कृஷ்ண G शेषाத்ri

What he saying is absolutely right! South India was never sanatani or Vedic influence until recently. Maybe 1300 years back

I am strong believer. And a devout saivite. I wear the Annamalaiyaar Rudraksham forever. Having said all that, I seriously start to feel the #girivalam is being overhyped and simply being performed as a #wannabe Anybody agree with me ?

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Agreed sir😁can u explain the brahmasandhattham anuvaka first prasna where there is prasthuthi of sanda and marka sir Thanq

Most of us know Kalady by hearsay. But hardly anyone outside the sampradaya knows monumental task of rediscovering and establishing Kalady was driven by the deep vision and painstaking efforts of the 33rd Jagadguru of the Sringeri Sharada Peetham, Sri Sacchidananda Shivabhinava Narasimha Bharati Mahaswamiji (1858–1912). Kalady was obscured and forgotten precisely due to the shapa (curse) pronounced by Adi Shankara himself upon the local community, which required extraordinary tapas by the Sringeri Jagadguru to unveil and redeem centuries later. Inside the sampradaya, the disappearance of Kalady from living memory is not seen merely as historical negligence, but as the direct consequence of this divine curse and the subsequent tapo-shakti required to reverse its veil. When Sri Shankara sensed his mother Aryamba’s impending passing, he kept the promise he made before taking sannyāsa and returned to her bedside. However, when she left her mortal body, the orthodox local Nambudiri community strongly opposed him. Citing shastras, they argued that a sannyasin who had renounced the ritual fire had no right to perform funeral obsequies (antyeshti). So the next rightful adhikari to do anythesti as per shastras is the neighbours themselves. Now, the neighbours refused to provide sacrificial fire and would not help carry Aryamba's mortal remains to the cremation ground. Left entirely alone, Shankara lit the funeral pyre in the backyard of his own ancestral home using his yoga agni. Overcome by righteous indignation at their callousness and failure to see matru-bhakti, Adi Shankara placed a curse upon the village: 1. May you become unfit and incompetent to study the Vedas. 2. May no Sannyasin ever visit your settlement or accept bhiksha here. 3. May you be forced to cremate your dead within your own residential compounds rather than common cremation grounds. Because of this shapa, sadhakas and sanyasi orders completely bypassed the settlement for centuries. Without the patronage of wandering mendicants or sannyasins, the sacred memory of Shankara’s janmastanam faded, and the region gradually fell into spiritual obscurity and dense overgrowth. The Mahaswamiji engaged in rigorous tapas and prayers to Adi Shankara and Goddess Sharadamba, seeking divine grace to identify the exact coordinates obscured by the curse. The curse had ordained that no sannyasin would set foot in Kalady. By physically entering Kalady in 1910, the Jagadguru, holding the supreme seat of Shankara's Southern Amnaya Peetham, symbolically broke the spiritual embargo. The primary anchor for the search was the Madhaviya Shankara Digvijaya, a 14th-century hagiographical work composed by the 12th Acharya of Sringeri, Jagadguru Sri Vidyaranya. This text provided specific topographical markers of Shankara’s birthplace, such as its proximity to the Poorna River (now the Periyar River) and to the Vadakkunnathan temple or the Vrishachaleswara temple in Thrissur. When the Sringeri Mahaswamiji shared his sacred intent to trace the location, the Dewan of Mysore, Sir K. Seshadri Iyer, immediately mobilised resources. Initial inquiries in the Malabar/Travancore region revealed a major challenge: there were three different places named Kalady. To locate the true Janmabhumi, state officials and researchers meticulously cross-referenced the geographical data from the Digvijaya. They verified which Kalady sat precisely on the banks of the deep-flowing Poorna (Periyar). Then they located the ancient Sri Krishna Temple, traditionally recognised as the shrine where young Shankara and his parents worshipped. Further, they identified the exact ground where Adi Shankara broke monastic convention to perform the final rites for his mother, Aryamba. Following the absolute verification of the site, the Maharaja of Travancore, Sri Moolam Thirunal Rama Varma, acquired the land and donated it to the Sringeri Peetham. According to historical records, His Holiness built two temples, one for Goddess Sharadamba and one for Sree Sankara. The Kumabhishekam was performed on the auspicious Magha Shukla dwadasi in the year 1910, and consecrating the Samadhi of Mother Aryamba, the Mahaswamiji restored the sacred flow of punya to the land. It is funny how the world now is mesmerised by shorts and reels, believing the fake narratives or claims. Melpazhur is the ancestral home of Ma Aryamba, but what proof do you have that Melpazhur is the place where Adi Shankara was born? What kind of apathy is this?