Life of Shankaracharya - The Adventures of a Poet Philosopher

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Life of Shankaracharya - The Adventures of a Poet Philosopher

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The 'Philosophical' Birth of a Philosopher

 

In the south Indian state of Kerala there once lived a learned

Nambudiri brahmin couple. Even though this pious duo enjoyed all

the blessings of life - fertile fields, abundant milch cows,

plentiful wealth, well-built mansions and hosts of loving

relatives - all this failed to give joy to them for the simple

reason that even after many years of conjugal bliss, they were

still not blessed with a symbol of their affection - an

offspring. In their distress they called upon Lord Shiva for

mercy. It is said that the great god himself appeared in the

husband's dream and asked his desire. Shiva gave the distressed

scholar two choices: an all-knowing talented but short-lived son,

or one who would live very long but without any special virtue or

greatness. The childless man, instead of declaring his

preference, replied, "What do you think? Please do whatever is

best for humanity." Though this story may or may not be accurate

in the modern 'historical' sense, it does hold a significant

moral. When confronted with a choice, one can learn from this

incident that if the person giving the choice is much greater

than oneself, the best option would appear to be to defer the

decision to the boon giver.

 

Illustration: http://www.exoticindia.com/artimages/boon.jpg

 

In due course the worthy wife became pregnant. That she carried

within herself an exceptional foetus was evident and is

glorifyingly described in the traditional biographies: "as her

pregnancy advanced, her whole body became lustrous like a blazing

sun difficult to look at. What wonder is there if in course of

time it became difficult for her to move about, bearing within,

as she did, the energy of Shiva who is the support of all the

worlds. She began to feel the contact of even tender and sweet

smelling flowers a burden. What then to speak of ornaments? A

general lassitude gradually crept on her, making everything

burdensome to her. Another psychological change, characteristic

of women in pregnancy, came over her. Whatever was rare she would

like to have, but on obtaining it, would immediately lose all

interest in it. Thus the relatives brought many delicacies to

please the expectant mother, but her interest would abate as soon

as she had tasted them. Well, the life of a pregnant mother is

indeed full of ordeals. The line of her abdominal hair,

resembling the mossy growth in the rivulet of radiance that

flowed to the navel after encircling her hillock-like bosom,

shone as the staff carried by accomplished yogis, placed there by

the creator himself for the use of the divine child within - as

if to declare that he was a sannayasi, even in his pre natal

state. In the guise of hr two breasts for suckling the child, the

creator had verily made two jars filled with a new type of nectar

that was enlightenment (mukti) itself. It looked as if the two

breasts of the mother stood for the theory of difference and the

thinness of the middle region for the doctrine of Shunyata

(nothingness), and the child within was refuting and correcting

these by causing the enlargement of the breasts and the abdomen."

 

The newborn was named Shankara, which is but another epithet for

Lord Shiva It means the bestower (kara) of happiness (sam) to

all. Shankara grew up as a precocious child and exhibited

exceptional talent in imbibing the ancient Vedic texts. His

parents thus naturally had high hopes from him. Unfortunately,

his father wasn't around to witness the full flowering of his

talents and passed away when Shankara was just three. It fell to

the lot of his mother to care for the child and bring him up

single-handedly. The dutiful mother performed his upanayanam

ceremony (sacred thread ritual of the twice born) when he turned

five, after which he was packed off to a gurukula for his primary

education. The lad was blessed with prodigious powers of

retention and it was said that he could remember anything once he

had heard it. He thus quickly mastered all the required branches

of learning, including logic, philosophy of yoga and grammar.

Even at that young age however, the perceptive Shankara showed a

marked preference for the non-dualistic (Advaita) doctrine laid

down in the ancient texts known as the Upanishads.

 

Early Life

 

After finishing his studies, Shankara returned home and continued

to lead a life devoted to learning, and serving his mother.

During this time Shankara's reputation as an extraordinary child

traveled far and wide, so much so that the king of Kerala

desiring to see him sent a minister with a large retinue to

invite him to the royal palace. Shankara, however, was not

enamored by the regal splendor and politely refused the

invitation saying "I am a brahamchari (celibate monk), who should

not leave his studies lured by the luxury of riding an elephant

and the chances of being honored at a king's court. It is

therefore difficult for me to comply with the request and I am

sorry I have to send you back home disappointed." On hearing

this the king, who himself was an accomplished poet, visited

Shankara and enjoyed with him many hours of enlightened

discussion.

 

Though Shankara lived a regular life at home, his ascetic

tendencies were obvious to those around him. This caused much

distress to his mother, for he was her sole emotional anchor.

Shankara, the devoted son that he was, thought within himself: "I

have not the least liking for this worldly life. But mother does

not permit me to leave it. She is a guru unto me and I must not

do anything without her consent."

 

Life went on this manner, until one day when Shankara went to

bathe in the river. No sooner had he entered the stream than a

crocodile caught hold of his leg and began to drag him to deeper

waters. Shankara shouted to his mother on the bank: "Mother, this

alligator is pulling me to imminent death. If I die with an

unfulfilled desire in my heart, my soul will not find release.

Thus do give your consent to my becoming a sannayasi so that I

can at least fulfill my wish in principle and leave this world

peacefully." The lamenting mother consented to her son's appeal.

Just then some fishermen nearby threw their nets on the crocodile

who thus intimidated, released Shankara's leg.

 

Illustration: http://www.exoticindia.com/artimages/crocodile.jpg

 

The young lad now started preparations for leaving the house of

his mother since as a sannayasi the whole world was now his home.

The mother's grief knew no bounds but having given her word she

could in no way retract it. Perceiving her despair, Shankara

said: "All knowing mother, you are yourself aware that this world

is but an inn where we are together for a meager time only. One

day, on the eternal road, all souls are destined to unite with

the One Absolute Reality. For your material comforts, you have

with you all our ancestral property and I will make arrangements

that our near and dear ones will care for you in my absence." He

also promised her that he would be present to perform her last

rites when the situation arose. Thus ensuring the well being of

his mother, Shankara left his abode in the search of an

accomplished guru who could initiate him into sannayas

(monkhood), embarking on a way of life which has solitude for one

's pleasure garden, chance-obtained food for banquet and the

indwelling Shiva as sole companion.

 

Moving northwards, he passed through various lands, rivers,

cities, mountains, animals, men and the rest until he came to the

banks of the river Narmada, thousands of kilometers away from his

native place. The shade of the tall trees on the riverside and

the cool breeze blowing through them assuaged his bodily

exhaustion very soon. He then observed bark clothes hanging from

the branches and realized that he had reached a hermitage. His

curiosity aroused, he asked the ascetics residing there the name

of the spiritual preceptor of the ashram. It belonged to

Govindapada.

 

Shankara was then led to the cave where the sage resided. He

respectfully went round the cavern three times, then prostrated

before its entrance and entreated the guru to make him his

disciple. Coming out of his samadhi (super conscious state), Guru

Govindapada asked him the following question: "Who are you?"

Shankara there and then composed a composition of ten verses, the

gist of which is as follows: "I am neither the earth, nor water,

fire, air or sky (the five subtle elements), nor composed of

their properties. I am not the sense organs nor the mind. I am

but the Supreme Consciousness underlying all, known as Shiva."

Hearing these words, which betrayed an extraordinarily high

comprehension of metaphysical principles, the guru was

transported into the realms of ecstasy and recognizing Shankara's

talent, initiated him into sannayasa.

 

Govindapada instructed Shankara on the nuances of Vedic

philosophy. He also introduced his pupil to the Brahma Sutra

penned by sage Vyasa (author of the epic Mahabharata). The Brahma

Sutra is so called because its theme is Brahman (the Ultimate

Reality). It is also called Shaririksutra (bodily, since it is

concerned with the embodied soul); Bhikshusutra, because those

who are competent to study it are the sannayasins;

Uttaramimamsasutra (Uttara - final; mimamsa - enquiry) as it is

an enquiry into the final sections of the Vedas. This sacred

text, dealing with the ultimate questions of philosophy, consists

of 552 propositions or aphorisms (known as sutras), each tersely

worded and brief enough to leave the first time reader perplexed.

This factor coupled with its undisputed authority among ancient

texts has ensured that it has been commented on by almost every

major figure in the Indian philosophic tradition. In fact, it

would be possible to trace much of the history of Indian

philosophy by examining the commentaries on this work alone.

 

At the particular moment when Shankara was studying under

Govindapada, there was no unanimity amongst scholars regarding

the interpretation of the Brahma Sutra. His guru therefore

directed Shankara to repair to the holy city of Varanasi, which

even then, as today, was a great seat of learning and education,

and write a commentary on the text, which would clarify matters

and put an end to the prevailing confusion.

 

Illustration: http://www.exoticindia.com/artimages/idd849.jpg

 

It is well known that all learning and knowledge in the ancient

times had to be tested at Varanasi, in front of its learned

pundits, for which the city was justly famous. Shankara thus

started his mission of the grand unification of the various

strands of the Indian ethos, which were then moving in divergent

directions. It is interesting to note here the sense of unity

that pervaded the thinking of all scholars throughout the history

of ancient India known as Bharatadesha at the time. Scholars from

the east, west, north or south, all had to prove themselves at

this great center of scholarship and spirituality. While the

concept of a nation-state in a political sense may have been

alien to early Indian thought it was alive to the much more

enduring and stable ideas of spiritual unity of this land

extending from the Himalayas in the north to Kanyakumari in the

south. It is this idea of being one country which prompted

Shankara and many others, even in times when there was no easy

access through any means of transport, to travel to the four

corners of the land. In this regard, the situation of many

pilgrim centers located throughout the country at strategic

points seems to be a deliberate exercise aimed at bringing all

spiritually inclined pilgrims in contact with one another and

reinforcing the concept of unity as a nation. Shankara thus

settled down at Varanasi, and derived great satisfaction and

inspiration from this holy city. Over a period of time, many

young people were attracted to his radiant presence and became

his disciples.

 

Illustration: http://www.exoticindia.com/artimages/shankaracharya.jpg

 

 

Confrontation with an Untouchable

 

One scorching day of summer, the worthy saint and his followers

were going to bathe in the river Ganges at the Manikarna ghat. On

their way, the party encountered a chandal (keeper of cremation

grounds) who is considered the lowest amongst lowest in the

hierarchy of Indian castes. Accompanying the outcaste were his

four repulsive dogs. Addressing the untouchable, Shankaracharya

asked him to move away and make way for them. The hunter then

raised some interesting questions:

 

"You are always going about preaching that the Vedas teach the

non dual Brahman to be the only reality which is immutable and

unpollutable. If this is so how has this sense of difference

overtaken you? There are hundreds of yogis going around indulging

in high sounding philosophical talk, donning the ochre robe and

exhibiting other insignia of holy life like the water pot and

staff. But not even a ray of knowledge having found entrance into

their hearts, their holy exterior serves only to dupe

householders. You have asked me to move aside and make way for

you. To whom were your words addressed O learned Sir? To the body

which comes from the same source and performs the same functions

in the case of both a brahmin (the highest caste) and an

outcaste? Or to the atman (soul), which too is the same in all,

unaffected by anything material like the body? How do such

differences as 'this is a brahmin, or this is an outcaste,' arise

in the essentially non-dual world, which is the philosophy you

preach. O revered teacher, is the sun changed in the least, if it

reflects in the liquor pot or in the holy Ganga? How can you

indulge in such false sentiments as 'Being a brahmin I am pure;

and you, dog-eater, must therefore give way for me,' when the

truth is that the one universal and unblemishable bodiless spirit

is shining alike in each of our physical forms. Forgetting, due

to false attachment, one's own true nature as the material-less

spirit - beyond thoughts and words, unmanifest, beginningless,

endless and pure - how indeed have you come to identify yourself

with the body which is but unsteady like the ears of an elephant."

 

It is believed that the chandala was none other than Lord Shiva

in disguise, and the four canines the four Vedas. The sage

immediately fell to the feet of the outcaste and composed there a

quintad of scintillating verses, called the 'Manishapanchakam,'

summing up the absolute truth as follows:

>From the standpoint of the body, O Shiva, I am thy servant;

from the standpoint of the soul, O Thou with three eyes, I become

a part of Thine; and

O the Self of all, from the standpoint of the Self, I am verily

Thou:

This is my settled conclusion reached with the help of all

shastras.

 

In a fortunate turn of events, the date for the auspicious Kumbha

mela at Prayag (Allahabad of today), fell concurrent with his

sojourn in Varanasi, eighty kilometers from the site of the fair.

His discourses on the banks of the Ganga there attracted many

pilgrims and spiritual seekers who felt exceptionally blessed on

partaking the nectar of his teachings.

 

Illustration: http://www.exoticindia.com/artimages/wd65.jpg

 

Meeting with a Philosopher Committing Suicide

 

During the time of Shankaracharya, the school of Purvamimamsa,

which believed in the strict and theoretical observance of

rituals, reigned supreme. Shankara realized that unless he was

able to win over this powerful rival, his goal of spiritually

re-unifying India would remain difficult to fulfill. The foremost

proponent of this sect was the great scholar Kumarila Bhatta, who

lived in Prayag itself.

 

When Shankara reached Kumarila's place he saw a strange and

horrific sight. Placed in a courtyard was a huge pyre lighted

with slow burning rice-husk. At the center of the flames could be

discerned the head of a radiant figure, draped in white. This was

none other than the great philosopher Bhatta himself.

 

Kumarila Bhatta, in order to equip himself with the nuances of

Buddhist philosophy, so that he could better counter its

onslaught against the Vedic ethos, had once studied at a

monastery pretending to be a Buddhist. He was committing

self-immolation as an expiation for his sins, which included the

pretension of being a Buddhist and learning their doctrines at

the feet of a guru, and then, the impropriety of all

improprieties, challenging his own guru to debate and defeating

him (guru-droha). These unworthy acts not befitting one who

'practiced what he preached,' an ocean of guilt overwhelmed

Kumarila, and to atone for his sins resorted to this fatal,

drastic step.

 

Shankara's appeal to step down from the flames proved to be of no

avail. Before succumbing however, Kumarila advised him to go and

meet his disciple Mandana Mishra, who was the most renowned

protagonist of the Purvamimamsa School.

 

Mandana Mishra resided in the town of Mahishamati (Madhya

Pradesh). When Shankara reached the city and asked for directions

from some maids on the way, he was told: "You will find nearby a

house at whose gates there a number of parrots in cages,

discussing topics like: 'Do the Vedas have self validity or do

they depend on some external authority for their validity? Are

karmas capable of yielding their fruits directly, or do they

require the intervention of god to do so? Is the world eternal,

or is it a mere appearance?' Where you find this strange

phenomenon of caged parrots discussing such abstruse

philosophical problems, know that to be the gate of Mandana's

place."

 

These precise and unique instructions made it easy for Shankara

to locate the house and it was not long before he challenged

Mandana Mishra to debate. By mutual consent it was decided to

make Bharati, the wife of Mandana Mishra, the judge of this

contest. Indeed, the wise and sagacious Bharati was renowned all

over as a veritable incarnation of Goddess Saraswati herself.

Before the debate formally began, Bharati put a garland of fresh

flowers round the neck of each philosopher and declared that

whose wreath faded first would be the loser. The propriety of

such an action is questionable since a Hindu woman will garland

with her own hands no man except her husband. Such a ceremony

forms an integral ritual at Indian weddings. Is it that Saraswati

(incarnated as Bharati) had already chosen Shankara as her

suitor, thus symbolically crowning him with victory before the

debate even began? The precise answer we will never know.

 

Illustration: http://www.exoticindia.com/artimages/debate.jpg

 

The dialogue between the two stalwarts is said to have gone on

for a number of days and renowned scholars from all around came

in droves to witness this extraordinary event. It is interesting

to note here that while the debate was on, Bharati would invite

them both at noon for food, first inviting the ascetic for his

alms (bhiksha) and then the householder (Mandana) for his meal.

The verbal duel encompassed the entire gamut of Vedic philosophy

covering all its various manifestations and subtle elements. As

time progressed however, Mandana's necklace of flowers began to

fade. His wife Bharati thus declared her verdict in favor of the

sannayasi. Then, unlike other days, she invited both of them for

bhiksha, since it had been already agreed that the defeated

philosopher would adopt the stage of life (asharama) practiced by

the victor. Thus the householder (grihastha) became a renunciant

(sannayasi) and it was appropriate to invite both of them for

alms. To his credit, Mandana accepted his defeat gracefully and

became a disciple of Shankaracharya, who rechristened him as

Sureshvara.

 

 

An Ascetic Discusses the Science of Love

 

The transformation of her husband into a sannayasi distressed

Bharati to no end. Wise and prudent as she was, she kept her

counsel and addressed Shankara thus: "You do know that the sacred

texts enjoin that a wife forms one-half of a husband's body

(ardhangini: ardha- half; angini - body). Therefore, by defeating

my lord, you have but won over only half of him. Your victory can

be complete only when you engage in debate with me also, and

manage to prove yourself better."

 

The entire congregation sat agape at the unexpected turn of

events. Shankara spoke with folded hands: "Mother that is not

possible. It is not advisable for a man and a woman to engage in

verbal duel.But why?" retorted Bharati. "How come a wise

philosopher like yourself holds such an erroneous view? Is not

our tradition replete with examples where talented women have

engaged in constructive debate with accomplished saints and

yogis? Recall the verbal duel between king Janaka and his worthy

opponent Sulabha. A debate is undertaken keeping a firm belief in

one's faith. How then can a difference of gender be of any

consequence?"

 

Speechless against the soundness of her argument, Shankara

reluctantly agreed to the contest. Seventeen days passed in this

intellectual exercise before Bharati realized that Shankara was

invincible in Vedic lore and philosophies. She thus gave a new

strategic direction to the whole discussion saying: "O wise one,

discuss with me the science and art of love between the sexes.

Enumerate the number of positions envisaged in our ancient erotic

manuals? How do the preferences of the two genders manifest and

vary with the bright and dark fortnights?"

 

Shankaracharya gave a calm reply to her missives: "Holy mother,

here we are discussing the shastras (scriptures)."

 

"Has not the science of love too been deified as a scripture? It

has indeed been granted the status of a shastra (Kamashastra:

kama - desire; shastra - canon). A sannayasi is supposed to have

conquered all his physical desires, and there is no scope for any

debilitating thought to ever enter his mind. Thus, if you feel

that a mere discussion on the science of love will distract and

titillate you, there definitely is some fundamental gap in your

knowledge. How then can you be a guru to my husband?"

 

Shankaracharya contemplated for a moment and then replied:

"Mother, I will indeed reply to your questions. However I have

two requests. First, I need a month's time to prepare myself and

secondly, I will submit the answers in writing only." Bharati

accepted both his pleas.

 

It is said that Shankara, making use of his yogic powers, entered

the dead body of a king, granting it a new lease of life. Thus

embodied, Shankaracharya then traversed the perfumed gardens of

love, gaining a first hand experience in the practical aspects of

the ancient Kama Sutra. Texts indicate that Shankara became so

engrossed in these amorous activities that he forgot his original

purpose and his disciples had to come to the court and sing hymns

extolling the virtues of non-dualist Vedic philosophy before he

regained his composure and reverted back to his old body. Having

successfully answered all of Bharati's queries, Shankaracharya

was now the uncrowned king of the spiritual regeneration of

India. What remained was his formal crowning, but before that a

telling incident of his life must be narrated.

 

 

The Philosopher as a Dutiful Son

 

Shankaracharya then continued southwards, engaging the spiritual

heads of various sects, winning them over with erudite

discussions and debates. He also restored the spiritual and

physical vitality of many important temples on his way. The

places he graced with his lotus feet include Shrishaila, Gokarna,

Mukambika, Shribali, Rameshwaram and Shringeri amongst many

others.

 

Illustration: http://www.exoticindia.com/artimages/map.jpg

 

One day suddenly, Shankara felt the flavor of his mother's milk

on his tongue. He realized that she was beckoning him. He rushed

to his native village to be on his mother's side. She was on her

deathbed. The sight of her beloved son relieved her of all agony

and she came to terms with the inevitable. The end thus came

peacefully. As per his promise, Shankara decided to perform her

obsequies with his own hands, even though such activities are

prohibited for the ascetic (sannayasi) who has renounced the life

of a householder. He called upon relatives and neighbors of the

family for help in this matter. They laughed at him scornfully,

and questioned his right to perform the last rites of his

deceased mother. Shankara had to then single-handedly do the

needful. The traditional sources of his life say that he made a

pile of banana leaves in the backyard of his mother's house, cut

up the corpse to be able to carry it all alone by himself and

then consigned her to flames. Since then, as a legend goes, a

curse descended on the Nambudiris, and to this day many families

still do cremate their dead in their own gardens using some

banana stems as a symbol and also mutilate their dead a little

before lighting the pyre.

 

 

Shankaracharya's Himalayan Odyssey

 

Shankaracharya also undertook a journey to the pilgrimage sites

of the Himalayas in the north, including Haridvar, Badarinath,

Kedaranath and Gangotri. In Badarinath, he was distressed to

observe that instead of an image, the priests there worshipped a

sanctified piece of stone (Shaligram). On enquiry it was revealed

that when iconoclastic invaders from across the borders had cast

their ominous shadow on this holy spot, the distressed priests

had submerged the idol in a nearby water body (Narada-kunda).

After the circumstances had normalized however, they had been

unable to retrieve the sacred image; hence its substitution by

the formless stone.

 

Seeing the despair of the devotees present there, the acharya

became engrossed in deep thought. It was only after a long time

that he came out of his reverie and before the congregation had

time to react, he rushed to the pond where the sacred icon lay

hidden and jumped into it. This water body was full of vicious

whirlpools and when Shankara did not appear even after a long

time had elapsed, there was turmoil all around. And lo, when all

had lost hope, out emerged the cynosure of all eyes, unscathed,

and carrying on his shoulders, the figurine embodying the essence

of 'Narayana.' He also established the idol in the sanctum

sanctorum and performed the necessary prescribed rituals. The

tradition lives to this day and the daily ceremonies at

Badarinath are still carried out by Nambudiri brahmins from

Kerala.

 

Illustration: http://www.exoticindia.com/artimages/badrinath.jpg

 

 

The Crowning of Shankaracharya in the Crown of India

 

The lush valley of Kashmir was in those days, an important seat

of learning, as is testified by Hsuan-Tsang, the Chinese pilgrim

in 631 AD. It was considered the Kashi (Varanasi) of north India.

In this region there was a temple dedicated to Mother Sharada,

this being the popular name for Saraswati in Kashmir. It had four

doors, and at the center of the shrine was a high throne, known

as the seat of omniscience, which was reserved for one with an

infallible knowledge. Before Shankara, scholars and philosophers

from east, west and north had unsuccessfully attempted to enter

the sacred precincts by their respective gates. No one till now

had however tried to enter by the south gate, which is what

Shankara resolved to do. At each step he was accosted by the

leaders and followers of various sects including the Samkhyas,

Mimamsakas, Buddhists, Shvetambers, Digambers and Shaktas. Each

put forward their point of view and thoroughly interrogated

Shankara regarding his own beliefs. They all had to retreat under

the spell of his well thought out logical replies, delivered in a

sweet speech underlined with a self-assured dignity and decorum.

When each and every query had been addressed, all the four gates

opened. He was requested to enter the temple and grace the

throne. No sooner had he placed the first step inside, than the

shrine reverberated with the voice of Saraswati herself,

challenging him thus: "That you are all-knowing is an already

proven fact. For this throne however, one should not only be

knowledgeable but also pure in conduct (charitra). Do not commit

the grave impropriety of ascending this throne, without

reflecting on whether you have been absolutely pure in life. In

spite of being an ascetic, in order to learn the secrets of

erotic love, you lived in physical relationship with women. Was

it proper for you to do so? To gain the status of omniscience,

perfect purity of life is as much important as all-round

learning." To this Shankaracharya replied: "From birth, I have

done no sin with this body. What was done with another body will

not affect this body of mine."

 

The voice of Saraswati became silent, accepting his explanation.

Hence was Shankara crowned the supreme philosopher of all ages.

It is said that such a profusion of flowers was showered on him

that day that even Shachi, the wife of Indra the king of gods,

had to make do without blossoms for her hair.

 

The scenic Kashmir valley forms the crown of the Indian

subcontinent, and it is befitting that Shankaracharya was

felicitated with this supreme honor here.

 

Illustration: http://www.exoticindia.com/artimages/episodes.jpg

 

It was perhaps the sensuous beauty of this place that inspired

him to create the poetic masterpiece "Saundaryalahari," or the

"Waves of Beauty." This delightful collection of verses extols

the glory of the Mother Goddess in highly endearing and intimate

terms. At one point the poet philosopher says:

 

O Daughter of the king of mountains!

Great men say that the closing and opening of thy eyelids

marks the dissolution and creation of this universe.

Therefore it must be to prevent this universe,

that has sprung at the opening of thy eyes,

from going into dissolution

that thou dost not wink

But keepest thy eyes always open.

 

The above verse takes upon the popular belief that divinities do

not wink or blink and their eyes are always open. The poet finds

a cosmic purpose in this feature of the mother's eyes.

 

At another place he speculates:

 

O Daughter of the mountain-king!

I fancy that thy breast milk is the ocean of poetic inspiration,

emerging from your heart

For, it was by drinking it,

So graciously given by thee,

That the child of the Dravida country

became a noted poet among great composers.

 

Some scholars believe this to be an autobiographical reference,

with Shankara, born in Kerala, calling himself the child of the

Dravida (southern) region, drinking at the breasts of the divine

mother the milk of poesy. The joyous use of such rich imagery

reveals that Shankaracharya was not a 'dry' preacher from the

arid realms of philosophy, but also a bhakta of the highest

order, capturing his emotions in highly sensitive expressions.

 

 

Merging into the Infinite - The Death of a Philosopher

 

Quem di diligunt, adolescens moratur (Whom the gods love, die

young)

 

In addition to composing numerous texts and verses delineating

the essential principles of non-dualistic Vedic philosophy, a

significant contribution of Shankara is his commentary on the

principal Upanishad texts and the Bhagavad Gita as also the

Brahma sutras mentioned above. His serious discussions on the

central problems of philosophy envisaged in these texts proceeds

without the use of arcane terminology, unexplained references or

convoluted arguments. Shankara'a purpose is not to intimidate the

reader with abstract technical jargon; but rather provide him/her

with spiritual insight. It is indeed a blessing that these three

commentaries have survived down the ages and are available for

the contemplation of contemporary man.

 

Illustration: http://www.exoticindia.com/artimages/ide144.jpg

 

Another significant contribution, which enriched the spiritual

life of common man, was the establishment of a pilgrimage site

and seat of learning in each of the four directions (chaar-dham).

Such a network both celebrates and solidifies regional identities

and without journeying to these four spots, no Hindu's sacred

itinerary is deemed complete. The four are:

 

a). Badarinath in the north.

 

b). Puri in the east.

 

c). Rameshvaram in the south.

 

d). Dwarka in the west.

 

Illustration: http://www.exoticindia.com/artimages/chaar-dham.jpg

 

His life purpose accomplished, the acharya then retired to

Kedaranath (experts differ on the exact place of his demise), and

gave up his physical body. He was all of thirty-two years of age.

 

For men like Shankara, there can however be no end in the real

sense. As an exponent of Advaita, he lives as the ever-present

non-material Brahman in each of us.

 

 

Conclusion: Was Shankara a Philosopher?

 

Shankaracharya's philosophical outlook can be summed up in one

word Advaita, 'Dvaita' meaning duality and the prefix 'A'

negating it. The goal of Advaita is to make an individual realize

his or her essential (spiritual) identity with the supreme realty

Brahman. What significance does it have for the everyday life of

an ordinary individual? Advaita teaches us to see the face of our

own child in that of our neighbor's offspring; to perceive our

brother in the parking lot attendant shivering in the freezing

night and also to view the lady traveling in the bus without a

seat as our own mother. Advaita is more a way of life than an

abstract philosophical system. Thus the appropriation of Shankara

's legacy by the staid philosopher and the reduction of his

creative output to abstract niceties is indeed a grave betrayal

of his contribution. Such an approach transforms what is

essentially a way to redemption into mere intellectual

speculation, while the truth remains that Shankaracharya is, in

every way, our guru and guide, who leads us to the experience of

the ultimate truth (atmanubhava) which resides not anywhere

'outside,' but is present within each of us. If we wish to

understand the true meaning of Shankara's teachings, we have to

follow India's rich tradition of sages and seers and not learned

philosophers who have changed what was a cure for the malady

called life, into a complex system of philosophy. Studying

Shankara as if he were a mere philosopher, even 'the greatest of

all philosophers,' is a sure way of not understanding him - the

one whose 'style' always was both analytic and participatory at

the same time.

 

Shankara's life demonstrates that one is not a philosopher by

great discourses; rather, it is the way one lives and experiences

life, soaking in all its adventures, that shows our level of

perception and understanding. In this context, it may also be

stressed that Shankara was not the founder of the theory of

Advaita, which is eternal like the Veda itself. What he however

did was to bring all the various streams of Indian thought,

diverging in his time in different directions, under the common

roof of Advaita, thus resolving the widespread confusion arising

out of the multiplicity of opinion.

 

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This article by Nitin Kumar

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References and Further Reading:

 

Audi, Robert. The Cambridge Dictionary of Philosophy: Cambridge,

2001.

 

Bader, Jonathan. Conquest of the Four Quarters - Traditional

Accounts of the Life of Sankara: New Delhi, 2000.

 

Collinson et al. Fifty Great Eastern Thinkers: New Delhi, 2004.

 

Date, V.H. Vedanta Explained (Samkara's Commentary on the

Brahma-sutras) 2 vols: New Delhi, 1973.

 

Founders of Philosophy (Many Contributors): New Delhi, 2001.

 

Goenka, Harikrishendas. Vedanta Darshan (Brahma Sutra):

Gorakhpur.

 

Grimes, John. A Concise Dictionary of Indian Philosophy

(Sanskrit - English): University of Madras, 1988.

 

Grimes, John. The Vivekacudamani of Sankaracarya Bhagavatpada (An

Introduction and Translation): Delhi, 2004.

 

Gupta, Som Raj. The Word Speaks to the Faustian Man:(A

translation and interpretation of the Prasthanatrayi and

Sankara's Bhasya for the participation of contemporary man)

Volume One: Delhi, 1991.

 

Hinnells, John R. The Penguin Dictionary of Religions: London,

1997.

 

King, Peter J. One Hundred Philosophers - A Guide to the World's

Greatest Thinkers: Sussex, 2004.

 

Leaman, Oliver. Eastern Philosophy Key Readings: New Delhi, 2004.

 

Leaman, Oliver. Key Concepts in Eastern Philosophy: New Delhi,

2004.

 

Madhava - Vidyaranya. Sankara Digvijaya - The Traditional Life of

Sankaracharya (Trans. by Swami Tapasyananda): Chennai.

 

Mishra, Jairam. Adi Shankaracharya Jeevan aur Sandesh (Hindi):

Allahabad, 2002.

 

Rao, Sridevi. Adi Sankaracharya - The Voice of Vedanta: New

Delhi, 2003.

 

Rukmani, T.S. Shankaracharya: New Delhi, 2000.

 

Sankaracharya, Sri. Saundarya Lahari (Tr. by Swami Tapasyananda):

Chennai.

 

Shyamla, Kamla Sharma. Divya Purusha Adi Shankaracharya (Hindi):

New Delhi, 2003.

 

Subramanian, V.K. Saundaryalahari of Sankaracharya: Delhi, 2001.

 

Victor, P. George. Life and Teachings of Adi Sankaracarya: New

Delhi, 2002.

 

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Warmly,

 

Nitin G.

http://www.exoticindia.com