128 Sentences With "acharyas" | Random Sentence Generator

The administrative division between the two is set forth in minute detail in a document written by Swaminarayan, called Desh Vibhaag Lekh. The method by which future Acharyas are to be appointed is enshrined in the document Desh Vibhag Lekh. Swaminarayan then instructed all the followers present to do puja of their respective acharyas.

Sudharmaswami ( or Sudharman; 607 BC – 507 BC) was the fifth ganadhara of Mahavira. All the current Jain acharyas and monks follow his rule.

Per the Lekh, Swaminarayan appointed two of his nephews as acharyas to administer the two gadis, or dioceses. Ayodhyaprasadji, son of his elder brother Rampratap, became acharya of the Nar Narayan Dev Gadi (Ahmedabad diocese), and Raghuvirji, son of his younger brother Ichcharam, became acharya of the Laxmi Narayan Dev Gadi (Vadtal diocese). In the twentieth century, several controversies involving the acharyas led to litigation resulting in restrictions on the acharyas’ authority along with schisms and the formation of new subgroups within the Swaminarayan Sampradaya. The current acharya of the Nar Narayan Dev Gadi is Koshalendraprasad Pande.

Vepa, Kosla. The Dhaarmik Traditions. Indic Studies Foundation. The same has been accepted by all other acharyas of other vedanta schools such as Ramanuja, Madhwa, etc.

This document has been produced in the Indian Courts of Justice, time and again when individuals have challenged the Acharyas’ rightful place as Spiritual Leaders and Trustees of Swaminarayan’s Sampraday and all its assets. Some organisations have been instructed by the Indian judiciary to remove the word Swaminarayan from their name, because they cannot justify their philosophies to be the same as Sahajanand Swami’s. To further protect Swaminarayan’s Sampraday, the Indian courts of justice have devised management schemes, appointing the Acharyas as Trustees of their respective Gadi, further recognising the position of the Acharyas, as bona fide successors to Sahajanand Swami. The BAPS sect does not accept this document in literal interpretation yet does not rejects its validity.

Nemichandra Siddhanta Chakravarty (fl. 10th century) was the author of Dravyasamgraha, Gommatsāra (Jivakanda and Karmakanda), Trilokasara, Labdhisara and Kshapanasara. He was among the most distinguished of the Jain Acharyas.

Swaminarayan gave sole authority to these two individuals to install murtis in temples and to initiate sadhus and householders into the Sampraday. He did this using a legal document known as "Desh Vibhag no Lekh", which he dictated and was written by Shukanand Swami. Learned saints and elder satsangis witnessed this document. Copies were presented to the inaugural Acharyas, Ayodhyaprasad Pande and Raghuvir Pande – these are currently in the possession of the current Acharyas.

During the 1960s, the organisation expanded rapidly in India, sending Acharyas as missionaries to other continents. Ananda Marga's popularity in India put it in direct confrontation with the Communist Party in West Bengal. In 1967, Ananda Marga headquarters came under attack by locals who were allegedly incited by Communist leaders. Criticism of corruption in the Indian government by acharyas of Ananda Marga also put it in confrontation with Prime Minister Indira Gandhi.

Kanniah Yogi : Yoga Maharathna Doctor Pandit G Kanniah Yogi Tamil: கண்ணையா யோகி was one of the extraordinary Acharyas in the field of Yoga, Vedanta, Yantra, Mantra and Tantra in Chennai.

When Swaminarayan returned to his abode (1 June 1830), he left responsibility of the Swaminarayan Sampradaya and the Acharyas in his hands and he looked after the satsang after the death of Swaminarayan.

The later acharyas of the Nimbarka Sampradaya in the 13th and 14th centuries in Vrindavana composed much literature on the Divine Couple. Swami Sri Sribhatta, the elder god-brother of Jayadeva composed the Yugala Shataka for the Dhrupada style of musical presentation like Jayadeva, however unlike Jayadeva who composed his work in Sanskrit, Swami Shribhatta's compositions are in Vraja Bhasha, a Hindi vernacular which was understood by all inhabitants of Vraja. Indeed, the rest of the acharyas of this tradition wrote in Vraja Bhasha and due to the lack of prevalence of this language in modern times, very little research has been done, even though these Acharyas predate the Six Goswamis of Vrindavan by centuries. In any case, the sole object of worship in the Nimbarka Sampradaya is the unified Divine Couple of Shri Radha Krishna.

The Swaminarayan Gadi believes that moksha can be attained through the lineage of gurus beginning with Gopalanand Swami. The Narnarayan and Laxminarayan Gadis believe moksha is attained by worshiping the sacred images of Swaminarayan installed by acharyas.

Other famous teachers were Sivalenka, Sripati Pandita, Mallikarjuna Paditaradhya. The five famous acharyas were Revanna Siddha, Marula Siddha, Panditaradhya, Ekorami Tande and Visvesvaracharya. Well-known vachana writers of the time were Chennabasava, Prabhudeva, Siddharama, Kondaguli Kesiraja etc.

Shankardev Shishu Vidya Niketan, Bhuragaon is a non-governmental school in Bhuragaon under Shishu Shiksha Samiti, Assam. The school was founded on 31 January 2004. There are currently 13 teachers (Acharyas) and 350 students in the Niketan.

However, this volume is primarily revered for its intricate explanation of the Shikshapatri, the establishing of the Acharyaship and teachings specifically to the Acharyas. Volume 5 is dedicated to personal religious activities of Swaminarayan in minute detail.

He formally adopted a son from his brothers and appointed him to the office of acharya. Ayodhyaprasad, the son of Swaminarayan's elder brother Rampratap and Raghuvira, the son of his younger brother Ichcharam, were appointed acharyas of the Ahmedabad Gadi and the Vadtal Gadi respectively. Swaminarayan decreed that the office should be hereditary so that acharyas would maintain a direct line of blood descent from his family. The administrative division of his followers into two territorial dioceses is set forth in minute detail in a document written by Swaminarayan called Desh Vibhaag Lekh.

Illustration of Swaminarayan writing the Shiskhapatri In 1826 at Vadtal, Swaminarayan established the dual Acharyaship in Dharmavanshi Acharyas, whom he intended as his successor. "Dharmavanshi" means "belonging to the lineage of Dharmadev" – the father of Swaminarayan. Swaminarayan enthroned his two adopted sons, Ayodhyaprasad Pande and Raghuvir Pande, who were the sons of his brothers Rampratapji and Ichcharamji, as the spiritual leaders of the Nar Narayan Dev Gadi headquartered at Ahmedabad and the Laxmi Narayan Dev Gadi headquartered at Vadtal respectively. He installed them as the Acharyas for all followers, including householders and ascetics.

In Vadtal, on Prabodhini Ekadashi of Vikram Samvat 1882, Swaminarayan adopted his nephews Ayodhyaprasadji Pande (Son of elder brother Rampratapji) and Raghuveerji Pande (Son of younger brother Ichcharamji) as his sons. Establishing the two Gadis i.e. Nar Narayan Dev Gadi, headquartered at Ahmedabad and Laxminarayan Dev Gadi, headquartered at Vadtal, Swaminarayan instructed the two cousins to draw lots, to decide who would be seated on which Gadi. Swaminarayan handed over the responsibility of Satsang and both acharyas to Gopalanand Swami by instructing Gopalanand Swami to make each and every satsangi including sadhus, Brahmachari and haribhakt to remain under the commands of the Acharyas.

Before his death, Swaminarayan appointed his adopted nephews as acharyas to head the two dioceses of Swaminarayan Sampradaya. Swaminarayan is also remembered within the sect for undertaking reforms for women and the poor, and performing non- violent yajñas (fire sacrifices) on a large scale.

Ghanshyam Maharaj in the Akshar Bhuvan at the Laxminarayan Dev Gadi headquarters Ayodhyaprasadji Maharaj was appointed the inaugural Acharya of the Nar Narayan Dev Gadi (also known as the Uttar Vibhag - Northern division), whilst Raghuveerji Maharaj became the inaugural Acharya of the LaxmiNarayan Dev Gadi (also known as the Dakshin Vibhag - Southern division). The administrative division between the two is set forth in minute detail in a document written by Swaminarayan, called Desh Vibhag Lekh. The method by which future Acharyas are to be appointed is enshrined in the document Desh Vibhag Lekh. Swaminarayan then instructed all the followers present to do pooja of their respective acharyas.

Some Rashtrakutas were actually devout Jains. A wife of Siddharaj Jayasimha (Chalukya of Analilvad) was from Karnataka. She was involved in a visit by a Jain Acharya from Karnataka, who debated local Acharyas in Patan, Gujarat. The Chaulukya ruler Kumarapala of Patan was a devout Jain.

Manimanjari and Shubodaya are his other kavyas. Manimanjari gives account of the history of Vaishnava Acharyas before the advent of Sri Madhvacharya. It has eight cantos or sargas written in simple Sanskrit poetry. It is, in fact, one of the first Sanskrit poems taught in the traditional Madhva learning circles.

Sri Azhagiyasingar (Lord Narashimha) during the Tamil month of Aani (June–July). So uniquely two Bhrammotsavams are performed here annually. There are also festivals for Ramanuja (April–May) and Manavalamamunigal (Oct-Nov) besides festivals for Alvars and Acharyas. Vaikunta Ekadesi and during the Tamil month of Margazhi (December–January) draws lot of pilgrims.

In this ceremony, along with cutting and shaving hair, Vedic mantras and prayers are chanted by trained priests, acharyas and rishikumaras. The child's head is shaven and the hair is then symbolically offered to the holy river. The child and his/her family then perform a sacred yajna ceremony and the Ganga Aarti.

In the Lekh, Swaminarayan established two "administrative dioceses," the Vadtal diocese (Laxmi Narayan Dev Gadi) and Ahmedabad diocese (Nar Narayan Dev Gadi), and appointed two acharyas to "administer his temple properties" which are distributed among them, establishing a hereditary line of succession. The first acharyas of the two dioceses were Swaminarayan's two nephews, Raghuvir (Vadtal) and Ayodhyaprasad (Ahmedabad), whose descendants continue the hereditary line of succesion. According to a number of traditions, Swaminarayan introduced a spiritual lineage of Aksharbrahman Gurus through which he manifests. BAPS adherents believe Swaminarayan introduced Gunatitanand Swami as his ideal devotee, from which a spiritual lineage of gurus began, reflecting the principle that a form of God who lives “before one’s eyes” is necessary for aspirants to attain moksha (liberation).

It gives an account of 22 acharyas, including Vajraswami, Kalaka, Haribhadra, Bapabhatti, Manatunga, Mahendra Suri (which includes an account of poet DhanapalaDhanapāla and His Times: A Socio-cultural Study Based Upon His Works, Ganga Prasad Yadava, Concept Publishing Company, 1982, p. 26) and Hemachandra. It concludes by including a prashati of the author himself.

Yuva Pidhi ka Dhruv Tara, Ajit Jain, Tirthankar, Nov-Dec 1978, p. 25-28 He stayed here during his chaturmas in 1978, 1981 and 1982, and also visited it at other times. He had given diksha to 72 munis and aryikas here. Acharyas Vishuddha Sagar and Vibhava Sagar have also been present on special events.

Thus, the life of Prince Bohitya was saved and he was brought back to the palace. Since then Bohitya and his family developed deep faith in Jainism and started paying obeisance to Jain Acharyas and their disciples in Delwara. Bahrang Devi, wife of Raja Bohitya, was a beautiful and talented lady and lived in Delwara.

True Buddha School disseminates Buddhist teachings through Lu's sermons, books and articles. These materials are supplemented with sermons and articles by other acharyas (other gurus) certified by the grand master. Lu's books are mainly published in Chinese, with a limited number currently being translated into English. However, more translations are slowly being made to reach a wider audience.

The heads of the institutions of Śhwētāmbara Yatis were often termed Shripujya,Gazetteer of the Bombay Presidency, Volume 9, Part 1, Bombay (India : State), Government Central Press, 1901, p. 109 similar to Digambara institutions headed by the Bhattarakas. Only a celibate yati could become a Shripujya. They have now been replaced by Acharyas who head orders of wandering monks.

Digambar tradition is divided into two main orders Mula Sangh and the Kashtha Sangh. Among the prominent Digambara Acharyas today are Acharya Vidyasagar, Acharya Vardhman sagar, Acharya Vidyananda. Digambar tradition has two main monastic orders Mula Sangh and the Kashtha Sangh, both led by Bhattarakas. Other notable monastic orders include the Digambara Terapanth which emerged in the 17th century.

Kundakunda was a Digambara Jain monk and philosopher, who likely lived in the 2nd CE century CE or later. He authored many Jain texts such as: Samayasara, Niyamasara, Pancastikayasara, Pravachanasara, Astapahuda and Barasanuvekkha. He occupies the highest place in the tradition of the Digambara Jain acharyas. All Digambara Jains say his name before starting to read the scripture.

Ranganayaki is held in high reverence by the people of Srirangam and by Vaishnavites. Acharyas that sang the grace of Ranganatha venerate her. She is the feminine aspect of the universe and Vaishnavite traditions regard her co- equal to Ranganatha himself; she is both the means and the end of worship to them.All Vaishanvites revere her as ThAyAr.

There are separate shrines for Ramanuja and Nammalvar. There are paintings on the inner walls of the shrine of the Alvar saint Nammalvar. The temples were painted during the early 1800s and has images of Matsya and Narasimha avatars of Vishnu, Vaishnava Acharyas, Alvars, Vaishnavite mythology, the law of justice and dharma as enunciated by Ambarisha.

Yamantaka Vajrabhairav, British Museum. The eight Herukas (Wylie: sgrub pa bka’ brgyad) of the Nyingma mahayoga tradition (and their corresponding sadhanas) are said to have been received by Padmakara from the Eight Vidyadharas (Tib. Rigdzin), or Eight Great Acharyas: Manjushrimitra, Nagarjuna, Vajrahumkara, Vimalamitra, Prabhahasti, Dhanasamskrita, Shintamgarbha and Guhyachandra. They were proficient in the practices of, respectively: 1) Yamantaka (Tib.

Vaisravanath Raman Namboothiri was a Sanskrit scholar and gandhian born in the Palakad district of Kerala. He was a Sanskrit/Malayalam teacher who later on turned to a Bhagavathacharya. He was one of the main Acharyas of Bhagavatha Sathram. He has received a masters in science of Sanskrit debate and reasoning,Tarka sastra and is an expert in vyakaranan sidhantham.

All of the renowned acharyas including Madhvacharya have been known to visit this kshetra. Adi Shankara established his Govardhana matha here. There is also evidence that Guru Nanak, Kabir, Tulsidas, Ramanujacharya, and Nimbarkacharya had visited this place. Sri Chaitanya Mahaprabhu of Gaudiya Vaishnavism stayed here for 24 years, establishing that the love of God can be spread by chanting the Hare Krishna mantra.

Gopiparanadhana Dasa, Bhaktivedanta Book Trust, p. 39) Among all the eighteen puranas, The Brahma Vaivarta Purana explicitly describes Goloka Vrindavan to be about 500 million yojanas (4 billion miles) above Vaikuntha loka and expands till 30 million yojanas (240 million miles). The depiction is similar with a verse found in brahma samhita 5.43. Acharyas of Gaudiya Vaishnavaism explains it to be limitless.

The gracious presence of Lord Guruvayoorappan was there at the venue of the Sathram on all the days. It was a divine opportunity for the Devotees to attend the Sathram and offer their prayers and be blessed by Lord Guruvayoorappan. Bhagavatha acharyas and scholars from all over the country participated and rendered their scholarly discourses to the devotees, dedicated to Lord Guruvayoorappan.

Purva paksha, (पूर्व पक्ष) sometimes also transliterated as Poorva paksha, literally means opponent's argument or former argument. It is a tradition in the debates of Sanatan dharma discourse. It involves building a deep familiarity with the opponent's point of view before criticizing it. The purva paksha approach has been used by Adi Shankaracharya as well as Ramanuja and later acharyas in their works.

Ramanujacharya sannidhi is one of the important one, all the srivaishnava's will visit Ramanuja before taking darshan of Mulava, utsavar and Yadugiri Nacchiyar. Outside the temple are shrines to Vedanta Desika, Manavala Mamuni and other Acharyas. On a hill overlooking the town is a separate Yoganarasimha temple of great antiquity. It is quite a climb on worn steps to reach that temple.

The main deity is a majestic image, flanked by Sridevi and Bhudevi (Ubhaya Nachiyar). Goddess Lakshmi is worshipped here as Santhanavalli Thayar in a separate shrine. There are also images of the Vaishnava saints, Nammazhvar and Tirumangai Azhwar and preceptors (acharyas). Incidentally, Tupil, a suburb of Kanchipuram which is the birthplace of Vedanta Desika is not too far from Dusi.

It is entirely constructed from Rajasthani pink sandstone and Italian Carrara marble. Based on traditional Hindu architectural guidelines (Shilpa shastras) on maximum temple life span, it makes no use of ferrous metal. Thus, it has no support from steel or concrete. The mandir also consists of 234 ornately carved pillars, nine domes, and 20,000 murtis of swamis, devotees, and acharyas.

Word of his abilities spread and he gained various disciples. Prominent among them was Sri Azhagiya Varadar who undertook sanyasashrama (asceticism) from Azhagiya Manavalan. The sanyasa name was given as "Ramanuja Jeeyar" (also known as Ponnadikkal Jeeyar). Thus began the most illustrious jeeyar mutt in the Sri Vaishnava sampradaya, the Vanamaamalai mutt, that continues the great unbroken lineage of acharyas to this day.

However the traditional Lakshmi Astothram is recited in the temple during rituals. Apart from this, Sree Sthuthi composed by Vedanta Desika and Kanaka dhara Sthothram given by Adi Shankaracharya are chanted by devotees of the temple. All Acharyas of Hindu tradition, irrespective of their philosophical positions, have visited and continue to visit the Srirangam to pay their homage to Ranganatha and ThAyAr.

According to M. Sivakumara Swamy, "The doctrine of one hundred and one Sthalas is the central teaching of the text. This doctrine is developed in the form of a dialogue between Sri Renuka, one of the five holy Acharyas (Panchacharyas) of yore who founded Virasaivism, and Agastya, the pitcher-born sage of Pancavati." This work has 21 chapters. The introduction (ch.

The temple is classified as a Divyadesam, one of the 108 Vishnu temples that are mentioned in the book. Many Acharyas have also written songs on the various forms of Bhaktavatsala in this Temple. Ramalinga Swamigal is believed to have been cured off his stomach pain after worshiping in the temple. He glorified the presiding temple in his works in Potri Panchangam.

The temple is classified as a Divyadesam, one of the 108 Vishnu temples that are mentioned in the book. Many Acharyas have also written songs on the various forms of Soundaraja in this Temple.R. 2000, pp. 11-12 Thivyakavi Pillai Peruman has revered the presiding deity in his works of Notriyettu Tirupathi Kovai and Paravai Ramanujar in his works of Notriyettu Tirupathi Tirupugazh.

The temple is revered in Nalayira Divya Prabandham, the 7th–9th century Vaishnava canon, by Thirumangai alvar. The Azhwars have sung praise on the different forms of Bhaktavatsala Perumal. The temple is classified as a Divyadesam, one of the 108 Vishnu temples that are mentioned in the book. Many Acharyas have also written songs on the various forms of God in this Temple.

It will be appropriate to mention here that philosophy of the recently established but famous 'ISKCON' by Swami Prabhupada used 'Govind Bhashya' as its philosophy written by Swami Shri Baldeo Vidhyabhushan, approximately 225 years ago at Shri Galta Ji. The first seven Acharya of the peetham were celibates. After which on the request of the founder of Jaipur and the then Ruler of Jaipur State, Maharaja Sawai Jai Singh-II, the eighth Acharya Swami Shri Hariyacharya got married as it was being advised that, "unless the guru does not sit with his wife, the Ashwamegha Yagna will be unsuccessful which was going to be performed by the Ruler". Since then, it became a custom and all the later 10 Acharyas uptill today are married. The names of the lineal Acharyas of Shri Galta Gaddi are :- 1\.

The chief subjects of Rasas were descriptions of nature, erotic depictions of seasons, Jain Acharyas and Tirthankaras, biographies of historic characters. The collections of these Rasas are currently preserved in Jain libraries of Patan, Ahmedabad, Jaisalmer and Khambhat. The phāgus are poems that pictured the blissful and cheery nature of the spring festival (Vasanta). They were written by Jain monks but are not centred on religion.

Trilokyanatha Temple Painted ceiling with Jain munis Kanchipuram had been a major center of Jainism and is associated with several famous Jain Acharyas like Samantabhadra and Akalanka. It is thought that Jainism was introduced into Kanchipuram by Kunda Kundacharya (1st century). Jainism spread to the city by Akalanka (3rd century). Kalbhras, the rulers of Kanchipuram before the Pallavas, followed Jainism which gained popularity from royal patronage.

The temple is classified as a Divyadesam, one of the 108 Vishnu temples that are mentioned in the book. Many Acharyas have also written songs on the various forms of God in this Temple. The temple is considered the birthplace of Poigai Azhwar, one of the first three Azhwar saints. He was found in a small pond (called Poigai in Tamil) near the temple.

The temple is revered in Nalayira Divya Prabandham, the 7th–9th century Vaishnava canon, by Peyalvar, Bhoothathazhwar, Thirumazhisai Aazhwar, Nammazhwar and Thirumangai alvar. The Azhwars have sung praise on the different forms of Pandava Thoothar. The temple is classified as a Divyadesam, one of the 108 Vishnu temples that are mentioned in the book. Many Acharyas have also written songs on the various forms of God in this Temple.

Madhvacharya established many Mathas by defeating various acharyas of different sampradayas. The followers of Madhva mainly belongs to three distinct groups, Tuluva Brahmins, Deshastha Brahmins and Gaud Saraswat Brahmins. Thus there are twenty-four separate institutions of the Madhva-Vaishnava faith. In the first quarter of the 17th century, Vidyadhisha Tirtha (16th pontiff of Uttaradi Matha) converted Gayawal Brahmins of Bihar to Madhva fold, who still profess allegiance to Uttaradi Matha.

The eight Herukas (Wylie: sgrub pa bka’ brgyad) of the Nyingma mahāyoga tradition (and their corresponding sadhanas) are said to have been received by Padmakara from the Eight Vidyadharas (Tib. Rigdzin), or Eight Great Acharyas: Manjushrimitra, Nagarjuna, Vajrahumkara, Vimalamitra, Prabhahasti, Dhanasamskrita, Shintamgarbha and Guhyachandra. They were proficient in the practices of, respectively, 1) Yamantaka (Tib. Jampal Shinje, ’jam dpal sku) the wrathful Manjushri, the deity of body 2) Hayagriva (Tib.

Dalal p. 20, 270 The poet Bhattar in his Srirangaraja Stava has taniyans or verses praising various acharyas (teachers). Vishvaksena also has a taniyan dedicated to him in the later part of the work, incorporating him in the list of the traditional Sri Vaishnava guru parampara (succession of teachers and disciples) starting from Vishnu's consort Lakshmi (Sri) to Nammalvar. This indicates the influence of Pancharatra texts on Sri Vaishnavism.

The temple is revered in Nalayira Divya Prabandham, the 7th–9th century Vaishnava canon, by Peyalvar, Bhoothathazhwar, Thirumazhisai Aazhwar and Thirumangai alvar. The Azhwars have sung praise on the different forms of Pandava Thoothar. The temple is classified as a Divyadesam, one of the 108 Vishnu temples that are mentioned in the book. Many Acharyas have also written songs on the various forms of God in this Temple.

Mahavira had 11 chief disciples, Indrabhuti Gautama being the most senior. Each chief disciple was made responsible for 250 to 500 monks. The Jain sangha (community) was led and administered by an organised system consisting of acharyas (leaders), upadhyayas (teachers), sthaviras (motivators of self-discipline), pravartakas (preachers) and ganis (leader of smaller groups of monks). Other titles included panyasa (canonical text experts), mahattara (female leader) and pravartini (female preacher).

Prabhat Ranjan Sarkar founded the Ánanda Márga Pracáraka Saḿgha (more commonly known as "Ananda Marga" or, less frequently, "Ananda Marg" or "Anand Marg") on 5 January 1955. The literal translation into English is "the Organization to Propagate the Path of Bliss." The stated aims of the organization are "liberation of self and service to humanity". In March of the same year, the first group of acharyas was created in Jamalpur.

In the first two sargas Ramavatara story is narrated briefly, Third and Fourth sargas deal with the Krishnavatara story. The last four sargas deal with the history of Vaishnava Acharyas prior to Sri Madhvacarya and the eighth sarga ends with the advent of Sri Madhvacarya. Sumadhvavijaya is a continuation of this. There are about half a dozen Sanskrit commentaries on this and a couple of them are in print.

Madhwa Brahmins, photograph from 1855-1862 CE, Photographs of Western India. Volume I. Costumes and Characters The Madhwa community traces its philosophical origins to Madhvacharya, the first said Sadh Vaishnava acharya, who lived around 13th century. The Ashta Mathas of Udupi were established by Madhvacharya by his disciples. Other Acharyas who established mathas after Madhvacharya include Padmanabha Tirtha, Naraharitirtha, Akshobhya Tirtha, Jayatirtha, Sripadaraja, Vyasatirtha, Vadiraja Tirtha, Vijayendra Tirtha, Raghavendra Tirtha.

The Deshastha Rigvedi's and Deshastha Yajurvedi's started following the Vedantas propounded by Madhvacharya and Adi Shankara. They have produced a number of acharyas who has presided over various mathas. These seats of learning spread the teachings of the vedas, smritis, puranas and especially Advaita and Dvaita philosophies all over India, because of this they have Smarthas as well as Madhwas among them. These sub-sects are based on the Vedanta they follow.

Pisharody (also spelled Pisharodi, Pisharadi, Pisharoty, or Pisharoti; colloquially known as Sharody) is an Ambalavasi Hindu Sanyasi Brahmin community from Kerala, India. As Vaishnavites Pisharodys were traditionally caretakers of Hindu temples and considered as Acharyas who teach Sanskrit. Most Pisharams (Pisharody households) are situated near Vaishnavite or Bhagawathy (Hindu Goddess) temples. They generally carry Vaishnavite names (Rama, Krishna, Narayana, Govinda, etc.) and majority of the community still does teaching as their major profession.

He established two gadis (seats of leadership). One seat was established at Ahmedabad (Nar Narayan Dev Gadi) and the other one at Vadtal (Laxmi Narayan Dev Gadi) on 21 November 1825. Swaminarayan appointed an acharya to each of these gadis to pass on his message to others and to preserve his fellowship, the Swaminarayan Sampradaya. These acharyas came from his immediate family after sending representatives to search them out in Uttar Pradesh.

Acharyas of the Shantisagar parampara, Virasagar, Shivsagar, Dharmsagar, Ajitsagar, Vardhmansagar, Posters at Paporaji He was the first full Digambar monk and Acharya to wander throughout India. The wandering of a Jain monk is termed "Vihara" an old sramanic term.[The Jaina Path of Purification, Padmanabh S. Jaini, Motilal Banarsidass Publisher, 1998 p. 1] Padmanabh Jaini writes: Acharya Shantisagar took last breath on 18 September 1955 at 6:50 am at Kunthalgiri, Osmanabad district, Maharashtra, India.

Kailasa Candra dasa (J. K. Goodwin) (born 9 January 1951) is a spiritual and occult teacher, sidereal astrologer, and author guiding a small number of students. In 1972, he joined the International Society for Krishna Consciousness (ISKCON) in Madison, Wisconsin. After the disappearance of the founder of the Hare Krishna movement, A.C. Bhaktivedanta Swami Prabhupada, he was one of the first reformers who battled against the "ISKCON" zonal acharyas in 1978 and 1979.

Since her early childhood she started learning Sanskrit with Katantra style of linguistics or lipi generally referred as Aindra School of Grammar. She continued to research and explore with some of the Jain literature like Gommatsar, Ashtasahasri, Tattvartha Vartika (Rajvartika), Moolachar, Triloksar, Samayasāra etc. and soon expertise in Hindi, Sanskrit, Prakrit, Kannada, Marathi, Gujarati etc. Deeply into research and learning she frequently consulted to some of the senior most Acharyas, Scholars and Jain monks.

The Brahma Sutras are attributed to Badarayana — which makes him the proponent of the crest-jewel school of Hindu philosophy, i.e., Vedanta. Vaishnava Acharyas acknowledge that Badarayana is indeed Vyasa and he is known as Badarayana as he had his ashram in Badari kshetram. Others believe the name to be because the island on which Vyasa was born is said to have been covered with badara (Indian jujube/Ber/Ziziphus mauritiana) trees.

Gajrath festivals organized in 1985 and 2011. It was decided that the image of Lord Arnath should be kept in the same underground chamber (Bhonyra) which was accessible only though narrow staircases. A spacious chamber was excavated in front of the bhonyra allowing a large space for the worshippers. The tirth has been visited by Acharyas Vidyasagar, Vardhmansagar, Devnandi, Padmanandi, Viragsagar, Gyansagar, Vishuddhasagar, vibhavasagar as well as a number of other munis and aryikas.

The followers of BAPS hold Gunatitanand Swami as the spiritual successor to Swaminarayan, asserting that on several occasions Swaminarayan revealed to devotees that Gunatitanand Swami was Aksharbrahm manifest. Followers of BAPS believe that the acharyas were given administrative leadership of the sect while Gunatitanand Swami was given spiritual leadership by Swaminarayan. The current spiritual and administrative leader of BAPS is Mahant Swami Maharaj. The followers of the Maninagar Swaminarayan Gadi Sansthan hold Gopalanand Swami as the successor to Swaminarayan.

At the request of Chavundaraya, Nemichandra wrote Gommatsāra in 10th century AD, taking the essence of all available works of the great Acharyas. Gommatasara provides a detailed summary of Digambara doctorine. He also supervised the abhisheka (consecration) of the Gommateshwara statue (on 13 March 980 AD). Earlier Dravyasangraha was also thought to be written by him, however new research reveals that this compendium was written by Acharya Nemichandra Siddhantidev who was contemporary to King Bhoja of the Parmara dynasty.

The religious system of the Mahānubhāva sect, by Anne Feldhaus, Manohar publications: Delhi, 1983. In southern India, Purandara Dasa and Kanakadasa of Karnataka composed songs devoted to the Krishna image of Udupi. Rupa Goswami of Gaudiya Vaishnavism has compiled a comprehensive summary of bhakti called Bhakti-rasamrita-sindhu. In South India, the acharyas of the Sri Sampradaya have written reverentially about Krishna in most of their works, including the Thiruppavai by Andal and Gopala Vimshati by Vedanta Desika.

Thiruppaanaalvar's ten verses Amalannadhipiraan and the Alvar's Bhagavad Anubhavam (experiences of the divine) moved many Vaishnava Acharyas(gurus). The ten verses are compiled in the Sixth Prabhandam of the Mudalaaiyram of Divya Prabandha. Vedanta Desikan was moved by the composition of the Alvar and wrote a commentary called Munivahana Bhogam in Sanskritized Tamil - Manipravalam. He also composed four verses in Tamil in his Prabhanda Saaram to elaborate on the significance of the contribution of the saint.

The rejection as the Lekhs, two in number, exists in both diocese as well as spoke about in the scriptures of the fellowship. The BAPS founders too at one point served the original diocese according to Lekh. BAPS does acknowledge that Swaminarayan "for administrative purpose, He divided His mandirs into two regions and appointed his two adopted sons, the Acharyas, Raghuvirji Maharaj and Ayodhyaprasadji Maharaj to guide the progress." But BAPS maintains that Gunatitanand Swami was the sole successor.

The headquarters of the Ashramam (hermitage) is in Srirangam where most Acharyas of this lineage have spent most of their saintly lives. The institution has centers spread across India and the US. Most centers have temples and/or Patashalas. Some famous cities which contain what is called as "Andavan Ashramam" are Mumbai, New Delhi, Bangalore (2 centers), Calcutta, Chennai, Brindavan, Badrinath, Hyderabad (2 centers), Aurangabad, and Tirupati. The institution also runs an Arts and Science college in Srirangam.

Thirumal (Vishnu) is the only deity who has enjoyed the status of Paramporul during the Sangam age. The reference to "Mukkol Bhagavars" in Sangam literature clearly indicates that only Vaishnavaite saints holding Tridanda existed during the sangam age and Thirumal was glorified as the supreme deity whose divine lotus feet can burn all our evils and grant Moksha (Maru Piraparukkum Maasil Sevadi). During the post-Sangam period, his worship was further glorified by the alwars and great Vaishnavite acharyas.

Shantinath Jain temple Ramtek is also known for ancient Jain temple with various ancient statues of Jain Tirthankara. The main idol of Shantinatha, the sixteenth Tirthankar has a legend associated with it. It became more popular when one of the leading Digambar Jain Acharyas, Acharya Vidyasagar visited and stayed with his sangh in Ramtek in 1993, 94, 2008, 2013 and 2017 for the four months of chaturmas during the rainy season. With his inspiration, a big Jain temple has been constructed.

This train is given name on The abode of Hindu deity Jagannath at Puri is known as the Nilachal or Niladri, [Nila (Blue) + Achal (Mountain)] meaning, The Blue Mountain. The Nilachal is a place of high religious significance in Hinduism and is one of the four Char Dhams. Religious teachers like Shri Ramanuja Acharya, Swami Vishnuswami visited Nilachal in the Twelfth century and established a mathas. Shri Nimbarka Acharya also visited Puri, as also Guru Nanak Dev and many other Acharyas.

The Jagannath Temple at Puri, Nilachala The abode of Hindu deity Jagannath at Puri is known as the Nilachala or Niladri, [Nila (Blue) + Achala (Mountain)] meaning, The Blue Mountain. The Nilachala is a place of high religious significance in Hinduism and is one of the four Char Dhams. Religious teachers like Shri Ramanuja Acharya, Swami Vishnuswami visited Nilachala in the Twelfth century and established a mathas. Shri Nimbarka Acharya also visited Puri, as also Guru Nanak Dev and many other Acharyas.

As the configuration and alignment of stars happen once in 144 years, the devotees throng the Thula ghat to have a holy dip. Veda Parayanam, Homam, Maha Yagnam, cultural activities such as music, traditional dances, spiritual discourses, Annadhanam, and pithru tharpanam are organized during festival days. A permanent tank with concrete flooring and one foot of sand amidst the river to hold water was set up. The Kanchi acharyas and other prominent Mutt heads have come to grace the occasion at Mayilduthurai.

Mohan Kheda is a Svetambara Jain tirtha (pilgrimage place) located in the Dhar district of Madhya Pradesh in India. The site is situated from Indore and from Dhar on the Indore-Ahmedabad Highway. It was established by Acharya Rajendrasuri (1826–1906), around 1884 and is today an important Gyana kshetra or Jain center of learning as well. This tirtha has a statue of the first Tirthankara, in the lotus position, and the samadhi derasar of Acharyas Rajendrasuri, Yatindrasuri and Vidhyachandrasuri.

Therefore, many of the sect followers regard Ajendraprasadji as acharya. Ajendraprasad is present in Vadtals Raghuveer Vadi; however, the courts are still unclear as to the genuine acharya. The followers of Ajendraprasad declare that according to the tenets of Swaminarayan an acharya cannot be disposed of. They are on the seat of Swaminarayan and the opposition via court, too has not yet come across any evidence from the works and scriptures of Swaminarayan to back up the claim that acharyas can be disposed of.

They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India. Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth. He was a disciple of Bogar and his birth name is Nagarajan. In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī Mahasaya and Sri Yukteswar.

In Hinduism, one of the three main acharyas, Acharya Madhva or Madhvacharya differed significantly from traditional Hindu beliefs owing to his concept of eternal damnation. For example, he divides souls into three classes. One class of souls, mukti- yogyas, qualifies for liberation, another, the nitya-samsarins, subject to eternal rebirth or eternal transmigration and a third class, tamo-yogyas, who are condemned to eternal hell (Andhatamas), since their guilt cannot be obliterated according to him. No other Hindu philosopher or school of Hinduism holds such beliefs.

Reṇukācārya (also known as Revaṇārādhya or Revaṇasiddha) was one of the five acharyas who came in the Kali Yuga to teach and preach Vīraśaivism. He is said to have been born from the Someśvara linga, but to have travelled all over India to teach Vīraśaivism. The Someśvara temples is located in Kollipāki or Kolanupaka in Aler City, Yadadri district, Telangana, India. Texts date this mythical saint to the time of the Rāmāyaṇa since he was the teacher of the great sage Agastya of Pañcāvati.

Having grown up in an orthodox South Indian Brahmin family, young Y. Subbaraya Sharma (as was his name prior to sannyasa) became attached to Vedanta and Hindu philosophy. In 1910 he was initiated into the study of Shankara´s scriptures by the Jagadguru Shankaracharya of Sringeri Peetham. He learnt Vedanta from Virupaksha Shastri (the guru of Swami Chandrasekhara Bharati) and K.A. Krishnaswamy Iyer. Swami Satchidanandendra Saraswati soon became well known for having shown that the later Vedantic tradition had in fact deviated from the teachings of the classical acharyas Gaudapada, Shankara and Sureshvara.

Many acharyas have also written songs on the various forms of God in this Temple. The temple faces west and the twin aswins have worshipped the Lord here. As per another legend, sage Bhrigu was doing his penance and wanted to find out whom among the trio of Brahma, Vishnu and Shiva would be the most accommodating when their patience was tested. Out of the three, he found Vishnu to be the most accommodating who in spite of the sage kicking him, went on to massage his legs for pain relief.

133 Prabhāvakacarita includes a mention of use a parachute in ancient India.Science and Civilisation in China: Volume 4, Physics and Physical Technology, Part 2, Mechanical Engineering Volume 4 of Physics & Physical Technology PT. 2 Science and Civilisation in China, Joseph Needham, p. 594 Prabhācandra mentions that he was inspired by the Hemachandra's Parishisthaparvan, which is an appendix to the Trishahsthi- Shalaka-Purusha-Charitra which stops at the account of Vajraswami. Prabhachandra gives accounts of acharyas from the first century of the Vikram era to 13th century, concluding with the account of Hemachandra.

Shatru Samhara Thirisadai Archanai invokes Lord Subramanya using the six syllables of Sa-Ra-Va-Na-Bha-Va in different arrangaments and glorifies Him. It is done at Pachaimalai every Tuesday morning. The specialty is that, unlike other places, Devotees are encouraged to recite the mantras along with the acharyas. One can hear a multitude of voices at the same time which gives a sense of peace to the mind. One should be prepared to come early by eight’o clock, to participate in the full archanai. Don’t be surprised if you find a huge crowd.

Swaminarayan Bhashyam The Swaminarayan Bhashyam is a commentary (or bhashya), on the ten Upanishads, the Bhagavad Gita and the Brahma sutras, which are collectively referred to as the prasthanatrayi (three sources). It is composed in the traditional commentarial style of the classical Sanskrit commentaries written by Shankaracharya, Ramanujacharya, and Madhvacharya. Just as these commentaries establish the vedantic schools of thought of their respective acharyas, the Swaminarayan Bhashyam elaborates Swaminarayan's philosophical principles seen in the Upanishads, the Bhagavad Gita and the Brahma sutras. The commentary is the first of its scope written in the 21st century.

Adiga (2006), p270 Prayers, chantings, decoration and anointment of the deity in Digambara temples were carried out by upajjhayas or acharyas. In contrast, lay devotees in Svetambara derasars undertook these activities and the temple staff merely did the cleaning.Paul Dundas in Adiga (2006), p280 Ascetics did not indulge in any direct contact with the image of the deity, rather they spent time in penance and contemplation.Adiga (2006), p280 A historian has proposed that Jain temples may have employed courtesans (Devadasi or Sule) though this may have been a post 10th century development.

Sri Parthasarathy appeared in the dreams of Sri Asoori Kesava Somayaji and promised he will be born as his son to impart teachings of his Gita for the benefit of mankind. Bhagavad Gita Bhāshya (a review and commentary on the Bhagavad Gita),was later written by Sri Ramanuja. In conformity of the above tradition during the annual festival, unlike other Alwars and Acharyas, Sri Ramanuja has independent processions both in the morning and evening. In the month of Vaigasi, Sri Varadarajar uthsavam, Sri Nammalwar uthsavam (vaigasi- visagam) and Vasanthothsavam are celebrated.

The temple has the oldest reference in history in Thevaram Hymns sung by Sundara Murthi Nayanar (also known as Sundarar in Tamil), one of the four Saiva Acharyas. The images of Sundara Murthi Nayanar, and of Cheraman Perumal Nayanar can also be seen in the temple premises. It is one of the oldest Shiva temples in South India, where Shiva is said to live along with his whole family.It was from here, Sundara Murthi Nayanar reached Kailash by sitting on a white elephant, sent by Lord Shiva on Adi Swathi day (July/August).

Sastri (1955), p361 Vachanas are characterized as brief disconnected passages, each ending with one or more names of Shiva. The style was epigrammatical, parallelistic and elusive, dwelling on the vanity of riches and spiritual benefits of the worship of Shiva.E.P.Rice in Sastri (1955), p361 These poems are still recited by Lingayat acharyas (priests). The poems have a section called Kalanjnana with a messianic forecast of the future mentioning the arrival of the ideal King Vira Vasanta Raya who would rebuild Kalyani, the geographical centre of the Lingayat movement and restore the Lingayat sect to its full glory.

Madan Mohan and Radha (centre and right) with Swaminarayan in the form of Hari Krishna (left), installed by Swaminarayan on the central altar in Dholera (1826) In 1830, Swaminarayan gathered his followers and announced his departure. He later died on 1 June 1830 (Jeth sud 10, Samvat 1886), and it is believed by followers that, at the time of his death, Swaminarayan left Earth for Akshardham, his abode. He was cremated according to Hindu rites at Lakshmi Wadi in Gadhada. Prior to his death, Swaminarayan decided to establish a line of acharyas or preceptors, as his successors.

Swaminarayan stated to all the devotees and saints to obey both the Acharyas and Gopalanand Swami who was considered as the main pillar and chief ascetic for the sampradaya. The current acharya of the Ahmedabad Gadi is Koshalendraprasad Pande and Ajendraprasad Pande, of the Vadtal Gadi. Decades after his death, several divisions occurred with different understandings of succession. This included the establishment of Bochasanwasi Shri Akshar Purushottam Swaminarayan Sanstha (BAPS), the founder of which left the Vadtal Gadi in 1905, and Maninagar Swaminarayan Gadi Sansthan, the founder of which left the Ahmedabad Gadi in the 1940s.

Kalki Bhagavan runs the White Lotus Conglomerate along with his son N.K.V. Krishna, and daughter- in-law Preetha Krishna. The White Lotus is a conglomerate of family businesses in various sectors like real estate, property development, energy, media and sport having names like White Lotus Group, Kosmik/Kosmic, Sacredbanyan, Transend, KPL, Bluewater, Golden Lotus, Goldenage, Chatrachaya, Yogi and Enlite. Senior members of the former Oneness organization also sit on the boards of these companies. These include two acharyas originally in charge of the order of the monks, Ananda Giri and Jyothirmayee Chundi, also known as Samadarshini.

To explain their understanding that this Akshar first incarnated on earth as Gunatitanand Swami, they point to evidence from other scriptures and authoritative sources in which Swaminarayan and others revealed Gunatitanand Swami as Akshar. In addition to sources within their oral tradition, followers of BAPS Swaminarayan Sanstha, point to several references of Gunatitanand Swami as Akshar occurring in scriptures and texts published by the acharyas of the Vadtal or Ahmedabad dioceses. One revelation of Gunatitanand Swami as Akshar occurred in 1810 at the conclusion of the grand yagna of Dabhan where Swaminarayan initiated Gunatitanand Swami as a swami.

Sri Sacchidananda Bharati (I) is said to have composed Gurustutisatakam ()which details the lives of all the Acharyas of Sringeri from Adi Sankara till the 24th Pontiff Sri Abhinava Narasimha Bharati.Sri Sri Sri Sacchidananda Bharati Mahasvaminah with commentary by Sri Lakshmana Sarma, Samskrit Book. (October 2009.). "Sri Gurustutisatakam", Sri Shankara Advaita Research Center, Dakshinamnaya Sri Sharda Peetham, Sringeri, Karnataka, Sri Offset - Vidya Bharati Press, Shankarapuram, Bangalore He has also composed other hymns and metrical works such as Meenakshi Satakam (), Meenakshi Ashtakam () in the remembrance of His stay in Madurai and visit to the Goddess Meenakshi temple, Rama Bhujanga (), Kovidashtakam and Ramachandra Mahodayakavyam.

He realized the importance of bringing the focus back to the essential tenets of Sri VaishNavam and achieved this objective by bringing to fore scholarly works of Acharyas that had hitherto been pushed into the background. As a matter of natural consequence stemming from his commitment, devotion, erudition NayanAr was put in charge of everyday temple administration as well as anointed the leader for all Sri Vaishnavas of his time. With normalcy returning to Srirangam, Nayanar set on a pilgrimage to Kanchipuram, Thirumalai and Sriperumbudur, after seeking permission from Lord Ranganatha. Nayanar paid his obeisance to Lord Srinivasa at Thirumala and reached Kanchipuram.

In addition, he provided the gist of Nammalvar's thiruvaimozhi in the form of poetic verses tuned in the andhaadhi metre in his magnum opus Thiruvaimozhi nootrandhaadhi. Mamunigal extolled the greatness of the Azhwars and the acharyas who wrote commentaries on Thiruvaimozhi in his Upadesa rathina malai or the gem-studded garland of instructions. His swansong, Arthi Prabandham - a work composed out of utter despair at having to live in this material world, bears resemblance in part to his earlier Sanskrit work titled Yatiraja Vimsati. After some time he returned to Alvar Tirunagari and started to write commentaries for Acharya Hrudayam.

However, the author has been criticised for dwelling in abstractions and for not reaching the graceful poetic level of his predecessor Kumara Vyasa.Sahitya Akademi (1987), p. 39 The early Bhagavata writings in Sanskrit by well-known acharyas (gurus) were solely meant to have a proselytising effect on the masses, encouraging them to a theistic way of life and belief in the god Krishna. Chatu Vitthalanatha, who flourished as a court poet of King Krishnadeva Raya and his successor King Achyuta Raya, was the first to translate the Bhagavata into Kannada in a voluminous writing comprising 12,247 stanzas divided into 280 sections.

Vazhi Thirunamam is a set of salutary verses chanted in temples to mark the closure of the day's Divya Prabandha chanting. They are intended to ensure that these temples and the practices as established by the acharyas and desikans will be followed for ever. Vazhi Thirunamam is a set of "Salutary Verses" that will be chanted in the Temples at the end, marking the closure of the day's Divya Prabandha Chanting. The Salutary Verses are sung in the Temples to ensure that these temples and the practices as established by the Aacharyas and Sri Ramanuja would be followed for ever.

Thereafter, Dinendra Nath Tagore once again took over charge. Bhatkhande Music Institute set up by renowned musicologist and pioneer in classical music training, Vishnu Narayan Bhatkhande, in Lucknow, provided well-trained Hindusthani classical music acharyas to Visva Bharati for many years. The association of music with the courtesans in those days somewhat damaged its reputation as an art form, and Rabindranath’s experiments with the art of dance at Santiniketan were initially received with opposition and criticism from the then existing orthodox society. In 1919, Rabindranath decided to include Manipuri dance in the curriculum of Santiniketan after witnessing a dance performance in Sylhet.

From 1978 until 1982, only eleven devotees were allowed to initiate new disciples and give brahmana (or second) initiation to existing ISKCON devotees, who became known as Prabhupada's disciples despite receiving sampradaya mantra from new ISKCON gurus. There was noticeable difference between these newly appointed ISKCON gurus and Prabhupada. The new ISKCON gurus, known as Zonal acharyas, were all young and immature, Kirtanananda Swami was the eldest at 40—many were still in their twenties—and some had only been devotees for five years at the time of their appointment. Yet they had not only become the movement's elders, they were catapulted to an absolute status.

Rather, he says, it is in conforming to the official tenets of the cult, which is how it maintains tight control over its followers. Another writer at the time, Shameem Akhtar, was also critical of what she called the 'Kalki craze' – which had started spreading to America and Russia. She describes stories of miracles attributed to Kalki Bhagavan, and the garlands of flowers on his portrait, which was revered by the dasas and followers. Shameem Akhtar described how there were seven acharyas, 'chosen ones', which included Anandagiri, responsible for propagating in the USA the godman's prophesies of the "new light breaking upon the earth".

Originally educated in Patan by his parents and the Pundits of Patana, he eventually was advised by the Pundits to go to Benares, where he would learn all of the Shastras, Vedas, Puranas and Upanishads. In a very brief period of just two years, the renowned and most highly respected Acharyas of Kashi declared him to be a Master of the Scriptures and stated that he had become so highly advanced that he was worthy of instructing them further. During a visit to Patan, the Maharao (ruler) of Bundi met Ganga Sahai and sought his advice in administrating the state of Bundi. Ganga Sahai thus became the Dewan of Bundi.

Bhadreshdas Swami presenting the Swaminarayan Bhashyam to Pramukh Swami Maharaj After earning his doctorate in Sanskrit, Bhadreshdas Swami was asked by his guru, Pramukh Swami Maharaj in 2005 to write a Sanskrit commentary on the Prasthanatrayi. Bhadreshdas worked on the commentary in a small room located in the basement of the BAPS seminary of Sarangpur, Gujarat, India. In June 2007, the village of Sarangpur was struck by a flash flood, inundating his workspace and resulting in the loss of approximately 2500 pages of his original work and notes. These notes contained information regarding the acharyas' arguments and definitions of philosophical components and the initial chapters of the Brahmasutra Bhashyam.

He came as a devotee of the Lord to teach the conditioned souls how to discharge devotional service properly. The master is teaching the servant by his own example. Therefore, the path chalked out by Lord Chaitanya is taken as the most perfect by all the acharyas (learned authorities from disciplic sucession). Shrila Bhaktisiddhanta Sarasvati Prabhupada, the spiritual master of A.C. Bhativedanta Swami Prabhupada has sung: Śrī-kṛṣṇa- Caitanya rādhā-kṛṣṇa nahe anya (Lord Shri Krishna Caitanya is non-different from Radha-Krishna) - as He Lord Chaitanya is Krishna himself in the mood of his best devotee - Shrimati Radharani - who excels everyone in her service, love and devotion to the Lord.

In the 1970s, Kailasa ran Midwest college preaching programs throughout Wisconsin, Illinois, and Indiana.Kailasa Candra dasa in 1980'sAfter the disappearance of the founder of the Hare Krishna movement, A. C. Bhaktivedanta Swami Prabhupada, he was one of the first reformers who had battled against the "ISKCON" zonal acharyas in Vrindaban, India, in 1978 and 1979. Asked by the leader of that reform group, Kailasa was the devotee who compiled a lengthy position paper against the zonal acharya system. He was one of the first members to be excommunicated from the now changed "ISKCON" movement, and, in the 1979 "ISKCON" GBC resolution, all the "ISKCON" centers were warned about his activities.

Guru Gautama Swami has eulogised Muni Suvrata Swami, who is installed in Bharuch, in his "Jagachintamani Stotra" composed on the eight tirthas, Bhagavan Muni Suvrata Swami gave sermons to a horse here itself. Further, many prominent Acharyas have raised temples in this tirtha and have composed works also. In many places there are ancient pieces of art because this is an ancient town. In Bharuch, we are shown the Ashvavabodha tirtha of the times of Muni Suvrata Swami, Shakunika Vihara of princess Sudarshana of Simhaladvipa and also the Vihara which was ceremoniously raised by Acharya Hemchandra in which Kumarapala has waved ARATI; is now converted into a mosque.

Ranganathaswamy temple is the only one out of the 108 temples that was sung in praise by all the Azhwars (Divine saints of Tamil Bhakthi movement), having a total of 247 pasurams (divine hymns) against its name. Acharyas (guru) of all schools of thought – Advaita, Vishistadvaita and Dvaita recognise the immense significance of the temple, regardless of their affiliations. Nalayira Divya Prabhandam is a collection of 4000 hymns sung by twelve azhwars saints spread over 300 years (from the late 6th to 9th century CE) and collected by Nathamuni (910–990 CE). Divya Desams refer to 108 Vishnu temples that are mentioned in Nalayira Divya Prabandham.

Alair is a town in Yadadri Bhuvanagiri district of the Indian state of Telangana. It is a Municipality and one of the Constituency in Yadadri Bhuvanagiri district. It is located about 73 kilometres East of the state capital, Hyderabad, 23 Kilometres from District Headquarters & Nearest City Bhongir, 74 kilometres from Warangal and 120 kilometres from Karimnagar It is located in Alair mandal of Bhongir revenue division. Alair is world famous for Kulpakji Jain temple, and also known as the birth place of Renukacharya, (also known as Revaṇārādhya or Revaṇasiddha) one of the five acharyas who came in the Kali Yuga to teach and preach Vīraśaivism.

As news of ISKCON gurus’ misdeeds spread in late 1980s, some ISKCON members began to question the validity of Prabhupada's having appointed members to the role of the spiritual master. Because no disciple can be equal to or more than Jagadguru Srila Prabhupada a Mahabhagavata Acharya in Gaudiya Vaishnava Parampara. So in Parampara system only Five prominent Acharyas are considered and worshiped (A C Bhaktivedanta Swami, Bhaktisiddhanta Saraswati, Goura Kishora Das Babaji, Bhaktivinoda Thakur, Jagannatha Das Babaji). Members in early 1990s attempted to prove that there was no need for any new gurus; rather, Prabhupada's disciples could initiate newcomers on Prabhupada's behalf as proxies for Prabhupada (the Sanskrit word ऋत्विक् ritwik or ritvik means "officiating priest").

This institution was established in 1994, under the auspices of Mattanur Sree Mahadeva Khestra Samithi and now it is run by Sree Mahadeva Educational Trust (Regd.), Mattanur. This institution is the fulfillment of the long cherished aspiration of the Kshetra Samithi and well wishing people of Mattanur locality. It is named to perpetuate the memory of the Great Acharya “Adi Sankara” who stands unique among the rich array of Indian Acharyas. This institution is the only one of its kind in Mattanur that follows the new pattern of education under 10+2 scheme and affiliated to C.B.S.E., Delhi vide Number 930349 Realization of an individual's potential is one of the basic aims of education.

By the late 1580s CE, Akbar began an attempt to reconcile the differences of all religions by creating a new faith, the Din-i-Ilahi ("Faith of the Divine"), which incorporated both pantheistic versions of Islamic Sufism (most notably Ibn Arabi's doctrine of Wahdat al wajood or Unity of Existence) and bhakti or devotional movements of Hinduism. Even some elements of Christianity (like crosses), Zoroastrianism (fire ceremonies) and Jainism were amalgamated in the new religion. Akbar was greatly influenced by the teachings of Jain Acharyas Hir Vijay Suri and Jin Chandra Suri and gave up non-vegetarian food because of their influence. He declared Amari or non- killing of animals on the holy days of Jains like Paryushan and Mahavir Jayanti.

In the 20th century the teachings of Chaitanya were brought to the West by A. C. Bhaktivedanta Swami Prabhupada (1896-1977), a representative of the Bhaktisiddhanta Sarasvati branch of Chaitanya's tradition. Prabhupada founded his movement known as The International Society for Krishna Consciousness (ISKCON) to spread Chaitanya's teachings throughout the world.History of the Hare Krishna Movement Saraswata gurus and acharyas, members of the Goswami lineages and several other Hindu sects which revere Chaitanya Mahaprabhu, including devotees from the major Vaishnava holy places in Mathura District, West Bengal and Odisha, also established temples dedicated to Krishna and Chaitanya outside India in the closing decades of the 20th century. In the 21st century, Vaishnava bhakti is now also being studied through the academic medium of Krishnology in a number of academic institutions.

The place being inaccessible and remote from Udupi, it was not possible to establish any contact with the headquarters of the Mutt at Udupi. Fearing that the lineage of the Acharyas of the Mutt may be severed in case he breathes his last at the feet of Lord Narayan, and the tradition of the Mutt would be curtailed, as an alternative arrangement he ritually conferred the discipleship on an eligible Saraswat bhrahmachari (celibate bachelor). Having thus initiated him into the Mutt tradition by giving diksha and having bestowed the name of Shree Narayan Teerth on him, the Guruswami advised him to return to Udupi after duly completing his pilgrimage. After being duly initiated into renunciation, Shree Narayan Teerth resolved to complete his pilgrimage to the sacred spots and shrines of North India.

Tamil Sangam literature (200BCE to 500CE) mentions Māyon or the "dark one,"as the supreme deity who creates, sustains and destroys the universe and was worshiped in the mountains of Tamilagam .Paripadal-3 describes the glory of Thirumal in the most superlative terms. Paripadal(3)by kaduvan iLaveyinanAr: "thIyinuL theRal nI poovinuL naaRRa nI kallinuL maNiyu nI sollinuL vaaymai aRaththinuL anbu nI maRaththinuL mainthu nI vEthaththu maRai nI boothaththu madhalu nI vencudar oLiyu nI thingaLuL aLiyu nI anaiththu nI anaiththinut poruLu nI" The last line states that Thirumal is the supreme deity who is the inner controller (Antaryamin) of the entire universe. This is one of the Lord's glories, which is first mentioned in Vedas and later propounded by Alwars in Prabhandams and Sri Vaishnavaite Acharyas in various commentaries.

Jainism derives its philosophy from the teachings and lives of the twenty-four Tirthankaras, of whom Mahavira was the last. Acharyas Umaswati, Kundakunda, Haribhadra, and others further developed and reorganized Jain philosophy in its present form. The distinguishing features of Jain philosophy are its belief in the independent existence of soul and matter, predominance of karma, the denial of a creative and omnipotent God, belief in an eternal and uncreated universe, a strong emphasis on nonviolence, an accent on anekantavada and morality and ethics based on liberation of the soul. The Jain philosophy of anekantavada and syādvāda, which posits that the truth or reality is perceived differently from different points of view, and that no single point of view is the complete truth, have made very important contributions to ancient Indian philosophy, especially in the areas of skepticism and relativity.

By propounding the six fundamental truths or steps, Shrimadji basically summarized what ancient Jain philosophers had been saying in various texts. Shrimadji had studied various Jain scriptures and many great books written by Jain Acharyas. The background to his philosophy of six steps lie in one particular verse in a book called Adhyatma-saar by 17th century Jain philosopher-monk Yasovijaya which says: Which means: “(To believe that) There is no soul, it is not eternal, it is not the author, it is not the sufferer, there is no liberation and there is no path to achieve the salvation are the six steps of faithlessness.” The first century Acarya Kundakunda had also mentioned about the soul in a slightly different manner but he had said “- Soul does good or bad actions and enjoys (or suffers from) the fruits of them”.

However, at the conclusion of the first Rasa Lila, tradition has it, the Lord Himself appeared and gave the actors his own Crown, and decreed that whenever a qualified actor was to take the part of the Lord, from the moment he put on the crown on his head, it should be understood that he represents the Lila potency of God, and treated with due respect. Shri Radha and Krsna shall be known as Shri Radha Rasavihari. Since then, the traditional form has remained that actors who are young Brahmacharis will join a group led by the Swami of that group. The music remains the typical Dhrupada style of the Vraja Acharyas who penned the songs they heard to the accompaniment of Sitar and Pakhawaj and the songs are sung in Vraja Language, a parent to modern Hindi.

Frawley was mentioned among the three important teachers or acharyas of the Vedic tradition in the West today, along with Georg Feuerstein and Andrew Harvey in the famous book American Veda: How Indian Spirituality Changed the West. Dr. Frawley has been mentioned as “one of the first Americans to bring Ayurvedic Medicine and Vedic Astrology to the West” by the prominent magazine Yoga Journal and other prominent yoga publications . Prominent author and spiritualist Deepak Chopra mentioned Dr. Frawley as one of the main Yoga teachers of his and David Simon and referred Frawley as an authentic spiritual guru for any serious seeker of higher divine consciousness. Rajiv Mehrotra (2003) of the Foundation for Universal Responsibility of His Holiness the Dalai Lama in New Delhi, India, interviewed Frawley as one of twenty important spiritual teachers in his book The Mind of the Guru.

Followers of this tradition believe that Vedic knowledge descends from Brahma. In the Vedic conception, these sampradayas began at the creation of the universe and endure to the present moment due to the consistency of the transmission of knowledge, all the previous gurus are present in the teachings of the present spiritual master. The Vedic process assures that the transmission remains pure by assuring the qualifications of the transmitter. List of the Sampradaya acharyas, beginning with Krishna Himself: #Krishna #Brahma #Narada Muni #Vyasadeva #Madhvacarya #Padmanabha Tirtha #Narahari Tirtha #Madhava Tirtha #Akshobhya Tirtha #Jaya Tirtha #Jnanasindhu #Dayanidhi #Vidyanidhi #Rajendra #Jayadharma #Purusottama #Brahmanya Tirtha #Vyasa Tirtha #Lakshmipati Tirtha #Madhavendra Puri #a) Isvara Puri, b) Nityananda Prabhu, c) Advaita Acharya #Sri Caitanya Mahaprabhu (Gaudiya Vaishnavism starts from here) #a) Rupa Goswami, b) Svarupa Damodara Goswami, c) Sanatana Goswami #a) Raghunatha dasa Goswami, b) Jiva Goswami #Krishnadasa Kaviraja Goswami #Narottama dasa Thakura #Visvanatha Cakravarti Thakura #a) Baladeva Vidyabhusana, b) Jagannatha dasa Babaji #Bhaktivinoda Thakura #Gaurakisora dasa Babaji #Bhaktisiddhanta Sarasvati Thakura #A.

The main event is at the Thula Kattam in Mayiladuthurai on the Cauvery, thousands of devotees sprinkled the holy water from the specially crafted tank readied as part of the Maha Pushkaram efforts. The Thula Kattam was renovated at a cost of ₹3 crore and the 12 sacred wells(built during medieval chola period) in the Thula Kattam also underwent a major revival. An idol of Kaveri matha was installed in the shores of river and poojas are being performed as part of this celebration Early on day one, yagasala poojas were carried out at the Mangala Vinayakar shrine at the Vadapal Karai and Kanchi Acharyas Sri Jayendra Saraswathi and Sri Sankara Vijayendra Saraswati Swamigals along with Dharmapuram and Thiruvavaduthurai Adheenam pontiffs poured the sanctified waters at the yagasala on to River Cauvery. The processional deities of Sri Mayuranatha Swamy, Sri Ayyarappar, Sri Kasi Viswanathar, Sri Vatharanyeswarar arrived at the banks of the Thula Kattam and soon after, abishekam was performed for the Astra Devars of those deities even as the Mutt heads took a holy dip to mark the commencement of the Cauvery Maha Pushkaram.