Category: Shankarite Institutions

Murtis

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Prof.K.A.Neelakanta Sastri says, the Aradhyas of northern circar, Cuddapah, Kurnool and Mysore wear the sacred thread and the linga and worship Ganapati.

The Aradhyas follow the Shuddha-Shaiva-Amnaya tradition.

The Virashaivas claim that Revanna Siddha maha Yogi, their Preceptor, gifted Shankaracharya the Ratnagarbha Ganapati and Chandramouleeshwara linga murtis, citing the Guruvamsha-kavya of the Tunga Sringeri Matha.

This similarity of worshiping Shivalinga and Ganapati together like the Aradhya Brahmins tradition naturally raises a question in the minds of researchers :

Who actually gave these murtis?

Note: The Shivarahasya, Anandagiri’s Shankaravijaya, Markandeya Samhita and other traditional sources mention only the five Chandramouleeshwara sphatika lingas brought by Shankara Bhagavatpada.

Tradition of Sringin : Malayala Brahma Worship in the Mathas of Shri Vidyaranya Swami’s Lineage … V

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Even though it is said, the names Sringa-pura, Sringa-giri or Sringeri arose from their connection with Sage Rishyasringa, the literary and historical evidence, as well as the religious practices in the Mathas of Sri Vidyaranya Swami’s lineage, suggest otherwise.Not all the Mathas under this lineage have any hermitage of Rishyasringa in their vicinity, but all of them have shrines or worship places specially dedicated to Sringin- Malayala Brahman.Hence, it is most probable that all these places identified with the suffix “Sringeri” were originally named after Sringin, the Malayala Brahmana, who assisted and was initiated by Sri Vidyaranya Swami.Over time, through linguistic change and popular belief, the name might have become connected with Rishyasringa, whose ashrama, as pointed out in the Srimad Valmiki Ramayana and the Mahabharata, is situated in Anga Desa, the region of modern Assam or its borders.Images: from Chapters 32 and 33 of the Renuka Tantra

Tradition of Sringin : Malayala Brahma Worship in the Mathas of Shri Vidyaranya Swami’s Lineage … IV

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Tunga Sringeri MathaIn the Sankarite institution at Sringeri, on the bank of the Tunga (in Chickmagalur District, Karnataka), Srigin i.e. Malayala Brahman has a temple. According to available information he is propitiated before all festivals. On page 143 of the English Section of the Sringeri Souvenir-Smriti Kusumanjali of February 1963, the following information is given : “The Brahmarakshas, locally called Malayala Brahman. who is said to have accompanied Vidyaranya, has a shrine. He carries a mace. He is usually propitiated before the commencement of feasts in Sringeri”.The same piece of information is also found in the ‘Transcendental Throne of Wisdom’ (1953, Page 55.) by K. R. Venkataramier. The Annual Report of the (Archaeological) Survey of Mysore of 1916 has the following account (page 16) :-“On the site of the first and second houses in front of the new Matha (at Sringeri) are now containing figures of Rama, Lakshmana, Sita and Hanuman and built two small temples, one the other a figure known as Malayala Brahma. Though the temples are new, the figures in them are old There is however a curious story about the figure in the other temple. It is fairly a stout figure, about 4-1/2 feet high, wearing sandals and holding a mace in the right hand, the other hanging by the side. Malayala Brahma was a Brahmarakshasa .. .. whom Vidyaranya brought with him, with a promise that he would feed him to his heart’s content. Without propitiating him no entertainment or feast could be organised or successfully carried out at Sringeri even the oil or ghee intended for preparing eatables will refuse to boil. It appears that till recently there was a family at Sringeri, one of the members of which used to be possessed by this spirit every year In these unpropitious times however the spirit has become perfectly harmless but he is being worshipped all the same.”(Sri Vidyaranya, The Vidyaranya Vidya Pitha Trust, Hampi, Publication no.3, 1983)

Tradition of Sringin : Malayala Brahma Worship in the Mathas of Shri Vidyaranya Swami’s Lineage … III

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Pushpagiri Matha

The Pushpagiri Matha also has a traditional connection with Malayala Brahman. The following is the relevant information about this connection :-

1. Every year on the day of Bahula Dvadasi in the month of Phalguna, there will be an Aradhana of Sri Malayala Brahmendra-Swami in the Pushpagiri Matha. This will be performed on the same linės as aradhana to the preceptor of the Acharya of the Matha, with special attention of bhakti and sraddha. This is said to be a ‘parampara acharam’. Thus there will be two aradhanas, one for the guru of the presiding acharya of the Matha and the other for Sri Malayala Brahmendra.

2. As per the records of this matha, this Malayala Brahmendra Swamivaru has got another name Sringara Bhatta. The records show that the aradhana is written as ‘Sringara Bhatta Aradhana’.

3. During the course of daily puja there will be no mention of Sringara Bhatta. But on every Friday mention of Sri Malayala Brahmendra Swami is made as shown below :-

Sankalpam:-

“Sri Malayala Brahmendra, Mahakali, Maha-sarasvati, Chandi Navakshari, Sri Sarada Chandramaulisvara devatapujam karishye.”

Mantrapushpam:-

During the offering of mantrapushpam the names of the same deities as aforesaid are uttered.

At the end of the puja also the names of Malayala Brahmendra, Mahakali etc., are repeated.

The above information is the translation of the Telugu version of manual of rituals found in the Pushpagiri Matha.

(Sri Vidyaranya, The Vidyaranya Vidya Pitha Trust, Hampi, Publication no.3, 1983)

Tradition of Sringin : Malayala Brahma Worship in the Mathas of Shri Vidyaranya Swami’s Lineage … II

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Virupaksha Matha, Hampi According to available information about Malayala Brahman, at the Advaita Matha at Virupaksha (very near Hampi, in Karnataka State), there is a separate temple, within the precincts of this matha, where the deity of Malayala Brahmana is installed. Worship is being performed to the deity daily. During the daily puja, the mantras for sankalpa are:- “Malayala Brahmana pujam karishye … “. Every year aradhana is performed for Malayala Brahman on Vaisakha Suddha Chaturthi with sixteen Alankara Brahmins.(Sri Vidyaranya, The Vidyaranya Vidya Pitha Trust, Hampi, Publication no.3, 1983)

Tradition of Sringin : Malayala Brahma Worship in the Mathas of Shri Vidyaranya Swami’s Lineage … I

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“The deity of Sringin, Malayala Brahman is also worshipped in most of the Advaitic institutions with which Sri Vidyaranya Swami has been associated in some way or other-as founder or restorer.Shri Vidyaranya’s meeting the Brahmarakshas, Sringin, in the Vindhya forest has been narrated in ‘Vidyaranya-kṛti’ (the opening part of ‘Vidyaranya Kālajñāna’), the ‘Guruvamsa Kavya’ and in the ‘Renukatantra. Srigin is also given the name ‘Malayala Brahman.’ According to available authentic information, there is a ‘Brahma Devaru’, deity in the Kudali Sringeri Matha, located on the bank of the Tungabhadra (in Shimoga district, Karnataka state) where it is understood that Shri Shankaracharya founded an institution owing to unexpected accidental circumstances. The deity of Brahma Devaru is installed in a small mantapa near Sri Vidyashankara Temple. Nitya-puja is being performed to this deity only in the morning. The sankalpa made is as follows: “Sringara Bhatta pujam karishye”. Once in a year Aradana (annual special worship) is being done to this Sringara Bhatta (Brahma Devaru or Malayala Brahman) with sixteen Alankara Brahmins sitting.”(Sri Vidyaranya, The Vidyaranya Vidya Pitha Trust, Hampi, Publication no.3, 1983)

Disciples beware :

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Disciples beware : Help or guidance from another kindred religious institution, like giving diksha or suggesting a successor, doesn’t make your Math a shakha of someone else. It’s only an Act of Goodwill, Not Authority. Every Math is fully Independent, and any claim of control or subordination goes against Article 26 of the Indian Constitution, which protects each Math’s right to manage its own religious and internal affairs.

Sivaganga math Succession (1918-19)

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(Contd.)

After the Sivaganga Acharya’s maha-samadhi in 1918, the Math was placed under temporary care through a committee of disciples belonging to the Math, by the Muzrai Department, until the young Acharya took charge. This record shows how the Mysore Kings respected the Sivaganga Math’s religious traditions and secular affairs, allowing its own sishyas to manage them in accordance with the customs and usages of the Math. It stands as a model for present-day State Governments on how ancient religious denominations should be protected from any kind of external interference.

Appointment of Successor of Sivaganga Math (1918-1919)

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Sri Sivaganga Math was founded in 1615 by Sri Sankara Bharati Swami at the request of the Mysore King. It has always been an independent Advaita Math, not under any other Math. This 1918 Government note records the passing of the then Swamigal of Sri Sivaganga Math at Pondicherry and the arrangements made by the Mysore Muzrai Department for the rituals in connection with his maha-samadhi and succession. The late Swamigal, with the approval of His Highness the Maharaja of Mysore, had chosen Vedamurti Rama Sesha Sastri to be initiated into Sanyasa Ashrama as his successor. After his demise, the Government also recognized the new head as Sri Sachidananda Abhinava Subrahmanya Gangadhara Bharati Swami. Earlier, in 1831, the Maharaja of Mysore had settled a dispute between the Sivaganga and Tunga Maths by declaring that the Sivaganga Math shall enjoy the same rights and privileges as Tunga Math, affirming its equal and independent standing. Further, the Government Proceedings dated 4th January 1919 issued by the General and Revenue Departments of His Highness the Maharaja of Mysore formally recognized this succession. The order records, with deep regret, the Swamigal’s passing and confirms that, in accordance with the prior approval of the Government, Vedamurti Rama Sesha Sastri was inducted into Sanyasa Ashrama and recognized as the new head under the title Sri Sachidanandabhinava Subrahmanya Gangadhara Bharati Swami. Neither the previous Swami nor the Government sought any permission or approval from any other Matha for this nomination or installation, confirming that the Sivaganga Math is a separate religious denominational institution.

Can Sannyasis give diksha to householders? …3

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Can Sannyasis give diksha to householders? …3

ராமேஶ்வரம் திருக்கோயிலில்

மகுடாகமம் வழக்கத்தில் இருப்பதாக ஒரு சாரார் கருதுவர். காரணாகமம் என்பது அங்கிருக்கும் சிலரது கருத்து. ராமேஶ்வரம் ஆகமக் கோயில் என்று நீதிமன்ற வழக்குகளில் சிலரால் சொல்லப்பட்டதை அறநிலையத்துறையும் இதுவரை மறுக்கவில்லை. இக் கருத்து யாரால், எதனால் தற்போது முன்வைக்கப்படுகிறது? ஆகமக் கோயில் என்ற கருத்து அப்படியே ஏற்கத் தக்கதா? என்பதெல்லாம் தனித்து விவாதிக்கப்பட வேண்டியவை.

எப்படிப்பட்டவர்களை ஆசார்யர்களாக வரித்து அவர்களிடமிருந்து தீக்ஷை பெற வேண்டும் என்றும் யார் யார் ஆசார்யர்களாக இருக்கக்கூடாது, எவரிடம் தீக்ஷை பெறக்கூடாது என்றும் மகுடாகமத்தில் தெளிவாக சொல்லப்பட்டுள்ளது. இந்த ஆகமம் வைதிக பூஜை மரபு உள்ள திருக்கோயில்களில் வழங்கி வருகிறது.

ஊர்த்வ சைவர்கள் (தில்லை தீக்ஷிதர், திருப்பெருந்துறை நம்பியார், திருவானைக்கா பண்டிதர் உள்ளிட்ட ஆத்மார்த்த பரார்த்த சிவ பூஜைகள் செய்யும் அதிகாரம் கொண்ட ஸ்மார்த்த சைவ மரபினர்) குலத்தில் தோன்றி சாஸ்த்ரம் க்ரியாபாதம் முதல் ஞானபாதம் வரை நன்கு அறிந்து, தந்த்ர ஶாஸ்த்ரமும் நன்கறிந்து, உழைப்பாளியாக இருந்து, நல்ல விஷயம் தெரிந்தவராகவும் இருத்தல் வேண்டும். அதுமட்டுமன்றி அவர் க்ருஹஸ்தராக இருக்கவேண்டும். சிகை போன்றவற்றை தரித்திருக்க வேண்டும்.

இப்போது யாரை தீக்ஷை முதலியன பெறுவதற்காக ஒதுக்க வேண்டும்? அதாவது யாரிடம் தீக்ஷை பெற முடியாது என்ற பட்டியலையும் நாம் பார்க்கலாம்.

ஶாஸ்த்ரம் யோகம் அறியாதவன், நாஸ்திகன், மந்தபுத்தி உள்ளவன், ஞானமற்றவன். தீய பழக்கங்கள் உள்ளவர், பிறர் மனை விழைவோர், மற்றும் ஸந்ந்யாஸிகள் – இவர்களிடமிருந்து தீக்ஷை பெறக்கூடாது என்று தடை செய்கிறது மகுடாகமம்.

இவ்விஷயத்தில் மகுடாகமம் மட்டுமே இல்லை காரணம் போன்ற பிற சைவாகமங்களும் ஒன்றுபட்டு இப்படித்தான் சொல்கின்றன.

உண்மை இப்படி இருக்கும் பக்ஷத்தில் ராமேஶ்வரம் கோவில் அர்ச்சகர்களுக்கு துங்கா மடாதிபதிகள் தீக்ஷை கொடுப்பதற்கும் அவர்கள் கையால் தீக்ஷை பெறுவதற்கும் என்ன ப்ரமாணம் உள்ளது?

இந்த புதிய வழக்கம் ஶாஸ்த்ர விருத்தமானது; முற்றிலும் தடை செய்யப்பட்ட வேண்டியது என்பதே அறிஞர்கள் கருத்து.

ஆக, இதுதான் அங்கே ஸம்ப்ரதாயம் இதுதான் எங்கள் மரபு, கோவில் வழக்கம் என்று பலமாகக் கூவுவோர்கள் ஶாஸ்த்ர விருத்தமான கார்யங்கள் செய்கிறார்களா இல்லையா? என்பதை அவர்களுடைய நெஞ்சத்தைத் தொட்டு சொல்லட்டும். இங்கே நம்மிடம் வாதத்திற்கு வந்து பேசட்டும்.