Works of Sri Adi Shankaracharya

Sri Adi Shankaracharya is arguably the most important philosopher in the history of Advaita Vedanta. It is Shankaracharya’s interpretation of the source texts of Vedanta that lays the foundation for classical Advaita. He taught the universality of the Vedic religion and successfully rid it of the contradictions of its partisan adherents of different schools. He also synthesized the triple way of karma, bhakti and jnana assigning to each its proper and necessary place in the unitary method of achieving liberation from the ills of samsara.

All these stemmed from the philosophy of Advaita which he taught as the central truth of the Upanishads, the Bramhasutras and the Bhagavat Gita known as the Prasthanatraya of Indian philosophy. He explained this at length lucidly and cogently in a language characterized as prasannagambhira in his commentaries on all three of them. That they have been surviving in the thoughts and utterances of men during the centuries that have elapsed since He wrote and that they have secured understanding appreciation even from people of alien faiths in lands far removed from ours is eloquent vindication of their truth and vitality.

A large number of (short) Advaita treatises, called Prakarana Granthas, are also attributed to Sankara. These works are often used to teach beginners. A large number of Stotras (hymns) are also attributed to Sankara. These range from the famous Bhaja Govindam hymn to theDakshinamurti Stotram.

Apart from the aforementioned major works, Sri Adi Shankaracharya is also said to have written numerous other texts, like the Yogasutra Vivarana Bhashya and a commentary on the Adhyatma Patala of theApastamba Dharmasutra,and commentaries on the Vishnu Sahasranama and Lalita Trishati. A Sankhya work called Jayamangala and a Nyaya work called Sthirasiddhi are also attributed to him.

History

Jagadguru Sri Adi Shankara Bhagavatpada established the first of the four Amnaya Peethams¹ at Sringeri more than twelve centuries ago to foster the sacred tradition of Sanatana Dharma.

Hallowed for all times by Sage Rishyashringa who stayed and performed Tapas here, Sringeri attracted the great Acharya with a remarkable sight.

A contemporary painting of Sringeri

Tradition has it that after the Acharya had dispersed all the non-Vedic creeds prevailing in the country, He was on the look-out for a convenient and holy place where he could establish an institution to spread the truths of Advaita Vedanta. When the Acharya came to Sringeri, he saw an unusual sight on the banks of the Tunga. A cobra was seen spreading out its hood over a frog in labour pains, to give it shadow from the scorching mid-day sun. Struck with the sanctity of the place, which could infuse love between natural adversaries, the Acharya chose this very location to establish His first Math.

Sri Kappe Shankara - A Shrine on the banks of the Holy Tunga river in memory to the
glorious sight witnessed by Sri Adi Shankaracharya; A serpent giving shade from the
scorching sun to a pregnant frog in labour pains

The Madhaviya Shankara Digvijayam describes that the Acharya came across many virtuous people at Sringeri and taught them the doctrine of Advaita. He then invoked the Divinity of Knowledge, Goddess Sharada and consecrated an icon of the Goddess. Thus the Peetham He founded at Sringeri in South India for fostering the Vedas and the sacred tradition of Sanatana Dharma came to be known as the Dakshinamnaya Sri Sharada Peetham.

The Acharya appointed his prime disciple, Sri Sureshwaracharya as the first Acharya of the Peetham. Since then, the Peetham has been blessed with an unbroken Guru Parampara, a garland of spiritual masters and Jivanmuktas representing Sri Adi Shankaracharya. The succeeding Acharyas have led a life of such austere penance that it has led disciples to adore in them the radiance of Sri Adi Shankara Himself.

Besides being a centre of spiritual power, Sringeri also came to be known as a great place of traditional learning owing to the presence of Goddess Sharada and the erudition of the Acharyas of the Peetham. The Acharyas were instrumental in bringing forth commentaries on the Vedas and in further expounding the Bhashyas of Sri Adi Shankaracharya. The Acharyas also wrote a number of independent works related to Advaita besides producing a number of hymns underlining their ardent devotion to the non-dual Supreme worshipped in multifarious forms. The Peetham thus came to be regarded as the Vyakhyana Simhasana, The Throne of Transcendental Wisdom. Consequently, the Birudavali hails the Acharya as the occupier of this throne. Many regard Goddess Sharada Herself to be moving in the form of the presiding Acharya of the Peetham.

In the 14th century, royal patronage to the Peetham began with the founding of the famous Vijayanagar empire under the divine guidance of the 12th Acharya, Jagadguru Sri Vidyaranya. The austerity of the Acharya influenced the rulers to such an extent that they began ruling in the name of the Acharya and granted the Peetham the rights over secular administration of the land. At the rulers’ request, the Acharya began conducting a Durbar during the Navaratri festival - an occasion deemed by the rulers to honour their Guru. Subsequently, the Acharya came to be known as the Karnataka Simhasana Prathisthapanacharya and the Peetham became a mighty institution - a Samsthanam and is known to this day as the Jagadguru Shankaracharya Mahasamsthanam, Dakshinamnaya Sri Sharada Peetham at Sringeri. Over the succeeding centuries, a number of empires and rulers including the Mysore Maharajahs Hyder Ali and Tipu Sultan, the Nizam of Hyderabad, the Peshwas and the Keladi rulers and Travancore Rajas were drawn towards the Peetham and respected the Acharya as their Guru.

Sri Vidyaranya Mahaswami being accorded royal honour in the Adda-Pallaki by the
Vijayanagara Emperors, Harihara and Bukkaraya. A 17th century painting based on the
mural at Virupaksha temple at Hampi. This tradition has continued
since then and is followed even today.

In the recent past, the Sharada Peetham has shone through the lives of the Acharyas - Jagadguru Sri Sacchidananda Shivabhinava Nrisimha Bharati Mahaswamigal, the re-discoverer of Sri Adi Shankara’s birthplace at Kalady and the founder of the famous Pathashala at Sringeri; followed by the renowned Jivanmukta, Jagadguru Sri Chandrasekhara Bharati Mahaswamigal; succeeded by the crest jewel of Yogis, Jagadguru Sri Abhinava Vidyatirtha Mahaswamigal. They have all left indelible impressions in the hearts of the disciples.

With such a rich history associated with Sri Adi Shankaracharya’s first and foremost Peetham, many wonder at the aptness of the Acharya’s choice of locating the Peetham at Sringeri, a spot replete with a hoary past, and bountiful with natural splendour and serenity.

Today, the Sringeri Sharada Peetham bedecked with an unbroken chain of Acharyas continues to uphold the principles of Sanatana Dharma with the 36th Acharya Jagadguru Shankaracharya Sri Sri Bharati Tirtha Mahaswamiji acting as a treasure of spiritual wisdom and peace for all seekers.

Jagadguru Sri Sri Bharati Tirtha Mahaswamiji worshipping Lord Chandramoulishwara

Glossary

1. Amnaya Peetham

Amnaya–The Veda; Peetham–Throne. Lit. throne of the Veda. Seat of learning established for the preservation and propogation of the Veda. Jagadguru Shankaracharya established four centres in the four corners of the country for the safeguard and propogation of the four Vedas and appointed each of his prime ascetic disciples as the heads of each centre respectively.

2. Sanatana Dharma

Hoary / Universal Dharma. Lit. Universal law that is binding on all creation since time immemorial.

Sage Rishyashringa

A sculpture of Sage Sri Rishyashringa in the temple at Kigga

Sringeri is hallowed for all times by the ancient legend of the sage Sri Rishyasringa. Sage Vibhandaka, by a curious combination of circumstances, became the father of a child, with a horn in the forehead, born of a deer. He found himself responsible for the proper upbringing of the child, whom he named as Rishyasringa. He thought that the easiest way to keep his son innocent of the worldly ways was to keep him in forest isolation. He succeeded to such an extent that when the boy matured into manhood, he had never set eyes on any human being other than his own father. He was even unaware of sexual distinction.

[Click to enlarge]

A Mural at Sringeri depicting the penance of Sage Vibhandaka

It so chanced that a neighbouring kingdom, which was then ruled by a king named Romapada, suffered from a severe drought. The king was advised by his ministers that there would be rains if sage Rishyasringa, blessed his kingdom with the touch of his holy feet. Romapada sent a number of fair damsels to the forest to bring the sage. They were however afraid of sage Vibhandaka, and so approached the hermitage when he was absent.

King Romapada, learning that the boy-sage had started from his hermitage, waited to receive him at the frontiers of his kingdom. The instant the holy sage stepped on the soil, the heavens opened up and poured-down life giving showers. The king, thankful for the favour conferred on him, showed his gratitude by offering the hand of his daughter, Santha, in marriage to the sage. Rishyasringa accepted her as his wife and remained in the king’s palace as an honoured guest for sometime.

Doll arrangement depicting the performance of Putrakameshti Yaga by
King Dasharatha officiated by Sage Rishyashringa

It was during this period that Dasaratha, King of Ayodhya, invited him to officiate in the yaga named Putrakameshti, by which he was blessed with four sons, Sri Rama and others. Sage Rishyasringa felt that his married life was not without its merits. It gave him an opportunity to usher into this world Sri Rama, the personification of Dharma.

The Linga

Yet he felt himself called back to his native forest with its holy atmosphere. He retired to the forest to spend the remainder of his life in divine contemplation. When he shuffled off his mortal coil, a lightning issued forth from his body and disappeared into the Linga he was worshipping as a symbol of formless Absolute.

The Shiva-Linga of Sage Rishyashringa at Kigga

This Linga can be seen even now in the temple at Kigga, a village about 7 Km from Sringeri. Unlike others, this Linga is invested with a horn on its head, to commemorate the merger of the sage Rishyasringa.

The Linga that was worshipped by the sage Vibhandaka and into which he himself disappeared in the end is on the summit of a hillock. This is situated in the centre of Sringeri. The Linga is known as Malahanikareshwara (destroyer of the impurities of the Jiva) and is worshipped even today.

Sculpture at the temple of Sri Malahanikareswhwara at Sringeri
depicting Sage Vibhandaka worshipping a Shiva Linga

Biography of Sri Adi Shankaracharya

To those who are fortunate to study his valuable works, devotion and gratitude swell up spontaneously in their hearts. His flowing language, his lucid style, his stern logic, his balanced expression, his fearless exposition, his unshakable faith in the Vedas, and other manifold qualities of his works convey an idea of his greatness that no story can adequately convey. To those who are denied the immeasurable happiness of tasting the sweetness of his works, the stories of his earthly life do convey a glimpse of his many-sided personality.

Sri Shankara Digvijayam

The Madhaviya is the the most authentic and widely known among the different Sankaravijayas today. It is certainly the most popular such text in the Advaita tradition, and is also known as the Samkshepa Sankarajaya. The popularity of this work derives from the fame of its author, Madhava, who is actually Jagadguru Sri Vidyaranya, the 12th Acharya of the Sriingeri Sharada Peetham.

Shankara Digvijaya - Part 1

Vedic India in the 8th century A.D

More than a thousand years had elapsed since The Buddha had appeared and preached his messages of compassion and the supremacy of ethics. He spoke of Dharma and Sangha but not of God. In the course of centuries following Buddha, the Buddhists evolved rigorous logic to defend their thought and rid themselves of what they thought as superstitions. Their logic did not feel necessity of God. But the masses among the Buddhists did not observe any of this reason or atheism. They knew Buddha and worshipped him as God. Buddhist Viharas were built in gigantic dimensions. Buddha’s images made of costly metals and materials were installed and worshipped with great pomp and splendour. Swaying away from the pure Vedic injunctions but clinging on to their lower aspects, the spiritual life among the Buddhists was at a low ebb with the vigour and purity of Buddha having vanished. The masses had moved gradually towards abandoning the Vedic way of life, comprising of the various duties in accordance to the sacred tradition and the Ashrama - stages in life. There was a strong and urgent need for the revival of the Sanatana Dharma, lest it crumble to non-existence. Jaimini and Kumarila Bhatta awakened the ignorant people from their slumber of ignorance, and helped them to follow the Vedic rituals meticulously. The Vedic religion was codified into sutras of Purva Mimamsa, the Vedic rituals and sacrifices were revived and they gained a position of honour.

In the course of practice, the sacrifices and rituals were upheld as the ultimate goal and the true Vedic dictums were forgotten. Spiritual insight was conspicuous by its absence. At such a crucial juncture, Sri Adi Shankaracharya, respected since across the world as the greatest philosopher and revered as an incarnation of Lord Sadashiva, walked the earth.

Divine Descent

The Madhaviya Shankara Vijayam, the most popular and widely accepted account of Sri Adi Shankara’s life, describes the advent of Sri Adi Shankara thus - ‘The One sitting under the banyan tree, Lord Dakshinamurti (Shiva), the Teacher of the Supreme Truth through the medium of silence, left his place of meditation. He is now moving about in the form of Shankaracharya, imparting his precious advice of knowledge to the world, which has been caught in the boundless dense forests of ignorance and is threatened seriously by the approaching flames of the forest fires of family bondage.’ -

अज्ञानान्तर्गहनपतितान् आत्मविद्योपदेशैः
त्रातुम् लोकान् भवदवशिखातापपापच्यमानान् ।
मुक्त्वा मौनं वटविटपिनो मूलतो निष्पतन्ती
शंभोर्मूर्तिः चरति भुवने शंकराचार्यरूपा ॥

Shankara was born to Aryamba and Shivaguru, a Nambudri Brahmana who belonged to the Vedic branch of Krishna Yajur Veda. Shankara’s birthplace was Kalady in Kerala, on the banks of the Poorna river. Kalady is situated a few miles from Tiru Shiva Perur (present-day Trichur), which contains the Shiva mound Vrischachala where Shivaguru and Aryamba prayed and were blessed with the divine child. This event of the birth of Sri Shankara in 788 A.D that marked the beginning of the revival of the Vedic system is described thus in the Madhaviya Shankara Vijayam - ‘Just as the Divine Mother, Parvati begot Sri Subrahmanya, the virtuous Aryamba begot Sri Shankara on the auspicious Vaisaka sukla panchami (fifth day of the waxing moon during April-May) in the year 788 A.D, when the star attributed to Lord Shiva, Arudra was in ascendance with the Sun, Saturn, Jupiter, and Mars in exaltation.’ -

लग्नेशुभे शुभयुते सुषुवे कुमारं
श्री पार्वतीव सुखिनी शुभवीक्षिते च ।
जाया सती शिवगुरोः निजतुङ्ग संस्ते
सूर्येकुजे रविसुते च गुरौचकेन्द्रे ॥

From Brahmacharya to Sanyasa

Shivaguru passed away when Shankara was yet a child. The mother Aryamba brought him up and performed his Upanayana according to tradition. The boy Shankara proved to be a prodigy and completed his Vedic education and Sanskrit studies very early in life. His faith in God even as a young brahmachari was intense, and events that unfolded began exposing his divine avatara. In one such occassion when He had gone to beg for alms, as a Brahmachari is ordained to, he came across a house with a lady in utter poverty. On seeing the young brahmachari, her heart melted, and expressing with great sorrow that she was unable to offer even a small quantity of food, with utmost humility, offered the only dried amalaka left in the house. The young Shankara, moved by the miserable condition of the large-hearted lady instantaneously composed a hymn on Lakshmi (known as Kanakadhara Stotram) praying for the relief of the family. Goddess Lakshmi instantaneously showered the house with the gold amalakas.

Once Sri Shankara’s aging mother fell unconscious while returning from a bath at the river. Sri Shankara invoked the river and prayed that she change her course and flow near their home so as to facilitate his mother. The following morning, the people of Kalady were struck with awe when they found that the river indeed had changed its course, giving in to the young brahmachari’s earnest appeal.

Sri Shankara felt the call of Sanyasa but Aryamba was unprepared to part with her only son, the solace of her widowhood. One day when Sri Shankara was bathing in the river Poorna, a crocodile caught his leg and started dragging him in. He appealed to his mother to give him permission to take Sanyasa conferring on him a Punarjanma (a new birth). Aryamba knew that she would have the satisfaction of at least having her son alive even if it were in the robes of a Sanyasin. On the other hand, if the crocodile does not free her son, she would still be consoled by the fact that her son would abandon his body as an ascetic. Still, trembling with fear, Aryamba consented to Sri Shankara’s request and lo! The crocodile released its hold on Shankara. Shankara was now free to embrace Sanyasa and entrusted his mother into the care of his relatives. Aryamba, still grieving over Sri Shankara’s decision, said that her consent in accordance with Shankara’s request was only to taking Sanyasa but not to allow the relations to perform her obsequies. So, in order to pacify his mother, Sri Shankara made the following statement, as described in the Madhaviya Shankara Vijayam (Verse 5.71) -

अहन्यम्ब रात्रिसमये समयान्तरेवा
संचिन्तय स्ववशगाऽवशगाऽथवामाम् ।
एष्यामि तत्र समयं सकलं विहाय
विश्वासमाप्नुहि मृतावपि संस्करिष्ये ॥

‘Oh mother! When you think of me I will give up all my work and come to you, whether you think of me at day, night or in between them (Sandhya time, that occurs at sunrise and sunset), whether you are conscious, unconscious or burdened with sorrow. If you die, I will myself perform your last rites. You can believe me.’

Initiation and study under Sri Govinda Bhagavatpada

Shankara then left Kalady in search of a Guru. The Guru of all the Gurus, the Acharyas of all the Acharyas, Lord Parameshwara in human form, the young boy Shankara, despite having mastered all Sastras by then, resolved to seek Upadesham from a Guru and get his self acquired knowledge made wider, holy and pure by a spiritual teacher. He found his Guru on the banks of the river Narmada, in Govinda Bhagavatpada, disciple of the famous Gaudapada, the author of the famous Karika on Mandukya Upanishad.

Madhaviya Shankara Vijayam (Verse 5.91) describes Shankara’s meeting Govinda Bhagavatpada in beautiful verses, rich in meaning:

तीरद्रुमागतमरुद्विगत श्रमः सन्
गोविन्दनाथवनमध्यतलं लुलोके ।
शंसन्ति यत्रतरवो वसतिं मुनीनां
शाखाभिरुज्ज्वल मृगाजिन वल्कलाभिः ॥

‘The deer skin and the bark of wood hanging from the trees are the indications of the abode of sages. Sri Shankara went to the middle of this forest, enjoyed the cool breeze and felt relieved of the fatigue caused by his walking and saw the abode of the sage, Sri Govinda Bhagavatpada.’

Shankara praised the great sage recalling the latter’s previous birth as Patanjali, portrayed thus in the text (Verses 96-97).

उरगपतिमुखात् अधीत्य साक्षात्
स्वयमवनेर्विवरं प्रविश्य येन ।
प्रकटितमचलातले सयोगं
जगदुपकारपरेण शब्द भाष्यम् ॥

‘Having learnt all Vidyas from Adisesha in the nether world, you came to this world to give it the Yoga Sutras and Mahabhashyam (Bhashyam on Panini Sutras of grammar).

तमखिलगुणपूर्णम् व्यासपुत्रस्यशिष्यात्
अधिगत परमार्थम् गौडपादान्महर्षेः ।
अधिजिगमिषुरेष ब्रह्मसंस्थामहं त्वाम्
प्रसृमरमहिमानंप्रापमेकान्त भक्त्या ॥

‘You have attained the highest spiritual realisation through the instruction received from the great Gaudapada, a disciple of Suka, the son of Vyasa. I salute thee, the repository of all virtues and have come praying for instruction in the truth of the Supreme Brahman.’

When Sri Shankara was thus praying, Sri Govinda Bhagavatpada deeply immersed in Samadhi, intuitively learnt even in that state about the greatness of the visitor, got out of his supreme consciousness and asked, ‘Who are you?’ To this, Shankara replied in terms indicative of his great spiritual attainment.

स्वामिन्नहं न पृथिवी न जलं न तेजो
स्पर्शनो न गगनं न तद्गुणावा ।
नापीन्द्रियाण्यपि तु विद्धि ततोऽवशिष्टो
यः केवलोऽस्ति परमः सशिवोऽहमस्मि ॥

To repeat Shankara’s own words that are couched in ten verses (known as Dasa Shloki), each with a refrain ‘only one remains, and that Shiva I am’, the first and last verses are reproduced below.

न भूमिर्नतोयं न तेजोनवायुर्नखंनेन्द्रियं वा न तेषां समूहः
अनेकान्तिकस्वात् सुषुपूत्येक सिद्धिस्तेदेकोवशिष्टः शिवः केवलोहम् ।
न चैकं तदन्यद् द्वितीयं कृतःस्यात् नवा केवलत्वं न चाकेवलत्वम्
न शून्यं न वाशून्यमद्धैकत्वात् कथं सर्ववेदान्त सिद्धं बवीमि ॥

‘I am neither the earth nor water nor fire, nor air, nor sky, nor any other properties. I am not the senses and even the mind. I am Shiva the divisionless essence of consciousness.’

Hearing these words pregnant with the spirit of non-dualistic consciousness, the sage was delighted and replied, ‘Through the power of Samadhi I see that you are the Lord Shiva descended on earth in human form

स प्राह शंकर स शंकर एव साक्षात्

Having said this, Sri Govinda Bhagavatpada stretched his legs outside the cave and showed his feet. Sri Shankara worshipped the Guru by performing Puja to his feet. By his conduct, Sri Shankara indicated to the world that the first duty of a disciple is to perform Puja to his Guru’s feet. Sri Shankara pointed out that it is only the knowledge obtained from the Guru after service to him that can yield fruits and so he did humble service to the Guru. Highly pleased, Govinda Bhagavatpada imparted to Shankara the knowledge of Brahman through the four Mahavakyas (great Vedic sentences). The great Guru then taught Sri Shankara the Vedanta Sutras of Vyasa, the essence of Vedanta philosophy. Once, when the river Narmada was in spate, causing great discomfort to the people, Sri Shankara without disturbing the penance of his Guru, brought the river under control by uttering the Pranava (Aum). Before long, Sri Shankara completed his formal studies under the Guru. Sri Govinda Bhagavatpada now asked his gifted disciple to go to Varanasi, where all learned men converged and blessed Sri Shankara to bring out commentaries on the Brahma Sutras.

Shankara Digvijaya - Part 2

Sri Shankara at Varanasi

Sri Shankara reached Varanasi, had a dip in the holy Ganges, offered his prayers at the shrine of Sri Vishwanatha and stayed at the city for sometime. Just as pieces made of iron get attracted to a powerful magnet, those who were ripe enough to understand the subtle teachings of the Vedas were drawn towards Sri Shankara at Varanasi. Of these, the first disciple of Sri Shankara was an illustrious young brahmachari who was named Sanandana on initiation into Sanyasa.

One day when Shankara was going with his disciples to the Ganges for midday ablutions, he noticed an outcaste approaching them with a pack of four dogs. Shankara and his disciples asked him to keep out of their path. But the hunter raised an issue -

अन्नमथात् अन्नमयं अथवा चैतन्यमेवचैतन्यात् ।
द्विजवर दूरीकर्तुं वाञ्चसि किं ब्रूहि गच्छ गच्छेति ॥

The outcaste responded thus, ‘This body comes has its source in the same material food and performs the same functions in the case of both a Brahmana and an outcast. If the question is addressed to the Atman, the witnessing consciousness, the Atman is the same in all unaffected, by anything that is of the body. How do differences such as ‘This is a Brahmana, this is a chandala’ arise in the non-dual experience? Is the sun changed in the least whether it’s reflection in seen in a pot containing liquor or in the holy Ganges? Is the Akasha in a golden pot different from the one in the mud pot? The one universal, unblemished spirit, is shining alike in all bodies ‘ is this not the truth?’

Sri Shankara was struck with the chandala’s Atma Jnana and exclaimed that a person who sees the world as Atman only and whose mind is firmly established in that conviction is worthy of worship irrespective of whether he is a Brahmana or an outcaste by birth. He admitted, ‘I am sure the pure consciousness shines alike in Mahavishnu as also in flies. All objective phenomena is false ‘ he who is ever established in this consciousness is my Guru, worthy of respect, be he an outcaste by birth. All objects presented to consciousness are false and unreal, what is inherent in all these is pure consciousness alone, and that pure consciousness is the ‘I’. A man established in such an awareness is indeed a Guru to me.’ This, Sri Shankara conveyed through his composition called Manisha Panchakam, a few verses of which are -

जाग्रस्वप्न सुषुप्तिषु स्फुटतरा या
संविदुज्जृंभते या ब्रह्मादि पिपीलिकान्ततनुषु प्रोता जगत्साक्षिणी ।
सैवाहं न च दृश्यवस्त्विति दृढप्रज्ञापियस्यास्तिचेत्
चण्डालोस्तुसतु द्विजोस्तु गुरुरित्येषा मनीषा मम ॥

Scarcely had he finished speaking when the outcaste vanished from the site and in his place Lord Shiva and four Vedas appeared. Moved by joy, awe and devotion, Shankara said in praise of Lord Shiva, the Ashtamurti.

‘I am the servant when I am conscious of myself as the body. I am thy part when awareness of Jiva dawns on me and when Atman consciousness becomes established, I recognise myself as one with thee. Such is the teachings of the scriptures. By realising which all the dullness of ignorance within and without is eradicated; to contain which there is no receptacle; to burnish which there is no grinder; to dig which there is no mind; to attain which all the renouncing monks make strenuous efforts in solitude ‘ to that Being, the essence of all the Sastras, my salutations! The Sastras are of no avail unless accompanied by Guru’s Grace; Grace is useless unless it generates awakening; and awakening is purposeless unless it gives the knowledge of the Supreme Truth. To that Supreme Truth who is not different from myself and who fills the understanding with wondrous rapture, my salutations!’

To that great Sanyasin who saluted thus with tears of devotion in his eyes, God Shiva said, ‘You have realised My true being. My blessings rest on you and Vyasa alike. Vyasa edited the Vedas. He composed Brahma Sutras (aphorisms on the subject of Brahman). You have got a real understanding of the purport of the Vedas and should write a commentary on the Brahma Sutras, by which the false theories have to be refuted, both through reason and through scriptures. The commentary that you are going to produce will receive praise from exalted beings like Indra. You spread the Knowledge of Truth in the world and appoint competent disciples as guardians of the Vedic path in different parts of the country. Having accomplished all these, you return to My state with the satisfaction of having fulfilled your mission.’ After commissioning Shankara thus, Lord Shiva disappeared.

Sri Shankara’s commences His unparallel works

Thrilled by the experiences Shankara set his mind on the task ahead. Shankara left Kashi (Varanasi) joyfully after taking dips in all the holy waters in and around Kashi and started on his journey to Badri, which he thought was more conducive to carry out his mission ordained by lord Shiva. Reaching Badri he held discussions with the sages there and then, he wrote in his twelfth year his most profound commentary on Vedanta Sutras of Vyasa. It was during his stay in Varanasi that he wrote his commentaries on Gita, Upanishads and Brahma Sutras, which are the authorities on the Vedanta Sastras and are known as Prasthanatraya. The Bhashyas (commentaries) of Shankara are monumental works covering the import of the Vedic teachings and supplemented with clear reasoning and lucid exposition. The system of Vedanta, which Shankara propounded through these works, is what is known as Advaita or Non-dualism. After this, Sri Shankara returned to Varanasi, where pupils gathered round him to learn his exposition of Vedanta. At Varanasi the great Acharya surrounded by Sanandana and other disciples shone like the disk of sun amidst its brilliant rays. He also wrote commentaries on Sanatsujatiya, Nrisimhatapani, Vishnu Sahasranama and Lalitha Trishathi.

At Kashi Shankara commenced his next task namely to propagate his tenets as set out in his prasthanathraya Bhashyas. He taught his disciple Sanandana the commentaries in depth. Sanandana’s devotion to study, austerity in life and capacity to understand the subtleties of philosophy endeared him to Shankara, at the same time generating jealousy in others. Sri Shankara decided to highlight to the world, Sanandana’s exemplary devotion to the Guru, and so one day, he called Sanandana who was on the other bank of the Ganges to come immediately. Sanandana stepped on the waters of Ganges who brought out a lotus to support him wherever he placed his feet on her sacred waters. To the astonishment of the others, he reached safely and Shankara named him Padmapada (lotus footed).

Shankara’s refutations of other philosophies

The Pashupatas whose doctrine was that Ishwara and Jiva were distinct and at the time of Moksha (Final emancipation), the qualities of Ishwara percolate into Jiva, challenged Shankara to disprove their doctrine. Shankara with the help of scriptural quotations and their proper interpretations, controverted their doctrine and answered that Moksha, if considered an event in time, has to have an end like all other events in time. He also argued ‘If the inherent qualities of Ishwara should go into Jiva, the quality alone cannot enter. However if all the qualities enter the Jiva, then it means that Lord Pashupati has become the ignorant individual soul.’ By such powerful arguments the pride of Pashupatas was curbed.

The great teacher was thus a terror to controversialists and was an object of adoration to others. His commentaries on the Prasthanatraya restored among the masses, the true understanding of the Atman, the all-pervasive Force, as declared by the Upanishads. Madhaviya Shankara Vijayam portrays beautifully the battle which Shankara fought through his commentaries against the false arguments and theories that were as rampant as widely different, scattering the true unified concepts enshrined in the Vedas and Upanishads - ‘The (significance of) Atman was about to be slaughtered by the Buddhists by their policy of Nihilism. However, Kanada the founder of Nyaya Vaiseshika system established the existence of the Atman, as a definite entity with the powers of knowing and willing. Kumarila Bhatta the founder of the philosophy of Vedic ritualism showed man the direction to reach his destination but made him a slave of Vedic ritualism. The Sankhyas saved put forth the doctrine of the lower and higher nature of the Supreme, namely Prakriti and Purusha. The Patanjalas brought forth their teachings on the controls of Prana. The materialistic Charvakas did not at all perceive the Atman and attributed everything to the Pancha Maha Bhutas (five great elements). It was only Sri Shankara who raised the Atman from such a miserable position to the status of the Supreme Being through his doctrine of the identity of the individual spirit with the Supreme Being.’ Controversies raged but then, such controversies and attacks of critics only helped to highlight the excellence of his commentaries.

The meeting with Bhagavan Vyasa

Shankara’s Bhashyas were put to severe test not only by the teachers of various schools of thought but also by the sage Vyasa himself. One day when Shankara on the banks of Ganges almost finished the day’s class to his pupils, an old Brahmana appeared. When told that Shankara has established a doctrine of non-dualism through his commentaries on Brahma Sutras, the old Brahmana sought Shankara’s explanation on the various Sutras, and entered into a long debate extending over a number of days. After eight days, it struck Padmapada that the Brahmana was none other than Vyasa, the very incarnation of Lord Vishnu and revealed this to Sri Shankara. Shankara prostrated before him and prayed for a candid opinion of his on the Bhashyas. Sri Vyasa pleased with the request pronounced that Shankara alone has known the real meaning of his sutras. Sri Vyasa then blessed Sri Shankara that with the help of the commentaries on Vedanta Sutras and many allied writings, he would be able to refute all opposing doctrines and thereby become famous in the world.

With words of joy, Vyasa rose to depart. Shankara said, ‘I have nothing else to do. I have completed the commentaries, expounded them and refuted all hostile doctrines’, and then expressed his desire to cast off his physical frame. Sage Vyasa said, ‘No! You should not end your life now. There are many learned men, leaders of hostile schools of thought and you will have to defeat them, as otherwise the infant of aspiration for spiritual freedom that has taken birth from you will perish premature. The intensity of my joy on reading your commentary prompts me to give a boon. The creator had given you only eight years of life. The satisfaction you gave to Agastya and other sages by your learning won for you an extension of life by eight years. May you live for another sixteen years by the blessings of God Shiva! Your commentary will shine till the end of time.’ Shankara prostrated before the sage Vyasa who then departed.

Shankara Digvijaya - Part 3

Sri Shankara and Kumarila Bhatta

After Vyasa left, Shankara started on a spiritual conquest of the whole land of Bharat. Starting on his journey, Shankara decided to go to Prayag with a view to win over Kumarila, the staunch upholder of the ritualistic interpretation of the Vedas. Having reached Prayag, he came to know that Kumarila was about to enter into a fire, as an act of expiation for betraying his teacher from whom he had the tenets of Buddhism. Sri Shankara rushed to the place where Kumarila was, only to see him already standing in the oven of husk. Kumarila recognised Shankara, narrated to him his work against the Buddhists, his awareness about Sri Shankara’s Bhashyas and his desire to write a Vartika (explanatory treatise) on his Bhashyas. Kumarila explained how he was not in a position to break his vow of expiation and therefore could not undertake the Vartika work. He further expressed his conviction about Sri Shankara being born to protect the doctrine of Advaita and how he had become sinless on seeing Sri Shankara.

Shankara replied thus, ‘I recognise you as an incarnation of Skanda, the son of Shiva. Sin can never affect you. I can save you by extinguishing the fire and you may write the Vartika.’ Kumarila who was a firm adherent of right conduct very politely declined the offer of saving him and instead requested for initiation into Brahma Vidya. He added that if Shankara could defeat Mandana Mishra, whose actual name was Vishwaroopa and famous as the great exponent of the ritualistic interpretation of the Vedas, it would clear all obstacles in the mission that Shankara had undertaken. Sri Shankara could then make Mandana his own disciple and get the Vartika written. Shankara then imparted to Kumarila the knowledge of Brahman, and Kumarila hearing the Upadesham of Shankara realised his oneness with Brahman, dispelling his sense of individuality. Shankara then proceeded to Mandana’s place called Mahishmati, in present-day Bihar.

Shankara’s debate with Mandana

Shankara entered Mandana’s house and saw him cleaning the holy feet of Sages Vyasa and Jaimini, whom Mandana was able to bring there on account of his penance, for the conduct of a ceremony performed by him as per the Sastras. Mandana, who disliked Sanyasins, entered into a violent wordy duel with Shankara. The sages pacified Mandana and then he welcomed Sri Shankara’s challenge along with the condition that the loser of the debate would become the disciple of the victor.

Mandana fixed the next day for the debate and requested Jaimini and Vyasa to be the judges. But they said that Mandana’s wife Ubhaya Bharati, accepted as an incarnation of Goddess Saraswati shall judge the debate. The following day, Sri Shankara initiated the debate, announcing his proposition of the unity of all existence as follows:

‘Brahman, the Existence-Conscious-Bliss Absolute (Sat-chit-ananda) is the one ultimate Truth. It is He who appears as the entire world owing to ignorance, just as a shell appears as silver. When the illusion gets dispelled, the silver dissolves into the substratum, the shell. Similarly, when ignorance is erased the whole world dissolves into its substratum Brahman, which is the same as Atman. This is the supreme knowledge, as also Moksha (liberation from births and deaths); and the Upanishads are the authority for this proposition.’

Mandana made his proposition, emphasising the tenets of his faith thus: ‘The non-Vedantic part of the Veda dealing with effects produced by Karma is the real authority; actions alone (Karma) constitute the steps leading to Moksha and embodied beings have to perform action till the end of their lives.’

Ubhaya Bharati put a garland of flowers on the neck of the two contestants, declaring that the person whose garland withers will be considered defeated. The debate went on for several days. Ubhaya Bharati accepted that the cogent arguments of Shankara had overcome the contentions of Mandana and gave her verdict subjecting Mandana to defeat. The flower wreath on Mandana’s neck also faded. Mandana adopted Sanyasa in accordance with the wager. Ubhaya Bharati gave Bhiksha to both Sri Shankara and Mandana, indicating that her husband was now a Sanyasin.

Mandana, however, still had some questions regarding the aphorisms of Jaimini and their relation to the Absolute Truth, as propounded by Sri Shankara. When Sri Shankara clarified, Mandana prostrated and said, ‘You are the nature of pure consciousness, yet for the sake of ignorant men you have assumed this human body. You have saved all with the single statement - Tat tvam asi, and explained the great soul indicated in the Upanishads, the crest-jewel of the Vedas, as indestructible and one without a second.’ Praising thus, Mandana then surrendered himself at the feet of Sri Shankara.

आत्माम्बा इदमेक अग्रआसीत् ।
ब्रह्मवा इदं अग्र आसीत् एकमेव ।
सदेव सौम्य इदं अग्र आसीत् ।
एकमेव अद्वितीयं ब्रह्मय्च ।

The debate with Ubhaya Bharati

Ubhaya Bharati too praised Sri Shankara but then added ‘You cannot claim complete success over my husband until I, his better half, have been defeated by you. Though you are an embodiment of divinity, I have a desire to debate with you.’

Ubhaya Bharati convinced Sri Shankara to agree to a debate. For seventeen days a protracted debate continued. Finding Sri Shankara invincible in Vedic lore, philosophies and other Sastras, Ubhaya Bharati struck on the idea of questioning him on Kama Sastra, the science and art of love between the sexes, knowing that Sri Shankara was a celibate from boyhood. Sri Shankara accepted the challenge but requested a month’s time to resume the discussions.

Sri Shankara and his disciples, all masters of Yogic powers, traveled along the skies, and located a dead body, that of king Amaruka. Sri Shankara discussed with his disciples about the prospect of entering the King’s body, study the effects of the forces of love by remaining a witness, and then re-enter his body which would have to be safeguarded by his disciples. Padmapada gave his full consent but quoted a precedent of a Yogi Matsyendra as a possible pit fall. Sri Shankara met his arguments in his own superb manner: ‘In the case of one who has realised even here that the self is without all contacts, and is the relationless eternally pure spirit, the commandments and prohibitions of the Sastras have no application. All fruits are non-existent for one who has realised the world as a mere appearance. A true knower is free from any sense of good and evil. So even if I indulge in the enjoyment of sex love, no evil will result from it. However in order that the world may not be misled by the action of a Sanyasin like me, I will gain the experience of sex life through the body of this dead Amaruka, which I am going to enliven by temporarily identifying myself with that body.’

Shankara then entered the body of Amaruka by yogic powers, and lived in the palace effecting able and just administration. He also gathered the knowledge of love. Meanwhile, the ministers of Amaruka concluding from the remarkably superior gait of the king apprehended that some noble soul had entered the King’s body and ordered that all uncared for dead bodies in the kingdom be burnt. The expiry of the stipulated period was reminded by his disciples who came as musicians to the palace. Sri Shankara withdrew his subtle body from the body of the King. Even as Sri Shankara re-entered his body, the king’s emissaries having found it unguarded had already set it on fire.

Sri Shankara immediately recited a hymn addressed to Lakshmi Narasimha (Lakshmi Narasimha Karavalamba Stotram). By the grace of Narasimha, the fire got extinguished and Sri Shankara emerged from the cave. He traveled to Mandana’s house through the skies, was received reverentially by Mandana and Ubhaya Bharati with ecstasy and was offered a throne like seat. Ubhaya Bharati addressed him thus, ‘You are that Sadashiva who is the lord of Brahma and of all the Devas and other beings, and also the master of all Vidyas. You took all the trouble to master the science of sex love just to conform to the ways of the world. That we have met with defeat at your hands is not a matter of shame for us, just like moon and stars do not go into disrepute when the sun suppresses their light. I must now go to my heavenly abode. Permit me.’ Sri Shankara replied, ‘I know you are Saraswati, the consort of Brahma and the sister of Shiva and you are of the nature of pure consciousness. I shall in future be instituting temples of worship for you in Rishyasringagiri (Sringeri) and other places. I beseech you, to manifest yourself in all those temples, receiving the adoration of devotees and bestowing boons on them.’ Agreeing to do so she disappeared from the physical world.

Mandana became a follower of Shankara having extinguished all worldly desires and ambitions. Shankara imparted to him the Mahavakya ‘Tat tvam asi’ and gave him the name Sureshwara. Shankara having thus brought the celebrated Mandana into his own fold started again on his mission.

The Kapalika’s request

A Kapalika, an observer of Tantra, performed austerities to get a boon from Shiva, which would enable him to attain to Kailasa with his human frame. Lord Shiva had declared that his desire would be fulfilled if he could perform a sacrifice offering in fire the head of a King or an all knowing person. The Kapalika approached Shankara, narrated to him his ambition and said, ‘You are a man of renunciation without attachment to the body; you live only for the good of others. Sages like Dadhichi gladly gave to others their impermanent physical body. Be gracious enough to give me your head.’ So saying the Kapalika prostrated. Sri Shankara who was full of mercy to suppliants said, ‘Gladly shall I give you my head. This body is perishable. If it perishes for the good of another, what greater glory there can be? But you should take away my head in absolute secrecy when my disciples are away and I shall sit in a lonely place for you to take off my head.’

Accordingly, the Kapalika came at the fixed time and Sri Shankara sat in intense meditation, ready to sacrifice his body. Madhava Vidyaranya brings out in superb verses, the picture of the sage at this juncture.

आसीनमुच्चीकृत पूर्वगात्रं सिद्धासने शेषितबोधमात्रम् ।
चिन्मात्रविन्यस्त हृषीकवर्गं समाधि विस्मारित विश्वसर्गम् ॥

‘Sri Shankara withdrew his senses into the mind and the mind into the spirit. With his neck and back bone steady, his palms lying supine on the knees, his face calm, his eyes half open and fixed as though on the nose tip, he sat there in the state of the Supreme Bliss, completely oblivious of his surroundings.’

Just as the Kapalika was approaching the Acharya with his sword lifted up, the whole plot flashed in the mind of Padmapada owing to his deep meditation. Padmapada’s whole personality flared up like a burning mass of fire. He had attained Siddhi in the Narasimha mantra. The consciousness of Narasimha took possession of him and he became an embodiment of ferocity, leapt into the sky, came down, caught hold of the Kapalika, and tore open his chest with his nails as Narasimha did to Hiranyakashipu. The other disciples hearing the sound and commotion, rushed to the place to find the Acharya in Samadhi and the corpse of Kapalika lying nearby. With the aspect of Narasimha in the form of Padmapada still roaring, Sri Shankara came out of Samadhi and saw before him the formidable Narasimha. Sri Shankara sang hymns to pacify Narasimha -

त्वमेव सर्गस्थितिहेतुरस्य त्वमेव नेता नृहरेऽखिलस्य ।
त्वमेव चिन्त्यो हृदयेऽनवद्यें त्वामेव चिन्मात्रमहं प्रपद्ये ॥

Sri Shankara also mentioned that the Kapalika had in fact been graced with freedom from rebirths by dying at the hands of the Lord. Padmapada was thus brought back to his normal state from the super-consciousness of Narasimha. Thus Sri Shankara had once again brought out Padmapada’s austere devotion and had also indirectly paved way for the Kapalika’s goodwill.

Shankara Digvijayam Part 4

The coming of Hastamalaka

The Acharya continued his travels and visited holy places like Gokarna, Hari-Shankara (present-day Harihar where he sang eleven verses in praise of the combined form of Shiva and Vishnu), as well as Mookambika, the temple of great spiritual power where he stayed for several days adoring the Devi. One day he went to a village by name Sri Bali that was full of observers of Dharma. There, a Brahmin by name Prabhakara came to the Acharya with a young son. Prostrating before the Acharya he submitted how his young son seven years old was behaving like an idiot, as though his mind is undeveloped. He does not play with other boys, even if others beat him he does not get annoyed, he cares not for food sometimes. He has not even learnt the alphabets. The early period of his life has gone in vain ‘ he lamented.

The Brahmana made the boy who was shining in appearance like a firebrand covered with ashes, to prostrate before Shankara but the boy continued to be in the prostrate position. The Acharya lifted him up and addressed the boy thus, ‘Who are you? Why are you thus behaving like an inert being’? To this the boy replied in twelve verses expounding the doctrine of the spiritual self. These verses comprise what is famous as Hastamalakiyam, the truth having become as natural to him as an amla fruit (gooseberry) in the palm of one’s palm. Shankara told the Brahmin that the boy knows the truth of the Atman by virtue of his practices in his past life, has no attachment to material objects, has no sense of ‘I’ ness with regard to the body, and it is best he does not stay with the Brahmana but follow him as his disciple. Shankara took him along as Hastamalaka, the third important disciple.

Sri Shankara at Sringagiri (Sringeri)

The great sage traveled to Sringagiri (Sringeri) where the sage Rishyasringa had for a long time meditated on the Supreme self. The place was inhabited by a large number of virtuous people who were hospitable and regular in performing Vedic Yagas. There, the Acharya expounded to the learned and receptive scholars his commentaries, the doctrine of unity of the self with Brahman and rid the people of their superstitions. At Sringeri he had a temple built as graceful as Indraloka, and installed therein an image of the Divine mother and instituted her forms of worship. Recalling Her assurance in Mandana’s mansion the Acharya invoked the Divine mother to reside in Sringeri as Sharada. There she resides even to this day granting devotees their prayers.

या शारदाम्बेत्यभिधां वहन्ती कृतां प्रतिज्ञा प्रतिपालयन्ती ।
अद्यापि श्रृङ्गेरिपुरे वसन्ती प्रद्योततेऽभीष्टवरान् दिशन्ती ॥

At Sringeri a new disciple, Giri joined the Acharya. He was noted for his obedience, industry, righteousness, devotion to the service of the teacher whose requirements he anticipated and fulfilled; he could never do anything smacking of disrespect; will not sit listlessly before him, talk too much in his presence, walked always behind the Acharya never showing his back. The others took him to be a dull uninformed person and were indifferent to him. The Acharya knew his heart and waited to bring forth his greatness to others. One day, Giri was late in coming to the morning class. Others were restless and urged the Acharya to commence the class even without Giri. The Acharya out of his love for Giri awakened in him the knowledge of the Supreme. Giri came to the class dancing and uttering a great hymn in the metre known as Totaka. The devotion to the Guru is an aid in the ladder that helps a man in ascending to that high state of spiritual absorption. It was the grace of the Acharya that enabled Giri, one thought to be a fool, to compose a hymn full of wisdom and poetic skill. As this poem is in the Totaka metre, the Acharya called him Totakacharya. This poem brief but superbly beautiful and well reasoned is an introduction to the study of Vedanta and is known as Totakashtakam.

The Acharya continued his work at Sringeri, asked his four principal disciples to write treatises on Vedanta. Sureshwara wrote Naishkarmya Siddhi, an exegesis on two of Acharya’s commentaries on Brihadaranyaka and Taittiriya Upanishads (Vartika). Padmapada composed his famous work on the Brahma sutra bhashyas of the Acharya while Ananda Giri (Totaka) and other disciples produced works full of spiritual fervour.

Shankara’s boon to Aryamba

During this time the Acharya had an intuition that his mother was passing through her last days and informed his disciples. The great Siddha that Sri Shankara was, he transported himself to Kaladi in no time. On seeing the worn out condition of his mother he prostrated before her. Aryamba was freed from all distress on seeing him. In spite of his being a Sanyasin, known for non-attachment, he became tender in his heart on seeing his mother. On Aryamba’s request about the knowledge of the Supreme, Sri Shankara began to instruct her on the Impersonal Brahman which however she could not absorb. Then he recited a hymn on Shiva, which brought in the emissaries of Shiva with tridents and the rest. The mother appeared frightened. Then he recited a hymn on Vishnu on hearing which she saw the radiant form of Pure Consciousness within. Aryamba left her mortal coil with her mind absorbed in the Lord. When the Acharya called his neighbours and former relatives for help in cremation, they scorned at him thus, ‘O Sanyasin, what rights do you have to perform such rites?’ They stood adamant and refused even to give fire to cremate the body. Unperturbed by their stand, the Acharya himself generated fire out of his own right hand and completed the cremation. Then he cursed the people of the place, ‘May you become incompetent to study the Vedas! May no Sanyasin visit your place for bhiksha! May you cremate your dead bodies in your own house compounds!’

After the Acharya had conferred the eternal state of Vaikunta on his mother he traveled through several places spreading his doctrine of oneness.

Padmapada’s Panchapadika and his devotion

Padmapada who had completed the exegesis as commanded by the Acharya went on a long pilgrimage in the North and the South. At Srirangam, he left his manuscripts with his uncle. Returning from Rameshwaram, he was shocked to be told by his uncle that his manuscripts were lost in a fire. Downhearted, he headed towards the Acharya who was in Kerala and narrated his tale of woe. The Acharya comforted his disciple with sweet and enlightening words, ‘None can overcome the effects of Karma. I had foreseen these things and spoken to Sureshwara. While we were in Sringeri you had read out to me five chapters of your work. I remember it and I shall now dictate it and you may take it down.’ Padmapada took down the whole book as dictated and on completing it danced in joy. Thus Padmapada’s work on the Brahma Sutra Bhashyas of Sri Shankara came to be known as Panchapadika.

The Acharya continued his travels winning in argument over various scholars including Jains, Madhyamikas, Lingayats and followers of Bhatta Bhaskara. Some of them took to violent physical means, to put down which King Sudhanva with his army fought them. In his further triumphant tours he went to Karmapura where he won victories over Navagupta, a leading thinker of the Shakta School. But cunningly he followed Sri Shankara pretending to be a disciple and then used black magic to cause injury to the Acharya. The Acharya suffered physically but warded off all medical remedies insisted upon by his disciples. At last, by the grace of Lord Shiva, the Ashwini devas appeared and declared that the disease has been caused by black magic and will not respond to treatment. Padmapada was terribly angry on knowing this and by his mantra Shakti transferred the disease to Navagupta himself, thus displaying his devotion yet again.

The four Amnaya Mutts

Shankara consolidated his work by establishing in the four directions, four Mutts called Amnaya Mutts to sustain and foster the sacred tradition of Sanatana Dharma. Keeping in mind that the Mutts should serve as places of spiritual wisdom and peace for all seekers of the Truth, Sri Shankara chose spots bountiful with natural splendour and serenity. Sri Shankara chose Puri in the East and Dwaraka in the West, both being located on the shores of the sea. The Acharya also chose Badrinath in the North and Sringeri in the South for the natural aura that these places had, owing to the towering scenic mountains and at both places.

Sri Shankara assigned one Veda for each of the Mutts, signifying that each Mutt would play a significant role in taking efforts to sustain and propagate that particular Veda. Thus Rig, Yajur, Sama and Atharvana Veda were assigned to Puri, Sringeri, Dwaraka and Badrinath Mutts respectively. Sri Shankara also nominated his four chief disciples, one to each of these Mutts. He assigned Sureshwara to Sringeri, Padmapada to Dwaraka, Hastamalaka to Puri and Totaka to Badri. That all these Mutts function to this day shows the vigour of the movement started by Shankara for the propagation of Advaita Vedanta and Sanatana Dharma as a whole.

Shankara Digvijayam Part 5

Vision of Gaudapada

Back to Kashi and sitting on the banks of the Ganga, the Acharya had a vision of Gaudapada. The Acharya prostrated before him in great excitement. Gaudapada spoke to the Acharya appreciating his attainments, in words and smiles that excelled the soothing influence of even moonlight. Shankara replied with great humility and emotion and read out his commentaries on Mandukya Upanishad and Karika on the same. Highly pleased, the deathless and desire-less sage Gaudapada disappeared after blessing the Acharya.

Ascending the Sarvajna Peetham at Kashmir

The Acharya came to know about a temple with four gates for Goddess Sharada in the Kashmir region. The temple was famous for its ‘Throne of Omniscience (Sarvajna Peetham)’, signifying that only an omniscient one can sit on that throne. Scholars from the Western, Eastern and Northern directions had in the past opened the three respective entrances, but till then there had been no learned men from the South. Sri Shankara who hailed from the South felt that he was divinely ordained to attempt to ascend the Sarvajna Peetham. So, the Acharya left for Sharada Temple in Kashmir. The people greeted Sri Shankara enthusiastically and hailed his advent as a lion ruling over the forest of Advaita.

The Acharya approached the Southern entrance when at once a group of controversialists stopped him. Adherents of Kanada’s Nyaya School, Sankhyas, Buddhists, Digambara Jains, and the followers of Jaimini put the Acharya to severe test in their own systems. The Acharya’s replies convinced every one of them that the Acharya was proficient in all philosophies and they opened the Southern entrance. Holding the hand of Padmapada, the Acharya was about to ascend the Throne of Omniscience when he heard the voice of Goddess Sharada. The Goddess challenged him that it is not enough if a person is omniscient but he should also be pure. Shankara cannot be said to be pure because of his stay at the palace of the king Amaruka.

To this challenge, the Acharya answered that from his birth he had done no sin with this body of his, and what was done with another body will not affect this body. Sharada’s voice became silent accepting the explanation and the Acharya ascended the Throne of Omniscience, to the ovation of the people there. The heavenly conch Shells blew, kettledrums sounded like roaring of the oceans, and flowers rained down in praise of Sri Shankara.

The end of the incarnation

Sri Shankara thus ascended the Sarvajna Peetham signifying the triumph of the doctrine of Advaita. Sri Shankara subsequently left for Badri after deputing the others to Sringeri and other places. At Badri he again preached his doctrine to followers of the Patanjali school who accepted Advaita as the true import to the Vedas. In this way, Shankara though Shiva’s Avatara, started his life as a seeker of truth at the hands of Govinda Bhagavatpada, dived deep into the secrets of the Upanishads, recovered the gold mine of Advaita, wrote the great commentaries and other Advaita treatises. He also composed hymns on Shiva, Vishnu, Ganesha, Subrahmanya, Sharada, Saraswati, Lakshmi, Narasimha including Shivananda Lahiri, Soundarya Lahiri and all the time remained a teacher until he reached the thirty second year of his life.

The Acharya then went to Kedara, the holy land of Shiva. Tradition has it that the Acharya disappeared from sight at Kedarnath. Madhaviya Shankara Vijayam portrays the same incident in a manner fitting its poetic splendour thus ‘ ‘There came a concourse of Rishis and Devas with Brahma as their head to lead the incarnate aspect of Shiva back to his pristine state in Shivaloka. The divine bull Nandi came and stood before him. To the chorus of hymns, rain of Kalpaka flowers, the great Sanyasin mounting the back of Nandi with Brahma supporting him transformed himself into real form as the great Shiva and attained to his divine abode.’

The Genius of Sri Shankara

Sri Shankara’s versatile genius is highlighted through the several Shankara Vijayams. That Sri Shankara visited many holy places like Tiruvanaikkaval, Kanchipuram, Tirupati, Tiruchendur, etc. and contributed to the temples is known from these accounts of Sri Shankara’s life.

It is Sri Shankara’s contribution to the stabilisation of Sanatana Dharma in all its forms that remains today as a mark of his divine descent. While the followers of Sanatana Dharma regard Sri Shankara as a realised soul descended to sustain Dharma, Sri Shankara is considered by all as the highest of intellectuals the world has ever produced. Yet Sri Shankara was not only a philosopher but also a great Bhakta. Sri Shankara instituted the worship of Ganesha, Shiva, Shakti, Surya, Vishnu and Subrahmanya, all on the same pedestal pointing towards the one God worshipped in different forms. His compositions on all the deities contain poetic excellence that thrill the common man, touch the emotions and carries the sadhaka forward step by step. Shankara has emphasised that deliverance cannot be had except by Atma-Jnana. The paths of Karma, Bhakti and Jnana are steps in the ladder to realise the Atman, the summum bonum of human life. Total surrender to God as the culmination of Bhakti has been accepted by Sri Shankara as a sure means of attaining salvation because such surrender embodies Jnana. In a prayer to Vishnu, Sri Shankara says,

तत्यपि भेदापगमे नाथ तवाह न भामकीनत्वम् ।
सामुद्रोहि तरङ्गः क्वचन समुद्रो न तारङ्गः ॥

Oh Lord, even after realising that the Truth that
There is no real difference between Jiva and Brahman,
I beg to state that I am Yours and not that You are mine.
The wave belongs to the ocean, not the ocean to the waves.

Sri Adi Shankara and Sringeri Sharada Peetham

We, the present generation are extremely fortunate to be in the midst of the twelfth birth centenary of Shankara. The great spiritual organisation at Sringeri established by Sri Shankara has made a cultural conquest of the country without any physical force and has stood the test of time and gained veneration, respect, help and patronage from various rulers irrespective of their religion. Scholars of repute, administrators and others in different walks of life, in modern times have remained loyal to the Sringeri Mutt that has had a line of highly philosophical, saintly and scholarly Pontiffs in its illustrious lineage. The farsighted organising ability of Adi Shankara has proved itself in Sringeri, to be colossal and amazing.

It was given to the thirty third Pontiff of Sringeri Sharada Peetham, Sri Sacchidananda Shivabhinava Nrisimha Bharati Mahaswamigal, who is considered a purnavatara of Sri Shankara, to initiate Shankara Jayanti Celebrations, throughout the country. It was this Jagadguru who resurrected the long forgotten Kaladi and caused the publication at one and the same time the complete works of Sri Adi Shankara. It is the grace of the great Shankara Bhagavatpada that the Sringeri Sharada Peetham has played such a significant role.

Works of Sri Adi Shankaracharya

Prasthanatraya Bhashyam

Prasthanatraiya means the three sources of authority. It is the collective name given to the Upanishads, Bramha Sutra and Srimad Bhagavat Gita, which are accepted as three sources from which the different schools of Vedanta derived their authority.

Bramha Sutra

Bramha Sutra are a compendium of 555 aphorisms by Sage Bhagavan Veda Vyasa. They present in concentrated form the entire philosophy of the Upanishads. It is the text book for post graduate study for a student of Vedanta. Bright students are led into the enquiry about the nature of the Supreme reality, the relation between man and this Supreme reality, the summam bonum of human birth, existence and the means and method of reaching it. These Sutras are clues intended as memory aids to intensive contemplation on the Supreme reality. Marked by economy of words to felicitate memorizing, they are capable of being understood from all points of view and gateway to experience the supreme bliss when assimilated properly.

The Bhagavat Gita

Bhagavat Gita - is the most popular religio philosophic poem of Sanskrit literature. It is the most beautiful perhaps the only true philosophical song of its kind existing in any known tongue. Conveys sublime teaching on religion, philosophy, ethics and the art and science of correct and efficient living and attitude towards life and its problems.

The Upanishads

The Upanishads generally form the end of the aranyakas of the Vedas and therefore the philosophy obtaining therein is called as Vedanta meaning `end of the Vedas’. They contain the essence of Vedic teachings. They are the foundations on which most of the later philosophies and religions of India rest.

There is no important form of the Hindu thought which is not rooted in Upanishads. If the hold which a work has on the mind of man is any clue to its importance, then evidently the `Bhashya of Sri Adi Shankaracharya’ on Prasthanatriya is the most influential work in Indian thought.

The Upanishads say that the formless Bramhan has been assigned forms only for the convenience of the aspirant and it is not possible for ordinary man with finite equipment to concentrate on a `formless’ being. Sri Adi Shankara has maintained this “all through” in His Bhasyas, encouraging the Seekers step by step, as an aid to concentration, adoring the God for His ideals behind His Idols.

The father gives birth to one, but the Supreme Guru as Adi Shankaracharya alone can save the person from the necessity of being born again. One can repay the debt to his father by procreating offspring in his turn and by offering obsequious oblations for the pacification of his soul after death. But because the Supreme Guru saves His disciple from avidya, the debt to Him can never be repaid. Perhaps we can repay an Portion of the debt by passing on the knowledge in turn to other deserving disciples.

The Upanishads contain two sets of teaching regarding reality or Bramhan, addressed to two different levels of the mind. To the highest grade of the aspirants, belongs the disciple who has attained the mental equipment necessary entering upon the course of study, either in this birth or possesses an introvert mind as a result of discipline undergone in his last lives, qualifying him to grasp the teaching imparted in the Sruti.

This class of seekers comprises 2 grades. The first needs only reminding of the true nature of oneself by the Shruti through an experienced Adept (Guru) Who has Himself experienced the Truths of Vedanta, while the second requires guidance for the contemplation of the spiritual steps through which one has ultimately to reach the same self.

The other set of Upanishads teachings according to Sri Shankara, consists of injunctions for the meditation on apara (lower) Bramhan. This meditation is a mystical discipline assures benefits in the highest heavens called Bramha Loka. Then the question comes are there 2 Bramhans superior and inferior?

The supreme Bramhan is spoken of where It is indicated by such terms as `not gross’ through a negation of all distinctions of names and forms, etc., called up by ignorance. That very Bramhan becomes the inferior Bramhan where it is taught as possessed of some, distinct name, form, etc., for the sake of meditation, as in such words as “Identified with the mind, having prana as his body and effulgence as his form” etc.,. In short, it is not all that can realize the formless Absolute.

To them, Sri Shankara says that the Supreme is both formless and with form, formless when viewed in itself, not in relation to the universe, ever beyond the senses, beyond speech and mind, and with form when thought of in relation to the world as its creator, Sustainer and indweller.

The study of these prasthanatraya-bhashyas requires profound knowledge of Sanskrit and competency in Vyakarana, Nyaya and Mimamsa and in Veda-adhyayana. The study of these works kept alive to this day in all parts of India in guru-sishya relation which is characteristic of Indian tradition.

Prakarana Granthas

Knowledge available in the world of books is found in two types of records. Text book of the Science (of the Supreme reality or Bramhan) explaining the theory and technique are called the `Shastras’, and the book that explain the terms and terminologies used in the shastra books are called `Prakarna’ books. Following are the examples of the latter type of books.

Vivekachudamani
Upadesha-Sahasri
Atma-Bodha
Aparokshanubhuti
Dasha-Shloki
Shata-Shloki
Vakya-Vritti
Panchikarana
Prabodhasudhakara
Tattva bodhaa

Stotras

Out of His own volition, projecting power of His maya, Bramhan becomes Iswara, the personal God and to bless the devotees manifests Himself in several divine forms in which a seeker contemplates on Him. Hence Sri Shankara Bhagavat Pada purified the rituals of worship of Shiva, Devi, Vishnu, Surya, Ganapati and Kumara and composed devotional hymns on each of these divine forms to help the devotees. These divine forms are not different. They are manifestations of the Supreme, and devotion to any one of them accompanied with complete self surrender will bring divine grace, which will lead the Sadhana to Jnana and liberation. Because of his acceptance of the worship of six divine forms then in vogue, he is known as Shanmata Sthapaka. Since God is omnipresent, it is also possible to speak of His limited presence; or special presence; just as a King ruling over the whole earth can be referred to as the King of Ayodhya. This is done for the sake of contemplation, God is taught to be meditated upon there in the lotus of heart, just as Lord Hari is taught to be meditated on a Saligrama. A certain state of intellect catches a glimpse of Hari there. God though omnipresent, becomes gracious when worshipped there. Just as space, though all pervasive is referred to as having a limited habitation and minuteness form the point of view of its association with the eye of the needle, so also is the case with Bramhan.

Sri Adi Shankara, after writing his life-giving commentaries upon the sacred books of our culture, provided the seekers with a voluminous devotional literature, singing his own love of the Lord. Every one of this Stotras is culled out from the garden of the Upanishads, and strung together on the chord of His poetry, interspersed with his inquisitive similes.

Primary Disciples

Sri Adishankaracharya and His four disciples

Of the large number of disciples who had the rare and inestimable privilege of serving the great Acharya Sri Shankara Bhagavatpada, four stand out prominent. Each one of them was unrivalled in his own way: Padmapada for intense devotion, Totaka for exemplary service, Hastamalaka for supreme self-realisation and Sureshwara for deep learning

It is well-known that Jagadguru Sri Adi Shankaracharya established four Maths in the four corners of India for the sustinence and propogation of Sanathana Dharma in the country. Each of these Amnaya Peethams had their divinities, tirthas, sampradaya, so on all of the details of which are given below.

The four disciples of Sri Adi Shankaracharya were later on installed as Acharyas of the four Maths by Sri Adi Shankaracharya himself as follows.

Sri Hastamalakacharya as the Acharya of the Govardhana Math in the East.
Sri Sureshwaracharya as the Acharya of Sringeri Sharada Peetham in the South.
Sri Padmapadacharya as the Acharya of the Dwaraka Math in the West.
Sri Totakacharya as the Acharya of Jyotir Math in the North.

The fact that all these Maths function to this day shows the vigour of the movement started by Shankara for the propagation of Advaita Vedanta and Sanatana Dharma as a whole.

Sri Hastamalakacharya

In the village called Sribali there was a learned Brahmana named Prabhakara. He was very rich. But neither his learning nor his affluence gave him any pleasure as his only son appeared to be an idiot. The boy was as lovely as Cupid, as lustrous as the sun, pleasant like the moon and patient like the earth. But he behaved like an idiot. It was with great difficulty that his Upanayana was performed. He never played, never talked, never got angry and never studied. When Sri Shankara chanced to go to that village, the boy was about 13 years of age. The anxious father took his son to Shankara to see if anything could be done for him. In his first glance, the Acharya realised the greatness of the boy. He asked him who he was. The boy answered the question in chaste Sanskrit verse, expounding the real nature of the Self. As the boy was not suited to the life of a householder, the Acharya accepted him as his disciple and gave him Sanyasa. As the essence of truth had been so lucidly explained by the boy, like a gooseberry in one’s palm, he was named Hastamalaka. His extempore verses had the rare distinction of being commented on by the illustrious Acharya himself. Though he attended the classes held by the Acharya, it was more to verify his own experience than to gain proficiency in dialectics. It was suggested to the Acharya that, by reason of his realisation of the Self, Hastamalaka was pre-eminently competent to write a Vartika(Sanskrit commentary in verse) on the Sutra Bhashya. The Acharya negated the suggestion by pointing out that Hastamalaka’s plane of consciousness always dwelt on the supernal Self. He would not stoop to write books. When the Acharya placed him on a higher level that those engaged in dialectics, the disciples were naturally curious to know how one who was not known to have devoted any attention to learning the sastras could be proficient in realisation. Sri Shankara explained the phenomenon. On the bank of the Jamuna, a great sage was seated in contemplation when some brahmin girls came there to bathe. One of them had a baby two years old. She placed him by the side of the sage and asked him to take care of it till she bathed. The baby slowly crawled into the river and was drowned. The mother was aghast. She took out the dead body of the child and wept bitterly before the sage. The sage was quite oblivious of the happenings awoke from his samadhi. He was moved by pity for the grieving mother. By the powers of his yoga, he left his body and entered the body of the child. The dead child sprang into life. That child was Hastamalaka. This explained how he came to have such an all-comprehensive knowledge without any apparent instruction.

Sri Sureshwaracharya

विश्वं मायामयत्वेन रूपितं यत्प्रबोधतः ।
विश्वं च यत्स्वरूपं तं वार्तिकाचार्यमाश्रये ॥

A lucid gloss He wrote upon the Truth, that the illusion which pervades the world; Is embedded nowhere but in the mind, Sureshwaracharya, Him I salute!

Sri Sureshwaracharya was a great scholar, and a philosopher of repute. He was the first Peethadhipati of Dakshinamnaya Sringeri Sharada Peetham, established by Sri Shankarabhagavatpada.

Sri Sureshwaracharya ’s contribution to Indian philosophy in general and advaita vedanta in particular was both substantial and enduring. While His Master, Shankara, propounded the essentials of advaita, Sureshwara reinforced by setting at rest all talk of diverse interpretations in his perceptor’s writings.

Certain special characteristics of this great saint stand out prominently as can be seen from his life history given below.

The Vedic Tradition

The Vedic tradition is continued in the two Mimamsa schools. Poorva Mimamsa along with the Uttara Mimamsa or Vedanta, is only with the direct continuation of the Vedic culture. The Poorva Mimamsa system took the ritualistic tradition of the Vedic culture. It helped a methodical interpretation of the otherwise complicated Vedic injunctions about rituals. It also supplied a philosophical justification for the beliefs which formed the source and authority for the rituals.

Sri Shankara Bhagavatpada heard of Kumarila Bhatta, the leader of one of the two branches of the Poorva Mimamsa school of philosophy. Kumarila Bhatta’s acceptance of the Vedic authority was total. He did not care to admit the existence of God. The great powers of argument of Kumarila Bhatta and the stories of his miraculous deeds in vanquishing well-known Buddhist scholars to reestablish the authority of the Vedas were almost known to everybody in the land. According to Kumarila Bhatta, the Vedas are eternal like the world.

When Sri Bhagavatpada heard of Kumarila Bhatta, he was immolating himself in a fire of husk as an act of expiation. Sri Bhagavatpada asked the great Vedic scholar to stop the act of immolation, and come out to argue with him because the Poorva Mimamsa attitude to the existence of God was not correct. It was so even according to the authority of the Vedas which the Poorva Mimamsa scholars accepted as supreme. Kumarila Bhatta explained that in deference to Vedic injunctions, for which mission his life was devoted, the act of immolation should not be stopped in the middle. He had to purify himself according to his own convictions.

Mandana Mishra

Kumarila Bhatta however requested Sri Bhagavatpada to go to Mahishmatipura to meet his disciple Mandana Mishra and win him over to Advaita. He also added that the superiority of the Advaita doctrine will be revealed to the world if Mandana Mishra gets defeated in a combat of logic.

Kumarila Bhatta described Mandana Mishra as the dearest of his disciples, and a great scholar in all branches of learning. Sri Bhagavatpada blessed Kumarila Bhatta and accepted advice for the debate with Mandana Mishra.

Contrary to the normal course of a disciple seeking a guru to earn his grace by devotion, loyalty and service, it was Sri Bhagavatpada who went to Mahishmatipura in search of a disciple.

The Magadha empire, with Pataliputra as its capital, stretched far and wide in those days. Mahishmatipura was an important town in the extensive Magadhan empire.

Sri Bhagavatpada reached the city of Mahishmatipura with his followers. The passers by in the street gave him a graphic description of the place of Mandana Mishra.

It was like a Royal Palace because of Mandana Mishra’s affluence. His father Hima Mitra was an honoured pandit in the court of the Kashmir kings. He belonged to Kannauj Gowda Brahmin community. Mandana Mishra received the best of traditional training at the feet of Kumarila Bhatta and perfected his scholarship. He settled at Mahishmatipura as a house-holder with his wife Ubhaya Bharati. She was the daughter of learned and pious Vishnu Mitra living on the banks of Sonabhadra river.

Mandana Mishra and Ubhaya Bharati were an ideal couple, each of them equal to the other in all branches of learning, ethical character and strict observation of Vedic injunctions. Ubhaya Bharati was supposed to be an avatara of goddess of learning, Saraswati Devi, as Mandana Mishra was supposed to be an avatara of Brahma. His scholarship and the reverence in which he was held earned him the honorific epithet of ‘Mandana Mishra’. His real name was Vishwarupa.

When Sri Bhagavatpada reached the mansion of Mandana Mishra, it was found bolted from inside. Sri Bhagavatpada, as a Sanyasin, had no right of admission into a house found closed. Such are the rules of Smriti, which govern the daily conduct of traditional Sanyasis. Sri Bhagavatpada pondered a little. He had firmly decided to redeem Mandana Mishra from the rigidity of dogmatic ritualism. Therefore he felt like using his extraordinary Yogic powers. Great Yogi and Siddha Purusha as he was, Sri Bhagavatpada entered the house through the closed door.

Unwelcome Sanyasi

Mandana Mishra had an innate dislike for Sanyasis because in his staunch belief of ritualism, he felt that only those who wished to escape the rigours of Vedic injunctions found a refuge in the Sanyasa ashrama. Moreover when Sri Bhagavatpada entered the house, it was a time when the presence of a Sanyasin was most unwelcome. Mandana Mishra was performing a shraddha and the Brahmins were about to be fed. The entry of Sri Bhagavatpada at such a time caused a disturbance and Mandana Mishra was infuriated.

Hot and harsh exchanges followed. The Brahmins found the situation going out of control. They wished to set it right. They suggested to Mandana Mishra to invite Sri Bhagavatpada to participate in the shraddha by occupying Vishnu Sthana. Staunch ritualist as he was, Mandana Mishra was fully bent upon saving the ritual. He invited Sri Bhagavatpada accordingly.

But Sri Bhagavatpada declined to accept the invitation. He explained to Mandana Mishra that he did not come for bhiksha but for a polemical debate. Mandana Mishra who had never met his match in learning before was willing for a dialectical fight. He gladly welcomed it. The shraddha was allowed to be finished as ordained. The debate was fixed for the next day.

The Eight-day Debate

They met the next day after daily ablutions normal to their respective ashramas. Ubhaya Bharati, the wife of Mandana Mishra, agreed to serve as the judge as they both sought her help expressing confidence in her impartiality and appreciation for her wisdom and scholarship. She was the only scholar available who could follow the disputants in their flight to sublime heights.

As Ubhaya Bharati was a housewife, with her daily chores, which included the preparation of daily food for the disputants, she gave them each a garland of flowers. She said that the person whose garland faded away first was the person vanquished. To make the dispute more purposeful, they agreed to a wager. The person worsted in the debate should become the disciple and accept the ashrama, way of life of the victor.

They were giants of erudition, both of them supreme in the knowledge of the Vedas. The discussion continued daily without hindrance to their daily rituals, rest and other exigencies.

From day to day, Mandana Mishra saw new light in the arguments of Sri Bhagavatpada. He was losing faith in his own past convictions. His faith in Bhagavatpada was growing to a stimulating climax.On the eighth and the last day of the discussion, Mandana Mishra was fully convinced of the superiority of the doctrine of Sri Bhagavatpada. As Sri Bhagavatpada said, ‘Once the conditioning factor (the nescience) vanishes, the soul becomes one with the Brahman.’ When Mandana Mishra realised the limitations of his own standpoint and the Truth of Sri Bhagavatpada’s view, he found that his flower garland had faded. He fell prostrate before Sri Bhagavatpada, touched his feet and said in a trembling voice, ‘O Teacher of the World, pardon me and my audacity. I have offended you for these eight days. Hold your fury, O Jagadguru! and shower your grace on this humble servant.

Ubhaya Bharati disappeared from the mortal vision and regained her celestial form as Saraswati Devi, the Goddess of Knowledge. She however granted a boon to Sri Bhagavatpada that she would be immanent at a place where he may invoke her presence. Mandana Mishra gave all his earthly belongings to the needy at the last Vedic ritual which he performed before he took sanyasa at the hands of Sri Jagadguru Shankara Bhagavatpada.

Sri Bhagavatpada gave his disciple the name of Sri Sureshwaracharya. He took him on his march from place to place. Soon Sri Bhagavatpada reached Sringeri where he invoked the presence of Goddess of Knowledge. He installed Sri Sureshwaracharya as head of the Mutt.

Establishment of the Sharada Peetham at Sringeri

Sri Sureshwaracharya wrote elucidating metrical commentaries (Vartikas) on Taittiriya and Brihadaranyaka Upanishadic Bhashyas of Sri Bhagavatpada. Sri Sureshwaracharya also wrote commentaries on the Dakshinamoorti Stotra and Panchikarana of Sri Bhagavatpada. The commentary on Dakshinamoorti Stotra became famous as the Manasollasa Vartika. He also wrote a succinct monograph presenting an analytical picture of the fundamental teachings of Sri Bhagavatpada. This book became well-known as Naishkarmya Siddhi. Sri Sureshwaracharya also wrote a commentary called Balakrida on the Smriti of Yajnavalkya. Next to Sri Bhagavatpada, he stands as the foremost author in the field of Advaita.

Sri Padmapadacharya

In the land of the Cholas, on the banks of the Kaveri, there was a devout Brahmana called Vimala. He was blessed with a boy. While in his teens, he mastered all the Vedas and showed an extreme distaste for worldly life. He earnestly hoped for a guru who would lead him across the ocean of samsara. Refusing to marry, he travelled with the purpose of finding such a guru. Fortunately for him, Sri Shankara was staying at Kashi, expounding his inimitable Bhasyas. The boy Padmapada resplendent with Brahma-Tejas ran to him and threw himself at his feet. The Acharya perceived the learning, courage and earnestness of the newcomer. He accepted him as his disciple. He initiated him into the Sanyasa Ashrama under the name of Sanandana.

He was first of Shankara’s disciples. He was first in more than one sense. His unrivalled devotion so pleased the teacher that, in appreciation of his earnest search for truth, the Acharya took the trouble of explaining to him his works thrice. This partially engendered in the other disciples a feeling of misgiving, which the Acharya immediately took care to eradicate.

When Sanandana and a few other disciples were once on the other bank of the river Ganga, the Acharya called them to come to him. No boat was available. But Sanandana, secure in faith and grace of the Acharya, stepped on the water and began to walk. Struck with his devotion, the divine Ganga showed her admiration by placing lotuses on the water to support his feet at every step. To the astonishment of all, he unconcernedly crossed over to the other bank where he was duly rewarded by the embrace of the Acharya. It was a mark of affection, which no other disciple had ever received. In memory of this incident, he was henceforth known as Padmapada at the desire of the Acharya.

Even before becoming a disciple, he was in the centre of the world of Vedic, traditional scholarship of his times. It is however not the revelation of his great scholarship, but the great challenge he faced, the course he opted, of flowing generosity and atonement, and the prophetic understanding he displayed that made him great as a person.

There is a famous incident of his saving the life of the Acharya. A devotee of Bhairava, a Kapalika took advantage of the nobility of the Acharya. He begged him to give his head as an offering to the terrible Bhairava. The Acharya willingly consented. But he warned that his head must be taken without the knowledge of his disciples, especially of Padmapada.

When the disciples had all gone to have their bath in the river, the Kapalika came. He found the Acharya in Samadhi. He raised his sword to smite and sever the head. Unfortunately for him, Padmapada intuitively divined the nefarious intention of the Kapalika. By force of his meditation on Lord Narasimha, he assumed the latter’s form. He pounced upon the Kapalika and tore him to pieces. Having done this, he sent up a terrible roar of triumph.

His co-disciples rushed to the spot and the Acharya rose from his Samadhi. He was as much astonished as the others. With great difficulty, he made Padmapada resume his form. They were all surprised to learn that in his Purvashrama, Padmapada was a staunch devotee of Nrisimha. He had contemplated on Narasimha while doing penance on the hills of Ahobila.

Padmapada also related an incident. A hunter asked him what he was doing in the forest. When told that he was seeking Narasimha, the hunter said that there was no such being as he knew every inch of the forest. Padmapada insisted that indeed there was such a being and described minutely the form of man-lion. The hunter said that he would produce the man-lion the next day before sunset.

The hunter roamed about in search of the elusive being. Failing to catch it in the stated time, he decided to take away his life. Narasimha was pleased with the hunter’s devotion and steadfastness. He appeared before the hunter who immediately put the rope round the neck of Narasimha and dragged him to the presence of Padmapada. Surprised beyond measure, Padmapada could not help asking the incarnate Deity how it happened. Sri Narasimha replied that even Brahma had not shown such earnestness in contemplation as the illiterate hunter.

Sri Totakacharya

Totakacharya had neither the learning of Sureshwara and Padmapada nor the realisation of Hastamalaka. But he was unrivalled in scrupulous personal attention to the Acharya. He found pleasure in looking after the personal comforts of the Acharya as a devoted servant. His co-disciples naturally entertained a lesser idea of his intellect. Even Padmapada was not free from this misconception. Once when Totaka had gone to the river for washing clothes, the Acharya waited for his arrival before he would begin his exposition. The other disciples were impatient. Padmapada could not restrain himself. He said: ‘Why should we wait for one who is no better than a wall?’ Sri Shankara naturally did not relish this remark. He felt the necessity to teach Padmapada. So by a mental flash, he endowed Totaka with all the knowledge of the sastras. When Totaka returned from the river, he was literally in bliss. He addressed the Acharya in a few brilliant stanzas in Totaka metre. Since then, known before as Giri, he got the title of Totakacharya. He was counted among the foremost disciples of Sri Shankara. He condensed the essential teaching of the Upanishads in a small treaties. This is called Sruti Sara Samuddharana composed in the same Totakametre.

The philosophy of Vedanta

The following is an excerpt from the English translation of Anugrahabhashanam of Jagadguru Sri Sri Bharati Teertha Mahaswamiji

The great soul Sri Bhagavatpada Shankara, incarnated to expound the Advaita Siddhaanta (philosophy) to the world. The term Vedanta refers to this philosophy of Advaita. No one should think that Advaita Siddhaanta (philosophy) was founded by Sri Shankara. This (philosophy) has been revealed in the Upanishads from time immemorial. The Lord has also taught the same in the Bhagavad Gita. Sri Veda Vyasa has also propounded the same (philosophy) in the Brahma Sutras. But before the advent of Sri Bhagavatpada, there was no one who could make people understand this Advaita Siddhaanta correctly. Many dissident schools of thought were cropping up.This was because, the propagators of the dualistic school of thought, were able to find some Upanishadic statements (that seemed to support their stand). Even atheists who talk of Asadvada, were able to find a (seemingly supportive) statement in Vedas. By using very weak logic, many arguments against Advaita were prevalent before the time of Sri Shankara Bhagavatpada. In order to bring such people to the correct path, Sri Bhagavatpada incarnated to make people understand the philosophy as revealed in the Upanishads.

One must not pick an arbitrary Vedic statement and try to interpret it. The interpretation of Vedic statements must be consistent and proper. The Vedas are the Supreme authority. vedasya hi nirapekSham praamaaNyam raveriva roopaviShaye — thus, Sri Bhagavatpada has highlighted the authority of the Vedas.

It is incorrect to say that the Vedas — the Supreme authority — has contradictory statements. For instance — “ na tasya pratimaa’sti ” — if you understand this to imply God has no image , “na tat-samashca-abhyadhikashca dRshyate” — is another Vedic statementn means “No equal or greater entity is to be seen” — accordingly, if you need to arrive at the meaning pratimaa — saadRshyam naasti i.e. None is comparable to Him.

Therefore, we revere the Lord as unimaginably and infinitely powerful. His power is “acintya” — beyond our imagination. And His power is “aparimita” — having no limitations. The Consciousness that has such unimaginable and infinite power is only one. There cannot be a second entity that is comparable to That. This is the right meaning of the Upanishadic (Vedic) statement. Hence one must not understand the meaning based on misinterpretation of some Vedic statement. One must keep in mind all the Vedic statements and give the meaning consistently and properly. Hence, Sri Bhagavatpada emphatically said that if all Vedic statements have to be interpreted properly we have to admit that Advaita alone is the conclusion of the Upanishads. He proclaimed that no other interpretation is possible. If Advaita alone is considered to be the philosophy of the Vedas, then would it not give rise to many objections?

For all such objections, Sri Bhagavatpada has given explanations. One such objection is “In Advaita, it is said that the Supreme Consciousness (Parabrahman) alone is real and nothing else is.” Then what about all the activities happening in the world? Now You are the Guru, we are the disciples. You are teaching us. Tell us whether this is real or unreal? If everything other than Brahman is Mithyaa (illusion), does it mean that both Your teaching and our listening are also unreal? And are all the activities happening in this world also an illusion? You need to give us an answer for this.

Sri Bhagavatpada replies — sarva-vyavahaaraaNaam-eva praag-brahmaatma- vijnaanaat satyatvopapatteH

There are three types of truth.

The first is — trikaalaabaadhya satya — what we call the Eternal Truth.

The second is true only until Brahma-jnana is attained. It is called “vyaavahaarika satya.”

The third seems real only during the time of perception. It is called “praatibhaasika satya.”

We call this world, “vyaavahaarika satya.” That is, all of this is true until you attain Brahma-jnana. Upon attaining Brahma-jnana, Brahman is the only Truth that exists, and nothing else has existence. Those who raise objections against Advaita Siddhaanta, do not understand this explanation given by Sri Bhagavatpada. They raise objections to Advaita Siddhaanta without a proper understanding. “Oh! Advaita means everything is void.” — No! Nothing is denied reality.

We have not said that Karma (actions) has no importance. Then do you mean that Karma should be given up after Realization? For the one who has attained Advaita saakshaatkaara (Realization), we need not tell him to give up Karma — it will leave him on its own. Hence, we always stress that until one attains Advaita saakshaatkaara, one must perform actions (Karma). Don’t raise a hue and cry that Advaita will lead to the neglect of Karma Shastra (actions), Upasana Shastra (worship). All of these have importance. Advaita Siddhaanta has to be properly understood.

Someone asked, ” Swamiji, If you say that everything other than Brahman is unreal, then are the Vedas unreal too?” Are not Vedic statements also unreal? And is not Knowledge acquired from such statements also unreal?, when knowledge obtained from unreal statements is unreal, then how can Advaitic knowledge be the Truth?

Sri Bhagavatpada replied — shankaa-viShaadinaapi maraNa-sambhavaat
Yes — a real action can come about from an unreal statement. Where can this happen?

A person ate something, Another person told him, “This is poison! You have eaten poison!” Then that person began to feel strongly, “I have eaten poison, I have eaten poison…”, eventually resulting in his death. In reality, what he ate was not poison. He died because he developed a false notion that he had eaten poison.

Thus the unreal poison resulted in his death.

Similarly, to the question, “how can knowledge obtained from Vedic statements be true when everything is unreal?”
We dream. Everyone knows that dreams are not true. However it is said that a dream may result in the occurrence of an actual event. It is said that certain types of dreams, give certain type of results. However, our dreams are not real. And yet, they can cause a real event.

Everyone who has heard the Ramayana may know about the dream of Trijata. When Mother Sita was sitting under the Ashoka tree, when the demonesses were threatening Mother Sita, an elderly demoness,Trijata says — I saw a dream last night. In that dream, I saw Ravana smearing oil all over his body, sitting on a donkey and riding towards the south. If we see a dream where a person smeared with oil all over his body, sits on a donkey and rides towards the south, it implies that person will die very soon.” Further, I dreamt that Vibhishana was decked with all ornaments, was sitting on an elephant and riding towards the east.” The result of such a dream is that the person will be victorious. Of course, Ravana neither smeared oil all over his body, nor ride towards the south on a donkey, as depicted in the dream. However, the inference here is that an unreal dream can produce a real event. And it has happened there. Hence, to say that an unreal statement cannot bring about the knowledge of Reality is incorrect.

Sri Bhagavatpada has firmly established that the Advaita Siddhaanta cannot be shaken in any manner. However, it is now a practice for dissidents (due to their inability or lack of interest to understand its meaning), to criticise Advaita. As proof that the Advaita Siddhaanta is Supreme, Sri Ayyanna Dikshitar has mentioned in the text, Vyaasa-taatparya-nirnaya that, even philosophers of other schools, have taken the meaning of the word “Vedanta” to mean Advaita Siddhaanta alone! Is any other testimony needed to say Advaita alone is the essence of the Upanishads! This Advaita Siddhaanta was propounded by Sri Bhagavatpada. Subsequently, many great personages have further elaborated on the Advaita Siddhantha.

The Amnaya Peethams

The four disciples of Sri Adi Shankaracharya were later on installed as Acharyas of the four Maths by Sri Adi Shankaracharya himself as follows.

Sri Hastamalakacharya as the Acharya of the Govardhana Math in the East.
Sri Sureshwaracharya as the Acharya of Sringeri Sharada Peetham in the South.
Sri Padmapadacharya as the Acharya of the Dwaraka Math in the West.
Sri Totakacharya as the Acharya of Jyotir Math in the North.

The fact that all these Maths function to this day shows the vigour of the movement started by Shankara for the propagation of Advaita Vedanta and Sanatana Dharma as a whole.

The Amnaya Peethams

	East	South	West	North
Name of the Peetham	Govardhana Math	Sringeri Math	Kalika Math	Jyotir Math
Place of Location	Puri (Orissa)	Sringeri (Karnataka)	Dwaraka (Gujarat)	Badrikashrama (Uttaranchal)
Divinities	Jagannatha (Purushottama, Shakti-Vrsala Vimala)	Malahanikara Linga, Varaha, Shakti-Sharada	Siddheshwara Shakti-Bhadra Kali	Narayana Shakti-Purnagiri
Tirtha	Mahodadhi (Bay of Bengal)	River Tungabhadra	River Gomati	River Alakananda
Veda	Rig Veda	Yajur Veda	Sama Veda	Atharva Veda
Sampradaya	Bhogavala	Bhurivala	Kitavala	Nandavala
Mahavakya	प्रज्ञानं ब्रह्म (Prajnanam Brahma)	अहं ब्रह्मास्मि (Aham Brahmasmi)	तत्त्वमसि (Tattvamasi)	अयमात्मा ब्रह्म (Ayamatma Brahma)
Titles to the Pontificial Seat	Aranya, Vana	All the titles, particularly, Saraswati, Puri, Bharati, Aranya, Tirtha, Giri, Ashrama	Tirtha, Ashrama	Giri, Parvata, Sagara
First Acharya of the Peetham	Sri Hastamalakacharya	Sri Sureshwaracharya	Sri Padmapadacharya	Sri Totakacharya

Jagadgurus

The Hoary Guru-Shishya Parampara

सदाशिवसमारम्भां शङ्कराचार्यमध्यमाम् ।
अस्मदाचार्य पर्यन्तां वन्दे गुरुपरम्पराम् ॥

Obeissance unto the hoary Guru Parampara, begning from Lord Sri Sadashiva upto the present Acharya with Sri Shankaracharya in middle.

In our Indian tradition, a very high position has been accorded to the Guru. Without the grace of the Guru, no one can attain fulfilment of the purpose of life. We all desire Moksha, and the sole means to its attainment is Jnana (knowledge). The Veda says: “It is only by knowing the Supreme Brahman that one attains immortality. There is no other path”.

How can that knowledge be obtained by us? Can it be got by perusal of texts? No, this knowledge can be procured only from a Guru. In the Upanishads, we hear of holy ones going to Gurus who are well versed in the scriptures and established in the Supreme and making a request of the form, “O Guru! Please impart knowledge to me”. Even though the Rishis seeking knowledge may have been scholarly, it is certain that their acquisition of knowledge was solely dependent on their seeking it from a Guru. Only that knowledge which is obtained from the lotus mouth of the Guru is potent. Sans a Guru, no matter how many texts we may delve into, we cannot attain that knowledge. There is a hoary tradition everywhere which can be learnt only from the Guru.

(Given above the Excerpts from the English translation of Jagadguru Sri Sri Bharati Tirtha Mahaswamiji Anugraha Bhashanam )

The Hoary Guru-Shishya Parampara, avichchinna ( unbroken) Guruparampara of Dakshinamnaya Sringeri Sharada Peetham is given below.

Lineage of Gurus

Divine Group
Lord Sadashiva
Lord Narayana
Lord Brahma

Semi-Divine Group
Vasishta Maharishi
Shakti Maharishi
Parashara Maharishi
Veda Vyasa
Sri Shuka Acharya
Sri Gaudapada Acharya
Sri Govinda Bhagavatpada
Sri Shankara Bhagavatpada

#	Jagadgurus of the Sringeri Sharada Peetham	Period of Reign (CE)
1.	Sri Shankara Bhagavatpada	820 (videha-mukti)
2.	Sri Sureshwaracharya	820 - 834
3.	Sri Nityabodaghana	834-848
4.	Sri Jnanaghana	848 - 910
5.	Sri Jnanottama	910 - 954
6.	Sri Jnanagiri	954 - 1038
7.	Sri Simhagiri	1038 - 1098
8.	Sri Ishwara Tirtha	1098 - 1146
9.	Sri Nrisimha Tirtha	1146 - 1229
10.	Sri Vidya Tirtha	1229 - 1333
11.	Sri Bharati Tirtha	1333 - 1380
12.	Sri Vidyaranya	1380 - 1386
13.	Sri Chandrasekhara Bharati I	1386 - 1389
14.	Sri Nrisimha Bharati I	1389 - 1408
15.	Sri Puroshottama Bharati I	1408 - 1448
16.	Sri Shankara Bharati	1448 - 1455
17.	Sri Chandrasekhara Bharati II	1455 - 1464
18.	Sri Nrisimha Bharati II	1464 - 1479
19.	Sri Puroshottama Bharati II	1479 - 1517
20.	Sri Ramachandra Bharati	1517 - 1560
21.	Sri Nrisimha Bharati III	1560 - 1573
22.	Sri Nrisimha Bharati IV	1573 - 1576
23.	Sri Nrisimha Bharati V	1576 - 1600
24.	Sri Abhinava Nrisimha Bharati	1600 - 1623
25.	Sri Sacchidananda Bharati I	1623 - 1663
26.	Sri Nrisimha Bharati VI	1663 - 1706
27.	Sri Sacchidananda Bharati II	1706 - 1741
28.	Sri Abhinava Sacchidananda Bharati I	1741 - 1767
29.	Sri Nrisimha Bharati VII	1767 - 1770
30.	Sri Sacchidananda Bharati III	1770 - 1814
31.	Sri Abhinava Sacchidananda Bharati II	1814 - 1817
32.	Sri Nrisimha Bharati VIII	1817 - 1879
33.	Sri Sacchidananda Shivabhinava Nrisimha Bharati	1879 - 1912
34.	Sri Chandrasekhara Bharati III	1912 - 1954
35.	Sri Abhinava Vidyatirtha	1954 - 1989
36.	Sri Bharati Tirtha	1989 - Present

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Sunday, November 17, 2013

Works of Sri Adi Shankaracharya

History

Glossary

Sage Rishyashringa

The Linga

Biography of Sri Adi Shankaracharya

Sri Shankara Digvijayam

Shankara Digvijaya - Part 1

Vedic India in the 8th century A.D

Divine Descent

From Brahmacharya to Sanyasa

Initiation and study under Sri Govinda Bhagavatpada

Shankara Digvijaya - Part 2

Sri Shankara at Varanasi

Sri Shankara’s commences His unparallel works

Shankara’s refutations of other philosophies

The meeting with Bhagavan Vyasa

Shankara Digvijaya - Part 3

Sri Shankara and Kumarila Bhatta

Shankara’s debate with Mandana

The debate with Ubhaya Bharati

The Kapalika’s request

Shankara Digvijayam Part 4

The coming of Hastamalaka

Sri Shankara at Sringagiri (Sringeri)

Shankara’s boon to Aryamba

Padmapada’s Panchapadika and his devotion

The four Amnaya Mutts

Shankara Digvijayam Part 5

Works of Sri Adi Shankaracharya

Prasthanatraya Bhashyam

Bramha Sutra

The Bhagavat Gita

The Upanishads

Prakarana Granthas

Stotras

Primary Disciples

Sri Hastamalakacharya

Sri Sureshwaracharya

The Vedic Tradition

Mandana Mishra

Unwelcome Sanyasi

The Eight-day Debate

Sri Padmapadacharya

Sri Totakacharya

The philosophy of Vedanta

The Amnaya Peethams

The Amnaya Peethams

Jagadgurus

The Hoary Guru-Shishya Parampara

Lineage of Gurus

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