Rescheduled counseling will commence from July 7, 2014 in Anna University( Counselling Schedule for Academic and Vocational Counselling, which was earlier postponed in view of the orders of Hon’bleSupreme Court.)
Counseling Dates Rescheduled Anna University.
TNEA 2014 General Academic Counseling for engineering admissions is rescheduled to commence from July 7, 2014 and it will continue till August 4, 2014, with the exception of July 29, 2014.
Counselling Venue: Centre for Entrance Examinations & Admissions, Anna University, Chennai ‐ 600 025
TNEA 2014 Vocational Counselling is scheduled to be held from July 9 to 18, 2014.
Counselling Venue:Ramanujan Computing Centre, Anna University, Chennai ‐ 600 025
Successful candidates will be given admissions in various Engineering colleges in Tamil Nadu. Click here to download the complete list of TNEA 2014 Participating Institutes.
For detailed TNEA 2014 Counselling Schedule, click here.
Adi Shankaracharya is reported to have been born in Kalady,Kerala.
But to my knowledge there seems to be no reference of the birth place during Shankara’s Times or in his contemporary works.
Then how Kalady has been determined as the birth place of Shankaracharya?
This seems to be a controversial issue.
Sankara Keerthi Sthamba Mandapam.
"Further in case the kanchi mutt relied on chidambaram as adi
> sankara's birth place then why do they have a adi sankara sthupi at kaladi -
> it should have been at chidambaram. Also why are they celebrating the
> sankara jayanthi at kaladi instead of chidambaram ? Please forward facts
> instead of fiction."
>>Kaladi was unknown to the world until Sri Sacchidananda Shivabhinava
> Nrsimha Bharati Mahaswamigal, the 33rd Peetadhipathi of Sringeri Sharada
> Peetam, discovered it in 1910 and consecrated shrines for Sri Adi Shankara,
> Sri Sharadambal and Sri Aryambal there. Only in the latter part of the 1900s
> did the Kanchi Mutt construct the Keerthi Sthambam in Kaladi.
If kaladi was unknown to the world then from the time of birth of adi
sankara to the time of the 33rd acharya of sringeri peetam, all the previous
acharyas of the sringeri, dwarka, jyotir mutt, kanchi must have been
searching for a place called kaladi and then Lo! they were enlightened by
the 33rd acarya of the sringeri peetam.
"
While his achievements are eternal and unforgettable, his birthplace was forgotten by society for many centuries. In this film, we describe how Kalady was rediscovered by the 33rd Jagadguru of the Sri Sharada Peetham at Sringeri, Sri Sacchidananda Shivabhinava Narasimha Bharati Mahaswamiji. This film takes you on a visual journey of Kalady from the time of Sri Shankara’s parents, his birth and the miraculous events of his childhood. It also chronicles a contemporary history of Kalady, including the various landmarks and temples associated with his life. The film contains fascinating interviews with ordinary people, former rulers and spiritual leaders who were all influenced by this great philosopher. Through beautiful and heart-stopping images of nature, people and temples, this film provides an unforgettable experience of what Sri Shankara’s life may have been like, and how he touched the lives of Kalady’s residents over the centuries.
Speaking in lucid Sanskrit, Jagadguru, Sri Bharati TirthaMahaswamiji, the current and 36th Acharya of DakshinamnayaSri Sharada Peetham at Sringeri, enlightens us about the life of Sri Shankaracharya and the rediscoverer of Kalady – the 33rd Jagadguru. The 33rd Jagadguru instituted the now internationally observed Shankara Jayanti celebrations and was instrumental in bringing about the first-ever publication of the complete works of Sri Shankaracharya.
This documentary is dedicated to this reveredMahaswamiji, the 33rd Jagadguru of Sringeri. It is solely due to his untiring efforts that the glory of Kalady and its special place in the legacy of Sri Shankaracharya has been preserved for the world.
Released in Kalady on May 18th 2010, during theCentenary Celebrations to mark the consecration of the temples for Sri Adi Shankaracharya and Goddess Sharada at Kalady.
Follow the procedure as mentioned in my other posts on Mantras, filed under Hinduism.
Visweswaraya narakarnava tharanaya,
Karnamruthaya Sasi shekara dharanaya,
Karpoorakanthi dhavalaya jada dharaya,
Daridrya Dukha dahanaya Nama Shivaya. 1
I salute that Shiva, who burns the sorrow of poverty,
Who is the lord of the universe,
Who helps us to cross the sea of hell,
Who is pleasant to the ears,
Who wears the crescent as ornament,
Who is as white as the flame of camphor,
Who wears uncombed and uncut hair.
Gouri priyaya rajaneesa kala dharaya,
Kalanthakaya Bhujagadhipa kankanaya,
Gangadharaya Gaja raja Vimardhanaya,
Daridrya Dukha dahanaya Nama Shivaya. 2
I salute that Shiva who burns the sorrow of poverty,
Who is the darling of Goddess Parvathy,
Who wears the crescent of the lord of night,
Who was the death to the god of death,
Who wears the king of serpents as bangles,
Who carries the Ganga on his head,
And who killed the king of elephants.
Baktha priyaya bhava roga bhayapahaya,
Ugraya durgabhava sagara tharanaya,
Jyothirmayaya guna Nama nruthyakaya,
Daridrya Dukha dahanaya Nama Shivaya. 3
I salute that Shiva who burns the sorrow of poverty,
Who is loved by his devotees,
Who destroys fear of diseases in human life,
Who is fearsome,
Who makes us cross the difficult ocean of life,
Who is personification of light,
And who dances in his good names.
Charmambaraya sava basma vilepanaya,
Phalekshanaya mani kundala mandithaya, Manjeera pasa yugalaya jada dharaya,
Daridrya Dukha dahanaya Nama Shivaya. 4
I salute that Shiva who burns the sorrow of poverty,
Who wears hide,
Who applies ash of burning corpses,
Who has an eye on his forehead,
Who wears ear studs of precious stones,
Who wears Jingling leg bangles on his legs,
And who wears uncombed and uncut hair.
Panchananaya Phani raja vibhooshanaya,
Hemamsukaya bhuvana thraya mandithaya,
Ananda Bhumi varadaya Thamomayaya,
Daridrya Dukha dahanaya Nama Shivaya. 5
I salute that Shiva who burns the sorrow of poverty,
Who has five faces,
Who wears king of serpents as ornament,
Who wears cloth made of gold,
Who is the ornament for the three worlds,
Who is the giver of boons,
Who is the storehouse of happiness,
And who is personification of darkness.
I salute that Shiva, who burns the sorrow of poverty,
Who is the world of Gouri’s grace,
Who is the greatest God,
Who is like a lion,
Who is the wish giving tree,
To those who seek his protection,
Who is everything,
And who is the king of all worlds.
I salute that Shiva who burns the sorrow of poverty,
Who is dear to the Sun God,
Who helps us to cross the ocean of birth,
Who killed the god of death,
Who is worshipped by Lord Brahma,
And who aims at having all good signs.
Ramapriyaya Raghu nada Vara Pradhaya,
Nagapriyaya narakarnava tharanaya,
Punyesu punya barithaya surarchithaya,
Daridrya Dukha dahanaya Nama Shivaya. 8
I salute that Shiva who burns the sorrow of poverty,
Who is dear to Rama,
Who granted boons to Rama,
Who is partial to serpents,
Who destroys the Naraka,
Who is holiest among the holy,
And who is worshipped by Gods.
Phalasruthi.
Vasishtena Krutham stotram,
Sarva sampathkaram param,
Trisandhyam ya padenithyam,
Sa hi swargamavapnyuth.
Result of reading.
This prayer composed by sage Vasishta,
Is one which gives all types of wealth,
And whoever chants it at dawn, noon and dusk,
Would enjoy the pleasures of heaven.
The first one lived around 4th Century CE, while the latter in (Vikramaditya II )(733–746 CE)
2.The internal evidence of Shankaracharya’s works do not provide many a clue,exception being the one about Thirugnana Sambhandar, who, it is
agreed, is addressed by Shankaracharya as ‘Dravida Sisu’ in his Soundayalahari.
His references to Kumarila Bhatta and Mandana Misra are equally confusing to pin point the date.
Kumarilabhatta is dated approximately at roughly AD 700.
Mandana Misra at 800 AD;he was a student of Mandana Misra.
Thirugnana Sambhandar who is referred by Shankaracharya is dated 7th Century AD.
There is confusion here as , according to some reports, Appar, who was a contemporary of GnanaSambhandar, lived during the period of Raja Raja
Chozhan, who lived 985 and 1014 !
This is not correct as Raja Raja Chozhan found the ancient scripts of Appar, among many others with the help of Nambi Anadar Nambi.
Yet in his Magnum Opus, Ponniyin Selvan quotes Appar having met Kundavai, daughter of Raja Raja Chozhan.
3.Adi Shankaracharya scrupulously avoided any mention of his personal Life.
He always refers to himself as the Disciple of Govinda Bhagavadpaada, “Govindabhagavadpada Sishya’
4.That Shankaracharya is an Avatar of Shiva-this has obfuscated research with out bias.
With all these impediments there are two distinct views which seem credible.
788–820 CE: This is the mainstream scholarly opinion, placing Shankara in mid to late 8th century CE. These dates are based on records at the Śṛṅgeri Śāradā Pīṭha, which is the only matha to have maintained a relatively unbroken record of its Acharyas; starting with the third Acharya, one can with reasonable confidence date the others from the 8th century to the present. The Sringeri records state that Shankara was born in the 14th year of the reign of “VikramAditya”, but it is unclear as to which king this name refers. Though some researchers identify the name with Chandragupta II (4th century CE), modern scholarship accepts the VikramAditya as being from the Chalukya dynasty of Badami, most likely Vikramaditya II (733–746 CE), 8 t which would place him in the middle of the 8th century. Max Müller, Macdonnel, Pathok, Deussen and Radhakrishnan all accept the dates 788–820 CE. The date 788–820 is also among those considered acceptable by Swami Tapasyananda, though he raises a number of questions.
509–477 BCE: This dating, more than a millennium ahead of all others, is based on records of the heads of the Shankara Maṭhas at Dvaraka Pitha and Govardhana mathaand the fifth Peetham at Kanchi.However, the succession of acharyas at these two mathas were often disrupted by geopolitical realities and these records are not considered as reliable as the Sringeri chronology. Also, such an early date would be in conflict with much else in Indian chronology. According to these revisionist models, these are the actual dates, and it is other collateral dates, such as the date of Gautama Buddha (which serves as an anchor for modern academic history of India), that need to be moved back. However, such an early date is not consistent with the fact that Shankara quotes the Buddhist logician Dharmakirti, who finds mention in Xuanzang (7th century).[12] Also, his near-contemporary Kumārila Bhaṭṭa is usually dated c. 8th century CE. Most scholars feel that due to invasions and other discontinuities, the records of the Dwaraka and Govardhana mathas are not as reliable as those of Sringeri. Thus, while considerable debate exists, the pre-Christian Era dates are usually discounted, and the most likely period for Shankara is during the 8th century CE.
44–12 BCE: the commentator Anandagiri believed he was born at Chidambaram in 44 BCE and died in 12 BCE.
6th century CE: Telang placed him in this century. Sir R G Bandarkar believed he was born in 680 CE.
805–897: A D Venkiteswara not only places Shankara later than most, but also had the opinion that it would not have been possible for him to have achieved all the works apportioned to him, and has him live ninety two years.
On balance by relying on the records of Sringeri Sharada Peetham, where there no break in succession of the Acaharyas of Shankaracharya, the Date of
Shankaracharya may be taken at 8th Century CE.
*Anandagiri.
Trotakacharya (IASTTroṭakācārya) (c. 8th century CE) was a disciple of Ādi Śaṅkara, the Advaitaphilosopher. He was made the first Jagadguru (head) of the Jyotirmaṭha Pīthaṃ, the northern maṭha founded by Ādi Śaṅkara near Badrinath. He founded a maṭha by name Vadakke Matham in Thrissur, Kerala.
This rare photo was taken just few days before HH Mettur swamigal was initiated into sanyasa by Periyava himself. You can see Periyava is teaching something to HH Mettur Swamigal.
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