wealth of Gnana and had been waiting to hand it over to the owner. And he knew the time had come for the handing over.

At an auspicious moment, Sankara was formally accepted as a disciple by Govinda Bagavatpada, who initiated him into the Paramahamsa order of Sanyasa (sam.nyAsa), the highest kind of renunciation.

Sankara now becomes Sri Sankara.

Govinda Bagavatpada started to instruct the discipline of Yoga to Sri Sankara. The course of studies started with Hatha Yoga in the first year. Hatha yoga prepares the body for the spiritual path via physical and breathing exercises, and asceticism. Hatha yoga is the most superficial component of yoga. It prepares and conditions the body so that the mind can practice meditation more or less without obstacles.

Sri Sankara easily mastered the techniques of Hatha Yoga before the year was out.

Govinda Bagavatpada then taught Raja Yoga, the science of disciplining the mind.

Raja Yoga is the king of all Yogas. It concerns directly with the mind. In this Yoga there is no struggling with Prana or physical body. The Yogi sits at ease, watches his mind and silences the bubbling thoughts. He stills the mind and restrains the thought-waves and enters into the thoughtless state.

Sri Sankara mastered this discipline in the second year. As a result, he became gifted with psychic powers like telepathy, clairvoyance, movement in space unseen and above all, death at will.

In the third year, Govinda Bagavatpada initiated his disciple into the high discipline of Gnana Yoga, the Realization of Ultimate Reality through Knowledge.

Gnana Yoga is the road to perfection since it helps the Yogi perceive Truth in its entirety without any trappings or maskings. It consists of :
1. Developing correct awareness of the mind, the body and the Atman or Self.
2. Purification of the body and the mind through self-discipline
3. Acquiring true awareness of the world around and beyond. Knowledge of Sat (Truth) and Asat (Falsehood)
4. Practicing elimination of thought process.

These various aspects of Gnana yoga are also discussed in the Gita:

1. The Yoga of Self-discipline (Chapter VI)
2. The Yoga of Science (Chapter VII)
3. The Yoga of Imperishable Brahman (Chapter VIII)
4. The Yoga of Royal Knowledge (Chapter IX)
5. The Yoga of Divine Perfection (Chapter X )
6. The Yoga of the Vision of Cosmic Form (Chapter XI)
7. The Yoga of Kshetra and Kshetragna (Chapter XIII)
8. The Yoga of the Division of the Gunas (Chapter XIV)
9. The Yoga of Divine and Undivine Qualities (Chapter XVI)
10. Renunciation of Action with Knowledge (Chapter IV)

By practicing Gnana Yoga, Sri Sankara
- became free from all illusions and delusions;
- was remarkably clear-minded and fearless;
- was not stained by any longings, high or low;
- was qualified to make the bold leap into the Impersonal ‘beyond’;
- lost all sense of individuality in the ocean of Infinity. [/tscii:cb6179af33]

viggop

23rd November 2005, 10:32 AM

[tscii:0c6a282ea4]Eleven Eleven (11/11)

Govinda Bagavatpada made Sri Sankara undergo the duly regulated scheme of Sravana-Manana-Nidhidh-yasana. This consists of:

- Hearing the spiritual truths and secrets from the mouth of the Guru;
- Investigating and discussing it ;
- Constant contemplation on it.

The Guru established Sri Sankara firmly in the higher planes of spiritual striving and truth-experiencing.

As the popular saying goes, Sri Sankara became oil as soon as a suggestion of mustard was given. For most others, a lot of squeezing of mustard was needed before a drop of oil could me made.

Govinda Bagavatpada found that Sri Sankara's spiritual practice and education completed and he had reached the last rung of the ladder. He needed no more training and no further instruction. He had become firmly established in Self-Knowledge. And the Upanishads found a new and fresh verification of their statement : " When that Supreme Brahman is realized, the heart's knots get snapped, all doubts are resolved and one's actions become dissipated."

Sri Sankara was now a living illustration of the great utterance, "The knower of the Supreme attains the Highest and of the declaration, The Knower of the Supreme verily becomes the Supreme."

But Sri Sankara, the man of true illumination, never gave a thought to these acquired powers. He would, if at all, make use of them only for doing good to humanity. The so-called miracles emanated from a sense of passion on his part.

Govinda Bagavatpada felt that his part in the training of Sri Sankara to function as an Acharya had been completed and that it was time for his departure from the world. He addressed Sri Sankara in a calm and collected voice:

" My son, you are born with a divine mandate to re-establish the Vedic religion. There is a purpose in your birth. Your task is not to merely swim safely across the turbulent waters of life and death. You have already done that as naturally as a fish swimming in water. Now, you have to help others to do the swimming across. See reflections of Rama, Krishna and Vyasa in yourself. Now my task is done. I have passed on to you, the treasure of Gnana which I inherited from my Guru. You are destined to accomplish much more.

“You are not just an individual, but a whole institution in yourself; not just an isolated star but an entire Solar System. "

Sri Sankara acknowledged His Guru’s orders with silent consent.

On an auspicious day selected for the purpose, Govinda Bagavatpada smilingly cast off his aged body in Samadhi. The disciples performed the last rites on the banks of Narmada in devotion befitting the prince of Yogis.

Vasishta, gave Sri Rama instructions in scripture. But we find Sri Rama there already as the Ideal Man and knower of Paramatman-Supreme Self.

In Sri Krishna's case, after his sacred thread ceremony, he studied the scriptures under sage Sandipini. The Bhagavata says that Sri Krishna stayed at Sandipini's hermitage for sixty-four days mastering one art each day and becoming proficient in all the traditional sixty-four arts in record time.

The spiritual depth, the supreme knowledge and the supernormal faculties expressed in the lives of supermen are certainly not because of any instruction, training or practice. They are inborn and possessed from very birth. So too is their realization of God. It is not by any penance or striving, it is already theirs when they were born. The exercises they undergo are for setting an example to men, for doing good to the world, for restoring life and vigor to the religion.

Sri Sankara was just eleven when He acquired all the yogic powers. At eleven, He was also commanded to restore life and vigor of the Hindu religion by His Guru. At eleven, He became complete and set out to change the world. [/tscii:0c6a282ea4]

viggop

24th November 2005, 09:26 AM

[tscii:91d2c385c7] MOKSHAPURI KASI

Sri Sankara, along with a few other Sanyasins proceeded to Varanasi as his Guru had ordained.

Varanasi lies between two holy rivers, Varana to the North and Asi River which joins the Ganga in the south. It is also known as Kasi because it is beleived that Supreme brilliance shines here, and lights the way to Heaven (Kaas - to shine).

Even from pre-historic times, Varanasi has been one of the chief centers of Sanatana Vedic Dharma. It has been the abode of the Lord Vishwanatha and Mother Annapurana Visalakshi. Countless generations of spiritual aspirants of diverse schools and renowned scholars of varied interests have realized the fulfillment of their mission in the holy city of Kashi.

With the holy Ganga on one side, Sri Sankara was having the Darshan of Lord Vishwanatha and Mother Visalakshi every day.

Soon, He got easily `discovered'. Earnest seekers and scholars flocked to Him in increasing numbers. He began teaching them of the Ultimate Truth. Within a very short time, his vast learning, unusual gifts of exposition, astounding intellectual keenness and charming personality became the talk of the town. Scholars and monks belonging to diverse philosophical sects and owing allegiance to various systems of thought like Jaina and Buddha approached Sri Sankara and had their doubts cleared on the Ultimate Truth.

Thus, His life task of re- establishing the pure Vedic faith in the whole of India had its auspicious beginning in Varanasi.

Many scholars, to establish the superiority of their view points, would enter into debate with Sri Sankara. He lent them patient hearing and with comfortable ease disarmed them all by his irrefutable reasoning.

In the presence of the genius of the boy-Sanyasin, others aspiring for victory were humbled and they felt blessed realising the Truth.

One day, a brahmin youth named Sanandana from South India arrived at Varanasi. For many years, he had been in search of a Guru who would put him on the sure path to Ultimate Knowledge. He heard of Sri Sankara's supernatural power and uncommon genius and developed a high regard for Him and courageously requested him to be his Guru. Sankara surveyed the youth, and after putting a few queries, gave him permission to stay with him.

After sometime, Sanandana begged Sri Sankara to initiate him into Sanyasa, which, Sri Sankara obliged. Thus, Sanandana became the first Sanyasi disciple to Sri Sankara.

Sri Sankara thus became Guru Sri Sankaracharya.

Sanandana, as a boy, had developed a religious turn of mind, and went to a hill called Ahobala in the south to realise God. He had engaged himself in the worship of Lord Narasimha, the lion headed and human bodied incarnation of Lord Narayana.

One day, a hunter came to him and asked him, "Why are you living alone in this uninhabited forest? " He told the hunter that he was looking for a creature with a lion's face and a human body. He asked the hunter to help him find it. The hunter returned after a while with an image of Narasimha wrapped in green leaves.

Sanandana prostrated before this image and prayed. Lord Narasimha appeared before Sanandana, asking him, "Dear child, ask for a boon." Sanandana asked for ‘Abhaya’, (fearlessness) and "It is also my wish that whenever I remember you, you shall appear and help me out of my difficulty." " Be it so, " said the Lord and disappeared.

Sanandana was highly devoted to his Guru. He constantly stayed by the side of Sankaracharya, serving his Guru. Endowed with a superior intelligence and a deep knowledge of the scriptures, he was able to win the complete confidence of his Guru and soon became his favourite. He was to Sankara what Hanuman was to Sri Rama.

The other disciples, human as they were, looked on Sanandana with a jealousy. This did not escape Acharya's eye. And in a strange manner he made everyone understand and concede the superiority of Sanandana.

One day Sanandana had reached the other side of the river on some errand. He had crossed the river by means of a bridge close by. Desiring to give to all, an exhibition of his unequalled Guru Bhakti, Acharya cried out in a loud voice, " O Sanandana, come to me at once !"

This fright-filled call of his Guru disturbed Sanandana a great deal. He felt for sure that his master was in some danger and was in need of immediate help. But he saw that getting to the opposite bank of the river by walking over the bridge would mean wastage of time. The call of his Guru was a distress signal and had to be responded to, immediately. He was in no mood to calculate and count the pros and cons of his action. And so he answered his Guru’s call by simply getting into the river and walked.

The water was cold and the current was strong enough to sweep away even an elephant. But in Sanandana's mind, there was no river to be crossed, no cold to be borne, no danger to be faced. Only the call of the Guru sounded in his ears and only the need to be near his Guru, as quickly as possible, was in his mind. He was utterly oblivious of every other consideration.

The onlookers were sure that he would sink in the water and perish. They raised shouts of alarm and waved at him, warning him. Sanandana was deaf and blind to everything.

And then, a miracle happened. He did not sink. At every step of his foot, bloomed a lotus and supported him, and he crossed the river walking on the bed of lotuses. Sanandana ran breathless and stood before Acharya for his commands.

The other disciples stood amazed at this supernatural happening and were dumbfounded. Then, pointing to Sanandana, Acharya addressed his other disciples, " You have now witnessed what immense grace the Goddess Bhagavati has on Sanandana. Henceforth we will call him Padmapada, the lotus-footed ".

Padmapada, with a sense of humility and a spirit of dedication, bowed again and again at the holy feet of Sri Sankaracharya.[/tscii:91d2c385c7]

viggop

25th November 2005, 10:57 AM

[tscii:52f2bf7f0b]Jivatma and Paramatma

Advaita literally means ‘non-dualism’, “only one’. Advaita bases itself upon the Upanishads, the Brahma-sutras and the Bhagavad-gita. Advaita asserts that the real, essential identity of the individual self (Jivatma), is nothing other than brahman Himself (Paramatma). The teaching follows from upanishadic statements like tat tvam asi and aham brahmAsmi.

Brahman alone is Truth, the universe is an illusion, and the seemingly bound soul, Jivatma, is none but the Brahman.

In essence, Jivatma and Paramatma are one and the same, `One, and there is NO Second'.

This knowledge non-duality of the individual soul and the Brahman, the Supreme soul, is experienced in the deepest state of super-consciousness. The attainment of this state of experience is extremely difficult and is a very rare privilege for ordinary mortals like us.

However, in our practical day to day work and behavior, it is possible in a partial way, to understand that ‘Brahman is all’, as a result of prolonged and steady practice.

Sri Sankaracharya taught the above Advida principles to all his followers and non-followers with examples:

“In darkness, a rope is mistaken for a snake. But when examined with a light, we will find that the supposed snake is only a rope. The ‘superimposed’ snake disappears when light (knowledge) is thrown on it. Even for an illusion, there must be a basis in reality. The basis in this example is the rope. All illusions are superimposed on truth; and conversely, what remains after the illusion is removed, is the truth.”

“When a person wakes up from a dream, everything seen and felt in the dream disappears. What remains is only the dreamer. It means that we project ourselves into the objects of our dream. When we get up and the dream goes away, we realise that there is nothing outside us.”

“The reflection in a mirror has no substance; it is only an appearance of what already exists.“

“When we realise, with the aid of gnana, that God is the only ultimate Truth and everything else is illusion, then, other emotions like anger, desire, hatred, pain, grief etc. will not affect us. “

One day, Sri Sankaracharya, accompanied by his disciples was proceeding to the Ganga for a bath. On the way, He saw a pathetic sight. A young woman, who was the picture of total grief, was crying loudly and soliciting help. A dead body, possibly of her husband, lay on the ground, its head resting on her lap. She wanted proper performance of the funeral rites of her departed husband. She had been sitting with a corpse in such a way that the narrow path leading to the river was totally blocked.

Sri Sankaracharya requested the woman to move the corpse to one side of the pathway, so that He could proceed to the river.

The women could not pay attention to Sri Sankaracharya’s words. On being repeatedly requested by Him to move the body to one side of the pathway, the woman responded by telling him, " Why, Great Soul, why do you not yourself ask the corpse to move aside?"

The Guru responded to her in a voice choked with compassion, " Mother, I understand your grief. However, can a corpse ever move of its own accord? "

The woman then fixed her gaze on Sri Sankaracharya and spoke, " You best of Monks, you say that it is the one and only Brahman who is the sole authority of the universe and Shakti is indifferent. Is this not so? When Brahman is present everywhere, why should not the corpse move? Brahman is present there too."

The Guru stood astounded and began to think over what she said. And, all of a sudden, both the women and the corpse disappeard!

He experienced the sportive play of the Great goddess, Mahamaya, who is Shakti or the ‘Prime Energy’. It was because of her glance that earth and heaven throbbed. Prostrating, The Guru began to sing in praise of the Goddess Tiripurasundari, the sole refuge of the universe:

"Oh Goddess Supreme! Mother Bhavani! I have surrendered myself to You. In debate and in danger, in error and in alien lands, in water and in fire, on hills, among foes and in forests, please protect me everywhere. You alone are my only security”….. (Bhavani ashtakam)

Sri Sankaracharya understood that the Goddess Supreme, who was worshipped by the Lord Himself, had made him realise her magnanimous glory and grace. She was the Creator, the Preserver, and the Destroyer of this universe and it was She again who bestowed material abundance.

He had already experienced that the individual Soul (Jiva ) and the Infinite Soul (Brahman) were identical. He now understood that the Brahman was just a witness, a mere spectator and no more. The authorship of the universe was that of Shakti, The Prime Energy.

Acharya’s thought process underwent a revolutionary change.
[/tscii:52f2bf7f0b]

Lambretta

25th November 2005, 11:02 AM

Wonderful incident u've narrated Mr. Viggop! :D

viggop

26th November 2005, 10:46 AM

[tscii:e21d543e9c]If Bhavani comes, can Mahadeva be far behind?
The Acharya realised the importance of Goddess Tiripurasundari in the scheme of things. ‘Sakthi Illayel Sivam Illai’ ( Without Sakthi, there is no Sivam. )

Sri Sankaracharya understood that by remaining immersed in deep meditation would not help him to accomplish his life's purpose.

He would have to work out a practical application to life and labour on earth, of his experience of the Absolute Reality. Only then, would he become the meaningful living embodiment.

When Mother Bhavani played Her leela in the life of Sankara, would Mahadeva, the consort of Bhavani, be left behind?

On another day, when Sri Sankaracharya with his disciples was going to bath in the holy Ganga, saw a Chandala (an untouchable and worker at the cremation ground, at the very bottom of the social scale and devoid of any culture, a very primitive of men, extremely ugly and terrifying in appearance). He had four fat dogs held in leash, and was approaching in a drunken manner from the opposite direction.

Finding no other way of avoiding a confrontation with him, Sri Sankaracharya addressed him and said, "Oh, you Chandala, step aside with your dogs, and let us go".

The Chandala did not appear to have listened to his words and did not bother, but continued to advance. Sri Sankaracharya in a somewhat excited voice cried out again, "Stop, fellow, stop. Leave a passage free for us".

The terrible looking Chandala burst out: "Whom are you asking to move aside, Sir? Are you demanding the self to do so or the body to do so? The Self is omnipresent, non-active, ever pure by nature. Instead, if you ask the physical body to move aside, you know that the body is inert matter, how can it move aside at all?

“Moreover, in what respect is your body distinct and different from any other body? You say that you are firmly established and rooted in the Supreme Truth and there is One, non-dual entity, `One without a Second'."

“I see that your claim is false, you are indulging in plain talk. Is there any difference between a Chandala and a Brahmin from the viewpoint of the knower of the Truth? Is the sun reflected in the water of Ganga any different from the sun reflected in a dirty water pool? Is this your knowledge of the all-ness and the Absolute Reality? "

Hearing these words of the Chandala, charged with wisdom, Sri Sankaracharya was both amazed and ashamed. He clearly perceived that this was the play of the Divine.

Immediately, Sri Sankaracharya folded his palms in adoration and spoke prayerfully, "He who perceives all beings with an awareness of “sameness” and acts with that perception of sameness in all, he indeed is my Guru. You Chandala are my Guru. I bow down at your holy feet a million times".

All of a sudden the Chandala and his dogs disappeared. But Sri Sankaracharya saw the Divine form of the Lord and Father of the Universe, Sri Mahadeva, radiant and shining. The Lord stood before him in all glory holding in His hands the four Vedas. These eternal scriptures were what Sri Sankaracharya had seen as dogs before. He bowed down at the feet of the Great Lord and burst into a hymn of praise :

"I reflect on the One Great God, who is the enemy of passion, the Lord of all beings, the annihilator of sin, the great lord, springing from whose matted locks the waters of the Ganga flow.

”I take refuge in Him who is without birth, the eternal, cause of all causes, the all auspicious one, from whom the universe gets expression, the Being beyond the three Gunas (qualities), who is beyond all darkness, the One without beginning and end, the Supreme, the Purifier in whom there is no duality.

“Salutation to You, O Lord, salutation to You, who is of the form of the Universe; Salutations to You again and again, who is of the form of knowledge and Bliss; Salutations to You over and over again, who is reachable by the Vedic Knowledge; Salutations to You again and again." …… (Manisha panchakam)

It contains five slokas. In the first four, the non-duality as specified in the four Vedas is glorified. The fifth sloka glorifies the Pranava Mantra, ‘OM’, which includes the four Vedas. It is said that in order to further describe the five slokas, Sri Sankaracharya, at a later stage established the Mutts at Puri Jagannath, Sringeri, Dwaraka, Badari and Kanchi.

Pleased by this hymn, Lord Mahadeva placed his hand on Sankara's head and said: "Child, I am pleased and gratified. I wish that you work towards the re-establishment of Vaidika Dharma on earth, the Spiritual Discipline described in the Vedas. You must give out a flawless meaning of Vedanta and blow up the other theories that lead men to duality and darkness. You must write out a commentary on the Brahma Sutra of Vyasa and firmly establish that knowledge of Brahman. You have to preach the Vedic faith in such a way as to make it available to all". Mahadeva then disappeared from view.

Soon after, as per the wishes of Mahadeva, Acharya was explaining to his disciples, the commentary on the Brahma Sutras when an aged Brahmin entered the place. The lesson was stopped as the venerable old man stepped in and everyone there got up and with great reverence, requested him to take a seat.

Without taking the offered seat, the old man queried: " I hear that a certain Sanyasi here gives detailed explanation on the Brahma sutras. Can you tell me where he is? "

The disciples answered: " This is our Guru Sankaracharya, who has all the scriptures stored in his memory and they are all at his finger tips. He has written a commentary on the Brahma sutras which has silenced all critics. He is now teaching us that valuable treasure".

Then the old man took a seat and made a request to the Acharya: " They call you the commentator on the Brahma sutra composed by Veda Vyasa. Well, I want to see if your commentary agrees with my interpretation. Please tell me the meaning of the first section of the third chapter".

Everyone out there was stunned by the authority with which the old man posed the question. The disciples were looking at each other and silently asked among themselves: “Who is this old man?”

[/tscii:e21d543e9c]

viggop

28th November 2005, 12:11 PM

[tscii:780e2386b6]Sweet Sixteen

Everyone was stunned by the authority of the old man’s poser of the question.

With great humility, Acharya said: " To all masters who know the meaning of the sutras, I offer my salutations. I have no such egoistic feeling that I am a great Comprehensor of the sutras. I shall try to answer all your questions".

With these words, Acharya started giving out a correct explanation of the sutra that the old man had asked. Acharya found in the old man a very powerful contestant. Hardly had the Acharya put forth a point with his unmatched brilliance, the old man cut short with what struck everyone as an unassailable objection.

With great steadiness Acharya met the old man’s objections with replies, strikingly sensible and impressively rational. But the old man would not be silenced. He would put forth another argument, only to draw out a more powerful counter-argument from Sri Sankaracharya.

Indeed this battle of wits went on and on. In this volley of dialogue, the whole of the Brahma sutras, the four Vedas, many scriptures, various philosophies, all came in for analysis, elucidation, research and summing up.

The combatants were far removed in age from each other, but so alike in wisdom and learning. The astoundingly deep scholarship, the astonishing power of memory, the limitless sweep of intellect, the rare depths of introspection, and the powerful skill in debate made the disciples dazed and dumbfounded as the entertaining warfare went on.

The Himalayan debate raged for several days. Padmapada, who had followed this clash of high talent with keen understanding, approached the Acharya in private and asked him, " Master, who other than VedaVyasa can possibly possess all this superior scholarship, this sharp intellect and this great skill of debate? Is it possible that he is Vedavyasa in the disguise of an old man and we stand outwitted as to his real identity? "

The next day, Acharya addressed the old man: "Great soul, we have been eager to know who you are. All of us believe that you are indeed Vedavyasa. If our feeling is right, please accept our salutations”.

The spontaneity and sincerity of Acharya's words touched the Brahmin deeply and he told the Acharya that his inference was correct and that he was indeed Vedavyasa.

Acharya and all the disciples prostrated before Sri Vedavyasa. Placing his hand on Acharya's bowed head, the greatest of the sages blessed the young Sanyasin.

The poet in Acharya immediately came into play and took shape as a beautiful hymn. He said:

"O Great Sage Krishna-dvaipayana, my life has become blessed by the sight of your holy feet. You have performed mighty deeds for the benefit of the mankind. Your services, like your name, will live for all times to come. You are the compiler of the eighteen Puranas. You have classified the Vedas into four parts. You know the past, the present and the future. There is nothing on earth that you do not know. You are the milky ocean, and out of it has come the Mahabharata, like the moon. You have done infinite good to the world. I salute you as the foremost of the Gurus".

The eighteen Puranas which are the works of Vedavyasa are:

1. Brahmapurana
2. Padmapurana
3. Vishnupurana
4. Bhagavatapurana
5. Markandeyapurana
6. Varahapurana
7. Agnipurana
8. Bhavishyapurana
9. Brahmavaivartapurana
10. Skandapurana
11. Lingapurana
12. Vamanapurana
13. Shivapurana
14. Naradiyapurana
15. Matsyapurana
16. Kurmapurana
17. Garudapurana and
18. Brahmandapurana.

Sri Vedavyasa felt delighted about Acharya's discovery of his identity and Acharya's understanding of him(Sri Vedavyasa). Taking the seat offered by Acharya, he said: "Wise boy, your erudition has quite charmed me. You are divinely gifted, with attributes unequalled on earth or in heaven. There is no one on earth who could have answered even one of my queries. You answered them all to my complete satisfaction. Among the spiritual teachers, you are a class apart."

"Hearing that you have written a commentary on my sutras, I came to see you. I am convinced that you are indeed worthy of the big task of commenting on my sutra. Like the Sun in its dazzling glory of brilliance, you too will remove the darkness of ignorance in the world by spreading the glory of Advaita."

"I now request you to continue your noble work. You have to write commentaries on Sruti and the Smriti".

"I have already accomplished that work as well”, said Sri Sankaracharya and produced the other parts of his works to Sri Vedavyasa. He was quite amazed to see the works of the young Acharya, and went through all his commentaries on Sruti and Smriti with absorbing interest, and then said: " All this is very well done indeed! It is all as it should be. I am very delighted".

At this time, when everyone’s mood was ecstatic, Acharya threw a bombshell. He made a submission to Sri Vedavyasa Bhagavan: " Sir, I have completed all the work that you expected of me. Kindly give me the permission to terminate my physical existence in your very presence here and now".

Sri Vedavyasa was astonished. Padmapada and other disciples were bewildered. There was silence all around. Just nearing sixteen, was it all over for Sri Sankaracharya? [/tscii:780e2386b6]

viggop

29th November 2005, 09:46 AM

[tscii:3024c29869]Are you suffering from IF syndrome?

When Sri Sankaracharya wanted to terminate his life in front of Sri Vyasa, Vyasa Bhagavan said: " No Sankara, contrary to what you think, your task is not yet finished. Much remains to be done yet. You have to meet and vanquish in debate all the renowned scholars in the land of Bharata and bring them round to your point of view of scriptural truth. You alone can do it. I have come here to grant you a boon of extended life-span. My dear boy, destiny had fixed your span of life at eight years first. But you took Sanyasa and by the grace of Lord Shiva, your life was extended by eight more years. It is the gracious dispensation of the Supreme lord that you live for another sixteen years in this body.”

“Your first task now is to vanquish Kumarila Bhatta. Then, you have to travel across the vast Bharata, traversing the holy land from end to end. Your foremost work will be to harmonize the different schools of thought. You will also have to establish Vedanta on a sound basis and proclaim the glory of the Brahman to all. On your shoulders rests not the destiny of an individual, but a whole nation's spiritual welfare ".

Acharya bowed down in approval, and Sri Vedavyasa left that place. The minds of all the disciples were freed from the dark. There was no fear of their Acharya's quitting the world early. They were overjoyed and happy at the extension of his life-span.

Acharya became very eager to carry out the instructions of Sri Vyasa. His first task was to conquer Kumarila. Acharya came to know that Kumarila was a holy soul, who had vanquished in debate various philosophers and propagandists of anti-Vedic schools. Acharya also came to know that the aged scholar, Kumarila Bhatta now lived in Prayaga.

Kumarila was born in the Chola country in South India in a Brahmin family. Since the boyhood, he was devoted to the Vedas. He belonged to the Meemamsa school of thoughts.

Mimamsa means "investigation, inquiry, discussion." In this philosophy, Vedas are ultimate and God does not exist. So, there is no ‘aham brahma asmi’ .

Kumarila believed that In order to refute any school of thought, one should master that philosophy to have a thorough knowledge of its theory and practice. In order to combat Buddhism, he had to master its philosophy and know all the intricacies of its workings and beliefs. So he entered a Buddhist school as a disciple, concealing his identity, and became a Buddhist pupil to learn Buddhist doctrines.

One day, the Buddhist teacher started abusing and ridiculing the Vedas. Kumarila felt extremely agonized to hear this condemnation of the Vedas. He did not let the tirade against the Vedas go unchallenged. He entered into an argument with his teacher. Then began a long debate, a philosophical duel and a battle of keen wits, between the teacher and pupil.

Kumarila effectively smashed the successive positions and attitudes of his teacher. The Teacher found himself more and more powerless to contend against his own pupil, who overwhelmed and confounded him with unanswerable refutations and forthright arguments. Kumarila was easily able to establish the Supreme authority and the unbeaten superiority of the Vedas.

Then, Kumarila made a strong and severe remark against his teacher’s philosophy. The Teacher became very angry and as atonement for the sin committed by Kumarila, he ordered Kumarila to be thrown down the roof of building and lose his life.

The disciples, who were waiting for an opportunity to pounce on Kumarila, outran the teacher and pushed Kumarila down from the top. Kumarila quickly composed himself into Yogic steadiness, and uttered: "If the Vedas are true, may my life be protected".

Ultimately, Kumarila did not lose his life, but lost an eye. Why? While his strong belief in Vedas saved his life, his slight doubt, ‘if’, caused the damage. He should have said: “Vedas are true; may my life be protected".

[/tscii:3024c29869]

viggop

30th November 2005, 10:13 AM

[tscii:22fbe5c3ed]Atonement for Guru-Droh

Kumarila realised that absolute Faith would have saved him absolutely and that a very miniscule, subconscious doubt caused him dearly.

Kumarila avenged his folly by spreading Vedic faith vigourously. He was victorious in his campaign of resuscitating the Vedic faith. Wherever he went, he demonstrated by argument, how the Vedas contained the true faith and how they were not man-made, but trans-human.

Kumarila Bhatta conquered the Jains as much as he conquered the Buddhists. He was a man of great initiative and power and proved much more than a match to many well-known religionists of that day. He was also a noted writer and wrote with authority on the Meemamsa philosophy.

Sri Sankaracharya set out to meet this Kumarila Bhatta, at Prayaga. rayaga is now Triveni in Alahabad where the rivers Ganga, Yamuna and the subterranean Saraswathi merge.

He desired to visit and worship at the many holy spots on the banks of the sacred Yamuna, and so moved along the Yamuna towards the direction of Prayaga. On the way he touched Kurukshetra, the site of the epic Mahabharata battle where the Gita was born.

He reached Brindavan, the playground of Sri Krishna's boyhood. Acharya went to see many spots associated with Krishna's boyhood and visited the famous temples in the region. At the shrine of Lord Krishna, he was moved by his divine love for the Supreme Guru of Gita, and reverentially offered a sweet hymn at the feet of Krishna:

“May he, who is
1. ever held in embrace by Sri Lakshmi, the Goddess of abundance,
2. all-pervading,
3. the theme of the Vedas,
4. the unattached and impartial witness of the actions of the human intellect,
5. ever pure,
6. the remover of the ills of the devotees,
7. the destroyer of the dark forces,
8. lotus-eyed,
9. the holder of the club, the conch, and the Sudarshana Chakra,
10. that worthy refuge of all and
11. the Lord of the Universe - Sri Krishna,
………………..be visible to me.”……………………….( Sri Krishnashtakam)

When Acharya reached Prayaga, a shocking news reached his ears. Kumarila Bhatta had entered the husk-fire for the purpose of burning himself to slow death. This was an act of atonement for the sin he committed, for Guru Droh - cheating his Guru. Many years ago, in order to learn Buddhist philosophy, he cheated on his Buddhist Teacher disguising as his disciple and learnt the Buddhist philosophy.

Acharya's chief objective in coming to Prayaga was to have a discussion with Kumarila. When he heard of Kumarila's resolve to pay for his sin with slow burning, the Acharya went to the place where Kumarila was already in the husk-fire.

Even while Kumarila was burning slowly, Sri Sankaracharya explained to him, the Advaidic philosophy as against Meemamsa.

Advaita believes in Vedic Karma, which cleanses the soul. Then through Bhakthi, one realises god and becomes one with Brahman. Upanishads teach how to reach that state through Gnana. Karma, Bhakthi, Yoga, Gnana - is the sequence, as per Advaita.

Meemamsa does not accept Upanishads. According the Meemamsa, Karma takes one straight to Moksha. No God and No Bhakthi required.

When Acharya finished his explanations on Advata, Kumarila was getting burnt severely. However, he said: “O greatest of the monks, I am convinced about Advaita. I am willing to propagate Advaita now. But as you see, I am nearing death and so I cannot do that. But, there is a disciple of mine, named Mandanamishra who lives in Mahishmati town. He is the right person to be conquered.”

Kumarila’s end came soon after. With a heavy heart, Acharya and his disciples left Prayaga to meet Mandanamishra.
[/tscii:22fbe5c3ed]

viggop

1st December 2005, 10:00 AM

[tscii:3e7fc36513]Mandana, the great Scholar

Acharya and his disciples reached Mahishmati town, at the banks of Narmada, near Omkarnath. This was the home town of Mandanamishra.

The atmosphere of Mahishmati seemed impregnated with high philosophy. Even the ladies, who never got involved in worldly-affairs (esp. those days), were talking philosophy.

Acharya saw a few maid-servants going to the river to fetch water. He enquired them about Mandana's house and they told him: " O noble one, as you go along, you will hear the male and the female parrots discussing thus: ` Is the Veda the Truth? Is action itself the dispenser of fruits or is God such a dispenser? Is this universe eternal or transient?' - that is the place where Mandana lives".

These words pleasantly interested Acharya and the disciples. Not only the ladies there, but even parrots discussed philosophy!

Soon Acharya and his disciples arrived at the easily recognizable house of the great scholar, whose learning filled the air of the entire locality. The door of the house was shut and bolted from within. The doorkeeper gave information that his master Mandanamishra was engaged in performing Sraddha ceremony of his departed father and that it would not be possible for anyone to meet him that day.

Acharya resolved to confront Mandanamishra immediately. Acharya had learnt the trick of climbing a tree sometime ago, and the wanted to test that. He uttered some mantra standing in front of a cocoanut tree. Immediately, the tree bent towards him slowly and he climbed on it. Then it straightened out and bent towards the opposite side, towards the inside of Mandana’s house. Acharya got down quietly while the tree straightened out.

Mandana was engaged in serving and honoring the two sages, Jaimini and Krishnadvaipayana, who were revered invitees to the Sraddha ceremony. He was amazed to see a stranger monk descending from sky on his courtyard.

Acharya was happy to see the two sages there and promptly made obeisance at their feet. He was always the embodiment of courtesy and decorum. But Mandana was terribly infuriated by the unceremonious descent of an unwanted monk into an environment where he had no place. His first angry query was, "Kuto Mundee” - whence is this shaven head – meaning, “where are you from, you bald head?”

Acharya easily noted the insult in the tone of the query. But being in a mood to play around with words with the great scholar, chose to engage himself in a clever play of pun with Mandana. So he gave his reply without any hesitation, "From neck up", saying that he was shaven from neck up.

Some ‘kadi dialogue’ followed with all sorts of double meanings:

Mandana: “I asked the way” – meaning, lineage.
Acharya: “I thought you asked me, but what did the way tell you since you asked the way?”
Mandana got enraged further: “ It said your mother is a widow”.
Acharya: “I did not know your mother is still alive?”

The two visiting sages were distressed at Mandana's conduct. They said, " Mandana, Be cool. The newcomer is a monk, as such, he is the image of Vishnu. Besides he is a guest. It is but proper that you show him the courtesies due to him".

Mandana felt ashamed of his conduct. He begged forgiveness of Acharya and welcomed him with due ceremony, washing his feet with water. Then, with much earnestness, he solicited him to accept the food from his hands.

Acharya replied, " Mandana, I have not come to you seeking food. I have come to confront you in debate. I went to Prayaga to meet Kumarila Bhatta and to debate with him. But, he let himself be consumed in husk-fire as atonement for the sin of his Guru-Droh.”

Hearing about his Guru, Mandana felt sorely grieved. He remained silent for a minute. Acharya continued: “ He told me about you and was in all praise for your genius. It was indeed he who sent me to you. He even said that your defeat in a debate would practically mean his defeat too.”

"My objective is to debate with you and make you accept Advaita philosophy.”

Mandana said: “Well, I accept your challenge to a debate. I shall first complete the Sraddha ceremony. We shall start the debate tomorrow morning".

Then, Acharya requested Mandana to suggest someone as the judge. And, Mandana suggested his own wife!
[/tscii:3e7fc36513]

viggop

2nd December 2005, 10:32 AM

[tscii:a496a775d9]The great debates and a taboo question

Mandana's wife Ubhayabharati, was the sister of Kumarila Bhatta. She was also known as Saarasavaani. She had mastered a number of philosophical systems. She was an ideal Wife to a perfect Husband.

Mandana and Ubhayabharati were a couple ‘made for each other’. Ubhayabharati was the incarnation of Goddess Saraswati, the Goddess of learning.

When Mandana suggested Ubhayabharati to be the judge of the debate, Acharya agreed immediately.

Ubhayabharati came forward to do her duty without any fear or favor. With no pride and with no airs of any kind, but with modesty and bashfulness, she occupied the judge's seat.

The condition of the debate was made known to all: If Mandana got defeated, he would take Sanyas from the Acharya. If Mandana won, Acharya would forego Sanyas and get into worldly life. Not just that, the vanquished would accept the Victor's views and propagate his faith.

Ubhayabharati knew that announcing a winner from two great scholars was not going to be easy. She then put garlands of flowers on the necks of both and then declared, "He whose garland fades first will be the vanquished in the debate. Please proceed with the debate comfortably".

The arguments became keener and complex, and the refutations and denials also became correspondingly stronger and bolder. Both the contestants raised more and more intricate questions. There was a downpour of assertions and objections from either side. Quotations from the scriptures were marshaled with marvelous skill by both, and exploited to lend support to their case.

The debate was carried on for seventeen days. On the eighteenth day however, Mandana appeared to be shaken and agitated. The brilliant scholar perspired all over. The garland round his neck was gradually losing its freshness and began to wither, while Acharya's garland shone with added luster. Ubhayabharati noted this and felt much distressed as a loving wife she was. Setting aside sentiments, she stood on the needle-point of honesty and in concluding the debate, publicly announced, " My husband has lost the debate". The crowd was dumbfounded.

Ubhayabharati's moral courage was of unequalled excellence and all were thrilled by her utter impartiality and unqualified objectivity.

Mandana gracefully owned his defeat. He had no more of mental conflict, no more of any intellectual strain or emotional stress. He then bowed down to the feet of the Acharya and said: " Venerable monk, I have no more doubts, no misgivings, no mental reservations any longer. With a full heart and a clean conscience I implore you to bestow on me the privilege of being your disciple. do kindly initiate me into the monastic order".

Ubhayabharati had remained a witness for sometime. Her sentiments and emotion now overtook everything else. Not wanting to part ways with her Husband, she addressed the Acharya and told him: " Sir, my husband's defeat is not yet complete. In the scriptures, it is said, that the wife is a half of the man's soul. I agree that you have defeated him. You must however defeat me, the other half of my husband, and then you may make him your disciple. I have a strong urge to debate with you".

Here was a situation for which Acharya was totally unprepared. Ubhayabharati's offer to debate with him took him by surprise. He thought for a while and said: " Mother, scholars of standing never desire to debate with the ladies".

She replied rather sharply: " Why do you entertain a belittling attitude towards women? You know that the great sage Yagvavalkya did engage in a debate with Gargi. The royal sage Janaka also entered into a debate with a woman Gnani, Sulabha. Why should you not debate with me, when I solicit you to the debate? If you do not agree to a debate, then you must accept your defeat".

Acharya saw that there was no escaping from this gentle but firm lady. In the interest of his mission, which was not for personal glory, he felt compelled to agree to a debate with the arbiter who had acted as a judge so impartially. No time was lost and the debate between the homeless wanderer and a home-keeping housewife began in full swing.

Ubhayabharati identified herself with her husband's philosophy and argued hotly. Gradually the debate entered the subtle and complex fields. Her mode of debating, the magnitude of her scholarship, her powers of analysis, her deep grasping power and remarkable self- confidence filled Acharya with amazement. Finding her an adversary, with talent as brilliant as his own, Acharya proceeded cautiously on. To the hundreds of questions that Ubhayabharati raised on all aspects of philosophy, Acharya gave highly original and convincing answers. This again went on for seventeen days.

The audience began to think that the debate would never come to an end. It was not long before Ubhayabharati understood quite well that she could never score a victory over the monk in the field of Veda and Advaita.

On the eighteenth day, she sprang a surprise on the Acharya. Her very first question on that day was about passion and sex![/tscii:a496a775d9]

viggop

3rd December 2005, 11:00 AM

[tscii:2c6b7a71c6]Who should be ashamed?

Ubhayabharati’s only intention at that moment was not to lose her husband. So, she was prepared to ask and argue on any subject to win the debate. She did not realise that she was asking uncomfortable questions to a Sanyasin, who had never experienced the worldly pleasures, that too in front of her husband. She asked:

"What are the signs and qualities of romantic passion? How many types are there in erotic science? In what parts of the body has erotic passion its centers? By what physical acts does the passion find expression and by what acts does it subside? How does passion rise and fall in man's and woman's body in the bright fortnight when the moon waxes and the dark fortnight when it wanes?"

Acharya was taken aback and remained silent for a while. Then he said: "Mother, please question me in the scriptures. And I shall answer you. How is it that you put such types of questions to a celibate monk?"

Pat came the reply from Ubhayabharati, " Why greatest of the monks, is not the science of erotic also a proper science? You are a monk and may say that you have renounced everything. But you have not yet renounced the desire to be a winner in debates. If you are a perfect monk, you must really be a master of the senses and a conqueror of the passion. Why should a mere discussion on the subject of erotic cause a ruffle in your mind?"

Acharya kept quiet. She continued: "The conquest of passions like lust and anger is the result of knowledge. If a mere discussion on erotic is going to cause undulation to your mind, then you are not established in the knowledge of Reality. Hence you are unworthy to be my husband's Guru".

Strong words were these, coming from Ubhayabharati. She would not part with her husband so easily.

Acharya listened and sat still with downcast eyes for long. He was in an awful predicament. If he did not answer, he would lose the debate and become a ‘Grihastha’ – to lead the same life about which he could not answer. It was indeed a dilemma. Never before in his life, had he faced such an embarrassing situation.

Mother Sarada was making her divinity evident. This was all her wonderful play, play of Parasakti, without whom even the Shiva, Vishnu and others lose their very existence and meaning. Glory to Sri Sarada, Sri Rajarajeshwari, Sri Kamakshi, Sri Mahalakshmi, Sri TiripuraSundari!

The Acharya got over the feeling of surprise at these inconvenient questions and got ready to meet the challenging situation. With no anger or bitterness, but with a smiling countenance he said: “Mother, I am a celibate, a monk. The primary discipline for a monk, based on the scriptures, is total renunciation of lust and of all lustful inclinations and preoccupations. I am not bound by the desire to score victories in debate as you incorrectly pointed out. I am not here to score points over others. I am just carrying on my mission of Lokasangraha, of which this debate is a small part.”

Acharya said: “If I choose to reply to your questions by a word of mouth, I shall be tarnishing the ideal of monasticism. Therefore, I shall enter another physical frame and then shall answer your questions by writing a book for the purpose. Do you agree to this arrangement?"

Ubhayabharati gladly agreed to Acharya’s plan and gave a month's time for him to revert. She postponed the inevitable by a month!

Once upon a time, there lived a medieval woman saint who had renounced everything, including her clothing, for the sake of reaching Shiva. Her mind was only on her perfect devotion to Shiva, who she perceived as her husband. She covered her body with her extremely long hair. At the end of her glorious life, she was transported to Kailasa. There, Shiva enquired as to why she needed to cover her body at all, even with her hair, if she had conquered passion. She replied, " Lord, I cover this physical bundle not because I feel ashamed. I cover it for the good of my less advanced brethren, so that they will not harbour any sinful thinking". [/tscii:2c6b7a71c6]

viggop

4th December 2005, 02:09 PM

[tscii:01327d1b49]King Acharya!

A cardiologist need not ‘experience’ a heart attack to cure heart attack. So also, a True Sanyasin need not experience all aspects of life to understand and suggest cures. He has studied and understood not just philosophy but all aspects of life as well. But a common man does not understand this.

Sri Sankaracharya realised this, just as the woman saint had explained to Lord Shiva.

Acharya left the city of Mahishmati and proceeded towards peace, into a thick forest, with his disciples. All of a sudden, they saw a man sleeping under a tree. “He must be a very brave man, all alone in a forest like this, and sleeping without any worries. Was there no danger?” the thought went through everyone’s mind.

There was no more danger for him since he was already dead. Acharya found out that he was the King Amaraka, who came to the woods on a hunting expedition and had met with a sudden death.

Tragic as the king's death was, Acharya saw in it an opportunity. He took Padmapada into confidence and said: " Look Padmapada, here is a golden chance for me, I shall immediately enter the king's body, live as Amaraka for a while, find the answers to all of Ubhayabharati’s queries and come back. Till then, please keep my body….” - he did not feel good saying “my body” - “Please keep my body in a lonely cave. The Atma does not get affected by this act of mine. My body will also remain pure”.

Padmapada was not sure. Very worried, he tried to dissuade the Acharya. “ Do not worry, Padmapada. You may now think that this role of a married-man would get me a bad name as a Sanyasin. At a later date, I will be playing another role, which will be worse than this. You must be prepared and be brave.”

Achrya continued: “Guard this seemingly dead body of mine inside the cave very carefully. After a month, I shall re-enter this body and be my old self again".

Acharya used his Yogic power of Parakaya Pravesha (entering another's body), and entered into the king's body.

References are also seen in Mahabharata on Parakaya Pravesha. In Saundaryalahari, in the Prayoga section of one of the verses, the fruit of chanting a particular verse is said to be the Siddhi of Parakaya Pravesha. The associated Mantra and Yantra are also detailed in the Tantras.

When the King returned back to his palace, his behaviour was totally different. He attended to the people’s needs; worked on their problems and solved them; he gave alms to the poor; he went to temples; he was very keen in poetry, and so on. He was no longer ‘a bad King’, but became a good ruler.

Acharya, while residing in the king's body, called in scholars versed in the science of erotics and made a thorough study of the writings on sex by sage Vatsyayana and pursued all the commentaries on them to gain complete mastery over the subject. He also perfected in the practicalities of the science of Kamakala. It was then possible for the mastermind of the Acharya to produce an authoritative book on erotics in which all the questions of Ubhayabharati were more than answered. Padmapada came in disguise and had an interview with king Amaraka and obtained the book from him.

In the meantime, the learned ministers became suspicious of the king. How could such a bad personality turn so good overnight? They ultimately found out about the Parakaya Pravesha. Since they were very happy about the way the King ruled, they wanted him to continue without getting back to his original body. They thought that if the original body of the soul was destroyed, then they would be blessed with this King for ever.

They traced the body of Acharya in the caves. The ministers immediately ordered their men to burn the body of the Sanyasin. Padmapada and others went to the king in disguise and informed him through statements, which had two meanings. The Acharya, who was in the body of the king, immediately understood the inner meaning.

Acharya’s soul left the King’s body leaving the King dead and was searching for its original body. In the meanwhile, the body of the Acharya was set to fire by the men of the ministers.

And, the body of the Acharya started burning. [/tscii:01327d1b49]

viggop

5th December 2005, 10:23 AM

[tscii:0bd63874cd]Mother Sarada Devi

When the soul of Acharya reached the body, the right hand was already burnt out. Acharya got up from the pyre. At the request of Padmapadha, Acharya sang out a hymn in praise of Lord Lakshmi Narasimha, known as the Lakshmi Narasimha Stotra, consisting of 17 verses. (http://www.avatara.org/nrsimha/prayers/ln-stotra.html)

Each stanza ends with “mama dehi karAvalambam”, meaning, ‘O Lakshminrsimha, provide me the support of (Your) hands’.

The burning hand was rescued immediately by the grace of the Lord Lakshmi Narasimha, who was quick to shower his blessings on this Prahlada-like devotee. The Acharya then thanked the Lord and returned to the city of Mahishmati to confront Ubhayabharati.

Mandana was eagerly awaiting Acharya's return since mentally he had already taken to the discipleship of the Acharya. Mandana was unique among the Acharya's disciples. Others had approached the Guru in the traditional way, with homage and reverence and had begged for and received his mercy. Mandana alone had fought his way to Guru's grace.

Mandana and Ubhayabharati gave a very warm welcome to Acharya. The Acharya greeted Ubhayabharati and said, " Mother Bharati, here is the promised book, please accept this as the answer to all your queries".

Ubhayabharati went through the book very carefully from beginning to end and was greatly pleased with its excellence. The book was a treatise, also on the branch of astrological science, dealing with the conception, evolution and reproduction of the human species under certain categorical conditions laid down by the ancient Rishis. It also expounded certain principles regarding the structure of the human organism, its mental and moral qualities, aesthetic, physical and psychological tendencies, interrelation of the sexes, and attraction and repulsion of persons born under various stars. The treatise is known as Amarakam.

Ubhayabharati told the Acharya, " Great one, now your victory is complete indeed. My husband will now become your disciple and a monk. And I shall return to my eternal abode of Satyaloka, ending my incarnation as Ubhayabharati".

Acharya bowed before her and praised her glories and said, " Adored mother Bharati, you have descended on earth to impart divine knowledge. I know that you are none other than Devi Saraswati. If you depart from the earth now, all the knowledge will disappear from the world. Therefore please stay on for some time”.

Saraswati offered to grant him a boon. Acharya requested her to go along with him until he consecrated Her divine grace at some congenial place. Saraswati granted his prayers under a condition that he should not look back during the course of the journey to know if she was following. If he turned back, she would stop at that spot itself.

Acharya accepted that condition. He then initiated Mandana into monk-hood in the appropriate manner. He gave up the name Mandana, and took on a new name Sureshvaracharya.

The long travel towards the south bagan. Acharya and his disciples walked along, followed by Saraswati Devi. When they reached a sandy tract very near the confluence of Tunga and Badra rivers, Saraswati’s anklets got stuck in the sand and the tiny bells in the anklets ceased to tinkle. Till then, the Acharya was sure that she was following by hearing the tinkling of the bells.

Since the sound of the bells stopped, Acharya turned back. And LO! She stopped there. Then Acharya consecrated her as Sarada, in that spot, in the standing pose.

Acharya then set out on what was virtually a Digvijaya - a campaign in the cultural and spiritual field of India, covering all parts. [/tscii:0bd63874cd]

viggop

6th December 2005, 10:36 AM

[tscii:180515184d]Acharya as Human Sacrifice

In the life sketch of Sri Sankaracharya, based on Anandagiri's Sankara Vijaya, Madhaveeya Sankara Vijaya and Keraleya Sankara Vijaya, many places of visit by Sri Sankaracharya are same, but the sequences of events vary. However, all these works agree that Acharya went around India from the Himalayas to Kanyakumari three times by the time he was 32 years of age.

We consider the sequence not that important compared to the places of His visit and his messages.

Acharya arrived at Srisailam (in Andra Pradesh). He visited the shrine of Sri Mallikarjuna and Devi Bhramarambika.

He sang a prayer in praise of Mahadeva. Seeing the radiant and loving face of the goddess, Acharya burst out into a hymn in praise of Mother Bhramarambika. Acharya also established a Srichakra in the sanctum sanctorum of Sri Devi.

Many scholars and aspirants belonging to different schools of thought and faith approached the Acharya for a debate to establish the superiority of their own pet beliefs and practices. But, even in their first rounds with Padmapada or Sureshwara, they were shown the hollowness of their position and had to return crest fallen.

Srisailam was the stronghold of the dreaded Kapalikas. The Kapalikas were a sect of fanatics who in excess of their religious zeal, had got into perverted ways far removed from culture or true spirituality. They killed human beings and offered the flesh to the God and also eat it.

The Kapalikas would not subscribe to the basic doctrines of spiritual effort. With their wonted fury and thoroughness, they declared a war on the Acharya and his philosophy.

But the Acharya floored them by the soundness and the force of Advatic philosophy.

Their king Krakacha was exteremy upset with Acharya. He engaged Ugrabhairava, the chief of Kapalikas in Srisailam for the purpose of doing away with the life of the Acharya.

Ugrabhairava was an expert in deceiving others. One day, he approached the Acharya in the guise of a seeker and bowing at his feet asked for discipleship under him. Acharya, though all- knowing, granted his prayer. And thus, Ugrabhairava got into the privileged group of Acharya's disciples. His behavior and devoted service fascinated everyone and he soon became a favorite with all.

One day, when Acharya was meditating,Ugrabhairava approached him and fell at his feet and shed tears. When Acharya asked him what the matter was, he said:

" My lord, I know what really you are. You are a great soul, a being like Shiva, compassionate and helpful. You are the embodiment of endless virtues. I beg you to fulfill just one desire of mine, thereby rendering my human birth useful".

Acharya said: " Good man, speak out your desire. I shall satisfy your wish".

Ugrabhairava said: " I have been, so far in my life practicing several spiritual disciplines to be worthy of inhabiting the abode of Lord Shiva. The Lord became extremely pleased with my penance and granted me a boon. The boon is that my desire will be fulfilled if I do a Homa or a fire sacrifice to Rudra, and the head of a True Sanyasin is to be sacrificed. Since the time the boon was granted, I have been going around from place to place making great efforts to procure the head of such a Sanyasin, but with no purpose. Now you certainly are omniscient. If you agree to favour me, my human birth will be rendered effective".

The senseless pleading of Ugrabhairava made the Acharya give him many a wholesome advice on the philosophy of true knowledge. But the Acharya's words fell on deaf ears.

Ugrabhairava continued weeping and said, " Lord, You know that I am not competent enough to receive the knowledge of Advaita and contain it. I am aged and have not many more days to live. It is now on you to take pity on me. It is said that Dadhichi, a great sage attained undying glory by making a gift of his body to Indra. You too, by throwing away this ephemeral frame of yours for my good, will achieve lasting fame".

Acharya came to feel that it was quite in the fitness of things that his ephemeral frame went to the fulfillment of a meritorious act. Moreover, everything depended on the will of the Lord and wisdom lay in letting things happen according to divine dispensation and direction. He at once spoke out of his readiness to Ugrabhairava.

Ugrabhairava said, " Master, I shall have the sacrifice done in such a way that your disciples will not come to know of it. In the forest nearby, there is an uninhabited shrine of Bhairava. I shall have all the arrangements made there. At midnight, on the coming Amavasya, ( darkest night of the New Moon), you may come there. No one will be able to know anything of this".

Acharya approved of the plan. On the appointed day, The Acharya went to the place of sacrifice. Ugrabhairava was waiting there. The Acharya asked Ugrabhairava if he was ready and then sat in Padmasana position, closed his eyes and started meditating thus allowing him to cut his head off with a sword.

A very happy Ugrabhairava took his sword out, thinking “ I am going to remove the greatest enemy of my religion from this world. I will get all the benefits for doing this service to my religion” and threw the sword on Acharya.

“Ah………………………ah……..” A thunderous roar, breaking the stillness of the night, roused everyone from sleep. It was a roaring sound of a person getting killed in a very crude manner and was heard and echoed all over Srisailam.
[/tscii:180515184d]

viggop

7th December 2005, 12:26 PM

On that Amavasya night, when the Acharya quietly walked out to the place of sacrifice, Padmapada was sleeping along with the other disciples. He had a very bad dream. In the dream, he saw someone severing the head of his Guru, Sri Sankaracharya. He was so shocked that he woke up and did not know what to do .Padmapada immediately remembered the boon he received from Lord Narasimha.

Chapter 13. MOKSHAPURI KASI:...... Lord Narasimha appeared before Sanandana, asking him, "Dear child, ask for a boon." Sanandana asked for ‘Abhaya’, (fearlessness) and "It is also my wish that whenever I remember you, you shall appear and help me out of my difficulty." " Be it so", said the Lord.........

As soon as Padmapada remembered the Lord, He not only appeared before Padmapada, but entered Padmapada’s body, jumped up from the bed and rushed towards the spot where the Acharya was to be sacrificed.

He saw Ugrabhairava raising the sword and throwing it on Acharya. Just at that moment, Padmapada, the Narasimha possessed, snatched the sword in a flash. Then he roared like a lion and tore open the heart of Ugrabhairava with his sharp nails and killed him, as he did with Hiranyakashipu. The thunderous roar reverberated across Srisailam.

Acharya opened his eyes after hearing that noise. Oh! What a fantastic sight! “Isn’t this, Lord Lakshmi Narasimha? Is it not Hiranya’s body around his neck like a garland?” Acharya wiped his eyes to see the sight more clearly. But he saw Padmapada in the place of the Lord, and the body of Ugrabhairava lying down with blood stains all over.

By then Padmapada had fallen unconscious. When he regained his consciousness, he confessed that he did not know what actually happened. He only remembered the bad dream and that he had invoked his beloved deity. The presence of mind of Padmapada thus saved the life of Sri Sankaracharya. This indeed was an example of Guru Bhakti.

While at Srisailam, Sri Sankaracharya composed some exquisite verses in praise of Lord Mallikarjuna. Sample this composition, known as Sivanandalahari:

“What can I offer you, Eswara? (Eswara is also Aiswaryava, the one having everything). You have everything, so what can I give you?…. Ok, I will give you my heart….. Oh, he is coming to me even to take that…. Look at him. I thought he was very rich… he has no riches! He has an old bull, he is wearing elephant skin, has a snake around his neck! He says he drinks poison and that is his food! He is asking me, ‘you gave me your heart, what can I give you in return?’ Lord, give me the attitude that will make me think of your lotus feet all the time in pure bhakti.”

"I bow before Lord Mallikarjuna, who helps everyone to get over, as if through a bridge, the great ocean of Samskara, and who always resides on the Srisailam hill."

From Srisailam, Acharya and his disiples went to Ahobila to pay respects to the Lord Narasimha who saved Acharya’s life. There, he composed the famous Lakshmi Narasimha Pancharatnam.

It is interesting to note that while Padmapada, the Sishya, learnt Advaita, Bhakti Gnana and everything else from his Guru Sri Sankaracharya, the Guru got the Narasimha bhakti from his Sishya, Padmapada.

Sri Sankaracharya’s Dig vijayam continued towards south. In Karnataka, along with his disciples, he visited a Vaishnavaite temple. The authorities stopped Sri Sankaracharya from entering the temple saying that Saivaites were not allowed entry there! [/tscii:69ef7c606f]

viggop

8th December 2005, 10:49 AM

[tscii:a3dc4ad5d7]Acharya was not surprised.
“The Lord at Sanctum sanctorum is Para Brahman in a particular form. There is no difference between Shiva and Vishnu”, said Acharya.

“Ok OK, you are saying ‘no difference’. Only for this statement of yours, we are letting you go inside. Go and see for yourself, whether He is your Easwara or our Padmanabha with a conch and Chakra. Keep your eyes wide open and see!”

The authorities ridiculed Acharya and took him to the Sanctum sanctorum.

Alas! Everyone saw a figure there, which was so different! A combined image of Shiva and Vishnu!

Acharya paid His respects to Harihara, as the Lord was called- a combination of Hari and Hara.
The authorities bowed their heads in shame!
The Acharya left for Gokarna, situated in the sea-coast in the Karnataka region. ‘Cow's Ear'- that's what `Gokarna' actually means. A very ancient and well-known place, it was also Shiva’s favorite resort.

Legend has it that Ravana obtained the Atmalinga from Lord Shiva whom he worshipped through great penance. He got the Linga but with a condition. That the Linga should not be put on the ground till he reached his place. While Ravana was on his way back to Lanka, his home, Lord Ganesha played a trick on him. In the guise of a small boy, Ganesha offered to hold the Linga on his palms, when Ravana had to answer the nature's call. The understanding was that the boy would call him thrice and if Ravana failed to come, he would keep the Linga down. Ravana failed to come when called, and the Atmalinga got embedded in the ground. Ravana could not extricate it with all the effort at his command. In doing so, one part of the Linga, which came off, had the shape of a cow's ear. Hence the place came to be known as Gokarna. The Linga itself was called Mahabala since it could not be lifted from the ground.

Gokarna is also known as Bhookailasa, the Kailasa on earth.

The Acharya made salutations to the great Mahabala and composed a hymn in His praise.

Acharya then visited the temple of Sri Mookambika in the valley of the great Kodachadri peak.

Inside the sanctum sanctorum of the temple, there is an ancient jyotirlinga which is divided by a golden line into two unequal parts, the greater representing the three Goddesses, Mahalakshmi, Mahasaraswati and Mahakali and the smaller part, Brahma, Vishnu and Shiva. In effect, the jyotirlinga represents Shakti and Sivam.

According to the legends, Kola Maharshi was doing penance there. He was regularly disturbed by a demon. The demon was also engaged in doing penance to please Lord Shiva and to get a boon from Him. To prevent the demon from fulfilling his evil desire, the Divine Mother made the demon dumb (mooka). When the Lord appeared before the demon, he could not ask for anything. Thereupon he got enraged and soon began troubling Kola Maharshi who prayed to the Divine Mother for help. She appeared and killed the demon. At Kola Maharshi's prayer, the Divine Mother accompanied by all the Gods, stayed there to be perpetually worshipped by the devotees.

When Acharya visited, Mookambika had two titles to fame. It was a holy pilgrim center, and it was also a center of learning. Many scholars lived there and carried on studies and researches.

A Peetham (seat of learning) was established there. It was open to a scholar of eminence to occupy that seat provided he had high proficiency and deep scholarship and could humble down other scholars in debate. The seat stood proudly unoccupied.

The local scholars challenged Acharya to a debate. Acharya won over all of them easily. But one old scholar said: " I have a test for you. A great monk should be all-knowing in the literal sense of the word. I, therefore, hope request you to pass my test".

He continued: "Somewhere around here, I have hidden an iron pin. You throw this ring in such a way as to make it fall encircling the pin". And he handed over a small ring to the Acharya.

This test amused everyone. However, the Acharya was not alarmed. In his usual calm way he said: "I take up your challenge and shall undergo your test".

Acharya meditated for a while and with his eyes still closed, he threw the ring.

And where the ring had fallen, was the iron pin. The scholars were amazed and made an unanimous request to the Acharya to ascend the Peetham.

It is said that in the Mookambika temple, Sri Sankaracharya installed the metal image of the Goddess behind the lingam and composed the classic work, Soundarya Lahiri at this site.

In the last verse in Soundarya Lahari, Sri Sankaracharya says:

Pradeepa jvaalaabhir-divasakara neeraajana vidhih
Sudhaa sootesh-chandraopala jala lavair-arghya rachanaa;
Swakeeyair-ambhobhih salila nidhi sauhitya karanam
Tvadeeyaabhir-vaagbhi stava janani vaachaam stutiriyam

Composing these verses in praise of You is like worshipping the Sun by waving a light, offering arghya(water) to the Moon with drops of water dripping from a moon-stone and bathing the ocean with its own water!

It is implied here that all virtues and skills we claim to posses are derived from the Supreme Mother through Her grace. When we are honoured, we must remember that we derived the qualifications to receive that honour from that Divine source. Hence we need to feel humble and not elated with a feeling of self-importance. [/tscii:a3dc4ad5d7]

viggop

9th December 2005, 10:09 AM

[tscii:85adf063db]Hastamalakiyam

The cooked rice that we eat serves another purpose too. One can use it as a gum and stick the envelope! However, the primary use of rice is as food.

The main purpose of visiting the Guru should be to obtain Bakhti and Gnana from the Guru, and not just to report our misfortunes to Him and ask for remedy. It is like cooking the rice only to be used as a gum.

Our Gurus, revered they are, listen to all our blabbering and bless us and suggest remedy for our ills!

At Sriveli, where the Acharya had camped, there lived a poor Brahmin who visited the Acharya with his young deaf and dumb son. With tears in his eyes, he told Acharya:

“With great difficulty, I got his Upanayana ceremony performed. But the boy does not speak a word. Till now he has not even learnt the alphabets and there is no question at all of his reading the Vedas and other scriptures. Never once has he called out to his father or mother. He does not express his feeling of hunger and thirst. You are the ocean of compassion. Please bestow your grace on him and make him normal".

Acharya looked at the boy and asked him: "Dear child, Who are you? Where are you going? What is your name? “

The boy looked straight into the Acharya's eyes and spoke out immediately in a very sweet voice and also in a verse:

" I am not a human being; I am not God; nor Yaksha; I am not a Brahmachari, nor a householder nor a forest-dweller nor a Sanyasin. I am that ever Self-aware entity.”(Hastamalakiyam)

The boy, who had been dumb right from birth, answering the Acharya's questions with a verse revelatory of the nature of the Self, was something beyond comprehension. The verse was reminiscent of Acharya’s own verse when His Guru, Govinda Bagavatpada asked him “ Who are you?”.

The boy’s father did not understand what the boy had said. He was so happy that he did not bother to understand. He was so proud that his son had started talking! He prostrated before the Acharya after thanking Him and took his son back home.

After reaching home, the father invited everyone in the town very proudly, to meet his son, who could now hear and talk. But the innocent boy could neither hear nor talk. “ Oh! May be, the Sanyasin’s mantra worked only for a few hours”, he thought. He took his son again to the Acharya.

In front of Acharya, the boy spoke again, fluently. What a miracle! “Your son is not for you, leave him with me” said the Acharya. The parents agreed. That their son was with them when he was mute and not with them when he became alright, went through their mind. But they returned home with a sense of satisfaction.

The Acharya initiated the boy into the discipline of Sanyasa. He was named Hastamalaka.

The verse that came out first from the boy when he started to talk, was known as Hastamalakiyam.

Normally, a Sishya writes commentaries and explanations to his Guru’s works. Here, Sri Sankaracharya wrote a commentary for Hastamalakiyam, His Sishya’s verse. What an ego-less spirit!

Acharya, along with his disciples was walking along the Tungabadra river during a hot summar day, when he watched a marvelous sight!

A pregnant frog was struggling in the blazing sun to be delivered of its offspring. A cobra, the natural enemy of frogs, raised its hood to provide the frog with shelter and protection from the ravages of the tropical sun.

Did this signify something to the Acharya? Yes, it was a big YES. [/tscii:85adf063db]

viggop

12th December 2005, 10:34 AM

[tscii:87753383dc] Sringa Giri

The Acharya was greatly moved by the sight of the venomous snake protecting its arch rival. If there was paradise on earth, it was there, where the cobra and the frog lived in mutual amity and peace. Even natural animosities did not exist, he thought.

Called Sringa Giri (meaning Peak Mount, now Sringeri), the place had also been the sacred abode of sage Rishyashringa.

Both the rivers Tunga and Badra were flowing there. A popular saying about the river Tunga was, `Tunga Pana Ganga Snana'. That is, drinking the water of this sacred river had the same effect as taking a dip in the holy Ganges.

The place was expressive of the lofty spiritual atmosphere prevailing there.

Since Sri Sankaracharya had consecrated Sarada Devi in that same place, He decided to establish his first monastery, or Peetham there.

Acharya started the task of building up the spiritual lives of everyone there by expositions of his commentaries and other scriptures by his religious instruction and spiritual discourses.

Gradually a fine temple and a Peetham were built.

Sarada Parameshwari, the chief deity here, is much more than just an aspect of Saraswati, the Goddess of Learning. She is Tripurasundari, the triple form of Lakshmi-Saraswati-Gauri. She is the supreme queen Rajarajeshwari.

The Acharya also established various other deities like Bhadrakali, Hanuman, Ganesha and Bhairava for the protection of the place.

Thus, Acharya established the Sringeri math, the first of the Peethams, with a stability lasting over hundreds of decades for the infinite good of the world.

The establishment of the Sringeri math by the Acharya is, in many ways, a very significant event in the spiritual history of the world, especially of India.

Staying in Sringeri, the Acharya wrote many books full of instructions with the spirit of renunciation.

A youth called Giri, who did not know much of reading or writing, had devoted himself to the service of Acharya. In addition to taking care of Acharya, Giri was always ready to look after the needs of the other disciples. Within a short time, Giri became a favorite of all, particularly with the Acharya.

The disciples of the Acharya were all vastly learned. They were worthy disciples of the great Acharya in exposition of the scriptures and debating skill. From that point of view, Giri was no where equal to the other disciples. But incomparable was his devotion to his Guru.

When the Acharya gave his disciples lessons on the scriptures, Giri would sit near the Acharya respectfully and listening attentively to all that was said.

One day Sri Sankaracharya was sitting quietly. It was the hour of teaching of scriptures. The disciples had assembled. But Acharya did not start. Padmapada said: “ We are waiting eagerly for you to start the teachings”.

Acharya said: " Please wait, let Giri also join ". Padmapada was surprised. He said: “ Giri is a wonderful boy, alright. Can he understand anything of the scriptures? In intelligence, this Sringa Giri and Sishya Giri are same ( meaning, he ‘s like an inanimate object, not capable of understanding Upanishads)".

Giri, after washing the garments of his Guru in the river nearby, was walking back. Suddenly, he started singing and dancing! Magnificent verses, full of rhythm flowed out of his mouth.

This famous hymn composed by Giri in praise of Sri Sankaracharya is called Totakashtakam. This is a beautiful poem in the Totaka metre ( Totaka Vritham has twelve syllables in each line). Even great composers could not easily comprehend Totaka metre!

Everyone was surprised to hear these verses in pure Sanskrit and full of deep meaning.

Padmapada, though ashamed, praised Giri for having done a wonderful work on Acharya. He prostrated before the Acharya, feeling sorry for whatever he had said of Giri.

On an auspicious day, the Acharya initiated Giri into Sanyasa. He was given the name of Totakacharya.

It was a similar incident on another day. Sri Sankaracharya was meditating, though it was the hour of teaching. The disciples felt that He was engaged in a conversation with someone, in his meditation! Looking at His face, they were worried.
[/tscii:87753383dc]

viggop

13th December 2005, 11:48 AM

[tscii:a07aee0d0a]Maathru Devo Bhavah

At Kaladi, Aryamba was very sick and was remembering her son.

By telepathy, the Acharya heard her call. He immediately meditated and requested Sri Krishna to appear in front of His mother.

His disciples knew something was happening, and kept quiet. " My mother is thinking of me on her death-bed. I have promised her that at the moment of her death I shall be present at her feet. I have to go to my mother without any delay". The Acharya exercised his Yogic powers and reached his mother in Kalady.

Aryamba was more or less unconscious. Like all mothers, she was reminiscing her days with her child Sankara. She wished to see him for one last time. She heard her son’s voice and opened her eyes slowly. What a surprise! She was lying in the lap of her Sankara!

“Sticking to my life has not gone waste”, she thought. “I have seen my son, I have felt him also; now I can hear his sweet voice as well”.

“Amma, Amma, can you see me? I am your Sankara. I have come all the way to see you, Amma.”

“Sankara! How can I not recognize you? You told me that you would come to me during my last days, when I think of you. I can think of you only if I have forgotten you, Sankara! But now, I did not want to disturb you. So I was removing you from my mind! Oh! I am unable to do that, Sankara. Why did you leave all your work and come to me?” Aryamba wanted to say these words, but was not in a position to do so.

But Acharya realised what she wanted to say. “Amma, I have also lived the life of what you imagined! I was a King, Amma. For a full month, I was a King! But, I am happier as a Sanyasin. Happiness is inside, and one cannot look for it, outside”.

Aryamba was not in a position to listen or understand. As per her wish, Acharya invoked Lord Shiva. The Lord sent his messengers to bring Aryamba to Shiva Loka. But Aryamba was frightened at the sight of the terrible-looking messengers, who were adorned with snakes and tridents. She said, " Sankara! How terrible they look! I will not go with them".

Acharya then meditated on Narayana, and the Lord, holding the conch, discuss, mace and lotus in his hands, appeared before Aryamba, Very happy at this sight of her beloved deity, Aryamba blessed her son profusely.

By then, the messengers of Sri Vishnu had also appeared there in a beautiful flying chariot. It was as if Aryamba's house had been transformed into Vaikuntha. Then the messengers took her soul up on the flying chariot to Vishnu Loka. Aryamba thus reached the lotus feet of the Lord.

The Acharya considered himself blessed at being able to be present near her in her last moment and provide for her salvation by making possible, the sight of her cherished God.

“Oh my mother !
With clenched teeth, you bore the excruciating pain,
When I was born to you,
You shared the bed made dirty by me,
And your body became thin and painful,
During those nine months that you bore me.
For all these in return,
Oh mother dearest,
I can never compensate,
Even by my becoming great”

“Clad in a dress of a sanyasin,
You saw me in my teacher’s school
In your dream and wept,
And rushed thither,
Smothered, embraced and fondled me , Oh my mother,
And all the teachers and students wept with you dear,
What could I do,
Except falling at your feet,
And offering my salutations.”

“Oh my mother,
You cried and shouted in pain,
During your hard labour,
’Oh mother, Oh father,
Oh God Shiva, Oh Lord Krishna,
Oh Lord of all, Govinda,
Oh Hari and Oh God Mukunda,’
But in return, Oh my mother dearest,
I can give you but humble prostrations.”

................................................ Maathru Panchakam

In Our Shastras, MOTHER has been assigned a place even above that of Gods. A Sanyasi who has renounced the world, is permitted to lay Prostrate before his mother. [/tscii:a07aee0d0a]

viggop

14th December 2005, 11:07 AM

[tscii:6e3d9a74e4]Acharya’s devotion to his mother had arisen from the Brahman consciousness,mingled with Bhakti.

He remembered his promise to his mother and started preparing for her funeral rites. All the villagers had assembled by then. The Acharya said, " I will perform her funeral rites. Even though it is not proper for a monk, it is my duty and desire that I shall perform her final rites".

The villagers called him a cheat and a hypocrite. They said, " You, being a monk, have no relationship with anyone. You have no right to perform the funeral rites of your mother. We will never allow you to do that".

The illiterate villagers would not accept the point made by the Universal Teacher, Jagatguru Sri Sankaracharya.

They left the place in anger and banned anyone from helping the Acharya in performing the funeral rites. The Acharya was left alone with the body of his mother.

The Acharya carried his mother's body with great difficulty. No Mantras, no cries, no traditions, no water, no fire….. Everything was Sankara, Sankara, Sankara…..

How far could He carry? Only till the garden yard behind the house. And placed her body there. He looked up. He got His voice back: “ Hey Agni Bhagwan! Till now, as per household Dharma, I have not offered you ghee or wood. But now I am offering you the more sacred body of my mother. Please take her!” The fire engulfed her body immediately. Her body went back to the place where it belonged.

A tearful adieu to the mortal remains of the mother.

Kaladi now is a pilgrim attraction. There is a temple of Sri Adi Sankara and Sri Sarada. There is also a Veda Pathashala and a Sankara math. The Sanskrit college in Kaladi is considered to be the best of its kind in south India.

King Rajashekhara, who had met Acharya when the Acharya was eight years old, heard about His visit to Kaladi. There had been a significant deterioration of social life and the king was thinking of a social reform. The arrival of the Acharya provided the right opportunity for him. He decided to institute social reform under the Acharya's instructions and guidance.

The King met the Acharya and briefed him about his plan. Agreeing to the king's suggestion, the Acharya said: " Very well, I shall draft a brief code. You should discuss its good and bad points with the scholars here and then institute it. This will be conducive to the welfare of the people".

Soon, a book incorporating sixty four edicts was written. The king was very happy and read it many times. The book was given the title, Sankara Smriti, 'the code of Sankara'.

The king convened a meeting of scholars to discuss the merits and demerits of the code. The Acharya also attended the meeting. The scholars said that the principles put forth by the Acharya were against the scriptures and were harmful to the society. During the debate that followed, the scholars were gradually silenced by the super-human scholarship and divine brilliance of the Acharya. But they refused to admit defeat.

They took recourse to a novel idea to have their way. At two places, separated by nearly fifty miles, they arranged for two meetings on the same day and at the same time. The delegates at both the meetings separately informed the king that they were challenging the Acharya for a debate. If he could defeat them in debate, they would accept his code.

The Acharya agreed. Would it be possible for him to be present at both the meetings at the same time?

[/tscii:6e3d9a74e4]

viggop

15th December 2005, 10:40 AM

On the appointed day, at a meeting held under the chairmanship of the king, the Acharya silenced all the Scholars by giving proper replies to the hundreds of questions raised by them. It was clearly established that the code formulated by him was in conformity with the scriptures including the Vedas and Puranas.

The Scholars were astonished at the numerous quotations from the scriptures cited by the Acharya, who could easily retain in memory whatever he had once heard or read, correctly reproducing it ever afterwards. They were compelled to admit defeat, but they still hoped that the deliberation of the other meeting would be favorable to them. For, the Acharya was engaged in debate with them and had no chance of being present at the other meeting.

Meanwhile, Acharya multiplied himself by his divine powers and at the appointed hour was present at the other meeting also. Answering all the queries of the Scholars and clarifying all doubts, he silenced them. Though they admitted their defeat, they were happy that the Acharya had lost since he could not have been present at the other meeting.

But when the both the meetings came to be known, all were surprised. Bowing down before the young Acharya of such supernatural powers, the Scholars accepted the code laid down by the Acharya and agreed to implement it in the society.

King Rajashekhara became an ardent admirer and follower of the Acharya. One day Acharya asked the King how his literary works were progressing and if he had written any new books. The king sighed and said: " No sir, I have given it up now. It is a sad story. The three plays that I read out to you long ago, have been destroyed by fire. I have been so grieved by this that I never felt like writing any new plays".

Sympathising with him for this loss, the Acharys said: " I understand your feelings. Long time ago, you had read out the plays to me. I liked them so much that I still remember the contents of all the three books, from beginning till end. I shall dictate from my memory and you may have them written down and thus recover the texts".

The king and his men took down the Acharya's dictation of the three plays. Reading the books, the king found that the Acharya had dictated the very same words that he had written. He bowed down at the Acharya's feet again and again.

It was Ekadasi, the auspicious day of the month of Vrishchikam when Lord Krishna imparted the Gita to Arjuna. The Acharya wanted to get back to Sringeri and He invoked his super natural powers to fly in space.

While above Guruvayur, he saw the Siveli procession of the Lord Krishna on the northern side of the Nadapandal of the temple. He felt sorry for the crowd that did not know about the Brahman in the self, and were rushing to see an image outside of the self! THUD! The next second, He came crashing down in front of the Lord!

The Acharya soon recovered and saw the Lord in all his royalty. Realising the cause of his fall, the Acharya prostrated before the Lord and begged for forgiveness. The Lord told him that temple worship, repetition of Lord's name and listening to religious discourses were ways of expressing devotion and were dear to him.

The small opening in the roof over the North- West courtyard in the Guruvayur Temple is in commemoration of this event.

The Acharya chanted 8 slokas in praise of Govinda, known as Govinda Ashtakam. ................ http://www.kamakoti.org/shlokas/kshlok20.htm

He formulated the elaborate puja routines at the temple. He said that on Ekadesi day, there should be a grand festival with dawn to dusk worship. Even today, the system of daily rites at the temple is practiced in accordance with the directions given by Sri Sankaracharya.

viggop

16th December 2005, 10:38 AM

[tscii:a63a49721d]Padmapada, Sureshwara!

While at at Sringeri, the Acharya had requested Sureshwara to write the Vartika (explanatory notes) on the commentary of Brahma sutra Bhashya.
Obeying his Guru's directions, Sureshwara started writing the Vartika.

Padmapada and the other disciples knew that Sureshwara was an expert in the Mimamsa system and a ‘convert’ to Advaita. . They thought that he would establish the superiority of the Mimamsa system and distort the significance of Acharya’s commentaries. Also, Sureshwara took up sanyas after being a grihasta while all other disciples were brahmacharis. As a result of these issues, there was an uncomfortable atmosphere (politics).

The Acharya noticed this and asked Sureshwara to discontinue the work and instead, write on Advaita Vedanta. He requested Padmapada to write the explanatory notes, what He had given to Sureshwara earlier.

Sureshwara wrote an authoritative philosophical work on the Brahman and the self. Acharya was delighted to read it. Sureshwara's deep knowledge of Advaita, profound scholarship, wonderful style of writing, his capacity to use sentences appropriate to the meaning, his demolition of the views of the opponents with irrefutable logic, and the great force with which he established his conclusions impressed the Acharya very much.

The other disciples also appreciated the work. No one, including Padmapada had any doubts about Sureshwara's scholarship or his devotion to Advaita Vedanta.

Padmapada had not completed his work and he read out to the Acharya whatever he had written till then. The Acharya praised the efforts and named the collection of notes as Vijayadindima and blessed him to complete the work.

Meanwhile, the incident of stopping Sureshwara's work had made Padmapada feel very guilty. As an atonement for his sin, he, along with a few other disciples set out for Holy Rameswaram, after getting the blessings from his Guru. By then, he had more or less completed Vijayadindima.

On the way, he visited his maternal uncle in Srirangam. Padmapada told his uncle about his Guru and engaged in a discussion of the scriptures with him. The uncle was himself vastly learned and was the follower of the another school if philosophy

Padmapada's reasoning and logic were so good that his uncle was not able to hold on to his own for long. The Uncle requested Padmapada to leave his book, Vijayadindima with him so that he would read and understand Advaita fully. He promised to give it back to Padmapada on his return from Rameswaram.

Padmapada along with the other disciples left for Rameswaram.

The wicked Uncle did not have the intellectual power to refute the views put down in the book through debate. He realised that the publication of this would mean a strong attack on his school of philosophy and he decided to destroy the book. He wanted to set fire to the book, but did not want Padmapada to know about it. Wicked people could only think of wicked ways! He kept the Vijayadindima inside his house and set fire to the house! Vijayadindima was totally destroyed.

On his return, Padmapada heard about the fire and the destruction of Vijayadindima. He felt shocked. His guilt feeling had escalated and he left that place to get back to the Acharya.

Padmapada narrated to the Acharya about his trip and the destruction of Vijayadindima. The Acharya, comforting his disciple, said: " Do not indulge in futile grief. No one can escape the bitter consequences of past karmas. It is much better to patiently bear the pain that cannot be cured. There is nothing to grieve over the destruction of your works. You had read out to me the explanatory notes on the first five sutras. I still remember them fully. I will dictate from my memory and you may take it down”.

Padmapada wrote the notes on the five sutras from Acharya's dictation. (Pancha Paadika)

His mind was then calm and the mental and physical exhaustion were totally removed. He was purified in spirit and in body. [/tscii:a63a49721d]

viggop

17th December 2005, 01:27 PM

[tscii:93b1100d92]Southern Tour of Sri Sankaracharya

Acharya and His four distinguished disciples, Sureshwara, Padmapada, Hastamalaka and Totakacharya and a number of His devotees continued the Digvijaya yatra towards the south.

The entourage reached Chidambaram.

Chidambaram is one of the most ancient and celebrated shrines in India. It is of great religious as well as historic and cultural significance. Chidambaram is associated with Nataraja, or Shiva in his Ananda Tandava pose (the Cosmic Dance of bliss).

The idol of Nataraja is enshrined in the Chit sabha. Behind this idol, is a black screen, which is considered to cover the Akash Linga. There is no Linga, but we are made to believe that there is an invisible Linga, with golden vilva garlands. This is to stress the belief that there is everything in nothing. Shiva is worshipped in the "formless form" of the Chidambara Rahasiyam ( Secret of Chidambaram). There are five silver plated steps to reach the Chit Sabha, representing the Panchakshara mantram – Na-ma-si-va-ya.

The Acharya worshiped Lord Shiva there. He was supposed to have learnt the secret of shri-yantra and shri-chakra meditation in this temple. While He was meditating, He saw in his Gnanadrishti, a saguna-nirguna spadika linga to be installed by Him there at a later date. (The Saguna Brahman is as it were, the Ocean of Forms; and that which is free from illusion is called Nirguna Brahman.)

Acharya then visited another great temple at Thiruvidaimarudur, in Thanjore district.

The name of the Linga at Thiruvidaimarudur is “Mahalingam”. It is believed that this lingam here is in between two other lingams-Mallikarjuna and Putarjuna, and hence it is also known by the name Madhyarjuna.

Acharya won over many scholars in Thiruvidaimarudur debating on Advaita philosophy. At the end of the debate, the Acharya asked them to enter the temple. As they reached the Sanctum Santorum of the temple, there was a loud voice saying "Satyam is Advaita". This was repeated thrice, and there was a hand that came out of the Linga and conformed the truth. The scholars acknowledged the principle of Advaita and accepted Sri Sankaracharya as their Guru.

Sri Sankaracharya then visited Thiruvanaikaval, near Tiruchirapalli.

The temple is named after the elephant which is believed to have worshipped Lord Shiva here. Installed under an ancient Jambu tree, the linga is partially submerged by water and meant to represent God incarnate as water.

In this temple, the Goddess Akhilandeswari was having fierce power and people who went to have her darshan could not stand her fierceness. The Acharya created two sets of earrings called Tatankam and he presented these to the Goddess. The fierceness of the deity reduced.

The Acharya worshiped Sri JampuKeswarar and Sri Akhilandeswari. Then He went to Srirangam, nearby.

Srirangam has not less than 22 gopurams, one of which is 236 feet high stupendous thirteen tierd Rajagopuram, the tallest in India. The temple lies on an islet, formed by the twin rivers Kaveri and Kollidam.

According to the legends, the glittering Sriranga Vimana sprang as a result of the tapas of Brahma in the depths of the Milky ocean. Inside the Vimana was the Supreme Lord resting with his Consorts. Ikshvaku, the King of Ayodhya and an ancestor of Sri Rama, got the Vimana from Brahma and took it to Ayodhya. On his triumphant return from Sri Lanka, Rama gave the Vimana as gift to Vibheeshana for worship. When Vibheeshana set out for Sri Lanka, He got down on the Kaveri bank to perform his prayers and placed the Ranga Vimana there. When he tried to lift the Vimana, it would not move. The Lord then appeared before him saying that He had decided to make the place His abode.

It is believed that Sri Sankaracharya installed at this temple, a Yantra called Janakarshana Yantra to attract pilgrims.

Sri Sankaracharya stayed and prayed at Srirangam for some days and conducted Advaita discourses before He moved on further south. [/tscii:93b1100d92]

viggop

19th December 2005, 11:53 AM

[tscii:c14fab0ad5]Madurai and Anantham

Sri Sankaracharya and His disciples reached Madurai, after visiting many temples along their way from Srirangam.

The sprawling Meenakshi Sundareswarar temple in Madurai is being considered as one of the world’s wonders. There are twelve gopurams in this temple and the four outer ones tower to a height of over 160 feet.

The Thousand pillared hall is considered to be a museum in itself. The grandeur of sculpture and the profusion of the finishing work here surpass any other structure elsewhere in the world.

Legend has it that Indra, the ruler of the Devas was engaged in a duel with a demon by name Virudran. The demon, pursued by Indra reached a hill top and began penance; Indra, caught in the heat of the battle and the pursuit, killed the defenseless demon. ( Today’s Thailaji’s Bhagavatam says “Gods like Indra are proud of their power, and out of their false ego they falsely consider themselves the Lord of the universe.”… and here he proves it).

Full of remorse, he set out on a pilgrimage of various shrines, in an attempt to absolve himself of the sin of having killed the innocent demon. In the course of his pilgrimage he reached a forest of Kadamba trees in the southern part of India. There, he discovered a Shiva Lingam beneath a kadamba tree on the banks of a lake.

Thanking Shiva for his atonement, he raised a shrine to Shiva and built a Vimanam over it (the Indra Vimanam). The lake, on whose shore, the Shiva Lingam was discovered, is now venerated as the Potraamarai Kulam (the golden lotus tank). A stump of the kadamba tree, seen now in the temple, is all that is said to remain from the forest of Kadamba trees.

Legend has it that Malayadwaja Pandyan, who ruled Madurai did not have any children. He, with his wife Kanchanamala worshipped the Lord for a child. During the course of their prayer, a baby girl appeared there miraculously.

The Royal couple brought up this child as their own and named her Tatatakai. An odd feature about the baby was that she had three breast s instead of two, and that a divine prophecy decreed that the third one would disappear, on meeting of her 'consort to be'.

Tatatakai grew up to be a valorous queen; she was also known as Meenakshi, the one endowed with fish like eyes. Tataatakai embarked upon a DigVijaya or a tour of victory, across the length and breadth of the Indian subcontinent. In the course of her travels she came to Mount Kailash where she encountered Shiva. While standing in front of Shiva her third breast disappeared and a valorous warrior princess transformed into a blushing bride.

Shiva directed Meenakshi to return to Madurai, and promised her that he would join her in eight days as her groom. Accordingly Meenakshi returned to Madurai, and at the appointed time, the divine wedding was celebrated with pomp and splendour. Maha Vishnu, believed to be the brother of Meenakshi is said to have given the bride away.

The legend of Meenakshi Kalyanam brings together all the main streams in the Hindu faith and this grand culmination of faiths is celebrated in great splendour even now, in an enactment of Meenakshi Kalyanam each year, when images of Skanda and Vishnu are brought to the Meenakshi temple.

The Acharya worshiped Meenakshi and composed Meenakshi Pancharatnam and Meenakshi stotram here. ...... http://www.kamakoti.org/shlokas/kshlok12.htm

From Madurai, Sri Sankaracharya and the group left for Thiruvananthapuram. On the way, they visited temples and met people and propagated the Advaita philosophy.

Sree Anantha Padmanabha Swamy Temple in Thiruvanantahpuram is dedicated to Lord Vishnu and is a very inspiring structure that has a 100 feet high 'gopuram'.

The temple, known for the Mural paintings and stone carvings is one among the 108 temples dedicated to Lord Vishnu in India. Lord Vishnu, the presiding deity, reclines in the posture of 'Ananthashayanam' on the coiled serpent 'Anantha'. He needs to be viewed from three separate doors!

There is a separate quandrangle for dancers, where even the pillars are tuned and reverberate to different notes!

The Acharya stayed at Thiruvananthapuram, worshiped the Lord and met various scholars and discussed Advaita philosophy with them.

He then left for the southern tip of India. But on the way, the Acharya fell ill. [/tscii:c14fab0ad5]

viggop

20th December 2005, 10:48 AM

[tscii:797d9f8f58]Kumari and Kumaran

Sri Sankaracharya continued his Yatra and reached Kanyakumari, the southern tip of India. The Bay of Bengal, the Arabian Sea and the Indian Ocean merge there.

A virgin. That's the literal translation of Kanyakumari.

The temple, which overlooks the shoreline, is dedicated to Devi Kanya. She wears an exceptionally brilliant diamond on her nose ring and it shines out to the sea.

According to the legends, the beautiful princess, Kanya Devi, an avatar of Parvati, was to wed Shiva, the supreme Lord. But he did not turn up at the auspicious time and the wedding never took place. Ever.

The rice and cereals meant for the marriage remained uncooked. Even today, you can see the sand there that look exactly like rice and cereals. Local folklore says they are the leftovers of the legendary marriage that never took place. As for the beautiful princess Kanyakumari, she became a virgin goddess, blessing pilgrims.

Acharya prostrated before the Devi and worshiped her.

From Kanyakumari, Acharya traveled north towards Tiruchendur. On the way, he stopped by Suchindram Temple. The temple was dedicated to a deity who was the representation of the combined forces of Siva, Vishnu and Brahma. ( one of the few temples in India where the Trinities are worshipped ).

The Acharya, His disciples and the devotees then managed to reach Tiruchendur. The Acharya was still unwell.

Tiruchendur is one of the six Arupadai veedu shrines of Lord Murugan. It is located on the seashore in the southern tip of India near Tirunelveli and Kanyakumari. While the other five padaiveedu shrines are situated on hills, this is situated on the seashore, bounded on the north and the east by the sea.

The temple is an imposing structure with a nine-tier gopuram, visible for miles around. The sanctum has an idol of Balasubramanya with four hands and one face. He is considered a bachelor and hence the name. The form depicts the Lord before his marriage with Deivayanai.

Legend has it that Lord Shanmuga was a supreme field marshal, who wielded the power of his generalship to such an astonishing magnitude that out beat the devilish maneuvers of the ruthless demons. Shanmuga vanquished the demon Soora-padman and his army (Soora Samhaaram), in his fortress Veera-mahendram situated in the middle of the ocean here.

Every year, during the annual Skanda Sashti festival, Soora Samhaaram is enacted in all its splendour on the seashore, following which Skanda's marriage with Deivayanai is enacted.

The Skanda Pushkarini or the Naazhi Kinaru is a ‘step well’, believed to have sprung up when Skanda's spear pierced the ground. It has an outer and a smaller inner well. The water in the outer well is salty while the water in the inner one is fresh and clear.

An item one does not miss in this temple is Kavadi. Kavadi is carried on the shoulders by devotees as offering to the Lord. It is a semicircular hood bedecked with divine offerings, mounted on a yoke. There are different kinds of Kavadi, like, Paal Kavadi(milk), Panneer Kavadi (rose water), Pushpa Kavadi (flowers), Chandana Kavadi (sandalwood paste), and so on. Devotees, as a vow, carry Kavadi and walk the distance to the temple from far-flung villages and towns, to the accompaniment of Nadaswaram and singing in glory of the Lord, ‘Arohara’.

In this temple, Saints like Nakeerar, Arunagirinathar and Kumara-guruparar composed verses eulogising the valour of Shanmuga.

At Tiruchendur, Sri Sankaracharya meditated upon Lord Subramanya (Skanda, Muruga, Kumara, Vadivela, Saravana, Sakthi-velayuda, Soora-samhara) and composed Subrahmanya Bhujangam. http://www.kamakoti.org/shlokas/kshlok4.htm

In his composition, Acharya said: “ Just by looking at your sacred ashes (vibhudhi), all ills will be cured”.

Acharya got cured of his illness when He sang His composition in front of the Lord Shanmuga.
[/tscii:797d9f8f58]

viggop

21st December 2005, 10:30 AM

[tscii:1bb0f19e60]Meet the Lord of Sri Rama

Rameesa or Ram-Eswara (Lord of Rama) Temple in Rameswaram, the Varanasi of the south, is known for one of the twelve Jyothir Lingams.

The legend goes that after his Sri Lankan conquest, Lord Rama desired to worship Lord Siva at Rameswaram to absolve himself from the sin of killing Ravana. Hanuman was despatched to fetch a Lingam from Mount Kailash. Since Hanuman was late when the auspicious time for installation neared, Sita made a Siva-lingam out of sand. This lingam was then installed by Rama. The Lingam was known as the Rama-lingam since Lord Rama installed it.

When Hanuman returned with the Lingam from Mount Kailash, he was disappointed to find a lingam already installed. Rama told Hanuman to remove the Lingam made by Sita and install the one brought by him. Hanuman took hold of the lingam with his hands but could not move it. He then wrapped his tail around it and tried to pull the lingam out, but it did not move. The lingam is said to still have the marks of Hanuman’s tail on it. To soothe him, Lord Rama installed the Lingam he brought, alongside the Rama-lingam. This is the Viswa-lingam.

The devout consider a pilgrimage to Kasi incomplete unless he or she visits Rameswaram also and perform abhishekam for Sri Ramanatha with Ganga water.

The shrine of Parvathavardhini, consort of Sri Ramanatha has a Sri Chakra.

Acharya had a holy dip at the conjunction of Mahodadhi(Bay of Bengal) and Ratnakara(Arabian Sea) . He performed the Abhishekam to Lord Ramanatha with Ganga water, performed Vilva Puja and meditated on him. He also worshiped Sri Parvathavardhini.

Acharya visited Kothandaramsamy Temple where Vibhishna, Ravana's brother surrendered to Rama. Then He visited Dhanushkodi and Ramasethu.

Acharya stayed at Ramaeswaram for two months. He established Rameswaram as the main Kshetra for the Sringeri math.

Acharya then started His Yatra towards North India in propagating Advaita philosophy. On His way to Tirupathi, He reached Srikalahasthi.

The temple at Srikalahasthi is dedicated to Siva and represents Vayu (air) of the Pancha Bhootha Stalams (temples celebrating Siva as the embodiment of the primary elements). The other four temples are Tiruvannamalai (Fire), Chidambaram (Space),Tiruvanaikkaval (Water) and Kanchipuram (Earth).

The presence of Vayu is evidenced by a continuous flame which flickers though there is no loophole for air to enter the temple. The shrine is 30 feet beneath ground level.

In ancient days, the Lingam is said to have been worshipped by a spider, a cobra and an elephant. The spider worshipped the Lord by spinning a web over the Lingam, the snake by placing a gem atop it, and the elephant by washing the Lingam with water from its trunk. All three beings are said to have attained Moksha, through their devotion to the Lord. Even the name bears their appellations: Sri (spider) Kala (cobra) Hasthi (elephant). Another story goes like this…..

A hunter by name Dhimmappan was curious on seeing the puja offerings to the Lingam. The temple priest brought a vessel full of water and also flowers everyday and cleaned the lingam with the water and decorated with flowers. He also offered some food. Dhimmappan also wanted to do the puja. Since he did not have a vessel, he took water in his mouth and brought flowers. He poured the water on the lingam and decorated with flowers, in the evenings. He hunted animals, tasted the meat and offered that piece which tasted good, to the Lingam. He was not aware that we shouldn't offer food that is first consumed by us.

This continued for days. The priest saw meat pieces thrown here and there near the Siva lingam everyday. When he found what was happening, he was wild. He feared the anger of Siva as Dhimmappan was doing everything that one shouldn't do. Dhimmappan on the contrary, developed a special affection to the Lord.

The next day, when Dhimmappan poured water from his mouth on the Lingam, suddenly blood came oozing out from the lingam's eyes. Dhimmappan, on seeing blood in Siva's eyes was alarmed. Without thinking, he took out the knife and pierced one of his eyes and placed it in Siva's eye in which blood was coming. The blood oozing out of Siva's eyes stopped.

After a few minutes blood started oozing from the other eye of the Siva lingam. Dhimmappan thought of piercing another eye too. But if he did so, he would not be able to spot Siva's eye because he would have lost both the eyes. Dhimmappan, realizing this, placed his toe at the eyes of the Lingam and then tried to pierce his second eye. That much devotion!

Siva appeared before him saying "stop kannappa, stop kannappa". Siva gave sight to both of his eyes. Dhimmappan saw the lord in front of him. Siva said, "Since you gave your own eyes for me, henceforth you will be called Kannappan (the person who gave eyes to the Lord). From now on you will sing in praise of me and do service to the humanity. After that you will reach my lotus feet". Saying this Siva disappeared. The priest who saw all these fell in the feet of kannappan.

Devotion is not doing puja physically, but praying sincerely with total submission.

The Acharya worshiped the Lord at Srikalahasthi and left for Tirupathi.[/tscii:1bb0f19e60]

viggop

21st December 2005, 10:35 AM

I tremble whenever i read Kannappa Nayanar's story.What devotion! He removed his own eye without even thinking for a second.I dont even have .00001% of Kannapa Nayanar's devotion and courage.

viggop

22nd December 2005, 11:23 AM

Acharya in Tirupathi

Yedu Kondalavaada, Govinda, Govinda, Govinda!

The picturesque Tirumala hills is situated 2820 ft above sea level. It comprises of seven peaks, representing the seven hoods of Adisesha , thus earning the name Seshachalam.

The seven peaks are called Seshadri, Vedadri, Garudadri, Anjanadri, Vrishabhadri, Narayanadri and Venkatadri (Adri means Hill).

According to Legends, once Vayu and Sesha entered into a disagreement over who was stronger. Sesha wrapped his long body around Mount Meru and challenged Vayu to move it. Vayu tried but failed. Vayu pretended to be exhausted and stopped blowing. Then, Sesha opened his mouth to breathe. At that moment, Vayu blew off part of the hill. After the hill had traveled a great distance, Mount Meru asked Vayu to leave it there. Ashamed of his defeat, Sesha did penance, meditating on Lord Vishnu. When Lord Vishnu appeared and offered a boon, Sesha assumed the shape of the hill and requested the Lord to stay on his head. This is Seshachalam.

The sacred temple of Sri Venkateswara is located on the seventh peak, Venkatadri. The Venkatadri hill is believed to be the part of the Mount Meru.

The idol at the Sanctum sanctorum stands majestically to a height of eight feet. The idol is believed to be Swayambhu (self manifested). No human being is known to have either sculpted or installed the idol in the shrine. It is made of a jet-black stone. The Deity is known as Venkateswara, Srinivasa, Govinda, Perumal, and Balaji. His diamond crown, made in Antwerp, is said to be the single most valuable piece of jewelry in the world.

On his forehead, the lord has a thick white double patch of upright Namam drawn with refined camphor which covers his eyes. In between the two white patches is the Kasturi tilakam. His ears are bedecked with shinning golden Makara Kundalas. The fist of his right raised hand is implanted with a gem-set chakra and the corresponding left fist is with the conch-shell (Sankha). The slightly outstretched right hand has its finger pointing to his lotus feet, as the only recourse to his devotees to attain oneness with him. His right hand assures protection and shows that the proverbial Samsara Sagara, the ocean of mundane life, is only hip deep if they seek refuge in him. On the right side of his chest, He has a clear impression of Goddess Lakshmi, his consort.

It is said that his eyes are covered because His gaze would scorch the entire world.

This temple is one of the most important Vishnu temples in India and is also the richest. It is the most visited temple in India and is one of the most visited religious places in the world.

The Brahmotsavam or annual festival is celebrated on Tirumala for nine days during September-October. The Utsavam is said to have been first celebrated by Brahma Himself and hence the name. During the Utsavam, Utsavamurtis are taken round the Temple on different Vahanams, every morning and evening.

Tonsure and Tirupathi go together! Devotees vow and offer their hair to the Lord - a symbolic sacrifice of the ego. Tonsure is followed by a holy dip in the Swami Pushkarini Tank.

There is no Temple Prasadam to beat the Tirupathi Laddu.

The Acharya had the dharshan of Lord Venkatesa, the Nitya Kalyana Srinivasa. In the idol, He saw Kesava, Narayana, Govinda, Vishnu, Madhusudhana, Trivikrama, Vamana, Sridhara, Rishikesa, Padmanabha and Damodhara. He saw all the Dasavatharams of the Lord. The Acharya worshiped the Lord and meditated on Him.

Sri Sankaracharya established the Dhanakarshana Yantra at this temple to attract riches.
The Acharya wrote all his experiences with Sri Venkatesa in beautiful verses in Sri Vishnu Padadi Kesanta Varnana Stortam.

viggop

23rd December 2005, 11:08 AM

[tscii:4405a9e265]Puri Jagannath

Sri Sankaracharya, during his Yatra, preached the basics of God-worship. This was a special contribution of the Acharya to the Sanatana dharma. He said that there could be five basic forms of Brahman: Siva, Vishnu, Surya, Ganesha and Durga. One could practice to worship one of the Gods among the five as the chosen deity, according to his own tastes, Samskaras and qualifications. The other four could be worshipped as auxiliary deities.

The Acharya then proceeded inside Andhra Pradesh. Having travelled through many places in Andhra, the Acharya spread the knowledge of Brahman and Self.

Then, the Acharya arrived at the holy city of Puri in Orissa. He went into the famous Jagannath temple there, only to find the altar there empty.

He learnt that during oppression by Kalayavana ( who was determined to kill all Yadhavas including Krishna), priests of the place had buried the casket containing the wooden image of Lord Jagannath on the banks of Chilka lake. During a period of Buddhist attacks that followed, it got further moved elsewhere. Later, through the support of a King, a large number of Salagrama stones were installed and on that very altar, rites of worship were instituted.

The Acharya was filled with deep sorrow at the sight of the altar without the image of Jagannatha. He plunged into deep meditation on the banks of the lake. Then he told the people: "The casket containing the idols is buried on the eastern banks of the lake under the largest banyan tree. If only that spot is dug up, the casket will be recovered".

The people dug up the indicated spot and, they found the casket! Everyone there celebrated. In great pomp and show, the casket was brought to Puri. On an auspicious day, amidst great joy and reverence, the image of the Lord was installed in the shrine of Jagannath.

The Acharya also established a math in Puri called Gobardhan Math to propagate Vaidika Dharma.

Jagannath Puri, the abode of Lord Jagannath or Purushothama, the Lord of the Universe, is situated on the sea shore of the Bay of Bengal in the State of Orissa.

The present temple is a curvilinear tower on a Pancha Ratha plan. This temple is one of the tallest monuments in the country, the height of which is about 214 feet from the ground level. It stands on an elevated platform of stone. The temple has four gates at the eastern, southern,western, and northen midpoints of the Meghanad Prachir and are called Lions gate, Horse Gate, Tiger Gate and the Elephant Gate respectively.

Lord Jagannath is worshipped in the Temple alongwith Balabhadra, Subhadra, Sudarshan, Madhaba, Sridevi and Bhudevi on a bejeweled platform. The Deities of Lord Jagannath, Balabhadra, Subhadra and Sudarshan are made of margosa wood. Lord Balabhadra is the elder brother, Lord Jagannath is Younger brother and Devi Subhadra is yougest sister.

Legend has it that Lord Jagannath was originally worshipped as Neela Madhab by a tribal chief named Viswavasu secretly in a forest. Having heard about the deity, King Indradyumna sent a priest, Vidyapati to locate the deity. Vidyapati tried his best but could not locate the place. However, he managed to locate Viswavasu's house and stayed there as his guest. He managed to marry Viswavasu's daughter as well. Upon repeated requests of Vidyapati, Viswavasu took his son-in-law blind folded to a cave where Neela Madhab was worshipped.

Vidyapati was very intelligent. He dropped mustard seeds in the ground along the way. The seeds germinated after a few days, which enabled him to find out the cave later on. Vidyapati sent word to King Indradyumna and the King proceeded immediately to that place on a pilgrimage.

When the king arrived at the cave, the deity had disappeared and he was disappointed. The deity was hidden in sand. Afterwards, the king built a magnificent temple for Vishnu. During his sleep, the king had a vision of Lord Jagannath and an astral voice directed him to receive a fragrant tree on the seashore and make idols out of it. Accordingly the king got the image of Lord Jagannath, Balabhadra , Subhadra and Sudarshan made out of the wood of the said tree and installed them in the temple.

King Indardyumna invited Lord Brahma to consecrate the temple. Seeing the temple, Brahma was immensely pleased and asked him what boon he wanted. Indradyumna said: “ So that no one in the future will be able to claim Your temple as his own property, I desire to be without descendants. Kindly grant me this one request that I should have no children”.

The Acharya continued His Yatra. [/tscii:4405a9e265]

viggop

24th December 2005, 11:18 AM

[tscii:2519132ec8]Triambakesa, Panduranga Vithala!

At the Jagannath temple, Acharya composed Jagannatha Ashtakam.

Acharya travelled westward towards Saurashtra. He reached the Godhavari river near Nasik in Maharashtra. He visited the Triamba-keswara temple.

Triambakeswara has one of the twelve Jyotirlingas. The extraordinary feature of the Jyotirlinga located here is that it has three faces embodying the Lords Brahma, Vishnu and Siva. The temple is known for its appealing architecture and sculpture and is at the foothills of a mountain called Brahmagiri. Godavari River originates on Bramhagiri mountain.

Tri means "three," and Ambak means "eye,"; triambaka means the "three-eyed one", who is Lord Siva.

Triambakeshwar is also famous for Rudraskha trees.

Legend has it that the oceans were churned by the gods and the asuras for a pot of ambrosia. The pot was handed to Brihaspati (Jupiter), Surya(Sun), Chandrama (Moon) and Shani (Saturn). In the process of the ensuing tussle to get it, which lasted 12 years, a few drops spilled from the kumbh (the pot) in which the Amrita was being carried. This nectar fell at Allahabad, Haridwar, Nasik and Ujjain, sanctifying these places.

The Kumbha Mela is held at these four sacred places - on the banks of the holy Ganga, at the confluence of the Ganga, Yamuna and the mythical Saraswati called the Triveni Sangam at Prayag or Allahabad, beside the river Kshipra at Ujjain and on the banks of the Godavari at Nasik.

At each of the four places the Kumbh festival is celebrated once every twelve years, coinciding with one round of Jupiter through the zodiac. Since the three cosmic powers played their role, the Kumbha is celebrated when Jupiter, the Sun and Moon are in particular astrological positions.

Sri Acharya worshiped the Lord and meditated on Triambakheswar. He had detailed discussions with the people around and educated them on bhakti and proper worship.

Acharya then visited Pandharpur.

Pandharpur hosts the Vithoba temple, on the banks of the river. Vithoba is a form of Krishna; Vithoba's consort is Rukmini.

Pandharpur is famous for the image of Vithal in the temple. As the legend has it, Pundlik was an obedient and dutiful son, living in Pandharpur. For him the sole purpose of life was attending to his aged parents. Nothing else mattered. Lord Vishnu was so impressed by his devotion to his parents that he decided to express his appreciation in person. So He came to Pandharpur and announced his arrival. But Pundlik had no time for Him because he was busy attending to his parents. He threw a brick and asked Lord Vishnu, who had appeared in a human form as Vithal, to stand on it and wait. So, Vithal has been standing on the brick ever since, with his arms akimbo, waiting for Pundlik to find time for Him!

The name Vithala means "One who stands on a brick". In the temple, the Lord stands on the small stone-platform. The idol is 3-1/2 ft tall. Below the platform is inverted lotus.

There is a tall, pointed cap on the head of the Lord which looks like a SivaLinga. There are double-armlets on both the arms and wrist-lets on both the wrists. Lord Vithal holds his both hands on waist, in the right hand holds an inverted lotus with thumb downwards. On the waist there is an ornament with three chains called Mekhala.

Sri Sankaracharya described the Lord beautifully in His composition, Panduranga Ashtakam. He said the lord was ‘Parabrahma Lingam’.

Sri Acharya continued his journey to Ujjain, another Jyothirlinga Temple. [/tscii:2519132ec8]

viggop

26th December 2005, 10:07 AM

[tscii:18ccb0f900]Dwaraka Nilaya Achudha

Ujjain is one of the celebrated Siva Kshetrams in the banks of the river Shipra, in Madhya Pradesh. The river is distinct by the fact that it is the only river in India that flows from south to north while all the other rivers flow the other way. Ujjain used to be the center point of the calculation of the Indian time and enjoyed the reputation of being India's Greenwich. It is also one of the four sites of Kumbh Mela.

Ujjain is also believed to be the birthplace of the planet Mars. According to legend, Lord Krishna had studied in the ashram of Rishi Sandipani along with his brother Balram and Sudama.

Lord Siva is known as Mahakal or Mahakaleshwara, the ruler of the “Time Spirit”. He reigns eternal in the temple in all his splendour. The temple has an imposing facade against the skyline, evokes primordial awe and reverence with its majesty. It has five levels, one of which is underground.

The lingam is believed to be swayambhu (born of itself). It is unique among the twelve celebrated Jyotirlingas since the idol faces South.

Starting with Kalidasa, many sanskrit poets have eulogised this temple in emotive terms.

Legend has it that a demon by name Dushana gave a lot of trouble to the residents of Ujjain and that Shiva appeared from the ground and vanquished the demon. Upon the request of the inhabitants, He took up permanent abode as Mahakaleshwara.

The Acharya, with his disciples, went to pay his respects to the deity. He worshipped Mahakaleshwara by composing a charming hymn in his glory. His attitude of overwhelming devotion touched the hearts of everyone. Seeing the unostentatious mode of life of the noble Acharya, the people were very curious to know more about Him and Advaita philosophy.

The Acharya then debated with famous scholars on Advaita philosophy and won them over.

Sri Acharya then continued his Yatra to Somanath.

Somanath is situated in the south coast of Saurashtra, in Gujarat. The temple is a splendorous beauty. The lord here is called Somanathar and Someshwar. This Siva Lingam is one among the Jothirlingams.

Legend has it that Lord Chandran (Moon) fell in love with Rohini, one of the daughters of Dakshan. But Dakshan wanted to give all his twenty seven daughters in marriage to one able and loving person, who would treat all his daughters equally. Chandran got married to all, but his love for Rohini was more than that for others. The other daughters complained about this to their father. Dakshan cursed Chandran to dwindle in power and beauty.

When Chandran begged for forgiveness, Dakshan told him to pray to Lord Siva and only Siva could free him of the curse. Chandran came to Somanath and prayed to Lord Siva for many years. The Lord appeared and said that he could not fully absolve him of the curse. However, he was blessed by Siva to grow and shine in the brighter half. This is why the waxing and waning of the moon happens, producing new moon and full moon.

The tank, where Chandra Bhagavan took his holy dips during his penance is called Somagundam.

After worshipping the Lord Somanatha, Acharya and His disciples proceeded to Dwaraka.

Dwaraka, along with Puri, Badarinath and Ramesvaram is one of the four principle spiritual sites.

Legend has it that Sri Krishna killed the demon Kamsa and made Ugrasena, the king of Mathura. Enraged, Kamsa's father-in law, Jarasandha, together with his friend Kalayavana attacked Mathura many times. For the safety of the people, Krishna and the Yadavas moved the capital from Mathura to Dwaraka after building the city of Dwaraka. Sri Krishna resided there with His family members Vasudeva, Devaki, Balarama, Subhadra, Rukmini and Satyabhama.

“Dwaraka Nilayaachudha” ….Draupadi called out for the Lord of Dwaraka, Sri Krishna, when she was cruelly assaulted by the wicked cousins of Pandavas. And so the Lord responded, but after a little delay. He had to go to Dwaraka and come from there to Hastinapura where she was! He told her that she could have received Him in a fraction of a second had she called out, 'Oh Dweller in my heart', because, that’s where He always resided!

The Acharya established a Peetham at Dwaraka. To provide Shakti to the Peetham, He made the Kalikadevi as the principal Devi and Siddeshwara as the Murthi. The Peetham was called Dwaraka Kalika Peetham. [/tscii:18ccb0f900]

viggop

27th December 2005, 09:36 AM

[tscii:b183cea2b0]Kashmira mandala vasini

After establishing the Math at Dwaraka, the Acharya stayed there for some more time and organized the worship-practices. He continued his journey to Rajastan and Sindh. He visited Pushkar in Rajastan, pilgrimage shrine dedicated to Brahma.

He passed through villages and towns and visited many shrines. He was greatly honoured everywhere. Followers of diverse views came to respect and follow Advaita after hearing the Acharya's exposition of the Vedanta.

The Acharya passed through Purushapura (Peshawar) and Bahlika country (undivided Punjab), and reached the country of Gandhara (which was situated between the Kabul and Peshawar). Buddhism was very predominant there. The Acharya fulfilled the desire of people who sought truth by teaching them the Vedic path and asked them to follow the same.

The Acharya had great debates with Buddhist teachers. He proved that Lord Buddha's spiritual practice was in accordance with the Vedic injunctions and that Buddha attained unqualified supreme knowledge. He had also preached the Vedic truth and the spiritual practice. It is because they had not properly understood the instructions and the life of Lord Buddha that Buddhists were preaching their theories against the Vedas.

The Acharya established his spiritual victory over Kamboja, on the banks of the Kabul river and many other regions situated north of Kashmir (POK). He crossed deserts, mighty peaks, and rivers and finally entered Kashmir.

Kashmir was an important center of Hindu culture at that time. Eminent scholars from all over India and spiritual aspirants lived there, adding to the glory of the place. Kashmir was also the abode of Sarada, the goddess of learning and fine arts.

Namaste Sarada Devi, Kashmira mandala vasini
(Salutations to Goddess Sarada who resides in Kashmir)

Inside the temple, there was a pedestal known as the Sarvajna Peetham, the seat of omniscience. The pedestal was guarded by famous scholars from all over India, but no one had occupied it. Any scholar who proved that he knew everything, would be allowed to ascend the pedestal. He would have to defeat scholars belonging to the different sects and faiths. The right to ascend the Peetham would be by the common consent of all the scholars.

Sri Acharya went to the place and expressed his desire to debate with the scholars there. Vaisesikas, Sankhya followers of Kapila, Logicians of the Gautama school, Meemamsakas, Buddhists, Jain scholars as well as other learned intellectuals engaged in debates with the Acharya on various subjects.

At the end of the debate, all the scholars unanimously said: “You are a limitless ocean of knowledge and learning. You know all the scriptures and all the branches of learning. We consider ourselves greatly honoured, even to be defeated by you. Please ascend the Peetam”.

Sri Acharya worshipped the Goddess Sarada with a rhythmic Sloka. At this moment, a voice from heaven was heard: " Dear son Sankara, I am pleased with you. I bestow on you today the title, Sarvajna ( all-knowing). You alone are worthy of sitting upon this Peetham". It was the divine voice of Sarada, the mother of the universe, reverberating through the temple.

Hearing the divine voice, the Acharya bowed down to the Devi. This unthinkable event also made everyone convinced of the living existence of the Goddess at that place. Taking his seat upon that Peetham, the Acharya satisfied everyone present by explaining the true nature of the great Goddess Parasakthi.

Staying in Kashmir for some days, the Acharya explained Advaita, Brahman and Self to the common public and formally initiated many worthy recipients into the worship of Goddess Sarada on the basis of Advaita Vedanta. [/tscii:b183cea2b0]

viggop

28th December 2005, 09:33 AM

[tscii:30dd1fcc16]gateway to the Himalayas

In Srinagar, Acharya came to know that Tantrikaswere indulging in the practice of human sacrifice. He engaged the Tantrikas into a debate and explained to them the true significance of spirituality and scriptures and corrected them of their wrong notions. After a lot of discussions, they agreed with the Acharya and gave up the ritual of offering human sacrifice. They even destroyed the stone piece which was the altar for the offering of human sacrifice. The transformation brought by the Acharya was so thorough.

Gopaditya, the King of Kashmir named a hill after the Acharya and called it ‘Sankara Giri’. Nowadays, it is called ‘Takhti Sulaiman Hills’. He constructed a Sankaracharya temple on top of the hill.

Sri Sankaracharya continued His journey towards Kailash. He reached Haridwar.

Haridwar is the gateway to the Himalayas. It is also a point of entry to Deva Bhoomi and Char Dham (Four main centers of pilgrimage in Uttaranchal, Badrinath, Kedarnath, Gangotri and Yamunotri). It is located in the foothills of the Himalayas. It represents the point where the Ganga reaches the plains. And that's why the water is crystal clear.

Legend has it that Bhagiratha brought the Ganges into the earth, and into this point where his ancestors were burnt to ashes by the curse of the sage Kapila. Kapilastaan, a spot in Haridwar is pointed to as Kapila's hermitage.

Haridwar is also the site of celebration of the Kumbha Mela, once in twelve years.

The five sacred bathing spots in Haridwar are Gangadwara, Kankhal, Nila Parvata, Bilwa Theertha and Kusavarta. The main ghat at Haridwar is known as Hari-ki-Pairi (known for a footprint of Vishnu on a stone in a wall). Nearby is the Gangadwara temple, the most important of the several temples. The Ganga Aarti which is celebrated each night, is a spectacular sight, when the aarti ceremony is performed at all temples in Haridwar at the same instant.

Acharya went to many temples and had discussions with the people there. He also laid down the procedures for the worship in many temples.

Acharya then reached Rishikesh. He went to Yagneshwara Mahavishnu Temple. When He went inside the sanctum, he found the pedestal barren and empty. There was no image of any God, and there was no arrangement of any kind for any worship. He found out that long ago, frightened by the troubles caused by bandits, the priests of the temple had concealed the image of Sri Vishnu somewhere in the bottom of the holy Ganga. But later, even in spite of extensive search to recover the idol, they could not locate it.

Acharya remained silent for a moment and then went into meditation. He located the idol in His deep trance. He walked a short distance along the bank of Ganga and pointing to a spot there asked the people to go below the river bed and get the idol out. To the great surprise of all, the image was found intact. On an auspicious day, Sri Sankaracharya got the image re-installed in the Sanctum Sanctorum with all the religious rites. He then resumed his pilgrimage and set off towards the holy Badrinath.

Close to Rishikesh, Acharya visited Lakshman Jhoola, where Vidura underwent his religious austerities. According to legends, Lakshmana, the brother of Lord Rama crossed this river with the help of a hanging bridge made of jute.

Then He reached Vyasashrama and Devaprayaga. There are five holy Prayagas (river- confluences) on the Himalayas. Among them, the holiest is Devaprayaga where the rivers Alakananda and Bhagirati merge together. At this place, Acharya worshiped at the temples of Ganesa, Sri Rama and Sita, and Hara and Parvati.

The Acharya continued his journey towards Badrinath and Kailash. [/tscii:30dd1fcc16]

viggop

29th December 2005, 10:16 AM

Badrinath and Joshimath

Sri Shankaracharya and his disciples arrived at Badrinath. On two sides of the region, Nara and Narayana, the two snow-covered mountain peaks, as white as foam, stood aloft in noble grandeur proclaiming the glory of that ancient past. Close by, the river Alakananda flowed in its own majestic course. Just by the side of the temple of Narayana were hot springs. Acharya and his disciples bathed in the hot springs and went to the shrine of Badrinarayana. But the four-armed idol of Badari Narayana was not to be seen in the shrine. In the place o that idol, they were worshipping a Salagrama stone.

As in another temple, here too, the image was hidden by the forefathers of the priests to save it from the bandits. But later on, in spite of intensive search, the image could not be recovered. Therefore, all along, the Lord has been worshipped in the symbol of the sacred Salagrama stone. Hearing this, Acharya became immersed in deep thought, and remained absorbed in meditation. On returning to normal consciousness, he proceeded towards the Naradakund springs. Acharya started getting down into the waters of the spring. The under-current there would draw anyone into the deep bottom of the river. A number of people had lost their lives by getting into these springs. But Acharya came out holding in his hands, a four armed image of Narayana.

On bringing it out of the water and closely inspecting it, he felt that it did not have any distinctive features to indicate it was a divine idol. He put it back into the water and again dived into the Narayankund and again found an idol but did not find anything distinctive about it. He dived the third time and again found an idol and just when he was about to put it back into the water a voice stopped him, which said : "I am Badrinath and have been consecrated by Brahma once before. Give this divine idol its rightful place".

The Acharya bowed before the idol, and in accordance with the prescribed modes, did the ceremonial bathing of the image, and with his own holy hands installed the Narayana idol in the shrine. Acahrya composed and recited Shat-Padi stotram here in praise of the Lord.

An installation by Acharya meant the transmission of a powerful spiritual current whose efficacy would remain unimpaired for many a millennium. The Acharya entrusted the responsibility of worshipping the installed deity to a worthy group of his followers, after laying down the procedures for the worship.

Badrinath is considered as one of the most sacred centers of pilgrimage situated in the lofty Himalayan heights in the Tehri-Garhwal hill tracks (Uttarakhand) at the height of 10,248 feet above sea level.

The route to Badrinath is one of the most arduous one due to the lofty hilly terrain, curves and cliffs amidst the most scenically beautiful place on the earth. Throughout the route to Badrinath there are numerous pilgrimage sites at Deva Prayag, Rudraprayag, Karana Prayag, Nanda Prayag, Vishnuprayag as well as Pandukeswar.

Lord MahaVishnu is believed to have done his penance in this place. Seeing the Lord doing his penance in the open, Goddess Mahalaxmi is believed to have assumed the form of Badri tree to provide him shelter to face the onslaught of the weather, therefore the name Badri Narayan.

One of the greatest wonders of Nature is the Hot water springs of Taptakund on the banks of river Alaknanda. The temperature of the water in this Kund is 55 degree centigrade whereas the normal temperature in this region for most part of the year is at 9 degree centigrade to sub-zero levels.

Lord Badri Narayana (also called as Badri Vishal) is armed with Sankh (Conch) and Chakra in two arms in a lifted posture and two arms rested on the lap in Yogamudra. The principal image is of black stone and it represents Vishnu seated in meditative pose. The temple also houses Garuda (Vahana - vehicle of Lord Narayan) and Goddess Mahalaxmi. Also here are the idols of Adi Sankara, Swami Desikan and Shri Ramanuja. Guru-Shisya parampara is supposed to have its roots here.

Shri Sankaracharya established Joshimath, one of the five Mathams. Located at a distance of 14 kms from Helang enroute to Badri, Acharya got enlightenment at this place and authored Sri Sankara Bhashyam. Acharya constructed a temple for Lord Narasimha and consecrated the temple.

Joshimath is located at a height of 6150 ft above sea level. Here, there are separate temples for Lord Narasimha and Lord Vasudev (different forms of Lord Vishnu). This is one of the 108 Divya Desams.
In the temple for Lord Narasimha , separate statues of Badri narayan, Uthavar, Kuber, Chandikadevi, Ram, Lakshman, Sita and Garuda can be seen together in the sanctum sanctorum. Outside the temple, separate statues of Brahma, Krishana, Lakshmi & Anjaneya are located.

It is widely believed that one hand of the presiding deity is getting weakened and the day it disjoints, the way to Badri will get eternally blocked and Lord Badri Narayana will thereafter give darshan only from either Bhavishya Badri or Adi Badri (part of Panch Badris).

And, Acharya proceeded to Mount Kailash.

viggop

30th December 2005, 10:31 AM

[tscii:8684afe7d4]Kedarnath and towards Meru

Acharya visited one after another, the shrines of Vishnu Prayaga, Brahmakunda, Vishnukunda, Sivakunda and many other holy places and reached Kedarnath.

Kedarnath Temple is situated at 11,500 ft above the sea level. Pilgrimage to this abode of Lord Siva is considered to be the toughest, next only to Mount Kailas. Kedarnath is also one of the 12 Jyothirlingams held in reverence.

This temple consists of a sanctum and a hall in front. Outside the temple, in the open sky, there is a majestic Nandi (Bull – vehicle of Siva) facing Siva. The mandap houses the images of Pandavas and their wife Draupadi – the original builders of the temple besides Krishna, the mentor, and Kunti. While Yudhistira, eldest of the Pandavs, stands symbolising Dharma , Arjuna is dressed for performing penance. Others – Bhima, Nakula & Sahadeva stand duly armed with their respective traditional arms.

Siva is worshipped in the form of a Lingam. There is also a small temple for Bhairav, to the south of main temple, who is said to guard the Kedarnath temple when it is closed during winter.

Legend has it that After winning the Kurukshetra war, Pandavas felt remorseful for having killed thousands of lives including those of their cousins. In order to seek salvation from the sins of war, they sought the advice of their mentor, Krishna. Krishna advised them to worship Siva. Pandavas searched for Lord Siva in the Sivalik mountains in the Tehri - Garhwal region.

Siva led them to this site and here, assumed the form of Bull and started grazing amongst the cattle. The Pandavas devised a ruse, to seek Siva, who had hidden himself amidst a flock of cattle. At dusk, when the cattle were taken back to their shelters, Bhima, the gigantic, strongest and courageous of Pandavas stretched his legs across the mountains so that cattle could pass through his legs.

As suspected, Siva, in bull form, refused to do so and instead sank himself into the earth. Realising quickly that this was the play of Siva, Bhima bent downwards and could catch hold of the hump (back portion of the bull). Siva, pleased with the determination of the Pandavas, blessed them and granted them salvation from their sins. The hump, in conical form, is worshipped as Siva in the form of a lingam.

Parvathi is also believed to have performed penance here to become integral part of Lord Siva – Ardhanareeswar form.

Sri Sankaracharya worshipped Lord Siva and formulated the worship protocols of the Lord for the future generations to follow.

On the background to this temple were fully snow-clad peaks. These range of mountains were the beginning of Himalayas, where Acharya identified the Kailas.

Sri Sankaracharya identified the path towards Kailas, the Heaven. He slowly and anxiously started his trek towards the earthly Heaven, Mount Meru, the Kailas.

Kailas is the earthly throne of Siva. Kailas is a mountain of cosmic power and we call it a sacred mountain. There is no mountain comparable to Kailas. Mount Kailas is identified with the mythical axis, Mount Meru, the centre of the universe in Hindu tradition.

Mount Kailas is a 22,028 ft, 6,714 m high peak of distinctive appearance, located in Western Tibet. To the south of Kailas are two large lakes with which the mountain is associated - Manasarovar and Rakas Tal. Further south lie the Himalayan borders of India and Nepal, and it is into India that four of South Asia's great rivers flow: the Brahmaputra, the Indus, the Sutlej and the Karnali - all of which have their source within 75 kilometres of Manasarovar.

Kailas is one of the highest, loneliest and most desolate places on the planet. Ordinary standards would judge it bleak, barren wasteland. But, the region has risen above the common judgement. What is barren elsewhere becomes luminous here.

Pilgrims make the sacred and arduous journey, to this mountainous region enduring in its isolation, a region devoid of airports, roads, hotels and most modern conveniences: A region beyond reach of the twentieth century.

For the pilgrims, the reason for making so arduous and expensive pilgrimage is to perform at least one circumambulation of the mountain.

Sri Sankaracharya used His yogic powers to reach Kailas. [/tscii:8684afe7d4]

viggop

31st December 2005, 02:16 PM

[tscii:3a204b4797]Kailasa: Kailasa:

Sri Sankaracharya reached Kailasa, Siva’s abode, the Heaven. You may wish to recollect or watch “Thiruvilayadal”, a Tamil movie of the 60s to describe the Kailasa paradise.

On Kailasa Peak, in a beautiful garden strewn with various radiant jewels and garlands, scattered with different sorts of trees and creepers, filled with various beautiful flowers, in a pedestal adorned with various pure gems, in front of which were the attendants softly murmuring and conversing, were seated Bhagavan Mahadeva, and his consort, Uma Devi. They were flanked by Brahma, Indra and Vishnu, Jupiter (Guru) and Venus (Shukra) and hosts of Brahmins, Rishis, Siddhas and Gandharvas. The Lord was wearing a crescent moon and holding a trident, one hand giving boons, the other dispelling fear. The Devi was adorned with ornaments and looking very beautiful and peaceful.

Sri Acharya had the darshan of Lord Parameswara and Devi Parvathi. He saw the Lord and Devi together, in Ardhanareeswar form as well. (Ardhanareeswar is the synthesis of Siva and Parvati into one form. In this form, the body of Siva has taken on the form of his wife Parvathi; Siva on the right and Parvathi on the left. )

Acharya adored Devi and Parameswara by singing hymns, "Sivapadadi-kesanta stotram" and "Sivakesadi-padanta stotram".

It had been a poetic-practice to describe Goddesses starting from head and ending with the lotus feet and male Gods from the feet ending with their head. Sri Acharya was a true and great poet and was truly blessed by Parvathi and Parameswara to enable Him sing such beatutiful hymns.

An example: " The Moon(Chandran) himself has a black mark on him. The crescent (Pirai chandran) is still worse - he is not straight forward (curve- shaped). Such a crescent is held by Eswara on his head! This symbolises that even evil people will get benifitted when they approach the Lord!"

Uma Devi and Maheswara looked at Acharya, who gave the Universe, the Amrut of Advaita from the Ocean of Vedanta. Immensely pleased with Acharya’s prayers, the Lord blessed Him and presented him with five sphatika (crystal) Lingams and instructed Him to arrange for the worship of the Lingams for the sake of the welfare of the universe. The Lord also gave instructions on the mode of worship of these Lingams. Lord Parameswara also handed over to the Acharya, the palm-leaf manuscript of Soundarya Lahari, which was Siva's own hymn in praise of the Parasakthi.
[/tscii:3a204b4797]

viggop

2nd January 2006, 10:23 AM

[tscii:16d1d65e3b]The Five Lingams

The meeting of Kailas and Manasorovar is beyond coincidence. Manasorovar is Kailas' inseparable complement in every respect. The lake is female to the mountain's male, receptivity to its activity, depth to its height, and a mirror to a proud Mountain. Manasorovar's depths and colours contain a mystery equally sublime. Kailas is an immutable temple, a focus of adoration. Manasorovar is a shifting fluid mirror meant for contemplation.

Sri Adi Sankaracharya bowed to the Lord and Devi and sang Uma Maheswara Stotram before taking leave of them.

There is a saying, “God gives a boon; but there is a Nandhi in between”. Nandhikeswaran thought that Kailas was being looted, since Acharya was taking away the Pancha Lingams and Soundaryalahiri! He jumped on to Achrya to snatch them away. He got the last 51 stanzas of Soundaryalahiri and started reading them. He got so involved in the beauty of it that he forgot about Acharya, the rest of the Soundaryalahiri and the Pancha Lingams. Sri Sankaracharya returned with the first 49 stanzas and the Lingams.

Acharya was sad that he lost half of Soundaryalahiri. In his prayers, Uma Devi blessed Him to write the balance and complete it Himself!

The sphatika Lingams are Eswara Swaroopams and so also Soundaryalahiri is Devi Swaroopam.

The five lingams Acharya obtained from Siva, were Mukti-Lingam, Vara-Lingam Moksha-Lingam, Bhoga-Lingam and Yoga-Lingam.

The Mukti-Lingam was consecrated at Badhrinath. The Vara-Lingam was consecrated at Neelakantha Kshetram in Nepal. In Chidambaram in south India, Acharya consecrated the Moksha-Lingam. On an earlier visit to Chidambaram, Acharya saw in his Gnanadrishti, the sphatika lingam At Sringeri, Acharya consecrated the Bhoga-Lingam. Yoga-Lingam was consecrated at Kanchipuram.

This is the story of Yoga-Lingam,

When Damayanti’s swayamvaram ( choosing a bridegroom) took place, Goddess Saraswati ascended to help and introduce the Kings who had come for the swayamvaram, to Damayanti. Like many other kings, the King of Kanchipuram also went there. Goddess Saraswati introduced the king of Kanchi to Damayanti:

“This King dug a tank (Kulam, in Tamil). The tank exceeded even the ocean, in purity and excellence. In his city, there is Yogeswara, who is made of crystal. To bathe him, the water in the tank is used. When he is bathed with this water, he becomes invisible.”
( As Siva is in the form of crystal Lingam, when water is poured, he becomes invisible. Also, the first manifestation of Parameswara is in the form of water. When water enters water, He becomes indistinct.)

This is Yoga-Lingam and Chandramouleeswara is that Lingam. The crystal Lingam is a symbol of supreme Brahman. In it, any colour will get reflected. It stands for transcendent reality.

To Chandramouleeswara, who is the supreme reality, one temple is not enough. He belongs to all places. There should be a temple that is common to all the places. That temple should not be stationed permanently in one place. Therefore, Sri Adi Sankaracharya commanded His successors at Kanchi to take Chandramouleeswara from place to place and worship Him will all the honour.

Sri Adi Sankaracharya left Kailas and proceeded towards Nepal. [/tscii:16d1d65e3b]

viggop

3rd January 2006, 10:24 AM

Process Re-engineering

The magnificent temple of Lord Pashupatinath about 5 kms north-east of Kathmandu, is situated amidst many other temples on the bank of the river Bagmati. Pashupathinath is the guardian spirit and the holiest of all Siva shrines in Nepal.

Lord Siva is known by many different names; and Pashupati is one. Pashu means living beings, and Pati means master. Pashupati is the master of all living beings of the universe.

As the legend goes, the image of Lord Siva in the form of Lingam was covered with earth over the years, and soft green grass sprouted over it. A cow used to come here mysteriously every day and offer her milk to this holy and hidden Lingam of Lord Siva. When the owner found that the cow had stopped giving milk for the previous few days, he started keeping an eye on her. Finally he came across the place where the cow offered her milk. With a natural curiosity, he dug that place up. He found the Lingam of Lord Siva. Later, many people gathered to worship this Lingam and a small temple was built.

The temple of Lord Pashupatinath stands in the middle of an open courtyard. It is a square shaped pagoda temple built on a single platform. In the sanctum of the temple, there is a very attractive, about three feet high Sivalingam with four faces. All these faces have different names and significance. The face facing east is known as Tatpurusha and the one facing south as Aghora. The faces looking west and north are known as Sadhyojata and Vamadeva respectively. The upper portion of this lingam is known as Easan. It is believed that these faces are the symbol of four dharmas and four Vedas.

Sri Sankaracharya arrived at Nepal from Kailas, The Nepal king received Him and the disciples with due honour and respect. Blessing the king and giving him some advice, the Acharya went to the temple of Sri Pashupatinath.

At the temple, worship of Pashupathinath had been stopped because of Buddhist dominance. Even the holiness of the shrine was affected. Religious opponents had defiled the temple by throwing all rubbish inside.

At the direction of the Acharya, the disciples cleaned the temple and restored the sanctity of the place.

He lived in the temple courtyard for some days and ensured the glory of the temple was restored. He also instituted the rites of worship. He began to give discourses to the people. The Buddhist left Nepal without facing Him.

On an auspicious day, He consecrated the Vara-Lingam in the temple. Soon, entire Nepal witnessed a resurgence of spiritual feeling at the reawakening of the Hinduism. The Acharya instructed the people on the daily duties and the worship of the deities. The king also showed an interest in these auspicious activities. Within a short time, Veda and Vedanta spread all over Nepal. Centers of study on the Vedas and the scriptures were set up in different places of Nepal.

Acharya also defeated the evil powers of the Vamacharis. He was unscathed and overcame hundreds of obstacles and spread the glory of Vedanta all over Nepal.

Sri Sankaracharya returned to Prayag once again. This was the place where He met Kumarila Bhatta. He worshipped the Triveni, the three-river-confluence of Ganga, Yamuna and the Saraswati rivers. Staying there for a while, He witnessed the Kumbh Mela. During Kumbh Mela, He saw a lot of Sanyasins of various divisions and sects from all over Bharath assemble there. He met many of them in groups and spoke to them about Sanatana Vaidika Dharma and Advaita philosophy. He listened to them and answered their queries and established a fine rapport with them.

He designed ten divisions for the Sanyasins and established their rituals and rites and protocols. The Dasanamis, as they are called, were given individual names:

- Thirtha
- Aasrama
- Vana
- Aranya
- Giri
- Parvatha
- Saagara
- Saraswati
- Bharati
- Puri

He ensured that all the Sadhus and Sanyasins belonged to one of the above ten groups and at the same time, work together in unison. Thus, Sri Sankaracharya was the originator of the re-engineering process!

It is interesting to note that all great Gurus come under one of the above ten sects. The Gurus of Sri Ramanujacharya, Sri Madhvacharya, Sri Ramakrishana Parahamsa and others belonged to a Dasanami sect!

After completing the re-engineering process, Sri Sankaracharya proceeded to Kasi, for another visit.

viggop

4th January 2006, 09:37 AM

[tscii:024ee6449c]Bhaja Govindam, Bhaja Govindam

Sri Sankaracharya visited Kasi, the Mokshapuri again and visited the Viswanath temple. He worshipped the Lord and offered His prayers.

Here, Sri Sankaracharya composed and sang "Bhaja Govindam".
The first verse goes like this…

Bhaja Govindam, Bhaja Govindam
Govindam Bhaja mudhamathe
Samprapthe Sannnihite-kale
Na hi na hi Rakshati Dhukrinkarane

Seek Govinda! Seek Govinda! Seek Govinda! Oh ignoramus, at the time of death, the rules of grammer, which you are trying to cram and master, will not be able to rescue you at all.

His indirect message to the materialists and wholly-worldly minded is “.All knowledge and earthly acquisitions which you acquire now will not help you at the time of death. Only seeking the Lord will give peace”.

As per Sri C.V. Rajagopalachari, who wrote a commentary on Bhaja Govindam, “Sri Sankaracharya has packed into the song, the substance of all the Vedantic works that he wrote and he has set the truth of the union of devotion and knowledge to melodious music which also delights the ears.”

http://www.kamakoti.org/shlokas/kshlok19.htm

In Bajha govindam, Acharya eulogises His Guru, Sri Govinda Bagavatpada, in the name of Lord Govinda.

The Acharya composed Kasi Panchakam and Annapurna Stotram at Kasi.

From Kasi, the Acharya reached Gaya.

Gaya was a great pilgrimage center for offering oblations to forefathers. People came to offer oblations at the lotus feet of Sri Vishnu for the sake of deliverance of their departed ancestors.

After leaving Gaya, the Acharya explained and preached the Vedic faith in different places of Bengal. Within a short period, the Hinduism came to be instituted at different levels of the society.

At that time, Buddhist and Hindu Tantrikas were very powerful all over Bengal. Very few people knew about the existence of the Vedas. As a result of the Acharya's initiation, Hindu scriptures began to be read and taught in different parts of Bengal. In some places, the house-holder disciples accompanying the Acharya had images of Siva and Kali installed and encouraged their worship. Scholars were fascinated to hear the exposition of the scriptures and the explanation of the greatness of the Vedas from the Acharya. Sri Sankaracharya was accepted as the visible living incarnation of the Lord by all.

After completing the work of religious reform in Bengal, the Acharya proceeded towards Assam. He faced a major crisis there.[/tscii:024ee6449c]

viggop

5th January 2006, 10:01 AM

[tscii:77b32bef6a]Devi Kamakhya

Sri Sankaracharya reached Assam with His disciples and a large number of devotees. The ruler of Assam greeted and received the Acharya with great respect. Blessing the king, the Acharya, accompanied by the king, arrived at the foot of the Kamagiri hill, the seat of the Peetha of Goddess Kamakhya, famed in the Puranas. The Acharya ascended the hill and performed the rites of worship at the shrine of Parasakhti.

Kamakhya Temple is located on a hill - Neelachala Parvat or Kamagiri near the city of Guwahati in Assam. It is one of the most venerated Sakthi shrines in India, and is regarded as one of the Sakthi Peethams associated with the legend of Siva and Daksha Yagna.

Sakthi is known as Kamakhya, the granter of desires, the young bride of Siva, and the giver of salvation. Assam traditionally has been known as the Kamarupa Desam and has been associated with Tantric practices and Sakthi worship.

Legend has it that following the destruction of Daksha's sacrifice and the Rudra Tandava of Siva, parts of Sati's body fell at several places throughout India, and these places are revered as Sakthi peethas. The reproductive organ of Sakthi, (the Yoni) is said to have fallen here.
There is no image of Sakthi here. Within a corner of a cave in the temple, there is a sculptured image of the Yoni of the Goddess, which is the object of reverence.

The Acharya and his disciples gave instructions in Vedic dharma to the people of Assam.

Those days, all over Assam, the tantriks were predominant. They were accomplished in charms and spells and were skilled in the rites of destruction, mental distraction and bringing the opponent into subjugation.

Sri Sankaracharya worked on these tantriks who practiced black magic and brought them down to give up those practices for mean attainments. He educated them on the practices of Tantra to be followed without desires and in complete devotion to Parasakthi. After reforming the Tantriks, the Acharya initiated them to the Dakshinachara mode of worship of the Goddess. As a result, people became attached to Hindu dharma and got themselves engaged in the worship of the Divine mother.

A few tantriks were opposed to the transformation of their practices brought in by the Acharya. “Who is he to change our tantrik practices?” was the refrain.They believed that Devi Kamakhya was the God of Tantrik practices and wondered how she kept quiet over those changes. They invoked a black magic called “Abhichaara” on the Acharya.

The effect of the black magic affected Acharya’s health slowly. But He did not bother and continued his discourses and meeting people. His condition deteriorated to such an extent that all the disciples were worried.

Padmapada, the ever agile disciple, invoked Sri Lakshmi Narasimha in his prayers and the Lord as promised earlier, appeared before him and told Padmapada how to dispel the black magic spell on the Acharya.

Accordingly, Padmapada, who had studied the tantrik practices, invoked a counter black magic spell. This not only cured Acharya, but also killed those Tantriks who had invoked the Abhichaara.

This news spread like wild fire and everyone came to know about the Acharya and His disciples. Sri Sankaracharya again pointed out to them, the deficiencies in their Tantrik worship and suggested remidial measures and reformed their traditions.

The Acharya then toured North Bengal again. He met Murari Mishra and Dharma Gupta, the renowned scholars of Mimamsa philosophy. They learnt that Mandana, the greatest scholar of Mimamsa was accompanying the Acharya as His disciple. And they gave up all hopes of a debate. The Acharya explained to them the points of difference between the conclusions of Vedanta and those of Mimamsa. They realised the correctness of the Acharya's teaching and became a disciple of Advaita Vedanta.

The Acharya and his disciples arrived at the banks of the Ganga. There He met a person, who was a very big surprise for Sri Sankaracharya!
[/tscii:77b32bef6a]

viggop

6th January 2006, 10:00 AM

[tscii:0d8ea2f638]Parama Guru

One evening, the Acharya was sitting all by himself in meditation at a lonely spot, when he saw a Yogi of great brilliance and radiant presence appear in front of him. The whole place was enveloped in the light that radiated from his being. As soon as that figure of wonderful appearance, covered all over with matted locks came to him, the Acharya left his seat and bowing down at the feet of the serene being with folded hands, requested him to be seated.

The august person cast a pleasant look at the Acharya and blessed him. Then he said in a voice full of grace and charm, " Dearest son, you have completely attained supreme knowledge. Like a boat helping one across a river, you have helped millions across the oceans of ignorance and duality. Indeed you have brought me great joy. I am Gaudapada, your Parama Guru. I have come here to bless you".

With his palms joined above his head, the Acharya said, " O great Guru, ocean of kindness, since you have glanced upon this servant with favor, your blessings will give me strength. The sight of your holy presence itself is a great fortune”.

Pleased at the words of the Acharya, full of humility, Sri Gaudapada blessed the Acharya. Later in the evening, the Acharya gave an account of His interaction with Parama Guru to his disciples, with great joy.

The Acharya visited Ayodhya, the birth place of Rama. He went to Badrinath and consecrated the sphatika Lingam (Mukti-Lingam ) from Kailas, at the Joshi mutt. He visited Kedarnath again and then many places in central Bharat and reached Sringeri.

At Sringeri, Sri Sankaracharya consecrated the sphatika Lingam (Bhoga-Lingam). He reviewed the Mutt establishment and then continued His yatra towards south and reached Thiruvotriyur.

Of the 32 world famous shrines in “Thondai Mandalam”, Thiruvotriyur Thiagaraja temple is unique. Siva is present in this temple in three dimensions:
- In the formless form of Agni (fire) or Light with neither beginning nor end;
- In the physical form of a Swayambu lingam of earth, in turn the form of a snake pit facing the east.
- In a form indescribable as Padampaka Naathar who was ordained as not to be touched by any hand, mortal or immortal.

The wonder of the temple is that it is worshipped by ‘Saivas’, ‘Vaishnavas’, ‘Smarthas’ ‘Otchers’, ‘Adi Saivas’, Namboodrigals’ and various other Hindu sects. From the Himalayas, a number of Saiva worshippers came and installed GOWDEESWARAR, within this temple.

Appar, Sundarar, Manikkavachakar and Thirugnana Sambandar have written immortal lyrics on this temple.

The great poet Kambar while composing Ramayana stayed here along with his followers. At the same time, Kannaki who extinguished ‘Madurai’, arrived at this temple with a burning stick in her hand, which was a light in darkness for the poet Kambar.

Ramalinga Swamigal worshipped here and got the occult power to write ‘Arulperumjothi’.

Music composer Sri Thyagarajar, in one of his Pancharatna krithis, sings about the greatness of this goddess in Tiruvotriyur. He says that if one visits the temple and prays to this goddess on Fridays, one’s fervent wishes and desires will be fulfilled.

Siva, as Thiagaraja is present in the temple with form (as a swayambu lingam of earth), without form (as agni) and with and without form (as Padampaka Nathaar).

Sakhti manifests herself as Tripurasundari in this temple and is called Vadiyudai Amman. She resides in the Sanctum facing south. A Sri Chakram is installed opposite the Deity.Till today, only Kerala Namboodris perform her Puja.

Legend has it that Nandi deva wanted to watch a unique cosmic dance of Siva and sat in penence at Tiruvotriyur. Siva appeared to the music of the gandharvas and the vibrant harmony of the chant of the Vedas. He was wearing a garment of tiger skin, his ears sparkling with rings that shone like a thousand suns, his neck blazing in blue, holding his weapon in one hand. Siva performed his cosmic dance to the enthrallment of everyone at Tiruvotriyur. Nandi deva was exhilarated by this rare and inexplicable experience of the ananda nartana. Siva is also called Nandeeshwarar here, as he blesses Nandi deva.

Sri Sankaracharya visited the Tiruvotriyur temple and put an end to the ritual of offering sacrifices at the Amman shrine. He incepted a Sri Chakra and reduced the power of Devi and converted the fierce form of Devi into a graceful, beneficent form.

He also appointed a Kerala Namboodri to perform puja at this shrine. Sri Sankaracharya composed the Tripurasundari Ashtakam here, comprising of 8 slokas. [/tscii:0d8ea2f638]

Badri

6th January 2006, 10:47 AM

Viggop, is there any account of Shankara visiting Thiruvannamalai?

viggop

9th January 2006, 10:04 AM

[tscii:e2345c5394]Kanchi, the Southern Mokshapuri!

Mangadu is one of the important Sakhti peethams in the country. Legend has it that Siva and Devi were sporting in their garden in the Mount Kailas. Devi, in her playful mood, closed the eyes of Lord Siva with her palms. This caused universal darkness for a while. All the devas, rishis and humans stumbled and were terrified. Lord Siva was angered and He ordained Devi to be born on earth and remain there to atone for Her act.

Accordingly, Devi was born as Kamakshi in Mangadu. She was awaiting the arrival of the Lord, to marry Her, as promised by Him. As this did not happen, she decided to perform a penance. She lit fire on all sides, in five homa kundams and stood in the kundam at the centre, on her left toe and went into a divine trance. Lord Siva appeared before Her and asked her to go to Kanchipuram, where he would marry her. She went to Kanchi where the Lord married Her.

In Her hurry to leave for Kanchi, She did not put off the fire that She had lit. The people of Mangadu and vicinity could not bear the heat for a long time.

When Sri Sankaracharya arrived in Mangadu from Tiruvotriyur, the people requested him to help them by putting off the heat emanating from the homa kundams. The Acharya installed and consecrated an Ardha-Meru Sri Chakra in front of the Goddess and thus nullified the heat.

The Sri Chakra has the shape of a koorma (tortoise) as its base. There are three steps over the base. A 16 petal-lotus and a yantra have been installed over the steps. The Sri Chakra has 43 triangles, representing 43 devatas. It is made of eight different herbs.

There is a panchaloka idol of Kamakshi, standing on fire on her left toe is now known as Adi Kamakshi. This idol was consecrated in a separate structure, to the left of the temple, His Holiness Sri Chandrasekarendra Saraswathi Swamigal. He installed an idol of Sri Kamakshi holding a parrot in one hand and sugarcane in the other in the main sanctum.A Maha Kumbabhishegam was performed in July 1987 with a newly built seven storied Rajagopuram and again in June 2001.

Sri Adi Sankaracharya left Mangadu and proceeded to Kanchi.
The scriptures say, Nagareshu Kanchi ( best of the cities). Kanchipuri, a city of many temples, a greatly renowned center of literary pursuits and culture, a place associated with great saints and Scholars, eulogized by Alwars and Nayanmars in their devotional hymns, one of the important Sakhti Peethams of Bharat and the southern Mokshapuri, has an intimate connection with Sri Adi Sankaracharya. It is in this holy place that the great sage Agastya met Lord Vishnu in his Hayagriva avatar and obtained instructions from him on Srividya.

King Rajasena, the ruler of Kanchi, met Sri Sankaracharya at the outskirts of the city and offered a fitting welcome to Him. The local scholars also expressed their deep respect for the Acharya. Acharya entered the city and worshipped Shri Kamakshi, Sri Ekamranatha and Sri Varadaraja at their respective shrines. Then He stayed at the Muktimandapa, in the temple of Viswesvara on the bank of the Sarvatheertham tank, for some time.

As per the Acharya’s instructions and suggestions, the king remodeled the city of Kanchi in the form of a Srichakra. He reconstructed the temples of Ekamranatha, Kamakshi and Varadaraja in a very short time. The great twin-city was rebuit, Siva-Kanchi with Ekamranatha temple and Vishnu-Kanchi with Varadaraja Perumal temple. The Kamakshi temple was in the center. Possibly, it was done so, so that during the festival times, the idols of Ekamranatha and Varadaraja would go around (pradakshana) Kamakshi! Also, the sanctum of the Kamakshi temple formed the bindu of the Sri Chakra.
[/tscii:e2345c5394]

viggop

9th January 2006, 10:12 AM

Badri
I do not have any information right now about thiruvannamalai visit of Adhi Sankara

viggop

10th January 2006, 10:05 AM

Siva-Vishnu Kanchi

The word Kanchi literally means the gold ornament worn round the waist by women (girdle or odyanam). Kanchi is also the naval spot (Nabhi-sthana) of the Universe.

The shrines of Ekamranatha, Varadaraja and Kamakshi are the most celebrated Shrines in Kanchi. The Kamakshi temple is one of the most ancient temples of our land.

Sri Varadaraja Perumal temple, one of the celebrated Vaishnava Divya Desams, is located in Vishnu Kanchi. The is known as Hastigiri; The Lord was originally known as Attiyurar. The name Attiyurar emerges from the tradition, that the original image of Varadaraja Perumal here was made from Atti-maram( tree). This ancient wooden image is worshipped for 48 days, once in 40 years. The last event was in 1979. Atthigiri Varadar will be kept for public viewing again in the year 2019.

Varadaraja temple has a massive and impressive entrance. The east gopuram is 9 tiered, rising to a height of 180 feet while the western gopuram is 160 feet high. The temple occupies an area of 20 acres. The Hundred-Pillar-hall is noted for its exquisite sculptures. This entire masterpiece has been sculpted out of a single rock. The pillars of this hall depict the various Avatars of Lord Vishnu. This hall also features chains that were sculpted from the same rock.

The main Deity of Sri Varadaraja Perumal in this temple is very large, and is believed to be second in size to Sri Venkateswara of Tirupathi. Sri Varadaraja Perumal is in a standing posture facing west. Perundevi Taayaar is housed in a separate temple within the complex.

The most famous Siva temple at Kanchipuram is the Ekamranatha temple. Eka means one; amra means mango; and natha is Lord. Legend has it that with the help of Vishnu, Kamakshi propitiated Siva after reaching Kanchi from Mangadu. She performed penance under a single Mango tree by worshipping the Lord in the form of a Prithivi Lingam ( Lingam improvised out of sand ), on the banks of the Kampa River. Siva tested her devotion by hurling a deluge by taking out the Ganges from his matted hair to wash away the Lingam worshipped by Kamakshi. She clasped it with all veneration close to her body and this pleased the Lord, who married her there.

The temple has a 11 storey tower (Gopuram) in the south which is adorned with beautiful sculptures. At 59 meters, it is one of the tallest temple towers in south India. Inside there is a 1000- pillared hall containing uniquely decorated pillars.

The ancient mango tree in the courtyard is worshipped by all even today with great veneration. It has got four branches representing the four Vedas. Each branch bears fruit with a different taste and the leaves are also different in appearance. In the prakaram around the mango tree is a lingam, which is a composite of 108 small lingams and another one of 1008 small lingams. There are two tanks in the temple, Kampa Nadi and Sivaganga. There is a Vishnu shrine, Nilatingal Tundattan, inside the Siva temple.

Kanchi Kamakshi, Kasi Visalakshi and Madurai Meenakshi are the three most powerful Sakhti Peethams.

Sri Kamakshi Amman temple covers an area of about 5 acres, and the sanctum is crowned with a gold plated vimanam. Kamakshi is enshrined in a seated posture in the sanctum - and is referred to as the Parabhrama Swarupini, seated with Bramha, Vishnu, Rudra Eswara and Sadasiva. A Sri Chakram is installed in front of the God.

The layout of the temple is rather complicated. The outer prakaram houses the temple tank, and several mandapams such as the 100 pillared hall, the dwajaarohana mandapam etc. Imposing views of the golden vimanam can be had from the outer prakaram, which is pierced with four entrances on all four sides. Images to Vishnu (Ninraan, Irundaan, Kidandaan) are seen near the temple tank.

One enters the four pillared hall, then the inner prakaram, and climbs steps, and reaches the sanctum. The sanctum faces southeast in the centre of Gayatri Mandapam. The tradition says that there was a delightful grove of Champaka trees around the main temple now known as Gayatri Mandaparn. The Devas took the form of parrots and worshipped Sri Kamakshi here.

Immediately surrounding the sanctum are small shrines to Ardhanareeswarar, Soundaryalakshmi, Kallar and Varaahi. In this prakaram are shrines to Bangaru Kamakshi, Maha Saraswathi and Adi Sankaracharya.

One important point is that the Gopurams (towers) of almost all the important temples of the city, standing far and near, face the shrine of Sri Kamakshi.

After the Kanchi City was remodeled by King Rajasena as per the instructions of Sri Sankaracharya, The Acharya consecrated the Prithivi Lingam, Sri Ekamranatha in Siva-Kanchi and Sri Varadaraja in Vishnu-Kanchi. He also made arrangements for proper form of worship in the temples.

viggop

11th January 2006, 11:35 AM

[tscii:f162aae36b]Kanchi Kamakshi

Kamakshi is a composite name consisting of Ka, Ma and Akshi: Ka is Saraswathi; Ma is Lakshmi; Akshi means her two eyes. Thus Kamakshi has Saraswathi and Lakshmi as her two eyes. Saraswathi is the Goddess of speech, learning, eloquence, and wisdom. Lakshmi is the Goddess of auspicious sign, good fortune, prosperity, success and happiness. That is why Kamakshi’s eyes are so bright and graceful.

( We are fortunate to describe Saraswathi in Kamakshi's eyes on Saraswathi Puja day)

Unlike the other Sakhti peetams, Kanchi Kamakshi temple does not house Siva, her Consort, in the temple. This exemplifies that Sri Kamakshi is not just Sakhti but a SivaSakhti, a non-dual state of Parabrahman.

Legend has it that Siva's first wife was Sati, who disowned her father, Daksha, because he did not much care for her husband, Siva. Daksha considered wealth above spirit. He performed Yajna without inviting Sati and Siva. He did not pay any attention to Sati, when she showed up for the Yajna. Sati declared to the assembled galaxy of gods, goddesses and Rishis that she was ashamed to own the body given to her by her father. She performed Tapas and the internal heat generated by the Tapas consumed her life. Having heard the death of Sati, Siva, in a fit of anger, manifested as Virabhadra, annihilated Daksha and aborted his Yajna.

Siva picked up the body of Sati and wandered all over the universe. Vishnu, seeing Siva in such condition, sent his discus, which cut the dead body of Sati into 51 pieces, which fell all over the Indian subcontinent. Wherever the body parts fell, that ground became sacred. The Naabhi (naval part) of Sati fell in Kanchi, which became the sacred site of temple (Sakhti Peetham) for her, in the form of Kamakshi. Fifty-one pieces represent 51 Sanskrit alphabets; the body of the deity is made of Sanskrit alphabets, which pervade the Chakras up and down the body.

Sri Kamakshi was originally a Ugra Swaroopini- form of rage and fury. She slipped out of the temple at night and caused maelstrom and mayhem in the city. The people of Kanchi were very apprehensive at the destruction.

Sri Sankaracharya visited the Temple of Sri Kamakshi. He worshiped her and consecrated a Sri Chakra in front of her.

Sri Chakra is a yantra (diagram drawn on stone, metal plate or a piece of cloth) representing Paraa-sakhti. In the 11th verse of Soundaryalahiri, Acharya explains Sri Chakra as: The angles of Her abode (Sri Chakra ) is made up of the nine moolaprakritis (basic triangles representing 9 primary causative forces of the Universe ) consisting of 4 Siva triangles (with apex upwards) and 5 Sakhti triangles (with apex downwards) with the bindu (central spot) , a circle around this, then the 8 petals of lotus, a circle around, then 16 petals of lotus, a circle, and three outer circles around.

Upon establishing the Sri Chakra, Sri Sankaracharya morphed her from Ugra Swaroopini to Shanta Swaroopini (form of peace and tranquility). He prayed to Her and received an assurance that she would not leave the temple and wander into the city without his express permission. The curfew worked and people were happy. This was one of the very few curfews imposed by man ( Was Acharya a man? He was divine too) on the Goddess.

Symbolic of this, the tradition continues even to this day in that the festival image of Sri Kamakshi, takes leave from Adi Sankaracharya, at his shrine in the inner prakaram, each time she is taken out in procession. [/tscii:f162aae36b]

viggop

12th January 2006, 11:50 AM

[tscii:12805734d7]Five is our Way of Life

During Acharya’s times, Tantriks were predominant in Kanchi. Sri Sankaracharya debated with them, won them over and taught them how to use the tantric powers in a positive way. In a very calm and composed way, He explained to them the true significance of spirituality and scriptures and corrected them of their perverted notions.

Kanchi has been the place of learning from time immemorial. Sri Sankaracharya established a Sarvajna Peetham at Kanchi. The purpose was to make non believers of Vedanta to gather and debate, and proclaim the Vedanta, vindicating it against other schools of religion and philosophy.

A lot of scholars from various other religions and philosophy came to Kanchi to debate with Sri Sankaracharya. He won all of them over, and asked them to spread Vedanta. A seven year old boy debated with the Acharya fiercely for three full days! Acharya found super brilliance in that boy, won him over and made him His Sishya, after naming him ‘Sarvajanthman’.

Sarvajanthman was the first Acharya of the Kanchi Peetham (476 BCE – 364 BCE) after Sankara and Sureswara. He was born (483 BCE) in Tamraparani and attained videha mukti at Kanchi on the 14th day of the dark fortnight (Vaishaka Krishna Chaturdasi) of the cyclic year Nala (364 BCE).

Sarvajanthman has written a commentary on Acharya’s Sutra Bhashya - Samksepa Sarirakam - 1267 verses couched in verses of elegance and easy style, and a poetical thesis called Sarvajna Vilasa.

Nityabodhaghana, the first Acharya of the Sringeri Peetham is believed to be the same Sarvajanthman.

To show the world Acharya’s profound knowledge and exposition, Sri Saraswathi Devi appeared and debated with the Acharya. Once He won, she named Him ‘Saraswathi’!

Sri Sankaracharya then ascended the throne of omniscience, Sarvajna Peetham, before a large assembly of scholars, Pandits, Rulers and Intelligentsia from around Bharat.

Sarvajna Peetham was established for the Intelligentsia, scholars and the Wise. But, how about the common man? How could Sri Sankaracharya attract the general public, teach them Sanathana Dharma and the way of life? Sri Sankaracharya decided to establish a Peetham to attract all others.

The number FIVE has a special significance in our way of life.

Panycha krityam are creation, sustenance, reduction, illusioning and blessing. Brahma and Vishnu take care of creation and sustenance while Siva manages the other three. Siva is the one who creates the Maya – illusion - to hide brahman and also removes the illusion to make us realise Jeevan and brahman are one, and blesses us.

Pancha Bhutham (basic elements) are air, water, earth, space and ether.

Pancha koshas ( sheaths) are :
* Anna-maya kosha: food or, physical - the five elements
* Praana-maya kosha: breath - the five pranas (Karma-Indriyas : prana, Apana, Udana, Samana, Vyana )
* Mano-maya kosha - impressions or outer mind - the five kinds of sensory impressions – (Jnana Indriyas : touch, sight, smell, taste and sound )
* Vijnana-maya kosha - ideas or intelligence - directed mental activity –five organs of action (karma indriyas -the motor organs: vocal organ, feet, hands, excretory and urino-genital).
* Ananda-maya kosha : experiences - deeper mind - memory, subliminal and superconscious mind.

Pancha Mahayajnas (daily rituals for every householder) are:
* Brahma yajna: Homage to the seers - accomplished through studying and teaching the Vedas.
* Deva yajna: Homage to Gods - accomplished by offering ghee and uncooked grains into the fire.
* Pitru yajna: Homage to ancestors - accomplished by Offering cooked rice cakes (pinda) and water to the family line.
* Bhuta yajna: Homage to beings - accomplished by Placing food-offerings intended for animals, birds, insects, wandering outcastes and beings of the invisible world.
* Manushya yajna: Homage to men- accomplished by feeding guests, the poor, the homeless and the students and all acts of philanthropy and charity.

Pancha Mukti Sthalas (Places of liberation) are:
* Birth Mukti of Tiruvaarur - if one is born in Tiruvarur, he/she automatically attains Mukti
* Thought Mukti of Tiruvannamalai - if one thinks of Tiruvannamalai, one attains Mukti.
* Residence Mukti in Kanchi - if one lives in Kanchi, he/she attains Mukti.
* Death Mukti in Kasi - if one dies in Kasi, he/she attains Mukti.
* Sight Mukti in Chidambaram - if one gets Dharshan of the Siva in Chidambaram, he/she gets Mukti.

Ambal – Kamakshi, the gross form of Maha Tripurasundari - has a name, Panchami, as per Lalitha Sahasranamam.
She is the primary repository of Sakhti. She is all Bliss and the innermost soul of all souls. She embodies all religions and observances. She deluded the triad (Brahma, Vishnu and Siva) into thinking they are the gods of creation, sustenance and reduction, not knowing that they do not act without her consent. Siva always thought, "I am THAT alone" under the delusion imposed by HER Maya. Nothing moves without her consent from a blade of grass to Brahma. So, She is the only one to remove Maya and establish the realisation

The Sankaracharya, who was born on Panchami, with the blessings of Panchami, Sri Maha Tripurasundari, established His Fifth Matham, Sri Kanchi Kamakoti Peetham, for the spiritual welfare of the people.

Thus, the number FIVE has a special spiritual significance in our way of life. [/tscii:12805734d7]

viggop

13th January 2006, 11:01 AM

[tscii:ecdef815bc]Kalavai at Kanchi

Kamakoti means End of desires (Kama – desire; Koti - Last). When desires end, one realizes Brahman and attains Moksham. This is the principle behind this Peetham. The creation of Kamakoti Peetham was also the last of Sri Sankaracharya’s activities. The Kamakoti Peetham is located in the Sanctum of the Kamakshi temple. The Sri Chakra installed by Sri Sankaracharya is that Peetham.

To represent the four Vedas, Sri Acharya established the first four Mathams in the four directions of Bharat. To glorify OM, the Pranava Mantra, which is a part of all the Vedas, He established the Kamakoti Peetham.

Sri Sankaracharya was the first Peetaathipathi – Head – of Sri Kanchi Kamakoti Peetham. He assumed the Head as “Indra Saraswathi”. While the name Saraswathi was given by Devi Saraswathi herself, the name Indra was given to the Acharya by the Lord Indra himself.

Earlier, Sureswara was down with fever. The Acharya invoked Ashwini Devaas to cure him. They were the official ‘doctors’ of King Indra. They came to cure Sureswara without taking permission of Indra. Indra got wild when he found out that they had gone out without his permission. He invoked ‘Vajrayutham’ (thunderbolt weapon) to kill them. Sri Acharya, with all his powers, stopped the Vajrayutham from nearing the Ashwini Devaas. Hearing the power of Acharya, Indra came down and bowed to the Acharya and gave the title ‘Indra’ to the Acharya.

Sri Sankaracharya consecrated the Yoga Lingam (Sri Chandramouleeswara) obtained from Kailas, at the Kamakoti Peetham with Sri Maha Tripurasunadri as the Sakhti. Since one temple is not enough for Chandramouleeswara, and he belongs to all places. Sri Sankaracharya commanded His successors at Kanchi to take Chandramouleeswara from place to place and worship Him with all the honours.

Sri Sankaracharya instituted the proper form of worship of Sri Maha Tripurasunadri and Sri Chandramouleeswara. All the punnyaathmaas (fortunate ones) watched Sri Acarya’s Bhakthi and his Puja rituals every day. Kanchi city was overwhelmed with Bhakti.

In order to maintain and continue the establishments of the other four Mathams, Sri Acharya made each of His four closest disciples - Sri Padmapadacharya, Sri Sureshwaracharya, Sri Totakacharya and Sri Hastamalakacharya - the Head of the Peethams. They went to their Mathams and took over as the respective Heads.

The Govardhana Peetham at Puri was made responsible for the Eastern Bharat. It represented Rig Veda, with Prajnanam Brahma (Supreme knowledge is brahman ) as the Maha-vaakya. The Lord was Vishnu Jagannatha and His Sakhti, Vimala. The Thirtha was Mahodhadhi (Bay of Bengal). The title of the head was Vana or Aranya.

The Sarada Peetham at Sringeri was made responsible for the Southern Bharat. It represented Yajur Veda, with Aham Brahmasmi ( I am Brahman) as the Maha-vaakya. The Lord was Chandramouleeswara and His Sakhti, Sarada. The Thirtha was Tungabhadra. The title of the head was Bharati, Saraswati and Puri.

The Kaalika Peetham at Dwaraka was made responsible for the Western Bharat. It represented Saama Veda, with Tat Tvam Asi (You are that Brahman ) as the Maha-vaakya. The Lord was Siddhesvara and His Sakhti, Maha Kaali. The Thirtha was Gomati. The title of the head was Tirtha and Asrama.

The Jyotir Peetham at Badrinath was made responsible for the Northern Bharat. It represented Atharva Veda, with Ayam Aatma Brahma (This Self is Brahman )as the Maha-vaakya. The Lord was Narayana and His Sakhti, Puranagiri. The Thirtha was Alakhnanda. The title of the head was Giri and Parvata.

Sri Sankaracharya was nearing Thirty Two. [/tscii:ecdef815bc]

viggop

17th January 2006, 09:49 AM

Upadesa Panchakam

Sri Acharya was nearing His time to depart from this materialistic world. His actions and behaviour implied that he was very close to leaving His body.

A large group of simple house-holders went to Him and begged Him to teach them in simple terms, how to attain Mukti (Liberation) since they could not follow all His Bhashyas which were too complex for them to understand. The most compassionate Acharya composed Upadesa panchakam, a Pentad of verses of exhortation. Here, the Acharya teaches some steps, by faithfully following which with devotion, one can attain Liberation:

1. Study the Vedas every day; do properly the karma prescribed therein; through that (act), worship the Lord (Siva);
2. Give up the thought of doing an act with desire (for its fruit);
3. Shake off the group of sinful deeds;
4. Consider (mentally) the defect in worldly pleasure;
5. Strive for the desire (for the knowledge) of the Atman (Self);
6. Get out of your home without delay;
7. Form association with good;
8. Entertain firm devotion for the Lord;
9. Practice Shanti (calmness of mind);
10. Give up at once the fast-binding karma (action);
11. Approach a good, wise person (for knowledge); serve (worship) him every day; Seek (from him knowledge of Brahman, symbolized by the single Syllable (Om);
12. Listen to the Vedanta-vakya dealing with Brahman.
13. Ponder over the importance of scriptural texts (Vedanta-vakyas) dealing with Brahman.
14. Accept the view (verdict) of the Vedanta-texts.
15. Deliberately desist from bad reasoning (discussion).
16. Bear in mind (follow) the reasoning that is in accordance with the scriptures (Veda).
17. Always revolve in the mind the thought - "I am Brahman''.
18. Always give up pride.
19. Give up the notion, "I am the body''.
20. Avoid vain discussion with the wise.
21. Cure the disease in the form of fasting, hunger; take in the medicine in the form of bhiksha (borrowed alms), do not ask for delicious (savoury) food;
22. Be contented with what is acquired providentially (without effort);
23. Endure patiently, cold and heat and similar pairs of opposites;
24. Do not utter words in vain;
25. Have desire to be neutral (without taking sides);
26. Give up the attitude of being kind to some people and cruel to others.
27. Sit comfortably in a lonely (quiet) place, fix the mind on the Higher (Supreme) Self, Seek the full (all-pervading) Aatman within;
28. Consider this Universe as contradicted by it;
29. Destroy the effect of karma already done by means of discriminating knowledge;
30. Get detached from future actions;
31. Go through the effect of karma which you have begun to experience here;
32 Finally, remain peaceful in the exalted state of the Supreme Self (Para-brahman).

http://www.kamakoti.org/shlokas/kshlok25.htm

Sri Sankaracharya thus established very firmly, the paths of Bakthi, Karma and Jnana as per the Advaita Vedanta.

In a short span of thirty two years, the Acharya achieved the rarest union of Sage and Saint; of Philosopher and Devotee; of Mystic and Logician; of Original writer and Commentator; of Traditionalist and Innovator; of Establisher and Integrator; of total renunciation and Intense activity, all characterizing the loftiest man born in Bharat.

Sri Sureswaracharya was anointed the successor to Head of the Kamakoti Peetham.

Finally, it was Vaikasi month, Sukhla Paksha, Ekadasi day.

viggop

18th January 2006, 09:43 AM

[tscii:58db336c33]Jagat Guru, Tat Tvam Asi

Vaikasi month, Sukhla Paksha, Ekadasi day

Sri Sankaracharya is meditating in front of Sri Kamakshi, outside the Sanctum Sanctorum of the temple. Many of His disciples are present and a large number of devotees have gathered here. One can see the Gods and other celestial beings present above.

We hear the chanting of Upanishads, and the singing His praise by His disciples and devotees. Sri Sankaracharya opens His eyes. Look at His eyes! What a bliss! The difference among the knower, the known and the knowledge is starting to disappear. He looks into Kamakshi’s eyes. Look at the glow in Her eyes! She is ready to accept Him for one last time, and forever.

The Sanctum Sacntorum is changing…..There is a cool breeze blowing from the Ocean of Milk. There is a beautiful island there, sparkling. The beautiful Karpaga Vrukshams (trees) line up and keep the place cool. Kadamba flowers are showering. There is a gigantic fort and a beautiful garden inside the fort. In the center of the garden is a palace. Inside the palace, the Sri Chakra is sparkling. In the center of the Chakra is a Brahmasana Peetham. There the Lord, the Saantha Swaroopa, Kameswara is seated. On His left thigh is seated, the beautiful Kamakshi with blistering eyes. Oh! What a great Divya dharshan!

No poet can keep quiet, watching this. Sri Sankaracharya slowly moves His lips and there we can hear…Tripurasundari Vedapada Stavam. How wonderfully He describes what He sees!

Sri Sankaracharya is now getting up. He is going to cast off his gross, subtle and casual bodies one after another to attain Paramamukti, the final liberation. He is going to become one with Supreme Brahman, Sat-Chit-Ananda (existence-consciousness-Bliss).

Sri Sankaracharya adjusts his cloth around his head. Look there….We see a Viswaroopa Jyoti in Him. He has started walking towards Sri Kamakshi in the Sanctum ….step by step. Look at Bhoomidevi! Is She not kissing His Lotus feet in each of His step?

We clearly see that the purpose of Mahavakya, Tat Tvam Asi (You are that Brahman ) is being experienced by Sri Sankaracharya.
The Jyoti is walking towards Parabrahmam…..One sees the Ekaroopini, Kamakshi throwing a very bright light…….The smaller Jyoti is slowly moving towards the brighter one.
The Sanctum Santorum is so bright. Sri Sankaracharya jyoti has reached the Sanctum……and is getting merged with the brighter Jyoti of Sri Kamakashi.

His soul lives for ever. There is no death for the Aatma. His body had been dried up in the fire of wisdom. Look at what He had said in Vivekachoodamani:

If a dried leaf of a tree on the bank of a river falls into a canal nearby, or into the river itself, or on the Siva Lingam under the tree or on the cross roads at a distance, how does that affect the tree?
The Aatma, the tree had shed its body, the leaf. No damage to the tree.

Gurur – Brahma Gurur – Vishnuh
Gurur - devo Maheswarah
Gurur - sakshaat ParabBrahma
Tasmai Sri Gurave namah

[/tscii:58db336c33]

viggop

19th January 2006, 10:41 AM

[tscii:22656dd74d]the following books and web sites from where all the texts, information and quotes have been gathered:

Tamil Books:

- Jaya Jaya Sankara by Ra. Ganapathi
- Adi Sankarar by Sukhi Sivam
- Hara Hara Sankara by Jayakanthan
- Ullam Kavar Jnaaniyar by K. Sri Krishnan
- Bajagovindham commentary by Sri HH Jayendra Saraswati Swamigal

English Books:

- Sri Sankara Bhagavatpadacharya 509 – 477 BC by A. Kuppuswami.
- Sankara, the Missionary by Central Chinmaya Mission Trust.
- Adi Sankara His Life and Times: Discourses delivered by HH Sri Chanrdasekharendra Saraswati Swamigal, translated into English by TMP Mahadevan
- Sri Sankara His Life, Philosophy and Relevance to man in modern times by Dr. S. Sankaranarayanan
- Sadhana Panchakam with Commentary from Swami Chinmayananda
- Sadachaarah by Adi Sankaracharya commentary by Swami Vimalananda
- Tattva – Bodhah of Sri Adi Sankaracharya commentary by Swami Tejomayananda
- Sri Sankaracharya: His Life and Times by C. N. Krishnaswami Aiyar
- The Traditional Age of Sri Sankaracharya and the Maths by A. Nataraja Iyer and Lakshminarasimha Sastry
- Adi Sankara: the saviour of mankind by S. D. Kulkarni
- The Age of Shankara by Udayavir Shastri
- Forgive Me : Commentary by Swami Chinmayananda on Sankara’s Invocation of Lord Siva
- Vakya Vritti of Sri Adi Sankaracharya commentary by Swami Chinmayananda
- Maneesha Panchakam of Sri Adi Sankaracharya commentary by Swami Chinmayananda
- Intimate Experiences with Reality by Sri Adi Sankaracharya commentary by Swami Chinmayananda

Web sites:

http://www.kamakoti.org
http://www.sringeri.org
http://www.ambaa.org/
http://www.sivanandadlshq.org/saints/sankara.htm
http://www.shivavishnutemple.org/announce/KanchiMutt.htm
http://www.advaitin.com
http://www.templenet.com/
http://www.hindubooks.org/
http://www.tattvaloka.com/adisankara.htm
http://www.amritapuri.org/cultural/sannyas/shankar2.php
http://en.wikipedia.org/
http://www.madhuramurali.org/mm/year2001/jun2001/ji_adisankara2.html
http://members.tripod.com/vedantamission/gurus/adisank1.htm
http://www.advaita-vedanta.org/avhp/sankara.html
http://www.kanchikamakoticenter.org
http://www.hinduismtoday.com
http://www.geocities.com/advaitavedant/shankarabio.htm [/tscii:22656dd74d]

Braandan

7th March 2006, 10:14 AM

To the best of my knowledge "Mahishasura Mardhini strotram " (Ayi giri nandhini..) was NOT authored by Aadi Sankara. The stotra on Annapoorneswari is not an ashtaka (it has more than 8 slokas, only 8-sloka once are called ashtakams). If you are meaning the stotra which starts "Nithyaanandakari varaabhayakari soundarya rathnaakari.. and each sloka ending with "kaaseepuraadeeswari". This has more than 20 slokas in it.

Sudhaama

7th March 2006, 11:03 AM

Parallel Treatises... after the demise of the Great Aadhi Sankaracharya

Sankaracharya the Great... was such an unparallel ADEPT during his period... by means of his deep and sound knowledge not only on Vedic-Scriptures... but also on the allied Sasthras too.

...Quite CONTRA-DISTINCTORY to the other Acharyas of Vedic-Philosophy, like Madhwa and Ramanuja ...

...the remarkable difference in his approach to win over his Opponents was..

... Voluntary seeking and challenging them on the veracity of their parallel Doctrines like Budhism, Jainism etc.... far CONTRARY TO VEDIC SENSE...

...ultimately winning over them by means of their inability to answer his intricate questions....

...while Sankaracharya unfailingly could reply to all the Questions from his Opponents... upto their radical satisfaction

Eventually it could lead to a revolutionary conversion of people... back to their Original Religion by birth and heredity... Hinduism

Due to such of his IMMENSE POPULARITY and INVINCIBILITY in the field ... during his period all over India, ...

...some crooked people took advantage of his popularity towards their self-advantage in a selfish and unethical manner.They pretended and posed as if his followers, but were only HYPOCRITICS....

..but the Acharya could identify their true colours and so he did not encourage them, but kept them at a distance.

After the demise of the Aadhi Sankaracharya.... these Hypocrytes
raised their ugly hoods.... named themselves as the Offshoot Sankaracharya for their various local regions....

...at par with the Five authorised Peetaadhipathis named Sankaracharyas at Dwaraka, Poori, Kasi, Sringeri and Kanchi.

They composed several Sthothrams suiting to their own individual faith and concept.... far differing with the Aadhi-Sankaracharya's rudimentary doctrines and sense...

..Such of the Sthothrams are... MAHISHAASURA-MARDHINI STHOTHRAM, SUBRAHMANYA-BUJANGAM etc...it is said and seriously criticised by the erudite Adhwaithic Scholars.... ever since the demise of the Aadhi-Sankaracharya.

Even amongst the five Peetaadhipathi Sankaracharyas.... three of them strongly disapproved that SOUNDARYA-LAHARI was composed by Aadhi Sankaracharya....

...but only by A DUPLICATE SANKARACHARYA... using his name for his gain.

The recognised Peetaadhipathis at Dwaraka and Poori, concurred with the wise repudiation by the authentic Adhwaithic Scholars... to the Hypocrite-Sankaracharyas, the Self-styled Peetaadhipathis.

As Mr viggop, had rightly questioned... will the Sankara Mahadeva praise his own wife and make a Sthothram?

Besides we can easily identify the INCONSISTENCY of the sense between the Originals and Duplicates....

...as also far-different Literature-Styles... INCREDIBLE TO BE OF ONE AND THE SAME AUTHOR.

Aadhi Sankaracharya has laid down his ADWAITHIC THEORY as well as on PARA-THATHWA-NIRNAYAM...very clearly, firmly, assertively and CONSISTENTLY... with the LEAST SELF-CONTRADICTIONS anywhere...

...Whereas we can find abundant INCONSISTENCY AND INCONGRUITY of Concepts and Theories... even amongst these Duplicate Sthothras.... apart from such confusions unmatching with the Originals too... of the Great Acharya

...Rather by mischivous and surreptitious use of the Invincible-Title of the Great Aadhi Acharya.... by these dubious Self-styled Acharyas..after his demise..

Similarly SHAD-MATHA-STHAPAKAM as Gaanapathyam, Kowmaaram, Sowram, Saaktham, Vaishnawam and Saivam Logics too.... Not by the Aadhi Acharya the Great...

...who has nothing to do with these...VAAN-KOZHI CREATIONS.... commented.... the Two Sankaracharyas .. the Peetaadhipathis at Poori and Dwaraka... vehemently opposing and contradicting with the advocation of the then Sankaracharya peetaadhipathi at Kanchipuram.... since several decades prior to the last 50 years.

...Subsequently they too, tolerated such untrue propaganda... knowingly well on its worth and veracity.

But all the Descendant Peetaadhipathi Sankaracharyas are ever UNANIMOUS that their Aadhi Guru Sankaracharya...

.. was QUITE BROAD-MINDED AND SO LARGE-HEARTED....

... that he had worshipped the deities of all the Hindu Temples... without any sectarian-parochialism... and...

... He was a SHAIVA by look.... SHAAKTHA by service....VAISHNAVA by Faith as established in his SANKARA-BHAASHYAM.