NORTH INDIAN METHOD OF CHECKING COMPATIBILITY
Note : Please convert to UNICDE 8 to read the text given in Sanskrit


Sri. P.S. Krishnan had written a long description of checking Compatibility for marriages between girls and boys in south Indian method. While in south India we check Dina KUTA, GANA KUTA, MAHENDRA KUTA, STHREE DEERGHA, YONI, RASI, GRAHA MAITHRI, VASHYA, RAJJU VEDA, IN NORTH INDIA they CALL IT ASHTAKOOT MATCHING Viz.:1.. Varna 2. Vashya 3. Tara 4. Yoni 5. Graha Maitri 6. Gana 7. Bhakoot ( RASI KOOTA)8. Nadi . and 2 DOSHAS are RAJJU AND VEDHA.

The Varna system is followed in North India. Is from RASIS ONLY. But South Indians check VARNA from RAASIS and if it is not found conducive then check as per NAKSHATHRAS and if found agreeable the astrologers say that VARNA KUTA is compatible. Since this is not dealt by Sri. P.S. KRISHNAN, I shall explain both systems

VARNA SYSTEN FOLLOWED BY BOTH SOUTH INDIANS AND NORTH INDIANS:.

As per RASIS in which the Moon is placed in the Horoscopes :

The castes (VARNA0 is divided as per the RAASI in which the moon is situated as BRAHMANA, KSHATHRIYA, VAISYA and SHUDRA. They are as follows :-

According to the following verses :

मीनाळी कर् ‍क्कॊ विप्रः
क्षत्री मॆषो हरिर्‍ धनुः
शुभाः युग्मं तुला कुम्भं. वैस्याः
कन्या व्रुषॊ म्रुगः.
Meaning : If the Raasi in which the Moon situates is one among Meena, Vrischika or Karkkataka then the Varna is BRAHMANA., If the Rasi ( House ) in which the MOON situates is one among MESHA, SIMHA or DHANUS the Varna is Kshathriya; if the Moon situates in Vrishabha, Kannya or Makara the Varna is Vaisya and if the Moon situates in Mithuna, Thula orin Kumbha the Varna is Shudra.

AS PER NAKSHATHRAS IN WHICH THE GIRL AND BOY ARE BORN ( This method is recognized and can be adopted if there is no compatibility as per the first one. )

“ क्रमात् द्विज क्षत्रिय वैश्य शूद्राः
वर्णानुलॊम प्रतिलॊमजौ च
ऋक्षाणि दस्र प्रभृतीनि षट् षट्
भाद्रात्रयं विप्र नरॆन्द्र वैश्याः – माधवीयं.
संयॊगो वर यॊषितॊरति श्यमः स्यादॆक जातीयतॊः
श्रॆष्टश्चॊत्तम जातिझॊ यदि पुमान् स्त्री हीनजात्युत्भवॊ
कष्तम् तद्विपरीतता यदि भवॆन्मद्ध्यॊ अनुलॊमॊत्भवैः
स्त्रीपुंसैः प्रतिलॊमजैश्च न शुभॊ वर्णॊत्भवानां क्वचित् l

According to this method the stars starting from Aswini. Bharani. Krthika and Rohini are to be treated as Brahman, leaving Mrigasia as Anulomaand and Ardra as Prathiloma respectively ( ie.
The same way other stars are also to be counted.

Then comes BHADRA THRYAM” which are Poovabhadra, Utharabhadra and Revathi They are to be treated as Brahmana , Kshathriya, and Vaisya respectively.

For those who are learners I shall tell this : BRAHMAN NAKSHATHRAS are Aswini, Panarvasu, Hastha, Moola and Poorvabhadra..

Kshathriya Stars are Bharani, Pushya, Chithra, Poorvaashaada and Utharabhadra,

Vaisya Nakshathras are Krithika, Aslesha, Swathi, Uthra and Revathi,

Shudra Nakshathras are Rohini , Makha, VishAkha and Shravana

Anuloma Nakshathras are Mrugasir, Puva Phalguni, Anuradha and Dhanishta

Prathiloma Stars are Ardra, Uthra phalguni, Jyeshta and Shatha Bhishak.

Friends I think I have given the explanation to the best of my knowledge and ability. .

According to BRUHASPATHI :

“ऎकजातिषु संयॊगः शुभः स्यादुत्तमॊत्तमः
अनुलॊमॆन संयॊगॊ भिन्न जातिषु मध्यमः
प्रतिलॊम्यॆधमॊ यॊगॊ.जाति यॊग उदाहृताः”

As per this , the compatibility of the horoscopes of a boy and a girl born in the same VARNA ( CASTE ), is highly compatible. If the boy is born in a higher caste (VARNA) then it can be considered as Madhyama. However there is no match between Prathiloma boy and girl. .

There are cancellation for this COMPATIBILITY. :

If there is Rasyadhipa compatibility in the, Horoscopes it is an antidote for Varna Koota i.e. it cancels the evil due to this compatibility..

If there is no Varna compatibility , give DANA to a Brahmin, a cow or gold, or meals, or cloth. This will ward off the evil effects. .

2. VASYA : This is checked as we check as per MUHURTHA SAMGRAHA

3. THARA KUTA : This is nothing but DINA KUTA CHECK as per our South Indian Compatibility Check.

4. GANA KUTA : This is also as we check.

5. YONI : There is no difference in this check

6. GRAHA MAITHRI : There is no difference

7.. BHAKOOT :This is also same as we check RASI KOOTA

8. NAADI KOOT : This is the same we check as RAJJU DOSHA. In this system the nakshathras are grouped in 5 types; namely KATI RAJJU, PAADA RAJJU, KANTHA RAJJU, NABHI RAJJU or Udara Rajju and SHIRO RAJJU.

While KATI RAJJU contains BHARANI, PUSHYA, PURVA PHALGUNI, ANURADA, PURVASHADA and UTHARABHADRA , PAADA RAJJU contains ASWINI, ASLESHA, MAKHA, JYESHTA, MOOLA and REVATHY. KANTA RAJJU contains ROHINI,ARDRA, HASTHA, SWATHY, SHRAVANA and SHATHABHISHAK.
UDARA RAJJU contains KRITHIKA, PUNARVASU, UTHARA, VISAKHA, UTHARAASHAADA and POORVABHADRA. And SHIRI RAJJU contains DHANISHTA, CHITHRA and MRUGASHIRA.

Generally we ignore this Koota but NORTH INDIANS give importance to this Koota.
We check only Madhyama Rajju Dosha.

This is called ASHTAKOOT CHECK avoiding MADHYAMA RAJJU and VEDHA are important for both South and North Indians.

Having said this I shall now deal with ASTROLOGICAL METHOD OF TREATING GOTHRA , although many have written for and against this check.

Astrologically the GOTHRAS are divided into 7 (SEVEN) groups. It is said that both the boy and girl should not come in the same GOTHRA as prescribed herein :

RISHI NAKSHATHRAS BELONGING TO THE RISHI

1, MAREECHI : ASWINI, PUSHYA, SWATHY, ABHIJITH

2. VASISHTA BHARANI, ASLESHA, VISHAKHA, SHRAVANA

3, AAMGEERASA KRITHIKA, MAGHA, ANURADHA, DHANISHTA

4. ATHRI ROHINI, PURVAPHALGUNI,JYESHTA,
SHATHABHISHAK

5. PULASTHYA MRUGASHIRA,UTHARA, MOOLA,
PURVABHADRA
6. PULAHA ARDRA,HASTHA, POORVAASHAADA,
UTHARABHADRA
7. KRATHU PUNARVASU,CHITHRA, UTHARASHADA
REVATHI

The above division shows how much holloe is of our method of division of GOTHRA (SAGOTHRA)

To prove my contention I am giving the Sanskrit version below on this subject :

“ दस्रादिकानाम् ऋषयॊ मरीचि
श्रॆष्टॊवसिष्टॊ मुनिरंगिराश्च
अत्रिःपुलस्त्यः पुलः क्रितुश्च
क्रमॆणभाना मभिजिद्युतानां l”

Again :
ऎकर्षि गॊतॊत्भवयॊर् विपत्तिं
करॊति कन्यानरर् विवाहः
विभिन्न गॊत्रॊद्भवयॊः त्रियाच
भजन्म गॊत्रैक्यमपीह मद्ध्यं l/
Note : भजन्म means the nakshathra in which the Lagna Sphuta comes.

Friends, I am very clear in my statement that I DO NOT BELIEVE IN THE SAGOTHRA CONCEPT OF BRAHMINS. I am of the opinion that, in this regards , we must get the boy and girl checked by a competent expert.

There are many more compatibility checks which are not much checked, of which some of them are given below :

MANA PORUTHTHAM (b) CHOLANUMOOLA PORUTHTHAM (c) PAANDYANUKOOLA PORUTHTHAM (d) REKHA PORUTHTHAM (e) ISHWARA KRUPAA PORUTHTHAM (f) VIDYAA VINAYA PORUTHTHAM (g) STHANAABHIJAATHYA PORUTHTHAM (h) SHRUTHI PORUTHTHAM (i) VAYA PPORUTHTHAM (j) AAYU PPORUTHTHAM (k) RUNA PPORUTHTHAM (l) NIRA PORUTHTHAM , (m RATHNA PORUTHTHM ETC.

__________________________

MANEESHA PANCHAKAM OF ADIE SHANKARA - MALAYALAM TRANSLITERATION WITH MEANING:

{MALAYALAM TRANSLITERATION AND MEANING IN ENGLISH BY

P.R.RADHAKRISHNAN)

ആദി ശങ്കരകൃതം മനീഷാപന്‍ചകം

FIVE VERSES OF CONVICTIONS

Written by HH. Adi Shankara

This is written as a dialogue between Adi Shankara and a Low Caste (PARAYA) who CAME with FOUR DOGS from the opposite direction of the way by which Adi Shankara and his disciples were going to perform Pooja to Lord Viswantha of Banares.The low caste person was none other than Lord Shiva and the four dogs accompanying him were the FOUR VEDAS.

അന്നമയാദന്നമയാമഥവാ ചൈതന്യമേവ ചൈതന്യാത്‍ഃ

യതിവര ദൂരീകര്‍ത്തും വാഞ്ചസി കിം ബ്രൂഹി ഗച്ഛഗച്ഛേതി

Meaning : Oh. Greatest among the Greatest of ascetics , Please tell me what do you want to move away by saying “GO GO “ . Did you mean that the body of mine made of food to move away to another body made of food or consciousness to move away from consciousness.

പ്രത്യഗ് വസ്ഥുനി നിസ്തരംഗസഹജാനന്ദാവബോധാംബുധൗ

* വിപ്രോSയം ശ്വപചോSയമിത്യാപി മഹാന്‍ കൊSയം- വിഭേധഭ്രമഃ

കിം ഗംഗാംബുനി ബിംബിതേ. അംബരമണൌ ചണ്ഡാളാവീതീ പയഃ

പൂരെ വാS.ന്തരമസ്തി കാഞ്ചനഘടീംമൃത്കുംഭയോര്‍വാംബരേ.

Meaning : Oh! brAhmaNA Is there any difference between the reflection of the SUN in the waters of Ganges and the water pool of an outcaste’s residence ? or water in a gold pot and a mud pot ?

What difference it makes in the ripple free ocean of bliss and

Note :- *In some versions I have seen yathivara instead of VIPRO

the soul of a brahmana and an outcaste? { Friends, Adi Shankara immediately came to know that the person who came opposite was none other than Lord SHIVA and the dogs which were accompanying Him were the four VEDAS. Adi Shankara immediately prostrated before the out-caste and begged apology.}

and then says :

1, ജാഗ്രത് സ്വപ്നസുഷുപ്തിഷു സ്ഫുടതരാ യാ സംവിദുത്ഝൃംഭതെ

യാ ബ്രഹ്മാദിപിപീലികാന്ത തനുഷു പ്രൊതാ ജഗത്സാക്ഷിണീ

സൈവാഹം ന ച ദൃശ്യ വസ്ത്വിതി ദൃഢപ്രജ്ഞാപി യസ്യാസ്തി ചെ

ചണ്ഡാളോSസ്തു സ തു ദ്വിജോSസ്തു ഗുരുര്‍ ഇത്യേഷാ മനീഷാ മമ.

Meaning : If one is fully convinced that, the soul which is clear and obvious itself in all the three conditions of lives i.e. in dream, sound sleep and also in awakened conditions and in all objects from BRAHMA (THE CREATOR) to a very small object ant which is also the vibrant, but invisible and witness to all our deeds, and as per my conclusion which is very clear is the great teacher or preceptor irrespective of whether he is a ** DWIJA or an outcaste.

NOTE 2.**Dvija (sanskrit) means one who is twice born. The term refers to one of the members of the first three varnas in Hindu Dharma. Brahmins, Kshatriyas and Vaishyas are included in Dvija, although in many Shastras, Dvija usually refers to Brahmin

2. ബ്രഹ്മൈവാഹമിദം ജഗച്ച സകലം ചിന്‍മാത്രവിസ്താരിതം

സര്‍വ്വം ചൈതദവിദ്യയാ തൃഗുണയാ അശേഷം മയാ ക്ലിപ്തം

ഇത്ഥം യസ്യ ദൃഡാ മതിഃ സുഖതരേ നിത്യേ പരേ നിര്‍മ്മലേ

ചണ്ഡാളോ അസ്തു സ തു ദ്വിജോ അസ്തു ഗുരുരിത്യേഷാ മനീഷാ മമ.

MEANING : I now, have the conviction that irrespective of whether one is a Brahmin by birth or born as an out caste, that he is the very BRAHMAN which is pure and infinite spread on every thing which although looks like consisting of many different things due to our ignorance and the three attributes which are (1) Sattva (purity, light, harmony), (2) Rajas (passion, activity, motion), and (3) Tamas ( inertia, darkness, inertness, inactivity).

3. ശശ്വന്നശ്വരമേവ വിശ്വമഖിലം നിശ്ചിത്യ വാചാ ഗുരോര്‍

നിത്യം ബ്രഹ്മ നിരന്തരം വിമൃശതാ നിര്‍വ്യാജ ശാന്താത്മനാ

ഭുതം ഭാതി ച ദുഷ്കൃതം പ്രദഹതാ സംവിന്‍മയേ പാവകെ

പ്രാരബ്ധായ സമര്‍പ്പിതം സ്വവപുരിത്യേഷാ മനീഷാ മമ.

MEANING : I am convinced beyond doubts by the GURU’S

Words (GURU = Teacher, preceptor ) that the whole universe is a moving illusion and hence the human body is given to constantly worship the supreme and infinite being with a clear and unquestioning mind and burn in that sacred fire of meditation all the sins with which a human being is born.

4. യാ തിര്യജ്ഞാനരദേവതാഭിരഹമിത്യാന്തഃ സ്ഫുടാഗൃഹ്യതേ

യദ്ഭാസാ ഹൃദയാക്ഷദേഹവിഷയാ ഭാന്തി സ്വതോ അചേതനാഃ

താം ഭാസ്സ്യിഃ പിഹിതാര്‍ക്കമണ്ഡലനിഭാം സ്പൂര്‍ത്തിം സദാ ഭാവയഃ

ന്യോഗീ നിര്‍വൃതമാനസോ ഹി ഗുരുരിത്യേഷാ മനീഷാ മമ.

MEANING :

A yogi is great only when he understands “I” which appears as sentient generally, but which is pure, This self consciousness by which the yogi understands the insentient quality of mind , senses and body makes him pure. The sentient qualities which are found in ordinary people, are just like sun getting concealed by clouds. This is my well considered opinion.

5. യത്സൌഖ്യാംബുധിലേശലേശത ഇമേ ശക്രാദയൊ നിര്‍വൃതായച്ചിത്തേ നിതരാം

പ്രശാന്തകലനെ ലഭ്യാ മുനിര്‍നിര്‍വൃതഃ

യസ്മിന്നിത്യസുഖാംബുധൌ ഗലിതധീര്‍ബ്രഹ്മൈവ ന ബ്രഹ്മവിദ്

യഃ കസ്ചിത്സ സുരേന്ദ്ര വന്ദിതപദോ നൂനം മനീഷാ മമ.

MEANING : My conviction is that the SELF which is Brahman and which dwells upon the Supreme one who is even worshipped by INDRA and other Gods . The sage experiencesby worshipping this SELF with calm mind and perfection, fulfillment and thus is not only the knower of BRAHMAN but BRAHMAN it self.

ദാസസ്തേ അഹം ദേഹദൃഷ്ട്യാ അസ്മി ശംഭോ

ജാതസ്തേം അശോ ജീവാദൃഷ്ട്യാ ത്രിദൃഷ്ടേ

സര്‍വസ്യാത്മന്നാത്മദൃഷ്ട്യാ ത്വമേവേ -

ത്യേവം മേ ധീര്‍നിശ്ചിതാ സര്‍വശാസ്ത്രൈഃ

MEANING : Oh Lord, when my soul is in my body, the body is your servant but you remain my soul. I have come to a conclusion after going through the various and through scriptures and my intellect that you are with in me and all others in the form of soul.

ഇതി ശ്രീമദ് ശങ്കരഭഗവതഃ കൃതൌ മനീഷാപന്‍ചകം സംപൂര്‍ണം

MEANING : Thus ends MANIISHAA PANCHAKAM

COMPOSED BY SRIMAD SHANKARA

BHAGAVATAH

____________(RK)____________

(This PANCHAKAM IS THE GIST OF HH. ADI SHANKARA'S ADWAIDA THEORY)

NOTE: - If you are unable to read what is written in Indian Languages kindly convert this into Unicode 8 and read it.

A SHORT BIOGRAPHY OF ADI SHANKARA

“श्रुति स्मृति पुराणानामालयं करुणालयं|
नमामि भगवत्पादशंकरं लॊकशंकरं ||”

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

Adi Shankara was born to Kaippilli Shivaguru Namboothirippad and his wife Aryaamba Antharjanam who were childless for many years and after praing to Lord ர்VrishabhAchalEswara ( known in Malayalam as വടക്കുന്നാഥന്‍ and in Tamil as தென் கைலாசநாத.ர் It is said that Adi Sankara was born on the same birth star ARDRA ( திருவாதிரை , തിരുവാതിര ) of Lord Shiva . What ever it may be, His year of birth itself is disputed as some say that he was born in the year 44 BC., and some others opine the birth year as 509 BC and the Sringeri Mutt which said first as 44BC changed later as 788 AD.

I feel the seat of Shankara is hereditary and hence the confusion. There are many Shankaracaryrs and probably Adi Shankara might not be the same as we refer in here and hence the confusion. However I leave the year of birth of Adi Shankara to more competent people to decide.

Let us follow the majority who opine that Kaippilly Shiva Guru’s son Shankara whom we consider as Adi Shankara was born in the year 788 AD, in KALADY, and lived only for 32 years i.e upto 820 AD..

.

There is an interesting Book called SHANKARA VIJAYAM , I do not know much as what is written in it since I have not read that book, although I have heard about it. .

It is widely said that Shankara’s upanayanam was conducted when he was about five years as his father died then, and he learnt all the Vedas at a very young age of about 8 years. As his father died at an early age , he was brought up by his mother Aryamba Antharjanam . She used to take him for bath in the river POORNA known in Malayalam as PERIYAR, which is about 3 Kms away from their ILLAM ( HOUSE OF NAMBOOTHIRIS) . Once it so happened that when Sankara entered the waters of Periyar ( RIVER POORNA ) a crocodile caught his feet and started dragging him.. It is said that the crocodile was none other than Lord Shiva, who wanted Sankara to take Sanyasa. He shouted to his mother saying ” help me mother by allowing me to take sanyasa, then this crocodile will leave me” for which his mother put a condition that he should go back to the illam when she falls sick and in death bed, Although this is against the rules of SanyAsa, Sankara agreed to this condition and he was allowed by his mother to take SANYASA...If we go to Kaladi, we can see this bank of the POORNA river which is called as MUTHALA KADAVU in Malayalam meaning THE CROCODILE BANK.

This condition which ARYAMBA put, became an issue and all the Namboothiris boycotted Sankara during his mother’s death saying that a Sanyasi is

Prohibited from performing the last rights of his mother since once a person takes sanyasa, he is said to have renounced every thing which are earthly including his house , parents , brothers, sisters, wives etc. . However, Sankara had promised his mother that he would reach her bedside before she was to die. He had to keep up his promise and hence reached her bed side while she was dying.. Friends, It is said that Adi Sankara, made a touching sthothra containing five verses called “MATHRU PANCHAKAM”.. I request all of you to go through it which is transliterated by Sri. P.R.Ramachander,who has also given the meaning of the verses which is praise worthy.

Herein I like to add that, Aryamba Devi expressed a wish before her death ,that she wanted to see the VISWA ROOPA to which Adi shankara told her to touch him and by touching Adi Shankara she saw the VISWA RUPA OF LORD VISHNU. This is another incident to prove that Lord VISHNU AND LORD SHIVA ARE ONE AND THE SAME, as Adi Shankara is said to be Lord Shiva’s incarnation. .

Adi Sankara, in short consolidated the doctrine of ADVAITHA VEDANTA” based on the unity of the soul and Brahman, in which Brahman is viewed as without attributes.” “ऎकॊ दॆवः सर्वभूतॆषुगूदः सर्वव्यापी सर्वभूतान्तरात्म , कर्माध्यक्ष सर्व भूतॆषुवासा साक्षी चॆतॊ कॆवलॊ निर्गुणस्च्छः “

After getting permission from his mother, Adi Shankara without wasting time went to NORTH INDIA in search of a GURU and when he was at Narmada River Bank he met Govinda Bhagavathpada a great disciple of Gaudapaada.. Govindabhagavathpaada asked Sankara to prove his identity. While revealing his identity Shankara described Advaitha Vedantha in one clear verse. Impressed by hearing the verse without any hesitation Gininda Bhagavatpada took Adi Shankara as his disciple. He taught Adi Sankara all in Advaitha and asked Sankara to wrie commentaries on Brhma Suthras and spread the theory of ADVAITHA . Adi Sankara went to KASHMIR where he met Sanandana who became his first disciple. Incidently he was from CHOLA DESA of the present TAMIL NADU.

While going to KASI VISWANATHA TEMPLE Adi Sankara was accosted by a Shudra. ( a person from a lower caste ) who was coming from the opposite direction with four dogs. When Shankara’s disciple asked the sudra to move away from the path so that Adi Sankara without touching him and his dogs , could pass to the other side , the Shudra asked Adi Sankara whether they were asking to move the non dying ATMAN or the body in which the Atma resided now and which was perishable , Adi Sankara realised then , that He was none other than Lord Shiva and the four dogs accompanying Him were the Four VEDAS. Adi Sankara, after prostrating before Lord Shiva disgiised as Shudra , immediately made the famous poem MANISHA PANCHAKAM , which is the essence of his ADVAITHA THEORY, . I am afraid that this short biography might become a bigger one and hence refrain from giving MANISHA PANCHAKAM herein. This happened during his tour to propagate his Advaitha Siddantha which is a Bhashya of Brahma Suthra.

Adi Shankara wrote the PRAKARANA GRANTHA(S) which are the commentaries called BHASHYAS OF of Badarayana and Brahma Sutras, varous upanishads and Bhagavat Githa, mostly from Badarinath as instructed by his GURU GOVINDA BHAGAVATPADA, in order to propagate ADVAITHA SIDDANTHA..

In the days of Adi Shankara there used to be verbal debates (NYAAYA VAADA ) in which if one fails, he and his followers will join the winner and his thoughts. Adi Shankara , although was very young in age defeated many of his rivals in debates and they all became his followers.

The debate which he had on philosophy with Mandana Mishra a great MeemAMsa philosopher , is worth mentioning. Mandana Mishra was the disciple the famous Kumarilabhatta, In fact, Adi Shankara sought a debate with Kumarilabhatta who was at PRAYAG, but instead of having a debate with Adi Sankara , since he was repenting for the sin he committed by going to a GURU to learn BUDHISM under pretext as a buddist, directed Shankara to go to MAHISMATHI which is now known as MAHISHI BANGAON in BIHAR. and have the debate with his disciple MANDANA MISHRA. , Adi Shankara had about two weeks debate without sleep with Mandana Mishra who lastly accepted defeat.

I do not know whether what I say hereinafter is a story only or a fact. However, it is said, that, the wife of Mandana Mishra, UBHAYABHARATHI, who was also highly learned, called Shankara and said that he should have a debate with her too and win her too, if he was to be declared as triumphant. Adi Shankara accepted the challenge. It is said that she asked Adi Shankara questions on KAMASUTRA. Since , Shankara had taken SANYASA from childhood, he never knew any thing about it.. Adi Shankara asked for time which she granted. It so happened that the king of that place died and Shankara took this opportunity for “PARA KAAYA PRAVESHA “ an art to send the soul to another body by keeping body of the self as dead temporarily. He instructed his disciples to keep the body in tact , and keep a watch over it. till his soul returns to his orginal body, and thereafeter entered the body of the King. who had just died. and thus Sankara learnt the art of love making from the wife of the King.. After learning the ART OF LOVE MAKING, ( KAMA SUTHRA ) Adi Shankara debated with UBHAYA BHARATHI and defeated her.

HERE, I WOULD LIKE TO STATE THAT ATHMA OR SOUL IS PART OF PARAMATHMA AND HENCE NIRGUNA.

This is the right time to tell that although GAUTHAMA BUDDA spread BUDDISM everywhere in India , Lanka, Burma, China, Tibet and almost throughout Asia, THERE WAS NOTHING NEW IN THAT , OTHER THAN WHAT IS SAID IN HINDU PHILOSOPHY.. Shankarachrya was born to revive Hinduism of which its survival was in peril due to the spread of BUDDISM. In fact, ADI SHANKARA SAVED HINDUISM FROM PERISHING , BY SPREADING HIS ADVAITHA SIDDANTHA. MANY KINGS BECAME FOLLOWERS AND HELPED H.H. ADI SHANKARA IN HIS MISSION..

Adi Shankara had many disciples . Prominent among them were HASTHAMALAKA, THROTAKA, PADMAPADA and SURESWARA.. Adi. Shankara went to all the four corners of BHARATHA VARSHA and established TEACHING MATHS of DASAMI ORDER.

WHAT IS DASHANAMI ORDER

DASA in Sanskrit means TEN. Names in EKA DANDI TRADITION i.e SMARTHA MONASTIC TRADITION OF CARRYING ONE STICK OF KNOWLEDGE

i.e. wandering renunciates carrying a single staff or stick of knowledge. This is associated with SMARTHA TRADITION. VAISHNAVATE SANYASIS CARRY THREE DANDAS and are called THRIDANDTIS. I do not like to go further deep in this matter,

In EKA DANDA TRADITION the SANYASIS adopt any one of the following 10 names only :-

(1 Saraswati (2) Tirtha (3) Aranya (4) Bharati (5)Ashrama

(6)Giri: The Kriya Yoga tradition comes under the Giri order.

(7) Parvata (8) Sagara (9)Vana and (10) Puri

As I told earlier Adi Shankara after creating the FOUR MUTTS called his highly qualified four disciples and asked PADMAPAADA and sent him to PURI to head the Mutt established there by Adi Shankara, He directed THROTAKA to head the Mutt estblished by him at BADARINATH and HASTHAMALAKA was sent to head DWARKA PEETH and sent SURESHWARA to head SHRIGERI MUTT. While GOVARDHAN MUTT at PURI is assigned with RIG VEDA, SHARADA MUTT at SRIGERI is assigned with YAJUR VEDA, KALIKA MUTT of DWARKA is assigned with SAMA VEDA and JYOTHIR MUTT at BADARINATH is assigned with ATHARVA VEDA

For easy remembrance LFrom WIKIPEDIA)

Śishya	Maṭha	Mahāvākya	Veda	Sampradaya
Hastāmalakācārya	Govardhana Pīṭhaṃ	Prajñānam brahma (Brahman is Knowledge)	Rig Veda	Bhogavala
Sureśvarācārya	Śārada Pīṭhaṃ	Aham brahmāsmi (I am Brahman)	Yajur Veda	Bhūrivala
Padmapādācārya	Dvāraka Pīṭhaṃ	Tattvamasi (That thou art)	Sama Veda	Kitavala
Toṭakācārya	Jyotirmaṭha Pīṭhaṃ	Ayamātmā brahma (This Atman is Brahman)	Atharva Veda	Nandavala

While Saraswathy, Bharathi and Puri are used as suffixes with the names of MathAdhipathis of Sringeri Sharda Peetham, Dwaraka Pithadhipathis use Thirtha and Asrama as suffixes , Giri, Parvatha and Sagara are suffixed to the names of Mathadhipas of Jyothir Math, and Vana and Aranya are suffixed by the Mathadhipas of Puri Govardhana Mutt. .

Adi Shankara gave each of them a SPATIKA LINGA ( LINGA MADE OF CRYSTAL) and gave one SPATIKA LINGA to Rameswaram Temple where it is taken out every day in the morning, even today , ones only, for pooja. Those who are going to RAMESWARAM kindly see this LINGA in the morning. When I visited Rameswaram I had the opportunity of seeing it.

It will not be inappropriate if I say as per VEDANTHA temporal life is a part of religious life so to say POLITICS IS subsidiary to RELIGION. This is the main difference between most of the western style of Secularism or democracy which we practice now in India, and Hindu Vedantha theory.

ADI SHANKARA’S WORKS :

It is not possible to give the names of all the works of Adi Shankara. However few important works are given under :-

(1)PRASTHANA THRAYI COMMENTARIES (2) BHAGAVAT GITHA BHASHYA (3) BRAMHA SUTHRA BHASHYA (4) BRUHAT AAARANYAKOPANISHAD BHASHYA (4) BHASHYA of Chandagyopanshad,Ishopanishad, Kathopanishad, Kenopanishad , Orashnopanishad, Mandikyopanishad, Mundakopanishad, Thaithiriyopanishad,Adhyathmapathala , Vishnu Sahasranama etc.(5) Prapancha Saara (6) Sarva Vedantha Siddantha Sara Samgraha(7) Upadesha Sahasr (8) Viveka Chudamani (9) Atma Bodha (10) Maneesha Panchakam , (11) Advaitha Panchakam (12 Maya Panchakam (13) Athma Bodha (14) TathvOpadesha Etc. STHOTHRAS ON DIFFERENT DEITIES Etc.

SWAN – THE SYMBOL OF ADVAITHA

“The Hamsa (Sanskrit: "swan") is an important motif in Advaita Vedanta. Its symbolic meanings are as follows: firstly, upon verbally repeating hamsa, it becomes soham (Sanskrit, "I am That"). Secondly, even as a hamsa lives in water its feathers are not sullied by it, a liberated Advaitin lives in this world full of Maya but is untouched by its illusion. Thirdly, a monk of the Dashanami order is called a Paramahamsa ("supreme hamsa")”

CLIMBING OF SARVAJNA PEETHA

“Adi Shankara visited Sarvajñapīṭha (Sharada Peeth) in Kashmir (now in Pakistan-occupied Kashmir).^[22] The Madhaviya Shankaravijayam states this temple had four doors for scholars from the four cardinal directions. The southern door (representing South India) had never been opened, indicating that no scholar from South India had entered the Sarvajna Pitha. Adi Shankara opened the southern door by defeating in debate all the scholars there in all the various scholastic disciplines such as Mimamsa, Vedanta and other branches of Hindu philosophy; he ascended the throne of Transcendent wisdom of that temple.”

Note :-The abovve given 2 paragraphs are from WIKIPEDIA.

ADI SHANKARA’S LAST DAYS

After handing over the four PEETHAS to his distinguished disciples with necessary instructions, Adi Sankara had completed his mission of taking birth in this world. I When Adi Shankara was just 32 years old, he started from from his JYOTHIR MUTT at Badarinath towards KEDARNATH, Although his four disciples also wanted to go along with him, Adi Shankara told that he had given them some task which they should fulfil first and went alone towards Badarinath and sat at Badarinath in SAMADHI. I have all regards to KAMAKOTI MUTT AT KANCHIPURAM, However I differ from those who are considering this as a PEETHOM CREATED BY ADI SHANKARA.. I also say that KAMAKOTI MUTT is doing great service to HINDUISM.

This biography will not be complete if I do not write that the credit of finding out the village of Birth goes to the 19^th centuary successor of Adi Shankara at Sringeri Sharada-peetha , Swami Sachchidanda Shivaabhinava Narasimha Bharathi and for the renovation of the Samadhi at Kedarnath goes to Swami Abhinava Sachchidananda Theertha of Dwaraka Peeth, the 20^th Successor of Adi Shankara.

Friends,

Writing the biography of a great person like Adi Sankara in six pages, who was a Maha Purusha, is an impossible task. I request you all to pardon me for my short comings and consider this as my token of respect towards such a Mahapurusha whom we consider as the AVATHAR OF LORD SHIVA..

Regards to one and all,

P.R.RADHAKRISHNAN.

From the Web.

Shankaracharya Samadhi Kedarnath, India

On a missionary tour debating various scholars across India, the renowned Advaita philosopher Adi Shankaracharya traveled to the Himalayas and reached the Badrinath-Kedarnath region where he also wrote the famous Bhashyas ("commentaries") and Prakarana granthas ("philosophical treatises"). Kedarnath had fallen into ruins till Adiguru Shankaracharya revived it and initiated systematic worship and maintenance here. He allotted the responsibility to several of his disciples who had accompanied him. To this day, Kedarnath temple has a Nambudiripad Brahmin from Kerala as its chief priest/Rawal. At a young age of 32, Shankaracharya then took mahasamadhi at a beautiful spot behind this temple on the banks of the Mandakini. The site of the Samadhi has a temple with his statue and the Shivalinga worshipped by him. With the mighty peaks in the backdrop, a refreshing patch of lush green between the two temples unites the space in a serene and calm aura. A marble wall with the symbolic presence of Shankara's hand holding the Sanyasi's staff divides the temples. The Mandakini River flows in quiet reverence beside the temple making for deep introspective environs

Dear Sri. Ramachandran,

I am very happy to note that you also belong to Pallassana West Village. I am also like you since I go occasionally to Pallassana to pay my respects to our KULA DAIVAM. My grand father Late P.R. Subramanya Iyer alias Manickam came and settled in KOZHIKODE before my birth itself. I am told that he was the first LAW GRADUATE from PALLASSANA. Our House is called SHANKU PATTAR MADHOM. It was owned by my Second COUSIN Sri. Jayashanker till recently but as I heard, he also has sold it. I have my another 2nd cousin by name P.P. Sankarnarayanan known as PPS Narain at pallassana West Village. Both his grand father and mine were direct brothers. His grand father's name is Shanku Pattar and their father's name is RAMANATHA PATTAR who constructed this house and named it as SHANKU PATTAR MAHOM.

Regards, Please be writing to my email address pallassanas@gmail.com.

P.R.RADHAKRISHNAN

ശ്രീ ധര്‍മ്മശാസ്ത്രു കരാവലംബസ്തവം

ഓംകാര രൂപ ശബരീവര പീഠദീപാ !
ശ്രിംഗാര രംഗ രമണീയ കലാ കലാപാ
അംഗാരവര്‍ണ്ണ മണികണ്‍ഠ മഹത്പ്രതാപാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 1.

നക്ഷത്ര ചാരു നഖരപ്രഭ നിഷ്ക്കളങ്ക !
നക്ഷത്രനാഥമുഖ ! നിര്‍മ്മലചിത്തരംഗാ !
കുക്ഷിസ്ഥലസ്ഥിത ചരാചര ഭൂതസംഘാ !
ശ്രീഭൂതനാഥ മമ ദേഹി കരാവലംബം. 2.

മന്ത്രാര്‍ത്ഥ തത്വ നിഗമാര്‍ത്ഥ മഹാവരിഷ്ടാ !
യന്ത്രാദി തന്ത്ര വരവര്‍ണ്ണിത പുഷ്ക്കലേഷ്ട !
സന്ത്രാസിതാരികുല പത്മസുഖോപവിഷ്ടാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 3.

ശിക്ഷാപരായണ ! ശിവാത്മജ സര്‍വ്വഭൂത -
രക്ഷാപരായണ ! ചരാചരഹേതുഭൂതാ !
അക്ഷയ്യ മംഗള വരപ്രദ ചിത്പ്രബോധാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലബം. 4.

വാഗീശവര്‍ണ്ണിത വിശിഷ്ട വചോവിലാസാ !
യോഗീശ യോഗകര യാഗഫലപ്രകാശാ !
യോഗേശ യോഗി പരമാത്മഹിതോപദേശാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 5.

യക്ഷേശപൂജ്യ നിധിസന്‍ജയ നിത്യപാലാ !
യക്ഷീശ കാംക്ഷിത സുലക്ഷണ ലക്‍ഷ്യ മൂലാ !
അക്ഷീണപുണ്ണ്യ നിജഭാക്ത ജനാനുകൂലാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 6.

സ്വാമിന്‍ പ്രഭാരമണ ചന്ദനലിപ്തദേഹാ !
ചാമീകരാഭരണ ചാരു തുരംഗവാഹാ !
ശ്രീമത് സുരാഭരണ ശാശ്വത സത് സമൂഹാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 7.

ആതാമ്രഹേമരുചിരഞ്ജിത മഞ്ജുഗാത്രാ !
വേദാന്തവേദ്യ വിധിവര്‍ണ്ണിത വീര്യവേത്രാ !
പാദാരവിന്ദ പരിപാവന ഭക്തമിത്രാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 8.

ബാലാമൃതാംശു പരിശോഭിത ഫാലചിത്രാ !
നീലാളിപാളി ഘനകുന്തള ദിവ്യസൂത്രാ !
ലീലാവിനോദ മൃഗയാപര സച്ചരിത്രാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 9.

ഭൂതിപ്രദായക ജഗത് പ്രഥിത പ്രതാപാ !
ഭീതിപ്രമോചക വിശാല കലാകലാപാ !
ഭോധപ്രദീപ ഭവതാപഹരസ്വരൂപാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 10.

വേതാള-ഭൂത പരിവാര വിനോദശീലാ !
പാതാള/ഭൂമി/സുരലോക സുഖാനുകൂലാ !
നാതാന്തരംഗ! നതകല്‍പ്പക ധര്‍മ്മപാലാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 11.

ശാര്‍ദ്ദൂലദുഗ്ദ്ധഹര സര്‍വ്വരുജാപഹാരാ !
ശാസ്ത്രാനുസാരപര സാത്വിക ഹൃദ്വിഹാരാ !
ശസ്ത്രാസ്ത്ര/ശക്തിധര മൗക്തിക/മുഗ്ദ്ധഹാരാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 12.

ആദിത്യകോടി രുചിരഞ്ജിത വേദസാരാ !
ആധാരഭൂത ഭുവനൈക ഹിതാവതാരാ !
ആധിപ്രമാഥിപദ സാരസ പാപദൂരാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 13.

പഞ്ജാദ്രിവാസ പരമാത്ഭുത ഭാവനീയാ !
പിഞ്ഛാവതംസ മകുടോജ്ജ്വല പൂജനീയാ !
വാഞ്ഛാനുകൂല വരദായക സത് സഹായാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 14.

ഹിംസാവിഹീന ശരണാഗതപാരിജാതാ !
സംസാരസാഗര സമുത്തരണൈക പോതാ !
ഹംസാദിസേവിതവിഭോ ! പരമാത്മബോധാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 15.

കുംഭീന്ദ്രകേസരി തുരംഗ മ വാഹതുംഗ
ഗംഭീര വീരമണികണ്‍ഠ വിമോഹനാംഗ
കുംഭോത്ഭവാദി വരതാപസ ചിത്തരംഗ
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 16.

സംപൂര്‍ണ്ണഭക്തവര സന്തതിദാനശീലാ !
സംപത് സുഖപ്രദ സനാതന ഗാനലോലാ !
സംപൂരിതാഖില ചരാചര ലോകപാലാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 17.

വീരാസനസ്ഥിത വിചിത്ര വനാധിവാസാ !
നാരായണപ്രിയ നടേശ മനോവിലാസാ !
വാരാശിപൂര്‍ണ്ണ കരുണാമൃത വാഗ്വിലാസാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 18.

ക്ഷിപ്രപ്രസാദക സുരാസുരസേവ്യ പാദാ !
വിപ്രാദിവന്ദിത വരപ്രദ സുപ്രസാദാ !
വിഭ്രാജമാന മണികണ്‍ഠ വിനോദഭൂതാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 19.

കോടീരചാരുതര കോടിദിവാകരാഭാ !
പാടീരപങ്ക കളഭപ്രിയ പൂര്‍ണ്ണശോഭാ !
വാടീവനാന്തര വിഹാര വിചിത്രരൂപാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 20.

ദുര്‍വ്വാരദുഃഖഹര ! ദീനജനാനുകൂലാ !
ദുര്‍വ്വാസതാപസവരാര്‍ച്ചിത പാദമൂലാ !
ദര്‍വീകരേന്ദ്ര മണിഭൂഷണ ധര്‍മ്മപാലാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 21.

നൃത്താഭിരമ്യ നിഗമാഗമ സാക്ഷിഭൂതാ !
ഭക്താനുഗമ്മ്യ പരമാത്ഭുത ഹൃത്പ്രബോധാ !
സത്താപസാര്‍ച്ചിത സനാതന മോക്ഷ ഭൂതാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 22.

കന്ദര്‍പ്പകോടികമനീയകരാവതാരാ !
മന്ദാരകുന്ദസുമവൃന്ദ മനോജ്ഞഹാരാ !
മന്ദാകിനീതടവിഹാര വിനോദപൂരാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 23.

സത്കീര്‍ത്തനപ്രിയ സമസ്തസുരാധിനാഥാ !
സത്കാരസാധു ഹൃദയാംബുജ സന്നികേതാ !
സത്കീര്‍ത്തി സൗഖ്യവരദായക സത്കിരാതാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 24.

ജ്ഞാനിപ്രപൂജിത പദാംബുജ ഭൂതിഭൂഷാ !
ദീനാനുകമ്പിത ദയാപര ദിവ്യവേഷാ !
ജ്ഞാനസ്വരൂപ വരചക്ഷുഷ വേദഘോഷാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 25.

നാദാന്തരംഗ വരമംഗളനൃത്തരംഗാ !
പാദാരവൃന്ദകുസുമായുധ കോമളാംഗാ !
മാതംഗകേസരി തുരംഗമവാഹതുംഗാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 26.

ബ്രഹ്മസ്വരൂപ ഭവരോഗപുരാണ വൈദ്യാ !
ധര്‍മ്മാര്‍ത്ഥകാമവരമുക്തിദ വേദവേദ്യാ !
കര്‍മ്മാനുകൂലഫലദായക ചിന്‍മയാദ്യ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 27.

താപത്രയാപഹര താപസഹൃദ്വിഹാരാ !
താപിഞ്ഛചാരുതരഗാത്ര കിരാതവീരാ !
ആപാദമസ്തക ലസന്‍മണി മുക്തഹാരാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 28.

ചിന്താമണിപ്രഥിത ഭൂഷണഭൂഷിതാങ്കാ !
ദന്താവലേന്ദ്രഹരിവാഹന മോഹനാംഗാ !
സന്താനദായക വിഭോ കരുണാന്തരംഗാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 29.

ആരണ്യവാസ വരതാപസബോധരൂപാ !
കാരുണ്യസാഗര കലേശ കലാകലാപാ !
താരുണ്ണ്യതാമരസലോചന ലോകദീപാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 30.

ആപാദചാരുതര കാമസമാഭിരാമാ !
ശോഭായമാന സുരസഞ്ചയ സാര്‍വ്വഭൗമാ !
ശ്രീപാണ്ഢ്യപൂര്‍വസുകൃതാമൃതപൂര്‍ണ്ണധാമാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 31.

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