Ramanisblog

Tag: Adi Shankara

  • Mental Worship Of Attributeless Nirguna Manasa Pooja

    The Ultimate Reality, Hinduism decades is of Two perspectives.

    Ramana Maharishi and Shiva Linga.jpg
    Ramana Maharishi and Shiva Linga.Image Credit. en.wikipedia.org

    One with Attributes, qualities,Saguna.

    The other Nirguna, without Attributes,Nirguna.

    The western thought explores the Universe through what is outside,the perceived.

    It is necessary to have something in us to perceive .

    For all we know, there may be things out there and if one does not se it or perceive it, one may never know it, aware of it.

    Awareness, which is the rudiment of Knowledge,, needs two things.

    That which is to one known and that which knows or is aware.

    ‘We have the Mind as an instrument.

    We know things through the Mind.

    If the Mind is absent or dysfunctional, we will not know things out there or may not know them as they are.

    Hinduism makes further distinction.

    Mind is what interprets sensations and the Data received.

    The sensations or Data is received is through the Brain, which is just like a CPU, just receives.

    The job of sorting them out, collating adding value judgements is reserved for the Mind.

    The classification and addition of value judgments is by the Chitta that directs the mind.

    The Chitta is based on Human Dispositions.

    The dispositions of individuals vary.

    So what is out there varies .

    So logically what we perceive is not what IS but what we perceive as what IS.

    So Reality expresses itself in the way we want to perceive it.

    This is the reason why many Gods and Goddesses are found in Hinduism.

    Without accommodating the Mind to perceive by providing it with a Target, we can not know what is outside.

    Therefore knowing the limitations of the Mind, Hinduism prescribes different systems of worship.

    The target of worship may be an Idol, Symbol.

    Once the Mind gets focussed on this, it evolves to comprehend the Ultimate Reality without Attribute, Brahman.

    These procedures are like gradually moving from LKG to Ph.d.

    Once you obtain Ph.d , LKG seems to be irrational and look unnecessary.

    But without it, you could not have reached Ph.d level.

    Yet there are individuals who are equipped with dispositions to do Ph.d, that is to understand Reality without Attributes, Nirguna Brhaman.

    One Like Ramana Maharishi

    Adi Shankaracharya has provided a Stotra addressed to Nirguna Brahman which explains these.

    One may notice that all the Sahasranamas, Vishnu  and Lalitha Sahasranamas have Saguna and Nirguna Brahma upasanas embedded in them.

    Lalitha Sahsranama has organised this better by allotting separate portions,like Saguna Aradhana, Nirguna Aradhana and the identification of Shiva and Shakthi in the same Text.

    I shall be posting on this later.

    The Nirguna Manasa Pooja by Adi Shankaracharya.

    The disciple said:

    1. In the indivisible Satchidananda whose nature is only unconditioned, and which is also the non-dual state, how is worship prescribed?

    2. Where is the invocation (avahana) of the Fullness, and the seat (asana) of the All-supporting How is there washing of the feet (padya), offering of water (arghya) and sipping (achamana) for the limpid and Pure One?

    3. How is there bathing (snana) for the Immaculate, and clothing (vasa) for the womb of the universe? How is there a sacred thread (upavita) for Him who is without lineage and caste?

    4. How is there sandal paste (gandha) for the Unattached, and flowers (pushpa) for the Odorless? What is the jewel (bhusha) of the Undifferentiated? What ornament (alamkara) for the Formless?

    5. What use of incense (dhupa) for the Spotless, or of lamps (dipa) for the Witness of everything? What is here the food-offering (naivedyam) for Him who is satiated only with His own bliss?

    6-7. How does one prepare betel (tambula) for the Rejoicer of the universe? He whose nature is self-luminous consciousness, that Illuminator of the sun and other stars, who is sung by `shrutis’, how is there for Him the light- waving ceremony (nirajana) What circumambulation (pradakshina) for the Infinite? What prostration (pranama) for the non-dual Reality?

    8. For Him who is unknowable by the words of the Vedas, what praise (stotra) is prescribed? How is there the ceremony of dismissal (udavasana) for Him who is established inside and outside?

    The Guru said:

    9. I worship the symbol of the Self (atmalinga) shining like a jewel and situated in the heart-lotus within the city of illusion, with the ablutions (abhisheka) of the unsullied mind from the river of faith, always, with the flowers of samadhi, for the sake of non-rebirth.

    10. `I am the One, the Ultimate’. Thus one should invoke (avahayet) Lord Siva. Then one should prepare the seat (asana) , that is thinking of the self-established Self.

    11. `I have no contact with the dust of virtue and sin.’ Thus should the wise one offer washing of the fet (padya), that is such knowledge destroying all sins.

    12. One should pour forth tha handful of water which is the root- ignorance held from time without beginning. This is verily the water- offering (arghya) of the symbol of the Self.

    13. `Indra and other beings drink only the tiny fraction of a drop from the waves of the bliss ocean of Brahman.’ That meditation is considered as the sipping (achamana).

    14. `All the worlds are bathed verily by the water of Brahma’s bliss which is indivisible.’ That meditation is the ablution (abhishechana) of the Self.

    15. `I am the light of Consciousness without any veil’. This thinking is the holy cloth (sad vastram) of the symbol of the Self. Thus should think the wise one.

    16. `I am the thread of the garland of all the worlds which are in the nature of the three gunas’. This conviction is verily considered here as the highest sacred thread (upavIta).

    17. `This manifold world mingled with numerous impressions is supported by me, and by no other’. This meditation is the sandal paste (chandana) of the Self.

    18. With the sesamum-flowers in the form of renunciation of the activity of sattva, rajas, and tamas, one should always worship (yajet) the symbol of the Self, for attaing liberation while living.

    19. With the non-dual Bel leaves devoid of the triple distinction between the Lord, the guru, and the Self, one should worship (yajet) Lord Siva that is symbol of the Self.

    20. One should think of His incense (dhupa) as the giving up of all impressions. The wise one should show the lamp (dipa) that is the realization of the luminous Self.

    21. The food-offering (naivedyam) of the symbol of the Self is the big rice pudding known as the egg-universe of Brahma. Do drink the sweet nectar of bliss that is the delightful beverage (upasechana) of Mrityu or Lord Siva.

    22. One should remember that cleansing the remnants of ignorance with the water of knowledge, is the washing of hands (hasta prakshalana) of the pure symbol of the Self.

    23. Giving up the use of the objects of passion, this is the chewing of betel (tambula) of Lord Siva, the supreme Self who is devoid of the attributes beginning with passion.

    24. Knowledge on one’s own nature of Brahman, most shining, and burning to destruction the darkness of ignorance, that is here the waving of lights (nirajana) of the Self.

    25. The vision of the manifold Brahman is the ornament (alamkritam) with garlands. Then one should remember the vision of the all- blissful nature of the Self, as the handful of flowers. (pushpanjali).

    26. `Thousands of Brahma’s mundane eggs revolve in me, the Lord, whose nature is immovable and steady like a heap.’ This meditation is the circumambulation (pradakshina).

    27. `I am verily worthy of a universal salutation. Apart from my true Self, none is so worthy of salutation.’ This reflection is verily here the salutation (vandana) of the symbol of one’s own Self.

    28. The idea of the unreality of duties is termed as the saintly act (sat kriya) of the Self. Thinking of the Self as being beyond names and forms, this is the praise of his name (nama kirtana).

    29. The hearing (shravana) of that God is the thought of the unreality of things to be heard of. The reflection (manana) of the symbol of the Self is the thought of the unreality of things to be reflected on.

    30-31. Knowledge of the unreality of things to be contemplated upon, is the deep meditation (nididhyasana) of the Self. Devotedness to the Self by the absence of all delusion and distraction, is named the perfect steadiness (samadhi) of the Self; and not delusion of one whose mind rests on something else. This is called the eternal reposeof the mind (chitta vishranti) in Brahman itself.

    32-33. Thus performing till death or even for a moment this worship of the symbols of one’s own Self, which is expounded according to Vedanta, one who is well concentrated should give up the illusion of all bad impressions, as dust from the feet. Having shaken off the mass of ignorance and pain, one attains the bliss of liberation.

    Nirguna Manas Pooja .   devanAgari PDF

    Citation.

    http://www.astrojyoti.com/nirgunamanasapooja.htm

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  • Who Discovered Kalady Shankaracharya Birth Place

    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.imge.jpg
    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.

    Watch the Film in the Link:

     

    http://vimeo.com/11041181

     

    Citation.

     

    http://www.advaita-vedanta.org/archives/advaita-l/2006-October/017626.html


http://www.kaladyfilm.com/
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  • Date Of Shankaracharya Born In Chidambaram

     

    श्रुतिस्मृतिपुराणानामालयं करुणालयम्|

    नमामि भगवत्पादशंकरं लोकशङ्करम् ||
    Śruti smṛti purāṇānāṃālayaṃ karuṇālayaṃ|
    Namāmi Bhagavatpādaśaṅkaraṃ lokaśaṅkaraṃ||

    I salute the compassionate abode of the Vedas, Smritis and Puranas known as Shankara Bhagavatpada, who makes the world auspicious.

     

     

    Adi Shankaracharya.jpg.
    Adi Shankaracharya.

     

    Dating Adi Shankaracharya proves to be a daunting task.

     

    1.The habit of using nom de plume by Rishis, Philosophers and Kings.We have many Agastya, Avvaiyaar,Viswamitras.

     

    This makes it difficult to  date them precisely as they have lived at different points of time.

     

    Shankaracharya‘ Guru Govinda Bhagavadpada, one study claims lived during the period of Vikramaditya as there are two Vikramadityas,one of the

    Maurya and another of the Chalukya dynasty.

     

    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 (IAST Troṭakācārya) (c. 8th century CE) was a disciple of Ādi Śaṅkara, the Advaita philosopher. 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.

     

    Inputs welcome.

     

    Citation.

     

    http://en.wikipedia.org/wiki/Adi_Shankara

     

     

     

    www.sringeri.net

    History of the Tamils by PT.Srinivasa Ayyangar

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  • Sringeri Sharada Peetam Guru Parampara Acharayas List

    This is the list of Gurus,Acharya Paramapara of  Srningeri Sharada Peetha.

     

    HH.Abhnava Vidyatheertha and Bharati Theertha, Sringeri Sharda Peeta.
    HH.Abhnava Vidyatheertha and Bharati Theertha, Sringeri Sharda Peeta.

     

     

    1. Sri Shankara Bhagavatpada 820 (videha-mukti)
    2. Sri Sureshwaracharya 820 – 834
    3. Sri Nityabodaghana 834-848
    4. Sri Jnanaghana 848 – 910
    5. Sri Jnanottama 910 – 954
    6. Sri Jnanagiri 954 – 1038
    7. Sri Simhagiri 1038 – 1098
    8. Sri Ishwara Tirtha 1098 – 1146
    9. Sri Nrisimha Tirtha 1146 – 1229
    10. Sri Vidya Tirtha 1229 – 1333
    11. Sri Bharati Tirtha 1333 – 1380
    12. Sri Vidyaranya 1380 – 1386
    13. Sri Chandrasekhara Bharati I 1386 – 1389
    14. Sri Nrisimha Bharati I 1389 – 1408
    15. Sri Puroshottama Bharati I 1408 – 1448
    16. Sri Shankara Bharati 1448 – 1455
    17. Sri Chandrasekhara Bharati II 1455 – 1464
    18. Sri Nrisimha Bharati II 1464 – 1479
    19. Sri Puroshottama Bharati II 1479 – 1517
    20. Sri Ramachandra Bharati 1517 – 1560
    21. Sri Nrisimha Bharati III 1560 – 1573
    22. Sri Nrisimha Bharati IV 1573 – 1576
    23. Sri Nrisimha Bharati V 1576 – 1600
    24. Sri Abhinava Nrisimha Bharati 1600 – 1623
    25. Sri Sacchidananda Bharati I 1623 – 1663
    26. Sri Nrisimha Bharati VI 1663 – 1706
    27. Sri Sacchidananda Bharati II 1706 – 1741
    28. Sri Abhinava Sacchidananda Bharati I 1741 – 1767
    29. Sri Nrisimha Bharati VII 1767 – 1770
    30. Sri Sacchidananda Bharati III 1770 – 1814
    31. Sri Abhinava Sacchidananda Bharati II 1814 – 1817
    32. Sri Nrisimha Bharati VIII 1817 – 1879
    33. Sri Sacchidananda Shivabhinava Nrisimha Bharati 1879 – 1912
    34. Sri Chandrasekhara Bharati III 1912 – 1954
    35. Sri Abhinava Vidyatirtha 1954 – 1989
    36. Sri Bharati Tirtha 1989 – Present

     

    Source.

    http://www.sringeri.net/jagadgurus

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  • Advaita Guru Parampara Of Hinduism List Of Preceptors

    This is the List of the Preceptors of Hinduism.

     

    One is Lord Krishna who is eloquent and another is Dakshinamurthy, who remains silent.

     

    Hindu Scriptures.Table.image,gif
    Hindu Scriptures.Table

     

    Interesting that Advaita(Nondualism) Guru starts with Sriman Narayana, whose followers Vaishnavas believe in Visishtadavaita,qualified non -dualism)

     

    And Dakshinamurthy does not find a place!

     

     


    nArAyaNam. padmabhuvam. vasishTham. Saktim. ca tatputra parASaram. ca
    vyAsam. Sukam. gauDapadam. mahAntam. govindayogIndram athAsya Sishyam. |
    SrI Sam.karAcAryam athAsya padmapAdam. ca hastAmalakam. ca Sishyam.
    tam. toTakam. vArttikakAramanyAn asmad gurUn santatamAnatosmi ||
    sadASiva samArambhAm. SankarAcArya madhyamAm.
    asmadAcArya paryantAm. vande guru paramparAm. ||

    Narayna
     Padmabhuva (Brahma)
     Vasishta
     Sakti
     ParASara
     Vyasa
     Suka
     Gaudapada
     Govinda Bhagavatpada
     Sankaracharrya
     Padmapda, HastAmalaka, Totaaka, SureSvara (VArttikakara), 


    and others.

     

    Citation.

    http://www.advaita-vedanta.org/avhp/advaita-parampara.html

     

    Image.

    http://www.vallabhkankroli.org/pushtimarg_a-vedic-sampraday.htm

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