Matha
A matha, also written as math, muth, mutth, mutt, or mut, is a Sanskrit word that means 'institute or college', and it also refers to a monastery in Hinduism. An alternative term for such a monastery is adheenam. The earliest epigraphical evidence for mathas related to Hindu-temples comes from the 7th to 10th century CE.
The most famous Advaita Vedanta mathas or peethams, which came to be affiliated with the Advaita tradition in the 14th century, are Govardhanmaṭha Pīṭhaṃ at Puri, Odisha; Śārada Pīṭhaṃ at Sringeri, Karnataka; Kalika Pīṭhaṃ at Dvāraka, Gujarat; Jyotirmaṭha Pīṭhaṃ at Badari, Uttarakhand; and Sri Kanchi Kamakoti Peetham at Kanchi, Tamil Nadu.
The most famous and influential Dvaita Vedanta mathas or peethams are Ashta Mathas at Udupi, Karnataka; Uttaradi Matha at Bangalore, Karnataka; Vyasaraja Matha at Sosale, Karnataka; and Raghavendra Matha at Mantralayam, Andhra Pradesh.
Famous mathas or peethams professing the Vishishtadvaita philosophy include Parakala Matha at Mysore, Karnataka; Ahobila Matha at Ahobilam, Andhra Pradesh; and Srimad Andavan Ashramam at Srirangam, Tamil Nadu.
Other major and influential mathas belong to various schools of Hindu philosophy, such as those of Vaishnavism and Shaivism. The monastery host and feed students, sannyasis, gurus and are led by acharyas. These monasteries are sometimes attached to Hindu temples and have their codes of conduct, initiation and election ceremonies. The mathas in the Hindu tradition have not been limited to religious studies, and historical evidence suggests that they were centers for diverse studies such as medieval medicine, grammar and music.
The term matha is also used for 'monastery' in Jainism, and the earliest monasteries near Jain temples are dated to be from about the 5th-century CE.
Etymology
Matha refers to 'cloister, institute, or college', and in some contexts refers to 'hut of an ascetic, monk or renunciate' or 'temple for studies'. The root of the word is math, which means 'inhabit' or 'to grind'. The oldest meaning of matha is "hut" or "hovel," "the hut of a nomadic arya." In time, it came to mean "the residence of various ascetics or religious scholars, sometimes attached to a grand temple."History
mentions the absence of organized ascetic or monastic institutions within Brahmanism until the early medieval period. According to Olivelle, noticing the Advaita leaning of the Sannyasa Upanishads, the major monasteries of the early mediaeval period belonged to the Advaita Vedanta tradition, preserving and possibly adapting the Sannyasa Upanishads with their Advaita leaning.Mathas, as simple huts for wandering ascetics, are mentioned in chapter 12.139 of the Mahabharata and section 3.1 of Baudhayana Dharmasutras. Matha-s were regionally known by other terms, such as Ghatika-s and Khandika-s. The oldest verifiable Ghatika for Vedic studies, from inscription evidence is in Kanchi, from the 4th-century CE.
Historical roles of matha
The matha tradition of Hinduism attracted royal patronage, attracting endowments to support studies, and these endowments established, states Hartmut Scharfe, what may be "the earliest case on record of a university scholarship". Some of these medieval era mathas of Hinduism in Andhra Pradesh, Karnataka, Kerala and Tamil Nadu, were for Vedanta studies, but some mathas from the 700 to 1000 CE period predominantly focussed on Shaivism, Vaishnavism, military, martial arts, music, painting or other fields of knowledge including subjects related to Buddhism and Jainism. There is evidence, states Hartmut Scharfe, of mathas in eastern and northern India from 7th century CE onwards, such as those in Kashmir, Uttar Pradesh particularly in the Hindu holy city of Kashi, Madhya Pradesh, Bihar and Odisha, but these are not from ancient temple inscriptions, but implied from traveller records who visited these regions.Brahmins were likely involved in the education and oral culture of textual transmission in ancient India through the gurukul tradition, but inscription evidence collected by E. Hultzsch suggests that at least some matha attached to temples were dominated by non-Brahmins by the early 2nd millennium CE.
The mathas and attached temples routinely hosted debating, Vedic recital and student competitions, and these were part of community festivals in the history of South Asia. These mathas were also the centers where many new texts were composed, as well as the libraries and repository of ancient and medieval manuscripts, where the old texts were preserved and decaying copies replaced over the centuries. The Thiruvavaduthurai Adhinam – a Shaiva matha about twenty kilometers northeast of Kumbhakonam, for example, was a major source of preserved palm-leaf manuscripts of ancient Tamil literature for the colonial era scholars trying to rediscover historic Indian literature. The four major Advaita mathas state in their founding documents that the respective responsibility of the mathas was to preserve one Veda each. Some Hindu monasteries offered hospice care for pilgrims and various forms of assistance to their local communities.
Hindu mathas and temples – like Buddhist monasteries – had by the 10th-century attached medical care along with their religious and educational roles. This is evidenced by various inscriptions found in Bengal, Andhra Pradesh and elsewhere. An inscription dated to about 930 CE states the provision of a physician to two matha to care for the sick and destitute. Similarly, a stone inscription in Andhra Pradesh dated to about 1262 CE mentions the provision of a prasutishala, vaidya, an arogyashala and a viprasattra with the religious center where people from all social background could be fed and cared for.
The historical role of mathas as knowledge and services repository is attested in early Sanskrit texts, as well as many historical inscriptions found along the ruins of Indian temples and monasteries. For example, several stone inscriptions in Sanskrit and Western Chalukya era Kannada have been found near the Shiva temple and monastery in a village near Dharwad district. These slabs have been dated to between 1094 and 1215 CE. One of these includes the role of Kodiya–matha – also referred to as the Dakshina Kedarasvera matha. It states:
Organization
The matha is a monastery, often with numerous students, many teachers and an institutionalized structure to help sustain and maintain its daily operations. Their organization is more sophisticated than an Ashrama or Gurukul which is usually boutique and caters to a smaller group of students. A matha, like a college, designates teaching, administrative and community interaction functions, with prefix or suffix to names, with titles such as Guru, Acharya, Swami and others. In Lingayat Shaiva mathas for example, teachers are Gurus, the administrative functions the responsibilities of Acharyas, and the community relations of Swami. A similar organization is found in Vaishnava mathas.Acharya
The word Acharya in Hindu monastic tradition refers to either a Guru of high rank, or more often to the leader of a monastery and sampradaya. This position typically involves a ceremonial initiation called diksha by the monastery, where the earlier leader anoints the successor as Acharya.In large denominations that ran a collection of historical monasteries, an Acharya may refer to the leader of a regional monastery school operated in that denomination. Alternate titles of the heads of Hindu monasteries are Jeer, Jiyar or Ciyar. The chief of a collection of large Hindu monasteries in a sampradaya has been sometimes referred to as Jagad guru.
Guru
The matha host not only students but many Guru. A Guru, in Hindu tradition, is someone who is a "teacher, guide or master" of certain knowledge. He or she is someone more than a teacher, traditionally a reverential figure to the student, with the guru serving as a "counselor, who helps mold values, shares experiential knowledge as much as literal knowledge, an exemplar in life, an inspirational source and who helps in the spiritual evolution of a student." The term also refers to someone who primarily is one's spiritual guide, who helps one to discover the same potentialities that the guru has already realized. The guru concept is traceable to ancient Vedic times, found in traditional schools as well as a matha.The oldest references to the concept of guru are found in the earliest Vedic texts of Hinduism. The guru, and gurukul – a school run by guru, were an established tradition in India by the 1st millennium BCE, and these helped compose and transmit the various Vedas, the Upanishads, texts of various schools of Hindu philosophy, and post-Vedic Shastras ranging from spiritual knowledge to various arts. The mathas hosted these teachers and their students as they pursued their studies.
By about mid 1st millennium CE, archaeological and epigraphical evidence suggest numerous larger institutions of gurus existed in India, some near Hindu temples, where guru-shishya tradition helped preserve, create and transmit various fields of knowledge. The first epigraphical evidence of a Shaiva matha, for example, dates to around 800 CE, which was attached to a temple. It hosted scholars and students for theosophical studies. Another inscription from about 1100 CE, states Hartmut Scharfe, attests that a matha was the center of medieval medical studies and of Vedic grammar in Tamil Nadu.