In the Srividya tradition, Bhaskararaya emerges as a pivotal figure, renowned for his profound insights. His commentary on the Sri Lalitha Sahasranama Stotra serves as a beacon, illuminating the deeper meanings behind its 1000 names. Bhaskararaya’s interpretation bridges diverse Srividya traditions, often perceived as polar opposites. Through his work, he popularized the worship of Sri Lalitha Tripura Sundari and advanced the practice of Srividya sadhana, fostering a deeper understanding and devotion among practitioners.While advocating for Tantra, Bhaskararaya remained steadfastly committed to the Shrauta path outlined in the Vedas, embodying the essence of both Shaiva and Shakta traditions. Despite his status as a householder, his detachment and wisdom surpassed that of many renunciants. His seminal works, “Saubhagya Bhaskara” and “Setubandha,” stand as enduring pillars in the realm of mantra Shastra, offering comprehensive insights. Although some of his perspectives may diverge from Shankara Vedanta, his profound reverence for Acharya Adi Shankara Bhagavatpada underscores his unwavering faith in Advaita.

In his work “Saubhagya Bhaskara,” Sri Bhaskararaya begins with the following verse, presenting himself:

श्रीगम्भीरविपश्चितः पितुरभूद्यः कोणमाम्भोदरे
विद्याष्टादशकस्य मर्मभिद्यः श्रीनृसिंहाद्गुरोः ।
यश्च श्रीशिवदत्तशुक्लाचारणैः पूर्णाभिषिक्तोऽभवत्
स त्रेता त्रिपुरा त्रयीति मनुते तामेव नाथत्रयीम् ॥

Śrīgambhīravipaścitaḥ piturabhūdyaḥ kōṇamāmbhōdarē
vidyaaShTaadashakasya MarmabhidyaH shriinR^isimhaadguroH |
yaśca śrīṣivadattaśuklācāranaiḥ purnābhiśiktō.Abhavat
sa trētā tripurā trayīti manutē tāmēva nāthatrayīm ||

To uphold the sanctity of Shakta Vidya, Bhaskararaya embarked on journeys across the subcontinent and authored several esteemed works. His birth is believed to have occurred between the late seventeenth and early eighteenth centuries, as mentioned in his writings. He finalised his commentary on Sri Lalita Sahasranama in 1728 (on Ashwina Shukla Navami) and completed “Setubandha” in 1748 (on Shivaratri). Despite his proficiency in diverse knowledge, Bhaskararaya’s core philosophy was rooted in the Shakta tradition.

In a notable debate orchestrated by Narayana Bhatta, the grandfather of Kamalakara Bhatta (author of “Nirnayasindhu”), held in Kashi, Bhaskararaya faced a large assembly of scholars aiming to discredit him. However, Bhaskararaya adeptly addressed all their inquiries, leaving them thoroughly satisfied. Sanyasin Kumkumananda, a devout worshipper of Sridevi present at the debate, proclaimed that the scholars could never best Bhaskararaya in religious discourse, as it was none other than Sri Mahatripurasundari herself speaking through him.

Narayana Bhatta, unwilling to accept this truth without tangible proof, challenged Bhaskaracharya regarding a particular name, “mahAchatuHShaShThikoTiyoginIgaNasevitA,” from the Rahasya Sahasranama. He demanded Bhaskaracharya to enumerate the names of the sixty-four crores of Yoginis referenced in this name. Bhaskaracharya accepted the challenge and began listing the names from behind a curtain. The scholars present attempted to transcribe the names he uttered but soon found it impossible to keep up with the daunting task of documenting sixty-four crore names. Suddenly, Sri Kumkumananda Swami removed the curtain, revealing the astonishment of the scholars as they beheld Sridevi seated on Bhaskaracharya’s shoulders. Though they couldn’t fully perceive the form of Sridevi, they witnessed the radiant presence of Amba on his shoulders. Acknowledging their defeat, they prostrated themselves at the feet of Bhaskaracharya.

_{There are slight variations in this story. In some versions, it’s recounted that Kumkumananda Swami sprinkled Mantra Jala (holy water imbued with sacred mantras), enabling people to witness the Divine Mother. In other renditions, it’s described that the Chatushati Koti Yoginis (64 crore Yoginis) began introducing themselves, manifesting in the skies above Kashi, thus providing undeniable proof of Bhaskaracharya’s divine connection.}

Bhaskaracharya’s lifespan is generally believed to have spanned from the early eighteenth century to 1768. However, according to Sri Vatukanatha Shastry Khiste, Bhaskaracharya’s birth dates to 1670.

In the Saubhagya Bhaskara, Bhaskaracharya mentions his Diksha name as “Bhasuranandanatha,” shedding light on his spiritual lineage. Born in Bhaagaa Nagara, now known as Hyderabad, his father, Sri Gambheeraraya Bharati, was not only a renowned scholar but also served as the Diwan of the Bijapur empire. Gambheeraraya’s expertise in reciting the Mahabharata impressed the Yavana king of Bijapur, who commissioned him to translate the epic into Parsi, earning him the title “Bharati.”

Gambheeraraya traces his family’s lineage back to Vishwamitra Gotra, with their ancestry starting from Ekanatha. Gambheeraraya’s son, Pandita Tukadeva, and grandson, Yamaaji Pandita, precede him. Gambheeraraya, although following the Bhagavata sampradaya, studied agama Shastra under his maternal uncle, Agamacharya Narayana Pandita of Srivatsa Gotra, from whom he received Diksha.

While residing in Bijapur, Gambheeraraya visited Hyderabad for official purposes, where Bhaskararaya, his second son, was born to Konamamba and Gambheeraraya. Due to the dullness of her first son, Konamamba fervently worshipped Sri Surya before Bhaskaracharya’s birth. As a result, Bhaskararaya was blessed with brilliance from birth, earning him the name “Bhaskara,” an epithet of Surya.

In his early years, Gambheeraraya administered Brahmi herb-infused water to Bhaskararaya, following rituals prescribed in the “Saaraswatakalpa,” enhancing his intellectual prowess from childhood. Bhaskaracharya underwent his Upanayana and Yajnopavita Samskara ceremonies in Kashi. At age five, he commenced his studies of the Rig Veda, belonging to the Rik Shakha. By age seven, his dialectical abilities had already garnered admiration from scholars.

During Bhaskararaya’s upbringing, a distinguished scholar named Sri Nrisimha Adhwari, renowned for his expertise in Shastras and hailing from Andhra desha (specifically Narayanpet) visited Gambheeraraya’s home. Recognising Bhaskararaya’s exceptional intellect, Nrisimha Adhwari expressed his eagerness to mentor him. Bhaskararaya then resided with Nrisimha Adhwari, where he studied the eighteen Shastras under his tutelage. Additionally, he received instruction in Chandas and Alankara from Rukmana Pandita. He delved into Nyaya and Gauda Tarka Shastra under the guidance of Gangadhara Vajpeyi, a distinguished scholar of the kANva shakhA of Shukla Yajurveda from Tiruvalankadu. Gangadhara Vajpeyi also served as the Asthana Vidwan in the court of the Maratha ruler Serfoji.

Bhaskararaya’s thirst for knowledge extended to diverse fields, including Ayurveda, Mathematics, Dhanurveda, and others. Upon completing his formal education, Gambheeraraya wished for Bhaskararaya to enter royal service. However, following the guidance of a Siddha’s instructions, Bhaskararaya was inspired to dedicate himself to the protection of Dharma. Adhering to the tradition of Adi Shankaracharya’s disciples, which includes both Sannyasins and householders, Bhaskaracharya embraced the responsibility of preserving the Acharya’s teachings, particularly tailored for the latter category of disciples.

While Srimadacharya had firmly established both Shiva and Shakti Upasana, the purity and allure of Shakti Upasana had waned over time. Although Sri Appayya Dikshita had revitalised Shiva Upasana, Shakti Upasana required significant rejuvenation and refinement. 

Bhaskaracharya undertook this monumental task with determination and ultimately restored and enhanced the essence of Shakti Upasana.

Accompanied by Sri Swamy Shastry, a renowned Mimamsaka and the son of Nrisimha Adhwari, Bhaskaracharya co-authored a work titled “Purva Mimamsaavada Kutuhalam” under the patronage of King Mallikarjuna of Andhra Desha. Meanwhile, Sri Shivadutta Shukla, an eminent Advaitin in the Shankaracharya Parampara and a devout Srividya Upasaka resided in Surat as a Nagara Brahmana.

Upon Nrisimha Adhwari’s recommendation, Bhaskaracharya journeyed to Surat to study Srividya Shastra under Sri Shivadutta Shukla’s guidance. Around the same time, an Acharya from the Vallabha Sampradaya arrived in Surat and challenged the followers of Shankaracharya’s Advaita Parampara to a debate. The local scholars recognised Shivadutta Shukla’s scholarly prowess and deemed him the most suitable candidate to confront the Vallabha Sampradaya Acharya. However, due to his advanced age, Shivadutta Shukla nominated Bhaskararaya to debate on his behalf.

Bhaskaracharya effortlessly emerged victorious in the debate, thereby upholding the honour and prestige of the Shankara Sampradaya. Impressed by Bhaskaracharya’s unwavering devotion to his guru and dedication to the cause of Shankara Sampradaya, Sri Shivadutta Shukla bestowed upon him the highest mantras in Srividya and granted him Purna Diksha, symbolising complete initiation into the Srividya tradition.

Bhaskaracharya’s intellectual prowess extended beyond debates with scholars of various sects. He triumphed over a scholar affiliated with Madhwa’s Dvaita sect and married his daughter, Parvati. Recognising a decline in the practice of Atharvana Veda due to a disruption in the Sampradaya, Bhaskaracharya undertook the formidable task of mastering the Veda and disseminating its teachings to numerous individuals.

Moreover, he played a pivotal role in popularising revered texts such as the Devi Bhagavata Mahapurana and the Adbhutakaanda, the eighth Kaanda of the Ramayana.

Similar to Sri Adi Shankara, Bhaskararaya embarked on extensive travels throughout the country, driven by four principal objectives:

1. Establishing the worship of Shakti in its purest form.
2. Harmonising the rituals prescribed in the Vedas with those in the Agamas.
3. Providing commentaries on the tantras based on the principles of Mimamsa Shastra.
4. Undertaking the restoration and revitalisation of ancient temples, thus preserving cultural and spiritual heritage.

Bhaskaracharya’s multifaceted contributions extended to the performance of significant Vedic rituals, including Soma Yaga and jyotiShToma, conducted in Kashi. Notably, he documented his involvement in a grand fire sacrifice in Varanasi in his commentary on Ganesha Sahasranama, titled ‘Khadyota’. Additionally, he penned a commentary on the Nityashodashikarnava of Vamakeshwara Tantra named ‘Setubandha’.

Devoted to his family deity, Sri Chandralamba, Bhaskaracharya constructed a temple in the shape of a Srichakra. His wife, too, contributed to spiritual endeavours by establishing a Shiva and Parvati temple in an Agrahara named ‘Bhaskararajapuram’ near Tanjore in honour of Bhaskaracharya.

The couple’s philanthropic efforts extended to constructing choultries, feeding people in need, and engaging in various charitable activities. One of Bhaskaracharya’s notable disciples was Chandrasena Jadhav, the commander of the Bhonsle kings. When faced with his son’s impotence, Bhaskaracharya embarked on intense Surya Upasana and documented his practices in a book titled ‘Tatvabhaskara’.

The extensive references to scriptures evidence Bhaskaracharya’s profound scholarship and works in his writings. Rooted in the Mimamsa tradition, his commentaries on tantras reflect this foundational perspective. Jagannatha Shukla, a Konkanastha Brahmana from Maharashtra, stands out among his disciples. He authored the ‘Bhaskara Vilasa’, a work that enumerates around forty compositions by Bhaskaracharya.

Bhaskaracharya’s spiritual journey reached a pinnacle when he received Poornabhisheka from Sri Shivadutta Shukla in Surat, marking his formal initiation into higher mantras. His erudition and prowess were demonstrated through victories in debates against eminent scholars of the Vallabha sampradaya. Furthermore, he conducted significant rituals like the Soma Yaga in Varanasi, solidifying his spiritual authority.

Family-wise, Bhaskaracharya was blessed with a son named Panduranga through his wife Anandi. However, scholarly discourse suggests the possibility of him having two wives, considering that the ‘Bhaskara Vilasa’ mentions Parvati as his wife’s name. Additionally, Bhaskaracharya bestowed spiritual initiation upon his wife, conferring upon her the Diksha name ‘Padmavatyambika’, thereby integrating her into the fold of Srividya practitioners.

At the behest of his disciple Chandrasena, Bhaskaracharya departed from Kashi and settled along the banks of the river Krishna. Subsequently, he journeyed to Tamil Nadu, where he resided near his Guru Gangadhara Vajapeyi in Tiruvalankadu, situated on the southern banks of the river Kaveri.

In recognition of his spiritual eminence, Maharatha, the ruler of Tanjore, has bestowed upon Bhaskaracharya an Agrahara on the northern banks of the river Kaveri, named ‘Bhaskararajapuram’. Spending his later years here, he eventually concluded his earthly sojourn in the sacred precincts of Madhyarjuna, known today as Tiruvidaimarudur, along the Southern Railway line. It’s recounted that he lived to a venerable age, and it’s believed that he embraced Sanyasa in his final days. Notably, in this very place, Lord Shiva proclaimed the absolute truth of the Advaita philosophy expounded by Adi Shankaracharya.

Bhaskararaya was not only a profound scholar but also a devout devotee who dedicated himself to constructing and restoring temples. Among his notable endeavours, he erected a temple honouring Lord Chakresha, also known as Chakraswami, in Varanasi. Entrusting the management of this sacred site to his son Panduranga, Bhaskararaya ensured its upkeep and devotion.

In another significant initiative, he commissioned the construction of a temple in Sannati dedicated to his family deity Chandralamba, fashioned in the form of a Srichakra. Additionally, Bhaskararaya played a pivotal role in overseeing the rituals and festivities at the Kaholesha temple in the Chola region.

His first wife, demonstrating a similar zeal for spiritual patronage, spearheaded the reconstruction of the Bhaskareshwara temple in Bhaskararajapuram. Together, they extended their philanthropic efforts by establishing temples dedicated to deities such as Panduranga in Mulahrda, Gambhiranatha in the Konkan region, and Vajreshwara in Rameshwaram, leaving a lasting legacy of devotion and service to the divine.

Dhanaji Jadhav, renowned as the commander of Shahuji, the grandson of Shivaji, found profound guidance in Bhaskararaya’s teachings, as did his son Chandrasena Jadhav. Seeking the blessings of their revered guru, Chandrasena and his wife approached Bhaskaracharya with a sincere request for progeny. Through the grace of Bhaskaracharya, Chandrasena’s wife was conceived in due course.

Another disciple, Narayana Deva, blessed with the Vak Siddhi named ‘Bhaluki’ by the grace of Goddess Sri Bhramarambika, was known for his remarkable abilities. When Chandrasena, curious about the gender of his unborn child, sought Narayana Deva’s insight, the latter predicted a girl. However, when Chandrasena recounted Bhaskaracharya’s prophecy of a son, Narayana Deva felt affronted and sternly chastised Chandrasena for doubting their guru’s words.

Expressing his displeasure at the lack of faith, Narayana Deva declared that both predictions would hold: Chandrasena would neither have a son nor a daughter. Instead, a eunuch would be born to him. Narayana Deva departed from Chandrasena’s presence with these sobering words, leaving a poignant lesson in trust and reverence for the guru’s words.

Chandrasena’s wife gave birth to a eunuch named Ramachandra, fulfilling Narayana Deva’s prophecy. Overwhelmed with remorse for his earlier doubts, Chandrasena humbly sought forgiveness from his guru, Bhaskaracharya. Assuring Chandrasena of the unfailing nature of his blessings, Bhaskaracharya, along with his wives and Ramachandra, relocated to the banks of the Krishna River.

To perform the Tricharghya Pradana Anushthana to honour Lord Surya Narayana, Bhaskaracharya had to trek a considerable distance daily, causing discomfort and pain to his disciples who witnessed his suffering. Moved by their anguish, Bhaskaracharya beseeched Lord Surya to ease their burden and bless Ramachandra with potency. Pleading to the sun god, Bhaskaracharya requested the river Krishna’s flow be redirected toward his dwelling to alleviate their hardships.

In response to his sincere prayers, Lord Surya appeared and diverted the course of the river Krishna toward Bhaskaracharya’s abode. Ramachandra was transformed into a virile man through the potency granted by the Anushthana performed by Bhaskararaya. Grateful for this divine intervention, Chandrasena bestowed the village of ‘Hrid,’ where Bhaskaracharya conducted the Anushthana, as a token of appreciation.

Further demonstrating his altruism, Bhaskaracharya donated this Agrahara to Brahmanas studying the Rig Veda, encouraging the pursuit of Vedic knowledge. Known for his benevolence and wisdom, Bhaskaracharya’s influence extended far and wide, with many rulers seeking his guidance and teachings. His devout travels took him to every sacred site on earth, and his discipleship spanned across rulers and territories, leaving an indelible mark on history.

Bhaskararaya’s literary legacy showcases his unparalleled brilliance and erudition across various domains:

Vedanta:

1. Chandabhaskara
2. Nilachala Chapetika

Mimamsa:

1. Vadakautuhala
2. Bhattachandrodaya

Vyakarana:

1. Rasikaranjini

Nyaya Darshana:

1. Nyaya Mandana

Chanda Shastra:

1. Chandakaustubha
2. Vrittachandrodaya
3. Vaartikaraaja
4. Mritasanjivini

Kavya:

1. Chandrashaalaa
2. Madhuraamla
3. Bhaskara Subhashita

Smriti:

1. Smrititatva
2. Sahasrabhojana Khanda Tika
3. Shankhachakrayana Prayashchitta
4. Ekadashi Nirnaya
5. Pradosha Nirnaya
6. Trika Bhaskara
7. Kunda Bhaskara

Stotra:

1. Shiva Stava
2. Devi Stava
3. Shiva Dandaka

Mantra Shastra:

1. Khadyota
2. Chandralamba Mahatmya Tika
3. Nathanavaratnamala Manjusha
4. Bhavanopanishad Bhashya
5. Srisukta Bhashya
6. Kaulopanishad Bhashya
7. Tripuropanishad Bhashya
8. Saubhagya Chandrodaya
9. Tripurasundari Bahya Varivasya
10. Ratnaloka
11. Guptavati
12. Shata Shloki
13. Saubhagya Bhaskara
14. Setubandha
15. VarivasyaRahasya

Additionally, other attributed works, such as “Shankaracharya pada pushpaa~njali” and “Ramanujan Tatva khaNDanam”, are associated with Sri Bhaskararaya. His oeuvre reflects his profound mastery and dedication to elucidating and preserving sacred knowledge.

Indeed, Bhaskararaya’s contributions to Srividya are profound, with his compilation of the Prasthanatraya, comprising Varivasya Rahasya, Saubhagya Bhaskara, and Lalita Stuti, marking a pinnacle in his literary endeavours. His “Malamantroddhara,” assembling the fifteen Malamantras of Sridevi from Lalita Parishishta Tantra, further enriches the Srividya tradition.

Philosophically, Bhaskaracharya’s framework, rooted in Appayya Dikshita’s Ratnatraya Pariksha, delineates the manifestation of Nirguna Brahman through Maya Shakti into Dharma and Dharmi, culminating in the unity of Purusha (Vishnu) and Nari (Shakti), ultimately reflecting the Advaitic ideal of oneness. While aligned with the Parinamavada School, Bhaskaracharya reverently upholds the Kevaladvaita of Adi Shankaracharya, frequently invoking his blessings and citing his teachings across various works, showcasing deep reverence and devotion.

Despite his Shakta orientation, Bhaskararaya’s profound devotion to Lord Shiva shines through in verses such as:

In this profound verse, Bhaskararaya beautifully illustrates the concept of divine unity, highlighting the sublime imagery of Vishnu’s lotus-like eyes adorning the lotus feet of Shiva. This metaphorical expression symbolises the inseparable oneness of the divine, transcending perceived distinctions.

Furthermore, Bhaskararaya’s faith in the Vivartavada of Adi Shankaracharya, articulated in his Varivasya Rahasya, underscores his nuanced understanding of philosophical principles. He refrains from disparaging Vivartavada despite criticisms from Parinamavadi Tantrikas, emphasising the harmony between these seemingly divergent perspectives.

Indeed, Bhaskararaya’s alignment with the Advaita Vedanta tradition, as evidenced in his commentary on the Varivasya Rahasya and his reverence for Adi Shankaracharya’s teachings, reflects a deep intellectual engagement with the philosophical nuances elucidated in ancient texts like the Brahma Sutra Bhashya and Saundaryalahari. Such insights echo the sentiments expressed by Sarvajnatman, further solidifying Bhaskararaya’s position within the rich tapestry of Advaita thought.

Bhaskararaya’s teachings illuminate the profound unity that exists across various dimensions of spiritual reality:

1. The unity between Guru and Parabrahman signifies the divine connection between the spiritual teacher and the ultimate reality.
2. He expounds on the unity between the Sadhaka (spiritual aspirant) and Parabrahman, emphasising the seeker’s potential to realise their inherent divinity.
3. Bhaskararaya reveals the unity between Brahman (the supreme reality) and the world, emphasising the non-dual nature of existence.
4. He elucidates the unity between the world and the Srividya mantra, highlighting the transformative power of this sacred chant to harmonise individual consciousness with universal reality.
5. Bhaskararaya explores the unity between Srividya and Gayathri, illustrating the interconnectedness of these potent spiritual practices.
6. He reveals the unity between the Sadhaka, Sridevi (the divine mother), Srividya, and Amba’s Shakti Pithas and Matrikas, underscoring their integral roles in the spiritual journey.
7. Bhaskararaya elucidates the unity between the three Kutas (aspects) of Srividya and the three Vedas, showcasing their complementary nature in spiritual evolution.
8. He delves into the unity between the Srividya mantra and the meaning of its constituent letters, unveiling the profound symbolism encoded within this sacred chant.
9. Bhaskararaya expounds on the unity between Srividya, Sridevi, and Kundalini, illustrating their interconnected roles in spiritual awakening and transformation.

Through these teachings, Bhaskararaya unveils the underlying unity that permeates the spiritual realm, guiding seekers towards profound realisation and union with the divine.

Indeed, Bhaskararaya’s teachings emphasise the importance of internalising spiritual practices and understanding the deeper symbolism behind external rituals. His composition of Varivasya Rahasya underscores this point, urging practitioners to move beyond superficial worship and cultivate a profound inner connection with the divine.

Through works like Ratnaloka, Bhaskararaya demonstrates his reverence for the tradition of Samayachara or Inner worship, which focuses on the internal aspects of devotion and realisation. His respect for revered Acharyas like Sri Lakshmidhara, evident in Ratnaloka and Setubandha, starkly contrasts the disrespectful behaviour of some who claim to follow his lineage but lack true understanding and humility.

Bhaskararaya’s legacy serves as a reminder of the importance of genuine devotion, inner transformation, and reverence for the spiritual lineage, inspiring seekers to tread the path with sincerity and reverence.

Bhaskararaya’s connection with Sringeri Sharada Peetham is reflected in the historical records preserved in the Shasanas (inscriptions) of the Mutt. These documents attest to his visit to the Mutt, where he received abundant blessings from the revered Acharya Sri Purushottama Bharati Mahaswamigal.

Furthermore, the Shasanas reveal that Bhaskararaya was appointed as the designated emissary of Sringeri Peetham. His mission was to propagate Dharma (righteousness) among the Pancha Dravida-s, indicating his significant role in spreading spiritual teachings and upholding the traditions of the Peetham across the southern regions of India.

It is fascinating to learn about the living lineage of disciples descended from Sri Bhaskararaya who are actively engaged in pursuing spiritual practices today. Sri Yagnanartnam in Chennai, as the convener of Sri Bhaskara Mandali, continues to carry forward the legacy of his direct shishya parampara. Individuals like Sri Raghunatha Rao Sathe from Baroda, renowned for his devotion to Srividya, trace their lineage directly back to Bhaskararaya.

The existence of a talapatra document (palm manuscripts) purportedly handwritten by Sri Bhaskararaya himself, delineating the Guru Parampara, is a remarkable artefact. This lineage includes illustrious figures such as Adi Natha, Para Bhattarika, Adi Shankara Bhagavatpada, and Sri Vidyaranya Swamin, culminating with Bhaskararaya Makhi. The lineage thus spans through the ages, connecting contemporary practitioners with ancient spiritual luminaries.

Among Bhaskararaya’s disciples, notable figures such as Jagannatha of the Tanjore-Kumbhakonam region, Umapatyanandanatha of Bidar, Swaprakashanandanatha of Tiruvalankadu, Vimarshanandanatha of Poona, and Bhushanandanatha of Surat are mentioned. These disciples, especially the last five, are recognised as having received pIThAdhikAra (authority to establish spiritual seats) from Sri Bhaskararaya and subsequently initiated disciples into the lineage.

It’s remarkable to hear about the continuation of Sri Bhaskararaya’s lineage through his disciples, with practitioners actively engaged in spiritual practices across different regions. For instance, Sri Melpattur Narayana Iyer of Trissur preserves the tradition in his puja room, keeping the memory of Sri Bhaskararaya alive.

Similarly, disciples of Sri Umanandanatha in the Tanjore-Kumbhakonam belt and those of Sri Umapatyanandanatha in Bidar and Raichur continue their spiritual practices, albeit with varying degrees of adherence to tradition. Tiruvalangadu remains a significant centre for Srividya Upasana, where the epithet “brahmavidyAvimarshinI” is attributed to Amba.

The lineage also extends to scholars and practitioners like Sri Panchapakesha Iyer, associated with Sri Swaprakashanandanatha’s teachings, and Sri Ananta Madhusudana Joshi, a descendant of Sri Vimarshanandanatha, who contributed to the propagation of Srividya Upasana.

As for Sri Bhushananandanatha’s lineage, while details may be scarce, the priest at the Sri Chandralamba temple in Sannati hinted at his father’s connection to Bhaskararaya’s lineage, further underscoring the enduring influence of Bhaskararaya and his chosen deity, Chandralamba.

It’s fascinating to learn about the continued legacy and influence of Sri Bhaskararaya, extending through his descendants and devotees in various regions. Sri Dheeranandantha, as a great-grandson of Bhaskarararaya’s daughter, attaining Siddhi in Narayanpet highlights the spiritual depth within the family lineage.

The presence of Bhaskararaya’s second son in the Chakreshwara temple at Kashi, where he had disciples, suggests the ongoing transmission of teachings and practices. The association with Sri Avadhuta Nityananda Giri Maharaj believed to have been initiated by Bhaskararaya’s son and renowned for his spiritual activities in Dasashwamedh Ghat until the late 1960s, adds to the mystique surrounding Bhaskararaya’s lineage.

The recent rejuvenation of Sri Bhaskararajapuram, where Bhaskararaya resided, near Tiruvalankadu, underscores the efforts to preserve and honour his memory. The accounts regarding the Meru, originally worshipped by Bhaskararaya, now possessing Sri Raja in Chennai, trace a fascinating journey of spiritual heritage through generations. Such stories testify to the enduring impact of Sri Bhaskararaya and his teachings on those who follow his path.

_{This specific article draws upon a publication from Sri Kamakoti Mandali for reference.}