Guest guest Posted February 4, 2009 Report Share Posted February 4, 2009 A write up by a friend of mine: It seems he was born and educated for some part in Andhra. See the end note. The redoubtable bhAskararAya was one of the greatest shrauta sacrificers and exponents of the tantra of recent times. He would rank no less than great savants of the mantra shAstra throughout bhArata, through the ages, like amoghavajra and indrabodhi of Kanchipuram, vasugupta, lakshmaNa deshikendra and abhinavagupta of Kashmir, sha~nkara bhagavatpAda of the Chera country, dIpAMkarashriGYAna of Kalinga, mahIdhara dIkShita of Kashi and matsyendra of the icy Himalayas. He was born in Hyderabad in ~1690 as the second son of gambhIraraya and koNamAmbAL of the kaushika gotra [several southerners claim that he belonged to the vaDamA branch of smArtas, while Maharashtrians claim that he was of the Deshasta branch of Maharatti Brahmins. The distinctions amongst the pa~ncha draviDa may have been less pronounced then]. gambhIraraya was an expert of the purANas and epics and had studied the tantras from his uncle nArAyaNan paNditar of our lineage of the bhArgava gotra. The tale goes that gambhIrarAya had fed his wife with the brAhmI plant before his birth to ensure that he would be born bright unlike his dull earlier sons. koNamAmbAL had observed a vrata of sUrya before his birth and he was accordingly named bhAskara. At the age of five he started learning the R^igveda and at seven he stunned the paNdits at a discussion in kAshi with his exposition of the meanings of the R^iks. bhAskararAya then attracted the attention of nR^isimha shAstri, a notable adhvaryu of the taittirIya shAkha from Andhra, who was also a scholar of gaNita and Ayurveda. He went to learn these subjects from him. He also acquired knowledge of the nyAya darShaNa from gangadhara vAjapeyI, a great sacrificer of the kANva branch of the shukla yajurveda (from Thiruvalankadu, Tamil Nadu) and poetics from rukamaNa paNDita. After learning these to revive the dying tradition of the atharva veda he learnt it from his bhArgava uncle and imparted it further to number of other Brahmins. At this point his father suggested that he take up the job of the prime minister of the Turushka chief of Golconda, but nR^isimha shAstri suggested that he rather engage himself in the revival of the Hindu dharma than serve a Turushka. Then he moved to the regions of Shrisailam and collaborated with nR^isimha shAstri’s son svami shAstri to compose an exposition on the significance of the shrauta sacrifice. He also wished to preserve the lore of the tantra, and nR^isimha shAstri suggested that he learn the depths of tantra from shivadatta, a Brahmin of the mAdhya~ndina branch of the shukla yajurveda, who resided at Surat, Gujarat. Impressed by bhAskara’s intelligence, the Maharatta commander, dhanAji jAdhav, gave him a scholarship for this purpose. bhAskararAya went to Gujarat and shivadatta was delighted to impart to him the highest lore of shrividya, in its pristine form as expounded in the great tantras of yore. At this point he encountered a vaiShNava scholar of the mAdhva sect and routed him in the debate. As a result of his victory the mAdhva offered his daughter to bhAskararAya in marriage (then named pArvatI). He initiated her into the tantra shAstra, providing her with the secret name of the initiate. He then went to Kashi and performed the great soma sacrifices like the jyotiShToma and aindra saptaha. He then married a second wife named Anandi of Thanjavur. He also decided to revive the temples destroyed by the Turushkas in the regions conquered by the Maharattas. Firstly he restored and built the chakrasvamI temple to viShNu in vArAnasi. At the behest of the Maharattas he also consecrated the pANDuranga temple in Maharashtra, while dhanAji jAdhav and his son chandrasenji jAdhav restored the khaNdobA temple at Jejuri. bhAskararAya also built the temple of gambhIranAtha in the Konkan and during the course of his presence in Goa with the invading Maharatta army he composed his great commentary on the vAmakeshvara tantra, known as the setubandha. He constructed a temple in the shape of a 3D Shrichakra, for mahAdevI at Sannati in Karnataka, which was wrested by chandrasenji jAdhav in the second battle of Gulbarga, and restored temples in Chola Nadu. Then sarfoji-I bhosle of Thanjavur offered him an agrahAraM near Kumbhakonam on the upper banks of the Kaveri river. It was named after him as Bhaskararajapuram and his first wife built a temple to rudra and umA in this town while his second wife built a hall for charitable feeding in the region. He also built the temple of vajreshvara at Rameshvaram. He lived most of his remaining life in his agrahAraM and conducted his shrauta sattra with great soma yAgas. chandrasen jAdhav whom bhAskararAya had taught Sanskrit had great regard for him and he bestowed him with great favors when he cured jAdhav’s son of infertility with his herbs. It is narrated that he used to sit in relaxed pose, with his legs stretched out, as he lecture to his students in the porch of his house on the way to the li~ngasvami temple. A sannyAsi used to pass that way to the temple, but bhAskararAya would not bother to draw his legs back or fall at his feet. One day when bhAskara had gone to the li~ngasvamI temple to chant the rudra sUktaMs during the pradoShaM hour, the sannyAsi yelled at him, and accused him in front of the crowd of insolence in not showing proper respect to a sannyAsi. bhAskara asked the sannyAsi to place his daNDa and kamaNDalu on the ground and he did a namaskAraM before it. It is said that immediately the two objects crumbled to powder, much to the shock of the sannyAsi and the crowd. bhAskara explained that he was a hotar and brahmA, an offerer of soma to indra, and a bearer of the saMhitas, the shrauta prayoga, and the dharma sUtras, as also the tantra, and he was not bound by conventions of a nominal Brahmin. Hence, even sannyAsis and such saints should not expect to receive a namaskaraM from him unless he felt the need to do so. bhAskara authored 40 books in course of his life, including the great work on the correct tantric worship of gaNapati (with the commentary on the gaNesha saharanAmaM, the text is called khadyota) and the worship of lalitA. His method for drawing the shrichakra is the one commonly used by tAntrics in Tamil Nadu. His works also covered Hindu law- the bodhAyana dharma sUtras, three books of Sanskrit poems, Ayurveda and exposition on vedAnta and nyAya philosophies. jagannAtha paNDit, a Maharashtrian Brahmin, visited him at Thiruvalankadu and became his student in the later part of his life. bhAskara transmitted to him his great knowledge of the tantra. jagannAtha returned to the Peshva’s court and summed up his master’s teachings in the great Sanskrit work nityotsava. Here jagannAtha provides a detailed account of shrI vidyA upAsana according to the parashurAma kalpa sUtras, including the worship mahAgaNapati and his shakti. His successors also revived the worship of gaNapati in Maharashtra and restored the 8 great gaNapati kshetras. At the end of his life bhAskararAya donated his agrahAraM to the students of the R^igveda. He initiated his student nArAyana devan to continue his teaching in Tamil Nadu, while he sent his son through his second wife to Kashi to take over the teaching at the chakrasvami temple. He then went to Thiruvidaimardur and took samAdhi after meditating on tripurasundari. The bhosle of Thanjavur, the chiefs at Satara and the Peshva of Pune paid their respect to the brahmin who had attained moksha. NOTE: There are others stories and some variants to the above hagiographic account floating around in Tamil Nadu, including those with exaggerated narratives of his siddhis. 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Guest guest Posted February 4, 2009 Report Share Posted February 4, 2009 Exactly. The Hyderabad during the 16th century was spread to the borders of Maharashtra, Karnataka and some portions of Telangana. The turushkas used to call it as Bhagyanagara. Bhaga is the abbreviated form of Bhagyanagara. So, the present Hyderabad which constitute the twin cities (hyd and sec)is NOT the 16th century Hyderabad. But the birth place of Bhaskar Rao is Narayanpet in Mahaboobnagar district. It is bhaskarji mandir where there are 5 samadhis. One of the samadhi is Dheeranandanatha who happens to be the descendant of the daughter of Bhaskara. A pair of sandals of bhaskara is also seen here. The annual aradhana is conducted here by the descendants of Bhaskara. regs, sriram , " Satish " <satisharigela wrote: > > A write up by a friend of mine: > It seems he was born and educated for some part in Andhra. > See the end note. > > > The redoubtable bhAskararAya was one of the greatest shrauta > sacrificers and exponents of the tantra of recent times. He would > rank no less than great savants of the mantra shAstra throughout > bhArata, through the ages, like amoghavajra and indrabodhi of > Kanchipuram, vasugupta, lakshmaNa deshikendra and abhinavagupta of > Kashmir, sha~nkara bhagavatpAda of the Chera country, > dIpAMkarashriGYAna of Kalinga, mahIdhara dIkShita of Kashi and > matsyendra of the icy Himalayas. He was born in Hyderabad in ~1690 as > the second son of gambhIraraya and koNamAmbAL of the kaushika gotra > [several southerners claim that he belonged to the vaDamA branch of > smArtas, while Maharashtrians claim that he was of the Deshasta > branch of Maharatti Brahmins. The distinctions amongst the pa~ncha > draviDa may have been less pronounced then]. gambhIraraya was an > expert of the purANas and epics and had studied the tantras from his > uncle nArAyaNan paNditar of our lineage of the bhArgava gotra. The > tale goes that gambhIrarAya had fed his wife with the brAhmI plant > before his birth to ensure that he would be born bright unlike his > dull earlier sons. koNamAmbAL had observed a vrata of sUrya before > his birth and he was accordingly named bhAskara. At the age of five > he started learning the R^igveda and at seven he stunned the paNdits > at a discussion in kAshi with his exposition of the meanings of the > R^iks. bhAskararAya then attracted the attention of nR^isimha > shAstri, a notable adhvaryu of the taittirIya shAkha from Andhra, who > was also a scholar of gaNita and Ayurveda. He went to learn these > subjects from him. He also acquired knowledge of the nyAya darShaNa > from gangadhara vAjapeyI, a great sacrificer of the kANva branch of > the shukla yajurveda (from Thiruvalankadu, Tamil Nadu) and poetics > from rukamaNa paNDita. After learning these to revive the dying > tradition of the atharva veda he learnt it from his bhArgava uncle > and imparted it further to number of other Brahmins. At this point > his father suggested that he take up the job of the prime minister of > the Turushka chief of Golconda, but nR^isimha shAstri suggested that > he rather engage himself in the revival of the Hindu dharma than > serve a Turushka. Then he moved to the regions of Shrisailam and > collaborated with nR^isimha shAstri’s son svami shAstri to compose an > exposition on the significance of the shrauta sacrifice. He also > wished to preserve the lore of the tantra, and nR^isimha shAstri > suggested that he learn the depths of tantra from shivadatta, a > Brahmin of the mAdhya~ndina branch of the shukla yajurveda, who > resided at Surat, Gujarat. Impressed by bhAskara’s intelligence, the > Maharatta commander, dhanAji jAdhav, gave him a scholarship for this > purpose. bhAskararAya went to Gujarat and shivadatta was delighted to > impart to him the highest lore of shrividya, in its pristine form as > expounded in the great tantras of yore. At this point he encountered > a vaiShNava scholar of the mAdhva sect and routed him in the debate. > As a result of his victory the mAdhva offered his daughter to > bhAskararAya in marriage (then named pArvatI). He initiated her into > the tantra shAstra, providing her with the secret name of the > initiate. > > He then went to Kashi and performed the great soma sacrifices like > the jyotiShToma and aindra saptaha. He then married a second wife > named Anandi of Thanjavur. He also decided to revive the temples > destroyed by the Turushkas in the regions conquered by the > Maharattas. Firstly he restored and built the chakrasvamI temple to > viShNu in vArAnasi. At the behest of the Maharattas he also > consecrated the pANDuranga temple in Maharashtra, while dhanAji > jAdhav and his son chandrasenji jAdhav restored the khaNdobA temple > at Jejuri. bhAskararAya also built the temple of gambhIranAtha in the > Konkan and during the course of his presence in Goa with the invading > Maharatta army he composed his great commentary on the vAmakeshvara > tantra, known as the setubandha. He constructed a temple in the shape > of a 3D Shrichakra, for mahAdevI at Sannati in Karnataka, which was > wrested by chandrasenji jAdhav in the second battle of Gulbarga, and > restored temples in Chola Nadu. Then sarfoji-I bhosle of Thanjavur > offered him an agrahAraM near Kumbhakonam on the upper banks of the > Kaveri river. It was named after him as Bhaskararajapuram and his > first wife built a temple to rudra and umA in this town while his > second wife built a hall for charitable feeding in the region. He > also built the temple of vajreshvara at Rameshvaram. He lived most of > his remaining life in his agrahAraM and conducted his shrauta sattra > with great soma yAgas. chandrasen jAdhav whom bhAskararAya had taught > Sanskrit had great regard for him and he bestowed him with great > favors when he cured jAdhav’s son of infertility with his herbs. > > It is narrated that he used to sit in relaxed pose, with his legs > stretched out, as he lecture to his students in the porch of his > house on the way to the li~ngasvami temple. A sannyAsi used to pass > that way to the temple, but bhAskararAya would not bother to draw his > legs back or fall at his feet. One day when bhAskara had gone to the > li~ngasvamI temple to chant the rudra sUktaMs during the pradoShaM > hour, the sannyAsi yelled at him, and accused him in front of the > crowd of insolence in not showing proper respect to a sannyAsi. > bhAskara asked the sannyAsi to place his daNDa and kamaNDalu on the > ground and he did a namaskAraM before it. It is said that immediately > the two objects crumbled to powder, much to the shock of the sannyAsi > and the crowd. bhAskara explained that he was a hotar and brahmA, an > offerer of soma to indra, and a bearer of the saMhitas, the shrauta > prayoga, and the dharma sUtras, as also the tantra, and he was not > bound by conventions of a nominal Brahmin. Hence, even sannyAsis and > such saints should not expect to receive a namaskaraM from him unless > he felt the need to do so. > > bhAskara authored 40 books in course of his life, including the great > work on the correct tantric worship of gaNapati (with the commentary > on the gaNesha saharanAmaM, the text is called khadyota) and the > worship of lalitA. His method for drawing the shrichakra is the one > commonly used by tAntrics in Tamil Nadu. His works also covered Hindu > law- the bodhAyana dharma sUtras, three books of Sanskrit poems, > Ayurveda and exposition on vedAnta and nyAya philosophies. > > jagannAtha paNDit, a Maharashtrian Brahmin, visited him at > Thiruvalankadu and became his student in the later part of his life. > bhAskara transmitted to him his great knowledge of the tantra. > jagannAtha returned to the Peshva’s court and summed up his master’s > teachings in the great Sanskrit work nityotsava. Here jagannAtha > provides a detailed account of shrI vidyA upAsana according to the > parashurAma kalpa sUtras, including the worship mahAgaNapati and his > shakti. His successors also revived the worship of gaNapati in > Maharashtra and restored the 8 great gaNapati kshetras. At the end of > his life bhAskararAya donated his agrahAraM to the students of the > R^igveda. He initiated his student nArAyana devan to continue his > teaching in Tamil Nadu, while he sent his son through his second wife > to Kashi to take over the teaching at the chakrasvami temple. He then > went to Thiruvidaimardur and took samAdhi after meditating on > tripurasundari. The bhosle of Thanjavur, the chiefs at Satara and the > Peshva of Pune paid their respect to the brahmin who had attained > moksha. > > NOTE: There are others stories and some variants to the above > hagiographic account floating around in Tamil Nadu, including those > with exaggerated narratives of his siddhis. > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 4, 2009 Report Share Posted February 4, 2009 shrI gurubhyo namaH shrI mahAgaNpataye namaH shrI bhAskararAya hailed from Maharashtra. I did not make my statements from nothing. shrI mAtre namaH Thanks KR. _____ On Behalf Of Satish Tuesday, February 03, 2009 11:17 PM The great bhAskararAya makhIndra A write up by a friend of mine: It seems he was born and educated for some part in Andhra. See the end note. ------------------------- Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 4, 2009 Report Share Posted February 4, 2009 shrI gurubhyo namaH shri mahAgaNpataye namaH my father was born in Karachi, Pakistan. This was before partition of India. Would it be acceptable to say he was born in India without qualifying it ? Perhaps you are right in your assertion that Andhra extended to the border of Maharashtra, Karnataka and some portions of Telangana. This should have been qualified, because the current situation of His birth place is in Maharashtra. Finally, his natural language was Marathi. So, I am not convinced by your arguments. Thanks. shrI mAtre namaH _____ On Behalf Of sriram Wednesday, February 04, 2009 12:24 AM Re: The great bhAskararAya makhIndra Exactly. The Hyderabad during the 16th century was spread to the borders of Maharashtra, Karnataka and some portions of Telangana. The turushkas used to call it as Bhagyanagara. Bhaga is the abbreviated form of Bhagyanagara. So, the present Hyderabad which constitute the twin cities (hyd and sec)is NOT the 16th century Hyderabad. But the birth place of Bhaskar Rao is Narayanpet in Mahaboobnagar district. It is bhaskarji mandir where there are 5 samadhis. One of the samadhi is Dheeranandanatha who happens to be the descendant of the daughter of Bhaskara. A pair of sandals of bhaskara is also seen here. The annual aradhana is conducted here by the descendants of Bhaskara. regs, sriram @ <%40> .com, " Satish " <satisharigela wrote: > > A write up by a friend of mine: > It seems he was born and educated for some part in Andhra. > See the end note. > ------------------------- > > The redoubtable bhAskararAya was one of the greatest shrauta > sacrificers and exponents of the tantra of recent times. He would > rank no less than great savants of the mantra shAstra throughout > bhArata, through the ages, like amoghavajra and indrabodhi of > Kanchipuram, vasugupta, lakshmaNa deshikendra and abhinavagupta of > Kashmir, sha~nkara bhagavatpAda of the Chera country, > dIpAMkarashriGYAna of Kalinga, mahIdhara dIkShita of Kashi and > matsyendra of the icy Himalayas. He was born in Hyderabad in ~1690 as > the second son of gambhIraraya and koNamAmbAL of the kaushika gotra > [several southerners claim that he belonged to the vaDamA branch of > smArtas, while Maharashtrians claim that he was of the Deshasta > branch of Maharatti Brahmins. The distinctions amongst the pa~ncha > draviDa may have been less pronounced then]. gambhIraraya was an > expert of the purANas and epics and had studied the tantras from his > uncle nArAyaNan paNditar of our lineage of the bhArgava gotra. The > tale goes that gambhIrarAya had fed his wife with the brAhmI plant > before his birth to ensure that he would be born bright unlike his > dull earlier sons. koNamAmbAL had observed a vrata of sUrya before > his birth and he was accordingly named bhAskara. At the age of five > he started learning the R^igveda and at seven he stunned the paNdits > at a discussion in kAshi with his exposition of the meanings of the > R^iks. bhAskararAya then attracted the attention of nR^isimha > shAstri, a notable adhvaryu of the taittirIya shAkha from Andhra, who > was also a scholar of gaNita and Ayurveda. He went to learn these > subjects from him. He also acquired knowledge of the nyAya darShaNa > from gangadhara vAjapeyI, a great sacrificer of the kANva branch of > the shukla yajurveda (from Thiruvalankadu, Tamil Nadu) and poetics > from rukamaNa paNDita. After learning these to revive the dying > tradition of the atharva veda he learnt it from his bhArgava uncle > and imparted it further to number of other Brahmins. At this point > his father suggested that he take up the job of the prime minister of > the Turushka chief of Golconda, but nR^isimha shAstri suggested that > he rather engage himself in the revival of the Hindu dharma than > serve a Turushka. Then he moved to the regions of Shrisailam and > collaborated with nR^isimha shAstri’s son svami shAstri to compose an > exposition on the significance of the shrauta sacrifice. He also > wished to preserve the lore of the tantra, and nR^isimha shAstri > suggested that he learn the depths of tantra from shivadatta, a > Brahmin of the mAdhya~ndina branch of the shukla yajurveda, who > resided at Surat, Gujarat. Impressed by bhAskara’s intelligence, the > Maharatta commander, dhanAji jAdhav, gave him a scholarship for this > purpose. bhAskararAya went to Gujarat and shivadatta was delighted to > impart to him the highest lore of shrividya, in its pristine form as > expounded in the great tantras of yore. At this point he encountered > a vaiShNava scholar of the mAdhva sect and routed him in the debate. > As a result of his victory the mAdhva offered his daughter to > bhAskararAya in marriage (then named pArvatI). He initiated her into > the tantra shAstra, providing her with the secret name of the > initiate. > > He then went to Kashi and performed the great soma sacrifices like > the jyotiShToma and aindra saptaha. He then married a second wife > named Anandi of Thanjavur. He also decided to revive the temples > destroyed by the Turushkas in the regions conquered by the > Maharattas. Firstly he restored and built the chakrasvamI temple to > viShNu in vArAnasi. At the behest of the Maharattas he also > consecrated the pANDuranga temple in Maharashtra, while dhanAji > jAdhav and his son chandrasenji jAdhav restored the khaNdobA temple > at Jejuri. bhAskararAya also built the temple of gambhIranAtha in the > Konkan and during the course of his presence in Goa with the invading > Maharatta army he composed his great commentary on the vAmakeshvara > tantra, known as the setubandha. He constructed a temple in the shape > of a 3D Shrichakra, for mahAdevI at Sannati in Karnataka, which was > wrested by chandrasenji jAdhav in the second battle of Gulbarga, and > restored temples in Chola Nadu. Then sarfoji-I bhosle of Thanjavur > offered him an agrahAraM near Kumbhakonam on the upper banks of the > Kaveri river. It was named after him as Bhaskararajapuram and his > first wife built a temple to rudra and umA in this town while his > second wife built a hall for charitable feeding in the region. He > also built the temple of vajreshvara at Rameshvaram. He lived most of > his remaining life in his agrahAraM and conducted his shrauta sattra > with great soma yAgas. chandrasen jAdhav whom bhAskararAya had taught > Sanskrit had great regard for him and he bestowed him with great > favors when he cured jAdhav’s son of infertility with his herbs. > > It is narrated that he used to sit in relaxed pose, with his legs > stretched out, as he lecture to his students in the porch of his > house on the way to the li~ngasvami temple. A sannyAsi used to pass > that way to the temple, but bhAskararAya would not bother to draw his > legs back or fall at his feet. One day when bhAskara had gone to the > li~ngasvamI temple to chant the rudra sUktaMs during the pradoShaM > hour, the sannyAsi yelled at him, and accused him in front of the > crowd of insolence in not showing proper respect to a sannyAsi. > bhAskara asked the sannyAsi to place his daNDa and kamaNDalu on the > ground and he did a namaskAraM before it. It is said that immediately > the two objects crumbled to powder, much to the shock of the sannyAsi > and the crowd. bhAskara explained that he was a hotar and brahmA, an > offerer of soma to indra, and a bearer of the saMhitas, the shrauta > prayoga, and the dharma sUtras, as also the tantra, and he was not > bound by conventions of a nominal Brahmin. Hence, even sannyAsis and > such saints should not expect to receive a namaskaraM from him unless > he felt the need to do so. > > bhAskara authored 40 books in course of his life, including the great > work on the correct tantric worship of gaNapati (with the commentary > on the gaNesha saharanAmaM, the text is called khadyota) and the > worship of lalitA. His method for drawing the shrichakra is the one > commonly used by tAntrics in Tamil Nadu. His works also covered Hindu > law- the bodhAyana dharma sUtras, three books of Sanskrit poems, > Ayurveda and exposition on vedAnta and nyAya philosophies. > > jagannAtha paNDit, a Maharashtrian Brahmin, visited him at > Thiruvalankadu and became his student in the later part of his life. > bhAskara transmitted to him his great knowledge of the tantra. > jagannAtha returned to the Peshva’s court and summed up his master’s > teachings in the great Sanskrit work nityotsava. Here jagannAtha > provides a detailed account of shrI vidyA upAsana according to the > parashurAma kalpa sUtras, including the worship mahAgaNapati and his > shakti. His successors also revived the worship of gaNapati in > Maharashtra and restored the 8 great gaNapati kshetras. At the end of > his life bhAskararAya donated his agrahAraM to the students of the > R^igveda. He initiated his student nArAyana devan to continue his > teaching in Tamil Nadu, while he sent his son through his second wife > to Kashi to take over the teaching at the chakrasvami temple. He then > went to Thiruvidaimardur and took samAdhi after meditating on > tripurasundari. The bhosle of Thanjavur, the chiefs at Satara and the > Peshva of Pune paid their respect to the brahmin who had attained > moksha. > > NOTE: There are others stories and some variants to the above > hagiographic account floating around in Tamil Nadu, including those > with exaggerated narratives of his siddhis. > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 9, 2009 Report Share Posted February 9, 2009 , " Kumar Ramachandran " <kramach wrote: > > shrI gurubhyo namaH > shri mahAgaNpataye namaH > > my father was born in Karachi, Pakistan. > This was before partition of India. > Would it be acceptable to say he was born in India without qualifying it ? > Perhaps you are right in your assertion that Andhra extended to the border of Maharashtra, Karnataka and some portions of Telangana. > This should have been qualified, because the current situation of His birth place is in Maharashtra. > Finally, his natural language was Marathi. > So, I am not convinced by your arguments. I will let Sriram answer this since you are responding to his posting. He was born in Hyd approximatley in 1690. Consider the fact that he was trained by nR^isiMha shAstri who is a Andhra shrauta ritualist. Added to this, he associated himself with his son svAmi shAstrin and resided in shrIsailaM(which was and is part of Andhra) for sometime. Also consider the fact that his father advised him to serve as minister of Golconda(which is a Hyd suburb now). So he was born raised and educated in Andhra for the most part. He spent his later years in TN. Rgds Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 9, 2009 Report Share Posted February 9, 2009 , " Satish " <satisharigela wrote: > > So he was born raised and educated in Andhra for the most part. He > spent his later years in TN. > This is not to say that his ancestors are from Mahasrashtra. His father it looks like, moved to Andhra at some point of time after which he was born. > Rgds > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 9, 2009 Report Share Posted February 9, 2009 An excerpt from Harsha Ramamurthy's article of kamakoti Mandali: <<<<< From all these proofs, scholars conclude that Bhaskaracharya lived from the beginning of the eighteenth century to 1768. According to Sri Vatukanatha Shastry Khiste, Bhaskaracharya was born in 1670. Bhaskaracharya says in Saubhagya Bhaskara: `gurucharaNasanAtho bhAsurAnandanAtho vivR^itimiti rahasyAM vIravR^indairniShevyAm'. Thus, it becomes evident that his Diksha name is `Bhasuranandanatha'. He was born in Bhaagaa Nagara, identified as the present day Hyderabad. His father Sri Gambheeraraya Bharati was a great scholar and the Diwan of Bijapur empire. The Yavana king of Bijapur was so impressed by the rendition of Mahabharata by Gambheeraraya that he made him translate the entire epic into Parsi. Hence the title `Bharati' was added to Gambhiraraya's name. Sri Gambheeraraya gives an introduction of his family and ancestors in his own work named `Vishnunama Prasoonanjali'. According to this account, they belong to Vishwamitra Gotra and their family tree starts from one Ekanatha. His son was Pandita Tukadeva and grandson was Yamaaji Pandita. Gambheeraraya was born to Yamaaji Pandita and his wife Chandramamba. Though Gambheeraraya was a follower of Bhagavata sampradaaya, he studied agama Shastra from his maternal uncle Agamacharya Narayana Pandita belonging to Srivatsa Gotra and took Diksha (initiation) from him. Though Gambheeraraya was a resident of Bijapur, he came to Hyderabad for some official purpose. Bhaskararaya was born as the second son of Konamamba and Gambheeraraya in Hyderabad. Since her first son was a dullard, Konamamba had done intense Upasana of Sri Surya before the birth of Bhaskaracharya. As a result of her penance, Sri Bhaskararaya was born with the blessings of Surya Narayana. Hence he was named `Bhaskara' – which is an epithet of Surya. In the very childhood, Gambheeraraya made Bhaskararaya drink the water of Brahmi herb, purified with mantras and rituals as prescribed by `Saaraswatakalpa'. This made Bhaskaracharya brilliant and scholarly from his very childhood. His Upanayana and Yajnopavita Samskara ceremony was conducted in Kashi. From the age of five, he began to learn rig Veda, since he belonged to Rik Shakha. Even as a boy of seven years, he was abble to excite the admiration of the Sabheshwara with his dialetical abilities. During this time, Sri Nrisimha Adhwari, a great scholar well versed in Shastras and a famous adhwaryu from Andhra desha [Narayanpet], arrived at Gambheeraraya's house. Seeing the brilliance in young Bhaskararaya, Nrisimha Adhwari expressed his desire to train him. Bhaskararaya stayed at Nrisimha Adhwari's place and studied the eighteen Shastras from him. He also studied Chandas and Alankara from Rukmana Pandita and Nyaya and Gauda Tarka Shastra from Gangadhara Vajpeyi, a great scholar belonging to kANva shakhA of Shukla Yajurveda from Tiruvalankadu and the Asthana Vidwan in the court of Maratha ruler Serfoji. He also mastered Ayurveda, Math, Dhanurveda and other branches of learning. After the formal completion of learning, Gambheeraraya wanted Bhaskararaya to join the royal services. But as per the instructions a Siddha, he inspired his son to take up the task of protecting dharma. The Sampradaya of Adi Shankaracharya has two kinds of disciples: Sanyasins and householders. Bhaskaracharya took up the task of upholding the teachings of Adi Acharya as taught to suit the second category of disciples. Srimadacharya had firmly established both Shiva and Shakti Upasana but they had lost their purity and charm with the course of time. Sri Appayya Dikshita had rejuvenated the Shiva Upasana but Shakti Upasana needed a great rejuvenation and refining. This magnanimous task was undertaken and successfully accomplished by Bhaskaracharya. >>>> with regards, sriram , " Kumar Ramachandran " <kramach wrote: > > shrI gurubhyo namaH > shrI mahAgaNpataye namaH > > shrI bhAskararAya hailed from Maharashtra. > I did not make my statements from nothing. > > > shrI mAtre namaH > Thanks > KR. > > _____ > > On Behalf Of Satish > Tuesday, February 03, 2009 11:17 PM > > The great bhAskararAya makhIndra > > > > A write up by a friend of mine: > It seems he was born and educated for some part in Andhra. > See the end note. > ------------------------- > Quote Link to comment Share on other sites More sharing options...
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