About

Guruji

Anant Shri Vibhushit Indraprastha & Haryana Pithadhiswar Srimad Jagadguru Ramanujacharaya Swami Sudarshanacharya Ji Maharaj (Guruji) was born on 27th May, 1937 in the state of Rajasthan, district Savai Madhopur, village Padla, in an affluent Brahmin farmer family. As a child Guruji was an ardent devotee of Lord Narayan and had a zealous desire for helping others. He was naturally endowed with Divine and Religious sentiments. In his early childhood he was in close contact with Mahant Shri Ganeshpuri Ji of the renowned Mehndipur Balaji Temple (Rajasthan) whose inspiration further made Guruji totally committed towards human welfare and Kainkarya (spiritual service to humanity).

In the Sanskrit Students Teachers and Scholars School of Bada Khatla, Vrindavan, U.P, Guruji got initiation and education from Khatlesh Swami Shri Gobindacharya Ji who was a Guru in the Ramanuja tradition. He finished his early studies under his Guru’s skilled supervision and divine patronage; and thereafter went to the sacred town of Kashi to further pursue the study of Vedic literature and Shastras. Guruji learnt them thoroughly and understood religious conviction from its roots.

The words of the great saint Tulsidas, “ANUBHAV GAMYA BHAJIYI JEHI SANTHA” had left a tremendous impact on Guruji. He then proceeded to the dense and rugged forest of Bhangargh (which is now a wild life sanctuary) about 200 Km from his birth place where he did arduous penances spanning twelve years before he reappeared amongst people to perform benevolent human welfare service. During this self-mortification period Guruji reclined in huts near Todabhim at Panchmadi Narayani Mata, Bhartuharji and Pandarpur respectively. Guruji not only learnt and analyzed the study of the holy mantras but also mastered to keep them under his control.

Guruji started the setting up of Sidhdata Ashram in 1989 on a piece of land on Vyas Pahari of Aravali mountain range, which comes under the Faridabad division. This land been known for spiritual & religious activities previously performed in the ancient era by Rishi Parshuram, Rishi Parasher, Rishi Vyas and Maa Kunti. How Guruji came across this piece of land is an interesting fact – while travelling from Faridabad to Delhi, Guruji’s vehicle had a breakdown. When Guruji got down from his car, he saw an illusionary shining source of water. With the intention of seeing the source of water he inspected the area but nothing was visible. There Guruji heard the voice of the Lord who inspired him to build an Ashram on that land. This evidence was enough for Guruji to set up the Ashram at this very place. After a few initial obstacles, Guruji was successful in the completion of the Ashram.

In 1996, with the inspiration from the Lord and with the intent of human welfare and promulgating the teachings of Sri Sampradaya, construction work of Shri Lakshmi Narayan Divya Dham began on the auspicious occasion of Vijaya Dashmi festival (Dusshera). The Construction of this Temple, which has now become a pilgrimage place for millions of people, was completed in a short span of Four Years because of the untiring and selfless efforts of Guruji and the voluntary service of thousands of devotees.

It is believed and experienced by millions that at this Holy and Sacred temple all wishes of the devotees, pertaining to Dharam (religious faith), Arth (wealth and livelihood), Kaam (Ensuring posterity) and Moksh (Salvation), are fulfilled based on the Bhav (expression of faith) of the devotee. In 1998, impressed by the extraordinary qualities and exceptional virtues of Guruji, the Vaishnav community bestowed on him, the most honourable and highest echelon in the Sampradaya as Indraprastha & Haryana Peethadhiswar Shrimad Jagadguru Ramanujacharya. This position was bestowed on him on the Holy banks of the river Ganga on the divine occasion of Maha Kumbh Mela in Haridwar, in the presence of Jagadgurus, Peethadheeshwars, Tridandi Swamis, Acharayas and a large number of the Vaishnav community.

Guruji gave up his human form on 22nd May, 2007 and went to the abode of the Supreme Lord Narayan. Guruji always emphasized that we Humans should set a Goal in our lives, the main amongst them should consist of Simran (Recitation of God’s name), Sharnagati (Acceptance of God as your master), Maanavta (practicing humanity), Lokseva (Service to Mankind) and taking Gurumantra (Initiation).

There are millions of incidents shared by devotees, of how Guruji solved their problems by his Divine grace thus increasing their faith in the Supreme Lord. Gurji’s permanent presence has, is and always will be felt by all Devotees in every Corner of the Ashram and in their hearts. His aura has travelled beyond the realm of time and space in unison with the divinity and service to the Lord and humanity.

Guruma

In the light of the Vedic sayings “Matra Devo Bhav”, it clearly states that the Mother should be treated as a Goddess and holds the highest position. The darshan and blessings of Param Pujya Matashree who is fondly known as Guru Ma in the Shri Sidhdata Ashram can be easily attained, day and night not only to the residents of the Ashram but also to the innumerable visitors who come from all around India as well as Overseas.

Param Pujya Matashree, is the consort and confidant of Param Pujya Vaikunthvasi Shri Guru Maharaj (Srimad Jagdguru Ramanujacharya Shri Sudarshanacharya ji). According to the saying “Mata Gurutara Bhumi” the place of a Mother is even higher than the earth. Guru Ma’s immense capacity for self-sacrifice towards the betterment of human welfare is highly commendable.

As rightfully stated in the Devi Apradh Kshamapana Stotram “Kuputro Jayet Kvachidapi Kumata Na Bhavti”, a son can become unworthy but never can a Mother. She establishes the tradition of wellbeing by bestowing infinite compassion, love and affection to her sons and followers; being an embodiment of unconditional love. Even God himself has to seek the help of Mata Lakshmi to protect his devotees and to carry out his duties. Thereby, the devotees obtain good luck of becoming the favorite of Lakshmi Narayan by prefixing the name of Lakshmi before Narayan.

For the sake of attainment of perfection in wisdom and renunciation for the natives of Kashi and his devotees, Bhagwan Shankar too did not hesitate to seek alms from the Goddess Parvati (Annapoorna Devi ) i.e. “Bhiksham dehi Kripavalambanakari Matanapurneshwari.” Since the time of creation, the place of the Mother has always been given the paramount preference over the Father.

Param Pujya Matashree has invariably been the bedrock and the motivational force behind the construction and completion of Shri Sidhdata Ashram. The following excerpt from the Valmiki Ramayana, “Janani Janmbhumishach Swargadapi Gariasi” denotes that the Mother and the Motherland are far more superior to the Heaven; this statement will always reign as the universal truth.

With the divine grace of Param Pujya Matashree all those who seek her blessings miraculously gets invested with her everlasting protection. Guru Ma will always be the panacea for all kinds of adversities in life, guiding all the devotees towards the spiritual path of righteousness with her unconditional love, clemency and divine grace.

Her colossal support and selfless nature will always be the backbone of Shri Sidhdata Ashram and its progress towards the enhancement of humanity. Karunamayi Param Pujya Matashree as her name truly signifies will forevermore be the conservator of our rich culture with her everlasting Love and Mercy.

Ramanujacharya

The founder and the leading expounder of Vishisht-advait (philosophy of qualified non-duality) doctrine Bhagwan Bhashyakar Swami Ramanujacharyaji incarnated on the pious land of Tamil Nadu nearly a thousand years back in the year 1017. His mother’s name was Kantimati and father became renowned over the world as Shri Keshavacharya. Shri Mahapoorna Swamiji was the guru who initiated Ramanujacharya; at the same time he considered Nathmuni as well as Yamunacharya too as his Gurus. He was well-adorned with an amazing set of virtues and talent right from his childhood. He got married in his early youth. After his father’s demise, he started living in Kanchipuram along with his family.

Ramanujacharya is considered to be the reincarnation of Bhagwan Shesha, the snake God who bears the earth on his hood. As is illustrated here :

Prathamo-ananta-rōpashcha dwitiyo Lakshmanastathā
Tritiyo Balrāmashcha kalau Rāmānujo munih.

Lord Lakshmi Narayana’s eternal bedstead, ordained with distinct benevolent characteristics, Lord Shesha is considered to be the foremost incarnate. Second time he took birth in Tretā yug as Lakshman, the younger brother of Lord Shri Rama and got the opportunity to be in Lord Ram”s constant service. Later, in Dwāpar yug he took birth as Balram, the elder brother of Lord Shri Krishna, who was an embodiment of strength and remained in constant service of Lord Shri Krishna. And in Kaliyug he reincarnated as Shri Ramanujacharya. And the fifth incarnation is considered to be that of the great grammarian Patanjali.

From all these avatars the incarnation of Ramanujacharya is considered to be having its distinct philanthropic characteristic which takes the being towards deliverance; it is considered to be the basis of the path of salvation for which a being is initiated as a sojourner on the path of complete surrender. That is why it is said :

“Ramanuj sambandhān-mukti-mārgah”

Ramanuja is the preceptor of the Veda sanctioned doctrine. He is associated with the Supreme Being Shri Lakshmi Narayana. His preeminent goal is to release human beings from their materialistic involvements, showing them the path to deliverance thus leading them in direct unison with the Lord Almighty. Hence :

Lakshmināth samārambhām Nāth-Yāmun-madhyamām
Asmad-āchārya paryantām vandé guru paramparām.

Due to his profound talent Ramanuja could comprehend eloquent philosophical essence even at a young age and possessed the capability of presenting his original elucidation and exposition. And as such, he even expressed his disagreement with his master Yadav Prakashji on the exposition of the Vedas.

The form of disagreement is as follows – the word ‘kapyāsah’ was interpreted by Shri Yadav Prakash as – ‘Lord’s eyes are as red in colour as the lower part of a monkey’s body’! But Ramanuja, with his profound skill and literary wisdom, while interpreting the description, “Jalam pivati iti kapih sūryah, tén aasyaté kshipyaté iti kapyāsam kamalam” went on to explain that ‘kapyāsah’ word here means that ‘Lord Narayana’s pair of eyes is like a freshly blossomed bunch of bright lotus’ flowering in the deep water and supported by the gleaming rays of the rising sun.’ He presented such a beautiful explanation which is in accordance with the shāstras as well as the society. This caused spite in his Guru’s heart. He conspired to kill Ramanujacharya. But Lord Varadaraja saved him in the guise of a hunter couple.

Yadava Prakashji developed this animosity towards Ramanujacharya due to the unpleasant influence of the Brahma demon on a princess. The princess was terrorised by the Brahma-demon and all the realised men and highly accomplished saints proved to be unsuccessful in liberating her from that terror. So, Yadav Prakshji was called for this. He reached there with his disciple Ramanuja but all his supernatural spells and incantations proved to be of no avail; instead the demon terrorising the princess said that none of his spells and charms are going to have any effect on him. He further said that if his disciple Ramanuja agrees to grant him his foot-nectar, he would leave. And that is what exactly happened. Brahma-demon left after having Ramanuja’s foot-nectar. This caused even more heartburn in Yadava Prakash’s heart.

Yadava Prakash was impressed by the analytical powers of Ramanujacharya but did not agree with his views on religious devotion. After a protracted disagreement on the interpretation of religious devotion, he forbade Ramanuja from coming to his house. Thereafter, Ramanujacharya’s childhood guardian Kānchipūrnaji suggested him to go and meet his guru Yamunacharya. On his recommendation, Ramanuja embarked on his journey to Srirangam along with his family, to meet Yamunacharyaji. Unfortunately, even before he could reach there, Yamunacharya left for his heavenly abode. On reaching there Ramanujacharya observed that three fingers of Yamunacharya were twisted. This made him realised that Yamunacharya was worried on three accounts. Ramanujacharya vowed to complete all the three tasks. This led to the straightening of the three fingers of Yamunacharya.

Accepting Yamunacharya as his conceptual guru, he learnt about his philosophical notions for six months from his disciple Shri Mahāpūrna. He did not join the community for over a year. Hereafter Ramanujacharyaji started a foot-march. During this march, he undertook philosophical deliberations with the care-takers of Vishnu temples. After losing to him in the debates, they all became his followers. He got quite a few temples re-constructed. This led to the propagation of the Vaishnava doctrine. During this period, he authored seven scriptures.

Shri-Bhāshyam – This scripture is a universally authenticated commentary on the Brahma Sutras espoused by Bhagwan Vardāyana Vyāsa.
Gita Bhāshyam – In this, Shrimad Bhagwadgita has been analysed and explained and it comprises of a hearty depiction of Lord Krishna.
Vedarth Sangrah (a resume of vedanta) – In this scripture, Veda approved doctrines of monism and dualism have been refuted and true meaning of Upanishad has been established.
Vedānt Deepa (the light of vedanta) – This is an abridged version of Shri Bhāshya. It is extremely simple.
Vedānt-sār (essence of vedanta) – The smallest form of Shri Bhāshya. It is the primary scripture for Vishisht advait.
Gadhya-thrayam (three prose hymns) – This incorporates Sharnāgati Gadya, Vaikunth Gadya and Shrirang Gadya.
Ārādhana Granth – The subject matter of Lord’s worship has been expounded in this scripture.

His most famous treatise is Shri Bhāshya. Goddess Saraswati, the deity of knowledge had honoured him with the title of Bhashyakār (A commentator of repute) after hearing his interpretation of ‘Kāpyasām Pundarēkāksham’ at the Sri Bhandaram library in Kashmir. Since then he has come to be known as Bhashyakār Ramanujacharya.

Instituting Vishisht-advait, according special status to Lord Lakshmi Narayana and establishing the popular doctrine of Vaishnava all these have been distinguishing characteristics of Ramanujacharya. The theory of monism offers natural environment for a debate on this issue. The source of Ramanuja’s belief is the popular Tamil poem ‘Shāstriya Vichāron Kā Pratipādan’. It is a confluence of both the Vedāntas.

After his emotional surrender on the feet of Shri Yamunacharya his statue in wax in the posture of Padmāsana(a posture of yoga) and deeply absorbed in meditation was installed at the Ranganath temple in Srirangam. It is believed that seeking his blessings here before offering services at various famous Vaishanava temples is auspicious.

After serving and propagating the philosophy of Vaishnava dharma’s Vishisht-advait and attaining the age of almost a hundred and twenty years, he left for his heavenly abode gathering all his magnificence. He even made an appeal to his own disciples to forgive him for his sins, whatsoever. He finally left for his heavenly abode on the tenth day of the Shukla paksha of the month of Magh, which happened to be a Tuesday in the year 1137.

Swami Ramanujacharyaji was indeed a great theologian whose life and teachings have had a lasting influence on the development of theistic thought in India.

His introduction of the Godhead as the absolute entity with supersubjective characteristics and his having pioneered the dawning of devotion to Godhead opened the doors for future theistic reformers who would in due course fully reveal the highest potential of the soul in a loving relationship with God Almighty and his eternal servants.

In almost all of Sri Vaisnava Temples, Swami Ramanujacharyaji is given the foremost prominence. His blessings are invoked at the beginning of all devotional services.

The Sattrumurai, or Appellations made to the Lord,at the end of daily services in a Sri Vaishnava Temple always conclude with the words:

Sarva Desa Dasa Kaleshu Parakrama
Ramanuja Arya Divyajna Vardhatam Abhivardhatam

Meaning: Let the most Magnificient instruction of Sri Ramanuja increase and pervade through all countries at all times,without any hindrance or impediment.

Sampradaya

Shri Sampradāya is one of the four religious communities of the Vaishnavas that form the crux of the Hindu religion. It is a classical belief that it was born with the consent of Shri Lakshmi Nath and Shri MahaLakshmi. Shri Vishnuji is the abode of Shri , which helps to elucidate that MahaLakshmiji and Vishnuji are one.

In this community, the word Shri has been used; which is normally prefixed for Shridevi and Mahalakshmi. Shridevi is the mediator between Lord Vishnu and human beings. Vishnu’s beloved Mahalakshmi binds together the devotee, Almighty Lord and the Guru in complete unison of Devotion. She is instrumental in bringing the devotee under The Almighty’s refuge thus liberating him from all the three kinds of miseries.

In this tradition, Lord Narayana Shri Vishnuji is considered supreme. He reincarnates in various forms in order to destroy evil, for the protection of people and establishment of dharma; and in this way he sustains and preserves the universe. In this divine tradition, there exists a consecrated belief which has distinct historical importance. Shri Sampradāya believes in the philosophical order of qualified non-duality.

Swami Rāmānujacharya is present even today as in the relation between the Almighty Shriman Nārāyana and the human beings in the form of a garland. Swami Ramanujacharya , is best known as the most important philosopher – saint of Shri Vaishnavas and one of the utmost dynamic personality of Hinduism.

Shriman Nārāyana is the Supreme Lord and Omnipotent God. The commentator of Shri Sampradāya is known by the name of Lord Rāmānuja. Other people call this as the sect of Rāmānuja. All the controversies regarding monism, dualism, dual-monism and pure-monism etc. find a peaceful end when they converge in Vishisht-advait belief or Rāmānuja’s belief. In fact, all these controversies resolve peacefully in Vishishta-advait-mat. This is an authoritative structure. As it has been said –

Vayanta Shrinkhalā Lagna-Rāmānujadayā Nidhé

I bow to this sacred lineage of Gurus , starting with Shri Lakshmi Nath and Lord Ramanuja in the middle, including all its mentors and preceptors, as is explained in the following shloka-

Lakshmināth samārambham Nāthyamun-madhyamam
Asmad-āchārya-paryantam vandé Guruparamparā.

Shri Sampradāya is based completely on vedic traditions. Its traditions and principles have been passed on to our Guruji in the utmost authenticated form after being irreversibly bound chronologically starting from Shri Lakshmi Nath to Shri Lakshmiji, Shri Vishwaksensuri, Shri Shathkopsuri, Shri Nāthmuniswamiji, Shri Yamun-achāryaswamiji, Shri Rāmānuja-achāryaswamiji, Shri Varmuni-swamiji etc. This sacred traditions has been passed on to us by our Revered Guruji in its purest form. Because –

Mamaivānsho jēvaloké jēvabhooto sanātanah (Gita)

Sarvadharman parityajya mām-ékam sharanam vraj.

This principle is completely illustrated in the above mantras of Gita.

Laxmi Narayan Divya Dham

The Divya Dham Laxmi Narayan Mandir as a Divine resolution, based on the well-planned edifice of the Sidhdata Ashram by Vaikunthvasi Shrimad Jagadguru Ramanujacharya Swami Sudarshanacharyaji Maharaj, came to its full logical extent in the year 2007.

Guruji, with the blessings of Lord Narayan had laid the foundation stone for Shri Lakshmi Narayan Mandir on the holy and auspicious occasion of Dasshera in 1996. The temple is structured in the dedication to Goddess Lakshmiji (Goddess of Wealth) and her consort Lord Narayan (Vishnuji, the Preserver of the Trimurti) and thus is known as Lakshmi Narayan Mandir. The temple is unique in Northern India due to its white marble, which is of the highest quality from Makarana (Rajasthan), and its five sky touching pinnacles which are adorned with gold.

After having been eulogized by the various devoted spiritual communities, it has been idolized as a very holy and sacred place like Triupati Balaji Temple and Shrirangam Temple. The devotees from India and abroad have established its validity throughout.

The Shri Lakshmi Narayan Mandir houses deities of Goddess Lakshmi with Lord Narayan, Goddess Radha with Lord Krishna, Lord Narsingha, Goddess Sita with Lord Ram accompanied by Laxman and Hanumanji, Goddess Durga, Goddess Saraswati, Ashtsidh Navnidhi Ke-data Pawanputtar Hanumanjee, Goddess Parvati with Lord Shankar, Lord Ganesha, Bhashayakar Swami Ramanujacharyaji, and last but not least our very Dear and Loving Vaikunthvasi Shrimad Jagad Guru Swami Sudharshan Acharyaji Maharaj.

The Icons installed are the very true essence and pulchritude of the Mandir, which not only look very beautiful to the eyes but also disseminates an aura of serenity and calmness creating an ambience of Divinity. All the idols in Shri Lakshmi Narayan Mandir have been installed according to the rules and rituals of Vedic scriptures. The life imparted idols are accessible to the myriad of devotees who come to worship as well as pay their obeisance to the idols for their personal welfare and wellbeing.

Devotees get immense peace and have a strong believe and conviction that by coming to Shri Lakshmi Narayan Mandir all their wishes are fulfilled. To rightfully emphasize upon the importance of Shri Lakshmi Narayan Divya Dham Mandir is just like showing a candle to the sun. The subsumption of these structures i.e., Satsang Bhawan, Pracheen Dhuna, Divya Manoranjak Paragan Garuda Stambh and Gopuram provide added importance to the grandeur and magnificence of the temple. The splendor of the temple on a moonlit night of the full moon becomes unprecedented. Pujya Guruji used to say that Shri Lakshmi Narayan Mandir will be a source of patience, peace and happiness to all its devotes as well as visitors.

In the presence of twenty-one golden domes, the glory of the temple has furthermore increased to an immeasurable extent. There is an iconic significance of an orchard near the Samadhi of Vaikunthvasi Shrimad Jagadguru Ramanujacharya Swami Sudarshanacharyaji Maharaj, near the Dhuna, a Kripa Swaroop vriksh (Tree) Shrivriksh (a sandalwood tree) also attract the attention of the visitors.

The profound vibrations felt by devotees who come to Shri LaxmiNarayan Divya Dham in Shri Sidhdata Ashram are so strong which make them feel as if they have reached none other than the Heavenly abode of Lord Narayan.

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