- 1. Amnaya Peetham
- Amnaya–The Veda; Peetham–Throne. Lit. throne of the Veda. Seat of learning established for the preservation and propogation of the Veda. Jagadguru Shankaracharya established four centres in the four corners of the country for the safeguard and propogation of the four Vedas and appointed each of his prime ascetic disciples as the heads of each centre respectively.
- 2. Sanatana Dharma
- Hoary / Universal Dharma. Lit. Universal law that is binding on all creation since time immemorial.
Sage Rishyashringa
A sculpture of Sage Sri Rishyashringa in the temple at Kigga
Sringeri is hallowed for all times by the ancient legend of the sage Sri Rishyasringa. Sage Vibhandaka, by a curious combination of circumstances, became the father of a child, with a horn in the forehead, born of a deer. He found himself responsible for the proper upbringing of the child, whom he named as Rishyasringa. He thought that the easiest way to keep his son innocent of the worldly ways was to keep him in forest isolation. He succeeded to such an extent that when the boy matured into manhood, he had never set eyes on any human being other than his own father. He was even unaware of sexual distinction.
It so chanced that a neighbouring kingdom, which was then ruled by a king named Romapada, suffered from a severe drought. The king was advised by his ministers that there would be rains if sage Rishyasringa, blessed his kingdom with the touch of his holy feet. Romapada sent a number of fair damsels to the forest to bring the sage. They were however afraid of sage Vibhandaka, and so approached the hermitage when he was absent.
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 sage stepped on the soil, the heavens opened up and poured-down life giving showers. The king, thankful for the favour conferred on him, showed his gratitude by offering the hand of his daughter, Santha, in marriage to the sage. Rishyasringa accepted her as his wife and remained in the king’s palace as an honoured guest for sometime.
Doll arrangement depicting the performance of Putrakameshti Yaga by
King Dasharatha officiated by Sage Rishyashringa
It was during this period that Dasaratha, King of Ayodhya, invited him to officiate in the yaga 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 personification of Dharma.
The Linga
Yet he felt himself called back to his native forest with its holy atmosphere. He retired to the forest to spend the remainder of his life in divine contemplation. When he shuffled off his mortal coil, a lightning issued forth from his body and disappeared into the Linga he was worshipping as a symbol of formless Absolute.
The Shiva-Linga of Sage Rishyashringa at Kigga
This Linga can be seen even now in the temple at Kigga, a village about 7 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 worshipped 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 Malahanikareshwara (destroyer of the impurities of the Jiva) and is worshipped even today.
Sculpture at the temple of Sri Malahanikareswhwara at Sringeri
depicting Sage Vibhandaka worshipping a Shiva Linga
Sri Adi Shankaracharya
Sri Adi Shankaracharya (CE 788 - 820)
What is An Avatar?
The Supreme power assumes form from time to time to bring erring humanity back to the correct path. Leaving His all pervading spirit unaffected, He incarnates choosing a form, place and time. The form and nature He takes will depend on the cause and circumstances leading to the Avatara. Avataras differ in the vehicles or medium through which the Supreme manifests itself, according to the requirement. This is understandable as whenever we find the emergence of a great personality of Superhuman strength advocating or championing the cause of the eternal principles and values of life and Dharma and achieving great things, we are apt to call it an ‘Avatar’. The ultimate purpose of an incarnation is always the re-establishment of right values, of Dharma in the world. Accordingly, we accept Sri Adi Shankaracharya as an ‘Avatar’ of Lord Shiva. Sri Bhagavatpada Shankaracharya, was not only a great thinker and the noblest of Advaitic philosophers but he was essentially an inspired champion of Hinduism and one of the most rigorous missionary leaders in our country. No matter what superlative we wish to apply to Adi Shankara’s genius, words would scarce suffice to describe even an iota of the mystic we know as Shankara!
Pressing need for Sri Shankara Bhagavatpada Acharya’s avatar
When the Vaidic mode of communion with the ultimate was in jeopardy, with the rejuvenation and reassertion of its wisdom being a pressing need, Adi Shankara strode like a majestic lion across the country taking all other lions in his stride and converted even die hards making them opt for the path illumined by Upanishads, such a powerful leader was needed at that time when Hinduism had been almost smothered within an enticing entanglements of atheistic views and consequently the Hindu Society came to be disunited and broken up into numberless sects and denominations each championing a different new point and engaged in mutual quarrels and endless argumentations.
It was into such a chaotic intellectual atmosphere that Sri Shankara brought his life giving philosophy of non-dual Brahaman of the Upanishads. It can very well be understood what a colossal work it must have been for any one man to undertake in those days, when modern conveniences of mechanical transport and instruments of propaganda were unknown.
A peerless mystic
Also as a peerless mystic, Adi Shankara could well have united his ambit to only the fortunate ones. He could as well have been totally reclusive and stayed away from it all. Yet, he chose to illumine the path of divine in an exemplary manner propounding his wisdom among even the uninitiated common, ordinary people, in a manner suited to the listener’s capacity. He was fully awakened and totally aware of the intricacies of the unknown, yet he was humble and wise, as only the truly great ones can be.
In His missionary work of propagating the great philosophical truths of the Upanishads and rediscovering through them the true cultural basis of our nation, Acharya Shankara had a variety of efficient weapons in his resourceful armory. An exquisite thinker, a brilliant intellect, a personality scintillating super think tank with the vision of Truth, a heart throbbing with industrious faith and ardent desire to serve the nation, sweetly emotional and relentlessly logical, Adi Shankara was the fittest Spiritual General to champion the cause of Upanishads. It was indeed a vast program that Shankara accomplished within the short span of 20 effective years for at the age of 32 he had finished his work and had folded up his manifestation.
From masculine prose to feminine soft songs, from marching militant verses to dancing songful words, be in the halls of Upanishadic commentaries or in the temple of Brahmasutra expositions, in the theatre of his Bhagavad Gita discourses or in the open flowery fields of his devotional songs, His was a pen that danced to the rhythm of His heart and to the swing of His thoughts. But pen alone would not have won the war of culture for our country. He showed himself to be a great organizer, a far sighted diplomat courageous hero and a tireless servant of the country.
Before the advent of Sri Shankara numerous ritualistic cults engendered unclear practices which cried for reform. Sri Shankara completed this task. He gave them a new, purer and purposeful outlook. Working through its own tradition, each system or cult was helped to discipline mind conduct and practices, to be able to progress with the higher forum of truth. The evils were cleansed in the practice of rituals and a place was assigned to each cult in what may be described as a `federation of faiths’ with the prospect of leading its rotary to the understanding of Upanishadic ideal. Refinement of religious beliefs and practices leads to refinement of character and social respectability.
His message in a nutshell
The message that is contained in elaborate discussions in the Bhashyas of Sri Shankara is often succinctly expressed in a century of verses, in ten verses, in one verse or even half a verse. He has reconciled the seemingly contradictory conclusions of the Upanishads and in the integrated view that He has presented the eternal, impersonal, consciousness Absolute isthe Brahman, the one without a second. By His power which is inscrutable ( अनिर्वचनीया ) and called maya, or mitya, He appears as the universe, conditions by space, Time, etc., that are ever changing. The jiva is not different from the absolute Brahman, but due to Upadhis appears to be different and subject to limitations. The Upadhis limit comprehensions and are unreal like limitless space appearing like room space, pot space, etc…
Once the conditioning factors vanish, jiva is seen as one with Brahman as taught in the Mahavakya of the Upanishads. The Knowledge of this oneness is liberation or moksha. Karma and Bhakti help from a distance in the attainment of Jnana by bestowing the needed mental purity when done in a spirit of dedication to Iswara.
In His Bhashya on the topic of meditation, Sri Shankara clearly differentiates the qualification between “seeking to scale yoga’s peak ” and “having scaled the same”. He maintains that one who has ascended the yoga has to simply maintain this equipoise, i.e. till chitta shuddhi is ripe enough to maintain the meditational equipoise, karma has to be done by all in nishkama spirit as a dedication to God.
He has also declared in many places that even the obligatory works done in Nishkama spirit have punya as the fruit. He said that any karma done, having been dedicated to God may not bear fruit is improper, indeed such dedication should make work non-fruitful besides bestowing the required mental purity. He Uses the word “फलसंकल्पस्य चित्तविक्षेपहेतुत्वात्”,- in this Geeta Bhashya i.e. mental clinging to the fruits of actions distracts. Therefore any doer of actions who has given up mental clinging to the fruits is a yogin, his mind concentrated, not being distracted. Hence Karma Must not be neglected.
Though Brahman alone is Absolute Truth (Paramarthika), the knowledge of the objective universe - erroneous form the highest stand point - can still be considered as a relative kind of truth for worldly transactions e.g., a mud pot, though a mud, can still be retained for keeping the water in it.
Every one of the several schools which developed in the past Shankara age, bears the influence of Sri Shankara’s teachings in one form or other. His message boils down to the formula - natural growth, assimilating what is compatible and `co-existence’ with what is incompatible.
Few instances of Acharya’s boundless mercy
Though gifted with miraculous yogic powers, the Acharyas of old, never found leisure in their life time to write their autobiography. Self effacement was the very spirit that governed their life and activities. And yet Sri Adi Shankara was not averse to using his yogic powers for temporal uplift of the unfortunate, as for instance, in his permanently enriching a poor woman by instant composition of the Kanakadhara Stotram, a hymn in praise of Goddess Mahalakshmi, which made Goddess shower her bounty in the form of golden amalakas into the house. Such instances of Shankara’s innate, boundless mercy abound in his short but effective life spans. The mysterious phenomenon of lotuses blossoming forth underneath Sri Sanandana’s feet, as he strode across the swollen Ganga on hearing his Master’s call out, even on others in the group scrambled towards the boatman, is well known. The leadership here, really would be demonstrative, yet remarkably silent and effective use of his yogic powers to emphasize the qualities of Sri Sanandana, who certainly deserved his Guru’s grace.
Futuristic plans ofSri Shankara Bhagavatpada Acharya’s avatar
Yet another significant aspect of brilliant leadership is vision and versatility which Acharya Sri Shankara personified in no mean measure, well versed in all shastras, endowed with razor sharp intellect and being dedicated to spreading his message to all, Sri Shankara’s futuristic vision is apparent in the methods employed for propogating the splendor of truth. Direct contact with people, through interunity travel, culminating in the establishment of the four vibrant centres of spiritual learning to cover the entire country.
Establishing 4 maths in the four quadrants of our country, opening temples, organizing halls of education, this mighty master left nothing undone in maintaining what he achieved. Among the four Maths two of them in the East and West were set up on the sea shore, while the Maths in the North and South were set up in the mountain regions. Sri Sureshwaracharya, who hailed from the north was placed in charge of the Math in the South, while Totaka from the South was sent to Badri in the North. He made it mandatory that the Nampootiris from Kerla should perform Pooja at Badri, while the Brahmins from Karnataka were assigned for Nepal. Likewise He ordained Maharashtra Brahmins to do Pujas at Rameshwaram. This shows what a broadmind He had when it came to leadership in matters of national interest.
Men of realization are of two classes. Some continue in their state of self absolution. They are charged with spirituality to their finger tips and they silently radiate spirituality to others.
Others choose to live in the world, but are not of the world; they love men and objects of the world, not in deed for themselves, but for the infinite in them. By living in their proximity, by speaking with them, one can understand more than what texts could provide.
Could any more effective resourceful and illuminating medium be visualized for achieving the goals envisaged by Sri Shankara?
The Amnaya Peethams
Of the large number of disciples who had the rare and inestimable privilege of serving the great Acharya Sri Shankara Bhagavatpada, four stand out prominent. Each one of them was unrivalled in his own way: Padmapada for intense devotion, Totaka for exemplary service, Hastamalaka for supreme self-realisation and Sureshwara for deep learning
It is well-known that Jagadguru Sri Adi Shankaracharya established four Maths in the four corners of India for the sustinence and propogation of Sanathana Dharma in the country. Each of these Amnaya Peethams had their divinities, tirthas, sampradaya, so on all of the details of which are given below.
The four disciples of Sri Adi Shankaracharya were later on installed as Acharyas of the four Maths by Sri Adi Shankaracharya himself as follows.
The fact that all these Maths function to this day shows the vigour of the movement started by Shankara for the propagation of Advaita Vedanta and Sanatana Dharma as a whole.
Temples
The following is an Excerpt from the English translation of Jagadguru Sri Sri Bharati Tirtha Mahaswamiji’s Anugrahabhashanam expounding the importance of temples.
God is everywhere. He is omnipresent, there is no place where He does not exist. This is the established conclusion of our Sanatana Vaidika Dharma.Thus when God is everywhere.
Is it proper to think that God only exists in a temple ? Is it proper to install God, who is omnipresent, inside a temple ?
This doubt arises in some people. God is omnipresent - this is the Truth. God is everywhere, God exists in every particle - this is the Truth.
It is only to reveal this truth that God emerged out of a pillar as Lord Narasimha. In the Bhagavatam, when the Lord’s incarnation as Narasimha is narrated. This same subject (omnipresence of God) is mentioned. Hiranyakashipu asks Prahlada, “You tell me that God is everywhere, is He there in this pillar?”. In reply to that Prahlada said, “Yes, God does exist in this pillar as well”. That enraged Hiranyakashipu even further. If He is there, let Him come out - saying thus he struck the pillar with his mace. At that time, Lord Narasimha emerged.
The reason for this is mentioned in the Bhagvatham. The Lord, in order to make the words of His devotee, Prahalada true, and to reveal to the world that He is omipresent, emerged from that pillar. The words of His devotee, Prahlada should not go in vain. His words must come true, at the same time the world should know that He (God) is omnipresent. Hence the Lord emerged from the pillar. Hence it is true that God is omnipresent - there is no doubt in that.
Why build a temple? Why must we consecrate the form of God here?
The answer to this question is that not all humans are alike, that is, the spiritual maturity (samskaara) of humans will not be alike. Hence we have in the Shastras Mandaadhikaari (least qualified), Madhyamaadhikaari (moderately qualified), Uttamaadhikaari (highly qualified). It is said in the Shastras that there is a gradation in qualification. That is, in the case of an Uttamaadhikaari, he will have the Lord’s vision everywhere, he knows very well that God is everywhere, he experiences it. An example of that kind is Prahlada. Prahlada tells his father in reply to his father’s question …
Where is God?
Prahlada Says, “How can I tell you of a place where God is not present? I see only God in all places, I do not know of any place where God is not present.”
A person with this kind of spiritual maturity is called a Uttamaadhikaari. Such a Uttamaadhikaari need not go to a temple - the place where he is, is itself a temple. Since he is having the vision of God in the very place where he is, that place itself is a temple, he need not go to another temple.
However, how many people exist whose spirtual maturity is on par with that of Prahlada’s ?
That is the issue. We do not know if even one person in 1 crore or 10 crore people, will have such a spiritual maturity. For the rest of the people, if we ask whether they have the vision of God everywhere - they cannot say that it happens, they won’t say it (either). What is this? People will say that this article is a chain made out of iron. No one will say that this is God. Because according to his Samskaara (spiritual maturity), his intellect tells him that it is only a chain. Because he is a Mandaadhikaari. For such Mandaadhikaaris, if we fix a place, consecreate an idol there, according to injunctions of the Shastras, and tell him that God exists here; perform your worship here - then he will worship there. We are all Mandaadhikaaris, we don’t have the highest level of spiritual maturity.
In order that we Mandaadhikaaris also obtain the grace of God, our ancients established the medium of temples. A structure must be built and an idol of God must be consecrated according to the injunctions of the Shastras.
If a sculptor sculpts an idol, we cannot say immediately that the idol is God. According to Shastric injunctions, the necessary procedures must be performed on the idol. Only then will the Divine Presence of the Lord be established there. This is a matter of faith. We need not say anything to non-believers, neither will they listen to what we have to say. Hence we cannot consider non-believers. Astika - the person who has faith in the Shastras. We can only teach this to the one who has faith in Dharma-Adharma; Virtue-Sin; Higher Worlds; Re-birth; Heaven-Hell. The Shastras tell us that the Lord’s Divine Presence is established there by consecrating (the idol) according to the injunctions mentioned in the Shastras - we must have faith in this.
The Lord says in the Bhagavad Gita - Look! Faith is very essential for you, Whatever actions you do without faith, will not bear fruit. Whatever work you do, do it with faith.Shraddha (Faith) means belief.
शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्यावधारणा ।
सा श्रद्धा कथिता सद्भिः यया वास्तूपलभ्यते ॥
thus said Sri Bhagavatpada. The teachings of the Shastras are true. The teachings of the Guru are true. This firm belief is called Shraddha (faith). Hence, we need faith. Without faith, our actions will not bear fruit.
Many people have a big doubt, we performed everything according to the instructions of the priest, yet our actions have not been successful. Then, is not all of this in vain? Many people have this doubt. Well, all of this is not in vain. Rather, its because we do not have proper faith.
As Lord Krishna says in the Gita -
अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् ।
असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥
Whatever you do without faith - be it homa, tapas, charity, or anything else - that will not bear fruit for you. Then, just because we did not get the fruits of our actions because of our lack of faith, criticising the Shastras or critising the great people who wrote the Shastras, is not in the least bit right. Hence faith is very necessary for us, belief is very necessary.
Hence, if we consecrate (the idol) according to Shastric injunctions, the Divine Presence will prevail there. We must have complete belief in this teaching of the Shastras. We should perform that task with this belief. Further, if one asks why we build a temple , why we consecrate (an idol of) God inside…it is for common man who is a Mandaadhikaari, who does not have the spiritual maturity to see God everywhere. This is one way to secure for him, the grace of God.
In our lives, sorrow and happiness are come one after the other. During happiness, we do not even know the days are passing, But when difficulties arise, we will be suffering not knowing what to do. At that time, to whom can we go? Whom shall we tell our sufferings to? Who will dispel our sufferings?
The only answer to these questions is - a temple
Coming to the temple, we can pour out our sufferings in the presence of the Lord, if we sit in the Lord’s presence for some time and meditate, we will get a solution for our difficulties; we have direct experience of this and there is no need for any other validation. Only God helps man during difficult times - no one else. If we worship God with utmost devotion and faith and surrender, we can definitely attain the grace of God - there is no doubt in that. If we do not have that faith, the difficulty is only for us, not for God. Hence, with utmost faith and devotion, for the very reason that we would need to get all that what we desire/wish , we worship and depend on God, by consecrating Him in the temple according to Shastric injunctions.
Festivals
Following are the important annual festivals that are being celebrated at Sringeri Sharada Peetham
- Ardrotsava
- Makara Sankaranthi
- Sri Lalitha Panchami
- Ratha Sapthami
- Rathotsava of various deities of different shrines
- Maha Shivaratri
- Chandramana Ugadi
- Sri Rama Navami
- Sri Shankara Jayanti
- Sri Girija Kalyanam
- Sri Nrisimha Jayanti
- Abhishekha to Goddess Sri Sharadamba
- Vyasa Pooja
- Sharavana Somavara Pooja
- Sri Varamahalakshmi Vrata
- Sri Krishna Janmashtami
- Swarna Gowri Vrata
- Sri Vinayaka Vrata
- Sri Maha Ganapati Vakyartha Sabha
- Sri Kedereshwara Vrata
- Sri Vamana Jayanti
- Sri Ananthapadmanabha Vrata
- Sri Umamaheshwara Vrata
- Navaratri
- Bali Padya
- Kartika Somavara Pooja
- Ksheerabdhi Dwadashi
- Laksha Deepotsava
- Kartika Somavara Pooja
- Maha Pradosha
- Sri Subramanya Shashti
- Andhakasura Vadha
- Jayanti and Aradhana of Jagadgurus
- Vardanthi of Jagadguru
- Pattabhishekha day of Jagadguru
- Sanyasa Sweekara day of Jagadguru Sri Bharathi Theertha Mahaswamiji
- Sri Kalabhairava Ashtami
Sevas
Sevas are conducted at different shrines inside the temple complex. Devotees who wants to perform Seva are requested to approach the Seva counter at Sri Sharadamba Temple or get the assistance from the Administration Office located inside the temple complex.
Seva request by post
Devotees who could not visit personally to Sringeri can also perform Seva for the deities at Sringeri. Such devotees are requested to download and fill up the SEVA FORMAT and send it alongwith the Seva Kannikkai to the following address –
The Administrator
Sri Sharada Peetham
Sringeri - 577 139
Dist. Chikmagalore
Karnataka
The Kannikkai alongwith Seva Format can be paid by way of Cheque or DD in favour of Sri Sharada Peetham and payable at Sringeri. Following is a comprehensive list of sevas and pujas that can be performed at various Shrines at the Sringeri Math in Sringeri. Sending Seva Prasadam through post will incur an additional cost.
Devotees can get their Queries (related to Seva) clarified from the Peshkar Office over phone No. 08265 250123/250192
Kindly note that this list pertains only to Shrines at Sringeri and not at Branch Maths or Affiliate institutions. Devotees are directed to the branch maths’ respective pages for information regarding sevas and pujas at the Branch Maths.
Activities
Twelve centuries ago, Jagadguru Sri Adi Shankaracharya travelled throughout India and firmly established the correct import of Vedanta as Advaita. Sri Shankaracharya, with remarkable foresight, established the four Amnaya Peethams at Sringeri, Dwaraka, Badarinath and Puri to uphold the hoary tradition of Sanatana Dharma that He had revived and to deliver the teachings across generations to come.
In the early centuries after the time of Sri Adi Shankaracharya, the Dakshinamnaya Sri Sharada Peetham at Sringeri functioned primarily as a localized centre of excellence in the study of the Shastras and Vedic observances, with the Peethadhipatis serving principally as guides to spiritual seekers approaching them.
By the 14th century, the Peetham became a Mahasamsthanam due to the impact of the philosophical genius and statesmanship of Jagadguru Sri Vidyaranya, one of the most prolific writers in Advaita Vedanta after Sri Adi Shankaracharya.
From these times, the Jagadgurus started taking active steps towards the propagation of Sanatana Dharma, primarily by undertaking Vijaya Yatras and benefitting a greater section of the society.
Over the last couple of centuries, the activities of the Peetham towards the sustenance and propagation of Sanatana Dharma have intensified. The Jagadgurus of the Peetham began touring extensively establishing branches of Sri Sharada Peetham, Sringeri in holy towns and important locations, and setting up traditional learning schools or Pathashalas.
In the present-day, in an increasingly adhesive society where barriers of distances and boundaries are being broken and the world is evolving into a global village, the Peetham has widened its areas of contribution to involve education, healthcare, and many social and charitable activities.
The activities of the Peetham take place through the leadership of an Administrator & CEO under the direction and inspiring guidance of the Jagadguru Shankaracharya Sri Bharati Tirtha Mahaswamiji.
This section of the website describes the Peetham’s activities that have evolved over the centuries, while remaining under the scope set by its great founder, Sri Adi Shankaracharya - the sustenance and propagation of Sanatana Dharma and its philosophical essence, Advaita Vedanta.
Branches
Sri Jagadguru Sankaracharya Mahasamsthanam Dakshinamnaya Sri Sharada Peetam, Sringeri has been bestowed lands, buildings and institutions from time to time in order to propagate the eternal values as profounded by Sri Adi Shankara and for pursuit of vedic studies and other activities of the institution for the benefit of people in their locations. Presently the institution maintains more than 120 branches situated at the length and breadth of India.
In these branches discussion, Seminars, social, cultural, dharmic, spiritual activities are conducted. Further Temples, Veda patashala, educational, medical, libraries, Guest houses, Functional halls, temporary transit and other facilities are also provided to serve the society.
These activities are managed by the Math’s representative referred as Dharmadhikari, Mudradhikari, Manager etc. at respective branches. These can be viewed from the Branch list menu which is organized and presented in very user friendly manner.
Pilgrim Info
Sringeri, a holy, scenic, hilly place in Karnataka is where peace is palpable, tangible. Enchanted by the sacred spot, of matchless serenity, Sri Adi Shankaracharya founded here the first and foremost of his mathas, the Sringeri Math, also known as the Sringeri Sharada Peetham. Sringeri is where time has stood still; the Sringery of legend, the Sringery of mythology, the Sringeri of history, ancient and modern, the Sringeri where the successive Shankaracharyas have performed penance and attained samadhi, the Sringeri where there has always been a living Acharya, in the authentic tradition of Adi Shankara to bless and guide mankind.
Nestled in a picturesque spot in the plateau of the Western Ghats, surrounded by charming hills rising on all sides like galleries of a huge amphitheatre, and reflected in the crystal water of Tunga river washing its steps, is the Math of Sringeri associated with the great Saankaracharya. The surrounding mountain ranges are known as the Rishyasringa Parvata. The appellation is derived from the celebrated saint mentioned in the Ramayana. A more charming spot can hardly be found in the whole of Mysore Plateau which abounds with natural scenes.
Nature is bounteous in Sringeri. Its river Tunga is sacred and perennial. The air is rich with the aroma of medicinal herbs. The climate is salubrious even in the peak of summer. This is much for physical vigour. The stream Tunga issuing from a hill, winds her tortuous course somewhat north-east and speeds to meet her sister, Bhadra, coming from a different direction. The two streams join about 16 kms. of Bhadravati and form the sacred river Tunga Bhadra.
Picturesque view of Sringeri by the holy Tunga river at dusk
In Sringeri the sacred vibrations of the place will awaken your dormant spiritual nature. The highpeaks of the Western Ghats silhouetting against the sky, the dense forest full of tropical vegetation, the warbling birds and the solitudes of sun-rise and sun-set conjure up an irrestible vision of a hermitage of ancient rishis.
జనించింది. భక్తితో సేవలు, పూజలుచేస్తూ పాటలు పాడుకుంటూ దివ్యనామ సంకీర్తనంతో రాజస్థాన్కు ప్రయాణం ప్రారంభించింది. భక్తురాలైన మీరాని దర్శించడానికి వివిధ మూలల నుంచి అనేక మంది భక్తులు వచ్చేవారు. జనం మూగి తన భక్తికి అంతరాయం కలిగిస్తున్నారని తలచి ఆమె దూరంగా గుజరాత్ లో ద్వారక చేరుకుంది. ఊరువిడిచి వెళ్ళిపోయినందుకు అనేకమంది విచారించారు. కొంత మంది ఆమెను తిరిగి స్వగ్రామానికి తీసుకురావడానికి ద్వారకకు వెళ్ళారు. 
In order to improve the general standard of education and to set an example of a model school, Datta Peetham took over the management of two dilapidated schools with 1800 children.
Today one large new building stands next to the old school where approximately 1200 students are taught. The remaining children get their teaching somewhere else in the neighbourhood. The Peetham provides all necessary financial assistance for both schools. It shoulders the cost of all supplies and building maintenance to ensure that the children will receive a proper education and a good chance to succeed in modern India.
, which visits regularly villages where no medical facility of any kind is available. Medical help includes: Ayurvedic treatments (ancient Indian system of medicine), Dentistry, Cataract operation programs, free dispensary, Diabetes detection programs and monthly health checkup camps.