Archives: Acharyas

Sandipani is a revered figure in Hindu mythology and scriptures, particularly in the context of Lord Krishna’s life. Here are the key aspects associated with Sandipani:

1. Guru of Lord Krishna:

• Sandipani Muni is renowned as the guru (teacher) of Lord Krishna, according to Hindu mythology.
• In the Bhagavata Purana and other texts, Sandipani is mentioned as the preceptor who imparted education to both Lord Krishna and Balarama during their childhood.

1. Gurukul at Ujjain:

• Sandipani’s hermitage, or gurukul, was located in the ancient city of Ujjain (present-day Ujjain in Madhya Pradesh, India).
• It is at this gurukul that Lord Krishna and Balarama are said to have received instruction in various arts, sciences, and weaponry.

1. The Story of the Pearl and Sandipani’s Son:

• A well-known story associated with Sandipani involves the accidental death of his son during the time Lord Krishna and Balarama were studying under him.
• In gratitude for the education received, Lord Krishna and Balarama retrieve Sandipani’s lost son from the realm of the god of death (Yama) and present him back to his father.

1. Gratitude and Guru Dakshina:

• Following the return of Sandipani’s son, as a gesture of gratitude and in adherence to the tradition of Guru Dakshina (teacher’s fee), Lord Krishna and Balarama offer to fulfill any wish Sandipani might have.
• Sandipani requests the restoration of his lost son, and the story highlights the deep bond between a student and a teacher in Indian philosophical traditions.

1. Philosophical Significance:

• The relationship between Lord Krishna and Sandipani holds philosophical and symbolic significance in Hinduism. It emphasizes the importance of knowledge, the student-teacher relationship, and the concept of gratitude.

The narrative of Sandipani and Lord Krishna is primarily found in the Bhagavata Purana and other Puranic texts. Sandipani is venerated as a revered teacher, and his story is often recounted to highlight the sacred and profound nature of the bond between a guru and a disciple in Hindu tradition.

His Holiness Jagadguru Shankaracharya Shri Chandrashekarendra Saraswati Swamigal (May 20, 1894–January 8, 1994) or the Sage of Kanchi was an Indian Saint. He is usually referred to as Shri Chandrashekarendra Saraswati or Paramacharya or MahaSwami or Maha Periyavaal.

Early life

Mahaswami Chandrashekarendra saraswathi was born on 20 May 1894, under Anuradha star according to the Hindu calendar, into a Kannadiga Smartha Hoysala Karnataka Brahmin family in Viluppuram, South Arcot District, Tamil Nadu as Swaminatha. He was the second son of Subramanya Sastri, a District Education Officer. The child was named Swaminatha, after the family deity, Lord Swaminatha of Swamimalai, near Kumbakonam. Swaminatha began his early education at the Arcot American Mission High School at Tindivanam, where his father was working. He was an exceptional student and excelled in several subjects.[citation needed] He won a prize for his proficiency in the recitation of the “Holy Bible”. In 1905, his parents performed his Upanayanam, a Vedic ceremony which qualifies a Brahmin boy to begin his Vedic studies under an accomplished teacher.

Incidents leading to Sainthood

During the childhood of the Acharya, his father consulted an astrologer who, upon studying the boy’s horoscope, is said to have been so stunned that he prostrated himself before the boy exclaiming that “One day the whole world will fall at his feet.”[citation needed] In 1906, the 66th Acharya of Sri Kanchi Kamakoti Peetham performed the annual Chaturmasyam (a forty-day annual ritual performed by Hindu ascetics while remaining in one place), in a village near Tindivanam in Tamil Nadu. This was Swaminathan’s first exposure to the Math and its Acharya. Later, Swaminathan accompanied his father whenever he visited the Math where the Acharya was deeply impressed by the young boy.

In the first week of February 1907, the Kanchi Kamakoti Math had informed Subramanya Sastrigal that Swaminathan’s first cousin (son of his mother’s sister) was to be installed as the 67th Peetathipathi. The presiding Acharya was then suffering from smallpox and had the premonition that he might not live long. He had, therefore, administered upadesa to his disciple Lakshminathan before he died. Sastrigal being away in Trichinopoly on duty arranged for the departure of Swaminathan with his mother to Kanchipuram. The boy and his mother started for Kalavai (where Lakshminathan was camping) to console his aunt who, while also being a widow, had just given up her only son to be an ascetic. They traveled by train to Kanchipuram and halted at the Sankara Math. By then, Lakshminathan had fallen ill:

I had a bath at the Kumara Koshta Tirtha. A carriage of the Math had come there from Kalavai with the people to buy articles for the Maha Puja on the tenth day of the passing of the previous 66th Acharya. One of them, a hereditary maistry (mason) of the Math, asked me to accompany him. A separate cart was engaged for the rest of the family to follow me. During the journey the maistry hinted to me that I might not return home and that the rest of my life might be spent in the Math itself. At first I thought that my elder cousin having become the Head of the Math, it was his wish that I should live with him. But the maistry gradually clarified matters as the cart rolled on. The acharya had fever which developed into delirium and that was why I was being separated from the family to be taken to Kalavai… I was stunned by this unexpected turn of events. I lay in a kneeling posture in the cart, shocked as I was, repeating “Rama… Rama,” the only prayer I knew. My mother and other children came some time later only to find that instead of her mission of consoling her sister, she herself was placed in the state of having to be consoled
—T.M.P. Mahadevan,

The Sage of Kanchi

The 67th Acharya also died, after reigning for a brief seven days as the head of the Math. Swaminathan was immediately installed as the 68th head of the Kanchi Kamakoti Peetam on February 13, 1907, the second day of the Tamil month of Masi, Prabhava year. He was given Sanyasa Asramam at the early age of 13 and was named Chandrasekharendra Saraswati. On May 9, 1907 his “Pattabishegam” as the 68th Peetathipathi of Kanchi Kamakoti Peetam was performed at the Kumbakonam Math. Devotees including Shivaji Maharaja of Tanjore, government officials and pundits participated in the event.

Even though there was not enough property in the mutt to be administered, the court considering the benefit of the mutt, ordered the mutt to be administered under the “Guardian and Wards Act”. Sri C.H.Venkataramana Iyer, an illustrious personality from Kolinjivadi (Colinjivadi) village near Coimbatore was appointed as guardian by the court. The administration of the mutt was under guardianship from 1911 to May,1915. On the day of Sankara Jayanthi in the year 1915, Swamigal took over the administration of the mutt on the completion of his 21 st year. The administration of the mutt was taken over in name, but the actual work was taken care of by an agent, one Sri Pasupathi Iyer. He was an able administrator who volunteered to do the job without compensation and hailed from Thirupathiripuliyur. Sri Swamigal does not sign any document, instead Sri Mukham stamp is placed on documents.

Sri Chandrasekharendra Saraswati spent several years in the study of the scriptures and dharma shastras and acquainted himself with his role as the Head of the Math. He soon gained the reverence and respect of the devotees and people around him. To millions of devotees he was simply “Periyava”—the revered one or Maha-Periyava. “Periyava” in Tamil means a great person, and conveys endearment, reverence, and devotion. “Mahaswami” and “Paramacharya” are his other well-known appellations.

Sri Chandrasekharendra Saraswati was the head of the Mutt for eighty-seven years. During this period, the Sri Kanchi Kamakoti Pitam acquired new strength as an institution that propagated Śankara’s teachings. The devotion, fervour, and intensity with which the Paramacharya practiced what Śankara had taught are considered to be unparalleled by his devotees.[citation needed] Throughout his life, the focus of his concern and activities was rejuvenating Veda adhyayana, the Dharma Sasthras, and the age-old tradition, which had suffered decline. “Veda rakshanam” was his very life breath, and he referred to this in most of his talks.

Remaining active throughout his life, the sage of Kanchi twice undertook pilgrimages on foot from Rameshwaram in the far south of the Indian peninsula to Benares in the North.

Providing support through Veda Patashalas (schools teaching Vedic lore) through the Veda Rakshana Nidhi which he founded and honouring Vedic scholars, he reinvigorated Vedic studies in India. He organised regular sadhas (‘conferences’) which included discussions on arts and culture—these led to a renewed interest in Vedic religion, Dharma sasthras, and theSanskrit language. His long tenure as Pitadhipathi is considered by many to have been the Golden Era of the Kanchi Kamakoti Peetham.[citation needed] He attained Mukti (died) on January 8, 1994 and was succeeded by Jayendra Saraswati.

Spiritual leadership
Periyava always stressed the importance of a Guru in one’s life. He repeatedly preached about the importance of following the Dharmic path. His various discourses are available in a pack of six books called ‘Deivathin Kural’ (Voice of the Divine) which have been compiled by R. Ganapathi, a devotee of Periyava. These books are available only in Tamil, however a condensed form of these books is available in English. These are available in any branch of the Kanchi math.

Periyava and the Indian Freedom Movement

Though Periyavaa did not get directly into politics, he was interested in the happenings. At Nellichery in Palakkad (Present Day Kerala), Rajaji and Mahatma Gandhi met the Acharya in a cow shed. It was a practice in the mutt to wear silk clothes. But Acharya was the first one to do away with them and shifted to Kadhi robes at Rameshwaram. He requested his devotees to do away with foreign/ non natural clothes some time earlier at Trichy. The day India became free, he gave the Maithreem Bajatha song, which was later to be sung at the UN by M S Subbulakshmi. He gave a speech on the significance of the flag and the Dharma chakra in it on that day.

Devotees

Periyavas charm invited the rich and the poor, the Old and the young alike to be his devotees. Some of his famous devotees include, their highness the King and Queen of Nepal, The queen mother of Greece, The Dalai Lama, Indira Gandhi, Vajpyee and M S Subbulakshmi among others. To the Acharya, the VIPs and the common man were one and the same. There were thousands of personal experiences to lakhs of his devotees, who still revere him, and pray to him as a messenger of the Supreme or an ultimate Guru.

Raghavendra Swami, also known as Guru Raghavendra, was a 17th-century saint, scholar, and a prominent proponent of the Dvaita school of Vedanta. Here is a brief biography of Raghavendra Swami:

Early Life:

• Raghavendra Swami was born as Venkatanatha in 1595 in the town of Bhuvanagiri, in present-day Tamil Nadu, India.
• His parents were Thimanna Bhatta and Gopikamba. From an early age, Venkatanatha showed a keen interest in spiritual matters and displayed remarkable intelligence.

Initiation into Sannyasa:

• Venkatanatha took initiation into the monastic order and received the name Raghavendra Theertha.
• He became a disciple of Sudheendra Theertha, a prominent saint of the Uttaradi Matha, a major monastic order in the Dvaita tradition founded by Madhvacharya.

Spiritual Contributions:

• Raghavendra Swami was a highly learned scholar, proficient in Vedanta, Puranas, and various other scriptures.
• He traveled extensively, engaging in spiritual discourse, teaching, and engaging in debates to defend the Dvaita philosophy.

Miracles and Devotee Stories:

• Many miracles and stories of divine intervention are associated with Raghavendra Swami. Devotees believe that he performed various miracles to help those in need.
• Numerous accounts of devotees experiencing his divine assistance and blessings are documented in hagiographies and oral traditions.

Brindavana Pravesha (Entrance into Samadhi):

• In 1671, Raghavendra Swami entered into Brindavana Pravesha, a state of deep meditation, in the town of Mantralayam, Andhra Pradesh.
• Devotees believe that he is in a state of samadhi, residing in the Brindavana (tomb), and continue to revere and worship him.

Legacy:

• Raghavendra Swami’s teachings emphasize devotion to Lord Vishnu, adherence to dharma, and the significance of spiritual practice.
• His contributions to the Dvaita tradition and his role as a spiritual guide have left a lasting impact on followers, and he is considered a revered saint in the Hindu tradition.

Recognition and Festivals:

• Raghavendra Swami is commemorated annually on his Aradhana, a festival marking the anniversary of his entry into Brindavana Pravesha.
• The town of Mantralayam, where Raghavendra Swami’s Brindavana is located, has become a major pilgrimage site attracting devotees from various parts of India.

Raghavendra Swami is revered not only for his scholarship but also for his compassion, humility, and the miracles associated with his life. His followers consider him a divine saint and seek his blessings for spiritual well-being and worldly prosperity.

Raghavendra Swami’s original works, like those of many saints and philosophers from the past, are primarily in Sanskrit. Some of his works include commentaries on important philosophical texts. However, it’s essential to note that the availability of English translations for all of Raghavendra Swami’s works may be limited. Here are some of his notable works:

1. Nyaya Sudha:

• “Nyaya Sudha” is one of Raghavendra Swami’s important works. It is a commentary on the “Tattva Prakasika,” a work by Vyasaraja, another prominent saint of the Dvaita tradition.
• The focus of “Nyaya Sudha” is on philosophy and logic.

1. Parimala:

• “Parimala” is a commentary by Raghavendra Swami on “Anu Vyakhyana,” a work by Jayatirtha, who was also a revered saint in the Dvaita tradition.
• This work is known for its in-depth analysis of philosophical concepts.

1. Sri Maha Bharata Tatparya Nirnaya:

• Raghavendra Swami wrote a commentary on the “Maha Bharata” titled “Sri Maha Bharata Tatparya Nirnaya.”
• This work is an exposition on the philosophical and moral teachings found in the Indian epic, the Mahabharata.

Availability of Translations:

• English translations of Raghavendra Swami’s works, especially comprehensive ones, may be limited. It’s advisable to check with academic publishers, traditional Vedanta institutions, or scholars specializing in Dvaita philosophy.
• Some translations may be available in select libraries with collections focusing on Indian philosophy or in institutions that specialize in Vedantic studies.

Digital Resources:

• Online repositories and digital libraries dedicated to Sanskrit texts may offer digital versions of Raghavendra Swami’s works. Websites like the Digital Library of India or the Internet Archive could be explored.

Traditional Institutions:

• Traditional Vedanta institutions, particularly those following the Dvaita tradition, may have publications or translations of Raghavendra Swami’s works. Institutions like the Uttaradi Matha, associated with the Dvaita tradition, may provide access to his writings.

To find English translations, it may be helpful to consult scholars in the field, visit academic libraries, or explore online resources dedicated to Sanskrit literature and Vedanta studies. Keep in mind that while some works may have been translated, the availability of comprehensive translations for all of Raghavendra Swami’s works might be limited.

Sayana, also known as Sayanacharya, was a medieval Indian scholar and commentator who lived in the 14th century. He was the elder brother of Vidyaranya and is primarily known for his contributions to Sanskrit literature and his extensive commentaries on various Hindu scriptures. Here is a brief biography of Sayanacharya:

Early Life:

• Sayana was born in the Hoysala Karnataka region of present-day Karnataka, India, in the late 13th century.
• Like his younger brother Vidyaranya, Sayana was a disciple of the sage Vidyashankara.

Scholarly Achievements:

• Sayana was a renowned scholar and an expert in several branches of knowledge, including Vedanta, Vyakarana (grammar), Nirukta (etymology), and Jyotisha (astrology).
• He is particularly famous for his extensive commentaries on the Vedas, Upanishads, and other sacred texts. His commentaries are known for their depth, precision, and comprehensive understanding of the scriptures.

Role in the Vijayanagara Empire:

• Sayana served as the chief minister (Mahamandaleshvara) in the court of the founders of the Vijayanagara Empire, Harihara I and Bukka Raya.
• Alongside his brother Vidyaranya, Sayana played a crucial role in advising the Vijayanagara rulers on political, administrative, and religious matters.

Literary Contributions:

• Sayana’s most notable work is his commentary on the Rigveda, known as “Rigveda Bhashya.” This commentary is considered a masterpiece and has been widely studied and revered by scholars.
• He also wrote commentaries on other Vedas, such as the Yajurveda and the Samaveda.

Legacy:

• Sayana’s scholarly contributions have left a lasting impact on the understanding and interpretation of the Vedic texts.
• His commentaries continue to be highly regarded in the field of Hindu philosophy and have been essential for the preservation and transmission of Vedic knowledge.

While Vidyaranya is often associated with the spiritual and political aspects of the Vijayanagara Empire, Sayana’s focus was primarily on scholarship and the exposition of Vedic literature. Together, the brothers played a significant role in shaping the cultural, religious, and intellectual landscape of medieval South India.

Sayana’s extensive commentaries on the Vedas, particularly his commentary on the Rigveda, are monumental works in Sanskrit literature. These texts are crucial for understanding the nuances of Vedic hymns and rituals. Here are some of Sayana’s significant works:

1. Rigveda Bhashya:

• Sayana’s commentary on the Rigveda is known as “Rigveda Bhashya.” It is a comprehensive and detailed commentary on each hymn of the Rigveda.
• The commentary includes explanations of the meaning, context, and ritual significance of the Vedic verses.

1. Other Vedic Commentaries:

• In addition to the Rigveda, Sayana wrote commentaries on other Vedas, such as the Yajurveda and the Samaveda.
• These commentaries provide insights into the understanding and interpretation of the respective Vedic texts.

1. Other Literary Works:

• Sayana also wrote on other subjects, including grammar, etymology, and astrology.
• Some of his works outside the Vedic commentaries cover diverse topics and contribute to the broader field of Sanskrit literature.

Availability of Translations:

• Translations of Sayana’s works, especially the Rigveda Bhashya, into English or other languages may be available in scholarly publications, academic journals, or translations of the Vedas.
• These translations are often done by scholars who specialize in Vedic studies and Sanskrit literature.

Places to Find:

• University libraries, academic institutions with strong Sanskrit or Indology departments, and online repositories may have editions of Sayana’s works with translations.
• Reputed publishers of classical Indian texts and translations, as well as academic presses, may have produced editions of Sayana’s commentaries.

Digital Resources:

• Digital libraries, online repositories, and websites dedicated to Sanskrit literature and Vedic studies may offer access to digital versions of Sayana’s works.

If you are specifically looking for English translations of Sayana’s works, it would be helpful to check with academic publishers, bookstores specializing in Indology, or online platforms that offer scholarly publications in the field of Vedic studies. Keep in mind that the availability of translations may vary, and consulting academic sources or experts in the field can provide further guidance.

Vidyaranya, also known as Madhava Vidyaranya, was a prominent medieval Indian scholar, philosopher, and religious leader. He lived in the 14th century and played a significant role in the Vijayanagara Empire, which was one of the largest and most powerful empires in South India during that period.

Some key points about Vidyaranya:

1. Early Life and Education: Vidyaranya was born in the Hoysala Karnataka region in 1296. He was originally named Madhava. He and his brother Sayana became disciples of the celebrated sage Vidyashankara, from whom Madhava took the name Vidyaranya.
2. Scholarship: Vidyaranya was a versatile scholar with expertise in various fields, including Vedanta, Mimamsa, Nyaya, and Jyotisha (astrology). He wrote several works on these subjects, contributing significantly to the intellectual and philosophical traditions of India.
3. Religious Leadership: Vidyaranya served as the Shankaracharya (head) of the Sringeri Sharada Peetham, one of the four Advaita Vedanta monastic centers established by Adi Shankaracharya. He played a crucial role in promoting and preserving the Advaita Vedanta tradition.
4. Vijayanagara Empire: Vidyaranya played a key role in the establishment of the Vijayanagara Empire in the 14th century. Along with his brother Sayana, who was the chief minister of the empire, Vidyaranya guided the rulers Harihara I and Bukka Raya in the foundation and consolidation of the empire. He is said to have advised them on both spiritual and political matters.
5. Writing Contributions: Vidyaranya is credited with the authorship of several important works, including the famous work “Panchadasi,” which is a comprehensive text on Advaita Vedanta philosophy. He also wrote commentaries on the Vedas and Upanishads.
6. Legacy: Vidyaranya is remembered as a key figure in the cultural and religious history of South India. His contributions to philosophy, religion, and the establishment of the Vijayanagara Empire have left a lasting impact on the region.

It’s important to note that Vidyaranya is sometimes confused with another Vidyaranya, who was a later Vijayanagara king and ruled during the 15th century. The context of the discussion usually helps in identifying which Vidyaranya is being referred to.

Madhava Vidyaranya, commonly known as Vidyaranya, was a medieval Indian scholar, philosopher, and spiritual leader who lived in the 14th century. Here is a brief biography of Vidyaranya:

Early Life:

• Vidyaranya was born in 1296 in the Hoysala Karnataka region of present-day Karnataka, India.
• His original name was Madhava, and he, along with his brother Sayana, became disciples of the renowned sage Vidyashankara.
• Under the guidance of Vidyashankara, Madhava adopted the name Vidyaranya, reflecting his association with the scholarly and spiritual traditions.

Scholarly Achievements:

• Vidyaranya was a versatile scholar with expertise in various fields of knowledge, including Vedanta, Mimamsa, Nyaya, and Jyotisha (astrology).
• He wrote extensively on philosophy and spirituality, contributing significantly to the intellectual landscape of medieval India.
• One of his most famous works is the “Panchadasi,” a comprehensive text on Advaita Vedanta philosophy, which explores the nature of reality and the self.

Religious Leadership:

• Vidyaranya became the Shankaracharya (spiritual head) of the Sringeri Sharada Peetham, one of the four Advaita Vedanta monastic centers established by Adi Shankaracharya.
• As a religious leader, he played a crucial role in preserving and propagating the Advaita Vedanta tradition.

Role in the Vijayanagara Empire:

• Vidyaranya played a pivotal role in the establishment of the Vijayanagara Empire, a powerful kingdom in South India.
• Along with his brother Sayana, who served as the chief minister, Vidyaranya advised the founders of the empire, Harihara I and Bukka Raya, on both spiritual and political matters.
• His guidance was instrumental in shaping the policies and administration of the Vijayanagara Empire during its formative years.

Writings and Legacy:

• In addition to the “Panchadasi,” Vidyaranya wrote commentaries on the Vedas and Upanishads, further solidifying his intellectual contributions.
• His legacy is marked by his influence on Advaita Vedanta philosophy and his role in the cultural and religious history of South India.
• Vidyaranya is remembered not only for his scholarship but also for his significant impact on the socio-political landscape through his association with the Vijayanagara Empire.

Vidyaranya’s life and contributions continue to be celebrated, and he remains an important figure in the history of Indian philosophy and spirituality.

Madhvacharya was born around 1238 A.D. eight miles south-east of the modern town of Udupi, in the Karnataka State. He is reputed to be the incarnation of Bhima, taking birth in Kali-yuga to destroy the daityas. Others refer to him as Vayu himself and it w as his life’s mission to defeat the followers of Sankaracharya.
He was born in the family of very elevated brahmanas and from his early childhood performed many amazing pastimes, such as the killing of a huge serpentine demon named Maniman, simply with the big toe of his left foot.

Madhva was only eight years old when he received spiritual initiation and at the age of twelve he accepted the sannyasa order and began to travel the length and breadth of India.

He enjoyed a long life of robust health. He engaged in various forms of sport and physical exercise in his youth, such as wrestling, swimming and even mountaineering, which he kept up to the very end. He had very handsome features with a strong muscular frame, tall and strong-limbed with graceful carriage and dignified bearing. Endowed with a magnetic personality and traditional thirty-two lakshanas, he had a deep sonorous voice and good musical talent, which he used to advantage in Vedic recitation and i n singing the soulful strains of his own devotional compositions and in giving open air discources on the Bhagavata Purana, with its rolling melody of verses.

His life, as described in the Madhvavijaya, is the narrative of a born leader of men. Madhva recognized the soul of man to be potenially divine; but man, in the ignorance of his true status, has lost his soul to his body and its cravings, and needs to be awakened by God himself or His devotees.

He became a student under Acyutapreksa, who came in the order of Ekanti-Vaisnavas of the Ekadandi order. Madhva entered the sannyasa order and was given the name Purnaprajna.

During his study of the sastras he became convinced about the inherent weakness in the Advaita philosophy and developed a keen desire to revive the theistic science of Vedas with his own thorough reinterpretation of the texts.

After only a short time in his studies, frequent disagreements of views arose between himself and his teacher. Acyutaprajna could see that Purnaprajna was destined to make history for himself and made him head of the Math. On that memorable occasion Purnaprajna was given another name “Anandatirtha” and later adopted the name Madhva.

Madhvacharya spent some time teaching and engaging outstanding scholars belonging to Buddhist, Jain and Advaita Sampradayas, in logical and philosophical discussions and vanquishing them in debates. He set out to propagate his teachings and travelled exte nsively throughout South India. He visited Kanyakumari, Ramesvaram and Srirangam holding discources on the Brahmasutras and openly criticizing Sankaracharya’s Bhasyas on the Sutras. Giving his own interpretations he soundly defeated all he encountered and naturally roused a good deal of opposition from the leaders of the old schools of thought. At Kanyakumari he met with stiff opposition from an Advaitic monk of great learning who challenged him to write a fresh commentary on the Brahmasutras before he ven tured to criticize the time honored one of Sankaracharya. Madhva assured him that he would be doing so, in good time. At Srirangam he came in contact with the followers of the Ramanuja school and after exchanging veiws with them, noted his own points of ag reement and difference with them. This South Indian tour gave him great resolve to set out on his first tour of the north.

Madhvacharya was anxious to go to Badarikasrama and receive personal inspiration from a visit to the asrama of Vyasadeva. After staying forty-eight days at Badarinath, fasting, praying, meditating and dedicating his Gita-Bhasya to the Lord, Madhvacharya wa s inspired to go to the hermitage of Vyasa. He went there all alone and after gaining the personal darshan of Vyasadeva himself and learning from him, returned after some months, glowing with divine inspiration and wrote his Bhasya on the Brahma-Sutras.

Journeying through Bihar, Bengal, Orissa, Andhrapradesa, Maharashtra and Karnataka, he returned to Udupi. On his way back from Badarikasrama, Madhvacharya challenged many eminent scholars of the day. Prominent among these were two outstanding scholars, Swa mi Sastrin and Sobhana Bhatta, known as masters of the six systems of philosophy. Madhvacharya soundly defeated these two who subsequently became his disciples known as Narahari Tirtha and Padmanabha Tirtha respectively.

Madhvacharya’s fame and prestige had grown considerably and his commentaries on the Gita and Brahmasutras had made their mark and were widely recognized and respected. In his Math in Udipi he introduced strict codes of conduct for his followers, introduce d the system of Pistapasuyagas (offerings made from flowers), in place of actual animal sacrifices in yajnas and imposed the rigorous observance of fasts on Ekadasi. To foster a sense of fellowship among his disciples he installed a beautiful deity of Lord Krishna.

“Once, as Madhva was travelling in the association of his disciples he arrived in Sri Navadwipa and decided to spend some days within the forests of Modradumadvipa.

One night, as Madhva lay sleeping, Lord Gauranga appeared to him in a dream. The Lord told Madhava, “It is well known to everyone that you are My eternal servitor. When I appear here in Navadwipa, I will accept your sampradaya. Travel everywhere and carefully uproot all the false scriptures of the mayavadis and reveal the glories of worshipping the personal form of the Supreme Personality of Godhead. Later, when I appear, I will personally broadcast your pure teachings.” The Lord then disappeared.

When Madhva awoke, he was astonished and as he remembered the Lord he began to cry in separation, saying, “Will I ever see that beautiful golden form again?” A celestial voice from the sky replied, “Worship Me secretly and you will come to Me.”

Carrying these instructions within his heart, Madhva continued his travels more determined than ever to defeat the mayavadi philosophers.”

(Source: Sri Navadwipa-dham Mahatmya)

During a meeting between King Jayasimha, the Ruler of Kumbla and Madhvacharya, a historic disputation developed with the Ruler’s Court Pandit, Trivikrama Pandit, who was the foremost authority on Advaita-vedanta. Trivikrama engaged Madhvacharya in a vigoro us debate for fifteen days, at the temple of Kudil and was defeated by the Acharya. He sought to become a disciple of Madhvacharya and was readily admitted. He was then commissioned to write a commentary on the Brahma-Sutra Bhasya, and named it Tattva-pradipa.

An interesting incident took place during his second trip to North India. With the country under tight control of the Persian invaders, travelling became very hazardous. With Madhvacharya’s knowledge of Persian, his courage and tact in handling difficult situations and his ability to rise to equal occasions with dignity and complete self-possession, he was able to escape from potentially dangerous encounters. One such episode took place with his meeting with Sultan Jalal-uddin-Khilji. Political hostilities were on at the time. Madhvacharya and his party were forced to swim across the Ganges to the other side. They were halted on reaching the shore and were taken to the Ruler who called upon Madhva to explain his conduct in disobeying orders and crossing th e river when hostilities were on. Madhvacharya spoke to the Ruler in his own language, convincing him on the importance of his mission in the cause of Theism.

After completing many commentaries and original erudite works, establishing prominant Maths and sending out well-chosen veterans to preach and propagate his siddhanta all over the country, while seated during a shower of flowers, Madhvacharya disappeared from vision and transferred himself to Badarikasrama. There he still remains.

His philosophy is dvaita. Brahman is Hari or Vishnu definable to an extent by the Vedas. He has a transcendental form, Vyuhas, Incarnations are His parts and Lakshmi is distinct. The qualities of Brahman are it is fully independent, the cause of all causes , supreme bliss, devoid of false attributes but possesses all qualities. The soul is atomic, it pervades the body by intelligence, infinite in number, Karta and Bhokta. Creation is the actuation of what is in the womb of matter and soul by the action of Brahman. The cause of bondage is the divine will of the Supreme and ignorace of the soul (svarupa). The process of release is through whole hearted devotion, study of the Vedas and detached karma. The goal is to gain release from samsara and restoration of one’s own individual form.

Sri Ramanuja (1017 – 1137 CE), the most important philosopher-saint of Sri Vaishnavam and one of the most dynamic characters of Hinduism. He was a philosophical as well as a social reformer, displaying a catholicity that was nearly unparalleled in Hindu religious history before him. He revitalised Indian philosophy and popular religion so much that nearly every aspect of Hinduism has been influenced by his work. His life and works show a truly unique personality, combining contemplativ e insight, logical acumen, catholicity, charismatic energy, and selfless dedication to God.
The less known fact even among Srivaishnavas about this well known Acharya by whose name Srivaishnava philosophy is called ‘Ramanuja Darsanam’ and who is hailed as “Sri Vaishnava Siddhanta Nirdhaarana Saarva bouma” is that he was a ‘Vadama’ by birth.(Authority :” Periya Thrumudi Adaivu, Pazhanadai Vilakkam and Visishtaadvaita Catechism” – quoted in GLE)

HIS AVATARA AND EARLY DAYS

Ilaya Perumal was born to Kesava Perumal Somayaji Dikhsitar and Kanthimathi Ammal at Sriperumpudur. Just as Sage Vasishta on seeing the brilliance in the face of the child named him as Lakshmana saying “Lakshmano Lakshmi Sampannaha”, Periya Thiru malai Nambi struck by the Tejas of the child, named him after Lakshmana as Ilaya Perumal. (PPM) aka Ilayalwar.

There is a sloka in Yadhavaachala Mahatmyam which says:

Ananthah Prathamam Roopam Lakshmanascha Tathah Parah |
Balabadram Thritheeyasthu Kalou Kaschit Bhavishyathi ||

(meaning) It is the same who was Adhisesha first, Lakshmana after and Balarama in the third who is born as Sri Ramanuja in the Kali yuga. This Kaschit is taken by our Poorva Acharyas as referring to Ramanuja (PPM)

HIS BIRTH: (CHITRAI- TIRUVADHIRAI)

His date of birth is placed differently by different authorities.As per PPM, he was born in Kaliyuga year 4119 which corresponds to1017 AD. PPM fixes even the exact date as 13th April 1017 AD, interms of English Calendar.

PRA, though notes the year as 4118 Kali , maintains the year as 1017 AD only and gives additional information that the Rasi was Karkataka and the time of birth was exactly at noon.

VAC, MKS and MSR also agree on the year 1017. PTA gives a few more details like the Yogam being Ayushman, Karanam being Bhadra, Gotra being Harita, Saakha being Yajus, Sutra being Apasthambha and Sect being Vadama ( Vide p.45 of GLE).

PPM and ATA mention the year as Pingala, month Chitrai and the constellation Tiruvadirai. PPM adds that it was a Sukla Paksha Panchami, a Friday.

It will be for the Research minded scholars to piece together all these details to arrive at the correct date, time etc.

Vriddha Padma Purana presages his incarnation thus:-

” Long, long afterwards, the Lord himself will come down on earth as a Tridanda Sannyasin, to restore the good law. At that time heretics and men of perverted intellects will confuse the minds of the people. Aasuric Saastraas, based upon fallacious arguments and various schools of thought, very attractive and almost indistinguishable from the Vedanta, will turn away mens’ hearts from Vishnu and cause them to forget His glory. That glorious incarnation will, through the good fortune of the Lord’s devotees, come down upon earth, to explain and amplify the teachings of the great Sage Baadaraayana and the divine singer of the Gita. The holy one would compose a Bhaashya on the Vyaasa Sutras, to save men from the confusion and despair caused by spurious doctrines and lead them to the True faith” ( Vide p.44 of GLE)

While still a boy , he lost his father and was living with his mother at Kanchipuram under the protection of one ‘Tiruk kachi Nambi’ This Nambi was believed to converse and was on ‘speaking terms’ with Lord Varadaraja in the Archa form.

EVENTS IN THE LIFE OF SRI RAMANUJA

(1) Within 16 years of age, he had mastered all the Vedas and Sastras. At age 17, he married Rakshakaambaal ( Tanjammal, in Tamil) (PPM)

(2) Ilaya Perumal was placed under the Advaitic Sannyasi called YADAVA PRAKASA at Tirupput kuzhi for training in Advaita Purva Paksha Sastra of Vedanta. Once during this period, Alavandar who desired nominating Ilaya Perumal to succeed himself visited Tirupput kuzhi, met with him but had no opportunity to speak to him and had to return to Srirangam.

Very many occasions arose when the Saivite Guru clashed with Ilaya Perumal when the Guru misinterpreted Vedantic statements. Ilaya Perumal fearlessly pointed out the errors in the Guru’s interpretations and corrected him. This enraged the Guru. Fearing that one day, Ilaya Perumal would demolish Advaita philosophy, he plotted to kill Ilaya Perumal by drowning him in Ganga while on a pilgrimage tour of the country with his disciples.

Learning of the design through one Govinda, another disciple who was also related to him, Ilaya Perumal slipped out into the forest at dead of night. Miraculously, an aged hunter couple appeared and guided him. As Ilaya Perumal who was in a trance, opened his eyes, he found himself at the outskirts of Kanchipuram and the couple had disappeared. He realized that it was Lord Varadaraja and Perundevi Thayar who had come in the guise of the hunter couple. He stayed at Kanchi for a while to assist Tiruk Kachi Nambi in his daily chores of service to Lord Varadaraja.

(3) News came that Alavandar was very sick and he desired to meet with Ilaya Perumal. Just as Tirukkachi Nambi and Alavandar arrived, they saw the funeral procession of Alavandar. During the last rites, they noticed that three fingers of Alavandar remained folded signifying three of his last unfulfilled wishes. As Ilaya Perumal swore

( i ) that he would write a commentary on Veda Vyasa’s Brahma Sutra ( ii ) that he would perpetuate the memory of Vyasa and Parasara and ( iii ) that he would strive to propagate Visishtadvaita on the lines of the 4000 holy collects of Alwars, the fingers unfolded one by one automatically and stretched out to normal position signifying that these were his last wishes. Since he could not meet with Alavandar, he returned to Kanchi without even going into the temple at Srirangam (PPM)

(4) Tirukkachi Nambi obtained from Lord Varadaraja the famous ‘ Six Words ‘ and passed them on to Ilayalwar. The six words provided the guidelines for Ilayalwar to follow. They were:-

( i ) that Lord Narayana is the Paramatma. (ii ) that the individual souls were different from Paramatma. (iii) that Prapatti is the means to attain salvation. (iv) that the last remembrance of the Lord on the part of the departing soul was not necessary. (v) that Moksha can be obtained only on laying off the mortal coils (Videha Mukti) & (vi) that Ilaya Perumal should take refuge at the feet of Periya Nambi.

Accordingly, he met with Periya Nambi at Madurantakam , where under the shade of Vakula tree Periya Nambi performed Pancha Samskara to him. As he was initiated into the esoteric of Dvaya Mantra at Madurantakam, the place came to be known as “Dvayam Vilaindha Tiruppathi” (PPM) Both returned to Srirangam and did Kalakshepams on Brahma Sutra etc. for sometime. It was at this time that Lord Ranganatha called him “Nammudaiyavar” (He is ours).(PPM)

(5) Ilaya Perumals was not a happy married life. His wife never understood either his greatness nor appreciated his catholicity and always acted on her own wavelength and there was no compatibility as between them. Several instances are cited wherein the lady ensconced in her own in her own pet ideas of being holy or otherwise showed scant respect to Bhagavatas and this greatly annoyed Ilayalwar. When he was about 30 years of age, Ilayalwar took Sannyas with the name of ‘Ramanuja Muni’. He was the king among Sannyasis. Hence, he is called ‘ Yati Rajar’- a honorific invested by Lord Devaathi Rajan.

(6) The seat of Acharya at Srirangam was lying vacant without a successor to take over. He was prevailed upon to assume charge. But, before doing so, he wanted to equip himself with the secrets of the three great Mantras. For this purpose, he approached one ” Tiruk Koshtiyur Nambi” who made him come several times before actually instructing him. He cautioned Ramanuja that he should not give out the secrets to all and sundry and if he did so, he would go to hell.

Immediately on receiving the instructions, Ramanuja climbed up to the top of the steeple of the temple and proclaimed to the large gathering of his disciples assembled there the purport of the instruction.

The popular belief that he gave out the Mantras is not correct; What he actually gave out was that he had found out the way to attain Moksha through the three great Mantras and invited those who sincerely wished to follow him and get initiated. Also, he did not advise all and sundry as assumed by some. By the time of this episode, he had already gathered a huge following of disciples who congregated at the main entrance to the temple and he was thus addressing his own disciples (as explained in a separate posting in this series). This is another less known fact about the well known Acharya Tirukkoshtiyur Nambi was so enraged and demanded an explanation. Ramanuja replied that he did not give out the secrets and even if he had transgressed the specific warning of the Guru, only he himself would go to hell but the multitude of humanity that listened to his clarion ‘ wake – up’ call would be saved spiritually. The Guru was overwhelmed by this reply . Embracing Ramanuja appreciating his broad mindedness, he called him ‘Emperumanar’- ” O! My lord” and declared that Srivaishnavism would thenceforward be known as ” Ramanuja Darsanam”- ‘ the light of Ramanuja’

(7) Yadava prakasa, his old Guru had by then returned to Kanchi, became Ramanuja’s disciple assuming the name of ‘Govinda Yogi’

(8) Ramanuja used to go round the streets for his Biksha. An evil minded fellow had mixed poison in the biksha. His wife while serving the biksha fell at Ramanujas feet with tears in her eyes. Ramanuja understood that there was something wrong. When the Sishyas sorted out the biksha for cooking, they found out that poison was mixed with it. Ramanuja went on a fast with a view to cleanse the mind of the evil-doer. On hearing this, Tirukkoshtiyur Nambi rushed all the way to Srirangam. When Ramanuja heard of the coming of his Guru, he rushed to the banks of River Kaveri to receive him. It was the height of summer. Ramanuja ran towards him in the hot Sun to receive him and fell at his feet on the burning sands on the banks of river Kaveri. Nambi did not ask him to get up. Such was his Acharya Bhakti. At that time , Kidambi Aachaan, who was nearby told Nambi ” Your action (in not asking Ramanuja to get up) is worse than the poison mixed in the bikshai”. Such was the Acharya bhakti of Ramanujas Sishya !(Like master, like pupil !). Tirukkoshtiyur Nambi exclaimed, ” After all, now I can cast off my physical body since I have found one who would take the greatest care of Ramanuja”

(9) Ramanuja traveled throughout the country spreading the message of Visishtadvaita. Once a votary of the ‘ illusion theory’ Yagna Murthi by name confronted him for 16 days in endless arguments and counter arguments. Finally, he accepted defeat and became a disciple of Ramanuja assuming the name of ‘Arulala Perumal Emperumanar’ and wrote ‘Gnana Saram and Prameya Saram’.

(10) One of the most important disciples who was totally devoted to Ramanuja was Kuresan also known as ‘ Kurattalwan’. Once, Kuresan participated in the shradda ceremony performed for his mother by the famous Tiruvarangathu Amudanar. This Amudanar was in charge of the Srirangam temple. When Amudanar inquired what Kuresan desired as reward for his participation, Kuresan replied that the administration of the temple should be handed over to Ramanuja. Amudanar, who had already known the greatness of Ramanuja was only too glad to hand over the key to Ramanuja. It is this Tiruvarangattu Amudanar who subsequently wrote the Ramanuja Noorrantadhi of 108 verses which was included in the holy collects to make up the total of 4,000.

(11) After Mastering the Bodhaayana Vritti of Sage Vyaasa, he wrote several works like Vedanta Sangraham explaining the various viewpoints of Sankara, Yadhava, Bhaskara and others, Vedanta Deepam, Geetha Bashyam etc.

(12) During Panguni Uttram, he did Prapatti before the Divya Dhampathi in Serthi and submitted his famous Gadhyatrayam (comprising Saranagathi Gadhyam, Sriranga Gadhyam and Sri Vaikunta Gadhyam ),

(13) Later, he wrote a Grantha called Nityam detailing the Tiruvaradhana Kramam

(14) While he was on his Sancharam, it is believed that the Lord himself appeared before him at Tiruk Kurum Kudi as a Srivaishnava got Samasrayanam from Udaiyavar (PPM)

(15) When he visited Saraswati Peetam, Goddess Saraswati was so impressed with his commentary on Brahma Sutram that she named it “Sri Bhashyam” and conferred on him the title of “Bhashyakaarar”. It must be noted that while the other commentaries are known by the names of their authors like ‘Sankara Bashyam’ written by Aadhi Sankara, the commentary of Ramanuja is always referred to with the venerable honorific ‘Sri’ denoting its unsurpassed quality and clarity and known as ‘ Sri Bashyam’ (PPM)

(16) When he visited Tirumala, a miracle happened. Some argued that the Lord of Tirumalai was Saiva param. It is surprising that such a claim should have arisen about the Lord who had been worshipped as Lord Vishnu by all the Alwars and Acharyas besides Elango Adigal and other Tamil Pulavars for several centuries. This was because the Lord had earlier entrusted His insignia to a King called Tondamaan. (SAA p.57-58). The Lord desired to take back from Tondamaan, these insignia viz., Sankhu, Tiruvaazhi, Soolam, Damarukam etc. They were placed in the Sannidhi the previous night. And, when the doors were opened the next morning, the Lord gave Darshan adorning all his insignia (PPM). Ramanuja was hailed as ” Appanukku Sangaazhi Alittha Perumaal” Poet Arunagiri himself sang clearing all doubts in this regard saying “Ulageenra Pachai umaiyanan, Vada Venkadathil Uraibhavan, Uyar Sanga Chakra kara Thalan”

(17) Ramanuja “was the greatest synoptic thinker which the world ever produced to systematize Visishtadvaitic philosophy, faithfully interpreting the ancient knowledge in tune with the letter and spirit of the text in the light of revelation and experience tested by stern logic”- [- Hon’ble Justice K.S.Krishnaswami Iyengar of the High Court of Judicture, Madras in his foreword to Desika Prabahandam( P.31) published by Lifco Associates, Madras- 3rd Edition, 1982. ]

(18) His magnum opus is his wonderful commentary on Vedavyasa’s Brahma Sutram and a simpler commentary thereon called Vedanta Saram. Kuresan was very helpful in publishing his works. Thus, he fulfilled his FIRST PROMISE to Alavandar. It is this Kuresan (aka) Sri Vatsanka Misra who wrote the famous Pancha Sthava consisting of Athi Maanusha Sthava, Sri Sthava, Varadaraja Sthava, Vaikunta Sthava and Sundarabaahu Sthava.

(19) He asked Kuresan to name his two sons after Veda Vyasa and Parasara and thus fulfilled his SECOND PROMISE to Alavandar. It was this Parasara Bhattar who subsequently wrote the famous commentary on Vishnu Sahasra Nama as ordained by Ramanuja.

(20) Another disciple of Ramanuja was Pillaan. Once, when Ramanuja was alone mentally reciting a particular hymn of Tiruvoimozhi, Pillaan entered his room and inquired if he was meditating on a particular hymn. And, it was indeed the one Ramanuja was actually meditating on!. Ramanuja decided that Pillaan was the person best suited to write a commentary on Tiruvoimozhi. As ordered, he wrote the famous ‘AARAAYIRAPPADI’ (the commentary known as the 6000 Padi also known as Bhagavad Vishayam) and called Pillaan as ‘Tirukkurugai Piraan” after the name of Nammalwar. He was also known as Kurugesar and Braathru Thozhappar. Thus, he fulfilled his THIRD PROMISE to Alavandar. He was one of the Sri Bhashya ubhaya Simhasana Adhipathis.(PPM)

(21) Kulothunga Chola was a staunch devotee of Siva. He commanded Ramanuja to come to his court with a view to enlisting his support to establish the superiority of Siva over all other deities. (including Vishnu ). If the support was not forthcoming, the king was planning to kill Ramanuja. Sensing the danger, Kuresa went to the court disguised as Ramanuja along with another disciple called Periya Nambi. The king ordered him to sign a document to the effect that ‘Siva is the greatest’. Kuresa added that ‘ Sivam was no doubt great but Dronam was greater than Sivam’- both expressions referring to units of measurement. The enraged king ordered both of them to be blinded when he came to know that he was Kuresa who was impersonating Ramanuja. Periya Nambi was tortured to death while Kuresa survived. Kuresa, though he himself was blinded, was happy that he had saved Ramanuja. It is this Kulothunga who is reported to have thrown away the idol of Govindaraja in the sea. Ramanuja recovered it and had it installed at Tirupati.

(22) While on an itinerary, Ramanuja noticed an officer of state, by name Danur daasa, a hunter by birth was over -concerned and over- protective about the beauty of his wife who was walking along on the hot sands on the banks of the river Kaveri. Ramanuja offered to show him something more beautiful than his wife and took him to the proximity of the image of Lord Ranganatha. Danur daasa was enraptured by the charm of the Lord and became a disciple of Ramanuja assuming the name of ‘ Uranga Villi Daasar’. Ramanuja never entertained any caste distinctions and was conferring his benedictions even on the lowliest of the lowly whom he called ‘Tiruk Kulattar’.

(23) Ramanuja went to Tiru narayana puram in search of white clay paste used for applying caste marks by Vaishnavites. The idol of the temple there had been taken away by the muslim invaders and was being used at play as a doll by the muslim princess in Delhi. Ramanuja went to Delhi and when he endearingly called ‘ Come on! My dear child ‘Selva Pillaiye Vaarum’, the idol miraculously came onto his lap. Ramanuja reinstalled it in the temple.

(24) Once some kids were playing on the road pretending to construct a temple, installing an idol of the Lord, offering fruits and flowers etc all the time using the dust on the road for the purpose. They offered some mud as prasadam to Ramanuja who was passing along , he received it with due respect. He remembered in this connection the words of Poigai Alwar who said that the Lord took whatever name and form his sincere devotees wished and in the instant case though the kids were only playing, they sincerely believed in what they were doing.

(25) Another disciple of Ramanuja was Vaduga Nambi who put the sandals of his Guru along with those of the Lord. When questioned, he replied that the Acharya’s sandals were for him as holy as those of the Lord. When Lord Ranganatha was coming on his rounds on the streets of Srirangam, Vaduga Nambi remarked that the eyes that had seen the charm in the eyes of Ramanuja would not be able to appreciate the beauty of the eyes of even the Lord.-‘En Amudinai Kanda Kangal Marronrinai Kaanaave.’ Such was his devotion to his Acharya.

(26) Ramanuja arranged to make a lifelike idol of himself and embracing it invested it with his powers and had it installed in Tirumalai at Tirupati. The only temple consecrated in Tirumalai , other than that of Lord Venkateswara, is that of Ramanuja.(SAA p.58) The Archa moorthi of Ramanuja known as “Thaan Ugantha Tirumeni” was installed in Tirunarayanapuram.

(27) Once, when he visited Tondanoor in Hoysala State, he happened to meet a Jain king called Devarayan. His daughter was possessed by a demon and none could get rid of her predicament. When Ramanuja’s SriPaada Theertham ( water consecrated by association with his feet) was sprinkled on her,she was cured of the devil. The King pleaded to be accepted as Ramanujas Sishya. Ramanuja accepted and named him “Vishnu Vardhana”.

(28) Ramanuja nominated 74 Acharyas to succeed him. It is he who instituted the 13 day “iyal Goshti in Srirangam. (PPM)

HIS ASCENT TO PARAMAPADAM

With his head on the lap of Embar and his feet on the lap of Vaduga Nambi, Ramanuja breathed his last in 1137 AD listening to the recitation of the Divya Prabandam.

Born in PINGALA year, he left for his heavenly abode also in PINGALA year that followed 120 years from the year of his Avatara. Thus, he lived TWO full cycles of Tamil years after his birth

PLV places the date in Saaka era 1009, Pingala, in the month of Magha, the 10 th day of Sukla Paksha under the constellation of Tiruvadirai and at noon ( as in the time of his birth).

TKG notes that Lord Ranganatha and Periya Piraatti bathed and purified themselves as relatives do.

PRA avers that he died on a Saturday

VAC places the date as 4238 Kali yuga which corresponds to 1137 AD.

PTA, however, states that he lived for 128 years and died in the year Durmati in the month of Vaisaka.

Again, Research scholars may fin ways to piece together all these information to arrive at the correct date.

His physical body is preserved even today in a sitting posture in the Sannidhi (Sanctum Sanctorum) dedicated to him on the southwest corner on the fifth round within the Srirangam temple as ordered by Lord Ranganatha himself.

The whole world is aghast at the feat of preservation of the mummies of Egypt and the body of St. .Xavier in Goa in India and make so much fuss about them.

Even some Srivaishnavas are not aware that here in Srirangam. their holiest place hailed as ‘ Bhuloka Vaikuntam’ ( Heaven on Earth) lies preserved the body of Sri Ramanuja in all its pristine state unostentatiously, without any fanfare or publicity and without using any of the chemical preservatives employed by the Egyptian and Goan models.

Swami Desika in Sloka 10 of his Yathiraja Saptadhi pays obeisance to Bhagavad Ramanuja thus before proceeding with his eulogy.

Pranaamam Lakshmana Munih Prathi Grihnaathu Maamakam |
Prasaadhayathi yat Sookthih Svadheena Pathikaam Sruthim ||

(meaning) I beseech Sri Ramanuja whose Srisookthis claimed the acclaim of the Lord and adorned the Upanishads to kindly accept my Pranams. There is another famous Sloka which says :-

Thasmai Ramaanujaaryaaya Namah Parama Yoginae |
Yah Sruthi Smrithi Sutraanaam Antharjvaramaso Samathaa ||

(meaning) I bow to that Sri Ramanuja, the great Yogi who became the very soul of Vedas, Upanishads and other Sutras.

Chaos pervaded all through India in the matter of religion and philosophy. Sect after sect, such as Charvakas, Lokayathikas, Kapalikas, Sankhyas, Buddhas and Madhyamikas sprang up. The number of religions rose as high as seventy-two There was fight amongst sects. There was no peace anywhere. Chaos and confusion reigned supreme. There was superstition and bigotry. Darkness prevailed over the once happy land of Rishis, sages and Yogins. The once glorious land of the Aryans was in a miserable state. Such was the state of the country at the time that just preceded the Avatara of Sankaracharya.
The existence of Vedic Dharma in India today is due to Sankara. The forces opposed to Vedic religion were more numerous and powerful at the time of Sankara than they are today. Still, single-handed, within a very short time, (he lived all of 32 years) Sankara overpowered them all and restored the Vedic Dharma and Advaita Vedanta to its pristine purity in the land. The weapon he used was pure knowledge and spirituality. The previous avataras, like Rama and Krishna, used physical forces because the obstacles to Dharma in those days arose from the physical obstructions and molestations of the Asuras. The menace to Dharma in the Kali age arose from obstacles that were more

internal than external, more mental than physical. The seeds of Adharma were then working in the minds of almost everyone. Hence the evil had to be combated purely by the weapon of knowledge and self-purification. It was in order to forge this weapon and wield it with efficacy that Sankara took birth in the brahmin Varna and entered the Sannyasa order early in life. The previous Avataras like Rama and Krishna took birth in the Kshatriya Varma, because in their days they had to wield military weapons in the restoration of Dharma.

Birth
Sankara was born in a very poor family in the year 788 A.D. in a village named Kaladi, six miles to the east of Alwaye. Kaladi is a railway station on the Kochi-Shoranur rail link. Sankara was a Nambudiri Brahmin. Rajasekhara, a Zamindar, built a Siva temple in Kaladi and formed anAgrahara for Brahmins who were in the service of the temple. Vidyadhiraja was doing Puja in the temple. He had only a son named Sivaguru. Sivaguru studied the Shastras and married at the proper age. He had no child. He and his wife Aryamba prayed to Lord Siva to bless them with a son. A son was born to them in the Vasanta Ritu or the spring season at noon, in the auspicious Abhijit Muhurta and under the constellation Ardhra. This son was Sankara.

Sankara’s Digvijaya
Sankara’s philosophical conquests are unique in the world. He had his triumphant tour all over India. He met the leaders of different schools of thought. He convinced them by arguments and established the supremacy and truth of the religion that he expounded in his commentaries. He went to all the celebrated seats of learning. He challenged the learned men to discussion, argued with them and converted them to his opinions and views. He defeated Bhatta Bhaskara and condemned his Bhashya on the Vedanta Sutras. He then met Dandi and Mayura and taught them his philosophy. He then defeated in argument Harsha, author of Khandana Khanda Kadya, Abhinavagupta, Murari Misra, Udayanacharya, Dharmagupta, Kumarila and Prabhakara.

Sankara then proceeded to Mahishmati. Mandana Misrawas the chief Pundit of the court of Mahishmati. Mandana was brought up in the Karma Mimamsa faith and so he had intense hatred for the Sannyasins. He was performing Sraaddha ceremony when Sankara somehow dropped down there. Immediately Mandana Misra became very furious. An ugly conversation was started when the Brahmins, who were present there for dinner, interposed and pacified Mandana Misra.
Then Sankara challenged Mandana to a religious controversy. Mandana agreed. Bharati who was the wife of Mandana Misra and who possessed scholarly erudition was appointed as the umpire. It was agreed beforehand that Sankara, if defeated, would become a householder and marry; and that Mandana, if defeated, would become a Sannyasin and receive the robe of a Sannyasin from the hands of his own wife. The controversy began in right earnest and continued for days without any interruption. Bharati did not sit and listen to their controversy. She threw two garlands, one each over the shoulders of each of the disputants, and said: “He whose garland begins to fade first

should consider himself defeated”. She left the place and began attending to her household duties. The controversy went on for seventeen days. The garland of Mandana Misra began to fade first. Mandana Misra accepted his defeat and offered to become a Sannyasin and follow Sankara.
Bharati was an Avatara of Sarasvati, the Goddess of Learning Once the sage Durvasa chanted the Vedas before Brahma and his wife in a big assembly. Durvasa committed a small mistake. Sarasvati laughed at it. Durvasa became enraged and gave a curse that she would take birth in the world. Hence Sarasvati had to take birth as Bharati.

Bharati now interposed and said to Sankara: “I am the other half of Mandana. You have defeated only one half of Mandana. Let us have a controversy”. Sankara objected to have controversy with a woman. Bharati quoted instances wherein there had been controversies with women. Sankara then agreed and this controversy also went on uninterruptedly for seventeen days. Bharati passed from one Shastra to another. At last she found out that she could not defeat Sankara. She decided to defeat him by means of the science of Kama Shastra.

Sankara asked Bharati to give him an interval of one month for his preparation to hold controversy with her in the science of Kama Shastra. She agreed. Sankara went to Kashi. He separated his astral body from his physical body by means of his Yogic powers and left his physical body in the hole of a big tree and asked his disciples to take care of that physical body. He then entered into the dead body of Raja Amaruka which was about to be cremated. The Raja rose up and all the people rejoiced at the astounding incident.

The ministers and queens soon found out that the revived Raja was a different person, with different qualities and thought. They realized that the soul of a great Mahatma had entered the body of their Raja. Therefore, messengers were sent out to search for a human body hidden somewhere in lonely forests and caves and to burn it when found. They thought that if they did so, the new Raja might remain with them for a long time.
Sankara was acquiring all the experience of love with his queens. Maya is very powerful. In the midst of those queens, Sankara entirely forgot all about his promises to his disciples about his going back to them. The disciples began to search for him. They heard about the miraculous resurrection of Raja Amaruka. They immediately proceeded to the city and had an interview with the Raja. They sang a few philosophical songs which at a once revived the memory of Sankara.
The disciples immediately repaired to the place where the physical body of Sankara was kept hidden. By that time the messengers of the queen had found out the physical body and had just begun to set fire to it. The soul of Sankara just then entered his own body. Sankara prayed to Lord Hari to help him. There was a shower of rain immediately and that extinguished the flames.

Then Sankara returned to the residence of Mandana Misra. He resumed the old controversy and answered all the questions raised by Bharati satisfactorily.

Mandana Misra gave all his property as a gift to Sri Sankara and Mandana was made to distribute it to the poor and the deserving. He then became a disciple of Sankara. Sankara initiated him into the holy order of Sannyasa and gave him the name of ‘Sureswara Acharya’. Sureswara Acharya was the first Sannyasin who took charge of the Sringeri Mutt. Bharati also accompanied Sankara to Sringeri and there she is worshipped even today.
Sankara ascended the seat of omniscience after inviting Vedic scholars from all parts of India and answering their numerous questions. Sankara, by vanquishing all the religious opponents of his day-and they belonged to no less than seventy-two different schools-and establishing the superiority of the Vedic Dharma, had become the Jagadguru of all. Sankara’s success over the other religious sects was so complete that none of them have since been able to raise their head in the land. Most of them have disappeared altogether. After Sankara’s time, although a few Acharyas have appeared, none of them have been able to vanquish those who differed from them as Sankara did and establish unquestioned supremacy.

Sankara’s End
Sankara proceeded to Kamarup-the present Guwahati in Assan and held a controversy with Abhinava Gupta, the Shakta commentator, and won victory over him. Abhinava felt his defeat very keenly. He made Sankara suffer from a severe form of piles through black magic. Padmapada removed the evil effects of the black magic. Sankara became quite alright. He went to the Himalayas, built a Mutt at Joshi and a temple at Badri. He then proceeded to Kedarnath higher up in the Himalayas. He became one with the Linga in 820 A.D. in his thirty-second year.

Sringeri Mutt
In the northwest of the State of Mysore, nestling in the beautiful foothills of the Western Ghats, surrounded by virgin forests, lies the village of Sringeri and here Sankara established his first Mutt. The river Tunga-a branch of the river Tungabhadra-runs through the valley closely touching the walls of the temple; and its pure and limpid waters are as famous for drinking purposes as the waters of the Ganges are for bath ( Ganga Snanam, Tunga Panam ). Sringeri is a place of great sanctity and its beauty has to be seen to be appreciated. The Mutt is ‘still going strong’ as the phrase goes. The homage paid to the Mutt by countless aspirants and devotees is as much due to the greatness of illustrious men like Vidyaranya who have been at its head ever since its foundation as to the renown of the founder himself.

It may not be out of place to mention here that it took thirty years for the well-known Sanskrit professor Max Muller to translate the commentary on the Rig Veda, written by Vidyaranya, also known as Sayana. The learned professor, in his preface, says that not a single day passed in the thirty years without his devoting at least ten minutes on the translation. There is also a little interesting incident that when the manuscript was found to be illegible in some places, he got an authorized transcription from the first original still preserved in the Sringeri Mutt, through the influence of the then Maharaja of Mysore.
The famous holy shrine of Sri Sarada is an equal source of attraction to the devotees. Many are the Mutts and monasteries in India where holy men or their successors sit, and where Hindus from all parts of India gather, but none so great or so famous as Sringeri, the original seat of Adi Sankaracharya. The Sringeri Peetha is one of the oldest monasteries of the world flourishing for over twelve centuries now. It is the first of the four seats of learning established by Sankaracharya, the other three being Puri, Dwaraka and Joshimutt near Badrinath in Uttaranchal, each one of them representing one of the four Vedas of the Hindus.

Sankara placed his four eminent disciples (Sureswara Acharya, Padmapada, Hastamalaka and Trotakacharya) in charge of the Sringeri Mutt, Jagannath Mutt, Dwaraka Mutt and Joshi Mutt respectively. The most famous Sannyasin in the succession of gurus of the Sringeri Mutt was, of course, Vidyaranya, the great commentator on the Vedas and the father of the dynasty of Vijayanagar. He was the Dewan of Vijayanagaram. He became a Sannyasin about 1331 A.D.
The eleven Sannyasins before Vidyaranya were Sankaracharya, Viswarupa, Nityabodhaghana, Jnanaghana, Jnanottama, Jnana Giri, Simha Girisvara, Isvara Tirtha, Narasimha Tirtha, Vidya Sankara Tirtha and Bharati Krishna Tirtha.

The historic and sacred pontifical throne of the Sringeri Mutt is known as Vyakhyana Simhasana or seat of learning. Tradition has it that this seat was given to the great Sankara by Sarasvati, the Goddess of Learning, in appreciation of the philosopher’s vast scholarly erudition. Thirty-five Acharyas had sat on the pontifical throne before his present holiness in regular and uninterrupted succession.

Dasanami Sannyasins
Sankara organized ten definite orders of Sannyasins under the name ‘Dasanamis’ who add, at the end of their names, any one of the following ten suffixes: Sarasvati, Bharati, Puri (Sringeri Mutt); Tirtha, Asrama (Dwaraka Mutt); Giri, parvata and Sagar (Joshi Mutt); Vana and Aranya (Govardhana Mutt).
The Paramahamsa represents the highest of these grades. It is possible to become a Paramahamsa by a long course of Vedantic study, meditation and Self-realisation. The Ativarnashramis are beyond caste and order of life. They dine found all over India.

Some anecdotes
Sankara was going along the street one day with his pupils to take bath in the Ganges when he met a Chandala who was also passing along the street with his dogs by his side. The disciples of Sankara shouted and asked the Chandala to clear off the road. The Chandala asked Sankara: “O venerable Guru! You are a preacher of Advaita Vedanta and yet you make a great difference between man and man. How can this be consistent with your teaching of Advaitism? Is Advaita only a theory?” Sankara was very much struck by the intelligent query of the Chandala. He thought within himself, “Lord Siva has assumed this just to teach me a lesson”. He composed then and there five Slokas called the ‘Manisha panchaka’. Every Sloka ends thus: “He who has learnt to look on the phenomena in the light of Advaita is my true Guru, be he a Chandala or be he a Brahmin”. There are other anecdotes too which I have ignored to make write up shorter.
Sankara’s philosophy

Sankara wrote Bhashyas or commentaries on the Brahma Sutras, the Upanishads and the Gita. The Bhashya on the Brahma Sutras is called Sareerik Bhashya. Sankara wrote commentaries on Sanat Sujatiya and Sahasranama Adhyaya. It is usually said, “For learning logic and metaphysics, go to Sankara’s commentaries; for gaining practical knowledge, which unfolds and strengthens devotion, go to his works such as Viveka Chudamani, Atma Bodha, Aparoksha Anubhuti, Ananda Lahari, Atma-Anatma Viveka, Drik-Drishya Viveka and Upadesa Sahasri”. Sankara wrote innumerable original works in verses that are matchless in sweetness, melody and thought.

Sankara’s supreme Brahman is Nirguna (without the Gunas), Nirakara (formless), Nirvisesha (without attributes) and Akarta (non-agent). He is above all needs and desires. Sankara says, “This Atman is self-evident. This Atman or Self is not established by proofs of the existence of the Self. It is not possible to deny this Atman, for it is the very essence of he who denies it. The Atman is the basis of all kinds of knowledge. The Self is within, the Self is without, the Self is before and the Self is behind. The Self is on the right hand, the Self and the Self is behind. The Self is on the right hand, the Self is on the left, the Self is above and the Self is below”.
Satyam-Jnanam-Anantam-Anandam are not separate attributes. They form the very essence of Brahman. Brahman cannot be described, because description implies distinction. Brahman cannot be distinguished from any other than He.
The objective world-the world of names and forms-has no independent existence. The Atman aloe has real existence. The world is only Vyavaharika or phenomenal.
Sankara was the exponent of the Kevala Advaita philosophy. His teachings can be summed up in the following words:

Brahma Satyam Jagat Mithya,
Jeevo Brahmaiva Na Aparah

Brahman alone is real, this world is unreal; the Jiva is identical with Brahman.
Sankara preached Vivarta Vada. Just as the snake is superimposed on the rope, this world and this body are super imposed on Brahman or the Supreme Self. If you gain knowledge of the rope, the illusion of the snake will vanish. Even so, if you gain knowledge of Brahman, the illusion of the body and the world will vanish.
Sankara is the foremost among the masterminds and the giant soul that Mother India has produced. He was the expounder of the Advaita philosophy. Sankara was a giant metaphysician, a practical philosopher, an infallible logician, a dynamic personality and a stupendous moral and spiritual force. His grasping and elucidating powers knew no bounds. He was a fully developed Yogi, Jnani and Bhakta. He was a Karma Yogin of no mean order. He was a powerful magnet.
There is not one branch of knowledge which Sankara has left unexplored and which has not received the touch, polish and finish of his superhuman intellect. For Sankara and his works, we have a very high reverence. The loftiness, calmness and firmness of his mind, the impartiality with which he deals with various questions, his clearness of expression-all these make us revere the philosopher more and more. His teachings will continue to live as long as the sun shines.
Sankara’a scholarly erudition and his masterly way of exposition of intricate philosophical problems have won the admiration of all the philosophical schools of the world at the present moment. Sankara was an intellectual genius, a profound philosopher, an able propagandist, a matchless preacher, a gifted poet and a great religious reformer. Perhaps, never in the history of any literature, a stupendous writer like him has been found. Even the Western scholars of the present day pay their homage and respects to him. Of all the ancient systems, that of Sankaracharya will be found to be the most congenial and easy of acceptance to the modern mind.