THE BHAKTHI CULT OF SOUTH INDIA
Friends,
The Origin of Bhakthi Cult and its growth revolves round SHAVISM AND VAISHNAVISM. Before that, there existed a primitive practice of propitiating Gods by offering liquor, Tobacco, Ganja and also through animal/human sacrifices. I am not exaggerating when I say, in olden times those who went to SHABARI MALAI, used to carry liquor, opium etc. to appease the smaller gods like PERIA KADUTHTHA, CHINNA KADUTHTHA etc. The pilgrims to SHABARI MALAI could be just counted. When I was a boy, I have also seen shapeless stones used to be kept to worship certain Gods/Goddesses. In south India, Buddhism and Jainism also had very huge followers. However, the higher groups of people ( The ARYANS a refined group ) started propitiating VEDIC GODS, RUDRA, INDRA, KRISHNA, SUBRAMANIA. While H.H. ADI SHANKARA propitiated his ADVAIDA, H.H. RAMANUJA advocated later his VISHSHTA ADVAITHA, which after his death was divided into two groups as VADAKALAI and THENKALAI, by HH. VARADACHARYA and NAMPILLAI of ANDHRAPRADESH . While VARADACHARI propagated VADAKALAI sect of IYENGARS with his Headquarters at KANCHIPURAM and NAMPILLAI had his Headquarters at SRIRANGAM. Before that the NAYANMARS started the Bhakthi Cult by propitiating LORD SHIVA in the form of LINGA which was countered by ALVARS who propitiated MAHA VISHNU. In the famous literature MANIMEKALAI of SANGAM PERIOD , we find the heroine MANIMEKALAI hearing the discourses from JAINS, SANKYAS, VAISESHIKAS, SHAIVATES and VAISHNAVATES. Man has the tendency to revolt with any system. The result of VEERA SAIVISM or LINGAYATISM is one outcome of man’s revolt against VEDIC SCRIPTURES, VEERASAHAVATES do not follow VEDAS or do not believe in rebirth . hate child marriages. They allow marriages by widows and were ahainst Brahmins. They carry SHIVA LINGAM in their person, whether a man or woman. They revolted against brahminic theory of ADI SHANKARA who said “SIVAYA VISHNU RUPAYA……”
Friends, to the extent of my knowledge, I shall try to explain about SHAIVISM and VAISHNAVISSAM DWAITHAM and VEERA SAIVISM in this essay.
SHAIVISM : In Tamil the earliest references to prose or ‘urai’ date back to the ancient grammer text Called “THOLKAAPIYAM”. In one post SANGAM epic and in “SILAPPATHIKAARAM” which was published in in 7th or 8th centuary there is a mention of “URAI” .” IRAYANAAR KALAVIYAL URAI ” This definitely speak about the TAMIL PROSE. It also contains “PAARATHA VENPAA”. Some other literary works say as to how Sanskrit and Tamil came into existence. It is said that when LORD NATARAJA started soundinf his துடி or Dhamaruka in his right hand, came into existence TAMIL and SANSKRIT languages. This I have written only to show the religious connection of the Language. The PHOLKAAPPIYAM which is the first grammar in Tamil was written by THOLKAAPIYAN in 10thor 11th Century A.D. in which containsthe Ezhuttadikaram, the Solladikaram and the Poruladikaram has five classificatins as Kurinji, Mullai, Marutham, Neytal and Palai (5 fold division of Tholkaapiyam. The reason could be that the land available for the people . Venkata malai / Thiruppathy and Kumari ocean (this boundary is mentioned by Tholkaapiyar) is small and restricted. It has to support more people in a small region. That is why Tholkaapiyar has retained only Marutham (madurai type agricultural lands) and shore areas (as Neithal / நெய்தல் ) from the earlier division and developed two new areas for habitation -one in the hill tracts (Kurunchi) and the other in the forest tracts (Mullai). This has been necessitated due to loss of lands to the ocean of the south.) As per THOLKAPPIYAN the 4 regions were presided over by MURUKA KKADAVUL, THIRUMAL INDRA and VARUNA. I find his THOLKAAPIYAM and PANINI’S SANSKRIT GRAMMER are almost similar in nature. During THOLKAAPIAN’S PERIOD SHAIVISM was in force, he has not attached any land to HIM since LORD SHIVA was considered as SUPREME LORD to whom all regions belonged.
Friends, I do not find any mention of LORD SHIVA in the anthologies of SANGAM period . Siva is mentioned as “EESA” who keeps GANGA and the crescent moon on his matted hair locks on head, His throat is blue in colour , has a third eye on the centre of the forehead eight arms and before him lies a great bull whom we call NADIKESHWARA
. He wears കൊന്ന പൂവു (CASIA),மயிர் கொன்னை, He keeps PARVATHI on his left side. His favourite star is ARDRA. He is also called DAKSHINAMURTHY. He sis under a banyan tree (கல்லால்). During the early Sangam period Lord Muruga was considered as a manifestation of Lord Shiva. However PURANAS classified them as separate entities.
From the above we can assertively say that during the SANGAM period LORD SHIVA and LORD MURUGA were only worshipped as GODS. Even now my Tamiul friends and some Keralites conside Lord Muruga as KALIYUGA KATAVUL – THAMIL KADAVUL etc.
The essence of essence of Shaiva Philosophy can be seen in Pari paadal. Thus
“ O Lord of Katampa wreaths, we ask of you not GOLD and RICHES, NOR THE PLEASURE OF LIFE; but drant us COMPASSION, LOVE and CHARITY. “
We can express CHILAPPATHIKARAM only as the Great Epic in TAMIL, since it gives us some reference of Lord SHIVA, GODDESS SHAKTHI , and LORD MURUGA. In this book, the author refers to LORD SHIVA who has a third eye on the centre of the forehead , GANGA and the crescent moon on his matted hairs on the head. This crescent moon has only two kalas as against 16 KALAS. Arahar also says that KAVUNTI ADIKALAR is none other than LORD SHIVA. He has also praise LORD MURUGA and GODDESS SHAKTHI.
MUTHOLLAYIRAM 0f 4th Century A.D we can find in its INVOCATORY VERSE about LORD SHIVA as ATHIRAYAN, NATARAJA and the GOD who dwells in the star ARDRA. . Afterwards we do not find any written text till 5th century AD.
In Vaishnava cannon there is ANDAL. In the same way SAIVATES have KARAIKKAL AMMAYAR who is a woman poet, who is one among 63 NAYANARS. She has written 4 poems which are in SAIVA CANONS (திருமுறைThirumurais).
The NAYANMARS or NAYANARS belonged to various castes who were unanimous in belief of one GOD called LORD SHIVA. Among the NAYANMARS there were Brahmins, Potters, Vellalars, Kings, Chieftains, hunters like KANNAPPA NAYANAR, Adi Dravidars, Fishermen, Washermen etc, Amoing them , are the four grandmasters: Appar, Sambandar. Sundarar and Manicka-vachagar.
I shall now deal with SIDDHAS. Like veerasaivates they are also revolutionaries among shaivaites, They do not believe in orthodoxy and rituals. Siddhar means a person having Siddhi or control over chiththa. Siddhars are persons who practise “ channalisation of the flow of senses through Chiththa”. In some tamil literatuers we find SIDDHI and SIDDHAR, used to mean “fineness of body, mind and spirit.” Lord Shiva is called the first SIDDHAR. The Shiva Temple at a village called IIRUNARAYUR of S,A District of Tamil Nadu is called SIDDISWARAM since it is believed to be the abode of the first SIDDHA (LORD SHIVA) .
I may not do justice, if I do not mention the name of திருமூலர் (Thirumoolar) , who was the foremost siddhar Tamil Nadu ever produced. “ He was a poet, doctor, Astrologer, astronomer, social reformer etc. All of us might have heard about SIDDHA VAIDYA, a branch of indigenous medicine in India. Thirumular says in his “அரம் செய்யும் திரன்” (aram cheyyuM thiran ) “ இருமலும் சோகையும் ஈளையும் வெப்பும், தருமஞ்செய்யாதவர் தம்பால தாகும், உருமிடி. நாக முரோணி கழலை தருமஞ்செய் வார்பக்கல் தாழகி லாவே.” MEANING : The person who does not perform charity will suffer from Cough, cold, Anemia, and bronchitis. However the persons who perform charity will not be affected by thunder, snake bites, throat trouble or cancer etc.
In another place he condemns religion thus “ சாத்திரம் ஓதும் சதுர்களை விட்டுநீர், மாத்திரைப் போது மதித்துள்ளே நோக்குமின் “
In another place he asks people to see GOD who is in themselves with their knowledge. He further says that this will make one happy since GOD has made our body as his TEMPLE or the place of HIS residence thus “ முகத்திற் கண்கொண்டு காண்கின்ற மூடர்கள், அகத்திற் கண்கொண்டு காண்பதே ஆனந்தம்” Again in another place he says “ ஒன்றே குலமும் ஒருவனே தேவனும், நன்றே நினைமின் “.
Friends, I can tell more and more about the SIDDHARS, however I have to conclude on writing about them since I have to write more on others too.
THE ALWARS
From AD 700 to 800 tweve Vaishnavate saints called ALWARS started propagating VISHNU CULT. The 12 Alwar saints are (1) POIGAI ALWAR (2)POOTHATHALWAAR (3) PEYAALWAR (4) THIRUMAALISAI ALWAR (5) NAMMALWAAR (6) MADHURA KAVI ALWAAR (7) KULA SEKHARA VARMA ALWAAR (8) PERIA ALWAAR (9) ANDALL (10) THONDARADIPPODI ALWAAR (11) THIRUPPAN ALWAR and (12) THIRUMANGAI ALWAR. I am of the opinion that Vaishnavate Bhakthi Cult started after the Shaiva Bhakthi Cult. The Alwars praised LORD VISHNU in ANTATIS
“According to Vaishnavas, MAHA VISHNU is the Supreme Lord, and is the only entity primarily praised in all true scriptures. Vishnu is the Lord, is the Cause, the Protector, and the Destroyer of all Creation known and unknown, and is responsible for all bondage and liberation. He is beyond the scope of all that is destructible and indestructible, and His worship is the purpose of one's existence; He is free of all flaw, and has an infinite number of good attributes”.
The First three Alwars Viz. POIKAI ALWAR, POOTHATHAALWAAR, and PEYAALWAR are responsible for writing the first three ANTHATHIS in VENPA STYLE.They share a comman legend in Srree Vaishnava Tradition . The ANTATIS the first three created have about 100 verses each.In fact they lived in three different places and never knew each other’s existence . They are considered as divine personalities in the tradition.
Peyalwar the third Alwar, who was believed to be born in the 7th century AD. As he was mad on Lord Vishnu, he probably got the name ‘Pei’ Alwar (Pei means ghost in Tamil language). Peyalwar was believed to be born on a red allilly flower (sevvalli) in a well. The birthplace of Peyalwar, who was believed to be the incarnation of Nandakam – the divine sword of Vishnu, is located near Madhava Perumal temple in Arundale street at Mylapore localitiy in Chennai city, South India.
It is widely known that HH. Thirumal Isai Alwaar was a Shiva BHAKTHA. He was converted as a VISHNU BHAKTHA by PEY ALWAAR. “It is associated with Shri Thirumazhisai alwar who was ordained by Sri.Peyyalwar and there is a sanidhi here for him with the third eye like Siva on his left toe.” “Lord Jagannath temple in Thirumazhisai is one of the three important Jagannath temples in the world. Jagnnath is a name given to Lord Krishna. Puri is considered as Uttara Jagannath Kshetra (North Jagannath), and Tiruppullani is considered as the Dakshina Jagannath Kshetra (South Jagannath), and Thirumazhisai Nagar is considered as the Madhya Jagannath Kshetra (the middle Jagannath site). “
Friends,
It will be endless if I start writing about all the Alwars, Siddas, Nayanmars etc. Hence I shall give a short description on NAM ALAWAAR and ANDAAL ALWAR and then continue with BUDDISM AND JAINISM in South India.
NAM ALWAAR : His real name was SATAKOPAN. He is said to be the incarnation of VISHWARKSENAR. While those belong to ADI SHANKARA’s group of Brahmins called say that VISHWAKSENAR is elephant faced and is MAHAGANAPATHY and point out the opening verses “ yasya dwirada vakrAdyA: pArishadyA: parashathaM, vignaM nighnanthi sathathaM vikshvaksEnaM tham AshrayE “ but the Vaishnavates will not agree to this and say that vikshwasenar is the senadhipadhi of Lord Shriman Narayana. Further they say it does not start with this verse but with “ Shuklambhatadharam Vishnum……..sarva vigna upashaanthaye”. This is not within the purview of my essay and hence I leave it to settle between VAISHNAVATES and SHAIVATES. THIRVAAIMOZHAI which consists of 1102 four lined verses is one of his greatest work Some of his other works are (1) Thiru-Viruttam, (2) Thiru-Asiriyam and PeriaThiruvandadi.
ANDAL ALWAAAR : Friends she is the only FEMALE ALWAAR AMONG THE 12 ALWAARS given above.
Life story of Sri Andal:
The life story of Sri Andal is very well known in South India and to a few people in the north. However, a brief narrative is given here for the fresher. The Sri Vaishnava tradition holds that Sri Andal was found in the flower garden in kali yuga 98, Adi (Ashata month), Shukla Chathurthi, Tuesday with Puram star in SRIVILLPUTHUR in the Pandiya dynasty. Accordingly, her date of birth is 8th of June 3004 B.C. But modern historians fix a date the first half of the 8th century A.D. Be that as it may, our account follows the "Guru Parampara" tradition.
Upbringing of Sri Andal by Periyaazhvaar/Vishnuchithan:
As Sita was found by king Janaka, while tilling the land for doing yagna, Vishnuchitha (a great vedic scholar, poet, Vishnu devotee also known as Periyazhvar found the divine child under a tulasi plant while he was tending his nandavana(garden) in Srivilliputhur. He brought her up in simple and godly surroundings natural to a pious, vedic, dhwaija. The child prodigy thus fostered lovingly grew into a beautiful maiden and became an embodiment of love for Sri Krishna.
Sri Andal's love for Krishna/Sri Vatabhadrasayee:
Being a devotee of "Sri Vadabhatrasayee", the presiding deity of srivilliputhur, Vishnuchitha would weave a garland of tulasi leaves daily and keep it sacredly rolled in a flower basket so that he may, after attending to his other course, take the garland later to the temple for offering to the lord. The child “kodai”(Andal) in her profound innocence would take out the garland daily without her father's knowledge, adorn herself and look into the mirror to satisfy herself whether she was suitable bride to the lord and then would remove the garland and replace it in the basket in its original form. This was going on for days and without actually knowing that her daughter had adorned the garland around herself, Vishnuchitha would offer this to the deity who wore it beatifically.
One day to his surprise, Vishnucitha saw the child wearing the garland before he could take it to the temple. He was shocked for he considered this as a great defilement. He remonstrated her for this act. He fasted that day and did not offer the garland and was all repentant. But lo! What a surprise? At night, the lord appearing in dreams asked Vishnuchitha, why you did not offer me the tulasi wreath today? I am ever eager to have the things touched by my devotee. Think not Andal kodai to be a mere mortal.”
To his wonder Vishnuchitha found that tulasi wreath worn on the previous day by Andal had not faded. But, was fresher than a freshly made garland. Thereafter, he offered the garland to the deity after being worn by Andal. The lord continued to give his the bliss of ineffable “darshan”. (Even today, this practice is being observed at the temple of Srivilliputhur.)
When Andal attained her marriageable age, her father was worried to find a suitable match for her. But, the divine child would not marry anyone except lord Krishna.
Therefore, Vishnuchitha narrated all the KALYANA GUNAS of all the Archa-Murthis of the one hundred and eight Sri Vaishnava Kshetras in India, so that she may for herself choose the deity. When she heard of the Soundarya of lord Sriranganatha, tears of joy came over her and her heart prayed to HIM to come and accept her in wedlock.
Wedlock of Sri Andal with Sri Ranganatha:
At this, Vishnuchitha, knowing not what to do, meditated. Sri ranganatha spoke to him in a dream: "Do not hesitate to offer your daughter to Me, for she is Bhudevi herself." Simultaneously the lord bade the sthanikas(officials in charge) of Srirangam to go to Srivilliputhur and bring Andal in a palanquin in all royalty.

King Vallabhadeva along with his retinue joined the procession from Srivilliputhur to Srirangam with Sri Andal in a palanquin.
The whole route was decorated on either sides with flowers and wreaths of finely weaved green saplings (called thoranam). As sri Andal entered the inner shrine of Sri Ranganatha, the magnetic beauty of the lord instantly attracted her. She boldly mounted up His serpent couch and joined the eternal lustrous light of Sri Ranganatha in the presence of the gathering.
Sri Andal's works:
To posterity, Sri Andal gave two gems as masterpieces:-
1. TIRUPPAVAI (30 verses)
2. NAACHIYAAR THIRUMOZHI (143 verses).
Now about JAINS AND BUDDISTS in SOUTH INDIA. Friends we can classify Indian Philosophy into two groups as (1) ASTHIKA who believe in Vedic Shasthras and (2) as NASTIKAS who do not believe in VEDAS. JAINS and BUDDISTS belong to the second category.
There are certain features which are common to Jainism and Buddhism. Both the founders of Jainism and Buddhism are Kshathrias. Both started from the North-eastern parts of India but the Vedic Seers ( Aryan Tribes ), started from North-western parts. Jainism never accepted the existence of GOD. On the other hand Gauthama Buddha was silent on this aspect. This attitude of Buddha made many to think that Gautama Buddha was an atheist. Some felt that he was agnostic , where as we, as MAHATMA GANDHI put it, thought that the existence of GOD is like an axiom which is self- proved . Whatever it might be, for people like us who are laymen, both Mahaveera who started Jainism and Gauthama who started Buddhism were aetheists. Both these religion spread through-out India and to certain extend to some foreign countries rapidly. Hinduism was getting extinct. These two religions came to existence in South India at least 3 centuries before Christ. Although Zoroastrianism and Buddhism are totally contradictory, some sort of similarity is seen between them.
“All these systems including Buddhism and Jainism were considered as Non-Brahmanic or Sramanic systems. The common feature of these systems are :
1. They challenged the Vedas
2. Admitted all members to their community
3. Observed a set of ethical principles
4. Practiced detached life to get liberation
5. Accepted renunciation.”
Spread of Saivism and Vaishnavism and decline of Jainism :
During the 12th and 13th centuries Saivism began to spread in Andhra and there used to be religious debates over these religious faiths. There were many clashes between the followers of these faiths and of the Jaina Bastis (centres) were destroyed by the Saivites. Panditaradhyacarita and Palkuriki Somanatha and Sivaratrimahatmya of Srinatha gives evidence to this fact.
It is a wonder that though Jainism was prevalent for more than 1500 years in Andhra only one book written a by a saint of this area is available now. It is Jinendra Kalyanabhyudaya by Appayacharya (1241 Saka era).
While Saivism became popular during Kaltiya kings, Vaishnavism became popular during Vijayanagara kings. Spread of these religions led to the decline of the Jaina faith. Bur Jainas have their piligrim even now. Kollipaka in Nalgonda district is jaina kshetra and Penugonda in Anantapur district is one of the Jaina Chaturdasa mahavidya sthnams.
For an Archaeologist and epigraphist who wishes to study Jaina history Andhra provides a rich source .
Padu’ were all Jaina villages. In many places in Andhra we find wells known as Jainabavulu. They are of a particular type of construction. They are covered by lids so that animals in the streets may not fall in the nights. Similarly in many villages we find idols called as ‘Sanyasi Demullu. All such villages were once Jaina villages. Many such villages are found in Coastal Andhra.
To understand Indian Philosophy and culture in broader perspective study of Jainism in essential. As Prof. Hopkins puts it, Jainism "represents a theological mean between Brahmanism and Buddhism9 . Then assuredly a serious study of Jainism becomes incumbent on all who may seek to understand aright either the early. Brahamnic ritual or the trenchant and for long effective Buddhist protest which that elaborate ritual evoked"10 .
The interest of Jainism to the student of religion lies in the fact that it goes back to a very early period and to primitive currents of religious and metaphysical speculations, which also gave rise to the oldest Indian philosophies like Sankhya, Yoga and Buddhism. It also shares their theoretical passimism and the pratical ideal of liberation11 .
Jaina approach to truth saying that it has many facts leads to relativism though not to pluralism. Their acceptance of the uniqueness of each soul and stress on individual effort to reach kaivalya makes it a humanistic religion. The ills of the 20th century are absolutism and ideological dogmatism. These attitudes will lead the world to catastrophy and more so in a nuclear age.”
Tamil Sangam-works like Manimekhalai indicate that there were Buddhists in Tamil Nadu and that the Buddhist missionaries were active in spreading their religion. According to the Sangam tradition, there was a famous Buddhist chatty a (temple) at Vanchi (Karur) and a Palli Bana Perumal became a Buddhist.
The Cheras were originally Mundas, many of whom were Buddhists even before their arrival in Tamil Nadu. It was they as well as the Buddhist missionaries from the Maurya Empire that brought the religion of Buddha to the South. They were distinctly a powerful minority in Tamil Nadu and were subjected to per-secution by the Brahmin Counsellors of the Dravidian Hindu Kings during the ascendancy of Brahminical Hinduism in the South. Aalavaipathikam records that around 640 A.D., Sambanda Murti, a Brahmin, won over the Pandya royal family and caused the massacre of 8,000 Buddhist monks in Madurai; Buddhist nuns were reportedly made into devadasis and relocated in the Hindu temple precincts. The persecution and eventual exodus of Buddhists from Tamil Nadu to Kerala in the seventh century was occasioned by the fall of the Buddhist Kalabhras at the hands of the Pandyas.
The Buddhists came to Kerala and established their temples and monasteries in different parts of the country. The following Hindu temples were once Buddhist shrines: the Vadakkunnathan Temple of Trichur, the Kurumba Bhagavathi Temple of Cranganore, and the Durga Temple at Paruvasseri near Trichur. A large number of Buddha-images have been discovered in the coastal districts of Alleppey and Quilon; the most important Buddha-image is the famous Karumati Kuttan near Ambalappuzha. It is said that Sri. Ayyappan Temple of SABARI MALA was a Buddhist Temple. Buddhism probably flourished for 200 years (650-850) in Kerala. The Paliyam Copper Plate of the Ay King, Varaguna (885-925 A.D.) shows that the Buddhists enjoyed some royal patronage even in the tenth century. century. Many Keralites, like the Ezhavas, who were most likely Buddhists once, gradually became Hindus.
Buddhism has left its impact on Kerala. The images and tall rathas (cars) used in temple processions, and utsavams (fairs) are said to be Buddhist legacies. The Ayurvedic system of medical treatment is also a gift of Buddhism. Buddhists opened schools [in pallikudam and ezhuthupally. Pally is the Buddhist term for school) near their monasteries. Kerala temples show traces of Buddhist art and architecture. Amarasimha, the author of the popular Sanskrit text-book used in Kerala schools until recently, was a Buddhist. Kumaran Asan, the great Kerala poet, was influenced by the great Buddhist religion and wrote the famou, Buddhist poems: Karuna. Chandala Bhikshuki, and Sri Buddha Charitam.
The spread of Jainism and Buddhism almost wiped out HINDUISM which was revived by ADI SHANKARA. The decline of Buddhism started in the eighth century with the arrival of the Aryan missionaries and the Brahminical religion. As mentioned earlier, the Brahmin scholars defeated Buddhist monks in debates and established the superiority of the Hindu religion. Adi Sankaracharya, the Hindu revivalist, was also responsible for the fall of Buddhism; he founded Hindu monasteries and trained Hindu priest-scholars to combat his Buddhist adversaries. Buddhism faded away gradually and completely disappeared during the reign of the Vaishnavite Kulasekharas in the eleventh century. What actually happened was that Buddhism was reabsorbed into Hinduism from which it broke away. ADI SANKARA’S DOCTRINES WERE AKIN TO BUDDHIST PRINCIPLES to certain extend.
REVIVAL OF HINDUISM BY H.H. ADI SHANKARA: H.H. Adi shankara was born some- where in the middle of 8th Century CE. ADVAITHA was not founded by ADI SHANKARA but H.H. GAUDA PAADA the preceptor of Adi Shankara’s guruH.H. GOVINDA BHAGAVATH PAADA. I am giving the Sanskrit verse often chanted by SMARTHA Brahmins :“ ll नारायणं पद्माभुवं वसिष्टं शक्तिश्च तत् पुत्र पराशरं च, व्यासं शुकं गौडपादं महान्तं गोविन्द योगीन्द्रं अथास्य शिष्यं, श्री शंकराचार्य मथास्य पद्मपादं च हस्तामलकं च शिष्यं, तं त्रोटकं वार्ततिक कारमन्यान अस्मत गुरुं सन्तत अमानतोस्मि ll”
“From this verse we can understand that, first teacher being Lord Narayana himeself and line of descent from father to son up-to Sri Shuka Acharya. From Lord Narayana to Sri Shuka Acharya the line of succession is known as Vamsarsi-parampara and from Sri Gaudapadcharya starts the descent of Sanyasins and known as Manava-gurusampradaya.”
Smarta Sampradaya (Smarta Tradition, as it is termed in Sanskrit) is a liberal or nonsectarian denomination of the Vedic Hindu religion which accept all the major Hindu deities as forms of the one Brahman, in contrast to Vaishnavism, for example. The term Smarta refers to adherents who follow the Vedas and Shastras. This is the substance of ADI SHANKARA’S THEORY. According to Adi Shankara there is only one God which is again the philosophy of Buddists but Hindus before Buddhists had followed it.
In Sanskrit, Smārta means "relating to memory, recorded in or based on the Smrti, based on tradition, prescribed or sanctioned by traditional law or usage, (etc)", from the root smr ("remember"); smarana. Smārta is a vriddhi derivation of Smriti just as Śrauta is a vriddhi derivation of Śruti.The system they follow is referred to also as Srauta-Smartha as evidenced in the sankalpams they take during prayers.[1] This joined reference srauta smarta cannot be separated in the context of an orthodox smarta brahmin because he would be expected to follow the sruti and thereby the smritis derived from them.
Smarthas have free rein to choose whichever deity they wish to worship. They usually worship five deities (pancopasana). It is a liberal and eclectic sect
Adi Shankara founded four Maṭhas (Sanskrit: मठ) to guide the Hindu religion. These are at Sringeri in Karnataka in the south, Dwaraka in Gujarat in the west, Puri in Orissa in the east, and Jyotirmath (Joshimath) in Uttarakhand in the north. Hindu tradition states that he put in charge of these mathas his four main disciples: Sureshwaracharya, Hastamalakacharya, Padmapadacharya, and Totakacharya respectively. The heads of the mathas trace their authority back to these figures. Each of the heads of these four mathas takes the title of Shankaracharya ("the learned Shankara") after the first Shankaracharya. The table below gives an overview of the four Amnaya Mathas founded by Adi Shankara and their details.[27]
Śishya
Maṭha
Mahāvākya
Veda
Sampradaya

HASTHAAMALAKAACHARYA
Govardhana Pīṭhaṃ
Prajnaanam Brahma (Brahman is Knowledge) Rig Veda
Bhogavala
SURESHWARAACHAARYA
Śārada Pīṭhaṃ
AHAM BRAHMAASMI (I am Brahman) Yajur Veda
Bhuriwala
PADMAPAADAACHAARYA
Dvāraka Pīṭhaṃ
Tattvamasi (That thou art) Sama Veda
Kitavala
THOTAKAACHAARYA
Jyotirmaṭha Pīṭhaṃ
AYAMAATHMAA BRAHMA (This Atman is Brahman) Atharva Veda
Nandavala
There is a section of brahmins who believe that KAMAKOTI PEETHOM was established by ADI. SHANKARA, which , IN MY OPINION, is not correct
Adi Shankara opened the SOUTHERN SIDE door of SRAVAJNA PEETHA called Sri. SHARADA NILAYA which is in ruined state in PAKISTAN OCCUPIED KASHMIR.Thus door was not opened by any one till Adi Shankara opened it after defeating all religious philosophers including The JAIN and BUDDHIST philosophers. I am giving the photographas of the ruined SHARADA NILAYA called Shakthi Peetha herein :
Photos of Sharada or saraswati devi shakti peetha in PAKISTAN OCCUPIED KASHMIR IN RUINED STATE SEE WEB. PHOTOS

ADI SHANKARA’S SAMADHI – SEE WEB PHOTO
“Starting from the Jyotir Ashram (at Badrinath) in the Himalayan north , popular belief has it that Shankar embarked on a journey to the nearby mountainous terrain of Kedarnath, the place that was fated to be his ultimate resting place. Four of his most beloved disciples accompanied him part of the way, but then Shankara insisted on traveling alone for the residual part of his journey. Even at present, there is a spring of hot water, said to have been created by Shankara to remove the suffering of his disciples from the extremes of climate in the snow-bound mountains.

In utter solitude at Kedarnath, Shankaracharya sat and entered into Samadhi. His remains rest at the Adi Shankaracharya Samadhi” His Samadi can be seen behind KEDARNATH TEMPLE with a STATUE. (SEE PHOTOS IN WEB. ) Having given a brief account of ADI SHANKARA I shall give another account of a great Philosopher, H.H. RAMANUJA who propagated the VAISHNAVA cult in the SOUTH . we broadly call them as IYENGARS. Friends, SAIVISM in INDIA started much earlier. However during Vedic period, it is said that VAISHNAVISM started flourishing. This can be seen from the history of ALVARS. Before that there was a section of Shaivates called PASUPATHAS. KALAMUKHAS, KAPALIKAS etc. who were staunch Shaivates. However, while ADI SHANKARA started propagating ADVAITHA to counter the popularity of JAINISM and BUDDHISM, in 7th-8th centuary AC, Ramanuja who was born betweeb 11th and 17 th Centuary AC at Sriperumbatur in Chengalpet District of Tamil Nadu started propagating VISHISHTA ADVAITHA in which he propagated that Lord VISHNU is the SUPREME GOD who created the soul to experience their KARMA in the world. . He was agaist caste differenes , touchability and untouchabilty before GOD. When he was in SRIRANGAM , the Chola Monarch , KULOTHUNGA II started troubling him and hence he went to MELKOTE which was called THIRUNARAYANA PURAM and converted the JAIN KING BITTI DEVA to VAISHNAVISM who adopted the name of VISHNU VARDHANA. H.H. RAMANUJA lived upto 1137 A.D. A separate temple is constructed for him at Sriperumbatur. One NIMBARAKA who was a contemporary of HH Ramanuja was born in NIMBAPURAM in Bellary who practiced the doctrine of toal surrender (प्रपत्ति) to Lord Krishna and his consort Radha. In his philosophy he accepted the position of God and the soul as identical yet different. It is a theory almost similar to MADHWA but different.
MADHWA OR POORNAPRAJNA: I have given a brief biography of H.H. Madhwacharya, Hence I do not like to give the same again. However, I am to say that he was born some-where in the year 1200 AD. MadhvAcharya is the founder of the DVAITHA school of Philosophy and religion. MadhvAcharya was born on Vijayadashami (10th day of the bright half of the lunar month of September and October) in the year 1238 AD in the village of Pajaka near Udupi. His preceptor was Achyutapreksha. After a debate in his Philosophy and defeating his rivals i.e SRINGERI SWAMIGAL at THIRUVANANTHAPURAM, he toured all over north India including the HIMALAYAS and returned to UDUPI (Karnataka) . He preached that the UNIVERSE IS RULED BY VISHNU AND LAKSHMI in other words the central core of his religion is KRISHNA BHAKTHI AND TOWARDS HIS CONSORT RADHA. He gave full respect to all other incarnations including LORD SHIVA. His Philosophy in a nutshell is “ that Lord shrI Hari is Supreme (Hari Sarvottama), the world is real (Jagat Satya) and not an illusion (mAya), there is a five-fold difference between God, living things, and non-living things. This fivefold difference is called pancha Bedha and includes the following elements:
– between God and living things,
– between God and non-living things,
– between living and non-living things,
– amongst living things themselves,
– amongst non-living things.”

VADAKALAI AND THENKALAI SECTS OF VAISHNAVISM:

Vadakalai Iyengars are Uthara Kalaarya said to have migrated from Norh India and believed to be ARYANS. However, so far H.H. Ramanuja was alive there was no distinctions as VADAKALAI and THENKALAI. However, after his death one VARADACHARYA told that VEDAS ANS UPANISHADAS were superior to TAMIL PRABANDAMS and hence, worship to Lord to be conducted as per worship in NORTH INDIA in SANSKRIT. This section of Iyengars are called VADAKALAI IYENGARS. However, one NAMPILLAI and his followers said that about 4000 songs which were in TAMIL made by ALWARS is the essence of SANSKIT WORKS. NAMPILLAI stayed in SRIRANGAM and it became the Headquarters of THENKALAI SECION OF IENGARS. VARADACHARYA left Srirangam and made KANCH as his headquarters and started propagating VADAKALAI THEORIES. While THENKALAI IYENGARS started propagating theory of worship from SRIRANGAM. While VADAKALAI IYENGARS were strictly following the VEDIC method, THENKALAIS admitted NON-BRAHMINS also. VADAKALAI IYENGARS strictly followed MARKKADA NYAYA ( MARKKADA means MONKEY) i.e individual souls must have firm belief and faith towards SRIMAN NARAYANA who will come rescue them from human bondage and help then in attaining MOKSHA.

The THENKALAIS believed in maarjaara kichora nyaya. Prapatti: while it is the belief of Vadagalais that act of surrender to the Paramatma has to be a positive one, Thengalais are of the opinion that knowledge of Jivatma, and surrender to the Lord is adequate.

Thiruman

The Vadagalais apply Thiruman in a U shaped manner Against this, the Thengalais wear the Thruman in a ‘Y’ shape, with the lower portion extending over the nose.

The VADAKALAI SECT feels that they are superior among Brahmins. Thenkalais do not emphasise on caste distinctions. They feel the Brahmins and non-brahmins are equal before GOD i.e. MAHA VISHNU. In my opinion THENKALAIS are broadminded than VADAKALAIS. Herein , I would like to state that one Iyengar family, I do not know whether they were VADAKALAI or THENKALAIS, came to KOZHIKODE on transfer.
An old lady was also with them. They were staying just opposite to our house. While we children ate from both houses my grandmother and the old lady in their house never used to sip a drop of water from IYENGAR’S HOUSE or from our house since we are IYERS. I think now, they must be VADAKALAIS. Friends, In GOD’S EYES all are equal, and there is no distinction but it is created by some human beings. I strongly believe in this.

VEERASHAIVATES

VEERASAIVISM is nothing but the advance stage of SHAVISM. I say this because they are the rebel groups of ADI SHANKARA who adopted a middle path by saying “ ll शिवाय विष्णु रूपाय शिरुपाय विष्णवे, शिवस्य हृदयं विष्णोर विष्णोश्च हृदयं शिवः ll “ As I have already told “SHAVISM” was the earliest form of worship in India in the form of LINGA. The exponets of SHAIVISM are from North India. Basava rebelled against Vedic concepts and especially Adi Shankara and propagated LINGAYATISM, although he was a Brahmin himself. In the words of Dr. Sarveppally Radhakrishnan it was Basava who “gave to VEERA SHAIVISM a prophetic turn and a popular appeal” . In fact he was against caste system. BASAVA was born in KARNATAKA in a small town called Ingaleshwar, now known as Basavana Bagewadi in Bijapur district in the year 1134 AD. After rebelling against Aryan method of worship and made all to wear used Ishtalinga to eradicate untouchability, establish equality among all human beings and a means to attain spiritual enlightenment. The works of Basavanna gave birth to Lingayatism which is different form Veerashaivism. Veerashaivism propagates CHARA LINGA. Among LINGAYATHS there are all sorts of people irrespective of caste, creed or colour. I find only this difference between the two. His VACHANAS are very famous. One of his VACHANA in KANNADA LANGUAGE is :-

“ಉಳ್ಳವರು ಶಿವಾಲಯ ಮಾಡುವರು ನಾನೇನು ಮಾಡಲಿ ಬಡವನಯ್ಯಾ
ಎನ್ನ ಕಾಲೇ ಕಂಬ, ದೇಹವೇ ದೇಗುಲ, ಶಿರವೇ ಹೊನ್ನ ಕಳಸವಯ್ಯಾ
ಕೂಡಲಸಂಗಮದೇವಾ ಕೇಳಯ್ಯಾ, ಸ್ಥಾವರಕ್ಕಳಿವುಂಟು ಜಂಗಮಕ್ಕಳಿವಿಲ್ಲ, “
MEANING
“The rich will make temples for Shiva. What shall I, a poor man, do?
My legs are pillars, The body the shrine, The head a cupola of gold.
Listen, O lord Kudal Sangama deva, Things standing shall fall, But the moving ever shall stay.”

Since I had given abou Lingayatism and Basaveswara in my short description of of LINGAYATISM, I do not like to repeat the same here.

CONCLUDED.

Regards to one and all,
P.R.RADHAKRISHNAN