Adi Shankaracharya with his
four disciples: –
Padmapadacharya,
Sureshwaracharya, Hastamalakacharya & Totakacharya
I am Consciousness, I am Bliss, I am Shiva, and I am Shiva.
Without hate, without infatuation, without
craving, without greed;
Neither arrogance, nor conceit, never jealous I am;
Neither dharma, nor artha, neither kama,
nor moksha am I;
I am Consciousness, I am Bliss, I am Shiva, I am Shiva.
Without sins,
without merits, without elation, without sorrow;
Neither mantra, nor rituals, neither pilgrimage, nor Vedas;
Neither the experiencer, nor experienced, nor the experience am I,
I am Consciousness, I am Bliss, I am Shiva, I am Shiva.
Without fear,
without death, without discrimination, without caste;
Neither father, nor mother, never born I am;
Neither kith, nor kin, neither teacher, nor student am I;
I am Consciousness, I am Bliss, I am Shiva, I am Shiva.
Without form,
without figure, without resemblance am I;
Vitality of all senses, in everything I am;
Neither attached, nor released am I;
I am
Consciousness, I am Bliss, I am Shiva, and I am Shiva.
—Adi Shankara,
Nirvana Shatakam, Hymns 3–6
Adi Shankara,
also known as Jagatguru Shankaracharya, was an iconic
religious leader and philosopher. Adi Shankaracharya consolidated the
doctrine of Advaita Vedanata and revived it at a time when Hindu
culture was on decline.
Adi
Shankaracharya is considered to be the ideal Sanyasi. Adi Shankara was born in
Kalady, Kerala during 788 AD and he disappeared at Kidarnath at the young age
of 32 in year 820 AD. It is commonly
accepted that he lived about one thousand two hundred years ago though there
are historical sources which indicate that he lived in earlier period. His
accomplishments during short life span of 32 years seem a marvel even today,
with our modern conveyances and other facilities.
At
the tender age of eight, burning with the desire for Liberation, he left home
in search of his Guru. From the southern state of Kerala, the young Shankara
walked about 2000 kilometers— to the banks of the river Narmada, in the central
plains of India, to his Guru— Govindapada. He stayed there serving his Guru for
four years. Under his teacher’s compassionate guidance, the young
Shankaracharya mastered all the Vedic scriptures.
The
word ‘Veda’ is derived from the Sanskrit vid
to know. Sayanacarya has defined Veda ‘as a book which reveals the knowledge of
supernatural methods for the achievement of the desired object and avoidance of
the undesirable’. The term ‘Veda’ is used by the Hindus to denote four
collections of sacred books, called respectively, The Rig Veda, the Yajur Veda,
the Sama Veda and the Atharva Veda.
At the
age of twelve, his Guru deemed that Shankara was ready to write commentaries on
major scriptural texts. At his Guru’s command Shankara wrote commentaries
elucidating the subtle meanings hidden in the teachings of the scriptures. At
the age of sixteen, he dropped his pen having completed writing all the major
treatises. From the age of sixteen to thirty-two Shankaracharya went forth,
travelling across the length and breadth of ancient India bringing to the
hearts of the masses the life-giving message of the Vedas. “Brahman, Pure
Consciousness, is the Absolute Reality. The world is unreal. In essence the
individual is not different from Brahman.” Thus by the statement “Brahma
Satyam Jagan Mithya, Jeevo Brahmaiva Na Para”, he condensed the essence of
the voluminous scriptures.
Apart from his immense intellectual and organizational abilities,
Shankaracharya was an exquisite poet with a heart brimming with Love of the
Divine. He composed 72 devotional and meditative hymns like Soundarya Lahari,
Sivananda Lahari, Nirvana Shalkam, Maneesha Panchakam. He also wrote 18
commentaries on the major scriptural texts including the Brahma Sutras, the
Bhagavad Gita and 12 major Upanishads. He also authored 23 books on the
fundamentals of the Advaita Vedanta philosophy which expound the principles of
the non-dual Brahman. These include Viveka Chudamani, Atma Bodha, Vaakya
Vritti, Upadesa Sahasri, among others.
At
the age of fifteen, Shankara reached Kashi and started to spread the Advaita
philosophy, and started writing the commentaries on the Brahma Sutras, the
Upanishads, and Bhagvad Gita. During his stay at Kashi, he wrote Bhaja
Govindam. In a very short time, he had established himself as an authority on
Vedanta philosophy. Shankara proceeded to tour the vast country of India and to
establish his philosophy. This is often referred to as his Dig-Vijaya. His
spiritual insights and vast knowledge won him many debates, and subsequently
many disciples.
At
this time, he received the tidings of his mother’s grave illness. He rushed to
the bedside to his dying mother at Kaladi. He tried to explain to her the
majestic philosophy of Advaita, the image of the illusionary world, and Nirgun
Brahman. However, this frightened the poor woman who lacked the philosophical
acumen of Shankara. Then the Shankara, the king among Janis, resorted to bhakti
and composed various hymns in praise of Lord Shiva and Lord Vishnu. The
chanting of these verses calmed her and she reached Brahmaloka. He performed
the cremation rites for her despite opposition from the ritualistic kinsmen. It
is said that a visit to Kaladi is unfulfilled unless one visits this place of
cremation and the spot where Shankara was granted Sanyas by his loving mother. Shortly after the death of his mother,
Shankara had to endure the blow of another death – his guru, Govinda. He paid
his last respects to Govinda and established a temple in his honour.
Shankara
travelled across the country to propagate his philosophy through
discourses and debates with other thinkers. Shankara has an unparalleled
status in the tradition of Adyaita Vedanta. He travelled all over India to
help restore the study of the Vedas. During his travels across the length and
breadth of India, he established four maths (ashrams) to unify the scattered
and diverse groups of Sanyasis. Four maths were established, about 700 AD, in
four different corners of India. He selected four of his senior most disciples
to head each of these maths. Each of these maths were assigned the task of
maintaining and preserving for posterity, one of the four Vedas and a Maha
Vakya. Shankaracharya reorganized all the Sanyasis in India into ten main
groups (the Dasanami Sannyasa Tradition) allocated to different maths.
Historical and literary evidences also exist which prove that the Kanchi
Kamakoti Mutt at Kancepuram, in Tamil Nadu, was also founded by Shankaracharya.
Establishing four maths in the four quadrants of the country, opening temples,
organizing halls of education, this mighty master left nothing undone in
maintaining what he achieved. Among the four Maths two of them in the East and
West were set up on the sea shore, while the Maths in the North and South were
set up in the mountain regions. Shankaracharya had four prominent disciples who
carried on his work. These four disciples were Padmapada (Sanandan),
Hastamalak, Mandan Mishra, Totak (Totacharya). Sri Sureshwaracharya, who hailed
from the North, was placed in charge of the Math in the South, while Totaka
from the South was sent to Badri in the North. He made it mandatory that the
Nampootiris from Kerala should perform Puja at Badri, while the Brahmins from
Karnataka were assigned for Nepal. Likewise He ordained Maharashtra Brahmins to
do Pujas at Rameshwaram. This shows what a broadminded he had been when it came
to leadership in matters of national interest.
His next
journey was to Kashmir where he again held his philosophical acumen and
triumphed in various debates including debates on tantric practices which were
prevalent at that time. Dr. Ved Kumari in 'The Nilamata Purana’ writes that
according to writer of 'Sankara Digvijaya' -- 'Sankara visited Kashmir after
giving a final blow to Buddhism in the rest of India". PN Magazine, a
research scholar of repute, writes in 'Shankaracharya Temple and Hill' that
Shankaracharya visited Kashmir with the intention of advancing Vedantic
knowledge. That time Kashmiris were culturally and spiritually much advanced
and believed strongly in the greatness of both Shiva and Shakti. Shankara did not,
at that time, when he visited Kashmir, believe in Shakti cult PN Magazine
mentions that Shankaracharya with his party camped outside the city of
Srinagar, without any boarding and lodging arrangements. Seeing the plight of
visitors a virgin was sent to meet Shankara. She found the party uneasy and
frustrated because of not being able to cook as no fire was made available to
them. The first glimpse of Shakti was exhibited to Shankara by this girl, when
Shankara expressed his inability to make a fire, in reply to girl's question
that you are so great, cannot you make fire. The girl picked up two thin wooden
sticks (samidhas) into her hand, recited some mantras and rubbed the sticks and
fire was produced to the surprise of Shankara. PN Magazine further adds that
later a Shastrarth (religious discourse) was arranged between Shankara and a
Kashmiri woman. This discourse continued for 17 days. Shankaracharya yielded
before the lady in discussion and accepted the predominance of Shakti cult
(greatness of Devi). According to PN Magazine, after accepting predominance of
Shakti cult, Shankara wrote Saundarya Lahari, in praise of Shakti, at the top
of the hill, known till then as Gopadari Hill.
The
method of yoga, encouraged in Shankara's teachings notes Comans; includes
withdrawal of mind from sense objects as in Patanjali's system, but it is not
complete thought suppression, instead it is a “meditative exercise of
withdrawal from the particular and identification with the universal, leading
to contemplation of oneself as the most universal, namely, Consciousness.” Describing Shankara's style of yogic
practice, Comans writes in Philosophy East & West: “ the type of yoga which
Sankara presents here is a method of merging, as it were, the particular
(visesa) into the general (samanya). For example, diverse sounds are merged in
the sense of hearing, which has greater generality insofar as the sense of
hearing is the locus of all sounds. The sense of hearing is merged into the
mind, whose nature consists of thinking about things, and the mind is in turn
merged into the intellect, which Sankara then says is made into 'mere
cognition' (vijnanamatra); that is, all particular cognitions resolve into
their universal, which is cognition as such, thought without any particular
object. And that in turn is merged into its universal, mere Consciousness
(prajnafnaghana), upon which everything previously referred to ultimately
depends”.
The
teachings of Shankara can be summed up in half a verse: “Brahma Satyam Jagan
Mithya Jivo Brahmaiva Na Aparah— Only the Brahman (the self) is real. He taught
that supreme Brahman (self) is Nirguna (without the Gunas), Nirakara
(formless), Nirvisesha (without attributes) and Akarta (non-agent). Brahman
(self) is above all needs and desires. This world is unreal and the Jiva or the
individual soul is non-different from Brahman (Self). The soul is identical
with Brahman (self).This is the quintessence of his philosophy.
When
Shankaracharya decided to enter ‘samadhi,’ the foremost disciple of Shankara,
requested that the essentials of his teaching may be summarized and given to
them. Adi Shankara then said the Dasa Shlokas, or ten verses,
which elaborated the omniscience, omnipotence and omnipresence of Brahman – the
core concept of Hinduism (Sanatana Dharma);
1. The five elements do no express my real nature; I am changeless and
persist forever.
2. I am above caste and creed. I am seen when ‘maya’ is removed, and do not need concentration or worship as
shown in Yoga Sutras.
3. I have no parents I need no Vedas as proclaimed in the scriptures, no
sacrifices, no pilgrimages. I am the eternal witness.
4. All the teachings of various religions and philosophies do not reveal
my true nature and are but shallow views of my deep being.
5. I pervade the whole universe and am above, in the middle and below, in
all directions.
6. I am colorless, formless, light being my form.
7. I have no teacher, scripture or any disciples, nor do I recognize Thou
or I, or even the universe and am changeless and the absolute knowledge.
8. I am neither awake, in deep sleep nor dreaming, but above
consciousness with which the three are associated. All these are due to
ignorance and I am beyond that.
9. I pervade everything, everywhere and the eternal reality and
self-existent. The whole universe depends on me and become nothing without me.
10. I cannot be called one, for that implies two, which is not. I am
neither isolated nor non-isolated, neither am I empty or full.
Adi Shankara, Madhava
and Ramanuja, were the three great masters who actively involved in the revival
of Hinduism. They formed philosophical doctrines that are still followed by
their respective sects. They have been revered as the most important figures in
the history of Hindu philosophy.
There are at least
fourteen different known biographies of Adi Shankara's life. Many of these
are called the Sankara Vijaya, while some are called Guruvijaya,
Sankarabhyudaya and Shankaracaryacarita. Of these,
the Brhat-Sankara-Vijaya by Citsukha is the oldest biography but only
available in excerpts, while Sankaradigvijaya by Vidyaranya and
Sankaravijaya by Anandagiri are the most cited. (Mayeda, Sengaku
(2006). A thousand teachings: Upadesasahasri of Sankara. Other significant
biographies are the Madhaviya Sankara Vijayaṃ (of Madhava, 14th
century), the Cidvilsiya Saṅkara Vijayaṃ (of Cidvilasa, between the 15th
and 17th centuries), and the Keraļiya Saṅkara Vijayaṃ (of the Kerala
region, extant from the 17th century). These, as well as other
biographical works on Shankara, were written many centuries to a thousand years
after Shankara's death, in Sanskrit and non-Sanskrit languages. The
biographies vary in their description of where he went, who he met and debated
and many other details of his life. Most mention Shankara studying
the Vedas, Upanishads and Brahmasutra with Govindapada, and
Shankara authoring several key works in his youth, while he was studying with
his teacher. (Isaeva, Natalia (1993)
Shankara and Indian Philosophy)
Adi Shankaracharya Jayanti is celebrated every year by his devotees
during the Shukla Paksha Panchami Tithi of Vaishakha or the
fifth day of the Full Moon lunar fortnight.
The Legend of Shankaracharya
Jayanti:
Shankara
was born to a humble Nambudri Brahmin couple in Kaladi (in the present day
Kerala) in 788CE. His parents, Shivaguru and Aryamba, who were a childless couple,
had prayed to Lord Shiva to bless them with a child. Soon, they had a
baby boy who went on to become a great teacher. A legend associated with
Shankaracharya considers him an incarnation of Lord Shiva himself, who had
appeared in Aryamba’s dream and promised to take birth as her child. Some
believed that Lord Shiva incarnated on earth to restore order at a
time when there was absence of harmony and mankind was deprived of
spirituality.
As
he grew up, Shankaracharya traveled several places to find a suitable Guru.
After observing severe penance, he found the ashram of Govinda Bhagavathpada, better known
as Patanjali. He was a
learned philosopher of the Vedanta School of Thought. Shankara became the
disciple of Govinda, under whose guidance he learnt about the Vedas and the six
Vedangas. Govinda also guided Shankara to preach the tenets of Advaita Vedanta.
It is said that Lord Vishnu visited Shankara at Badrinath and asked him to make a statue of the deity in
Alaknanda River. In the present time, the temple is popular as Badrinarayan Temple.
(Compiled by Chaman Lal Gadoo)
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