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“a ka a , i stalled the A a aaka sha a Ya th a Po e that att a ts rice/food) in Chidambaram, to quench the physical hunger of devotees who come there with hunger of devotion.

From there He proceeded to Thiru Idai Marudhoor ( aka Madhyarjunam). Every Shiva linga in every place has a specific name –like for instance, Kapaaleeswarar, Paadaleeswarar, Ekambareswarar etc. But here in Madhyarjunam, the name of the Linga is Linga only---MahaLingam. This is because, if we consider the whole of the land of Chozha which is famous for its Shiva temples, as a Shiva temple then the Linga in Madhyarjunam shines as the Sanctum Sanctoram in that.

“a ka a ade “i a a da Laha i i Mallika ju a . But i Madh a ju a , the God Himself opened His mouth. As soon as Sankarar worshipped , the top of Mahalingam opened. Eswaran raised His hand and declared unequivocally

Adh aitha o l is “up e e t uth

Jagath Guru, then reached Thiruchirappalli (aka Thrusirapuram). He drew out the wrath from the face of Akilandeswari and embedded the same in two ear rings, one of them representing Siva Chakram and the other Sri Chakram, and decorated Her ears with them. No mother would look at her son with wrath, is it not ? Therefore, Acharyar installed the statue of Vinayakar, just in front of Devi.

Fo Vaish a ites, Te ple i di ates o l “ i ‘a ga atha Te ple. He o shipped Lo d ‘a ga atha the e a d i stalled Ja a AAka sha a Ya t a (Power that attracts people).

Chapter 17 of Ja a Ja a “a ka a “ i Na a a a Bala (original in Tamil by Sri Ra.Ganapathy)

He also had a soul filling Dharsan of Madurai Meenakshi and sang Meenakshi Pancharathnam. He debated with the scholars of Madurai and established Adhvaitam.

He the o shipped Ga apath i Thu di a d sa g Ga esa Pa ha ath a . When one sings this Stotram, one will visuavalize the elephant shaped God, dancing happily shaking His big body ! He then worshipped Lord Padhmanaba in Thiruvananthapuram and established Adhvaita there, and thence proceeded to Thiruchendil.

He is questioning Lo d Mu uga , Wh a e ou sta i g i the sea sho e? A e you not suggesting indirectly that those who reach your sanctum sanctorum will cross over the ocean of worldly life and also that just like the waves are quelled, the problems of the devotees will also disappear ?

A u uka ! Oh, the si —faced Muruga) You have twelve eyes full of love and sympathy. What is that you will lose if you look at me with just one of those

?

Gu u is p a i g to Guha , You ust al a s e i e es; ea s should always hear the glorious stories about you; I should always be uttering your history; my hands should always be worshipping you; I should always serve you with my mortal body; all my deeds (Karmas) should always merge with

ou.

“a ka a is e uesti g i this stot a alled “u a a a Buja ka , Whe the

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know if I will remember you in my last moments; I am chanting your Nama o itself.

The la d of Bha ath is alled Aasethu Hi a hal f o “ethu to Hi a hal Sankarar went to Sethu and worshiped Sri Ramanatha Swamy. He then proceeded to Kanyakumari, the south end of TamilNadu and prayed to Devi.

And thence, He reached the northern end of Tamil Nadu, Thirupathi.

Gurumani had Dharsan of Sri Venkateswara Parabrahmam. He not only saw the mere idol but witnessed Sri Narayanan Himself in every part in all His Splendor.

He sa the Vaiku da asi o e ho esides in Vaikundam) along with Adhisesha a d Ga uda . He sa the Pa haja a o h hi h as shi i g in His hand like the moon on the peak of the blue mountain. We often say, the heel of ti e e ol es ; He sa that Sudharsana Chakra. He saw the ai of a o s f o His o “A ka ; He sa the s o d Na dhaki hi h Purushothaman swung while fighting with the Asuras—the sword which shines on His body, like the lightning through the dark cloud. He saw the mace which is none other than Gowmodhaki Devi, whom He held with His hand, as He held that of Thirumakal. He saw that Thirumakal (Sri Lakshmi) also and Bhoodevi along with Her.

He saw the lotus feet of Lo d Padh a a a hi h De i s flo e like ha ds were massaging. He was exulted at seeing His shining rows of finger nails which resembled the dew drops on the petals of the lotus flower.

Even though The Lord was wearing plenty of ornaments, Sankarar was es e ized the ole “ i Vatsa o His hest. He o shipped “ i Laksh i

Chapter 17 of Ja a Ja a “a ka a “ i Na a a a Bala (original in Tamil by Sri Ra.Ganapathy)

ho esided o His hest ea “ i Vatsa , u tu i g IT as He o hild which gave Him the Na a “ i—Ni asa . He also sa the Kousthupa hi h appeared in the ocean of milk along with Her, dangling on His chest.

He sa the Lo d s lips, hi h e e like the se o d Kousthupa . Was it Kousthupam or Berry fruits ? Even the beak of the parrot which had come to eat the fruit is seen there. No, No ! It is not the beak, but the reflected light from the nine gems embedded on His ear rings, falling on His pointed nose, and creating a red border.

What to say of the beauty of His eyes which should be seen without batting an eyelid ! They are immersed in the deep meditative sleep. Sankarar o pa es the Lo d s fo ehead to the half oo a d His e es to a pai of lotus flowers and says that the lotus like eyes are closed because of the half moon just as lotus flowers close their petals on seeing it. He says that His two eyebrows are like the beetles which are waiting for the closed eyes to open their lids.

What a breathtaking view in between His two eyebrows! Do we not see the

“padika Li ga the e ! E e a ga la d of lue lotus is da gli g o the Li ga ! Oh ! It is ot the a le Li ga; it is the Thilak Pu da a , s ea ed o His forehead; and there is no blue lotus garland either; it is the illusion created by the constant hovering around the Thilak by the dark eyes of Devi.

Even the shape of the crown on Sriman Narayanan is shining like a Lingam only !

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the Sakkiya religion, which He won in debates, also as the Avatar of Lord Vishnu. He praised Gouthama Budhdhar, as Ma asija Vija ee , as he o over the God of lust.

In order that the world may also enjoy the Bliss which He felt, Sankarar gave us Vish u Pathaathi Kesa tha “tot a , detaili g all His e pe ie es hile having Dharsan of Thirumal in Thirumalai.

“a ka a esta lished the Dha a Aka sha a Ya th a Po e hi h att a ts wealth) in Thirupathi.

F o Thi upathi, A ha a s at a sta ted to a ds No th. He o shipped Lo d Parameswaran in Thryambakapuram on the banks of river Narmada, where He obtained His Dheeksha and in Somanathapuram in Sourashtra. These two are among the twelve famous Shiva kshetrams. In all these twelve temples, He had walked with His holy feet a d eated the stot a D adhasali ga

“tot a hi h eulogizes the “hi a Bakthi that u ites the hole of Bha atha.

D a aka is o e of the se e Mukthi “thala s It p ides itself of ha i g ee established by Sri Krishna Himself. After the war (Kurushetra war), Lord moved to this place. Acharyar decided that this would be the best place to establish Adh aita i the est. He esta lished Kalika Peeta he e a d Bad a Kali a d Sidhdheswaran. He made Padhma Padhar as the first Achrya of this Peeta.

Some books say that He made Hasthamalakar as the first Acharya. From the books available in Dwaraka Peeta, we understand that Sureswarar also had connections with this Peeta. The heads of Dwaraka Peeta had the heirarchial

a e Asi a i .

Chapter 17 of Ja a Ja a “a ka a “ i Na a a a Bala (original in Tamil by Sri Ra.Ganapathy)

From Dwaraka, Sankarar proceeded to VadaMathura, Brindavanam and other places where Nandakumaran had performed miracles. He sang a lot of beautiful and simple songs in praise of Kannan.

He then went to Kashmir, the northern border of Bharatha to spread Adhvaita.

The e as a “a ag a Peeta seat of all—knowing souls) there. The doors of that Peeta would open only when great souls who knew the Supreme truth came there. In thousands of years after the Peeta was established, only three great souls had visited it. The southern door which had never opened till then, opened as soon as Acharyar came there. Bagavath Padhar, ascended the Peeta, to the cheers of learned Pundits. The king of Kashmir, named a hill the e, “a ka a ha agi i , as a e o to the isit of the faultless J othi of isdo . As a s ol of the e e g ee Philosoph of Adh aita, the hill and a temple on it are existent even today.

When Sankarar went to Badarikavanam, famous for its sages, Thirumal (Lord Vishnu) gave Him Dharsan. He worshipped Him with six beautiful slokas called

“hatpathi “tot a . With the sta ti g sloka Please e o e the la k of hu ilit i e… , He akes us ealize the utte hu ilit He possesses. You and I are one and the sa e just as the sea a d a e a e o e. But the a e belongs to the sea and not vice - versa. In the same way, I am owned by ou, ou a e ot i e. —He explains the essence of Adhvaita beautifully. The Lord told Sankarar to take out His idol, which was buried under the bed of Alakanandha and install it and disappeared. Sankarar completed that job duly.

I Bada i, He i stalled the thi d Adh aita Peeta , J othi Mata , ear Vishnu Prayag. This is on the northern end of the country. The name of this Peeta is J othish athi Peeta . The p esidi g deit he e is Na a a a ; alo g ith Him, His consort Poornagiri is also installed. Anandhagiri, who got the name

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Another important incident happened in Badarinath. Sankarar was pleased to have dharsan of His Guru Govinda Bagavath Padhar and Prama Guru Gowda Padhar in penance. He saw them as the Adhi Guru Dhakshinamurthy Himself and worshipped them with Dhakshinamurthy Sloka and prostrated at the end of every line. These slokas give the essence of Adhvaita. Who else other than Acharyar would know the greatness of Dhakshinamurthy so completely ? What else other than the ocean itself, would know its depth ?

After leaving Badhari, Sankarar reached Kailash, from where He originally started !

Kailash ! Be o d ou des iptio ! But ot e o d A ha a s ! A ha a s des iptio of Kailash i “i apaathaathi kesa tha sthuthi is the peak of poeti beauty.

Kalpaka trees (A type of tree seen only in the heaven, which grants all desires) every where ! Variety of flower plants in between them ! The divine ladies from the heaven are plucking the flowers ,singing the praise of Lord Parameswaran. Sages, Devathas and devotees are walking in lines. The ou tai is filled ith the sou d of Baga a Na a . The oa o e hea s i between is coming from the Bull, which carries Lord Parameswaran, who in turn carries the universe.

The sound of the peacock, playing with Lord Murugan, also mingles with these. The merry trumpeting of Lord Ganesha is rising above all these sounds and filling the caves in the Himalayas and echoing back. Is there a limit to His happy celebration ? The sound of the trotting of a horse is also heard among all these noises. Lord Ayyappan, the son of Eswaran and Mohini ----a manifestation of Lord Vishnu----is hunting on His horse.

Chapter 17 of Ja a Ja a “a ka a “ i Na a a a Bala (original in Tamil by Sri Ra.Ganapathy)

Bagavath Padhar proceeds further, looking at all these happy scenes. Crossing the walls studded with pearls and emaralds, He enters. He passes the beautiful pala es of the Dhik Palaka s a d the eautiful ga de s ai tai ed De i s attendants. Sankarar follo s ehi d Cha dikes a a a d the Bhootha Ga as .

There is a spacious hall in the midst of the mountains all around. Yogis, wise e , sages, De as, Asu as, de otees a d the Asu a Ga as ha e gathe ed there, and the danseuses of the Heaven are dancing there; Music is flowing from the Gandarva ladies, just like honey oozes out of the lotus flowers. Sage Na ada is pla i g o the Yaazh a st i ged i st u e t like ee a ; the melodious sou d of the M idha gas d u s a d the sou d of the Jal a s a e k o ki g at the doo s of the i ds. The Bootha Ga as a e hee i g the danseuses with shouts.

But a e these usi a d da e ea t fo the Bhootha Ga as ? Fo ho the sages and the Devas have gathered together there ? For whom Acharya Sankarar is going further and further, immersed in a flood of devotion, with moist eyes, a smiling face and a bristling body ?

Oh ! There ! The two divine figures sitting on the golden coloured - cushion;

cushion surrounded by pillars studded with the blue gems and accessed by crystal steps and sculpted with artistic beauty; all these celebrations are for them only !

Kailash has risen above all its Divine beauty, with the coming together of Parameswaran, the father of this whole universe, Mother Parvathi, the mother of all the universal bodies, and Sanakarar the Jagath Guru. Even for those who have just touched the border line of the empire of devotion, it is

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Is it possible to put it in mere words ? Or mere spoken words ? Does the mind have the power to visualize this and realize its full import ? Vedas say, Mothe is God; Fathe is God; a d the Tea he Gu u is also God . Whe we worship our mother, father and Guru as Gods, at what level do we worship the Divine Father, Mother and Guru ? We can merely be happy, by visualizing this scene with our small eyes to the extent possible !

Just like one ocean has branched out and is surrounding the land of Bharatha with three different names on three sides;

Just like the same river Ganga flows in heaven, earth and the underground;

Just like o e A athi plate a hes out i th ee di e tio s a d glo s;

Just like the one Pranava Mantra resides as the inner matter of three Vedas;

Just like one Atman, lives in three different stages of wakefulness, sleep and dream,

The one Supreme Being has manifested here as Eswaran, Jagan Matha and Jagath Guru.

Just as we cannot say which of the three forms water, steam and ice, becomes the other, The one Matter is shining in three different forms.

Just like our mortal body is made up of the five elements, Love, Beauty, Dharma, Wisdom and Power have merged together, and solidified into the Three Divine Forms and shining. It is not the scorching shine of the fire. It is the cool brightness when the rays of the moon fall on the snow clad mountain that cools and soothens the mind.