Pujyasri Chandrasekharendra Sarasvati Svami of the Kanchi Kamakoti Pitha is one most attractive and inspiring figures of our time. Millions if people regard him as a divine presence and look to him for grace. He is the authentic voice of Hinduism, the authentic voice of india, and yet he is a universal guru. In the midst of all our conflicts all our difference and all our petty rivalries, he stands as a gopuram a reminder of all those ideals and values that are etemal.
In his frall person this Great Acharya encompasses an ocean of knowledge. He was installed the Sankaracharya of the Kamakoti Pitha in 1907 when he was not yet 13 years old. It was the moment when the playful child was transformed into a young master. Thereafter for eight decades his has been a long Yatra to awaken the people of India, to bring about a regeneration in his land.
This Svamiji is a master of the philosophical systems of India with a profound understanding of the cultural systems that constitute the Indian heritage. He is a guru of encyclopaedic knowledge. One who reminds us of the polymaths of ancient times. Yes, he was a luminous mind that takes in everything. But what makes him a great teacher is his insight his intuitive grasp of things and his capacity to illumine. There is no aspect of Indian life or thought on which he has not shed light.
There are few godly people so human as this Great Acharya. His abhaya-hasta brings solace to millions of people and his katasha or sidelong glance can be a profound experience. It brings us an awareness of the unity of existence and for a moment we are bathed in the Great Light.
The concept of the guru is central to Hinduism and is at the heart of the continuity of our civilisation, the guru has a greater place in our history then the ruler or the conqueror. The voice of the guru, of the acharya is heard above the din of all the battles fought on our sacred soil. Do not we still hear the voice of Sri Krishna Paramatman, who played many roles during his divine incamation, the foremost of them being that of Jagadguru?
The guru or acharya more to Indian than the teacher of professor to Europe and other parts of the world. Gurukulavasa, with its tradition of selfless preceptors, is unique to this country and is one of its glories. Without any expectation of maternal gain the gurus in the past worked for the uplift of their studies and the spread of knowledge.
Pujyasri Chandrasekharendra Sarasvati Svami, in these discourses dwells with special emphasis on gurukulas under individual acharyas not supported by any institution. With penetrating insight and with the he surveys the entire educational landscape of India through the ages not forgetting the Buddhist hand Jaina contribution to institutional education.
The sage of Kanchi reminds us that the height achieved by us in past in vidya was due to the fact that teaching was not a "business" and was not institutionalized. He speaks eloquently of the true function of a guru, that of making his student know himself ad freeing him from bondage. "There is no one higher than the guru," he says. "If we truly believe that Isvara himself comes to us in the form of our Guru there is no need for us to worship Isvara apart from our guru. It is faith based on such belief, such devotion to the guru, that will deliver us from worldly existence. "And the grace of Isvara is expressed through the grace of the guru.
As one who shows his sishya the path of deliverance the guru combines in himself the roles of these gods-Brahma, Vishnu and Mahesvara. He is indeed the Parabrahman. In these illuminating discourses the Great Acharya if Kanchi gives us the ultimate upadesa of the identity of guru and Isvara.
In his frall person this Great Acharya encompasses an ocean of knowledge. He was installed the Sankaracharya of the Kamakoti Pitha in 1907 when he was not yet 13 years old. It was the moment when the playful child was transformed into a young master. Thereafter for eight decades his has been a long Yatra to awaken the people of India, to bring about a regeneration in his land.
This Svamiji is a master of the philosophical systems of India with a profound understanding of the cultural systems that constitute the Indian heritage. He is a guru of encyclopaedic knowledge. One who reminds us of the polymaths of ancient times. Yes, he was a luminous mind that takes in everything. But what makes him a great teacher is his insight his intuitive grasp of things and his capacity to illumine. There is no aspect of Indian life or thought on which he has not shed light.
There are few godly people so human as this Great Acharya. His abhaya-hasta brings solace to millions of people and his katasha or sidelong glance can be a profound experience. It brings us an awareness of the unity of existence and for a moment we are bathed in the Great Light.
The concept of the guru is central to Hinduism and is at the heart of the continuity of our civilisation, the guru has a greater place in our history then the ruler or the conqueror. The voice of the guru, of the acharya is heard above the din of all the battles fought on our sacred soil. Do not we still hear the voice of Sri Krishna Paramatman, who played many roles during his divine incamation, the foremost of them being that of Jagadguru?
The guru or acharya more to Indian than the teacher of professor to Europe and other parts of the world. Gurukulavasa, with its tradition of selfless preceptors, is unique to this country and is one of its glories. Without any expectation of maternal gain the gurus in the past worked for the uplift of their studies and the spread of knowledge.
Pujyasri Chandrasekharendra Sarasvati Svami, in these discourses dwells with special emphasis on gurukulas under individual acharyas not supported by any institution. With penetrating insight and with the he surveys the entire educational landscape of India through the ages not forgetting the Buddhist hand Jaina contribution to institutional education.
The sage of Kanchi reminds us that the height achieved by us in past in vidya was due to the fact that teaching was not a "business" and was not institutionalized. He speaks eloquently of the true function of a guru, that of making his student know himself ad freeing him from bondage. "There is no one higher than the guru," he says. "If we truly believe that Isvara himself comes to us in the form of our Guru there is no need for us to worship Isvara apart from our guru. It is faith based on such belief, such devotion to the guru, that will deliver us from worldly existence. "And the grace of Isvara is expressed through the grace of the guru.
As one who shows his sishya the path of deliverance the guru combines in himself the roles of these gods-Brahma, Vishnu and Mahesvara. He is indeed the Parabrahman. In these illuminating discourses the Great Acharya if Kanchi gives us the ultimate upadesa of the identity of guru and Isvara.
Description
Pujyasri Chandrasekharendra Sarasvati Svami of the Kanchi Kamakoti Pitha is one most attractive and inspiring figures of our time. Millions if people regard him as a divine presence and look to him for grace. He is the authentic voice of Hinduism, the authentic voice of india, and yet he is a universal guru. In the midst of all our conflicts all our difference and all our petty rivalries, he stands as a gopuram a reminder of all those ideals and values that are etemal.
In his frall person this Great Acharya encompasses an ocean of knowledge. He was installed the Sankaracharya of the Kamakoti Pitha in 1907 when he was not yet 13 years old. It was the moment when the playful child was transformed into a young master. Thereafter for eight decades his has been a long Yatra to awaken the people of India, to bring about a regeneration in his land.
This Svamiji is a master of the philosophical systems of India with a profound understanding of the cultural systems that constitute the Indian heritage. He is a guru of encyclopaedic knowledge. One who reminds us of the polymaths of ancient times. Yes, he was a luminous mind that takes in everything. But what makes him a great teacher is his insight his intuitive grasp of things and his capacity to illumine. There is no aspect of Indian life or thought on which he has not shed light.
There are few godly people so human as this Great Acharya. His abhaya-hasta brings solace to millions of people and his katasha or sidelong glance can be a profound experience. It brings us an awareness of the unity of existence and for a moment we are bathed in the Great Light.
The concept of the guru is central to Hinduism and is at the heart of the continuity of our civilisation, the guru has a greater place in our history then the ruler or the conqueror. The voice of the guru, of the acharya is heard above the din of all the battles fought on our sacred soil. Do not we still hear the voice of Sri Krishna Paramatman, who played many roles during his divine incamation, the foremost of them being that of Jagadguru?
The guru or acharya more to Indian than the teacher of professor to Europe and other parts of the world. Gurukulavasa, with its tradition of selfless preceptors, is unique to this country and is one of its glories. Without any expectation of maternal gain the gurus in the past worked for the uplift of their studies and the spread of knowledge.
Pujyasri Chandrasekharendra Sarasvati Svami, in these discourses dwells with special emphasis on gurukulas under individual acharyas not supported by any institution. With penetrating insight and with the he surveys the entire educational landscape of India through the ages not forgetting the Buddhist hand Jaina contribution to institutional education.
The sage of Kanchi reminds us that the height achieved by us in past in vidya was due to the fact that teaching was not a "business" and was not institutionalized. He speaks eloquently of the true function of a guru, that of making his student know himself ad freeing him from bondage. "There is no one higher than the guru," he says. "If we truly believe that Isvara himself comes to us in the form of our Guru there is no need for us to worship Isvara apart from our guru. It is faith based on such belief, such devotion to the guru, that will deliver us from worldly existence. "And the grace of Isvara is expressed through the grace of the guru.
As one who shows his sishya the path of deliverance the guru combines in himself the roles of these gods-Brahma, Vishnu and Mahesvara. He is indeed the Parabrahman. In these illuminating discourses the Great Acharya if Kanchi gives us the ultimate upadesa of the identity of guru and Isvara.
In his frall person this Great Acharya encompasses an ocean of knowledge. He was installed the Sankaracharya of the Kamakoti Pitha in 1907 when he was not yet 13 years old. It was the moment when the playful child was transformed into a young master. Thereafter for eight decades his has been a long Yatra to awaken the people of India, to bring about a regeneration in his land.
This Svamiji is a master of the philosophical systems of India with a profound understanding of the cultural systems that constitute the Indian heritage. He is a guru of encyclopaedic knowledge. One who reminds us of the polymaths of ancient times. Yes, he was a luminous mind that takes in everything. But what makes him a great teacher is his insight his intuitive grasp of things and his capacity to illumine. There is no aspect of Indian life or thought on which he has not shed light.
There are few godly people so human as this Great Acharya. His abhaya-hasta brings solace to millions of people and his katasha or sidelong glance can be a profound experience. It brings us an awareness of the unity of existence and for a moment we are bathed in the Great Light.
The concept of the guru is central to Hinduism and is at the heart of the continuity of our civilisation, the guru has a greater place in our history then the ruler or the conqueror. The voice of the guru, of the acharya is heard above the din of all the battles fought on our sacred soil. Do not we still hear the voice of Sri Krishna Paramatman, who played many roles during his divine incamation, the foremost of them being that of Jagadguru?
The guru or acharya more to Indian than the teacher of professor to Europe and other parts of the world. Gurukulavasa, with its tradition of selfless preceptors, is unique to this country and is one of its glories. Without any expectation of maternal gain the gurus in the past worked for the uplift of their studies and the spread of knowledge.
Pujyasri Chandrasekharendra Sarasvati Svami, in these discourses dwells with special emphasis on gurukulas under individual acharyas not supported by any institution. With penetrating insight and with the he surveys the entire educational landscape of India through the ages not forgetting the Buddhist hand Jaina contribution to institutional education.
The sage of Kanchi reminds us that the height achieved by us in past in vidya was due to the fact that teaching was not a "business" and was not institutionalized. He speaks eloquently of the true function of a guru, that of making his student know himself ad freeing him from bondage. "There is no one higher than the guru," he says. "If we truly believe that Isvara himself comes to us in the form of our Guru there is no need for us to worship Isvara apart from our guru. It is faith based on such belief, such devotion to the guru, that will deliver us from worldly existence. "And the grace of Isvara is expressed through the grace of the guru.
As one who shows his sishya the path of deliverance the guru combines in himself the roles of these gods-Brahma, Vishnu and Mahesvara. He is indeed the Parabrahman. In these illuminating discourses the Great Acharya if Kanchi gives us the ultimate upadesa of the identity of guru and Isvara.
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