I am reading the book Autobiography of a yogi by Paramahamsa Yoganandaji. The book was with me for some time. I must have read it previously too. But I don’t remember, though I remember the pictures – especially His picture -happy and satisfied face on his day of death. On a spirituality front this is what each of us will strive to become. Especially since I am retired from my regular Engineering work I have a purpose in my readings and other spiritual activities now. As an Indian born and lot of spiritual acquaintances in India that gives my life a new direction. I am also reading concurrently many books with this focus of realized souls from India. I will give details in future.
As Nobel laureate Jagadish Chandra Bose who invented Crescograph said, ” Indians have sought for the realization of the highest ideals in life-not through passive renunciation but through active struggle”. The struggle continues for each human being until he breathes last.
I have heard from my Jnana guru Swamy Remanacharana Tirtha about the meaning of the verses of Mira bai Mathaji quoted by Paramahamsa Yoganandaji. Here is the English version of the verses from Mirabai Mathaji quoted from the above book. (page 62)
If by bathing daily God could be realized
Sooner would I be a whale in the deep:
If by eating roots and fruits he could be known
Gladly I will choose the form of a goat
If the counting of rosaries uncovered him
I would say my prayers on mammoth beads
If bowing before stone images unveiled him
A flinty mountain I would humbly worship
If by drinking milk the Lord could be imbibed
Many calves and children would know him
If abandoning one’s wife could summon god
Would not thousands be eunuchs
Mirabai knows that to find the divine one
The only indispensable is Love.
Meera, better known as Mirabai, and venerated as Sant Meerabai, was a 16th-century Hindu mystic poet and devotee of Krishna. She is a celebrated Bhakti saint, particularly in the North Indian Hindu tradition. Mirabai was born into a Rathore Rajput royal family in Kudki, and spent her childhood in Merta.
Other stories state that Mira Bai left the kingdom of Mewar and went on pilgrimages. In her last years, Meera lived in Dwarka or Vrindavan, where legends state she miraculously disappeared by merging into an idol of Krishna in 1547.
Most legends about Mirabai mention her fearless disregard for social and family conventions, her devotion to Krishna, her treatment of Krishna as her husband.
Millions of devotional hymns in passionate praise of Krishna are attributed to Meerabai in the Indian tradition.
Primary records about Meera are not available, and scholars have attempted to establish Meera’s biography from secondary literature that mentions her.
Most of Meera’s poems are dedicated to Krishna.
Meera speaks of a personal relationship with Krishna as her lover, God. The characteristic of her poetry is complete surrender.
A modern painting of MirabaiMirabai Museum Merta
The Meera Mahal in Merta is a museum dedicated to telling the story of Mirabai through sculptures, paintings, displays, and a shaded garden.
Mirabai became a disciple of Ravidas a saint from a caste considered “untouchable”. She was devoted to Krishna and composed innumerable bhajans expressing her intense devotion.
Yoga-Taravali by Adi Sankaracharya. Translated by Swami Narasimhananda,Ramakrishna Mission.
Heard about the stages of a yogi like manonmani , yoga nidra and all. This is the original document by AdiSankaracharya which explains it all.
Look forward to learn directly from Nochurji Remana Charna Thirtha Swamikal in October 2024 at SriSailam.
Vande gurunam charanaravinde sandarshita-svatma-sukhavabodhe. Janasya ye Jangalikayamane samsara-halahala-mohashantyai. (1) I salute the lotus-feet of my guru that have experienced the knowledge and bliss of Atman, and that serve as a doctor for removing the delusion of people caused by the poison of samsara.
Sada-shivoktani sapada-laksha-layavadhanani cha santi loke. Nadanusandhana-samadhimekam manyamahe manyatamam layanam. (2) In this world, there are numerous laya-yoga—the yoga of absorption in nature. Of these, I consider the samadhi brought about by the meditation on the anahata chakra sound to be the best.
Sarecha-purair-anilasya kumbhaih sarvasu nadisu vishodhitasu. Anahatad-amburuhad-udeti svatma-avagamyah svayameva bodhah. (3) When by the rechaka, exhalation; puraka, inhalation; and kumbhaka, retention of air, all the nadis, channels for prana’s flow, are purified, then knowledge rises of its own from the lotus of anahata chakra; this knowledge can only be known by oneself.
Nada-anusandhana namo’stu tubhyam tvam manmahe tattvapadam layanam. Bhavat-prasadat-pavanena sakam viliyate vishnupade mano me. (4) O’, meditation on the anahata sound, I salute you. I know that you are the ultimate goal among the laya-yogas. By your grace, my prana and mind get merged in the Lord’s feet or the supreme state.
Jalandhara-auddyanaka-mulabandhan jalpanti kanthodara-payumule. Bandha-traye’smin-parichiyamane bandhah kuto daruna-kalapashaih. (5) The bandhakas, energy locks, of jalandhara, oddyana, and mula, have to be practised respectively, in the throat, stomach, and the base of the anus. If one knows and practises these three energy locks well, how can the cruel noose of time bind one
When the energy locks of oddyana, jalandhara, and mula awaken the coiled-up serpent- woman, kundalini, then, the carrier of smell, air, moves downwards towards the sushumna nadi, and gives up its going out and coming in.
Utthapita-adhara-hutashan-olkair-akunchanai shashvad-apanavayoh. Santapitach-chandramasah sravantim piyushadharam pibatiha dhanyah. (7) By the constant compression of apana, the outward-moving energy, a flame of fire comes out of the muladhara chakra. This fire heats the moon of the sahasrara chakra and the other moons or centres of nadi in the body. Blessed in this world is the sadhaka, who drinks the nectar that flows from this heated moon.
Bandha-traya-abhyasa-vipaka-jatam vivarjitam rechaka-purakabhyam. Vishoshayantim vishaya-pravaham vidyam bhaje kevala-kumbha-rupam. (8) I do the one-pointed practice of kevala-kumbhaka that arises out of the practice of the three energy locks mentioned earlier. This kevala-kumbhaka is devoid of rechaka and puraka, and it removes the disturbance in the sense organs caused by their contact with sense objects.
Anahata chetasi savadhanair-abhyasa-shurair-anubhuyamana. Sanstambhita-shvasamanah prachara sa jrimbhate kevalakumbhaka-shrih. (9) When the mind is fixed on the anahata chakra, then the actions of breathing and the mind are stopped. In this state, the splendour of kevala-kumbhaka is clearly seen. This splendour can be experienced by the alert and adept sadhakas.
Sahasrashah santu hatheshu kumbhah sambhavyate kevala-kumbha eva. Kumbhottame yatra tu rechapurau pranasya na prakrita-vainkritakhyau. (10) Though thousands of kumbhakas are mentioned in the hatha yoga texts, only the kevala- kumbhaka has been acknowledged as the greatest, because in this greatest kumbhaka, prana’s rechaka, also called prakrita; and prana’s puraka, also called vainkrita; do not exist.
Trikutanamni stimite’ntarange khe stambhite kevala-kumbhakena. Prana-anilo bhanu-shashanka-nadyau vihaya sadyo valayam prayati. (11) When the calm inner space called trikuta becomes still by kevala-kumbhaka, then prana leaves the solar nadi, pingala; and the lunar nadi, ida; and gets dissolved.
Pratyahritah kevala-kumbhakena prabuddha-kundaly-upabhukta-sheshah. Pranah pratichina-pathena mandam viliyate vishnupada-antarale. (12) The prana—which remains after it is consumed by the awakened kundalini—is controlled by kevala-kumbhaka, and leaves by the downward path, and gradually gets merged in the feet of the Lord or in the supreme state.
Nirankushanam shvasanodgamanam nirodhanaih kevala-kumbhakakhyaih. Udeti sarvendriya-vritti-shunyo marullayah ko’pi mahamatinam. (13) Various restraints of the unchecked upward-motion of the breath are caused by kevala- kumbhaka. This causes a dissolution of air in some wise yogis. Such dissolution is free from all disturbances of the senses.
Na drishti-lakshyani na chittabandho na deshakalau na cha vaturodhah. Na dharana-dhyana-parishramo va samedhamane sati rajayoge. (14) When raja yoga has properly developed, there is no need to focus upon goals; there is no need to control the mind; there is no need to observe the time and number of breath; there is no need to regulate the breath; and there is no need to put effort to attain concentration or meditation.
Ashesha-drishyojjhita-dringmayanam-avasthitanam-iha rajayoge. Na jagaro napi sushuptibhavo na jivitam no maranam vichitram. (15) Those who are established in raja yoga, are completely discarded by this manifested universe, and become one with Brahman. They have a strange state, without the states of waking and deep sleep; neither are they living nor dead.
Aham-mamatvadi vihaya sarvam shri-rajayoge sthira-manasanam. Na drashtrita nasti cha drishyabhavah sa jrimbhate kevalasamvid-eva. (16) Those who have given up the ideas of ‘I’ and ‘mine’ and always have a calm mind and are established in the great raja yoga, they do not have the moods of the seer or the seen, and in that state, consciousness alone is manifested.
Netre yayonmesha-nimesha-shunye vayur-yaya varjita-recha-purah. Manashcha sankalpa-vikalpa-shunyam manonmani sa mayi sannidhattam. (17) Let the evolved state of mind, manonmani, be present in me, in which state, there is no opening or closing of the eyes, the exhalation or inhalation of air stops, and the mind also becomes free of resolves and choices.
Chittendriyanam chira-nigrahena shvasa-prachare shamite yamindrah. Nivata-dipa iva nishchalangah manonmanim-agnadhiyo bhavanti. (18) The inhaling and exhaling of breath stops because of prolonged restraint of the mind and the senses. In this state, the limbs of great yogis become immobile like the flame of a lamp in a windless place. The intellects of such yogis gets merged in the evolved state of mind called manonmani.
Unmany-avastha-adhigamaya vidvann-upayamam-ekam tava nirdishami. Pashyann-udasina-drisha prapancham sankalpam-unmulaya savadhanah. (19) O’ learned one! I tell you a method to attain the evolved state of mind, unmani: be indifferent to this universe and uproot all resolves with alertness. (19)
The mind that is constantly alert to forcefully destroy the chain of resolves in the mind, becomes free of distractions and attachment to sense objects due to the destruction of the basis of all thoughts; and gradually attains peace.
Nishvasa-lopair-nirbhritaih sharirair-netrambujair-ardha-nimilitaishcha. Avirbhavantim-amanaska-mudram-alokayamo munipungavanam. (21) When there is a complete absence of breathing, immobility of the body, and the lotus of the eyes are in a half-open state, we see the manifestation of amanaska-mudra, the mindless-pose, in great sages.
Ami yamindrah sahajamanaska dehe mamatve shithilayamane. Mano’tigam maruta-vritti-shunyam gachchhanti bhavam gagana-avashesham. (22) The great yogis, whose identification with the body has weakened because of spontaneously attaining the state of amanaska, attain a state beyond the mind that has no disturbances of the prana, and is infinite and limitless like the sky.
Nivartayantim nikhilendriyani pravartayantim paramatmayogam. Samvinmayim tam sahajam-avastham kada gamishyami gatanyabhavah. (23) When would I give up all the other states and attain that spontaneous state full of consciousness, which quietens all the senses and leads towards the union with the supreme Self?
Pratyag-vimarsha-atishayena pumsam prachina-sangeshu palayiteshu. Pradurbhavet-kachid-ajadya-nidra prapancha-chintam parivarjayanti. (24) Due to excellent reflection on the indwelling Self, the previous attachments of persons go away and they attain a state of conscious sleep, yoga-nidra, which makes them give up all thoughts of this universe.
Vichchhinna-sankalpa-vikalpa-mule nihshesha-nirmulita-karmajale. Nirantara-abhyasa-nitanta-bhadra sa jrimbhate yogini yoganidra. (25) By constant practice, the ever-benevolent yoga-nidra, appears in those yogis, whose resolves, choices, and the effects of actions have been completely uprooted.
Vishrantim-asadya turiya-tattve vishvady-avastha-tritayoparisthe. Samvinmayim kamapi sarvakalam nidram sakhe nirvisha nirvikalpam. (26) O’ friend, getting convinced of and getting established in the state of turiya—which is beyond the three states of vishva, waking; taijasa, dreaming; and prajna, deep sleep—constantly experience the bliss of yoga-nidra that is full of consciousness, free from doubts, and inexplicable.
Prakashamane paramatma-bhanau nashyaty-avidya-timire samaste. Aho budha nirmala-drishtayo’pi kinchinna pashyanti jagat-samagram. (27) Alas! When the sun of the supreme Self rises and the darkness of ignorance is completely dispelled, though the knowers of Self have a pure vision, they are unable to see anything in this entire universe.
Siddhim tathavidha-manovilayam samadhau shrishaila-shringa-kuhareshu kadopalapsye. Gatram yada mama latah pariveshtayanti karne yada virachayanti khagashcha nidam. (28) Staying in the cave of the Shrishailam mountain [a jyotirlinga temple of Shiva in Andhra Pradesh, India], when would I attain the perfection in samadhi that dissolves the mind, when creepers would entwine my body, and when birds would build their nests in my ears?
Brahma-randhra-gate vayau gireh prasravanam bhavet. Shrinoti shravanatitam nadam muktirna sanshayah. (29) When the prana becomes stable at the brahma-randhra, the anterior fontanelle, consciousness flows like the flow from the top of a mountain. One hears the anahata-sound, which is beyond the range of hearing, and there is no doubt that one gets mukti.
The Sharada Devi temple close to the Line of Control in Jammu and Kashmir was inaugurated on March 22 2023, after the panchaloha (five metals) vigraha idol of Mata Sharada reached Teetwal in Kashmir .. The place is about 150 km from Srinagar.
Sharada Peeth was originally an ancient Temple of Ma Sharada Devi or Saraswati coupled as a center of learning located in the Neelum valley of Pakistan occupied Kashmir.
It is 10 kilometres (6.2 mi) away from the border between Pakistani- and Indian-controlled areas of Kashmir. It is situated 1,981 metres (6,499 ft) above sea level, along the Neelum River.
History and etymology
Sharada Peeth translates to “the seat of Sharada”, or Mother Saraswathi Devi.
A photograph of Sharada Peeth in 1893 by the British archaeologist Sir Aurel Stein.
The beginnings of Sharada Peeth are uncertain, and the question of origins difficult, because Sharada Peeth was both a temple and an educational institution.
As a Centre of learning
Sharada Peeth is referred to by various historians, detailing its mythological status and prominence in ancient India. Its historical development is traced through references made to it by various historical sources. Although the Sharada script did not originate in Kashmir, it was used extensively in Sharada Peeth, and acquired its name from the institution.
As a temple
By the 8th century, the temple was a site of pilgrimage, attracting devotees By the 11th century, it was among the most revered places of worship in the Indian subcontinent. Significantly, it featured in list of the most famous Hindu temples in the Indian subcontinent.
Maa Sharada is the Brahma vidya Swarupini providing Jnana or knowledge to all.
Four-armed statue of the goddess Sharada from Kashmir, c. late 9th century AD
Sharada Peeth has appeared in various historical and literary texts. Its earliest mention is in the Nilamata Purana (6th – 8th century CE).
View of the Neelum Valley from Sharada Peeth.
Sarada temple is famous for the location where Adi Sankara has been bestowed with Sarvanja Peetham Award.
Here I am using inputs/ quotes from the book Athma Theertham written by Swami Remana charana theerthar Nochur Venkitaraman which details the life and teachings of Adi Sankaracharya.
Kashmir was ruled by King of Kashmir those days. Sarada Peeth had chairs for various philosophies/ religions including Budhism, Jainism, Advaitha, Ayurveda, fine arts. Sarada Peeth was upholding the culture of India.
Sarada temple was situated in the lower plains, surrounded by seven hills. Krishnaganga river flows to the west of the temple towards South. To the east side of the temple flows Madhumathi river and joins with Krishnaganga at this place. Sarada temple is situated to the north east of this point where the rivers meet. There were different departments for different subjects. Temple is in the middle of the Vidya peeth. Previously there was no specific idol but the blessing of Saraswathi was very evident. The temple had very knowledgeable priests.
King of Kashmir came and met Adi Sankaracharya at the banks of Krishnaganga (tributary of Jhelum river- Sindhu river) and invited him to the Conference at the Vidya Peeth of all specialists of different departments. The King sent emissaries to all over India and Nepal and invited Eminent philosophers before the arrival of Acharya. All specialists arrived at the various Departments for discussing with Acharya and get clarifications.
Acharya reached the South Entrance of the Temple. The inauguration of the Conference was held by igniting fire . First Acharya entered the Department of Nyaya, Vaisheshika. Acharya responded to all queries. Jnana is based on Vedic findings of Rishis who derived them through Tapas. Next was Sankhyas. Then Yoga of Patanjali. Subsequently Purva mimamsa, Saivam,Pashupatham, Vainshnavism, Pancharathram, Vaikhanasam . Acharya responded to all queries quoting Brahma Sutras and Vedic chants and provided clarity on all the subjects. Acharya insisted that Vedas is the basis of all systems and got wide acceptance from all those assembled.
Finally in the Conference of all philosophies all welcomed Acharya to the Saraswathi Kunda. Acharya entered the temple holding hands of his disciples like Padmapada and Sureshwaracharya, Thodakacharya and Acharya Hasthamalaka.
All recited ” Success to Acharya Sankara Bhagavadpada”. Disciple Chilsukan washed feets of Acharya. The King offered prayers at the feet of the Acharya and conducted Puja. Then Acharya saw Saraswathi theertham. The Holy person at the Saraswathi Kundam offered the Title ” Sarvajna” on Acharya Sankara Bhagavadpada.
Sarvanja Peetha as seen now.
At Kashmir, Acharya created the offering on Sarada or Saraswathi or Mahamaya known as ” Saundarya Lahari,” which is a superb text on Tantra , Maya and Sakthi worship.
Saundarya Lahari details the relationship between Sakthi and Siva. Just one verse is narrated below.
Sarada or Sakthi is the force which runs the world as Maya on the static state of Siva . Mind is the same as Sakthi.
Visit and Stay at Sharada Peeth premises is detailed in the book Himagiri Viharam or Wanderings in the Himalayas by Swamy Tapovanam (1889- 1957). Swamy Tapovanam was Guru of Swamy Chinmayandaji who established Chinmaya Mission . One of the disciples of Swami Chinmayanandaji -Swami Thejomayananda- wrote some verses in praise of Swami Tapovanam.
I will quote the first verse of Tapovana Sthuthi written by Swami Tejomayananda of Chinmaya Mission as below:
Tapovananjali
Sanyasa dharmena parena yuktho virochamano purusho gatho hi
Kashyutharancha kruthadhivaso Ganga thate yo yathi raja varya
Sa vai gurorno gururaja pujya Namna prasidhamcha Thapovanam Vai.
Endowed with supreme renunciation, the brilliant person went to the Himalayas- the King of Mountains- to bestow glory on it by dwelling there. The best of sanyasis who made Uttarakashi on the banks of the Ganga as his abode indeed the revered Guru of our Guru and is well known by the name “THAPOVANAM”
Some details from “Wanderings in the Himalayas”. I am reading the book in Malayalam now, so English version not available with me now. So the translation I have done for the time being. I will update the post from quotes from English version when I get the book.
Swami Thapovanam visited Kashmir in May 1927. Swamy details about the Sankara mountains at 6000 ft above sea level near Shrinaagar where Sage Adi Sankara has installed idol of Lord Siva. It is called Sankaracharya Temple. Temple location provides a broad view of the Srinagar and Kashmir valley.
Swami Tapovanam mentions Brahmins and Muslims as the inhabitants of Kashmir. All the servants of Brahmins were Muslims as there were no other castes in the valley in those days. Muslim ladies also dressed like Brahmin ladies as per Swami.
Eating flesh of goats was common in Kashmir even for Kashmiri Brahmins.
Swami Thapovanam states about the beauty and intelligence of Kashmiri Brahmins. Kashmiri Muslims are mostly converted Brahmins and they are also equally beautiful. Thapovanam recalls some of the famous philosophers from Kashmir such as Mandanamishran, Mammadabhattan, and Abhinavaguptan.
The temple is at the western end of Himalayas at 11000 feet height above sea level. (Overall, Kashmir valley is at 5300 feet height above sea level) Temple is surrounded by snow mountains, hilly forests.
There was only a house for the priest and huts of Muslims at a distance. There were not many visitors to the temple. Swamy felt it was a holy temple. Swamy stayed at the Chuttambalam or area within the outer walls of the temple used by the priests and related folks normally for preparatory works within the temple.
It was very cold but timber was available in plenty for fire and warming.
Swamiji starts with detailing the beauty of Kashmir Valley. Srinagar is in the middle of Kashmir Valley and on the banks of Jhelum River. Kashmir was the holy location of Ashrama of Kashyapa Maharishi. River Jhelum flows through the middle of Kashmir valley. Srinagar is on the banks of River Jhelum.
Swamiji details the current conditions of the temple. It was then, vacant land with frequent incursions by wild animals. It was occupied by mostly uneducated Muslims in the area.
Swamiji has conducted walks and exploration in the premises and found ancient bricks below the surface soil. Swamiji says the change from forest to villages and vice versa was common in mountains as well as valleys in those days.
Swamiji quotes from ” “Sankara Digvijayam”
“Samshravayannadhwani Deshikendra:
Shri Dakshina Dwarabhuvam Prapede
Kavadam udghatya niveshtu kamam
Sasambhramam Vadi ganonyar outseeth”
Here comes Guru Sankara as King Lion overcoming the challenges from elephants. Acharya Sankara reached the Southern gate of the temple, opened the gate and tried to enthrone in the Sarvajna Peetha or seat of the person who knows all beyond which there is nothing to know.
In the 14th century text Madhaviya Shankara Vijayam, there is a test, unique to Sharada Peeth, known as the Sarvajna Peetham, or Throne of Omniscience. These were four thrones, each representing an entrance of the temple corresponding to one of the points of the compass, which only a learned man from that direction could symbolically open.
Adi Shankara opened Sharada Peeth’s south door
Adi Shankara, being from South India, took it upon himself to pass this challenge, because although the other doors had been opened, no one from the south of Kashmir had yet been successful. He was welcomed by the common people, but challenged by the scholars of the region. As he approached the southern door, he was stopped by various learned men from the Nyaya or reasoning school of philosophy, Budhists, Jains, and others. Engaging with them, he managed to persuade all of them of his proficiency in philosophy and true vedic knowledge, and they stood aside to let him open the entrance.
Finally, as he was about to ascend the throne, he heard the voice of the goddess Sharada challenging him. The voice said that omniscience was not enough if one was impure, and that Shankara, who lived in the palace of King Amaruka, could not be pure. Shankara replied that his body had never committed a sin, and the sins committed by another could not blemish him. The goddess Sharada accepted his explanation and permitted him to ascend.
Tapovanam Swamiji did not see any gate on the Southern side. Only one entrance on the western side. So we have to guess that changes have happened to the temple over the years from Acharya Sankara visit to Swami Tapovanam visit (between 8th century and 20th century) by which time the region have suffered many attacks from the West. In the Temple Swamiji saw Shree Chakra and different idols within the shape of a Chakra or circle. There was a central Peetam or central island stand which has turned red due to application of sindhoora (Vermillion – reddish orange powder which consists of cinnabar or powdered red lead) as offering to goddess Saraswathi.
In the Karnatic song Kalavathi kamalasana yuvathi, the 19th-century composer Muthuswami Deekshithar refers to Sharada Peeth as abode of Matha Saraswati. Kāśmīra vihāra, vara śāradā. (The one who resides in Kashmir, Sharada.)
Sharada Stotram
Prayer composed by Adi Sankaracharya:
Namaste Sarada Devi Kashmira mandala vasini.
Tvam aham prarthaye nityam vidyadanam cha dehi meim…..1
I bow to the Goddess Sharada, who lives in Kashmir. I pray to bestow on me self wisdom.
Namaste-Salutations; sharada devi-Godess of wisdom; Kashmirapuravasini-one who abides in Kashmira; twamaham prarthate nityam-always I pray you; vidya danancha dehime-bestow the self wisdom
Ya shradha dharana medha vagdevi vidhi vallabha
Bhaktha jihvagra sadana samadi guna dayini……2
You are faith, memory, intelligence, the divinity of speech, the Spouse of Creator, Brahma. You grace the devotees speech, You are the bestower of inner peace, and all other excellences.
Namami yaminim natha lekhalankrta kuntalam
Bhavanim bhava santapa nirvapana sudanadim….3 I bow down to Bhavani who is decorated with ear ornament studded with the flash of lightning, who is a river of nectar that cures the torments of worldly life.
Bhadrakalyai namo nithyam saraswathyai namo nama
Veda vedanga vedanta vidya sthanebhya eva cha….4
Constant Salutations to Thee, O Mother Beneficent! You are the stay of Veda and the auxillary branches of the Veda, of the Vedanta and all other forms of learning. Salutations to You, O Goddess of Learning.
Brahma swaroopa parama jyothi rupa sanatani
Sarva vidyadhi devi ya tasyai vanyai namo nama ….5 O Mother, You are the personification of Brahman. You are the Supreme Spirit, the light Divine, the Eternal Being. You are the Presiding Deity in all branches of learning. Salutations to You, O Goddess of Learning.
Ya ya vina jagat sarvam sasvat jivamritam bhavet
Jnanadhi devi ya tasyai sarasvatyai namo nama…6
But for You the whole world would appear lifeless. You are the Presiding Deity of Knowledge. Salutations to You, O Goddess of Learning.
Yaya vina jagat sarvam mukam unmatha vatsada
Ya devi vagadhishtatri tasyai vanyai namo nama….7 But for You the whole world would appear dump and demented. You are the Presiding Deity of Speech. Salutations to You, O Goddess of Speech.
… Sringeri Sharada Peetham
It is believed that Goddess Sharadambika is the incarnation of Goddess Saraswati, who came to Earth as Ubhaya Bharathi. It is a common faith that by worshiping her, one can receive blessings of Brahma, Shiva, and Vishnu along with Parvati, Lakshmi, and Saraswati.
Sharda is the goddess of the temple town of Sringeri in Karnataka, South India and is an incarnation of Goddess Saraswati. In Hinduism Saraswati is the goddess of knowledge, music and the arts. She is the consort of Brahma. Saraswati is considered to be the “mother of the Vedas”
Jagadguru Sri Adi Shankara Bhagavatpada established the first of the four Amnaya Peethams at Sringeri more than twelve centuries ago to foster the sacred tradition of Sanatana Dharma.
When the Acharya came to Sringeri, he saw an unusual sight on the banks of the Tunga. A cobra was seen spreading out its hood over a frog in labour pains, to give it shadow from the scorching mid-day sun. Struck with the sanctity of the place, which could infuse love between natural adversaries, the Acharya chose this very location to establish His first Math.
A Shrine on the banks of the Holy Tunga river in memory to the glorious sight witnessed by Sri Adi Shankaracharya; A serpent giving shade from the scorching sun to a pregnant frog in labour pains
The Acharya appointed his prime disciple, Sri Sureshwaracharya as the first Acharya of the Peetham. Since then, the Peetham has been blessed with an unbroken Guru Parampara, a garland of spiritual masters and Jivanmuktas representing Sri Adi Shankaracharya. The succeeding Acharyas have led a life of such austere penance that it has led disciples to adore in them the radiance of Sri Adi Shankara Himself.
Besides being a centre of spiritual power, Sringeri also came to be known as a great place of traditional learning owing to the presence of Goddess Sharada and the erudition of the Acharyas of the Peetham. The Acharyas were instrumental in bringing forth commentaries on the Vedas and in further expounding the Bhashyas of Sri Adi Shankaracharya. The Acharyas also wrote a number of independent works related to Advaita besides producing a number of hymns underlining their ardent devotion to the non-dual Supreme worshipped in multifarious forms. The Peetham thus came to be regarded as the Vyakhyana Simhasana, The Throne of Transcendental Wisdom.
athmavidyafoundation.guru 