Jagadgurus

The Hoary Guru-Shishya Parampara

सदाशिवसमारम्भां शङ्कराचार्यमध्यमाम् ।
अस्मदाचार्य पर्यन्तां वन्दे गुरुपरम्पराम् ॥

Obeissance unto the hoary Guru Parampara, begning from Lord Sri Sadashiva upto the present Acharya with Sri Shankaracharya in middle.

In our Indian tradition, a very high position has been accorded to the Guru. Without the grace of the Guru, no one can attain fulfilment of the purpose of life. We all desire Moksha, and the sole means to its attainment is Jnana (knowledge). The Veda says: “It is only by knowing the Supreme Brahman that one attains immortality. There is no other path”.

How can that knowledge be obtained by us? Can it be got by perusal of texts? No, this knowledge can be procured only from a Guru. In the Upanishads, we hear of holy ones going to Gurus who are well versed in the scriptures and established in the Supreme and making a request of the form, “O Guru! Please impart knowledge to me”. Even though the Rishis seeking knowledge may have been scholarly, it is certain that their acquisition of knowledge was solely dependent on their seeking it from a Guru. Only that knowledge which is obtained from the lotus mouth of the Guru is potent. Sans a Guru, no matter how many texts we may delve into, we cannot attain that knowledge. There is a hoary tradition everywhere which can be learnt only from the Guru.

(Given above the Excerpts from the English translation of Jagadguru Sri Sri Bharati Tirtha Mahaswamiji Anugraha Bhashanam )

The Hoary Guru-Shishya Parampara, avichchinna ( unbroken) Guruparampara of  Dakshinamnaya Sringeri Sharada Peetham is given below.

Lineage of Gurus

Divine Group
Lord Sadashiva
Lord Narayana
Lord Brahma

Semi-Divine Group
Vasishta Maharishi
Shakti Maharishi
Parashara Maharishi
Veda Vyasa
Sri Shuka Acharya
Sri Gaudapada Acharya
Sri Govinda Bhagavatpada
Sri Shankara Bhagavatpada

#	Jagadgurus of the Sringeri Sharada Peetham	Period of Reign (CE)
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

Sri Bharati Tirtha Mahaswamiji

Sri Bharati Tirtha Mahaswami - The presiding Jagadguru Shankaracharya of
Dakshinamnaya Sri Sharada Peetham at Sringeri

भारती करुणापात्रं भारती पदभूषणम् ।
भारती पदमारूढं भारती तीर्थमाश्रये ॥

Jagadguru Shankaracharya Sri Sri Bharati Tirtha Mahaswamiji, the presiding Pontiff and the 36^th in the line of Jagadgurus of the celebrated Sringeri Sri Sharada Peetham is a  saint par excellence and a sage beyond compare.

With His incarnation in 1951 into a family of Vedic scholars as a result of great penance of His parents, Sri Seetharama Anjaneyalu (the purvashrama or pre-sanyasa name of name of His Holiness) was renowned for His strict dharmic ways of life, deep devotion to God and uncompromising desire for scriptural learning, even as a young boy.

Great souls born with a mission do not stick to a conditioning circle of bondage. True to this adage, in 1966, the illustrious brahmachari left home once and for all, reached Ujjain, where His Guru Sri Abhinava Vidyatheertha Mahaswamiji, the 35^th Pontiff of Sringeri Sri Sharada Peetham was then camping, and surrendered unto the great Guru. He served the sacred feet of His Guru for about eight years. Renouncing the world in 1974 and embracing Sanyasa, He was blessed with the opportunity to continue to be under the divine care and guidance of His holy Guru for about 15 years. With His ascension to the throne of Transcendental Wisdom in 1989 as the 36^th Jagadguru Shankaracharya, Sri Bharathi Theertha Mahaswamiji has been the guiding spirit behind innumerable spiritual aspirants since then.

His glories are boundless; yet His Holiness is very simple, humble and completely free from egotism. Thousands visit His abode every day to have His darshana and return as the recipients of immense grace. A compassionate glance from His most merciful eyes rends asunder even the greatest impediment to a joyful life. An erudite scholar, His Holiness has composed many a divine verse in praise of His Guru, the previous Gurus and various forms of God. His Holiness is also a versatile linguist. His discourses in chaste Sanskrit, Kannada, Telugu, Tamil  and Hindi and have pulled people from far and near towards treading a virtuous life. An able administrator, His Holiness sees to it that the Math fulfills in letter and spirit the sacred purpose of sustenance and propagation of Sanatana Dharma, as set by its divine founder, Jagadguru Sri Adi Sankaracharya.

It is, of course, a great blessing that this compassionate sage of highest spiritual order lives right amidst us as a spring of gushing grace where all can slake their disquiet and distress.

Biography of Sri Bharati Tirtha Mahaswamiji

Inspiring Life

Sri Bharati Tirtha, the present Jagadguru of the Sringeri Sharada Peetham, a sanyasin of the highest paramahamsa order, is arguably the foremost scholar today of Vedanta and sastras.

In 1966, he approached the then Sringeri Jagadguru Sri Abhinava Vidyatirtha Mahaswamiji as a bachelor at the age of 15 seeking his blessings and instruction in the sastras. The Sringeri Acharya was then observing chaturmasya at Ujjain. Sitarama Anjaneyulu (that was the Acharya’s name in his poorvashrama) had come with great vairagya growing in him.

As the great Acharya was returning after bath in the river Sipra, Sitarama Anjaneyulu prostrated before him and sought his tutelage, which was granted. The very next day the Acharya started teaching him. He soon became a gem of a scholar and a dear disciple.

What prompted the boy who had just finished high school studies, and who was advised by his father to go for higher education, to leave his home? Why did he go all the way to Ujjain from his home in Narasaraopet in Guntur District of Andhra Pradesh? It must have been predetermined so by Goddess Sharadamba, the presiding deity of Sringeri Mutt.

When the same question was put to brahmachari Sitarama Anjaneyulu, he replied: “I had the good fortune of having the darshan of the Jagadguru quite early in life. Once I was asked to talk in Sanskrit by my teacher before His Holiness in Vijayawada. I got a special prize from him. At that time, it struck me that His Holiness was my teacher and my saviour. His beaming smile was giving me a message. I thought I got what I wanted.

“His Holiness has since been in my mind always. I used to feel that I was guided by His Holiness whenever there was a problem. This feeling grew in me to such an extent that I could not stay in my place.”

Since then Sitarama Anjaneyulu did not leave the lotus feet of the Acharya. He accompanied the Acharya during all his tours.

Within eight years he finished the study of Krishna Yajur Veda, Purva and Uttara Mimamsa, Nyaya Sastra and many other treatises and commentaries. He also became a poet in Sanskrit.

Childhood Days

Sitarama Anjaneyulu’s childhood is worth recalling in the context of his spiritual background. He was born into a Smartha family bearing the name “Tangirala”, of Apasthamba sutra, Krishna Yajur sakha, Kutsasa gotra, living in Alugumallepadu village in Palnadu area of Guntur, on the banks of river Naguleru. He was born on April 11, 1951 as a result of long prayer and vrata (fast) by his father Venkateshwara Avadhani and mother Ananthalakshmamma. Venkateshwara Avadhani had studied the Vedas , though learning English was the current fashion.

The pious couple desired very much to have a son after begetting four daughters. Avadhani used to wake up early in the morning, bathe in the river and worship Lord Bhavani Shankara, the local deity, with Rudrabhishekha. This he did for a year.

He also used to perform Sri Rama Navaratrotsava. He took a vow to name his child after Sita and Rama if his wish was fulfilled. The Lords Shankara and Rama were kind to him. He was blessed with a son. For her part Smt.Anantalakshmamma had sought Lord Anjaneya’s favour and promised to name the male child born to her ‘Anjaneyulu’. Hence the infant was named Sitarama Anjaneyulu.

Sitarama Anjaneyulu even at the age of three evinced signs of great devotion towards the Gods. The name of Lord Shiva was on his lips constantly. During his boyhood days he used to forget himself worshipping the Lord.

Outside school hours, he always devoted time to Sanskrit studies. By the time he was nine, he had considerable command over the language. He was aware of its subtleties. Scholars and poets, including the Kavi Samrat Sri Viswanatha Satyanarayana, praised him for his eloquence. He won a number of prizes and was invited by All India Radio Vijayawada to participate in Sanskrit programmes.

At night, he learnt the Vedas from his father. He studied Samhita, Brahmana and Aranyaka so well that he could take part in the Guntur District Vedapravardhaka Vidwat Pariksha. He passed the examination with honours.

Command over Languages

Sri Bharati Tirtha was seen more often talking in Sanskrit than in Telugu, his mother tongue. Quite early in life, he completed his study of grammar, literature, logic and philosophy. With an inborn love of Sanskrit, he composed poetry at a very early age. Even at games he would talk in verse. Rules of prosody were never violated. Rhyme, rhythm, irony, suggestion: every poetic beauty came naturally to him. Even ordinary things of life found expression in his poetry.

The mastery of His Holiness in Indian languages is well known to devotees. The Sringeri Mutt has under its preview Andhra, Tamilnadu, Karnataka and Kerala. People of these states visit him to pay their respects and are naturally drawn by his amazing versatility in the languages together with a command over the local idiom.

In 1974 on the day in which he was initiated into Sanyasa, His Holiness spoke in Kannada for the first time at the felicitation meeting with such a telling eloquence that all those present, including ministers, High Court judges, members of the Legislature and University professors, could not control their admiration while listening to him. A few months after Sishya Sweekaram both the Holinesses started on a Vijayayatra to Rameshwaram. Enroute at Gobichettipalayam, the Acharya delivered a speech in chaste Tamil, electrifying the devotees as they had never expected such a clear language flow from someone whose language was not Tamil and who had not been taught Tamil by anyone. The eloquence with which he delivers speeches in Telugu, his mother tongue, is indeed a matter of rare experience.

Sri Bharati Tirtha accompanied his Guru in his tour of the northern parts of India, and lectured in Hindi. His benedictory speeches were highly appreciated. Even scholars in Hindi language and literature were fascinated with his melodious Sanskritised Hindi.

All his speeches have one thing in common. They are built brick by brick on a sound proposition. They are forceful, thought-provoking and inspiring. The language is always within the reach of the listeners. He reminds us of the ancient sages who taught in the gurukulams.

Devotion to Guru

The Guru Gita instructs : “One should meditate on one’s Guru through out one’s life. Even though one enjoys independence, one should not show even a fraction of indifference in one’s attitudes towards one’s Guru.” For Sri Bharati Tirtha (also Sri Sannidhanam), His Guru Sri Abhinava Vidyatirtha Mahaswamigal (also Sri Mahasannidhanam) was everything. He never let the fact that He had been given a separate identity as the Peetadhipati, distract Him at any time. Sri Sannidhanam’s mind was ever engrossed on his guru.

Those who have had the great fortune of seeing both the Acharyas together, could have noticed the great reverence with which Sri Sannidhanam conducted himself in the presence of his Guru. Sri Sannidhanam used to visit Sri Mahasannidhanam every morning, offer His prostrations at the most sacred lotus feet of His beloved Guru and only then commence the day’s work. Whenever Sri Mahasannidhanam spoke to Sri Sannidhanam, the latter would reverentially bend forward and listen. Whenever They walked together, Sri Sannidhanam would never over-step his Guru. Whenever both of Them were to occupy Their seats, Sri Sannidhanam would wait for Sri Mahasannidhanam to be seated first. Sometimes when Sri Sannidhanam arrived a little later than Sri Mahasannidhanam to attend a function, He would pay his respects to His Guru first and only then take his seat. Sri Sannidhanam would listen to Sri Mahasannidhanam’s discourses intently. While conducting the Vidwat Sadas (an assembly of scholars), Sri Sannidhanam would ensure that whatever He talked met with Sri Mahasannidhanam’s approval.

Admiring the divine relationship between Sri Mahasannidhanam and Sri Sannidhanam, Dr. Mandana Mishra, a reputed educationalist and Sanskrit scholar, once said to Mahasannidhanam : “We have read that Shankara’s disciple’s went with him. How was He? How were his disciples? I was only conjecturing. Now I have come to the conclusion that they must have been like this. It is so satisfying.”

Ideal Pontiff

For the convenience of the increasingly large number of devotees and pilgrims coming to Sringeri, the most compassionate Guru, Sri Mahasannidhanam, had decided in the mid 1980s to construct a bridge across the river Tunga to link the Mutt complex on the northern bank with Narasimhavanam on the southern bank. He had entrusted the design and construction of the bridge to a reputed concern with the requisite expertise. The top management of the company held His Holiness in great regard and undertook the task with dedication. Sri Mahasannidhanam lucidly explained the requirements and His conception of the bridge. He unfailingly kept Himself fully posted with the developments. Unmindful of the strain, He regularly visited the construction site, keenly observed the work and, whenever appropriate, proffered encouragement and sagacious counsel. By His grace considerable progress was made by the time He attained Maha Samadhi in September 1989. Actively interested in the quick completion of the noble task commenced by His Guru, His Holiness finally inaugurated the bridge on 21st May 1990. On the day, Sri Sannidhanam named the bridge ‘Vidyatirtha Sethu’.

The Sharada Dhanvantari Charitable hospital run by the Math at Sringeri is the brainchild of Sri Mahasannidhanam who strongly felt that the residents of Sringeri and of the neighboring areas should be given proper medical facilities. The 100-bed hospital received constant attention from Sri Mahasannidhanam who took all steps to modernize it in all respects. Now Sri Sannidhanam, whose very life-breath is the fulfillment of His beloved Guru’s wishes, is taking fruitful steps to add more facilities so that the hospital becomes an ultra-modern health center. The hospital now has separate units for ‘Ayurveda’ and ‘Homeopathy’ too. A ‘Photo Gama Isotope Scanner’ was installed in the hospital in November 1992.

Sri Mahasannidhanam always gave priority to the needs of Vedic Scholars. He was very firm in His view that in order to protect the Vedas, we must protect Vedic Scholars. Sri Sannidhanam is fully aware of His beloved Guru’s praiseworthy intentions. Following Sri Mahasannidhanam’s magnanimous attitudes, Sri Sannidhanam has compassionately announced a lifetime allowance of Rs.1000/- per month to deserving Sastra Pundits. Paying a fitting tribute to Sri Mahasannidhanam, Sri Sannidhanam had a beautiful and majestic granite Adhistanam (Samadhi temple) built at Narasimhavanam. Sri Sannidhanam performed the Kumbabhisheka of the Adhistanam on the 12th of May 1993.

At Sringeri, under Sri Bharati Tirtha, the Mutt has undergone many changes. Now one can write to the office in any of the Indian languages, or in English.

Under the directions of His Holiness, a lot of improvement has been made in the Veda Patashalas. Most competent and well-learned Scholars have been appointed to teach the students. Free food, textbooks and comfortable accommodation have been provided to the students. Sri Sannidhanam not merely supervises the schools, but also teaches the senior students. He personally conducts tests, encourages deserving students, tries to help the slow learners and encourages even the teachers through some programmes. The Veda Patashala has been producing competent Scholars who settle down in various parts of the country and serve as Pundits or Purohits. As for performances of Homas and Yagnas Sri Sannidhanam personally supervises them so that the scriptural injunctions are implemented to the last letter. The Mutt conducts Sata Chandi Homas, Sahasra Chandi Homas, Atirudra Homas and the like for the welfare of the world and Sri Sannidhanam, an authority on the scriptures, sees to it that they serve their purpose.

Sri Sannidhanam, being aware of the increasing inflow of pilgrims and devotees, has had new guest houses built and named them ‘Sri Sharada Krupa’ and ‘Yatri Nivas’.

Sri Sannidhanam is accessible to the devotees twice a day, in the morning during the Theertha Prasadam distribution and in the evening. His Holiness receives everyone cheerfully, with a smile. He poses tender questions, listens to what they have to say and offers valuable suggestions. He accepts Bhiksha and witnesses the Pada Puja, which the devotees perform to His Guru’s and to Goddess Sharada’s Padukas.

Even though His daily schedules are very tight, His Holiness attends to all His pontifical duties with admirable enthusiasm and sincerity keeping in mind not only the rich traditional values of the Sringeri Guru Parampara but also the great responsibility entrusted to Him by none other than His peerless Preceptor, Sri Mahasannidhanam.

Scholar Par Excellence

Once, a scholar approached Him and sought clarifications regarding a particular portion in Ghana (a mode of Vedic chanting). Though not having practiced Ghana chanting, Sri Sannidhanam at once recited the same beautifully and the scholar was stunned.

On another occasion, a group of Ghanapatis came for the Darshan of Sri Sannidhanam. His Holiness was pleased to see such learned ones. When He enquired about their studies, the senior-most Ghanapatigal, informed with pride that they all had completed the entire study of Ghana and that they could recite any portion that His Holiness would require them to recite. Sri Sannidhanam was immensely happy at their confidence and asked them to recite a portion of their choice from Vedas. The scholars however insisted that Sri Sannidhanam choose the portion for their recital. With a bewitching smile, Sri Sannidhanam suggested a particular portion. To their own surprise none of those Ghanapatis could recollect and recite that particular portion. Finally, it was Sri Sannidhanam who recited the initial lines of that portion with the appropriate intonation. It was only then that the wonder-struck Ghanapatis could recollect that portion and recite it.

Sri Sannidhanam’s unquestionable scriptural knowledge would be evident to anyone who has watched His Holiness during the Vidwat Sadas dedicated to Lord Ganapati, conducted every year for 10 days commencing on the fourth day of the bright fortnight of the lunar month of Bhadrapada. The Sadas is held every evening in the august presence of His Holiness. Learned scholars and philosophers, invited from all over India and Nepal, assemble in the Sadas. It is customary for each Vidwan to choose some text and analyze it in the mornings with other Vidwans and discuss it in detail in the evenings in the august presence of His Holiness. His Holiness encourages candid communication among the scholars, and intervenes when any issue remains undecided and settles the same in His characteristic style. The most impressive aspect in the Sadas is Sri Sannidhanam’s off-hand quoting of Sastraic passages and His encouragement to young scholars and debutants.

For the past many years, during the Chaturmasya period, His Holiness has been conducting classes in the Brahma Sutras to a select band of sincere devotees. The students invariably assert that they are delighted by the lucid way in which His Holiness makes them understand the text.

Sri Shankara Bhagavatpada in his Mathamnaya Sashana said that any sage occupying the position of the Jagadguru of Sri Sringeri Sharada Peetham in the unbroken apostolic succession is an incarnation of himself. Sri Bharati Tirtha is a worthy example.

Sri Abhinava Vidyatirtha Mahaswamiji

Sri Abhinava Vidyatirtha

विवेकिनं महाप्रज्ञं धैर्यौदार्यक्षमानिधिम् ।
सदाभिनवपूर्वं तं विद्यातीर्थगुरुं भजे ॥

I worship my Guru Sri Abhinava Vidya Tirtha; Endowed with discrimination; Great perception, a repository of courage, Forgiveness and generosity.

Sri Abhinava Vidyatirtha Mahaswamiji, the 35th Jagadguru of the Dakshinamnaya Sringeri Sri Sarada Peetham, was a perfect embodiment of virtues: compassion, truthfulness, patience, fortitude and righteousness. He worked ceaselessly for years—with inspired vision and strength and an immense capacity to elevate people.

Notwithstanding His extraordinary knowledge and proficiency in Shastras, He was able to talk freely with the common man and also convey lucidly the import of tattvas or truth.

H.H. Sri Abhinava Vidyatirtha Mahaswamiji had so extensively and repeatedly travelled from Kanyakumari to Kashmir. Not only that He is the only amnaya Pithadhipati after Adi Shankarabhagavatpada to have visited Nepal. The Jagadguru also organised in May 1979 a historic Summit Meeting at Sringeri with the Jagadguru Shankaracharyas of the three other Amnaya Peethams, Dwarka, Badri and Puri established by Sri Shankarabhagavatpada, thus showing the unity of spiritual strength of the religious leaders.

He was a great Pandit among Pandits; a great Yogi among Yogis. Just by remembering the great saint, all prosperity and welfare will come to us.

H.H. Sri Abhinava Vidyatirtha Mahaswamigal adorned the Vyakhyana Simhasana Throne of Transcendental Wisdom from 1954 to 1989.

Biography of Sri Abhinava Vidyatirtha Mahaswamiji

Born to Venkatalakshmi Ammal and Rama Sastry, a primary school teacher, on November 13, 1917, the day of Deepavali at Bangalore,He was named Srinivasa. Even as a child, Srinivasa was ardently pious. At school, Srinivasa was an obedient and conscientious student. Several were the instances of His boyhood days when He displayed exceptional qualities of wisdom and farsightedness. From a very young age, He began expressing to His friends a desire to renounce the world and attempt to see God.

Srinivasa’s Upanayana(sacred thread ceremony) was performed at the Math’s expense at the Sharadamba temple in Sringeri. Ordained by the Gayatri Upadesha, Srinivasa stepped into the stage of brahmacharya, following which He sought to stay back and learn the holy scriptures at the Math.

Chosen successor

Srinivasa was unquestionably the most brilliant of the students at the Math and came up with thought-provoking interpretations of the Sanskrit verses that He was taught. He slowly caught the eye of the Jagadguru, the great Jivan Mukta, Sri Chandrasekhara Bharati Mahaswamigal.

When the Jagadguru decided to choose His successor, the choice fell rightly on Srinivasa. Necessary arrangements were made. On May 22, 1931, Srinivasa was initiated into the holy order of Sanyasa, even before He had attained the age of 14. The Guru named him as Abhinava Vidyatirtha and taught the sacred Mahavakyas that signify the identity of the individual soul with the ultimate reality. The Guru named His holy successor designate Abhinava Vidyatirtha, perhaps because He foresaw that His illustrious disciple would equal the great Yogi, the 10th Pontiff of the Peetham, Sri Vidya Shankara Tirtha, in Yoga.

Sensing the capability of His disciple, the Jagadguru who was least interested in administrative affairs, wished to be relieved of the responsibilities of pontifical duties. He handed over the running of the Mutt to His disciple and entrusted the performance of the Chandramoulishwara Puja.

Ever since He was initiated into Sanyasa, Sri Abhinava Vidyatirtha was extremely keen on being an ideal ascetic. Mere reading of the scriptural texts could never satisfy His need for perfection. The Acharya was temperamentally inclined to the royal path of Yoga. Maharshi Patanjali lists eight steps leading to the acme of Yoga. He aphorises : Yama (restraint), Niyama (Observance of rules), Asana (posture), Pranayama (regulation of breath), Pratyahara (abstraction), Dharana (concentration), Dhyana (contemplation) and Samadhi (trance) are the eight limbs of Yoga. Sri Jagadguru Chandrasekhara Bharati Mahaswamigal initiated the Acharya into the process of meditative contemplation when He was just 15 years of age. By the time Acharya attained 16 years of age, the deep contemplation of the Self became natural. A few hints from the Guru regarding meditation were sufficient for the Acharya, who practised meditation and soon began to attain Savikalpa Samadhi. He went on to perfect Nirvikalpa Samadhi (attained by concentration on the attributeless Supreme). He was a Jivan Mukta before He was 20.

Strange as it may seem, His formal lessons in Vedanta commenced much after he had attained perfection in yoga. His guru expounded the Bhagavad Gita Bhashyam, Brahma Sutra Bhashyam and Bhashyam on Isa, Kena, Katha and Taittiriya Upanishads. To the Acharya, these lessons merely served to confirm what He had already learnt through His personal experiences earlier in life.

On September 26, 1954, Sri Chandrasekhara Bharati ended His mortal life in the waters of the Tunga. About 20 days later, on October 16, 1954, Sri Abhinava Vidyatirtha formally took over as the 35th Jagadguru Shankaracharya of the Sringeri Sharada Peetham.

Able Administrator

Many were the tasks that lay ahead of the new Jagadguru. As his guru had often remained secluded, he had not toured much. Naturally devotees all over the country were eagerly awaiting the visit of the Acharya to their cities. There were other administrative problems of the Math that needed to be sorted out immediately by the new Jagadguru.

He started improving the affairs of the Math, built a new guest house to stay for the pilgrims coming to Sringeri to receive the blessings of Goddess Sharadamba and the Jagadguru, renovated the Ambal and Ganapati shrines, converted a huge bamboo forest into cultivable land, laid roads of access in Sringeri and introduced irrigation facilities.

He was also an able administrator. Though in 1959 the government handed back the administration of the Math to the Acharya, it was stripped of all the Jahagirs earlier in its possession. This was a big blow to the income of the Math. The Math had to be content with an annual compensation of a couple of lakhs of rupees. When the news was sorrowfully told to the Acharya, he was unperturbed and replied, “The Jahagirs were non-existent in the Bhagavatpada’s time. The Math had been functioning quite well even before the lands were granted. Likewise, it shall carry on now without them. There is nothing to worry about.”

He was equally adept in the art of management. Power in the Math was initially concentrated in the hands of a few in the administrative cadre. This provided scope for bottlenecks. The Acharya effectively implemented the well-known management principle of decentralisation. It is common knowledge that favouritism is always detrimental to effective administration. The Acharya gave no room for partiality and the relatives of His former days were no exception.

He established branch Math’s at various places and consecrated many temples.

The Acharya was also blessed with incredible memory. When questioned about the accuracy of His recollections relating to numerous details He said: “I used to remember details of the construction work that was carried out in my presence. In fact, I could even recall the exact number of nails used for a particular task as also the number of strokes with which each nail was driven in, provided the task was carried out in my presence.”

In April 1964, the Acharya started from Sringeri on his first all-India tour during which he met the Shankaracharya of Dwaraka. The meeting of the two Jagadgurus was a great event and was hailed by the press and the public alike.

Fifteen years later, during the Jayanti of Shankara Bhagavatpada in May 1979, the Acharya organised a historic summit meeting at Sringeri with the Jagadguru Shankaracharyas of the three other Mutts of Dwaraka, Badri and Puri, established by Adi Shankara, thus showing the unity of spiritual strength of the religious leaders.

Vijaya Yatras of Sri Abhinava Vidyatirtha Mahaswamiji

It is true that right from the beginning the Acharyas of Sringeri Sri Sharada Peetham have undertaken tours to bless the devotees. But it is difficult to find a personality like Sri Abhinava Vidyatirtha in the annals of the Math who had so extensively and repeatedly traveled from Kanyakumari to Kashmir.

Not only that, He is the only Amnaya Pithadhipati after Adi Shankara to have visited Nepal. Maha Shivaratri was celebrated by the Jagadguru at Nepal in 1967. That too was on the earnest and devout request made by the then king of Nepal. Out of gratitude for the special blessings received by his father, King Tribhuvan, from Sri Chandrasekhara Bharati, king Mahendra of Nepal extended a reverential invitation to the Acharya.

Sri Abhinava Vidyatirtha Mahaswamigal started on His first tour in 1956 and covered the four southern states of Karnataka, Kerala, Tamilnadu and Andhra Pradesh, for a period of six years. Again starting from Sringeri in June 1964, He covered southern and northern India continuously for four years. This was His second major tour.

In many parts of the country, He established branches. In many places, He consecrated the idols of Sri Sharadamba and Sri Shankara Bhagavatpada. He established Patashala and initiated activities for Dharmic awareness. For propagation of Vedas, the Acharya added a Veda Patashala to the existing one at Bangalore where only Sastras were being taught. Tremendous developments took place in the 100-year old Patashala at Sringeri. Similarly, for the propagation of Sanskrit, He established ‘Surasaraswathi Sabha’ which is conducting examinations for a large number of students twice a year.

The finances of the Math were not in good shape when He became the Acharya. Added to it, the Inam abolition and land reforms brought fresh problems. But He resolved the problems bravely and put the Math on a strong footing by efficient management of the affairs.

Sri Chandrashekhara Bharati Mahaswamiji

Sri Chandrashekhara Bharati

सदात्मध्याननिरतं विषयेभ्यः पराङ्मुखम् ।
नौमि शास्त्रेषु निष्णातं चन्द्रशेखरभारतीम् ॥

Jagadguru Sri Chandrasekhara Bharati MahaswamiJi as the 34th Acharya of Sringeri Sharada Peetham was both a scholar and saint of outstanding eminence. From His boyhood days, His enthu­siasm fordharma and good conduct and His devotion to guru and God were boundless. When I think of His benevolent qualities, I am reminded of asloka in Vidyaranya’s Sankara Vijaya.

द्युवनान्त इवामरद्रुमा अमरद्रुष्विव पुष्पसञुयाः ।
भ्रमरा इव पुष्प सञुयेषु अतिसंख्याः किल शङ्करे गुणः ॥

Countless are the trees in the garden of Kalpa Vrikshas and equally so are the flowers on those trees and the bumble bees on those flowers. Similarly, the good qualities of Sankara are also beyond any count.

From his early years, Sri Chandrasekhara Bharati came under the influence of his guru Sri Sachchidananda Sivabhinava Narasimha Bharati, who took a personal interest in his education. He studied at the pathasalasof Sringeri and Bangalore, and attained exraordinary proficiency inSastras.

At the age of 20, he became the head of the Sringeri Sharada Peetham and was very efficient in the conduct of its affairs. He was a great saint in the real sense, as he led a simple life without any worldly desires inspite of his exalted position at the prestigious Sringeri Samsthanam.

He had the rare power to transform, by a mere glance, even the non-believers of God into believers. He was able to explain, with great ease and humility, any subject that his sishyas brought to him. Although he was a very learned man, he did not have the least ego. In the later years he did not take much interest in the affairs of the mutt, but he had an ingenious capacity to set right even the slightest mistake that occurred.

Sri Chandrasekhara Bharati attained a high dispassion in life and wanted to provide more time for his own tapas. At the age of 40, he nominated his successor. It should be said that he incarnated in this world primarily to guide people in dharma.

His method of worshipping the Lord served for all as an example to follow. He was indeed so devoted as to extend, for example, the hours of puja on Narasimha Jayanti day from noon to dusk, which was the time Narasimha avatara actually took place.

सन्तु नमांसि सहस्रं श्रीमद्‍भ्यश्चन्द्रशेखरगुरुभ्यः ।
येषां हृदये वदने नामनि पूते च भारती लसति ॥

Thousand prostrations to the great saint, Sri Chandrasekhara Bharati, who not only bears the name of Bharati (Sharada), but also bears her in his heart as well as his speech.

H.H. Sri Chandrasekhara Bharati Mahaswamigal adorned the Vyakhyarta Simhasana, Throne Of Transcendental Wisdom from 1912-1954.

Biography of Sri Chandrashekhara Bharati Mahaswamiji

सदात्मध्याननिरतं विषयेभ्यः पराङ्‍मुखम् ।
नौमि शास्त्रेषु निष्णातं चन्द्रशेखरभारतीम् ॥

Unattached to objects of the senses
Immersed in the Self day and night
Skilful in sacred lore, which He does live
My salutations to Chandrasekhara Bharati

A Jivan Mukta is rare. Some time, in some country a great soul takes birth. One must be fortunate even to get a glimpse of such a being, for it ennobles his life. To this parampara of jivanmuktas belonged Sri Chandrasekhara Bharati, the 34th Acharya of Sringeri Sharada Peetham.

Laureate among the scholars who were patronised by Sri Nrisimha Bharati VIII was Ishwari Subba Shastri. Later in life he retired to the Himalayas as a recluse. His only son Gopala Shastri inherited his father’s flair for learning and outshone him in his detachment. His spouse Lakshamma bore him eleven children and each of them died in their infancy. The couple sought the blessings of Sri Sacchidananda Shivabhinava Nrisimha Bharati Swamiji whom they looked up to for everything. When they met the Acharya, due to his spiritual insight, he could see the happy events in store not only to their family but also for the Peetham. It is said that the Acharya, while assuring them of the success of their pilgrimage, added that it would be in the best interest of their to-be-born son to be dedicated to Goddess Sharadamba.

On their pilgrimage to Gokarna on a Shivaratri day, Lord Mahabaleshwara appeared in the dreams of Gopala Shastri and Lakshamma, and assured them that they would be blessed with an illustrious son. Their hearts were filled with ecstasy. Soon the happy tidings came, Lakshamma had conceived her twelfth child. On Sunday, October 16, 1892, a son was born to this pious couple. It was the auspicious day of Ashwayuja Bahula Ekadasi (the eleventh day of the dark fortnight) in the lunar year Nandana. On the eleventh day the rituals of jatakarma and namakarana were done. The son was named “Sri Narasimha’. There is little doubt that Narasimha was an exceptional luminary who was born to teach, born to redeem. Even from his boyhood days he was introverted, had no attraction for the objects of the world.

He had his board and lodging in the house of Srikanta Shastri, the Agent of the Mutt. He was very fond of chanting the hymn Mookapanchasati. Once, while on way to the market, he was so immersed in the composition that he proceeded far beyond the limits of the Sringeri township. It was only when the recitation ended that Narasimha realised he had come far out.

Narasimha’s memory was prodigious, his intelligence was sparkling and his conduct was humble and simple. He was admitted to the local Anglo-vernacular school run by the Government. Narasimha used to study Sanskrit at home and English at school. The Brahmopadesa of Narasimha was performed when he was eight. He was regular in the performance of sandhyavandana three times each day and agnikarya, worship of fire god, twice daily.

Narasimha excelled in his class. In his twelfth year, Narasimha took the lower secondary examination and topped the list in the first division. However, Narasimha was just not made for a worldly career. He was the child of God born to adorn the Sharada Peetham. Narasimha changed over to Sadvidya Sanjeevini Patashala of the Peetham, according to the express wishes of Sri Sacchidananda Shivabhinava Nrisimha Bharati Swamigal.

During his tours, the Acharya established in 1910 an institution of higher Vedantic training, ‘Bharatiya Girvana Praudha Vidya Abhivardhani Pathasala.’ His automatic choice for the course was his special student, Narasimha for higher studies in Mimamsa and Vedanta. He prayed that His disciple and successor should embody in His person all the great traditions of knowledge and spirituality that the Peetham had stood for, and true to His samkalpa all of them found their abode and fulfillment in the disciple who ascended the Vyakhyana Simhasana under the name of Sri Chandrasekhara Bharati on April 7, 1912.

As a Peethadhipati

The new Jagadguru gathered round Him veteran scholars, one of them Virupaksha Sastri who later became head of the Kudli Mutt. Virupaksha Sastri often proclaimed that the Jagadguru’s profound scholarship was the result of divine grace rather than any effort on His part. Within three years, the Jagadguru mastered all the recondite works on Vedanta, not to speak of the other Shastras.

The renovation of the temple of Sri Sharada was completed, and a beautiful shrine was erected over the Samadhi of the late guru in Narasimhavana. In 1916, the Acharya had the Kumbabhishekam of both the shrines performed at which the Maharaja of Mysore was present, as also representatives of the Maharaja Gaekwad of Baroda and several other rulers. Thousands of disciples came to Sringeri to participate in the functions and receive the blessings of their own guru. The Jagadguru then set His heart upon tapasya, and placing complete faith in Sri Sharada and his guru, He withdrew into solitude, occasionally coming out to teach the bhashyas to deserving disciples.

Four years busy touring was followed by a long period of practical seclusion from the outside world, and the Jagadguru gave Himself up to intense tapasya oblivious of his surroundings. But the affairs of the Mutt required attention. Under inspiration from Sri Sharada, the Jagadguru designated Sri Srinivasan, a youth of remarkable intelligence and potentiality for spiritual eminence, His successor, and gave Him Sanyasa with the name of Sri Abhinava Vidya Tirtha Swami on May 22, 1931. The Junior Acharya soon became highly proficient in learning and took over the spiritual and secular affairs of the Mutt, giving considerable relief to the senior Acharya.

At the request of the Jagadguru, the Mysore Government appointed a senior officer of their administrative service, who under the designation ‘officer-in-charge’, took charge of the revenue administration of the Samsthanam.

Seldom did the Jagadguru receive disciples while in retirement and on the few occasions that He did, for which hundreds would be waiting, a smile or a significant nod proved more efficacious and illuminating than a sermon, and would fill their souls with blessedness. By dint of introspection and tapasya, His body lost all suggestions of being material and appeared sublimated into spirit radiating a halo all around.

Videha Mukti

A few years later the Jagadguru of His own volition decided to free from the fetters of His mortal body. On Sunday, September 26, 1954, He got up very early in the morning and walked towards Tunga; a servant followed at a slight distance. He stepped into the water without heeding the servant’s warning about the depth of water at that spot, and advancing further into the current had a dip. Then he did Pranayama, and dipped again. The servant saw the Acharya’s body floating down the current. In consternation the servant plunged into the river, caught hold of the Acharya, but in the effort lost his consciousness. A gentleman who happened to hear the shouts of the servant, brought the two ashore. The servant was soon restored to life but ‘nothing could be done in the other case’. It was reported that His Holinesses body was in an erect sitting posture with legs crossed as at the time of contemplation and was straightened out only in an attempt to restore respiration and that there was no sign of drowning or of suffocation or of any struggles for life. His Holiness had ever been in the best of health, and His passing away naturally baffled all doctors, just as He was baffling them even when He was alive. In life as in death he was equally an enigma to all who sought physical explanation for spiritual experiences. The Jagadguru’s mortal remains found their resting place in a samadhi just by the side of that of his great guru in Narasimhavanam. The anniversary of the day will ever fall on the Mahalaya New Moon day, the day of the annual abhiseka of Sri Sharada preparatory to the Navaratri celebrations. His birth, upanayanam, sanyasa and videha mukti were all on Sundays.

Vijaya Yatras of Sri Chandrashekhara Bharati Mahaswamiji

First Tour

Invited by the Maharaja of Mysore, the Jagadguru started in January 1924 on a tour of South India. At Mysore the Maharaja received His Holiness with all tokens of devotion. Jagadguru then entered the plains of Satyamangalam. His further itinerary was on the lines of His predecessor’s, Gobichettipalayam, the agraharas along the course of the Cauvery upto Jambukeshwaram, Srirangam and Tiruchirapalli, and then through Pudukottai State of Chettinad, halting, at Kunnakudi for the Chaturmasya vows. After visiting Ramanathapuram, Rameshwaram and Madurai, He visited the towns and villages on the banks of the Tamaraparani including Papanasam and Banatirtha falls and Tiruchendur, He worshipped the Goddess Kanyakumari and proceeded to Trivandrum where the Maharaja received him in a manner worthy of the eminence of the Acharya and the traditions of his state. The Acharya celebrated Shankara Jayanthi (April 1927) at Kaladi, and inaugurated the course in Vedanta in the Patashala. The Maharaja of Cochin visited the Acharya in Kaladi. Then passing through Cochin State, He visited Palakkad and Coimbatore and at Nanjangud instituted a Patashala. He reached Sringeri towards the end of 1927.

Second Tour

In 1938, the Jagadguru yielded to the prayers of disciples to visit Bangalore and stay there for few months. Facing the shrine of Sri Shankara in the Bangalore Mutt premises, another shrine had been built for Sri Sharada which the Acharya consecrated. From Bangalore Jagadguru went to Coimbatore and then to Kaladi, where He stayed for ten months. The Maharaja of Travancore Sri Chittirai Tirunal, and his distinguished Diwan C.P. Ramaswami Aiyar afforded all facilities during the Acharya’s sojourn.

Sri Sacchidananda Shivabhinava Nrisimha Bharati Mahaswamiji

Sri Sacchidananda Shivabhinava Nrisimha Bharati

श्री सच्चिदानन्दशिवाभिनव्य नृसिंहभारत्यभिधान्यतीन्द्रान् ।
विद्यानिधीन् मन्त्रनिधीन् सदात्मनिष्ठान् भजे मानव शंभुरूपान् ॥

Shiva in human form, ever immersed in the Atman, Treasure of learning, treasure of mantric lore; Verily He is the King among Sages, Hail Sacchidananda Shiva Abhinava Nrisimha Bharati!

Sachchidananda Sivabhinava Narasimha Bharati Mahaswamiji was the 33rd Jagadguru in the Dakshinamnaya Sharada Peetham established by Adi Shankara. With an extraordinary mastery of Shastras, this great personage shone as a great tapasvin and yogi.

The Swamiji was responsible for starting the celebration of Shankara Jayanthi festival in India. It is due to him that the collected works of Adi Sankara were published under the title,Shaankara Granthavali.

Establishing beyond doubt Kaladi as the birth place of Shankara and as a pilgrim centre, He determined the actual sites and consecrated his temple as well as that of Sri Sharadamba.

It is worth mentioning that many people who, like Charuvakas, had no belief in Vedas and Sastras, were totally reformed into astikas by His teachings.

He set up Pathasalas (Schools) for Vedas and Sastras in Bangalore and other places and also provided support for their growth.

Famed as a reincarnation of Adi Sankara who reestablished SanatanaDharma in the land,He initiated all works designed to spread the Dharma.

His Holiness Sri Chandrasekhara Bharati, the 34th pontiff of Sringeri Sharada Peetham and a jivanmukta, was His devotee and successor.

Just by remembering the great Sri Sachchidananda Sivabhinava Narasimha Bharati Mahaswamiji, one can obtain all shreyas, welfare and happiness.

His Holiness Sachchidananda Sivabhinava Narasimha Bharati Mahaswamiji adorned the Vyakhyana Simhasana, Throne Of Transcendental Wisdom from 1879 to 1912.

Biography of Sri Sacchidananda Shivabhinava Nrisimha Bharati Mahaswami

During the greater part of the 19th century the Peetha at Sringeri was presided over by Sri Nrisimha Bharati VIII (1817 - 1879). The Guru was in his 60th year and he had graced the Peetha for 40 years. One day, while engaged in contemplation, it appeared to him that a voice arose saying “make room”. He interpreted it to mean that he should nominate a successor and bring him up properly, in a manner suited to the position he was to occupy. The guru sent for several horoscopes and had them scrutinized. The search for a suitable nominee took eight years. At last he found a horoscope to his satisfaction. The boy Shivaswami was seven years old at this time. Lakshmi Narasimha Sastri, accompanied by his young brother Shivaswami came to Sringeri to pay their respects to the Guru. The Guru seated the boy by his side and asked him what he wanted. The boy quoted a Sanskrit verse. This was a prayer to Siva, peculiarly appropriate to the occasion and in harmony with the Upanishadic doctrine that the guru was God himself in human form. The boy wanted nothing but steadfast devotion to the guru. This prompt reply from the young Shivaswami greatly pleased the Guru.

In 1866 Sri Nrisimha Bharati Swami ordained him under the Diksha name of Sri Sacchidananda Sihvabhinava Nrisimha Bharati. It was a long compound name; but the guru wanted that the name of his guru Sacchidananda who was a great yogi should be given to the initiate; the boy’s name as determined by his father was originally Shivaswami and the pandits assembled there were of the opinion that Shiva, the first part of the name given by the father, should be added; the Maharaja of Mysore who was present throughout the ceremonies thought his guru’s name – Nrisimha Bharati – should also be added. The young Sanyasin, eight years old, was fatigued at the end of the day long rites of ordination and when he was put to rest, much to the wonder of his Guru, he murmured in his sleep Sarvoham, Sarvoham manifesting the spiritual potentiality that lay in store for him.

The Jagadguru had already fixed upon Narasimha Sastri, a young man born in Sringeri, of sparkling intelligence and ‘exemplary character’ for nomination as his successor to the Peetha. He had prayed to the Devi fervently to make Narasimha ‘a paragon of wisdom, a pupil to me.’ Narasimha was at that time pursuing higher studies in the Sanskrit College in the Mutt at Bangalore. Early in March 1912, the Jagadguru felt it was time for him to renounce his body. Finally resolved to initiate his successor, he directed that Narasimha Sastri should be brought to Sringeri after informing the Maharaja.

On March 20, 1912, the great Acharya attained Videhamukthi and his mortal remains were interred in Narasimha Vana, and over the samadhi, a linga was installed. Sri Narasimha ascended the Peetha on April 7 under the name of Sri Chandrasekhara Bharati Swami.

A prince among Atmajnanis, an exemplar of bhakthi, a veritable Bharati in knowledge, an adept in yoga, Sri Sacchidananda Shivabhinava Nrisimha Bharati Swami was universally hailed as an avatar of Sri Shankara. And appropriately enough he conceived the need to resuscitate Kaladi, the birth place of Shankara. His universal sympathy and benevolence drew to his presence men of all religions. Muslims and Christians no less than Hindus saw in him a saint full of purity and Godliness. Tutor Fraser avowed that his conversation with the Acharya had lifted his soul above life’s turmoil. Wrote Charles Johnston: ‘He is a man of the highest character, a magnetic personality, a fine Sanskrit scholar and a perfect master of the intricacies of the Vedanta Philosophy.’ Thousands sought relief from troubles and none went away disappointed. He gave relief out of his intense psychic powers which came to him unsolicited. Like Sri Shankara the Acharya preached Vaidika dharma and condemned immoral practice in the name of religion.

Many eminent Sanyasis had their training and vidhyabyasa under the Jagadguru. One of them is Sri Venkatarama Sarasvati who later became Sri Bharathi Krishna Tirtha, Head of the Govardana Peetha and another K.Ramachandra Aiyar who became the siddha Sri Ramananda Sarasvati. Ardhanari, who later became the siddha Villimalai Sri Sacchidananda, had his first initiation from the Jagadguru into vairagya and vanaprastashrama. In response to the Jagadguru’s commands and under his guidance the Sri Vani Vilas Press, Srirangam, brought out a complete edition of Sri Shankara’s works and a series of publications on Vedanta. The hymns sung by the Jagadguru on different occasions, often during his visits to the temples, have been published as an anthology under the title Bhaktisudhatarangini.

Vijaya Yatras of Sri Sacchidananda Shivabhinava Nrisimha Bharati Mahaswamiji

After the formal installation the two Acharyas started on a tour. After visiting Srirangapatnam, Nanjangud and Chamarajanagar, they toured the districts of Coimbatore, Salem, Tiruchurapalli, Madurai, Tirunelveli, Trivandrum, Chengelpet, North Arcot, Madras, Cuddappah and Kurnool, and returned to Sringeri in 1878. During the twelve years the tour lasted, the education and training of the young Acharya was completed under the personal care of the senior Guru. On Sri Nrisimha Bharati Swami attaining Mahasamadhi, Sri Sacchidananda Shivabhinava Nrisimha Bharati ascended the Vyakyana Simhasana of the Sharada Pitha as thirty-third in the line of succession from Sri Adi Shankara.

Second tour (to the North)

The first six years of his incumbency were spent in constant Puja and yogic exercises, in which he soon attained perfection. He was in constant spiritual communion with his guru and this gave him necessary inspiration and sustaining faith. He started on a tour in February 1886 and first went to Gokarna to worship at the shrine of Sri Mahabaleshwara, who was in the last thoughts of his Guru. Visiting one place after another, the Acharya reached Kolhapur, where the Swami of the local Mutt received him with due respect. The Acharya did not proceed beyond Poona and started on his return journey. After four years of digvijaya, the Acharya returned to Sringeri in 1890.

Third tour (to the south)

Life in Sringeri for the next two years was a quiet one for the Acharya, who daily gave lessons in advanced works of Vedanta. Maharaja Chamaraja Wodeyar sent a pressing invitation that the Acharya accepted. He went to Mysore in 1891. After visiting Nanjangud, the Acharya went to the source of Cauvery in Coorg. Sathyamangalam and Gobichettipalayam were then visited. In the latter town, the Acharya consecrated and installed the Murti of Sri Subramanya in a temple built by a wealthy resident of the place. He then visited the Agraharams on the banks of Cauvery and at Ayyampalayam, laid the foundation of Dandapani temple at the request of a wealthy mirasdar. Then to Kadattur, Palani, Madurai and Rameshwaram. During the navaratri which he celebrated in Ramanathapuram at the earnest solicitation of the Raja he stopped the gruesome form of worshipping the goddess by sacrificing sheep and installed within the palace enclosure Sri Raja Rajeshwari and a Sri Chakra and arranged for the daily puja according to Vedic rites, for which the Raja set apart a village. The Raja further offered to the Mutt five villages in his zamin. He then visited Koilur near Karaikudi which is the seat of Advaita Mutt conducted by Nagarattars ( nattukotai chettiars) and several other towns in Chettinad. The Nagarattars gave him Rupees Thirty Thousand towards renovation of the temple of Sri Sharada of Sringeri. There he heard the news of the death of the Maharaja Chamaraja Wodeyar which most distressed him.

Proceeding to Tirunelveli, he visited Banathirta, the source of Tamraparani, one of the most sacred thirthas of our land, where the Zamindar of Singampatti entertained him. On the return journey he installed Sri Dandapani, Sri Prasanna Parameshwara, Sri Prasanna Parvathi and Sri Srinivasa in the temple which Mirasdar Tandavaraya Pillai had built at Aiyampalayam (April 1895). At Bangalore he received an invitation from the Maharani Regent and went to Mysore to console her and bless the young princes.

With the help and blessings of the Jagadguru and the co-operation of Raju Sastri and other descendent of Sri Appayya Dikshita, a devout yati, Swami Mahadevendra Saraswati of the Upanishad Brahmendra Mutt at Kanchi got the Meenakshi Sundareswarar temple (near Vellore), associated with a sacred memory of Dikshita, renovated, performed Kumbabhishekam and arranged for daily worship(1892).

In 1894-1895, the Government of Maharaja Sinde of Gwalior communicated their decision that in that State, the Sringeri Mutt should be given precedence over Sankeswar Mutt. Soon after he returned to Sringeri, he established the Sadvidya Sanjivini Patashala providing for studies in Vedas and Sastras. He himself taught Vedanta to some advanced students.

Pandit Madan Mohan Malaviya deputed one of his friends to invite the Acharya to Varanasi to lay the foundation-stone of the Hindu University. The Acharya regretted his inability to proceed to Varanasi at such short notice and instead sent a pair of his guru’s sandals, which, he said, would impart greater blessings to the enterprise than he could ever do.

The Jagadguru’s mind was set on retirement and Tapasya. He had a portion of the jungle to the south of the river cleared and an ashrama put up in the clearing, which he named Narasimha Vana after his Guru. He lived there for most of the years, but the Chaturmasya months, he spent in Mutt buildings. Maharaja Krishna Raja Wodeyar with his brother and his tutor Fraser came to Sringeri in 1898 to obtain guru’s blessings before assuming the reins of administration. He repeated the visit in 1901.

The need to take effective steps to counteract the spread of irreligion and materialism and indifference, if not opposition, to the age-long spiritual and moral codes was very prominent in his mind. Centuries ago, when there was spiritual chaos in the land, Sri Shankara incarnated and revived the dharma of the land. The Acharya longed for another descent of the spirit of the Master for which purpose he felt it necessary to build a shrine at the birth place of Sri Shankara and make it a great centre of pilgrimage to radiate spiritual influence all over the land.

As a first step he instituted the annual festival - Sri Shankara Jayanti -a five day festival in April-May in honour of the great Master’s birthday. The festival has since become popular in the country and is now marked in the almanacs.

Deputed by the Acharya, Diwan Seshadri Aiyar succeeded in identifying the site of the ancient agrahara in Kaladi, the birth place of Sri Shankara. The Acharya deputed the learned Nadukaveri Srinivasa Sastri to go to the place every year and conduct the festival. In 1905 the Acharya sent his agent Srikantha Sastri and A. Ramachandra Aiyar, a retired Judge of the High Courts of Travancore and Mysore to acquire with the help of the Travancore Government the land about Kaladi. The pious and highminded Maharaja Rama Varma (popularly called Sri Mulam Tirunal) and his Diwan V.P. Madhava Rao readily fell in with the proposal. The Maharaja introduced in the State as law, the provisions of the Government of India Act of 1904 for the preservation of Ancient monuments, and in pursuance there of ‘acquired’ Kundakara puraiydam lekkam No.115 registered in the name of Kaipalli Nambutri, and in the possession of Tekkamatam Svamiyar and other lands in Kaladikara Manjappara Proverthy, Kuttanad Taluk, which are associated with Sri Shankaracharya containing sites which are known as his birth place, the sites where his house stood and the site on which the remains of his mother were cremated. The Maharaja placed the site so acquired at the disposals of the Jagadguru together with ten thousand rupees for developing the site for the shrines to be built on it.

Fourth tour (to Kaladi)

Overjoyed with the initial success of his scheme, the Jagadguru sought the grace of Sri Sharada and commenced his tour to Kaladi. During these years he had become so enamoured of a quiet life of comtemplation and communion with the self in quiet retreats of Narasimha Vana, that it was a great wrench tearing himself away from the place. The verses that he addressed to Sri Sharada on the occasion came from the depth of his heart and reflect the working of his mind and spiritual experiences. ‘Why then do you send me away from your presence? I was happy spending my time visiting my Guru’s shrine or the shrine of Sri Vidyatirtha, wandering along the Narasimha hill, chanting Vivekachudamani or Atmavidhyavilasa or the hymns of Sri Shankara or seated on the sands of the river fixing my mind on the parvattva (Eternal Truth) ? Am I not your child entrusted to your special care by my guru’? – in these and similar strains did he pour out his heart.

But the great scheme called for fulfillment. It was Sri Sharada’s behest as he understood it. Before he left Sringeri he laid foundation of a new temple for Sri Sharada to be built of granite. The Maharaja with his wife, mother and brother paid a sudden visit to the Acharya, and received initiation in the Shivapanchakshari and Sri Vidhya mantras and worship of Sri Chakra.

Leaving Sringeri in February 1907, the Acharya reached Bangalore in May. At the request of V.P. Madhava Rao who had become Diwan of Mysore, and A. Ramachandra Aiyar, he installed an image of Sri Shankara in the newly acquired plot in Shankarapuram in the heart of Bangalore city. Passing through Mysore by quick marches, he reached Gobichettipalayam, and visiting the villages on the banks of river Kaveri, arrived at Jambukeshwaram (Tiruvanaicoil) near Tiruchirapalli to participate in the Kumbabhishekam of the temple of Sri Jambunatha and Sri Akilandeswari which had been renovated by Chidambaram Chettiar of Kanadukattan. After a brief halt at Srirangam and Tiruchirapalli, he travelled to Koilur through Pudukottai, then to Kanadukattan, Karaikudi, Devakottai, and Kunnakudi where he performed the year’s chaturmasya. Then Madurai, Ramanathapuram and Rameshwaram were visited. The disciples in the towns and villages of Tirunelveli gave him a rousing reception, and out of their munificent contributions, two lakhs of rupees were earmarked for the consecration of Kalady shrines. The Acharya went to Papanasam Banathirta falls, and Sri Kanyakumari. When he reached Trivandrum in 1909, a royal and unprecedented reception awaited him. The Maharaja presented an elephant and another sum of ten thousand rupees towards the expenses of the consecration of the Kaladi shrines.

On the return journey, the Acharya passed through Cochin State, Coimbatore, Salem and Tiruchirapalli districts and reaching Aiyampalayam installed in the Sri Dandapani temple of Tandavaraya Pillai, an image of Sri Shankara. His agent had already installed there an image of the Acharya. In the Mysore State, he visited Nandi hills and then Bangalore, where in the newly built Mutt buildings, he instituted a College of higher Sanskrit studies- the Bharatiya Geervana Praudha Vidya Abhivardani Mahapathasala and declared open residential quarters for teachers and pupils which V.P. Madhava Rao had donated. Reaching Sringeri in March 1911, he hastened to the shrine of Sri Sharada and sang hymns of the thankfulness saying, ‘I have seen the mother….. What then remains to be done?’.

Discovery and Establishment of Kalady

The Consecration of the Kalady Shrines

At Perambavur, five miles from Kaladi, the agent of the Mutt Srikantha Sastri and Ramachandra Aiyar came to the Acharya to report progress. The Acharya soon went into Samadhi, and there stood before him the vision of Sri Aryamba, mother of Sri Shankara, as if welcoming him with a winning and benevolent smile. Reaching Kaladi, the first place he visited was an ashoka tree which stands at the place where the blessed mother was cremated by Sri Shankara.

Kalady, for long a sleepy hollow in the woods, pulsated with a new life on the arrival of the Acharya. Two beautiful shrines had been built, one for Sri Shankara and the other for Sri Sharada, both of which the Jagadguru consecrated on Monday, February 21, 1910. The act symbolised the re-descent of Sri Shankara on the earth, and the Acharya prayed to both Sri Shankara and Sri Sharada to establish in the land the reign of Dharma and ensure the well-being of all people.

The Swami of the Sivaganga Mutt was also present during the ceremonies. During his stay in Kaladi, the Acharya received the Maharaja of Mysore and Cochin, and the Diwans and high officials of the States of Mysore, Travancore and Cochin.

Sri Vruddha Nrisimha Bharati

Sri Nrisimha Bharati VIII

प्रह्लादवरदो देवो यो नृसिंहः परो हरिः ।
नृसिंहोपासकं नित्यं तं नृसिंहगुरुं भजे ॥

He is Hari who protected Prahlada The lion that quells the foes of faith and truth The worshipper of the Supreme Lord Nrisimha I offer my salutations to Sri Nrisimha Bharati!

Sri Nrisimha Bharati was born in 1798. Even as a boy, he had walked all the way to Kasi to learn the Sastras from learned Pandits. After assuming the headship of the Peetham, the Acharya strenuously applied himself to securing high proficiency in several branches of learning, besides mastering the details of the administration of the Mutt. He conquered hunger and sleep. When he was hardly fifty years of age, he gave up normal food and subsisted on a handful of boiled pagal (Momordica charantia). He spent practically the whole day in meditation and Puja. While he was in Bangalore in 1858, Commissioner Bowring, who had heard of the austere and godly life of Acharya, wished to see for himself the truth of the reports, and one day at one A.M he went incognito to the Acharya’s camp and slightly drew aside the curtain in front of the Puja hall. Oblivious at what was happening around and with his head bent down, the Acharya was offering flowers to Chandramoulishwara. The Commissioner contemplated on the spectacle with reverence and wonder. His letters to the Acharya are eloquent expressions of his esteem.

The Acharya’s will was indomitable and he never swerved from any decision he had taken. Never aggressive, never impatient, he gently set about working till his purpose was accomplished. From constant meditation on God Narasimha, his mind assumed a character of stern sublimity and struck awe and reverence in the minds of those who approached him. His heart was however very tender, and would easily melt at the sight of distress.

In 1838 the Acharya went on a tour to Rameshwaram and halted in the third corridor of the great temple of Ramanatha. Among several wells round the shrine, Koti-tirtha was considered to be the most important. When the Acharya went there for a bath, He instructed His personal attendants to draw the sacred water from the well for His bath, but the staff of the temple objected to it. They maintained that only they had the rights to draw the water from the well and offer it to others. They were very adamant and unyielding. Finding their behaviour disrespectful, and wanting to teach them a lesson, His Holiness went to another well to the south of the inner shrine, known as Sarva-tirtha and concluded his bath with the water from this well. He announced to the people assembled that hence forth it would be enough for pilgrims to conclude their baths with the water of Sarva-tirtha due to which the water of Koti-tirtha was forsaken by pilgrims and it became filthy and insanitary for want of use.

In 1872 in the course of the second tour in the southern districts the Acharya came to Madura. There the erring priests came to him and implored him to forgive them for their insolence. The Acharya being tender at heart again went to Ramesvaram in 1873, caused the Koti-tirtha to be drained and pouring sanctified water into the well from his pitcher declared that the Koti-tirtha had now become purified. The pilgrims could once again have their bath from the water of this well. The Koti-tirtha was restored once again to its lost glory. There are many such instances where the Acharya had gently but firmly corrected the wrong doings being committed at various places and led the devoted on the right path.

Maharaja Krishna Raja Wodeyar III invited the Acharya to Mysore in 1822. The Maharaja issued several orders to exempt the articles brought to the Mutt from taxes and further confirmed the right of the Mutt to property of the disciples who passed away without heirs. When Mysore came under the British Administration, the Acharya went on a long tour of pilgrimage to the north. Collector Alexander Nisbet welcomed Acharya at Dharwar in 1842 and provided him with considerable escort during his pilgrimage to Nasik, Dwaraka, Kurukshetra, Kasi, Badarikasrama, Jagannath, etc. The Acharya’s progress through the North Indian states was marked by demonstrations of respect and devotion. The Gaekwad of Baroda issued an order to help the progress of Acharya’s party. Annual cash contributions and offerings to the Mutt were promised by a number of rulers including Jayaji Rao Sinde of Gwalior (1848 - 1849), Shaji Raja Bhosle of Akalkot, Narasinga Rao Sitole Deshmukh and Raja of Kutch. Meanwhile, the Maharaja of Mysore wrote several letters to the Acharya’s camps in the north requesting his return to Mysore. In 1854, the Acharya paid his second visit to Mysore and initiated the Maharaja into study of Shiva Gita.

The Acharya performed the Chaturmasya of 1855 at Bhavnagar. The subsequent visit to Hyderabad State extended over three years, and was marked by unprecedented manifestations of the Acharya’s high position and spiritual attainments. The first proclamation issued by the Nizam’s prime minister referred to the ‘auspicious tour’ (savari mubarak) “of the most holy personage who could dispense blessings from where he stayed, but in the fullness of his grace had condescended to tour the kingdom of Hyderabad.” The Government of the Nizam issued a series of proclamations containing orders to various officials of the Deccan to aid the entourage of the Acharya and ensure the Acharya’s smooth tour of the State.

When the Acharya returned to Sringeri after his northern tour, he was sixty years old and it occurred to him that he should nominate his successor and give him suitable training. Fixing his mind upon a promising boy, he came to Mysore. The boy, Shivaswami, was under guardianship of his brother Lakshmi Narasimha Sastri, a pandit at the court of Mysore. Young Shivaswami was ordained into Sanyasa Ashrama under the name of Sri Sacchidananda Shiva Abhinava Nrisimha Bharati Swami.

The Jagadguru and his successor-designate then started on another extended tour. Leaving Srirangapatnam, they visited Nanjangud, and Chamarajanagar and then toured the districts of Coimbatore, Salem, Tiruchirapalli, Madurai, Ramanathapuram, Tirunelveli, Thiruvananthapuram, Chingleput, Madras, North Arcot, Cuddapah and Kurnool. During this tour, which lasted twelve years, the Mysore, Madras and Indian Governments had made proper arrangements for the reception of the Acharyas and providing suitable escort. In a memorandum, Commissioner Bowring desired all officers to receive Him with becoming attention. In a letter to the Government of India, the Commissioner observed “The Sringeri Guru is the acknowledged spiritual director not only of the greater proportions of the Hindus of the southern India but also for leading Marathas, such as Holkar and the former Peshwas. It may be said that his influence is far greater than that of any spiritual guide in India, and I presume that it is for this reason that he is regarded with such unlimited respect. The Guru Nrisimha Bharati is a venerable man of 72, who has been a great traveler and has a considerable reputation for learning. He is deservedly respected, being very unassuming in manner and having a well established character for benevolence and wisdom.”

During these twelve years, the Jagadguru had made all arrangements for the suitable training of his successor. He returned to Sringeri in 1877 and entered Mahasamadhi in 1879.

Sri Abhinava Sacchidananda Bharati II (1814 - 1817)

अभिनवपदपूर्वान् सच्चिदानन्द संज्ञान् निगमशिखरवेद्यान् नित्यकल्याणरूपान् ।
त्रिभुवनजनवन्द्यान् सर्वलोकैकहृद्यान् हृदयकमलमध्ये भावयाम्यम्बुजास्यान् ॥

The sage aloft the peak of Vedic lore, Auspicious One, Eternal Bliss Divine, Adored by great men of the three worlds, Gladdening the heart of good devotees, That lotus-faced effulgent saint, Abhinava Sacchidananda Bharati, Is always held with reverence in my lotus heart!

This was a short reign of three years. The Maharaja wrote to the Agent Venkatachala Bhatta, “The spiritual throne of Sringeri being pre-eminent and Swami new to his charge, he should manage its temporal affairs in such a way to safeguard its property and maintain its prestige.”

When the Swami felt his end was approaching, he ordained a young Brahmachari, a native of Sringeri Agrahara, and six days later, passed away.

Sri Sacchidananda Bharati III (1770 - 1814)

तत्त्वमस्यादिवेदान्तवाक्यार्थज्ञानवारिधेः ।
पूर्णचन्द्रमसं वन्दे सच्चिदानन्दयोगिनम् ॥

He is the sea of knowledge that expounds Vedanta’s essence which is Thou art That; His visage beams with wisdom like the Moon; I bow to Sacchidananda Yogi!

Hyder-Ali demonstrated his profound respect for the new Jagadguru by directing his ministers to render all assistance to the Mutt.

Tipu, who succeeded Hyder, was opposed by the Marathas, the Nizam and the British. In the course of the campaigns of the Third Mysore War (1790 - 1792), Parasuram Bhau marched on Bednur. His hosts commanded by a Patwardan foolishly plundered Sringeri. In the letter commiserating the Acharya, Tipu wrote, “People who sin against such a holy place will at no distant date suffer the consequences of their misdeeds. Treachery to the Gurus will lead to all round ruin of the family.” He aided in the restoration of the temple and the re-consecration of the image of Sri Sharada.

On several occasions Tipu sought the blessings of the Acharya. He once wrote that he depended upon three sources of the strength - God’s grace, the Jagadguru’s blessings and the strength of his arms. He requested the Acharya to perform Satachandi and Sahasrachandi japa and homa. In the subsequent letter the Sultan acknowledged the miraculous effects of the Yaga that led to success in his enterprise and how rains poured and the land flourished.

The Acharya decided to go to Poona to seek redress for the spoliation of the Mutt. Tipu invited him to Srirangapatnam before proceeding to Poona. Not having heard from the Acharya for a long time after he reached Poona, Tipu requested in a letter expressing his conviction that wherever a godly personage like Acharya stayed, there was sure to be prosperity. After returning to Sringeri, the Acharya set out on a pilgrimage to Tirupati, and other holy places. While the Acharya was at Kanchi, Tipu requested him to bless his charities to the temples there and work of renovating the temples partly destroyed during his father’s campaigns.

Tipu even desired to make a pilgrimage to Sringeri, but the desire was not fulfilled. Between 1791 and 1798 Tipu wrote twenty-nine letters to the Acharya, and every one of them breathed the high veneration he had for the latter.

It is remarkable that Tipu’s enemies also sought the blessings of the Acharya. Nizam-Ul-Mulk, the founder of the Asaf Jahi dynasty in Hyderabad, evinced very high respect for the Sringeri Guru and issued several special privileges on the Mutt. In 1800 Peshwa Baji Rao II communicated his decision that agrapuja should be paid to the Sringeri Sharada Peetham in all religious assemblies. He further declared himself a disciple of the Mutt. During 1785-86, Basavappa Nayak of Jugali (Anekal taluk), Basavappa Nayak of Santebennur and Chamaraja Wodeyar of Mysore conveyed their respects to the Acharya with presents and grants.

After Tipu’s death, the rightful sovereign Krishna Raja Wodeyar III was placed on the throne. During his minority (1799-1811) Diwan Purnaiya carried on administration as regent. A Madhava Brahmana by birth, Purnaiya had a prejudice against Advaitins and their Acharyas. He thought that the Sringeri Acharya was leading a life of indolence in the midst of plenty and waited for an opportunity to bring about his discomfiture. When the Acharya was in the capital, he proposed a polemical contest between the Acharya and the ablest of the Pandits in Mysore. The Acharya accepted the challenge on the condition that a curtain was laid between him and all others assembled. Discussions began and soon reached a high intellectual level. To Purnaiya it appeared that he heard the voice of a woman from behind the curtain. Unable to restrain his curiosity, he slightly pushed the curtain and peeped in. What a wonderful vision he had! He saw the figure of Sri Sharada discoursing, and slowly it transformed itself into the Acharya. He fell at the Acharya’s feet for pardon, vowed to serve him to the best of his ability. He indeed did serve the Acharya during his tenure as the regent of Mysore.

Thirty-eight letters written by the regent to the Acharya are on record. In 1805, the Acharya was on pilgrimage for which the regent afforded all facilities. While at Madras, the Governor met the Acharya and paid his respects. The East India Company provided an armed retinue for the Acharya’s safety with instructions to the officers to offer all facilities during the Acharya’s pilgrimage. After visiting Tirupati, Kanchi, Kalahasti, Madurai, Rameshwaram, Thiruvananthapuram and other holy places, he went to Srirangapatnam and returned to Sringeri.

The regent strictly enforced on his officers the duty of seeing that the rights and privileges of the Acharya and Samsthanam were respected. The regent held that no other Swami could be taken out in the Adda Pallakki. In 1811, the regent Purnaiya handed over the reins of the Government to Maharaja Krishna Raja Wodeyar III on his attaining the age of majority. The Maharaja lost no time in extending a respectful invitation to the Acharya to visit his capital.

The Acharya then went to Harakeri, which the Maharaja had declared a sarvamanya village belonging to Sringeri Samsthanam, for the Chaturmasya vows for the year and there cast off his mortal body. Thus passed away from this world an eminent sage, whose spiritual greatness commanded the veneration of the Muslim and Hindu rulers of Mysore, Peshwas Madhava Rao and Baji Rao II, Mahadji Sinde, Nizam Ali Khan, and last but not least the governors of the East India Company.

Acharyas who adorned the Peetham between 1706 and 1770

Sri Sacchidananda Bharati II (1706 - 1741)

सच्चित्ताम्बुजमित्राय सच्चरित्रयुजे नमः ।
सच्चिदानन्दभारत्यै सच्चिदानन्दमूर्तये ॥

The lotus in the heart blossoms due to this Sun whose sacred life do distinguised poets sing, and who is the Truth-Knowledge-Bliss embodied I bow to that saint, Sacchidanada Bharati!

Sri Sacchidananda Bharati honoured Basavappa by visiting his capital. He later visited Kigga, Subrahmanya, Velapura, Uppinangadi, Nandavaram (the head quarters of a chief). He also worshipped Sri Narasimha installed at Haladi and proceeded to Kotishwara, Barakura, Bhatkal, Honnavar and Gokarna.

Sometime after returning to Sringeri, the Acharya set forth on another pilgrimage to Gokarna.

The active association of the Maratha ruling houses with the Sringeri Mutt began during the reign of this Pontiff. The Maratha rulers, Shivaji II, Shambu Chatrapathi of Kolhapur line, Peshwa Baji Rao Ballal Pradhan were all great devotees of the Acharya and were firmly enforcing the supremacy of the Guru in all socio-religious matters.

Sri Krishna Raja Wodeyar II of Mysore sent from Srirangapatnam elephants, silk cloth and other offerings to the Acharya, whom he described as ‘the ruler of the Yoga empire seated on the jewelled throne of Sringapura’. The Acharya founded a Mutt at Belur.

The Acharya had a marked devotion to Sri Mahabaleshwara of Gokarna and to Sri Mookambika of Kollur, who was also the tutelary deity of the Keladi Nayaks. His ‘Mookambika stotra’ and his ‘Sharada stotra’ commemorating a Navaratri celebration are two gems of poetry. He conducted festivals in the Sringeri temples on a lavish scale, to which, among other chiefs, the Sethupati of Ramanathapuram also sent offerings. He had a linga, by name Vidyashankara, installed in Rameshwaram.

The benign influence of ‘The jewelled throne of Dharma’ in Sringeri was shed on all alike. Visiting scholars were lavishly rewarded. By their personal conduct and teachings the Acharya lessened the acerbities born of the conflict of contending philosophies and sects.

The pilgrimage of the Acharya and the temple festivals afforded opportunities for all classes of people to approach the Jagadguru for guidance and instruction for their spiritual betterment. The Samsthanam was only an ancillary to the Sharada Peetham, the primary aims of which it was meant to subserve. The resources of the Samsthanam also helped to maintain yatis , temples, Annadana and other charities as well as support sadhakas and scholars in their endeavours.

Sri Abhinava Sacchidananda Bharati I (1741 - 1767)

सच्चिदानन्द भारत्यै नव्यायास्तु नमोऽनिशम् ।
भव्यात्मज्ञाननिर्धूताविद्याकार्योपलब्धये ॥

By radiating blessed Self-knowledge, He annuls ignorance in all beings; Abhinava Sacchidana Bharati, Him I adore as my Master Supreme

When the new Swami ascended the Vyakhyana Simhasana, Basavappa Nayak II was on the throne of Bidanoor. After him Channa Basavappa ruled for two years and was succeeded by Rani Virammaji. The Rani invited the Acharya to her capital, offered him a Spatika Linga and an image of Krishna set in rubies and lands valued at three hundred pagodas. Later the King Somasekhara Naik in 1762 exempted from taxation all articles that were taken to Sringeri for the Navaratri festival of Sri Sharada Devi.

Krishna Raja Wodeyar II was the then ruler of Mysore with his capital in Srirangapatnam. He invited the Acharya with the belief that his presence in his State would bring in the much-needed rains for the country and granted Belavadi and its hamlets.

His government rendered the necessary help to the Sringeri Samsthanam in the collection of dues and contributions, in the maintenance of order in the villages and in the achara vicharas . Lands granted to the Samsthanam by private parties were also ordered to be treated as sarvamanyam (taxes were not levied).

Venkatadri Nayak of Belur sent offerings to the Acharya. Veerappa Udeyar, ruler of Coorg, granted the village of Kodalimande and bore the expenses of the Puja on the Vijayadasami day in the temples at Sringeri.

Peshwa Balaji Baji Rao Pradhan (1740 - 1761) sent from his camp on the banks of the Krishna, valuable offerings to Goddess Sharada and the Acharya.

Peshwa Madhava Rao Ballal Pradhan instituted an annual grant for agrapuja (first puja to be offered) to the Jagadguru. In response to an invitation from the Peshwa’s uncle Ragunatha Rao, the Acharya went to Poona in 1760-1761. From Poona, the Acharya went to Nasik where he attained Videha mukti.

Sri Nrisimha Bharati VII (1767 - 1770)

मारमातङ्गपञ्चास्यं मदसर्पद्विजर्षभम् ।
नृसिंहभारतिं वन्दे जिताक्षतुरगं सदा ॥

The elephant that quells vital passions, the eagle that kills the snake of mental pride, He is also the one who controls the seeds of wild senses; I always adore that seer, Nrisimha Bharati!

In 1766, Peshwa Madhava Rao and Nizam Ali were at war with Hyder. A brief respite helped Hyder to regain his lost territories. Notwithstanding troubles at home caused by Ragunatha Rao, the Peshwa again made war with Mysore, and both sides being exhausted, peace was arrived at only in 1770. Under such circumstances Sri Nrisimha Bharati VII could not take charge of the Mutt in Sringeri. Hyder, however, wrote to the Acharya assuring that his officers would see to the proper maintenance of the charities and the protection of the Samsthanam’s lands. The Acharya attained Videha mukti in Nasik.

For about ten years, Nasik was the centre from which the Jagadgurus of Sringeri propagated the message of Dharma. Between 1761 and 1772, Madhava Rao gradually enhanced the annual State grant to Sringeri Mutt from two hundred rupees to fifteen hundred rupees.

Acharyas who adorned the Peetham between 1560 and 1706

Sri Nrisimha Bharati III (1560 - 1573)

सुरसिन्धुलसत्कीर्तिं स्मरसिन्धुघटोद्भवम् ।
नारसिंहार्चकं श्रीमन्नारसिंहयतिं भजे ॥

His fame is like the swelling Ganges-flood; Like Agastya He drinks the desire-sea; He does adore God Nrisimha daily; With love I worship Nrisimha the Saint !

It was during his period that the famous battle of Talikota was fought resulting in the disembering of the Vijayanagar Empire and in the feudatory chieftains claiming to be independent rulers.

Sri Nrisimha Bharati IV (1573 - 1576)

सारासारविवेकज्ञं मारकाननकुञ्जरम् ।
शूरं दाने च निरतं नारसिंहयतिं भजे ॥

His wisdom knows what is worth and what is not His will is a tusker that kills lust He is brave and magnanimous I adore with love, Nrisimha, the Saint of Saints!

The period of about two centuries and a half marks the relations of Sringeri with the Vijayanagar Empire during the years of its prosperity and subsequent decline. The Math acquired possessions outside Sringeri Samsthanam proper, enjoyed full rights over the mineral resources. It enjoyed the rights to cultivate supari (arecanut), grow sandal trees and create new plantations. It was exempted from royal customs and taxes and the requirement to supply labour for royal purposes. Subject to royal control, the authorities of the Samsthanam were empowered to enforce law and order within their jurisdiction. Properties of disciples, who died without heirs, were taken care of by the Samsthanam; imperial sanction was necessary only where the value of the property exceeded a certain limit. In the imperial capital, the Guru was shown all honours pertaining to royalty, including the Adda Pallakki (Palanquin). The blessed message that emanated from the lotus-like face of Sri Shankara Bhagavatpada got diversified a thousand-fold in the expositions of the Acharya who came after him, even as the Ganga stream gets variegated while flowing over different lands. It was the task of Sri Bharati Krishna Tirtha and Sri Vidyaranya to link these variegated streams, and canalize them through several monastic establishments. And their successors added to the number of these monasteries, the heads of which were disciples of Acharyas of the Sringeri or derived inspiration and guidance from them. To these monasteries, as to Sringeri, flocked ascetics and scholars for contemplation, study and the elucidation of the truth of Advaita in its manifold aspects and refutation of the arguments of the rival schools. These Maths had also shrines and facilities for Annadana attached to them. It is no exaggeration to say that for spotless character, saintliness and depth of erudition, the Sringeri Jagadgurus commanded the highest esteem.

The Avani Math

According to tradition the Avani Math was founded by Sri Nrisimha Bharati Swami of Sringeri Math, while he was camping in Kolar, and placed in charge of one of the disciples. The head of the Math is known as Avani Sringeri Swami.

Sri Nrisimha Bharati V (1576 – 1600)

नृसिंहतां प्रयान्त्याशु यमाश्रित्य जना भुवि ।
नृसिंहभारतिं वन्दे द्विगुणोपपदं सदा ॥

Men of earth who take refuge in him Shall become lions of lofty virtues His holy feet I adore in full faith Hail Nrisimha Bharati the Saint!

The Acharya has written a work called Vaidika Nirnaya in which he has demonstrated that it is only Advaita that is in full conformity with the teachings of the Vedas.

Sri Abhinava Nrisimha Bharati (1600 - 1623)

[Click to view a close-up of the painting]

A mural depicting Sri Abhinava Nrisimha Bharati Swamigal giving the
Shivagita Bhashyam to the then monarch of Mysore.

तं सर्वभूताभयदं विभवैरन्वितं परम् ।
नारसिंहं गुरुं चापि नवं ज्ञानार्णवं भजे ॥

He removes fear from all the human minds He is majestic and magnanimous An ocean of spiritual knowledge Hail Abhinava Nrisimha Bharati!

An expert in mantrasastra, Sri Abhinava Nrisimha Bharati was an adept of a high order. A commentary on the Shiva Gita, that he wrote, is an outstanding work. He installed a linga named Rameshwara in 1602 at Rudrapada. He also founded an agrahara on the Paschimavahini and named it Narasimhapura after his Guru. When the Acharya visited the Malahanikeshwara temple and noticed the absence of any Ganesha image there, he painted with a piece of turmeric a figure of the God on one of the front pillars and worshipped it. Ever since, the outline of Ganesha on the pillar has been bulging out presenting a bas-relief, and has come to be known as Stambha Ganapati. The granite stone behind the idol now sounds hollow inside, while it is quite solid over the rest of the pillar.

The Shivaganga Math

The Acharya founded a Math in Shivaganga and placed one of his disciples, Sri Shankara Bharati in charge of it. Sri Shankara Bharati presided over the new Math till 1656 and the Math has since had an uninterrupted succession of Gurus.

Sri Sacchidananda Bharati I (1623 - 1663)

सत्यस्वरूपं सद्ज्ञाननिष्ठं साक्षाच्छिवं परम् ।
सदा दानरतं दान्तं सच्चिदानन्दमाश्रये ॥

Truth incarnate, firm in self-knowledge He is ever blissful like Supreme Shiva, Self-controlled, He delights in charity; Homage to Master Sacchidananda!

The Acharya was a native of Madura district and became a very sound Vedic scholar in boyhood. In his 16th year, he went to Sringeri where he was nominated as the 25th Acharya of the Peetham. Shortly after he assumed the headship of Peetham, the new Acharya visited Ikkeri on the invitation of Venkatappa Nayak. From there accompanied by the Nayak, he went to Kollur to worship Goddess Mookambika. No sooner did Virabhadra Nayak ascend the throne of Ikkeri, than Bhairava, chief of Kalasa, invaded his territory and captured a slice of it, which included Sringeri. In his cupidity, he committed the irrelevant act of ordering the Guru to come to his court and compelling him to yield the valuables of the Math. Nothing perturbed the Guru who went into meditation and refused to yield to aggression. Bhairava then went to Sringeri and plundered its wealth and on his way back defeated the Nayak forces that had come for the relief of the Guru. Thus emboldened, he again went to Sringeri, and when the Guru was about to leave the Math, relief came from Nayak. Bhairava came a third time to plunder the Math. Left with no help but the power of his tapasya, the Guru retired to his meditation, and saw in a vision the mysterious response of the deities in Sringeri, who appeared as bearing arms and attacking the invader. The Guru was soon informed that Bhairava had actually left the town. He celebrated the occasion by composing the poems, Ramachandra Mahodaya, Guru Stuti Satakam, Rama Bhujanga , Meenakshi Ashtakam and Meenakshi Satakam. Virabhadra Nayak, Sivappa Nayak, Bhadrappa Nayak, Hanumappa Nayak and the then rulers bestowed several grants to the Math during this period. On his return from a visit to Bednur, He built a shrine for Bhavani in the Malahanikareshwara temple and started several festivals including a ‘rathotsava’ (car festival) at the temple and also composed t. This festival is held even today following Maha Shivaratri in the benign presence of the Sringeri Jagadguru.

Sri Nrisimha Bharati VI (1663 - 1706)

महामेरुसमं धैर्ये माधुर्येऽप्यमृतोपमम् ।
ऊहापोहार्थ निष्णातं नरसिंहं गुरुं भजे ॥

His mighty courage is like that of the mount Meru, His tender heart is like the sweet nectar, He who is clear in the inner Truth of things I hail that holy Master Nrisimha!

Somasekhara Nayak (1664 - 1675) confirmed the grant of lands in Erehalli village to be utilised for the worship of Sri Chandramoulishwara. The Acharya visited Bednur at the request of Rani Channamaji (1671 - 1696). Her minister provided an ‘Utsava Murti’ (idol used in rathotsavas) for the Sri Sringeshwara temple in Kigga. The Rani instructed her officers not to collect duties on articles bought for the use of Math. Her successor Basavappa (1696-1714) issued orders to his officers directing them to help Sringeri authorities in their enquiries regarding ‘achara’ and in the collection of dues. The Acharya fed thousands of people during the great famine of Akshaya in 1686. The places he visited in his pilgrimage included Kollur, famous for the temple of Sri Mookambika, Gokarna and Kotishwara. He founded an agrahara which he named Sacchidananapura after his guru, and also installed a linga named Sacchidanandeshwara.

Acharyas who adorned the Peetham between 1380 and 1560

After the great seer, Sri Vidyaranya, a period of approximately two centuries was marked by the reign of eight Acharyas, who ascended the Throne of Transcendental Wisdom, through whose benign blessings and guidance the Vijayanagara empire flourished for nearly a quarter millenia. Characterised by the close connection of the monarchy of Vijayanagara Empire, the math saw expansion in many areas, through the various grants in the form of land, gold and other kind from various Monarchs and Kings.

Unlike the period of Sri Vidyaranya, not much historical information is available today regarding these great Acharyas who graced the throne. Whatever reliable source is available has been carefully analysed and a short history of the Math and its Preceptors in this timeframe has thus been presented.

Sri Chandrasekhara Bharati I (1386 – 1389)

अविद्यारण्यसक्लेशकृशानुभृशतापितः ।
संश्रये सततं भूत्यै चन्द्रशेखरचन्द्रिकाम् ॥

Led astray and caught in the forest fire of ignorance, I suffered dismal wounds; The moon that soothed me with divine rays, I hail that great Chandrasekhara!

When Sri Vidyaranya was far advanced in age, he nominated Sri Chandrasekhara Bharati I as his successor. Some time after the nomination, with the permission of his Guru, the disciple went on a pilgrimage to several sacred places. In the meantime, King Harihara of Vijayanagar visited Sringeri and pressingly invited Sri Vidyaranya to his capital. As the Mutt required constant attention, the Acharya entrusted the management to a later disciple, Sri Nrisimha Bharati and then left for Vijayanagar. He stayed there for sometime as the honoured guest of the king, and passed away at a ripe old age.

Sri Chandrasekhara Bharati heard of Sri Vidyaranya’s videha mukti, and hastened to Vijayanagar. The king took him to Sringeri and had him installed on the seat. Sri Nrisimha Bharati, who was temporarily in charge of the Mutt with the permission of his senior, went to live at a village called Haladi. He consecrated a Sri Chakra there and spent his time in worshipping the Divine Mother and did tapasya. When in course of time Sri Chandrasekhara Bharati passed away, Sri Nrisimha Bharati was called from Haladi and installed as the next Acharya.

The Acharya received Harihara II at Sringeri where the emperor erected a temple in memory of Sri Vidyaranya and founded the agrahara of Vidyaranyapura, which is the home of many Sringeri priests even today.

Sri Nrisimha Bharati I (1389 – 1408)

अविद्याख्यद्विपद्वैधीभावे दक्षं समाश्रये ।
नृसिंहभारतीशाख्यहरिं श्रुतिगुहाश्रयम् ॥

He has the lion-like strength and great courage to tackle the wild tusker of ignorance; He sheds light on the secrets of the Veda, I adore the sage Nrisimha Bharati!

Sri Nrisimha Bharati had, in addition to his own intrinsic merit, the advantage of having acted as the deputy of Sri Vidyaranya. He so impressed all by his spiritual greatness and universal love that he came to be looked upon as an incarnation of God Nrisimha himself in a benign form.

King Harihara of Vijayanagar felt that the Acharya would be a great spiritual bulwark to his kingdom and invited him to the capital and arranged for his stay there for sometime. During that period, the Acharya not only initiated the king into appropriate mantras, but also gave him valuable guidance in political affairs and inspired him to carry out many works beneficial to the subjects.

After the Acharya returned to Sringeri following a second visit to Vijayanagar, Harihara founded a town in an attractive place at the junction of two rivers in the Tulu region and arranged a Dharmashala for the stay of a large number of sanyasins and other disciples. He also endowed extensive lands. Subsequently, when the Acharya visited the town, which had been named Nrisimhapura, he had a temple built for God Nrisimha and after its consecration, returned to Sringeri.

The Acharya gave spiritual initiation to Devaraya I, who ruled Vijayanagar after Virupaksha, the son of Harihara II. He stayed in Sringeri till 1406 and then at the request of Devaraya went to Hampi where he attained Siddhi. A shrine was erected over his Samadhi and a Linga installed.

Sri Puroshottama Bharati I (1408 – 1448)

पुरुषोत्तमतां यान्ति यमाश्रित्य जनाः श्रये ।
क्षराक्षरमतीतं तं पुरुषोत्तमयोगिनम् ॥

They who sought His feet rose to glory, He is the fleeting world and the ever-lasting soul; Beyond them both, He indeed is the transcendent, Homage to the great Yogi, Purushottama!

Sri Puroshottama Bharati blessed the emperor Devaraya and his feudatories and went to Sringeri to take over the management of the Mutt. In 1446 the Acharya received a grant of the village of Harihalli by Mangarasa, a governor under the viceroy of Tulu and Konkan provinces.

Devaraya granted (1432) a village to Puroshottama Aranya, a disciple of the Acharya.

Sri Shankarananda Bharati (1448 - 1455)

किंकरीकृतभूपालं पङ्केरुहसमाननम् ।
तं कारुण्यपयोराशिं शंकराख्यं गुरुं श्रये ॥

Kings of earth are His humble servants, His smiling face is like the lotus flower, His heart is an ocean of compassion, I take refuge in the divine Master, Shankara (Bharati)!

After his accession to the Peetham, Sri Shankarananda Bharati visited Vijayanagar, invited by Mallikarjuna and prince Bukka Raya when the emperor gave him lands of the revenue value of one thousand six hundred and ninety seven ‘gadayanas’, and Bhanappa, presumably governor of the Barakur, the village of Kanguvalli in his province.

A label bearing the Acharya’s name on a pillar of the sandhyamandapa of the Sringanatheshwara temple in Kanikatte (Arisikere taluk) is shown as a place to which Sri Shankarananda Bharati often resorted for meditation.

Sri Chandrasekhara Bharati II (1455 - 1464)

चन्द्रिकाधवलोदारसान्द्रिकीर्तिच्छटाधरम् ।
इन्द्रियैर्दुर्जयं नौमि चन्द्रशेखरभारतीम् ॥

Like silver moonlight shines His sacred ash, Great poets sing His spotless fame! He who has conquered the senses, Salutations to Sri Chandrasekhara Bharati!

After the videha mukti of Sri Shankarananda Bharati, the Peetham was adorned by Sri Chandrasekhara Bharati II who had taken Sanyasa in 1449.

Sri Nrisimha Bharati II (1464 - 1479)

प्रसिद्धविद्यानिलयं लसमानगुणोत्कटम् ।
बिसजाक्षार्चकं भक्त्या नृसिंहं तीर्थमाश्रये ॥

He is the famous seat of Knowledge, Supreme Master full of sacred virtues, The ardent devotee of Sri Krishna; I pay homage to Nrisimha Tirtha!

Sri Shankarananda Bharati’s successor was Sri Chandrasekhara Bharati II, who was succeeded by Sri Nrisimha Bharati II. A record from Pampapura (Yadatore) relates to a grant by the residents of the village Hiriyur to Chikka Dikshita, a disciple of Sri Nrisimha Bharati II, to conduct Annadana on the banks of the Cauvery in the name of the Acharya.

Sri Purushottama Bharati II (1479 - 1517)

पुरुहूतादिदेवौघपौरुषेयगुणोत्कटम् ।
पुरुषार्थप्रदं नौमि पुरुषोत्तमयोगिनम् ॥

Indra followed by all celestials adore this sage of all manly virtues, He fulfils the four ideals of life; I hail the yogi Purushottama!

During the pontificate of Sri Purushottama Bharati II Vijayanagar witnessed two usurpations, by Saluva Nrisimha in 1486 and by Narasa Nayaka of the Tulu dynasty in 1491. Before his hazardous expedition (1515 - 1516) against Vira Rudra Gajapati of Kalinga, the Vijayanagar emperor Krishnadeva Raya sought the blessings of Sri Purushottama Bharati. The Guru conveyed his blessings through one of his disciples, Vidyaranya. The emperor granted to the Sringeri Mutt a village called Huyyaru in Barakur rajya and the attached hamlets, and also ordered the immediate restoration to Sringeri of Gavaturu, Gajanuru, Mandali, Harakera, Shimoga and Sollebyle, formerly enjoyed by the Mutt but had later gone out of its hands. The object of the grant was stated “to secure to the king a three-fold benefit, the destruction of his foes, unswerving attachment of his supporters and allies, and extension of his own life, health and prosperity.” The emperor prayed for the Guru’s blessings to secure him victory in his campaigns. The Acharya’s blessings had a marvellous effect; Krishnadeva Raya conquered Kalinga, recaptured Raichur and routed the forces of the Bijapur, Ahmednagar and Golkonda. During his sojourn in Hampi, Vidyaranya organised the Mutt there. The emperor issued orders to village heads to obey the Sringeri Gurus as their masters.

Sri Ramachandra Bharati (1517 - 1560)

कामद्विरदपञ्चास्यरामणीयकमन्दिरम् ।
सोमोपमाननं श्रीमद्रामचन्द्रगुरुं भजे ॥

The lion that kills the elephant of lust, The holy shrine of pleasing qualities, His smiling face is bright like the full moon; Hail holy master Srimad Ramananda!

In 1545 Honnappa Nayaka, a representative of the emperor Sadasiva Raya of Vijayanagara, granted to the Mutt, Bastihalli in Aragarajya.

During his visit to Karkala, the Acharya responded to the invitation of the local Jains and visited their temple, where to the astonishment of the assembled worshippers, the idol appeared as Anantha Padmanabha.

The Kudali Mutt was founded by Nrisimha Bharati, a disciple of the Sringeri Guru.

Sri Vidyaranya

अविद्यारण्यकान्तारे भ्रमतां प्राणिनां सदा ।
विद्यामार्गोपदेष्टारं विद्यारण्यगुरुं श्रये ॥

To souls that wander in utter dismay in the dense woods of mental ignorance, He shows the path of true wisdom; Homage to the greatSaint Vidyaranya!

Sri Vidyaranya coming five centuries after Shankara Bhagavatpada was the 12th Jagadguru of the Sringeri Sharada Peetham from 1380 to 1386 A.D. He brought fame and glory to the Mutt by his dynamic leadership and unique contributions to spiritual and Vedantic thought.

Sringeri, a cluster of hermitages, became a spiritual imperium with state jurisdiction during his pontificate. To the Vyakhyana Simhasana (throne of transcendental wisdom) in the Sharada Peetham was added secular authority over the newly created Samsthanam, which served to enthuse a courageous spirit of unity and self-confidence among the people of South India.

Sri Vidyaranya was a great force in the regeneration of our spiritual, moral and cultural values. He built temples at Sringeri and Hampi and established Mutts to propagate Vedanta. He was not only a sage and empire builder, but also a savant and a scholar par excellence. His works constituted the greatest treatises in post-Shankara Advaitic literature. His marvellous interpretative skills reconciled many apparent differences in philosophic texts.

No other thinker or writer has acquired a reputation close to that of Adi Shankara in spreading the truths of Advaita. Special importance has been given to two of Vidyaranya’s popular works on Vedanta - Panchadasi and Jivanmukti Viveka. As invaluable treatises to the sadhaka (spiritual aspirant) and sanyasi, they are famous for their clarity of thought and abundance of quotations from well-known texts.

Biography of Sri Vidyaranya

Tradition has it that Madhava (the generally accepted pre-ascetic name of Sri Vidyaranya) was the elder of two Brahmachari brothers belonging to a poor but learned Brahmin family of Ekasila Nagari (present-day Warangal). The younger of the two, wandering south in search of true knowledge, reached Sringeri when the great Vidyashankara Tirtha was the reigning pontiff. On seeing the innate greatness of the young Brahmachari, Sri Vidyatirtha readily gave him sanyasa diksha with the ascetic name of Bharati Krishna Tirtha in 1328 A.D.

In the meanwhile, Madhava left home in search of his younger brother. After much wandering, he finally reached Sringeri where he found his brother as the junior pontiff Bharati Krishna Tirtha. At the junior pontiff’s request, Sri Vidyatirtha readily gave Madhava sanyasa diksha in 1331 A.D under the ascetic name of Sri Vidyaranya, in other words, verily a forest of knowledge. Sri Bharati Krishna Tirtha, though younger than Vidyaranya became his senior by virtue of his earlier ordainment into Sanyasa Ashrama and came to be known as the senior Sripada and Vidyaranya the junior.

Sri Vidyaranya then started on a pilgrimage and reached Kashi. At the direction of Sri Vyasa, he went to Badrikashrama where the great sage himself initiated him into Sri Vidya. Returning south, he retired to Matanga hill, near Hampi, where he immersed himself in intense meditation. It was at this time that the two brothers, Madhava and Sayana, the sons of Mayana of Bharadwaja Gotra, approached Sri Vidyaranya and sought his blessings. Sri Vidyaranya graciously gave them his unfinished Veda bhashyas and some other works. He blessed them to complete the works in their own names as Madhaviyam and Sayaniyam. Later, both the brothers served as ministers in the Vijayanagara empire under Bukkaraya and Harihara I and II. At Sringeri, Sri Vidyatirtha attained Mahasamadhi by entering into Lambika Yoga Samadhi and Sri Bharati Krishna Tirtha succeeded him as the 11th Jagadguru of the Sringeri Mutt and reigned from 1333 to 1380 A.D.

The Jagadguru’s Greatness

Sri Vidyaranya then resumed his pilgrimage to Varanasi. While he was there, Sri Bharati Krishna Tirtha at Sringeri had already started construction of the magnificent Vidyashankara temple over the tomb into which his guru Sri Vidya Tirtha had entered into Lambika Yoga Samadhi.

Bukka and Harihara who were sharing the responsibilities of ruling their empire and were marching from victory to victory, went to Sringeri in 1346 for the blessings of Sri Bharati Krishna Tirtha. They celebrated the occasion with a land grant to the senior Sripada.

Bukkaraya communicated all the details to Sri Vidyaranya in Kashi, forwarding to him Sri Bharati Krishna Tirtha’s srimukha. It desired his early return to Sringeri, which Sri Vidyaranya complied with, reaching Sringeri via Hampi, accompanied by Bukkaraya. At Hampi, Sri Vidyaranya had built a Mutt near the Virupaksha temple, for his use. After Sri Bharati Krishna Tirtha attained videha mukti, Sri Vidyaranya assumed charge of the Sringeri Mutt and reigned as Jagadguru for six years from 1380 to 1386. The Acharya initiated the emperor into the mysteries of Advaitic meditation, and in 1386 attained videha mukti. Shortly after this event, Harihara visited Sringeri and founded the agrahara of Vidyaranyapura in memory of the guru.

Sri Vidyaranya was indeed a unique personality, scholar and sage, rightly regarded as a great thinker in the post-Shankara period. No wonder he was extolled and virtually raised to divinity by kings Bukka and Harihara when making royal grants:

Sri Vidyaranya’s powers of exposition are more wonderful than those of Brahma; he can make (by his dialectics) the eloquent dumb and (by his teaching) the dumb eloquent (Copper Plate May 1384)
Can he be Brahma? We do not see four faces; can he be Vishnu? He does not have four hands; can he be Shiva? No oddness of the eyes is observed. Having thus argued for a long time, the learned have come to the conclusion that Vidyaranya is verily the Supreme Light Incarnate. (Sringeri Plate of Harihara II May 1386)

Mutts

Under Sri Vidyaranya’s direction, the emperors made endowments to Mutts founded by him or by Sri Bharati Krishna Tirtha in different parts of South India, some of which rose to importance as branches of the Sringeri Sharada Peetha or as subordinate monastic establishments. Prince Chikka Raya (afterwards Virupaksha I) made a grant to Satyatirtha of Muniyur Mutt which marks the origin of the Sakatapuram or Bandigade Mutt.

Hariharapura, an agrahara about six miles from Sringeri was founded by Harihara II, and Sri Ramachandra Saraswathi was the first Acharya of the Mutt established there. The Tirthamuttur Mutt (Tirthahalli taluk) and the Kudali Mutt also came into existence some centuries later under the guidance and encouragement of the Sringeri Gurus and the emperors. The agraharas of Sringapura and Vidyaranyapura were laid out by Harihara II.

Temples

A vritti was allotted to the Sri Janardana temple. Of the new temples built during this period, the Vidyashankara temple was the grandest. It was during Sri Vidyaranya’s time, that Sri Bharati Krishna Tirtha substituted the present golden image of Sri Sharada for the one in sandalwood originally consecrated by Sri Shankara over a Sri Chakra on a rock and over which a small temple had been raised. The temple was enlarged. The Bharati Ramanatha temple was built over the samadhi of Sri Bharati Krishna Tirtha and the Vidyavishweswara temple in memory of Sri Vidyaranya. Sri Vidyaranya made grants for the worship of Gopinatha in Paschimavahini, a few furlongs from Sringeri on the westward bend of the Tunga, and consecrated lingas and Sri Chakras in several places.

A New epoch

Vedic dharma, which had received a rude shock under Muslim rule in the North found a bulwark in the South. The re-emergence was on all fronts. On the political front, Sri Vidyaranya’s grace helped in the formation of a Hindu empire. On the socio-religious front, to begin with, worship that had been suspended in several temples, including the famous temples of Srirangam and Madurai was restored. Mysore inscriptions speak of grants to temples under the direction or in honour of Sri Vidyaranya. From now on, Vijayanagar emperors and their vassals carried out renovations, with extensions on a lavish scale of hundreds of temples.

Till this period in the history of the Sringeri Sharada Peetha, the Jagadgurus had been concentrating on imparting Brahmavidya to the elect, and training spiritual aspirants. Since Sri Vidyaranya, the Jagadgurus also took upon themselves the tasks of prescribing proper modes of divine services, in temples and guiding the socio-religious activities of the millions of disciples so as to bring them under the discipline of religion.

The Resplendent Jewel amongst Jagadgurus: Sri Vidyaranya was the head of the Sringeri Mutt for only a short span of six years. But because of his association with Sri Bharati Krishna Tirtha (his predecessor Jagadguru and poorvashrama brother) for over five decades, he left an indelible mark on the spiritual life of his times. The Vidyashankara ‘ Bharati Krishna Tirtha ‘ Vidyaranya epoch marks the rise of the Sharada Peetham to the highest of eminence and led to the emergence of the spiritual institution as the torchbearer in sustaining Sanatana Dharma. Sri Vidyaranya is rightly considered as one of the brightest jewels in the illustrious line of Sringeri Guru Parampara.

विद्याविद्याविवेकेन पारं संसारवारिधेः ।
प्रापयत्यनिशं भक्तान् तं विद्यारण्यमाश्रये ॥

Homage to this serene Vidyaranya who holds aloft the torch of discrimination, Knowledge of the Real form unreal and helps the devoted across the sea of birth!

The Vijayanagara Empire

Birth of Vijayanagara

Sri Vidyaranya blesses Harihara and Bukkaraya

It was while Sri Vidyaranya was doing tapas at Matanga hill that the two warrior brothers, Harihara and Bukka, sons of Sangama, approached him. Directed by a dream, they sought his blessings and guidance. Earlier, these two brothers had been taken prisoner and led to Delhi. It is believed they were under compulsion to embrace Islam. But the Delhi ruler recognising their valour sent them back to the south. They were sent back as the heads of an army to contain the rebellions brewing in the Deccan.

Seizing this opportunity, the two brothers asserted their independence. With the guidance and blessings of Sri Vidyaranya, they established their own independent kingdom with its capital on the left bank of Tungabhadra river. Following the sage’s counsel, they shifted their capital to the right bank, naming it Vidyanagara, as a mark of respect and gratitude to the sage, whom they regarded as their Guru, God and saviour. The city, which came to be popularly known as Vijayanagara or City of Victory was planned in accordance with the directions of sage Vidyaranya in the form of a Sri Chakra, with the Virupaksha temple in the middle and nine gates all around.

Karnataka Simhasana Pratishtapanacharya

Karnataka Simhasana Pratishtapanacharya

A copper plate grant of 1336 A.D bearing the sign manual ‘Virupaksha’ recounts, ‘Harihara was seated on the throne as directed by Vidyaranya. He made the 16 great gifts resplendent in the city called Vidya, of vast dimensions” The emperor placed at the feet of his master Sri Vidyaranya, all his imperial insignia. Sri Vidyaranya initiated him into Atmavidya and conferred on him the titles, Srimad Rajadhiraja Parameshwara, Aparimita Pratapavira and Narapatin. From then on, the Sringeri Jagadguru came to be addressed as ‘Karnataka Simhasana Pratishtapanacharya’ which is part of their birudavali even to this day.

Works of Sri Vidyaranya

Sri Vidyaranya’s literary contributions comprise works on Vyakarana, Mimamsa, Smriti, Purana, astronomy/astrology, Mantra Sastra, music, Darsana and Advaita Vedanta. The more important of them are Jaiminiya Nyayamala, Parasara-smriti Vyakhyana, Smriti Sangraha, Vyavahara-Madhava, Sri Vidyatirtha-Dipika, Vivaranaprameya Sangraha, Panchadasi, Jivanmukti Viveka, Drig Drisya Viveka, Aparokshanubhuti-Tika, and six Upanishad-Dipikas.

Of these, Panchadasi is an important work in Advaita Vedanta, so called because of its division into fifteen chapters, dealing with topics of metaphysical and spiritual importance. In the Brhadaranyavartikasara, Sri Vidyaranya summarises Sri Sureshwaracharya’s work. Dipikas on Aitareya and Taittiriya Upanishads and Sri Shankara’s summary of the twelve principal Upanishads, are also attributed to Sri Vidyaranya.

Madhaviya Shankara Vijaya is the work of Sri Vidyaranya. Because of its high poetic merit and objectivity, it is considered the best for recitation during Shankara Jayanti.

Drgdrsyaviveka is considered a combined work of Sri Vidyaranya and His predecessor, Sri Bharati Krishna Tirtha. The works of the two Jagadgurus are among the greatest treatises in post-Shankara Advaita literature and both of them occupy a unique place in the history of religion.

The Early Acharyas

Sri Nityabodhaghana (834-848 A.D)

अनाद्यविद्यामुत्सार्य प्रज्ञानघनरूपताम् ।
यो बोधयति सच्छिष्यान् तं बोधघनमाश्रये ॥

He who imparts to worthy disciples the Truth - ‘Thou art the wakeful conscious Inner Self’ And thus removes the deeply ingrained delusion, I bow at the feet of that Sage Bodhaghana!

Sri Bodaghana and his successors shed the lustre of their exalted mood instilling in their disciples true bhakti by conducting the daily worship of Sri Sharada and Sri Chandramoulishwara and by their precepts leading them to the path of righteousness.

Sri Jnanaghana (848-910 A.D)

सिताघनादिदृष्टान्तैर्यत्स्वरूपं श्रुतिर्जगौ ।
प्रज्ञानघन एवेति तं ज्ञानघनमाश्रये ॥

His clear wisdom extracts insightful analogies From the ancient delightful Srutis, And sets ablaze the knowledge of the Self. I adore the Saint of such a quality, Sri Jnanaghana!

Sri Jnanaghana was the author of Tattvasuddhi. Tattvasuddhi, which is held in high esteem by Sri Appayya Dikshita, the famous Vedantin of the 16th century, is probably a record of the Acharya’s exposition to his disciples. According to Guruvamsakavya, he worshipped Pinakin (Lord Shiva) and Janardana. This fact being the earliest reference to Lord Janardana in Sringeri, the consecration of the ancient Janardana temple in present-day Sringeri is attributed to Sri Jnanaghana.

Sri Jnanottama (910-954 A.D)

ज्ञानानामुत्तमं ज्ञानं ज्ञानिनामुत्तमो यतः ।
ज्ञानोत्तम इति ख्यातं गुरुं तमहमाश्रये ॥

Jnanottama, the foremost among sages, The Knower of the Supreme Knowledge of the Self The world honours Him as the exalted One To that adorable Master, I bow!

A Gauda in his purvashrama (previous stage of life) settled in the south, Sri Jnanottama succeeded Sri Jnanaghana. His work ‘Vidya Sri’ is a sub commentary on Sri Adi Shankara’s ‘Brahma sutra bhashya’. One of the Acharya’s disciples was Vijnanatman or Vijnanashrama, the author of Tatparyadyotini and a vritti on Narayanopanishad, which is a section of Taittiriya Upanishad. Another prominent disciple of the Acharya was the prolific writer Chitsukha popular for his work on Advaita, called Tattva-Pradipika (also known as Chitsukhi). Chitsukha pays homage to his Guru, Sri Jnanottama as the effulgence that was Dakshinamurti, Vyasa and Shankara.

Sri Jnanagiri (954-1038 A.D)

ज्ञाननिश्रेणिमालम्ब्य ब्रह्माख्यं गिरिमुन्नतम् ।
आरूह्य कृतकृत्यो यस्तं ज्ञानगिरिमाश्रये ॥

He scaled the mount of wisdom step by step and climbed the peak of transcendent Brahman His life was fulfilled in that, lofty Truth To Sage Jnanagiri, Salutations!

Sri Simhagiri (1038-1098 A.D)

दुर्वीदिदुष्टमातङ्गविदारणपटीयसे ।
नमः श्रीसिंहगिरये गुरवे दिव्यचक्षुषे ॥

Whose lion-like inner strength rips asunder Mad elephants and wrangles over stubborn foes; Salutations to that Divine Sage Simhagiri Whose divine vision beams with true wisdom!

Sri Ishwara Tirtha (1098-1146 A.D)

ईप्सितार्थप्रदो नित्यं प्रणतानां च देहिनाम् ।
यतिरीश्वरतीर्थाख्यः तं नमामि गुरुं शिवम् ॥

Just as the Great Shiva, He grants with gracious heart The boons that pure beloved souls aspire for; I salute and solemnly adore That saintly Master Ishwara Tirtha!

Sri Nrisimha Tirtha (1146-1229 A.D)

श्रुतिमस्तककूटस्थमज्ञानद्विपभेदिनम् ।
श्रीमन्त्रराजमूर्तिं तं नृसिंहं गुरुमाश्रये ॥

The Light effulgent up the Vedic Hill The Power that kills the mammoth Ignorance The royal sage of Mantras I humbly surrender to that Master Nrisimha!

Sri Jnanottama’s successor was Sri Jnanagiri. Then reigned Sri Simhagiri, after whom an agrahara (locality for priests) near Sringeri has been named. The next two Acharyas were Sri Ishwara Tirtha and Sri Nrisimha Tirtha. All of them were great polemics. Independent works on Advaita, elucidations of Sri Shankara’s bhashyas and Sri Sureshwaracharya’s vartikas, glosses representing both the Bhamati and the Vivarana schools, polemical works and works of the class entitled ’siddhi’ (books like Ishta Siddhi, Advaita Siddhi..), that sum up the vast literature on Advaita during this period, can be said to have set the norm for future writers. The Sharada Peetham was the fountain head of all this expansion of Vedantic knowledge, in the pursuit of which were engaged sages and scholars from all parts of the land - Karnataka, Chola (comprising a major part of Tamil Nadu), Andhra, Maharashtra, and Gaudadesa (Bengal). It was not long before other places of learning were influenced and Vedanta was added to the curriculum of studies.

Sri Vidyatirtha (1229-1333 A.D)

Idol of Sri Vidyatirtha Mahaswamiji at Simhagiri in Sringeri. Also seen flanking him
are his two foremost disciples - Sri Bharati Tirtha and Sri Vidyaranya Mahaswamigal

अविद्याच्छन्नभावानां नृणां विद्योपदेशतः ।
प्रकाशयति यस्तत्वं तं विद्यातीर्थमाश्रये ॥

His message brings about the Light of Wisdom To men that are immersed in ignorance He holds the torch of Truth for the entire world Homage to the holy Vidyatirtha!

“His message brings about the Light of Wisdom To men that are immersed in ignorance He holds the torch of Truth for the entire world Homage to the holy Vidyatirtha! ‘Verily Vidyatirtha, the Lord of ascetics, excels the sun; the latter dispels the darkness around us only by day, while the former dispels the darkness both within and without, both by day and night” - this tribute paid by Emperor Harihara II of Vijayanagar is a measure of the greatness of Sri Vidyatirtha.

The tenth Acharya of the Sharada Peetham at Sringeri, Sri Vidyatirtha Mahaswami, was a eminent Guru well-versed in all the shastras and Vedas, and was also called , “Maheshwara  whose breath was the Veda”, by His disciple, Sri Sayanacharya in his commentary to the Vedas.

A number of scholars flocked to Him and became his disciples. Besides Sri Shankarananda and Vidyaranya, Sri Satchidananda, Sri Advaita Brahmananda (Bharati Tirtha), Sri Sandrananda, Sri Advaitananda Shevadhi, Sri Mahadeva Siva, Sri Advaita Sukhananda, Sri Sivayogi and Sri Pratyagjyoti were eight other eminent disciples of Vidya Tirtha. Vidya Tirtha is said to have installed these eight disciples as the heads of the eight mathas established by him. Among his disciples, Sri Bharati Tirtha and Sri Vidyaranya were the foremost. All these have invoked Vidya Tirtha in one work or other composed by them.

Always absorbed in the bliss of self-realisation, he spent many years in Simhagiri in the company of numerous disciples, who by his grace became adepts in mantra, tantra, yoga and meditation. The royal brothers, Harihara and Bukka visited him and proceeded with him to Sringeri. To the great sage, came a Brahmana lad, young in years but advanced in the practice of the virtues of a mumukshu, from Ekasilanagaram (Warangal). Finding him worthy, the Acharya admitted him into the order of Sanyasa (1328) under the name of Sri Bharati Tirtha. Three years later in 1331 came another learned Brahmana, who was the elder brother of Sri Bharati Tirtha in His purvashrama. He also received Sanyasa under the name of Sri Vidyaranya. Sri Bharati Tirtha stayed with the master, while Sri Vidyaranya went on long tours. Jagadguru Sri Vidyatirtha also toured over South India. In Simhagiri, there is still preserved a strange sculpture, with figures sculpted on its four faces. The front face depicts Sri Vidyatirtha flanked by his two chief disciples Sri Bharati Tirtha and Sri Vidyaranya. The figures on the other three faces are Brahma, Vishnu and Maheshwara. Above them is a figure of Lakshmi Narasimha and on top is a Shiva Linga. When the Acharya got this strange multiple image, called Chaturmurti Vidyeshwara made, he explained to Sri Bharati Tirtha that his body would assume a shape similar to that after twelve years of yoga in an underground chamber. The chamber was excavated on the northern bank of the Tunga, and while the Acharya sat there in yoga, it was closed over him. Three years elapsed. When Sri Bharati Tirtha was temporarily away from Sringeri, the curiosity of the attendants got the better of their duty to their Guru and they opened the chamber. The sage’s body had completely disappeared and they saw only the form of the linga on the top of the model in Simhagiri. Sri Bharati Tirtha, who was completely upset by this act of indiscretion on the part of the attendants, received a cheering message be known as Sri Vidyashankara and the Acharya constructed a magnificent temple within the next few years. It is believed that effulgence of the sage continues to manifest itself shedding subtle spiritual influence about the place. To this day the seal of the Mutt bears the name of Sri Vidyashankara.

Sri Bharati Tirtha (1333-1380 A.D)

अज्ञानां जाह्नवी तीर्थं विद्यातीर्थं विवेकिनाम् ।
सर्वेषां सुखदं तीर्थं भारतीतीर्थमाश्रये ॥

That Ganga which is the sin-removing refuge to the ignorant, That esoteric knowledge that is the refuge sought by the wise, That refuge which is good for all who seek Bliss, Unto that Bharati Tirtha, I bow!

Sri Bharati Tirtha a native of Ekasilanagaram (present day Warangal, Andhra Pradesh) and younger brother of Sri Vidyaranya, in his purvashrama, ascended the throne of transcendental wisdom as the 11th Acharya by succeeding his Guru Sri Vidyatirtha. He occupied the throne for 47 years until 1380. The Acharya’s reign was one of the most momentous periods in the history of India. It was under the guidance of his successor-designate, Sri Vidyaranya, that the great Hindu Empire of Vijayanagar was founded in 1336. The Acharya knew that the sacred religion of the land could be preserved only if the temporal powers were retained by the Hindu rulers. In order to prevent the minds of the public from drifting away from spiritual goals and also to retain the influence of the Mutt on the common man for spiritual good, he consecrated a golden image of Sri Sharada in the place of the sandalwood image installed during the time of Sri Adi Shankaracharya. He took up the task of renovating the temple and Mutt buildings. During the time of founding of the Vijayanagar Kingdom, the Vidya Shankara temple also was built. King Harihara’s brother Marappa and son-in-law Ballapa went to Sringeri in 1346 under the direction of the King to present nine villages to His Holiness for the undisturbed performance of His tapas and the support of forty Brahmin attendants. On the occasion of the consecration of Sri Vidyashankara temple, the Jagadguru divided lands yielding 600 pagodas into 120 vrittis of five pagodas each and gave them away to 120 learned Brahmins who thus settled near the Mutt. This was the beginning of the present town of Sringeri. Scholars proficient in the Vedas and Sastras were honoured with titles and gifts. The Acharya is noted to have endowed one hundred and twenty scholars proficient in the Vedas and Sastras with vrittis or small holdings of land.

Sri Sureshwaracharya

Sri Sureshwaracharya

विश्वं मायामयत्वेन रूपितं यत्प्रबोधतः ।
विश्वं च यत्स्वरूपं तं वार्तिकाचार्यमाश्रये ॥

A lucid gloss He wrote upon the Truth, that the illusion which pervades the world; Is embedded nowhere but in the mind, Sureshwaracharya, Him I salute!

Sri Sureshwaracharya was a great scholar, and a philosopher of repute. He was the first Peethadhipati of Dakshinamnaya Sringeri Sharada Peetham, established by Sri Shankarabhagavatpada.

Sri Sureshwaracharya ’s contribution to Indian philosophy in general and advaita vedanta in particular was both substantial and enduring. While His Master, Shankara, propounded the essentials of advaita, Sureshwara reinforced by setting at rest all talk of diverse interpretations in his perceptor’s writings.

Certain special characteristics of this great saint stand out prominently as can be seen from his life history given below.

The Vedic Tradition

The Vedic tradition is continued in the two Mimamsa schools. Poorva Mimamsa along with the Uttara Mimamsa or Vedanta, is only with the direct continuation of the Vedic culture. The Poorva Mimamsa system took the ritualistic tradition of the Vedic culture. It helped a methodical interpretation of the otherwise complicated Vedic injunctions about rituals. It also supplied a philosophical justification for the beliefs which formed the source and authority for the rituals.

Sri Shankara Bhagavatpada heard of Kumarila Bhatta, the leader of one of the two branches of the Poorva Mimamsa school of philosophy. Kumarila Bhatta’s acceptance of the Vedic authority was total. He did not care to admit the existence of God. The great powers of argument of Kumarila Bhatta and the stories of his miraculous deeds in vanquishing well-known Buddhist scholars to reestablish the authority of the Vedas were almost known to everybody in the land. According to Kumarila Bhatta, the Vedas are eternal like the world.

When Sri Bhagavatpada heard of Kumarila Bhatta, he was immolating himself in a fire of husk as an act of expiation. Sri Bhagavatpada asked the great Vedic scholar to stop the act of immolation, and come out to argue with him because the Poorva Mimamsa attitude to the existence of God was not correct. It was so even according to the authority of the Vedas which the Poorva Mimamsa scholars accepted as supreme. Kumarila Bhatta explained that in deference to Vedic injunctions, for which mission his life was devoted, the act of immolation should not be stopped in the middle. He had to purify himself according to his own convictions.

Mandana Mishra

Kumarila Bhatta however requested Sri Bhagavatpada to go to Mahishmatipura to meet his disciple Mandana Mishra and win him over to Advaita. He also added that the superiority of the Advaita doctrine will be revealed to the world if Mandana Mishra gets defeated in a combat of logic.

Kumarila Bhatta described Mandana Mishra as the dearest of his disciples, and a great scholar in all branches of learning. Sri Bhagavatpada blessed Kumarila Bhatta and accepted advice for the debate with Mandana Mishra.

Contrary to the normal course of a disciple seeking a guru to earn his grace by devotion, loyalty and service, it was Sri Bhagavatpada who went to Mahishmatipura in search of a disciple.

The Magadha empire, with Pataliputra as its capital, stretched far and wide in those days. Mahishmatipura was an important town in the extensive Magadhan empire.

Sri Bhagavatpada reached the city of Mahishmatipura with his followers. The passers by in the street gave him a graphic description of the place of Mandana Mishra.

It was like a Royal Palace because of Mandana Mishra’s affluence. His father Hima Mitra was an honoured pandit in the court of the Kashmir kings. He belonged to Kannauj Gowda Brahmin community. Mandana Mishra received the best of traditional training at the feet of Kumarila Bhatta and perfected his scholarship. He settled at Mahishmatipura as a house-holder with his wife Ubhaya Bharati. She was the daughter of learned and pious Vishnu Mitra living on the banks of Sonabhadra river.

Mandana Mishra and Ubhaya Bharati were an ideal couple, each of them equal to the other in all branches of learning, ethical character and strict observation of Vedic injunctions. Ubhaya Bharati was supposed to be an avatara of goddess of learning, Saraswati Devi, as Mandana Mishra was supposed to be an avatara of Brahma. His scholarship and the reverence in which he was held earned him the honorific epithet of ‘Mandana Mishra’. His real name was Vishwarupa.

When Sri Bhagavatpada reached the mansion of Mandana Mishra, it was found bolted from inside. Sri Bhagavatpada, as a Sanyasin, had no right of admission into a house found closed. Such are the rules of Smriti, which govern the daily conduct of traditional Sanyasis. Sri Bhagavatpada pondered a little. He had firmly decided to redeem Mandana Mishra from the rigidity of dogmatic ritualism. Therefore he felt like using his extraordinary Yogic powers. Great Yogi and Siddha Purusha as he was, Sri Bhagavatpada entered the house through the closed door.

Unwelcome Sanyasi

Mandana Mishra had an innate dislike for Sanyasis because in his staunch belief of ritualism, he felt that only those who wished to escape the rigours of Vedic injunctions found a refuge in the Sanyasa ashrama. Moreover when Sri Bhagavatpada entered the house, it was a time when the presence of a Sanyasin was most unwelcome. Mandana Mishra was performing a shraddha and the Brahmins were about to be fed. The entry of Sri Bhagavatpada at such a time caused a disturbance and Mandana Mishra was infuriated.

Hot and harsh exchanges followed. The Brahmins found the situation going out of control. They wished to set it right. They suggested to Mandana Mishra to invite Sri Bhagavatpada to participate in the shraddha by occupying Vishnu Sthana. Staunch ritualist as he was, Mandana Mishra was fully bent upon saving the ritual. He invited Sri Bhagavatpada accordingly.

But Sri Bhagavatpada declined to accept the invitation. He explained to Mandana Mishra that he did not come for bhiksha but for a polemical debate. Mandana Mishra who had never met his match in learning before was willing for a dialectical fight. He gladly welcomed it. The shraddha was allowed to be finished as ordained. The debate was fixed for the next day.

The Eight-day Debate

They met the next day after daily ablutions normal to their respective ashramas. Ubhaya Bharati, the wife of Mandana Mishra, agreed to serve as the judge as they both sought her help expressing confidence in her impartiality and appreciation for her wisdom and scholarship. She was the only scholar available who could follow the disputants in their flight to sublime heights.

As Ubhaya Bharati was a housewife, with her daily chores, which included the preparation of daily food for the disputants, she gave them each a garland of flowers. She said that the person whose garland faded away first was the person vanquished. To make the dispute more purposeful, they agreed to a wager. The person worsted in the debate should become the disciple and accept the ashrama, way of life of the victor.

They were giants of erudition, both of them supreme in the knowledge of the Vedas. The discussion continued daily without hindrance to their daily rituals, rest and other exigencies.

From day to day, Mandana Mishra saw new light in the arguments of Sri Bhagavatpada. He was losing faith in his own past convictions. His faith in Bhagavatpada was growing to a stimulating climax.On the eighth and the last day of the discussion, Mandana Mishra was fully convinced of the superiority of the doctrine of Sri Bhagavatpada. As Sri Bhagavatpada said, ‘Once the conditioning factor (the nescience) vanishes, the soul becomes one with the Brahman.’ When Mandana Mishra realised the limitations of his own standpoint and the Truth of Sri Bhagavatpada’s view, he found that his flower garland had faded. He fell prostrate before Sri Bhagavatpada, touched his feet and said in a trembling voice, ‘O Teacher of the World, pardon me and my audacity. I have offended you for these eight days. Hold your fury, O Jagadguru! and shower your grace on this humble servant.

Ubhaya Bharati disappeared from the mortal vision and regained her celestial form as Saraswati Devi, the Goddess of Knowledge. She however granted a boon to Sri Bhagavatpada that she would be immanent at a place where he may invoke her presence. Mandana Mishra gave all his earthly belongings to the needy at the last Vedic ritual which he performed before he took sanyasa at the hands of Sri Jagadguru Shankara Bhagavatpada.

Sri Bhagavatpada gave his disciple the name of Sri Sureshwaracharya. He took him on his march from place to place. Soon Sri Bhagavatpada reached Sringeri where he invoked the presence of Goddess of Knowledge. He installed Sri Sureshwaracharya as head of the Mutt.

Establishment of the Sharada Peetham at Sringeri

Sri Sureshwaracharya wrote elucidating metrical commentaries (Vartikas) on Taittiriya and Brihadaranyaka Upanishadic Bhashyas of Sri Bhagavatpada. Sri Sureshwaracharya also wrote commentaries on the Dakshinamoorti Stotra and Panchikarana of Sri Bhagavatpada. The commentary on Dakshinamoorti Stotra became famous as the Manasollasa Vartika. He also wrote a succinct monograph presenting an analytical picture of the fundamental teachings of Sri Bhagavatpada. This book became well-known as Naishkarmya Siddhi. Sri Sureshwaracharya also wrote a commentary called Balakrida on the Smriti of Yajnavalkya. Next to Sri Bhagavatpada, he stands as the foremost author in the field of Advaita.

Works of Sri Sureshwaracharya

Sri Sureshwaracharya works expound the philosophy of non-dualism. He explains that Bramhan is the only Reality(Sat)  and the substratum of the world. Following is the list of His works.

• Vartika on Taittriya Upanishad Bhashyam
• Vartika on Brihadaranyaka Upanishad Bhashyam
• Mansollasa
• Panchikarana Vartikam
• Naishkarmya Siddhi

Naishkarmya Siddhi

It is well known that the Brahma Sutras, Sri Shankara’s bhashyas and the Vartika are together like the confluence of the Ganga, Yamuna and Sarasvati, and this Triveni removes our sin and emancipates us.

Among the hundreds of Sishyas of Sri Shankara, the four, namely Padmapada, Sureshvara, Totaka and Hastamalaka were the most important, and among these Sureshvara, the Vartikakara, was the foremost.

Sri Shankara who through his instruction was spreading the Advaita Vidya throughout the land, desired that a Vartikam should be composed for his bhashyas, similar to the Mimamsa and Vyakarana Vartikas, and expressed it to his sishyas. Sri Shankara told Sureshvara to write a Vartika on the bhashya of the Brhadaramyaka Upanishad belonging to the Kanvasakha of Sukla Yajus and on the Taittiriya Upanishad bhashya and in addition to write an independent work. Sureshvara wrote the Naishkarmya siddhi which Immensely pleased the Master and then the other two works.

Being a prakarana, Naishkarmya siddhi lays down the Vishaya (topic) its significance, adhikara (qualification) and Correlation(sambhanda). The first adhyaya inquires into the authority of the shruti and lays down that all of them have for their final goal (Parama tatparya), the Brahman. The second chapter correlates the other authorities, the third deals with the disciplines. Shravana, manana etc. and tie fourth and concluding chapter explains Kaivalya or liberation and Jivanmukti. The Vartikakara concludes with adoration to his great Master.

Naishkarmya siddhi, of Sri Sureshvaracharya padah wellknown as Vartikakarapadah, is though comparatively short, an outstanding accomplishment of exceptional importance among the works of the Advaita Vedantins. The other ‘siddhi’ works are. Ista siddhi by Sri Vimuktatman and Advaita siddhi by Sri Madhusudana Saraswati which, like the Naishkarmya Siddhi, closely follow the Bhashyas of Pujya Sri Shankara Bhagavatpadah, and the earliest of these viz Brahmasiddhi by Mandana presumably an elderly contemporary of the Bhashyakara, which differs in certain respects from the view points of the Bhashyas.

Naishkarmya siddhi-the name could be believed to have arisen from the word in the Gita verse-“ Naishkarmyasiddhim paramam sanyasenadhigachhati” rendered in the Bhashya as ‘Naishkarmyam cha tat siddhischa’ or Naishkarmyasiddhi meaning attainment of the state of Actionlessness i. e , Brahman-Atman or the decisive conclusion as to the Actionlessness of Brahman- Atman, the work being called so because of its role in leading to that state -is an independent work (Madhaviya Shankara Vijaya Sarga 13, Sloka 49, and Guruvamsa Kavya, Sarga 2 and Sloka 89) of Sri Sureshvara which has won the appreciation of his Master who initiated him into the Sanyasa asrama after his defeat in controversy. It is a manual of Advaita-Vedanta, in four chapters. in verse, and providing the necessary links between them and the elucidations of their contents given in prose by the author himself, written not for securing fame, return or praiseworthiness but as a measure intended to purify and elevate his own intellect. It establishes the Nishprapancha Brahma, the transcendental Reality unconnected with and unconditioned by the world which itself is shown to be mithya i.e., devoid of fundamental existence. The work, like the Vartikas, revels in Yuktis, upholds the view point of the Bhashyakara and refutes those of others especially of Mandana. A few illustrations are given below.

It is the decision of the Vedantin that whatever ‘appears’ in our parlance is to be regarded as due to Ajnana (Nescience), The question arises as to what are the locus (Asraya) and the object (Vishaya) ignorance. That Brahman is the Vishaya is agreed upon by all without dispute. Mandana and Bhamatikara who follows Mandana in this respect as also in a few other respects, believe that Jiva is the Asraya. Sri Sureshvaracharya, however, maintains that Brahman is the Asraya in accordance with the Bhashya. He is faithfully followed by Samskhepa Sariraka charya.

A second question arises when Maadana, a kind of Jnana karma Samuchchayavadin that he is says that Tattvadarsana Abhyasa (a kind of upasana) as also the performance of Yagnas are to be resorted to till the end of one’s life even if Sabda Jnana has been attained As a corollary it is maintained that a Grihasta has greater chances of gaining Visuddha vidya than a Sanyasin who has renounced even the Nitya and Naimittika Karmas. These views are strongly refuted by Sri Sureshvaracharya, who maintains and supports the view point of the Bhashyakara that in their cause, context and results (means, make up or constitution, fruit) the Karmas turn out to be very different, nay the very opposite of SamyaJnana, and as such, like light and darkness the two cannot co-exist. Nidhidhyasana on this view is only to get rid of Viparitabhasvana. Necessarily, it follows that renunciation of all action is vital for securing Atmajnana. The Nitya and Naimittika karmas are not absolutely useless. They cannot coexist with Jnana. They work themselves out on producing Vividisha. No Jnana karma Samuchchaya is possible. At least only karma Samuchchaya with the karmas as preliminary to jnana.

Regarding Mukti, Sri Sureshvaracharya subscribes to the doctrine of sadyo mukti, release immediately on attaining Jnana. He explains the text ‘Tasya tavadeva chiram’ accordingly and solvely the problem of the Gurusishya parampara by analogy of the dream or by tracing the wholething to the Avidya of the Sishya who regards the Mukta as his Guru etc., though the latter is not aware of anything else except the only abiding Reality viz., Brahmana-Atman. He also mentions the ‘Sampradayika View’ as it is called of the Jivan Mukti and refutes the possibility of Yathestacharana by pointing out its absence even in the Mumukshu. The texts like ‘Na me Matr vadhena’ etc., are only eulogies in praise of Jivanmukti. This view also solves the problem of the Brahma vidya Sampradaya by Gurusishaparampara.

The Mahavakyas such as Aham Brahmasmi are to be understood on the basis of Abheda samanadhikaranyam. This again is faithfully followed in Samkshepa sariraka. However, in the case of Aham Brahmasmi the principle of Badhayam samanadhi karanyam may be employed as well. If the ‘Aham’ buddhi is removed, the duality disappears as the snake (in the rope ) does on the disappearance of darkness.

Thus, the Great Srimat Sureshvaracharyapadah, the expert in pada, Vakya and Pramana, Master of both the Karma Kanda and Jnana Kanda, who is always faitful to the views of his Acharya has, by composing the Nishkarmya siddhi, conferred Anugraha on his Sishyas in every respect.