Voice of Jagadguru

Voice of Jagadguru Vol No. I Issue No. 3 June - 2015 An E-Magazine On Advaitha Don’t Expect Praises Many feel that they should be praised by all at all times. If they are praised, they are happy on hearing those words of adulation. But the fact is they may not be the person qualied for such words towards them. Many will not tell from their heart such words towards them. But for getting some benet from them, they will praise. But the people who hear these words without any shame will think as if they deserve to be the best. How can we call such people as a Sat purusha (Mahan) The reality is , that real Mahan will not accept any one to praise him. He will be shy when someone praises him on his face. Once Dharma raja told to Krishna ल त े न गिदतः यं परो व रु ेव भव त पा धका। ीडमे त न तव यं वदन ् ीमताऽ भवतवै भूयत े ॥ When an undeserved person is being praised, even though he does not feel guilty, the person who is doing that will feel so. But the deserving person who is having all the qualities for words of praise will feel shy on hearing us words. Such a deserving high quality person is called a Satpurusa or a Mahan. In Bagavath Gita Lord Krishna, while talking about the thaivisambath, “mardhvam hreerachabhalam”. Here uses the word 'hree', The commentator says that “athmagunA charanAthav“. It means that the Sat purusha will feel shy to hear praising words. I pray Lord Eswara to make all as satpurusha. - Jagadguru His Holiness Sri Sri Bharati Tirtha Mahaswamiji We Submit our Efforts to bring out this E-Magazine at the Lotus Feet of Sri Mahasannidhanam His Holiness Sri Sri Bharati Tirtha Mahaswamiji & Sri Sannidhanam His Holiness Sri Sri Vidhushekara Bharati Mahaswamiji It is an Initiative of a Group of Social Networking Site “Greatness of Sringeri Sri Sharada Peetham Voice of Jagadguru |June 2015 | 01

The Greatness of Sringeri Continuation from Last Issue King Romapada, learning that the boy-sage had started from his hermitage, waited to receive him at the frontiers of His Kingdom. The instant the holy stage stepped on the soil, the heavens opened up and poured down life giving showers. The King thankful for the favor conferred on him, showed his gratitude by offering the hand of his daughter Santha in marriage to the sage. Rishyasringa accepted her as wife and remains in the King’s Palace as an honored guest for some time. It was during this Period that Dasaratha King of Ayodhya, invited him to ofciate in the sacrice named Putrakameshti, by which he was blessed with four sons - Sri Rama and Others. Sage Rishyasringa felt that his married life was not without its merits. It gave him an opportunity to usher into this world Sri Rama, the personication Sage Rishyasringa of Dharma. The Linga: Yet he felt himself called back to his native forest with holy atmosphere. He retired to the forest to spend the remainder of his life in divine contemplation. When he shufed off his mortal coil, a lightning issued forth from his body and disappeared in to the Linga, He was worshiping as a symbol of formless Absolute. This Linga can be seen even now in the temple of Kigga, a village about 10 Km from Sringeri. Unlike Others, this Linga is invested with a horn on its head, to commemorate the merger of the sage Rishyasringa. The Linga that was worshiped by the sage Vibhandaka and into which He himself disappeared in the end is on the summit of a hillock. This is situated in the centre of Sringeri. The Linga is known as Malahanikaresvara and is worshiped even today. The Malahanikareshwara Linga Still Holy: In spite of the Changing conditions and tendency of the Modern society, Sringeri still possesses an exhilarating atmosphere of the Holiness. The Old world charm still remains. Its has lost none of its sanctity. On the Other hand, it has gained an additional advantage, of being the seat of eminent acharyas who have graced the math after Sri AdiSankaracharya. Sringeri is about 100 Km from the nearest railway station, be it Shimoga Or Mangalore Or Udipi Or Birur. There are Buses frequently plying from these places to Sringeri. Buses also run between Sringeri and Bangalore about 360km away. Though arduous, the journey is enjoyable, through undulating hills and thick forests with magnicent scenery. All vexations of the road are forgotten once you reach Sringeri. The enchanting scenic beauty, the refreshing bath in the cool waters of Tunga, darsan of Goddess Sharada, and the gracious blessings of the Acharya, leave you with sublimes feelings. The Math Maintains a Dharmashala and several Guest houses for Visitor’s Convenience. There is a Palatial building called Sri Shankara Kiruba. To be Continued.. Source: “The Greatness Of Sringeri” Published By Vidya Bharati Press. Voice of Jagadguru |June 2015 | 02

Sringeri Saradamba - Sarravanan Subramaniam After Accepting Mandana Misra as his sishya, Sri Adi Shankarar came to Vibandaga Desa. Sage Rishya Shringa is the son of Sage Vibandaga. Vasista Mahrisi advised King Dasaratha to conduct Puthra Kamesti Yaga through Sage Rishya Shringa. The place of Sage Rishya sringa is called as Shringa Giri and then it changed as Sringeri. When Sri Adi Shankara came to Sringeri, he saw an unusual sight. A cobra spread out his hood over a frog in labour pain, to give shadow from scorching sun. Struck with the sanctity of the place which could infuse love between two natural enemies. Immediately he choose it to set up a Math. The Murthy of this temple is also called as Kappe Sankara (In Kannada Kappe Means Frog). When Adi sankarar planned to install the Sharadamba, rst he installed On a Base of a Rock which has Srichakram, Sri Adi Sankara installed a statue which is made up of Sandal Tree. Then the 11th and 12th Jagadgurus of Sri Sringeri Mutt, Jagadguru Sri Sri Bharati Tirtha Mahaswamiji and Jagadguru Sri Sri Vidhyaranya Mahaswamijis took steps to form the temple. In the Period of Jagadguru Sri Sri Vidhyaranya Mahaswamiji (1380-1386) this Swarna Vigraha was Installed. Sri Vidhyaranyar, took efforts to celebrate the Navarathri Festival in a grand manner. From the period of Jagadguru Sri Vidhyaranyar, this festival is celebrated in a grand manner upto now. Jagadguru Sri Shivabhinava Narashimha Bharati Mahaswamiji, constructed the Temple in 1916. Jagadguru Sri Sri Chandrashekara Bharathi Mahaswamiji conduct Maha Kumbabishegam. There are Four entrances to this Sharadamba Temple. When you entered through the East Direction, You will nd out Navaranga Mandapam. Four Big Pillars are there in both sides. In that Ambal is like Astapuja Durga Mahisasuramardhini, Rajeswari, Maheswari, and Fourth One is Devi with Abayavaratham. Two Dwarabalagis are there in both sides of Saradambal Sannithi. Dwajasthumbam which is 35 Feet in Height, in front of the Temple in the south side, Vyskyana Simhasana is there. In this Saradhamba Utsava Vigraham is placed. In the left side of the temple Sri Adi shankarar temple is there. In the South side of the Temple the Adhistanam of Sri Sureshvaracharya is there. To be Continued.. Voice of Jagadguru |June 2015 | 03

MATHAVEEYA SHANKARA DIG VIJAYAM - Srimathi Veeramani Here the author says that he is very much condent, about Sri Shankaracharyar accepting his work, because the legends like Sri Shankara will always want to swim in the river, which is of holy thoughts and he wears the words of the true disciples as an ornament made in pearls around his neck. So why should I unnecessarily worry? In the next sloka, His Holiness Sri Vidyaranyar states how strong he is in writing about Jagadguru Sri Shankara. He says, The First Kumbhabishegham in ”Some persons started to tell about the character and guna of Kalady Shakarar Temple in the Year 1910 Sri Shankara. but they wrote only half portion of the sloka, they were not able to proceed further. Some were not even able to write half or quarter portion of the sloka. They stopped and were not able to complete but I am an arrogant, I have desire to capture the moon with my hands, in completing the gunaleela of Sri Shankara Bagavathpadar”. Even though I am arrogant I am still blessed. Although Sri Shankara is not attached with anything or anyone, he showers me with his anugraha. His eyesight is capable of making even a dumb fool into a great poet. Before his grace, the waves and tides of the milky ocean (parkadal) is nothing. I will do anything by his grace. By telling the gunaleelas of Sri Shankara bhagavatpadhal, I gained the punya and that made the “vaak” devatha Maa Saraswathi to sit in the throne of my tongue and by her grace I am able to give this grantha which is, similar to the Ganges owing with the high speed from the Jada of Lord shiva. Because the greed is like that within me. “What is the depth of Sri Shankara’s sacred history? What is the qualication that you possess to talk about his history? why you want to destroy the name that is earned already.” These are the main questions, But this is the peculiar grace towards me by Sri Bagavathpadal that made me to sing this keerthanas on him. The words I use to make this as a kavyam may not be pristine and are similar to a deer that is in the hands of a hunter. It may not be good but still I will keep writing this. Because as I am telling about Lord Shiva who is born as Sri Shankara. My work will become a pure one and those who are going to learn this also will be blessed by Him. Jagadguru Sri Vidhyaranya becomes valmiki while writing this grantha. And those who read that and know the meanings in the book will be graced. This Kavyam consists of sixteen sargas. In these sixteen sargas, Jagadguru Sri Vidhyaranyar in his First sarga gives the Introduction and in the Second sarga describes about the Avathara of Lord Shankar (Shiva). In the Third Sarga he gives the details about birth of other Devathas. In the Fourth Sarga he tells about his young age (before 8) of Sri Adi Shankara. In the Fifth sargam the fourth Stage of the life span the Sanyasa is described and the Brahma vidhya thattva is mentioned in the Sixth sarga. Voice of Jagadguru |June 2015 | 04

The amazing experience that, Sri Shankara got on meeting Sage Vyasa is described in the Seventh sarga. In the Eighth sarga his meeting with Sri Mandala Misra is mentioned. In the Ninth sarga, Sri Shankara kept Maa Saraswathi Devi as the Judge for his Sarvagya thoughts. In the Tenth Sarga he enters the Kings body through his yoga for knowing about the Kama sastra which is for the samsara bantham. The Eleventh sarga talks about the destruction of the Kabaligan Ugra Bhairavan. In the Twelth sarga Jagadguru Sri Vidhyaranyar is giving about the incidents of how Sri Hasthamalagar and Sri Thodagacharyar became the Disciples of Sri Shankaracharya. The Thirteenth sarga talks about how Sri Shankara did his Brahma Vidhya works in Vartheegam. In Fourteenth sargam the TeerthaYatra of Sri Padmapadacharya is described. In the Fifteenth sarga the Dig Vijayam is expressed and in the sixteenth sarga also being the last one our author gives us about the Sarvagya Peetam attained by Sri Adi Shankar which is the” Sharada Peetham”. In this way Jagadguru Sri Vidhyaranya has given us the beautiful Life History of Sri Adi Shankaracharya. This Kavyam removes all our sins that was caused due to Kaliyuga Once this is read or heard we are satised in many aspects and we able to involve and delve our mind and manas in this sacred history. i.e., this Holy Kavyam. This will give happiness to those who are really involved in the Spiritual life. To be Continued.. THE MAHIMA OF SANDHYAAVANDANAM Explanation given by Jagadguru Sri Sri Abinava Vidhya Tirtha Mahaswamiji Jagadguru Sri Sri Abinava Vidhya Tirtha Mahaswamigal, the 35th Jagadguru of Sri Sringeri Sharada Peetham has given a wonderful explanation about the mahimas (greatness) of Sandhyaavandanam and Gayatri japa. Through this article we are trying to give the best of our Acharya has given Sandhyaa Vandanam. Vedas are like ocean sized. From the ocean, one can get precious things at the same time may be wounded by the shes in the ocean. If we do as per the sayings in Vedas we will get the precious stones from the ocean. Avoiding things that are not allowed in Vedas is equal to avoiding the wound that are caused by the shes in the ocean. One should follow certain rules and principles in his/her life. In Sanskrit when the sentences have ‘ling’, ‘loot’, tavya’, it is said be a rule / principle that is to be followed. In Veda, The rule says,“One should do Sandhyaa Upasana daily “. As per this rule the 'karma' of doing sandhyaavandanam becomes a must. Now we will see about the results of doing this sandhyaa vandanam; who are eligible for doing this; when one should do this and how to do this. : Our ancestors are following the sentence अहरह स यामपासीत (aharaha sandhyaamupaasiita) ु but we are unable to trace the base source of this sentence. For certain sentences we are referring to Meemamsa Bashyam, Sri shankara Bashyam. To be Continued.. Voice of Jagadguru |June 2015 | 05

BHARATI THEERTHAR ATHICHUDI - Srimathi Veeramani Learn Ramayan,Mahabaratha: According to our Jagadguru words we have to learn the Ithihasams (Ramayanam, Mahabharatham) etc.. Ramayan shows us, how one should lead and live their life. From Ramayana we can know about the real dharma, which we should follow in our life. It also talks about the affection between the brothers. From Ramayana we will get the bavam of seeing all the humans in a respectable manner. Rama respects everyone, irrespective of their birth. Hanuman, Sukriya, Jambavan, Jadayu, Jambathi, etc (animals, birds) helped Rama to win Ravanan. See how Sri Rama showed love and affection to them. Gugan, Sabari are from hunters background. But Sri Rama accepted Gugan as his brother and Sabari as his mother. So he is treating all in the same bava. Rama made no differences with regards to caste and creed. So by reading Ramayana, we will not see the difference among any one. Mahabharatham is considered as the FIFTH VEDA. When we study Mahabharatham we can understand what we should not do in our life. The surrender of bakthi to Lord Krishna is mainly said. Lord Krishna himself gave us the epic Bhagavath gita. Mahabharatham teach us Dharma Sastram in a simple way. Generally, all of us are very much interested towards reciting and hearing stories. So our Rishi's gave them in the form of stories. We read them repeatedly and convey these to our younger generation to enlighten them on the path of Dharma. To be Continued... SOUNDERYALAHERI Avidhyaanaamantastimira - mihiradviipanagarii jaDAnaaM caitanya – stabaka – makaranda – srutijharii ! darodraaNA: cintaamaNiguNanikaa janmajaladhau nimagnaanaaM daMSTraa muraripu - varaahasya bhavati !!3!! This sloka is also related to the previous one. The pathathuli of Sri Jagathamba will remove ignorance and help us to realize the athma swroopa. In this human birth, we have to prepare ourselves for attaining Moksha. Chintamani is a precious stone which is said to be in Indra loka that gives anything and everything we ask for. Maa Bagavathi’s paththluli (dust particles from her feet) are more powerful than the chitamani. There is nothing equivalent in this whole universe, even the Chintamani will not be equal to the Padathuli of Maa Parvathi which help us to cross the samsarabanda (birth and death life circle). Lord Varaha took the world from the ocean, but Maa pathathuli lift us from this Samsara Sagaram. To be Continued.. Voice of Jagadguru |June 2015 | 06

Sanatana Dharma - Sarravanan Subramaniam Sanatana Dharma in its primal form is found in 11 Upanishads, namely the Aitaryeya, Brihadaranyaka, Chandogya, Isavasya, Katha, Kena,Mandukya, Mundaka, Prasna, Svetashvatara and Taittiriya Upanishads. These 11 sacred Upanishads are attached to the 4 Vedas. First and foremost, Sanatana Dharma is anadi (without beginning) and also a-paurusheya (without a human founder). It is dened by the quest for cosmic truth, just as the quest for physical truth denes science. Its earliest record is the Rigveda, which is the record of ancient sages who by whatever means tried to learn the truth about the universe, in relations to Man's place in relation to the cosmos. They saw nature — including all living and non-living things - as part of the same cosmic equation and as pervaded by a higher consciousness. This search has no historical beginning; nor does it have a historical founder. This is not to say that the Rigveda always existed as a literary work. It means that we cannot point to a particular time or person in history and say: \"Before this man spoke, what is in the Rigveda did not exist.\" The backbone of Sanatana Dharma is the 10 basic principles. They are For Inner Purication: (Yamas) For External Purication: (Niyamas) 1. Satya (truthfulness) 1. Shaucha (purity in mind & body) 2. Ahimsa (non-injury to others) 2. Tapas (austerity and perseverance) 3. Asteya (not cheating) 3. Swadhyaya (Vedic studies and self-analysis) 4. Brahmacharya (celibacy) 4. Santosh (contentment) 5. Aparighara (Without selshness) 5. Ishwara-pranidhana (acceptance of the Supreme) One can easily acquire an excellent understanding practical application of Sanatana Dharma through study of the Bhagavad Gita. It's a digest of the Upanishads, consisting of just 700 verses and it provides practical and theoretical teachings of Sanatana Dharma. The Basic Principles of Sanatana Dharma are: Sanatana Dharma recognizes that the greater portion of human religious aspiration has always been unknown, undened, and outside of any institutionalized belief. The universal ow of Dharma, regardless of what name you call it, whether Dharma or some other name, has eternally existed. It has been before any of the great teachers were born. It is not better than, or alternative to, but is inclusive of all. Dharma is that out of which our earth and humanity itself emerged. Dharma not only is, but always was, and always will be. To live in alignment with and to know the true nature of that Sanatana Dharma is one of the ways of describing the higher goal of life. Continued in next Page Voice of Jagadguru |June 2015 | 07

SRI SURESVARACHARIYAR - Srimathi Veeramani Sri Suresvaracharya wrote the book called Naishkarmyasiddhi and submitted it to his Master. Sri Shankara was happy with his work and gave permission to write Vartikas on the Bhasyas, on the Taittiriya Upanishad of the Krishna Yajur Veda to which Sri Shankara himself belonged and on the Brihadaranyaka Upanishad of the Sukla Yajur Veda which is the veda of Sri Suresvara. In addition to these, he wrote Varthikas on the Dakshinamurti stotra and Panchikaranam and two other works of Sri Shankara. The Varthika on the former has become famous by its name Manasollasa and has been in its turn commented upon. The Varthikas written by him are standard works and it gives all the answers put to him especially in the Brihadaranyaka Vrthika. He also gave a commentary on Balakrida on the Yajnavalkya smriti. Sri Shankara lived only for 32 years. When he met Visvarupa he was just 16 years old. Out of the remaining 16 years, he spends 12 years in sringeri. The four mutts founded by Sri Shankara in the four quarters of India corresponded to the four Vedas and were assigned the respective Mahavakyas founded in them. Sri Sringeri mutt belongs to Yajur Veda and a Mahavakya from the Veda for this is Aham Brahmasmi. Daily worshiping is there in the athistanam of Sri Suresvaracharya. Continued from Last Page Sanatana Dharma thereby gives reverence to individual spiritual experience over any formal religious doctrine. Wherever the Universal Truth is manifest, there is Sanatana Dharma - whether it is in a eld of religion, art or science, or in the life of a person or community. Wherever the Universal Truth is not recognized, or is scaled down and limited to a particular group, book or person, even if done so in the name of God, there Sanatana Dharma ceases to function, whatever the activity is called. Sanatana Dharma comprises of spiritual laws which govern the human existence. Sanatana Dharma is to human life what natural laws are to the physical phenomena. Just as the phenomena of gravitation existed before it was discovered, the spiritual laws of life are eternal laws which existed before they were discovered by the ancient rishis (sages) for the present age during the Vedic period. Sanatana Dharma declares that something cannot come out of nothing and, therefore, the universe itself is the manifestation of the Divine being. To be Continued.. Voice of Jagadguru |June 2015 | 08

TAITTIRIYA UPANISHAD (A Small Introduction) - Srimathi Veeramani Bharathavarsham is the best part of this world. Because when the whole world was in the ignorance (i.e,) doesn't know about the truth of the formation of this Universe then how can one realize the truth of the Brahman. Our Bharatham even at that time was very well educated in all aspects. Our Rishi's gave us all the answers for our questions. Our ancestors were very much advanced in the spiritual life. The Vedas are the collection of these questions and answers by and from various Rishi's and Sages. No one can predict the period of the time when these Vedas are written, because Vedas were not written by any one specically. It is in the form of Sruthi's given us by Lord and our Rishi's and sages gave them in the form of Smruthi's to us through their meditation power. The collection of works by Rishi's and Sages later on given to us by Sri Veda Vyasa in the Four major divisions. They are Rig, Yajur, Sama and Atharvana Vedas. Each Veda is divided into three sub-divisions. They are i) Samhitai (The Prathanas we do for different Devathas) ii) Brahmanam (Yaga details i.e., the details about how to perform Homam ) and iii) Aaranyagam ( Upanishads i.e., the last portion of the truth). Upanishads, Brahma Sutram, Sri Bagavath Gita these three are called as “PrasthanaTriyam”. The meaning for this is, these three are the last part of the Vedas. This is the supreme most one in one's spiritual life and to know about and to realization of the Brahman. Upanishads are the crown. There are lots of Upanishads. Normally we says, 108 Upanishads are there. In that 108 Upanishads, 14 are considered to be very much important. They are Isha, Keno, Kada, Prashna, Mundaka, Mandukiya, Aitareya, Taittiriya, Chhandogya, Bhrihadaranyaka, Suveythasvathara, Gowshethaki, MahaNarayana, Mytrayani. In this for the rst 10 Upanishads we have the commentaries given by Sri Shankaracharya. Now let us see which Upanishad comes in which Vedas. No man is omniscient. Hence man should not have the ego that he knows all. It is ego that leads man astray and drives him to commit sins. – His Holiness Sri Sri Bharati Tirtha Mahaswamiji Voice of Jagadguru |June 2015 | 09

UPANISHADS VEDAS Aitareya ,Gowshethaki Rig Veda Isha, Katha, Thaireeya, Bhrihadaranyaka, Yajur Veda Suvveythasvathara, Mytrayani, MahaNarayana Kena, Santhogiya Sama Veda Prasna, Mundaka, Mandukiya Atharvana Veda In the Yajur Veda there are two divisions. They are SuklaYajur Veda and Krishna Yajur Veda. In the Krishna YajurVeda the 7,8,9 portion of the Taittiriya Arenya is known as Taittiriya Upanishad. The Disciples of Sage Vaishambaya learned this Upanishad in the form of Titiriya Birds. So this Upanishad is called as Taittiriya Upanishad. THE MAIN POINTS IN THIS UPANISHAD : In this Upanishad there are three divisions. They are Education about the Life (SikshaValli), About Human (AnandaValli) and About God (BruguValli). The rst part describes about the Universe. It teaches as how one should live in this world. And how the Human are given an opportunity in an excellent way in the second part. The third part shows, how one should meditate and know about the God. This Upanishad gives us a wonderful lesson, how one should learn about his Life Style Philosophy. How one can be considered as a Man. How one should be a part of this society in a best way, how one should live his life by thinking of Lord, how to be the happiest person in this world, these basic things are analyzed in this Upanishad. Not to escape from the problems in our life; not to blame anyone for our karma; not to hate ourselves and at the same time how to live the life with full happiness and satised way were explained in this Upanishad. In short, it gives about how to survive or use this Jenma (human birth) in a satised way. PLATFORM OF THE UPANISHAD : This Upanishad is in the form of Gurukulam education, how the relationship between a Guru and his Disciples (i.e.,) the Teacher and Student relationship in the modern words. In our sanathana dharma there are four stages. They are Bramachariyam (Student), Grahasthiyam (Married life), Vanaprastham ( the life after retirement from the family attachments) and the last one is the Sanniyasam. At the same time, which controls all the organs in an excellent way and turned to see inside him, then the second and the third stage can be skipped and can enter directly to the fourth stage the Sanyasam. One should at his Bhramacharyam itself, should learn about the right thing and analyze the Philosophy of life. In the rst stage (Brahmacharyam) itself one should x the goal he has to achieve in his life. If he does, it will be easy for him to succeed in any stage. One should not live his life in its own way, like without a specic goal and should get proper knowledge about the truth (Brahman). This Upanishad is in the form of dialogues between the Guru and Sishya. The real Guru should guide and make his Sishya to lead his life in a peace full manner. He should train him in the best way for setting his goal and lead his life in such a way, that he should be free from this samsara sagaram (Life circle). Voice of Jagadguru |June 2015 | 10

Our Duty Teachings of Jagadguru His Holiness Sri Sri Chandrashekhara Bharati Mahaswamiji The Veda is the Primary Authority which denes dharma. It is conceived of as the Word of God. If we apply the Ordinary test that the authority of a statement depends upon the worth of the individual who makes it, how will it be possible to characterise as false or incorrect any statement proceeding from the Omniscient God himself?. This implies that the authority of the veda is dependent on God. As it may imply that god enacted it at a particular moment of time. So some are afraid that the eternal truth of the Veda will be impaired thereby. They say therefore the authority of the Veda is inherent in itself as being Truth and is not dependent on or derived from any person, be it God himself. They hold that, in fact, the Veda is eternal and was never created His Holiness Sri Sri by anybody and that God is no more than its Promulgator. Chandrashekhara Bharati Mahaswamiji Simply Because Sanatana Dharma is universal, it does not follow that the guidance given by it is uniform for all. The varieties in temperament, training, environments, prenatal tendencies and Other differentiating factors are so countless that it will be impossible to prescribe any uniform course of conduct are applicable to all. A Cup of Cold water gives Comfort to an ordinarily healthy but thirsty man. But it is positively harmful to a man laid up with fever. If a doctor allows one man to drink it and prohibits another from doing so, no partiality can be attributed to the doctor. Nor the Cold water be blamed for relieving the One and hurting the other. Our Religion therefore prescribes a code of conduct applicable to all mankind and prescribes also special laws for those among them who are born in this sacred land subject to the religious discipline based on the caste system. If the Sastras are Our only guide for telling us that a particular line of spirutual conduct is benecial, we cannot throw them overboard when they tell us in the same breath for whom it is benecial. Our religion and, in fact, any system which aims at a regulation of conduct must be based upon the principle of Adhikara or individual competency. To be Continued.. Voice of Jagadguru |June 2015 | 11

SARADHA BHUJANGA STOTRAM Written By: Sri Adi Shankara Baghvad Pada (8th century) Suvakshoja kumbham, sudha poorna kumbhaam, Prasadavalambhaam, prapunyavalambaam, Sadasyendu bhimbhaam, sadanoshta bhimbhaam, Bhaje Saradambhaam ajasram madhambham., (1) Kadakshe dayardhraam, kare gnana mudhraam, Kalabhir vinidhram, kalapai subhadhraam, Purasthreem vinidhraam, pura sthunga bhadram, Bhaje Saradambhaam ajasram madhambham., (2) Lalaamanga phaalaam lasad gana lolaam, Swabhakthaika paalaam, yasa sree kapolaam, Kare thwaksha maalaam, kanath prathna lolaam, Bhaje Saradambhaam ajasram madhambham., (3) Su seemantha veneem drusa nirjithaineem, Ramath keera vaneem Namath vajra panim, Sudhamandharasyam, mudha chinthya veneem, Bhaje Saradambhaam ajasram madhambham., (4) Susantham sudeham druganthe kachanthaam, Lasad salla thagee manthama chinthyam, Smara thapasai sanga poorva sthitham thaam, Bhaje Saradambhaam ajasram madhambham., (5) Kurange, thurange Mrugendre, Khagendre, Maraale madhebhe mahokshe adhi rodaam, Mahathyam navamyam sada saama roopam, Bhaje Saradambhaam ajasram madhambham., (6) Jwalath kanthi vahnim, jagan mohanaamgeem, Bhaje maanasam bhoja subrantha brungeem, Nija stotra Sangeetha nruthya prabhangeem, Bhaje Saradambhaam ajasram madhambham., (7) Bhavambhoja nethraja sampoojyamanam, Lasan manda hasa prabha vakthra chihnaam, Chlath chanchalodhara thadanga karnam, Bhaje Saradambhaam ajasram madhambham., (8) For Downloading the above slogam in Sanskrit & English with detailed English Explanation, Please Click https://drive.google.com/file/d/0B1UyKQfE3QNNbWNwblZmNHlndkk/view?usp=sharing Voice of Jagadguru |June 2015 | 12