Talk:Sarada Matha

By Swami Harshananda

Śāradā Maṭha of Śṛṅgerī

Introduction

If a scientific gadget can discover a hidden object for which it is designed, it is even more possible for holy persons with heightened consciousness—and hence endowed with special psychic powers—to discover places vibrating with holiness. Hence it is but natural for Saṅkara (A. D. 788-820), the great philosopher-mystic that he was, to detect with his uncanny power of superconsciousness, the inherent spiri¬tual power of the place now well-known as Śṛṅgerī. The story goes that Śaṅkara’s intui¬tion was confirmed by his seeing a cobra spreading its hood over a she-frog in labour pains, to give it protection from the fierce rays of the hot sun. This was the first place where he built his earliest of the four Pīṭhas or Maṭhas (monastic centres of learning and propagation of dharma), the other three being established later at Badari (the Jyotir Maṭha) in the north in Uttaranchal, Purī (the Govardhana Maṭha) in the east in Orissa and the Kālikā Maṭha in the west in Gujarat. This centre is also known as the Sāradā Pīṭha and Dakṣiṇa-āmnāya Piṭha.

Early History of the Place

The place Sṛṅgerī (a corrupted form of Rṣyaśṛṅgapura) was closely associated with the great sage Rṣyaśṛṅga (See RṣYAŚRNGA.), son of Vibhāṇḍakamuni. His story appears in the Rāmāyana (Bāla- kānda 9), the Mahābhārata (Vanaparva, Chapters 111-114) and the Bhāgavata (9.23). He stayed here and practised severe austerities. He passed away at a nearby place, now known as Kigga, both the places being in the Chikkamagalur district of Karnataka State. A temple of Siva—called Rṣyaśṛṅgeśvara—adorns the place.

Establishment of the Matha

Śaṅkara established the Maṭha on the northern bank of the river Tuṅgā. He built a small temple for Sāradā (Sarasvati, the goddess of learning), drew a Srīcakra (See ŚRĪCAKRA.) on a piece of stone and invoked her presence into it. Whether he also placed an image on it and consecrated it is not known. A broken image of Sāradā, made of sandalwood, is still preserved and worshipped in the nearby temple of Vidyāśañkara. This image is considered very ancient. This temple was once renovated during the period of the Vijayanagar Empire (14th to the 16th centuries). The latest renovation was in A. D. 1916 result¬ing in a grand structure.

The Guruparamparā

Śaṅkara appointed Sureśvara as the first guru or chief to occupy the pontifical seat, generally called the pītha. He reigned over it during the period A. D. 820-834. Counting Śaṅkara as the first guru, there have been till now, thirty seven gurus. A few, more well-known, gurus are the following. Order of Succession Period of Reign 10. Vidyāśaṅkara Tīrtha A. D. 1229-1333 12. Vidyāraṇya A. D. 1380-1386 26. Saccidānandabhāratī-I A. D. 1623-1663 27. Narasirnha Bhāratī-II A. D. 1663-1706 31. Saccidānanda A. D. 1770-1814 Bhāratī-III 33. Ugranarasimha A. D. 1817-1879 Bhāratī 34. Saccidānanda A.D. 1879-1912 Śivābhinava Nṛsiriiha Bhāratī 35. Candraśekhara A. D. 1912-1954 Bhāratī-III 36. Abhinava Vidyātīrtha A. D. 1954-1989 37. Bhāratī Tīrtha A. D. 1989 Through Fiery Ordeals

As the Maṭha grew in size, activities, and importance, it also had to pass through many fiery ordeals, primarily due to the political turmoils in South India. After the collapse of the Vijayanagara Empire, which acted as a bulwark against all dangers, the monastic institution and its pontiffs had to face many serious problems. However, due to the power of their own tapas (austerities) and the timely cooperation of genuine devotees and well-wishers, all the troubles were tided over.

The Matha at Present

If the goddess Sāradā is the central deity of the institution, the pontiff—popu¬larly called Sañkarācārya—is the focal point of the whole system. He lives in the monastic quarters in the area known as Narasiiṅhavana, on the opposite bank of the river Tuṅgā. It is his special privilege to offer worship to the liṅga, known as Candra- maulīśvara (said to have come down from Saṅkara himself) as also the Narasirhha- śālagrāma (a symbol of Viṣṇu in his form as Narasiiṅha). He often tours all over the country on the invitation from the devotees of the Maṭha. During the rainy season he performs the Cāturmāsya vrata (See CĀTURMĀSYA.) in any chosen place. There are several temples in the area of the Maṭha (as also Sṛṅgeri), the chief ones being the Sāradā temple, the Vidyā- śaṅkara temple, the Janārdana temple, the Harihara temple and the Caturmṅrti Vidyeśvara temple. The ancient temple of Siva—called Malahānikareśvara—is situated on a hillock in the centre of the town. The following are some of the more important festivals celebrated at the Matha: Yugādi, Rāmanavami, Saṅkara- jayantī, Narasiihhajayantī, Vyāspurṇimā, Kṛṣṇajanmāṣṭami, Gaṇeśa Caturthi, Navarātri, Mahāśivarātri, as also the jayantīs (birthdays) and ārādhanas (ascen¬sion days) of some of the gurus. The Maṭha is conducting a few public service activities also. There are about 80 religious institu¬tions spread all over the country—mostly in South India—under its control.

References

• The Concise Encyclopedia of Hinduism, Swami Harshananda, Ram Krishna Math, Bangalore