HH.Abhinava vidya theerthar & Bullock cart

Courtesy:Sri Vidyatheertha Foundation

Following is an incident showing Acharyal's 'Great Concern for Others' 
Source: Sri Vidyatheertha Foundation -

Great Concern For Others

A disciple was driving Acharyal in His car, from Narasimhapura (near Sringeri) back to Sringeri, on a road that consisted of many ups and downs and did not have an asphalt surface. Their way was blocked by a bullock-cart.

The cart driver was coaxing his bullocks up a slope but the load coupled with excessive friction in the axle prevented the cart from moving up. In fact, the faulty axle led to the cart swerving sharply to the right when the bullocks put in additional effort. On seeing Acharyal the cart driver jumped down from his vehicle and stood reverentially. He then tried to push his cart to the extreme edge of the road to enable Acharyal"s car to pass. Since the road was narrow, the clearance for the car was not much but, nonetheless, sufficient. Acharyal told His disciple not to proceed and ordered His attendant to lend a helping hand to the cart man, who, however, said that he would manage, for he did not want Acharyal to wait on his account.

Acharyal, for His part, felt that the man needed aid and therefore must be helped before proceeding. They got down from the car and pushed the cart while the cart driver egged the bullocks on. Acharyal was unwell and so was observing the scene from His seat. He called out to His disciple and said, "Do not try to just push the wheel by the axle. Push the spokes and you shall get better leverage. Alternatively, you can hold the rim of the wheel". Till then their struggles had been in vain but when they implemented Acharyal"s suggestion they were glad to find that the cart inched its way up the slope. Soon the slope was ascended and thereafter the bullocks were in a position to drag the faulty cart of their own accord. Acharyal asked His disciple to slowly follow the cart in the car to lead it to its destination.

On the way He said, "How could I have ever thought of proceeding without helping this man who was in trouble? It would have been most unfair and improper to have left him stranded and struggling. If only I had been well or even a little stronger, I would certainly have joined you in pushing the cart up the slope".

A beautiful collection of incidents giving us a glimpse of Acharyal -

http://www.jagadgurus.org/Component/VT-Experience

(Navigate to other incidents by using the drop down menu)

Guru Ashtakam by Adi shankaracharya

courtesy:Sringeri Videos

Sringeri Jagadguru has said in many Anugraha Bhashanams that the teachings of Adi Shankaracharya are for all times and we should make efforts to try and understand the works of Bhagavadpada Shankara.

Adi Shankara has written some highly complex works which only a few people may be able to understand, but at the same time, Shankara has written many works which almost everyone can understand.

Among the many works of Shankaracharya, works like Bhaja Govindam, Guru Ashtakam, Bhavani Ashtakam deliver powerful and thought provoking upadeshams (messages) that when we read/listen to them with devotion and meaning, only tears fall from our eyes.

In Guru Ashtakam, Shankaracharya powerfully stresses on the importance of Guru in our lives:

मनश्चेन्न लग्नं गुरोरंघ्रिपद्मे
ततः किं ततः किं ततः किं ततः किम् |

manashcenna lagnam guroranghripadme
tatah kim tatah kim tatah kim tatah kim |

No matter what we achieve, if our minds are not focused on the lotus feet of our Guru, of what use are those?

Lyrics and Meanings
शरीरं सुरुपं तथा वा कलत्रं
यशश्चारू चित्रं धनं मेरुतुल्यम्
मनश्चेन्न लग्नं गुरोरंघ्रिपद्मे
ततः किं ततः किं ततः किं ततः किम्

sharlram surupam tatha va kalatram
yashashcaru citram dhanam merutulyam |
manashcenna lagnam guroranghripadme
tatah kim tatah kim tatah kim tatah kim ||

Meaning (English)
1. One's vesture may be superb, one's consort likewise, one's reputation resplendent and renowned, and one's riches like unto Mount Meru; but if one's mind be not centred upon the lotus feet of the Guru, what then, what then, what then?

Meaning (Hindi)
यदि शरीर रुपवान हो, पत्नी भी रूपसी हो और सत्कीर्ति चारों दिशाओं में विस्तरित हो, मेरु पर्वत के तुल्य अपार धन हो, किंतु गुरु के श्रीचरणों में यदि मन आसक्त न हो तो इन सारी उपलब्धियों से क्या लाभ?

कलत्रं धनं पुत्रपौत्रादि सर्वं
गृहं बान्धवाः सर्वमेतद्धि जातम्
मनश्चेन्न लग्नं गुरोरंघ्रिपद्मे
ततः किं ततः किं ततः किं ततः किम्

kalatram dhanam putrapautradi sarvam
griham bandhavah sarvametaddhi jatam |
manashcenna lagnam guroranghripadme
tatah kim tatah kim tatah kim tatah kim ||

Meaning (English)2. Wife, wealth, sons, grandsons and all such; home and kindred; the host of all these things may be there; but if one's mind be not centred upon the lotus feet of the Guru, what then, what then, what then?

Meaning (Hindi)
सुन्दरी पत्नी, धन, पुत्र-पौत्र, घर एवं स्वजन आदि प्रारब्ध से सर्व सुलभ हो किंतु गुरु के श्रीचरणों में मन की आसक्ति न हो तो इस प्रारब्ध-सुख से क्या लाभ?

षडंगादिवेदो मुखे शास्त्रविद्या
कवित्वादि गद्यं सुपद्यं करोति
मनश्चेन्न लग्नं गुरोरंघ्रिपद्मे
ततः किं ततः किं ततः किं ततः किम्

sadangadivedo mukhe shastravidya
kavitvadi gadyam supadyam karoti |
manashcenna lagnam guroranghripadme
tatah kim tatah kim tatah kim tatah kim ||

Meaning (English)3. The Vedas with their six limbs and the knowledge of all sciences may be on one's lips; one may possess the poetic gift and may compose fine prose and poetry; but if one's mind be not centred upon the lotus feet of the Guru, what then, what then, what then?

Meaning (Hindi)
वेद एवं षटवेदांगादि शास्त्र जिन्हें कंठस्थ हों, जिनमें सुन्दर काव्य-निर्माण की प्रतिभा हो, किंतु उसका मन यदि गुरु के श्रीचरणों के प्रति आसक्त न हो तो इन सदगुणों से क्या लाभ?

विदेशेषु मान्यः स्वदेशेषु धन्यः
सदाचारवृत्तेषु मत्तो न चान्यः
मनश्चेन्न लग्नं गुरोरंघ्रिपद्मे
ततः किं ततः किं ततः किं ततः किम्

videsheshu manyah svadesheshu dhanyah
sadaccaravritteshu matto na canyah |
manashcenna lagnam guroranghripadme
tatah kim tatah kim tatah kim tatah kim ||

Meaning (English)
4. I am honoured in other lands and I am prosperous in my homeland; in the paths of righteous conduct there is none who surpasses me; thus one may think; but if one's mind be not centred upon the lotus feet of the Guru, what then, what then, what then?
Meaning (Hindi)
जिन्हें विदेशों में समादर मिलता हो, अपने देश में जिनका नित्य जय-जयकार से स्वागत किया जाता हो और जो सदाचार-पालन में भी अनन्य स्थान रखता हो, यदि उसका भी मन गुरु के श्रीचरणों के प्रति अनासक्त हो तो इन सदगुणों से क्या लाभ?

क्षमामण्डले भूपभूपालवृन्दैः
सदा सेवितं यस्य पादारविन्दम्
मनश्चेन्न लग्नं गुरोरंघ्रिपद्मे
ततः किं ततः किं ततः किं ततः किम्

kshamamandale bhupabhupalavrindaih
sada sevitam yasya padaravindam |
manashcenna lagnam guroranghripadme
tatah kim tatah kim tatah kim tatah kim ||

Meaning (English)
5. One may be constantly extolled and one's presence highly honoured by hosts of emperors and rulers of this world; but if one's mind be not centred upon the lotus feet of the Guru, what then, what then, what then?
Meaning (Hindi)
जिन महानुभाव के चरणकमल पृथ्वीमण्डल के राजा-महाराजाओं से नित्य पूजित रहा करते हों, किंतु उनका मन यदि गुरु के श्री चरणों में आसक्त न हो तो इसे सदभाग्य से क्या लाभ?

यशो मे गतं दिक्षु दानप्रतापात्
जगद्वस्तु सर्वं करे सत्प्रसादात्
मनश्चेन्न लग्नं गुरोरंघ्रिपद्मे
ततः किं ततः किं ततः किं ततः किम्

yasho me gatam dikshu danapratapaj-
jagadvastu sarvam kare yatprasadat |
manashcenna lagnam guroranghripadme
tatah kim tatah kim tatah kim tatah kim ||

Meaning (English)
6. My repute has travelled in all directions through my philanthropy and prowess; all the things of this world are in my hands as rewards for my virtues; but if one's mind be not centred upon the lotus feet of the Guru, what then, what then, what then?

Meaning (Hindi)
दानवृत्ति के प्रताप से जिनकी कीर्ति दिगदिगान्तरों में व्याप्त हो, अति उदार गुरु की सहज कृपादृष्टि से जिन्हें संसार के सारे सुख-ऐश्वर्य हस्तगत हों, किंतु उनका मन यदि गुरु के श्रीचरणों में आसक्तिभाव न रखता हो तो इन सारे ऐश्वर्यों से क्या लाभ?

न भोगे न योगे न वा वाजिराजौ
न कान्तासुखे नैव वित्तेषु चित्तम्
मनश्चेन्न लग्नं गुरोरंघ्रिपद्मे
ततः किं ततः किं ततः किं ततः किम्

na bhoge na yoge na va vadirajau
na kantamukhe naiva vitteshu cittam |
manashcenna lagnam guroranghripadme
tatah kim tatah kim tatah kim tatah kim ||

Meaning (English)7. Consciousness cannot be confined to enjoyment or to yoga, nor indeed to multitudes of steeds, neither to the face of the beloved nor to riches; yet if one's mind be not centred upon the lotus feet of the Guru, what then, what then, what then?

Meaning (Hindi)
जिनका मन भोग, योग, अश्व, राज्य, धनोपभोग और स्त्रीसुख से कभी विचलित न हुआ हो, फिर भी गुरु के श्रीचरणों के प्रति आसक्त न बन पाया हो तो इस मन की अटलता से क्या लाभ?

अरण्ये न वा स्वस्य गेहे न कार्ये
न देहे मनो वर्तते मे त्वनर्घ्ये
मनश्चेन्न लग्नं गुरोरंघ्रिपद्मे
ततः किं ततः किं ततः किं ततः किम्

aranye na va svasya gehe na karye
na dehe mano vartate me tvanarghye |
manashcenna lagnam guroranghripadme
tatah kim tatah kim tatah kim tatah kim ||

Meaning (English)8. My mind does not dwell upon the forest nor even upon my home, nor in what is to be accomplished, not upon the body, nor upon what is auspicious; yet if one's mind be not centred upon the lotus feet of the Guru, what then, what then, what then?

Meaning (Hindi)
जिनका मन वन या अपने विशाल भवन में, अपने कार्य या शरीर में तथा अमूल्य भंडार में आसक्त न हो, पर गुरु के श्रीचरणों में भी यदि वह मन आसक्त न हो पाये तो उसकी सारी अनासक्तियों का क्या लाभ?

गुरोरष्टकं यः पठेत्पुण्यदेही 
यतिर्भूपतिर्ब्रह्मचारी च गेही।
लभेत् वांछितार्थ पदं ब्रह्मसंज्ञं 
गुरोरुक्तवाक्ये मनो यस्य लग्नम्॥
gurorashtakam yah pathet-punyadehi
yatir-bhupatir-brahmacari ca gehi |
labhedvanchitartham padam brahmasamjnam
guroruktavakye mano yasya lagnam ||

Meaning (English)
9. Whoever, hallowed by holy merit, ponders the above octad extolling the Guru, whose mind is centred upon the words of the Guru, whether such a person be an ascetic, sovereign, student or householder, attains the desired goal, the consummation of union with brahman.
Meaning (Hindi)
अमूल्य मणि-मुक्तादि रत्न उपलब्ध हो, रात्रि में समलिंगिता विलासिनी पत्नी भी प्राप्त हो, फिर भी मन गुरु के श्रीचरणों के प्रति आसक्त न बन पाये तो इन सारे ऐश्वर्य-भोगादि सुखों से क्या लाभ?

Video: https://www.youtube.com/watch?v=QqCji-oDTlA

Source: http://shravanmanyam.blogspot.com/2014/02/GuruAshtakam.html

Blind,deaf,dumb

courtesy:Sringeri Videos

Jagadguru Adi Shankaracharya on who in this world is really blind, deaf and dumb:

कोऽन्धः? – योऽकार्यरतः
को बधिरो? – यो हितानि न शृणोति ।
को मूकः? - यः काले प्रियाणि वक्तुं न जानाति ॥

Who is blind? He who knowingly keeps engaging in wrong acts.
Who is deaf? He who does not listen to right advice.
Who is dumb? He who does not know how to speak sweetly when the time arises or he who keeps quiet even when he knows someone is in danger.

http://vijayayatra.sringeri.net/coimbatore-march-20-2012/

https://www.youtube.com/watch?v=p8dlRhqwmkc

Shiva manasa puja

Courtesy: Sringeri Videos

Sringeri Jagadguru has said in many Anugraha Bhashanams that the teachings of Adi Shankaracharya are for all times and we should make efforts to try and understand the works of Bhagavadpada Shankara.

Adi Shankara has written some highly complex works which only a few people may be able to understand, but at the same time, Shankara has written many works which almost everyone can understand.

If we consider the Shivamanasapuja by Shankara, everytime, we read or listen to it with the meaning, our mind becomes pure and divine.

At a top level, Shivamanasapuja is about how we can do puja to God in our Manas (mind). Sringeri Jagadguru has mentioned about the greatness of Manasa puja in an Anugraha Bhashanam, describing an incident of how His Guru, Jagadguru Sri Sri Abhinava Vidyatirtha Mahaswamiji had done Manasa puja during a Vijaya Yatra and at that time, He had seen the Antarmukha in His Guru after doing Manasa puja (https://www.facebook.com/sringeri.videos/posts/1529611233977035).

At a deeper level, Shivamanasapuja stotra by Shankara has more to offer.

The first three stanza describes the steps of doing puja (Puja Vidhi). The way we do puja to God in Sanatana Dharma (Hinduism) is almost the same as the way we receive an Athithi (guest) in our house. In the olden days, when a guest arrives at a house, the host first cleans his legs with water, seats him in a chair, gives him change of clothes, applies tilak/sandal, gives him various types of foods to eat, then allows him to take rest and makes his stay comfortable. The guest, who is fully satisfied by the hospitality of the host, then blesses the host before leaveing. That is why we say Athithi Devo Bhava (Treat an unexpected guest as God) in our Dharma. In the same way, if we offer puja to God, we believe that God blesses us. Let us see how Shankara describes these in the first three stanzas.

1.) In the first stanza, Shankara seats Lord Shiva on a Ratna Simhasanam (Chair made of gems), bathes Him with divine waters from Himalayas, adorns Him with Divine clothes decorated with gems and Sandal paste, offers Shiva flowers of Jaati malli (a type of jasmine) and Champaka (Magnolia, Chenbagam in Tamil) and Bilva leaves. Then Shankara offers Doopa and Deepa (incense and oil lamp) to Shiva and all this is done in the Manas (mind).
It is amazing to see that this is almost the same way we do puja today!

2.) The second stanza is about Neivedya (offering of food to God).
Shankara offers Ghee and Payasam in a golden bowl decorated with gems, then offers five types of different foods (Pancha Baksham), then offers curd/yoghurt (Dadhi), banana (Rambhaphala) and Panakam (sweet liquid). Then Shankara offers water scented with fruits and vegetables and waves a piece of a lighted camphor (karpuram). Finally, Shankara offers Tambulam (betel leaf/ Vethalai in tamil) and all this is done in the Manas (mind).

This is more or less how traditional food is still consumed in India.

3.) In the third stanza, Shankara offers an umbrella, a pair of fans and a clean mirror. Shankara then fills the place with divine songs and dances from the Veena (a stringed musical instrument), Bheri (a kettle drum), Mridanga (a kind of drum) and Kaahala (a large drum). Shankara finally does a Shastanga pranam (full prostration) to Shiva and all this is done in the Manas (mind).

This is a common practice in most temples today.

In the fourth, Shankara takes a turn towards Advaita Vedanta and expounds the philosophy of Human Body as a Temple.

4.) Shankara says: "The Lord (Shiva) is the soul. The intellect (Buddhi) is Parvati. The attendants of the Lord (Shiva Ganas) are the vital forces. The residence of the Lord (Temple) is the body. My Sleep is the state of Your Samadhi. Whenever I walk, I feel that to be a Pradakshina around You. Whatever I speak, I regard that to be your praise (Stotram). I regard all that I do as your worship."
We can see the highest philosophy of Aham Brahmasmi in this stanza. We are also very fortunate to hear Sringeri Jagadguru explain this stanza:https://www.youtube.com/watch?v=k3Ka8Uabfh0

5.) In the fifth stanza, Shankara asks for forgiveness from the compassionate Lord, who is an Ocean of Mercy, for all the sins committed both knowingly and unknowingly, by actions performed by the Hands, Feet, Speech, Body, Works, Eyes, Ears and Mind. Shankara asks for forgiveness for sins committed by actions while performing duties that are prescribed and not prescribed and finally surrenders completely to the Lord.

Every time, we read/listen to Shivamanasa puja with the meaning, we go a step further in attaining Chitta Suddhi (Mental Purification)

Shiva Manasa Puja: A Stotra on Lord Shiva composed by Jagadguru Adi Shankaracharya

शिवमानसपूजा

रत्नैः कल्पितमासनं हिमजलैः स्नानं च दिव्याम्बरं
नानारत्नविभूषितं मृगमदामोदाङ्कितं चन्दनम् ।
जातीचम्पकबिल्वपत्ररचितं पुष्पं च धूपं तथा
दीपं देव दयानिधे पशुपते हृत्कल्पितं गृह्यताम् ॥१॥

Ratnaih Kalpitam-Aasanam Hima-Jalaih Snaanam Ca Divya-Ambaram
Naanaa-Ratna-Vibhuussitam Mrga-Madaa-Moda-Angkitam Candanam |
Jaatii-Campaka-Bilva-Patra-Racitam Pusspam Ca Dhuupam Tathaa
Diipam Deva Dayaa-Nidhe Pashupate Hrt-Kalpitam Grhyataam ||1||

सौवर्णे नवरत्नखण्डरचिते पात्रे घृतं पायसं
भक्ष्यं पञ्चविधं पयोदधियुतं रम्भाफलं पानकम् ।
शाकानामयुतं जलं रुचिकरं कर्पूरखण्डोज्ज्वलं
ताम्बूलं मनसा मया विरचितं भक्त्या प्रभो स्वीकुरु ॥२॥

Sauvarnne Nava-Ratna-Khanndda-Racite Paatre Ghrtam Paayasam
Bhakssyam Pan.ca-Vidham Payo-Dadhi-Yutam Rambhaa-Phalam Paanakam |
Shaakaanaam-Ayutam Jalam Rucikaram Karpuura-Khannddo[a-U]jjvalam
Taambuulam Manasaa Mayaa Viracitam Bhaktyaa Prabho Sviikuru ||2||

छत्रं चामरयोर्युगं व्यजनकं चादर्शकं निर्मलं
वीणाभेरिमृदङ्गकाहलकला गीतं च नृत्यं तथा ।
साष्टाङ्गं प्रणतिः स्तुतिर्बहुविधा ह्येतत्समस्तं मया
सङ्कल्पेन समर्पितं तव विभो पूजां गृहाण प्रभो ॥३॥

Chatram Caamarayor-Yugam Vyajanakam Ca-Adarshakam Nirmalam
Viinnaa-Bheri-Mrdangga-Kaahala-Kalaa Giitam Ca Nrtyam Tathaa |
Saassttaanggam Prannatih Stutir-Bahu-Vidhaa Hye[i-E]tat-Samastam Mayaa
Sangkalpena Samarpitam Tava Vibho Puujaam Grhaanna Prabho ||3||

आत्मा त्वं गिरिजा मतिः सहचराः प्राणाः शरीरं गृहं
पूजा ते विषयोपभोगरचना निद्रा समाधिस्थितिः ।
सञ्चारः पदयोः प्रदक्षिणविधिः स्तोत्राणि सर्वा गिरो
यद्यत्कर्म करोमि तत्तदखिलं शम्भो तवाराधनम् ॥४॥

Aatmaa Tvam Girijaa Matih Sahacaraah Praannaah Shariiram Grham
Puujaa Te Vissayo[a-U]pabhoga-Racanaa Nidraa Samaadhi-Sthitih |
San.caarah Padayoh Pradakssinna-Vidhih Stotraanni Sarvaa Giro
Yad-Yat-Karma Karomi Tat-Tad-Akhilam Shambho Tava-Araadhanam ||4||

करचरणकृतं वाक्कायजं कर्मजं वा
श्रवणनयनजं वा मानसं वापराधम् ।
विहितमविहितं वा सर्वमेतत्क्षमस्व
जय जय करुणाब्धे श्रीमहादेव शम्भो ॥५॥

Kara-Caranna-Krtam Vaak-Kaaya-Jam Karma-Jam Vaa
Shravanna-Nayana-Jam Vaa Maanasam Va-Aparaadham |
Vihitam-Avihitam Vaa Sarvam-Etat-Kssamasva
Jaya Jaya Karunna-Abdhe Shrii-Mahaadeva Shambho ||5||

Video: https://www.youtube.com/watch?v=1qiOqsR2pRM

Source: http://www.greenmesg.org/ma…/sri_shiva-shiva_manasa_puja.php

HH.Bharathi theertha on Rig veda

courtesy: Sringeri videos

Sringeri Jagadguru explains Sandesham (Message) to Humanity from Aikamatya Suktam of Rig Veda

संगच्छध्वं संवदध्वं संवो मनांसि जानतां

समानी व आकूतिस्समानो हृदयानि वः
समानमस्तु वो मनो यथा वस्सुसहासति

Let everyone have the same thoughts/opinions
Let no one have ill feeling towards others
Let everyone have the same Manas

If we follow this Sandesham, we can lead a peaceful life without any fights/disputes.

This Sandesham from Rig Veda is for World Peace.
If everyone follows this Sandesham , there will be peace in the world.

https://www.youtube.com/watch?v=kJvVSUgKH7c

Importance of Vedas - HH.Bharathi theertha swamigal

https://vairaagya.wordpress.com/2014/09/14/the-teachings-and-importance-of-the-veda-a-unique-bhaashanam-by-the-sringeri-jagadguru/

Importance of Veda

https://www.youtube.com/watch?v=Xm4d74j-nVQ

Sri Nrusimha Jayanti (02-May-2015) - Nrsuimha Panchakam From Vishnu Purana

Courtesy:Sri.K.Muralidharan Iyengar

Dear All,

Greetings and Namaste. As Nrusimha Jayanti falls on 02-May-2015 (Saturday), I am happy to attach a short prayer by Prahlada on Lord Vishnu when he was thrown into the deep ocean with rocks piled on him. Actually he recites two hymns occurring in two consecutive chapters (19,20). I had shared the one from Chapter 19 a few years ago and happy to share the next one with this. Prahlada was granted liberation by the Lord in addition to the boon of forgiveness for his father Hiranyakashipu. As we have seen in previous postings, the number of hymns on Lord Nrusimha are just handful in Puranas although there are many by Bhaktas.

From the Puranic point of view, Lord Nrusimha is equated to Lord Bhairava (an incarnation of Lord Shiva). In Saura Puranam, Chapter 29, it is given as thus:

bhagavAn nRRiharir yo .asau sa evak khila bhairavaH | nRRihareH pUjanAn nUnaM prIto bhavati bhairavaH ||

pUjanAd bhairavasyaiva nRRihariH pUjito bhavet | ye pashyanti tayor bhedaM mAyayA mohitA narAH ||

(Meaning : One who is Bhagavan Nruhari, He indeed is Bhairava. When Lord Nruhari is worshipped, Lord Bhairava is pleased. When Lord Bhairava is worshipped, Lord Nruhari is also worshipped. Only the people deluded by Maya see these two as different).

In Skanda Purana, Nagara Khanda, Chapter 151, Verses 60-65 Sage Vasishta recommends that in Hatakeshvara Kshetra, Lord Bhairava should be worshipped with Lord Nrusimha Mantra (nArasiMhena mantreNa tataH pUjaya taM nRRipa).

We have also seen that the Dhyana Shloka of Lord Nrusimha inherently describes Lord Shiva as well, as explained by Sringeri Acharyas:

satyaGYAna sukha-svarUpaM amalaM xIrAbdhi-madhya sthitaM | svA~NgArUDhaM atiprasanna vadanaM bhUShA sahasrojjvalam |

tryaxaM cakra pinAka sA.abhaya-varAn bibhrANaM arkacChaviM | ChatrIpUta phaNIndraM indu-davalaM laxmI-nRRisiMhaM bhaje ||

(Lord Nrusimha has 3 eyes, bears Pinaka Dhanus and bears white complexion resembling moon - which are typical descriptions of Lord Shiva).

We have also seen, over the last several years, one of the key teachings of Puranas is Murthy Abheda and this message is repeated innumerable times in Purans of all color - Brahmite, Vaishnavite or Shaivite.  To illustrate this point, there is an exemplary prayer on Lord Shiva by Prahlada in Brahma Puranam! Sage Narada prays to Lord Shiva as namastubhyaM jagannAtha mama nAtha mama prabho in Narada Pancharatram, a Vaishnavite Agama (I had shared this stuti a few years ago). Can we claim to know more than Prahlada or Narada, the Supreme Bhaktas? Clinging to non-existing and illusory bhedas and thereby creating imaginary aberrations can only harm individual spiritual progress, to say the least.

May We Pray To Lord Nrusimha on this Nrusimha Jayanti! Of all the 25+ Vishnu Sahasranamas I have seen, Sri Lakshmi Nrusimha Sahasranama is perhaps one of the most potent Sahasranamas and chanting the same will be highly beneficial.

Samskritam

Tamil

Telugu

Kannada

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English

Sringeri Jagdguru Bharathi Theertha swamy Quotes

courtesy:Sri.N.Jambunathan

Shiva Manasa Puja

courtesy;Sringeri Videos

Sringeri Jagadguru has said in many Anugraha Bhashanams that the teachings of Adi Shankaracharya are for all times and we should make efforts to try and understand the works of Bhagavadpada Shankara.

Adi Shankara has written some highly complex works which only a few people may be able to understand, but at the same time, Shankara has written many works which almost everyone can understand.

If we consider the Shivamanasapuja by Shankara, everytime, we read or listen to it with the meaning, our mind becomes pure and divine.

At a top level, Shivamanasapuja is about how we can do puja to God in our Manas (mind). Sringeri Jagadguru has mentioned about the greatness of Manasa puja in an Anugraha Bhashanam, describing an incident of how His Guru, Jagadguru Sri Sri Abhinava Vidyatirtha Mahaswamiji had done Manasa puja during a Vijaya Yatra and at that time, He had seen the Antarmukha in His Guru after doing Manasa puja (https://www.facebook.com/sringeri.videos/posts/1529611233977035).

At a deeper level, Shivamanasapuja stotra by Shankara has more to offer.

The first three stanza describes the steps of doing puja (Puja Vidhi). The way we do puja to God in Sanatana Dharma (Hinduism) is almost the same as the way we receive an Athithi (guest) in our house. In the olden days, when a guest arrives at a house, the host first cleans his legs with water, seats him in a chair, gives him change of clothes, applies tilak/sandal, gives him various types of foods to eat, then allows him to take rest and makes his stay comfortable. The guest, who is fully satisfied by the hospitality of the host, then blesses the host before leaveing. That is why we say Athithi Devo Bhava (Treat an unexpected guest as God) in our Dharma. In the same way, if we offer puja to God, we believe that God blesses us. Let us see how Shankara describes these in the first three stanzas.

1.) In the first stanza, Shankara seats Lord Shiva on a Ratna Simhasanam (Chair made of gems), bathes Him with divine waters from Himalayas, adorns Him with Divine clothes decorated with gems and Sandal paste, offers Shiva flowers of Jaati malli (a type of jasmine) and Champaka (Magnolia, Chenbagam in Tamil) and Bilva leaves. Then Shankara offers Doopa and Deepa (incense and oil lamp) to Shiva and all this is done in the Manas (mind).

It is amazing to see that this is almost the same way we do puja today!

2.) The second stanza is about Neivedya (offering of food to God).
Shankara offers Ghee and Payasam in a golden bowl decorated with gems, then offers five types of different foods (Pancha Baksham), then offers curd/yoghurt (Dadhi), banana (Rambhaphala) and Panakam (sweet liquid). Then Shankara offers water scented with fruits and vegetables and waves a piece of a lighted camphor (karpuram). Finally, Shankara offers Tambulam (betel leaf/ Vethalai in tamil) and all this is done in the Manas (mind).

This is more or less how traditional food is still consumed in India.

3.) In the third stanza, Shankara offers an umbrella, a pair of fans and a clean mirror. Shankara then fills the place with divine songs and dances from the Veena (a stringed musical instrument), Bheri (a kettle drum), Mridanga (a kind of drum) and Kaahala (a large drum). Shankara finally does a Shastanga pranam (full prostration) to Shiva and all this is done in the Manas (mind).

This is a common practice in most temples today.

In the fourth, Shankara takes a turn towards Advaita Vedanta and expounds the philosophy of Human Body as a Temple.

4.) Shankara says: "The Lord (Shiva) is the soul. The intellect (Buddhi) is Parvati. The attendants of the Lord (Shiva Ganas) are the vital forces. The residence of the Lord (Temple) is the body. My Sleep is the state of Your Samadhi. Whenever I walk, I feel that to be a Pradakshina around You. Whatever I speak, I regard that to be your praise (Stotram). I regard all that I do as your worship."

We can see the highest philosophy of Aham Brahmasmi in this stanza. We are also very fortunate to hear Sringeri Jagadguru explain this stanza:https://www.youtube.com/watch?v=k3Ka8Uabfh0

5.) In the fifth stanza, Shankara asks for forgiveness from the compassionate Lord, who is an Ocean of Mercy, for all the sins committed both knowingly and unknowingly, by actions performed by the Hands, Feet, Speech, Body, Works, Eyes, Ears and Mind. Shankara asks for forgiveness for sins committed by actions while performing duties that are prescribed and not prescribed and finally surrenders completely to the Lord.

Every time, we read/listen to Shivamanasa puja with the meaning, we go a step further in attaining Chitta Suddhi (Mental Purification)

Shiva Manasa Puja: A Stotra on Lord Shiva composed by Jagadguru Adi Shankaracharya

शिवमानसपूजा

रत्नैः कल्पितमासनं हिमजलैः स्नानं च दिव्याम्बरं
नानारत्नविभूषितं मृगमदामोदाङ्कितं चन्दनम् ।
जातीचम्पकबिल्वपत्ररचितं पुष्पं च धूपं तथा
दीपं देव दयानिधे पशुपते हृत्कल्पितं गृह्यताम् ॥१॥

Ratnaih Kalpitam-Aasanam Hima-Jalaih Snaanam Ca Divya-Ambaram
Naanaa-Ratna-Vibhuussitam Mrga-Madaa-Moda-Angkitam Candanam |
Jaatii-Campaka-Bilva-Patra-Racitam Pusspam Ca Dhuupam Tathaa
Diipam Deva Dayaa-Nidhe Pashupate Hrt-Kalpitam Grhyataam ||1||

सौवर्णे नवरत्नखण्डरचिते पात्रे घृतं पायसं
भक्ष्यं पञ्चविधं पयोदधियुतं रम्भाफलं पानकम् ।
शाकानामयुतं जलं रुचिकरं कर्पूरखण्डोज्ज्वलं
ताम्बूलं मनसा मया विरचितं भक्त्या प्रभो स्वीकुरु ॥२॥

Sauvarnne Nava-Ratna-Khanndda-Racite Paatre Ghrtam Paayasam
Bhakssyam Pan.ca-Vidham Payo-Dadhi-Yutam Rambhaa-Phalam Paanakam |
Shaakaanaam-Ayutam Jalam Rucikaram Karpuura-Khannddo[a-U]jjvalam
Taambuulam Manasaa Mayaa Viracitam Bhaktyaa Prabho Sviikuru ||2||

छत्रं चामरयोर्युगं व्यजनकं चादर्शकं निर्मलं
वीणाभेरिमृदङ्गकाहलकला गीतं च नृत्यं तथा ।
साष्टाङ्गं प्रणतिः स्तुतिर्बहुविधा ह्येतत्समस्तं मया
सङ्कल्पेन समर्पितं तव विभो पूजां गृहाण प्रभो ॥३॥

Chatram Caamarayor-Yugam Vyajanakam Ca-Adarshakam Nirmalam
Viinnaa-Bheri-Mrdangga-Kaahala-Kalaa Giitam Ca Nrtyam Tathaa |
Saassttaanggam Prannatih Stutir-Bahu-Vidhaa Hye[i-E]tat-Samastam Mayaa
Sangkalpena Samarpitam Tava Vibho Puujaam Grhaanna Prabho ||3||

आत्मा त्वं गिरिजा मतिः सहचराः प्राणाः शरीरं गृहं
पूजा ते विषयोपभोगरचना निद्रा समाधिस्थितिः ।
सञ्चारः पदयोः प्रदक्षिणविधिः स्तोत्राणि सर्वा गिरो
यद्यत्कर्म करोमि तत्तदखिलं शम्भो तवाराधनम् ॥४॥

Aatmaa Tvam Girijaa Matih Sahacaraah Praannaah Shariiram Grham
Puujaa Te Vissayo[a-U]pabhoga-Racanaa Nidraa Samaadhi-Sthitih |
San.caarah Padayoh Pradakssinna-Vidhih Stotraanni Sarvaa Giro
Yad-Yat-Karma Karomi Tat-Tad-Akhilam Shambho Tava-Araadhanam ||4||

करचरणकृतं वाक्कायजं कर्मजं वा
श्रवणनयनजं वा मानसं वापराधम् ।
विहितमविहितं वा सर्वमेतत्क्षमस्व
जय जय करुणाब्धे श्रीमहादेव शम्भो ॥५॥

Kara-Caranna-Krtam Vaak-Kaaya-Jam Karma-Jam Vaa
Shravanna-Nayana-Jam Vaa Maanasam Va-Aparaadham |
Vihitam-Avihitam Vaa Sarvam-Etat-Kssamasva
Jaya Jaya Karunna-Abdhe Shrii-Mahaadeva Shambho ||5||

Video: https://www.youtube.com/watch?v=Gm8Ylq6IzBM

Source: http://www.greenmesg.org/ma…/sri_shiva-shiva_manasa_puja.php

E magazine on Advaita

Courtesy:Sringeri Videos

|| Sri Gurubhyo NamaH ||

Dear Members,

Our Mahasannidhanam Sri Sri Bharathi Tirtha Mahaswamigal Launched our E Magazine on 25th March 2015.

We thank you all for your Kind Co -operation for the Successful Launch of our E Magazine, "Voice of Jagadguru" Thousands of members Registered their name for Free Subscription. We had despatched the Link of E Magazine to all of them.

Those Not Registered the Link for E Magazine, Please send a Test Mail to voiceofjagadguru@gmail.com (OR) Please give your mail id in the Comment box.

We request all Members to Subscribe for this E Magazine,

Pranams

aapat sanyasam

courtesy;Sri.PK.Ramakrishnan

aapat sanyasam refers to taking sanyasam when one is about to die.  The normal sanyasam is one gets initiated by a guru for which there re some rituals. At the time the guru also gives

a new name.   For example the present Sankaracharya of Sringeri Bharati Krishna Thirtha

gave sanyasam to Kuppa Venkateswara Prasada Sarma and gave him a new name Vidhusekhara Bharati. Vidhu means chandra.

But Sankara took aapatsanyasam when he was about to die being caught by a crocodile.

He asked his mother to give permission for this sanyasam.  His mother allowed him to

take aapatsanyasam. Till then she was not agreeing for Sankara to take sanysam.   Since it was 

aapatsanysam Sankara continued to have the same name and he became Sankaracharya.

Bhakti & grammar

courtesy: https://www.youtube.com/watch?v=uN6cLeBGNEY

Sringeri Jagadguru narrates story of how Bhakti is more important than Grammar

A Rough Translation:

Everyone can get Bhagavad Kripa (God's grace) irrespective of who they are or how they live or whatever be their qualifications. Whether one is a pandit (educated) or not does not matter.

There is no relation between pAndityam (education) and Bhagavad Kripai (God's grace). Once a pandit used to worship Bhagavan (God) as "Vishnave Namaha." "Vishnave Namaha" was the grammatically correct way of worshipping. Another person who did not know grammar worshipped God as "Vishnaya Namaha." According to grammar, "Vishnaya Namaha" was wrong. But he did not know grammar and continued to worship as "Vishnaya Namaha." Meanwhile, the pandit correctly worshipped as "Vishnave Namaha"

Later, both of them attained Bhagavad sannidhyam. But the pandit was not happy that the other person also got Bhagavad sannidhyam. He thought that while it was correct for him to have come there, it was not correct for the other person to have come there, since that person was worshipping the wrong way. The pandit went to Bhagavan and said that while Bhagavan had given him His sthana because he was worshipping correctly, why did He give His sthana to the other person who was worshipping incorrectly? Was that just?

Bhagavan replied:

"Murkho vadati vishnaya
vidwan vadati vishnave
ubhayo sadirsham punyam
bhaavagraahi janaardanah"

"Whether you said Vishnave or he said Vishnaya, I did not consider the grammar into account. I only saw the Bhakti in both of your hearts and hence gave both of you My sthana."

This is what Bhagavan sees.We should worship God with Bhakti and nothing else is more important. This is what God said in Bhagavad Gita too:

patraṁ puṣpaṁ phalaṁ toyaṁ 
yo me bhaktyā prayacchati 
tad ahaṁ bhakty-upahṛtam 
aśnāmi prayatātmanaḥ

When you go for God's puja, God does not see how much milk or naivedyam or flower you bring. God only sees people who have come with Bhakti bhava. A person who gives lot of milk or flowers without any Bhakti does not get God's grace. But with Bhakti, even if you submit a Bilva leaf, God becomes satisfied. That is why God said:

patram puspam phalam toyam 
yo me bhaktya prayacchati

Whatever you submit with Bhakti, God receives. And whatever you give without Bhakti, God does not take.
Hence Bhakti is very important.

bhaktyā mām abhijānāti 
yāvān yaś cāsmi tattvataḥ
(Bhagavad Gita)

Hence, for generations and generations the Bhagavad Bhakti that had guided us in our lives, that Bhakti is very essential to guide us properly in our lives.

San cha mE -Ghanam

In Sri Chamaka Prashnam (Chamakam), the third Anuvakam starting with Shan Cha Me is an important Anuvakam in which we ask Lord Shiva for important blessings needed in our life.

When we hear this Anuvakam in Ghana Patham, it is even more mahatvam.

In Ghana Patham, words are chanted with combinations:

1-2-
2-1-
1-2-3-
3-2-1-
1-2-3;
2-3-
3-2-
2-3-4-
4-3-2-
2-3-4 and so on. A priest who can recite in the Ghana method is given the title ghanapAThi.

We are even more blessed to hear the 3rd Anuvakam in Ghana Patham with Sringeri Jagadguru doing Shiva Puja.

https://www.youtube.com/watch?v=DNoM1_6cCBY

More on Ghana Patham: https://www.facebook.com/notes/sringeri-videos/powerful-ghana-patham-method-of-chanting/1506305662974259

Ghanapatha

Src:http://www.brahmanworld.org/conv_fls2k6/pdfiles/subramanian_rescuing_priesthood.pdf

Any person familiar with computer networks and internet communication today knows that when data is sent from one computer to the other through a wired/wireless medium, the data is usually repeated many times (sometimes in particular combinations) to make sure that any loss/error that may occur during transmission can be detected and corrected in the transmission end.

Thousands of years ago, our ancestors had similarly devised many brilliant ways of preserving our Vedas and making sure that no error is possible in the oral transmission of Vedas. The "data" was stored then in the human brain (weighing merely 200 grams). The human mouths were used for transmission while ears for reception and sound was the medium. And this was done from generation to generation.

Some excerpts from the article of Dharmatma Dr. Yegnasubramanian (President of Sringeri Vidya Bharati Foundation, USA) article, Rescuing Our Vedic Priesthood,

"Vedic Chanting – a perfectly formulated oral tradition

The Vedas are called 'Sruti"- which means, what is heard.

It is never read from a text, since the recitation of any Veda mantra should conform to the following six parameters, namely,

varNa (letters);
svara (intonation);
mAtrA (duration of articulation);
balam (force of articulation);
sAma (uniformity), and
santAna (continuity).

If any of these parameters is not maintained, it would change the meaning of the mantra itself, leading to even diametrically opposite effects!

In the absence of a written text, our rishis had devised many ways to prevent even a small error to creep in to the recitation of the veda-mantras. These fool-proof methods used to chant each veda-mantra in various patterns and combinations are known as : vaakya,pada, krama, jaTA, mAlA, SikhA, rekhA, dvaja, danDa, ratha, and Ghana.

Among these, vAkya, pada, krama, jaTa and Ghana methods of chanting are more popular and let us analyze them only here.

Vaakya or samhitA pATha is to recite a mantra in a sentence straight with appropriate intonations. In sentences, some of the words have to be conjoined in chanting.

In padapAtha, a sentence is broken down to 'words' or pada's, which gives the student the knowledge of each word.

The Ghana method is more difficult than the above where the combinations of words will be
1-2-
2-1-
1-2-3-
3-2-1-
1-2-3;

2-3-
3-2-
2-3-4-
4-3-2-
2-3-4 and so on. A priest who can recite in the Ghana method is given the title ghanapAThi.

These methods of complicated recitations in a oral tradition were devised in order to preserve the purity of the word, the sound, intonation, pronunciation, accent and sound combinations of the Veda mantras. By repeating the words in manifold ways, the correct tally of words was also kept which has naturally ensured its purity.

Just to illustrate what it takes for a priest to earn the title of a ghanapAThi, let us briefly analyze what is involved in the training. For illustration, let us consider only one portion of the krishNa yajur veda, called the taittiriya samhitA. In this portion there over 2,000 pancASat's (1 pancASat = 50 pada's), amounting to 109,308 pada's. We can roughly assume each pada to have 3 syllables, thus totaling ~330,000 syllables. In the Ghana method of chanting, each syllable gets repeated 13 times, thus amounting to 4,290,000 utterances. And each of these utterances have to conform to all the six parameters discussed earlier.

Only when a person becomes capable of reciting this in any order asked, gets the title of a ghanapAThi. This is for only one samhitA portion in krishna yajur veda alone. Then there is Sukla yajur veda, rig veda, sAma veda, and atharva veda. There were scholars proficient in more than one veda as evident from the names dvivedi, trivedi and caturvedi. In addition, there are other samhitA portions, brAhmaNa portions, AraNyaka poritons, and the Upanishads, in the vedic scriptures alone.

After proficiency in ghanapATha, some learn lakshaNa-ghanapATha, which deals with the characteristics of each letter, its origin, how it has to be emphasized in a mantra, its varNa, the presiding deity, etc etc. Then there are purANa's, dharma-Sastras etc. All these were learnt without any book, tape or any such instruments in the oral tradition, and were stored just in ~200 grams of the human brain! And the most interesting thing is, it was not that one or two individuals who were proficient in this dharma, but an entire society was well versed in this! Such a scholarship takes well over 25 years of intense education in a gurukulam, in addition to observing all the religious disciplines!"

Just listening to this powerful Ghana patham alone can have an amazing effect on us.

Video: https://www.youtube.com/watch?v=YUdggOYgAHw&list=PL4a2t9i4Ezqd3osEZ0hV4hA1rtBiQY9TA&index=30

SHORT BIOGRAPAHY OF JAGADGURU SRI CHANDRASHEKHARA BHARATI MAHASWAMIGAL (PART 7)

SHORT BIOGRAPAHY OF JAGADGURU SRI CHANDRASHEKHARA BHARATI MAHASWAMIGAL (PART 7)

SILENT BLESSINGS

The Acharya returned to Sringeri in 1940 and again went into retirement in the Narasimhavana. Though He was not accessible, thousands who prayed for His blessings in their troubles got relief. Many others were blessed even without any conscious attempt on their part to solicit His grace.

His Holiness seldom came out of His seclusion and on the few occasions He did, He used to perform Sri Sarada Chandramoulisvara puja meticulously. He fully demonstrated in His life the qualities of a sthita prajna as enunciated by Sri Krishna in the Gita. Although externally engaged in worldly actions, His Holiness, whenever He returned to bahirmukha (the state of normal activity), Had no attachment to any object whatsoever. His conduct did not annoy anybody. He behaved like an ideal friend of all.

Enjoying the Supreme Bliss, He moved sometimes like an ignorant one, sometimes with royal magnificence, sometimes full of auspiciousness, sometimes unmoving like a python, sometimes evoking respect, sometimes getting derided and sometimes unknown to anybody.

When numerous disciples approached the Acharya for permission to celebrate the 60th anniversary of His birth which fell in October 1952, He sternly discouraged the idea. When it was suggested that the funds collected would be spent in performing Atirudra and Sahasra Chandi homas He approved. The homas were conducted in April 1953. A large concourse of people from distant places gathered to witness this unique function and to get the blessings of the Acharya.

The Acharya came out of His retirement for a few weeks after the homas Had concluded, resumed His normal routine and received disciples. On August 24, 1954, President Rajendra Prasad paid a visit to Sringeri and was received by both the Senior and Junior Swamis with whom he spent some hours in intimate and soulful conversation. The Rashtrapatis innate humility, piety, godliness, and respect for saints much pleased the two Gurus, who showered their blessings on him.

SHORT BIOGRAPAHY OF JAGADGURU SRI CHANDRASHEKHARA BHARATI MAHASWAMIGAL (PART 5)

SHORT BIOGRAPAHY OF JAGADGURU SRI CHANDRASHEKHARA BHARATI MAHASWAMIGAL (PART 5)

VIJAYA YATRA

In or about 1923, His Highness the Maharaja of Mysore requested His Holiness to go over to Mysore and confer blessings on himself and the other members of the royal family. In deference to that request His Holiness left Sringeri on the January 18, 1924 and proceeded to Mysore.

Arranagements had been made for acquiring for the Mutt, the house in the old agraharam at Mysore in which the previous Acharya was born and also some extensive adjoining it. Thanks to the kindness of His Highness the Maharaja of Mysore and the good services of Brahmashri Kunigal Rama Shastri and Srikanta Shastri, it was possible to raise thereon a magnificient stone structure containing a shrine for a beautiful marble image of His Holiness Sri Sacchidananda Shivabhinava Narasimha Bharathi Mahaswamigal. His Holiness had the supreme pleasure of consecrating this new shrine at Mysore in holy memory of His Guru. In accordance with His instructions, Vedanta classes were being held there daily.

The earnest representatives of the disciples in the southern districts made His Holiness agree to extend His tour as far south as Kanyakumari. After a magnificient reception in Mysore, His Holiness descended the Mysore Plateau by the Sathyamangalam ghat. He was well versed in Telugu, His mother-tongue, Kannada, the language of the land of His birth and Tamil, from contact with the Tamilian disciples who had visited Sringeri. The visit to Sathyamangalam was really His first contact with the Tamil districts.

While there, He was requested to give some words of advice to His disciples and to the great surprise of all including those most intimate with Him, He began to give discourses in such chaste and fluent Tamil as would evoke the admiration of any born Tamilian. Since then throughout the Tamil districts, His discourses were all in Tamil except in special gatherings of pandits which He addressed in His own characteristic style of very simple and expressive Sanskrit so natural to Him. His admonitions and advices, coming as they did from a sincere heart longing for the welfare of the world, had their own inimitable effect in converting many a skeptic and in strengthening the faith of many a believer.

After visiting Rameshwaram, His Holiness toured throughout the Madurai and Tirunelveli Districts, had a fitting reception at Tiruvananthapuram and then proceeded to Kalady, the birthplace of Sri Adi shankara. His Holiness Sri Sacchidananda Siva Abhinava Narasimha Bharathi Mahaswamigal had after great difficulty and with the hearty help of the then Maharaja of Travancore acquired an extensive site there and built there a temple for Sri Adi shankara and another for Sri Sharadamba in 1912.

His Holiness felt that this place must be improved further so as to become a centre for learning. He accordingly directed the formation of an agraharam (street) there for the residence of the temple employees and others and also the building of a Veda Pathasala for the education of young Brahmin boys who desired to learn the Vedas.

In 1927 when He personally visited the place, He inaugurated a Vedanta Pathasala also for advanced students in Vedanta. The students were given a house to live in and also a decent stipend to cover their expenses. From Kalady His Holiness returned via Palghat and Coimbatore to Nanjangud in the Mysore State. There He founded another Pathasala and proceeded to Mysore.

His Holiness returned to Sringeri towards the end of 1927. He was greeted with a magnificent and devoted reception. He showered divine blessings on all those who came in contact with Him.

Updated brudhavali of Sringeri Jagadgurus

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TORANA GANAPATHI AT SRINGERI

TEMPLES IN SRINGERI SHARADA PEETHAM (Courtesy : Sringeri Mutt Website)

3) SRI TORANA GANAPATI

The Jagadgurus of Sringeri used to stay near the Shankaracharya temple in Sringeri. It is only after the 33rd Jagadguru, Sri Sacchidananda ShivaAbhinava Nrisimha Bharati moved to the southern bank of the Tunga, have the succeeding Jagadgurus made Narasimhavana their place of residence.

The 32nd Acharya of the Peetham, Jagadguru Sri Vriddha Narasimha Bharati Mahaswamiji used to reside adjacent to the temple of Goddess Sharada. One one occasion, the Acharya had a vision of the Ganapati when he was contemplating on resolving and issue in the mutt affairs. He offered His prayer by offering a dhurva to the image of Lord Ganapati carved on the Torana of the door nearby, and the problem got resolved. Since then, the Ganapati has come to be worshipped as Torana Ganapati.

His disciple and the 33rd Acharya of the Peetham, Jagadguru Sri Sacchidananda Shivabhinava Narasimha Bharati Mahaswamiji used to offer his prayers and dhurva everyday to Sri Torana Ganapati.

The succeeding, Jagadguru Sri Chandrashekara Bharati Mahaswamiji offered Him silver kavacha.

Jagadguru Sri Abhinava Vidyatirtha Swamiji organized for the nitya puja.

Jagadguru Sri Bharati thirtha Mahaswamiji got the reconstruction of the place and has offered a Golden kavacham.

To this day, this unique shrine of Lord Ganesha still stands as testimony to the Acharyas' prayer to the Lord to avert obstacles. It is customary for devotees and pilgrims visiting Sringeri, to first have darshana of Sri Torana Ganapati and only then proceed to have the darshana of Sri Sharadamba and the various deities and the Jagadguru.

The paadukaas of Vriddha Narasimha Bharati have also been place ther for worship.

Daily puja is offered to Ganapati. He is very popular among the devotees, as a vara prasadi and a kshipra varaprasadi. He fulfils the wishes of the devotees. (Prasada means tranquility)
Dhurva, coconuts and modaks made of jaggery/sugar are offered. Devotees submit their special offering and prayers on every chaturthi and also on Tuesdays.

HH.VIDHUSEKHARA BHARATHI SWAMIGAL,SRINGERI

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Photoes to be read from bottom to top.

श्रीमज्जगद्गुरु श्रीभारती तीर्थ स्वामि गुरुकरकमलसञ्जात श्रीमज्जगद्गुरु श्री श्री विधुशेखर भारती स्वामिनाम् चरणारविन्दयोः साष्टाङ्ग प्रणामान्  समर्पयामि | 

Sandhyavandhanam - Sringeri Acharyas

Courtesy: Sri.Hari Ramasubbu

Sringeri Jagadguru on Sandhyavandhanam

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In several Anugraha Bhashanams, Sringeri Jagadguru emphasized the importance of doing Sandhyavandhanam. 

A rough translation below:

• "People say they don't have any time to do Sandhyavandhanam. But they have time to watch TV, read newspaper and engage in gossip. So to say that there is not enough time for Sandhyavandhanam is wrong.
  
• The Shastras prescribe two pakshas: Mukya Paksham and Gowda Paksham
  
• To do 1008 Gayatri Japam is Mukya Paksham. People used to do this for 3 kaalas in the olden days. 
  
• If there is not sufficient time, then the Shastras prescribe Gowda Paksham of doing 108 Gayatri Japam. 
  
• If there is further little time, then the Shastras prescribe doing at least 32 Gayatri Japam.
  
• But people usually ask for an alternative and a way to leave Sandhyavandhanam. For that, there is no other alternative. 
  
• For a person who has had Upanayanam and Brahmopadesham (according to Shastras), he has to do Sandhyavandhanam till the end. 
  
• If he says he can't do or has no time to do, it will become a grave mistake.
  
• The reality is people don't have the will to do Sandhyavandhanam and hence give various reasons.
  
• In Kannada, there is an old saying: "Where there is will, there is way." (Manasu irindal margam irukum)
  
• What one needs is real Shraddha to do Sandhyavandhanam and not other reasons."
  

Links of Sringeri Jagadguru's Anugraha Bhashanam on Sandhyavandhanam:

Tamil: https://www.youtube.com/watch?v=3tsyqzMFsF8 | Kannada: https://www.youtube.com/watch?v=1g0BKdLEo6A | Telugu: https://www.youtube.com/watch?v=qnZaovlUjbU

​Source of this article: Sringeri Videos page in Facebook

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More articles about Sandhyavandanam from Kanchi Mahaswami and others can be found here

http://thapas.wordpress.com/category/sandhyavandanam/