Sant Rishi Shukracharya hukracharya’s Influence on Modern Spirituality Practical Applications of Shukracharya’s Teachings Shukracharya teachings laid emphasis on the real world reality and assiduously practicing for attaining the knowledge in the respective fields. His practical applications defined roles, responsibilites and duties of King, crown prince and princes and rules and regulations for managing the treasury and army etc.  Sukaracharya’s Shukranti describes Shukracharya Practices, Shukra Guidance to ensure Shukra Spiritual Growth.  Shukracharya’s spiritual significance is attributable to his power and prowess to bestow people with courage, confidence, health and wealth and happy married life. Alternate name or names include:- Asuracharya, Shukra, Shukra Rishi, Shukra Muni, Shukra Bhrigu, Shukra Dev, Shukra Kavi, Shukra Jyotish, Shukra Bhagavan, Shukra Vaidya, Sukhra sage. His practical applications defined roles, responsibilites and duties of King, crown prince and princes and rules and regulations for managing the treasury and army etc.  Sukaracharya’s Shukranti describes Shukracharya Practices, Shukra Guidance to ensure Shukra Spiritual Growth.  Shukracharya’s spiritual significance is attributable to his power and prowess to bestow people with courage, confidence, health and wealth and happy married life. Considering the pragmatic and fair approach adopted by Shukracharya towards practical wisdom and knowledge Shukracharya Modern Influence is tremendous. Shukracharya Call to Action is to work assiduously and connect spiritually. Shukra Spiritual Services lies in his impartial approach towards Shukaracharya teachings. Shukracharya left deep influence on modern spirituality, the people show keen interest in learning about the myths and legends associated with Shukracharya sage. As Shukracharya or Shukra overview, the Rishi had the power to revive the dead. Shukra contributions and Shukracharya Influence in the Hindu culture are well recorded through his expertise in mastering Sanjeevni Vidhya. Shukracharya Knowledge is vast in different fields such as war and warfare, Jyotish and Yoga and philosophy. Shukracharya RishiVedic Texts and Astrology attribute Shukra Spiritual Services to planet Shukra, the Venus. Source – acharyaganesh

Sant Kalidasa The princess was struck with his beauty and smitten to the depths of her pedantic soul by his obstinate She desired to marry Kalidasa, and together they went to the temple But no sooner was the ceremony performed than Kalidasa perceived an image of a bull. His early training was too much for him; the secret came out, and the bride was furious. But she relented in response to Kalidasa’s entreaties, and advised him to pray for learning and poetry to the goddess Kali. The prayer was granted; education and poetical power descended miraculously to dwell with the young ox-driver, who in gratitude assumed the name Kalidasa, servant of Kali. Feeling that he owed this happy change in his very nature to his princess, he swore that he would ever treat her as his teacher, with profound respect but without familiarity. This was more than the lady had bargained for; her anger burst forth anew, and she cursed Kalidasa to meet his death at the hands of a woman. At a later date, the story continues, this curse was fulfilled. A certain king had written a half-stanza of verse, and had offered a large reward to any poet who could worthily complete it. Kalidasa completed the stanza without difficulty; but a woman whom he loved discovered his lines, and greedy of the reward herself, killed him. Another legend represents Kalidasa as engaging in a pilgrimage to a shrine of Vishnu in Southern India, in company with two other famous writers, Bhavabhuti and Dandin. Yet another pictures Bhavabhuti as a contemporary of Kalidasa, and jealous of the less austere poet’s reputation. These stories must be untrue, for it is certain that the three authors were not contemporary, yet they show a true instinct in the belief that genius seeks genius, and is rarely isolated. This instinctive belief has been at work with the stories which connect Kalidasa with King Vikramaditya and the literary figures of his court. It has doubtless enlarged, perhaps partly falsified the facts; yet we cannot doubt that there is truth in this tradition, late though it be, and impossible though it may ever be to separate the actual from the fanciful. Here then we are on firmer ground. Mahakavi Kalidas King Vikramaditya was a great patron of learning and of poetry. Ujjain during his reign was the most brilliant capital in the world, nor has it to this day lost all the lustre shed upon it by that splendid court. Among the eminent men gathered there, nine were particularly distinguished, and these nine are known as the “nine gems.” Some of the nine gems were poets, others represented science—astronomy, medicine, lexicography. It is quite true that the details of this late tradition concerning the nine gems are open to suspicion, yet the central fact is not doubtful: that there was at this time and place a great quickening of the human mind, an artistic impulse creating works that cannot perish. Ujjain in the days of Vikramaditya stands worthily beside Athens, Rome, Florence, and London in their great centuries. Here is the substantial fact behind Max Müller’s often ridiculed theory of the renaissance of Sanskrit literature. It is quite false to suppose, as some appear to do, that this theory has been invalidated by the discovery of certain literary products which antedate Kalidasa. It might even be said that those rare and happy centuries that see a man as great as Homer or Vergil or Kalidasa or Shakespeare partake in that one man of a renaissance. King Vikramaditya was a great patron of learning and of poetry. Ujjain during his reign was the most brilliant capital in the world, nor has it to this day lost all the lustre shed upon it by that splendid court. Among the eminent men gathered there, nine were particularly distinguished, and these nine are known as the “nine gems.” Some of the nine gems were poets, others represented science—astronomy, medicine, lexicography. It is quite true that the details of this late tradition concerning the nine gems are open to suspicion, yet the central fact is not doubtful: that there was at this time and place a great quickening of the human mind, an artistic impulse creating works that cannot perish. Ujjain in the days of Vikramaditya stands worthily beside Athens, Rome, Florence, and London in their great centuries. Here is the substantial fact behind Max Müller’s often ridiculed theory of the renaissance of Sanskrit literature. It is quite false to suppose, as some appear to do, that this theory has been invalidated by the discovery of certain literary products which antedate Kalidasa. It might even be said that those rare and happy centuries that see a man as great as Homer or Vergil or Kalidasa or Shakespeare partake in that one man of a renaissance. We know from Kalidasa’s writings that he spent at least a part of his life in the city of Ujjain We learn further that Kalidasa travelled widely in India. The fourth canto of The Dynasty of Raghu describes a tour about the whole of India and even into regions which are beyond the borders of a narrowly measured India. It is hard to believe that Kalidasa had not himself made such a “grand tour”; so much of truth there may be in the tradition which sends him on a pilgrimage to Southern India. The thirteenth canto of the same epic and The Cloud-Messenger also describe long journeys over India, for the most part through regions far from Ujjain. It is the mountains which impress him most deeply. His works are full of the Himalayas. Apart from his earliest drama and the slight poem called The Seasons, there is not one of them which is not fairly redolent of mountains. One, The Birth of the War-god, might be said to be all mountains. Nor was it only Himalayan grandeur and sublimity which attracted him; for, as a Hindu critic has acutely observed, he is the only Sanskrit poet who has described a certain flower

Swami Patanjali Rishi Patanjali became sad that all efforts to impart knowledge were wasted. Patanjali Yoga Sutras The Patanjali Yoga Sutra is the oldest known text on the subject of Yoga and is the most renowned among his contributions The text establishes the practice and philosophy of yoga in short pithy and succinct statements known as aphorisms. Sutras are like precise formulae – unambiguous, highly meaningful, applicable, irrefutable and cannot be understood without a commentary . There are 196 aphorisms, divided into 4 chapters. Yoga has many meanings – relations, means, union, knowledge, matter, logic and so on….the meaning of Yoga is upaya, which means path or way which we follow or by means of which we can attain something.What then is the path we should follow?What or whom should we seek to attain?The mind should seek to attain what is best…mind seeks the Universal Self….Thus, the way of establishing the mind in the Self should be known as Yoga.” –   Yoga Mala authored by renowned Astanga Yoga Master Shri.K.Pattabhi Jois Patanjali gives an 8 step approach called the Ashtanga ( 8 limbs)Yoga as a set of guidelines to reach the highest state of Yoga. Swami Vivekananda’s famous and highly influential book “ Raja Yoga”, published in 1896 and adapted for the western audience, was based on the principles of Ashtanga Yoga! Raja Yoga was meant to channel one’s will power to raise one self. Yama, Niyama, Asana, Pranayama and Pratyahara are classified under  Bahiranga Yoga – the external aspect. Dharana, Dhyana and Samadhi are classified under Antaranga Yoga – the internal aspect. Yoga has been an integral part of Indian Civilization for thousands of years. There are many scriptures  on Yoga, each of these texts describe different kinds of Yoga like Bhakti Yoga, Karma Yoga , Jnana Yoga, Kundalini Yoga, Ashtanga Yoga as various paths in the journey of the Yogi. In this ocean of wisdom, Asanas ( Yogicpostures) & Pranayama ( breath regulation & control) are more widely known and practiced than others. The entire process of Yoga is actually a journey of antahkaranasuddhi  ( purification of mind-body-sense complex) in order to  recognise and understand that the answer to the question “Who am I ‘, lies in the secret knowledge तत् त्वम् असि Tat Tvam Asi  (That Thou Art)! Source – Chintan indian Foundation

Satyadhyana Teertharu At this time the Sri Uttaradimath’s peethadhipati was Sri Satyaveera Teertha Sripadangalavaru (his poorvashrama name was Sri Bodharayacharya and he belongs to the same Korlahalli gharana). Dakshina Sanchara. After Swamiji moved from Padmasarovar he arrived in Kumbhakonam. There use to live one pundit by name Sri Seshacharya who was follower of Sri Ramanuja Sampradaya (Vishistha Advaita sect). He himself was a great pundit and his followers use to call him “CHATUSHASTRA KALPATARU”. When Swamiji arrived in Kumbhakonam one gentleman challenged him to prove his credibility by proving to others that his Vishistha Advaita Siddhantha is superior to the Dwaita Siddhantha established by Sri Madhvacharya. In other words he asked the pundit to save his title “CHATUSHASTRA KALPATARU” by debating the same with Swamiji. Apart from this some prominent people from local Brahmin community wrote to Sri Seshacharya to prove his superiority. Some even told him to remove the title of “CHATUSHASTRA KALPATARU” if he is not able to prove the same in front of Swamiji. Sri Seshacharya became very furious after receiving this letter signed by different people of Kumbhakonam. He thought that Sri Uttaradimath is purposely arousing these people to write against him and challenging him to have a debate with Swamiji. He decided to send a messenger to Muth to clarify the same. The messenger met Swamiji and asked him on behalf of Seshacharya that, being a Sanyasi and Mathadhipati is it proper for him to send a letter like this. To this Swamiji informed the messenger that the letter has not been sent by him and nor by his Shishyas. Even then Swamiji informed him that what has been written in the letter is very correct, and after reading the same we would like to invite Sri Seshacharya to prove his superiority over us. Swamiji then called Sri Kowlagi Yadunathacharya and asked him to meet Sri Seshacharya and invite him for a debate on his behalf. Acharya did the same what was informed to him. To this Sri Seshacharya asked Acharya, what is use of such debate? There are many similarities between Sri Ramanuja Siddhantha and Sri Madhva Siddhantha. Then there is no meaning for any such discussion. Then Acharya informed Sri Seshacharya that the path to attaining Mukti is not the same between both Siddhantha. Madhva Siddhantha believes in attaining Mukti in the gradation/Taratamya specified by Sri Madhvacharya where as the same is not accepted in Sri Ramanuja Siddhantha. You can debate on the same topic with Swamiji and prove yourself correct. This is a golden opportunity for you to save your title and Siddhantha. To this Sri Seshacharya agreed to come for a debate. He then came to Sri Uttaradimath to have a discussion with Swamiji on the topic “Attaining Mukti by Ananda Taratamya”. Sri Seshacharya could not give answers to Swamijis question and was defeated. Sri Seturamacharya was not an ordinary student. He was very intelligent and sharp in studies. His guru was surprised to see that he used to grasp everything quickly. Repetition was not required at all with this student amongst all others. After learning Nyaya at his guru’s feet he started studying Madhva Shastra on his own. After that he did his Sudha Mangala with Sri Satyadheera Theertha Sripadangalavaru. He then completed Nyayamruta, Tarangini, Chandrika etc etc at the place of Sri Sridharcharya Talvalkar. Sri Sridharacharya Talvalkar was one of the greatest Vidwan from Maharastra in those days. After completing studies of sastras Sri Seturamacharya was appointed as Diwan of Sri Uttaradimatha. The Diwan’s responsibility was very great in those days as he has to take care of the matha properties and also take care of the day-today activities of Matha. There were a number of wily people who wanted to tarnish the image of Matha. Thus his responsibility as Diwan was dual. He was responsible to take care of Shihyas, belongings of Matha and also at the same time the image of the matha had to be maintained intact. This was very tough in those days. Because those who were there at the time of Sri Satyaveera Theertha were still present and tried to tarnish the image of Sri Matha. Keeping In view all this Sri Satyadheera Teertha appointed Sri Seturamacharya as Diwan of the matha. Even though he was Diwan of the Matha he used to teach Patha/Pravachane to Sri Matha Shishyas. He has the distinction of producing many vidwans in his tenure. Most of the students from Maharashtra/Karnataka aspiring to learn shastras were his shishyas. After he took over as Diwan of Sri Uttaradimatha he took care of vidwans and made all arrangements for their stay/food/education. He used to conduct vidwat sabhas for the benefit of vidwans, used to do daily anna santarpane. He has spent lakhs of rupees for the benefit of people and also supported many families through Sri Matha After Sri Satyadheera Teertha Sripadangalavaru enterd brindavana, Sri Satyajyana Teertha Sripdadangalavaru took over the pontificate of Sri Uttaradimatha. Sri Satyajnana Teertha did his formal education along with Sri Seturamacharya. He was the Vidya guru of the pontiff. Even during his period Sri Seturamacharya was diwan of the Matha. Later he has given Sanyasa Dikha to Sri Seturamacharya on Paushya Vadya Dasahami Shake 1833 and conducted a grand Pattabhisheka and named him Sri Satyadhyana Teertharu. At that time Sri Satyadhyana Teertha donated all his estate estimated around Rupees Three Lakhs (valuation prevailing at that period) to Sri Uttaradhimatha.  There used to live a great advaiti pundit by name “Sri Chandrasekhara Bhatt”. He had invited Swamiji for a debate and swamiji accepted that and entered into a debate at the famous place called Akshaya Vatika. Later Swamiji informed them if you come and prostrate before me for sake of doing so then it’s of no use. He invited them by accepting all their conditions and asked them to sit in front of him on a chair as per their conditions and start the debate. The debate used to start daily at 4:00 pm and used to