Adi Shankara 8

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The written works of the Acharya bear witness to the high level of

his scholarship and his poetic genius, never possible in a normal

human being. He explained in his commentaries the philosophical

treatise of the abstruse and difficult spiritual works represented by

the three Prasthanas with such ease and simplicity as to fascinate

every scholarly and wise reader. The language of the commentaries is

elegant, sweet and mature. The style is pleasant and sweet at the

same time. The Acharya has explained these difficult scriptures in a

language so beautiful that the reader does not feel that he is

discussing some complex and abstruse subject. He has refuted the

conclusions reached in different theories with arguments so full of

power and skill that none have been able to confront them. The

Acharya has established the philosophy of Advaita with examples so

fascinating that there is no room for doubt in accepting them. In

this matter, we feel proud of the Acharya as the greatest among the

philosophers, not of India alone but the entire world. incomparable

also was the poetic genius of the Acharya. It is indeed rare to come

across a combination of poetry and philosophy. His poems

unquestionably are always rich in different, moods, contents and

ideas, like an ever-moving current of joy, like mines full of bright

treasures of meaning and rich sources of tender imagination. Through

his poems, he has expressed very skillfully the theory of Advaita. In

the poems of the Acharya there is a strange power that charms, there

is an unparalleled quality that intoxicates one. Is there a reader

whose heart will not echo the somber tones of hymns like Bhaja

Govindam. The inner message of these hymns overwhelms one's soul and

carries the mind away from the transient life and world full of

sorrow to a super-sensual realm in quest of all-pervading joy.

 

In reading his incomparable hymn Saundaryalahari, who will not feel

the Acharya's delightful play in a realm of noble imagination, the

uniquely charming manner in which he expresses his thoughts and the

ever-present tenderness of the words that he chooses?

 

" O Goddess, may the line that parts your hair on your head bring us

good. It is, as if, the flowing outlet for the waves of beauty on

your lotus-face and on that, the vermilion mark, tingled with red,

stays like the red glow of morning sunlight". Such descriptions are

indeed charming expressions of the tenderness of imagination. Later

in the same hymn in what graceful tilting words he craves a merciful

glance from the supreme Goddess, " O thou ever-auspicious Goddess,

Grace my miserable self too, in spite of my being far removed from

Thee (for lack of devotion), with the long-ranging and compassionate

look of Thy eyes, which defeat the slightly blooming blue water lily

in beauty. By this my humble self shall feel blessed, while to Thee,

it involves no loss. The rays of the moon fall alike, indeed, on a

mansion and a wilderness".

 

Of the works that are prominently associated with the Acharya, twenty-

two are commentaries, fifty-four consist of treatises and discourses

and seventy-five are hymns.

 

Entering the city of Kashi, the Acharya first of all went to the

temple of Vishwanatha. The shrine was full of pilgrims. The deity was

being worshipped through diverse offerings. Some were reading hymns,

a chorus of voices raising loud notes of praise to the deity. Some

again sought the favors of the Lord by Gala Vadya, making `Bam Bam;

sound in the mouth. Entering the temple full of overflowing emotion,

the Acharya performed the worship of Sri Vishwanatha. He was

immediately transported into a deep trance. That all-pervading and

formless Being had assumed form in his heart as Existence, Bliss and

Knowledge.

 

As soon as the news of the Acharya's arrival spread, many pilgrims

assembled there in order to see the great monk. Having seen the

Acharya, people felt they had actually seen Vishwanatha Shiva himself

and all, considered themselves blessed and satisfied.

 

Having performed his worship of lord Vishwanatha, the Acharya stayed

somewhere at Manikarnika. The arrangement for the stay of the

disciples was made at different places on the banks of the holy Ganga.

 

Among the five holy spots of Kashi, Manikarnika is a famous sacred

place, giving liberation to those who go there earnestly. According

to the Puranas, the spring there was dug by Sri Vishnu himself with

his Sudarshana Chakra. In the Kashi-khanda and other Puranas, it is

written that Lord Vishnu practiced severe penance there, seeking the

favors of Mahadeva. When Sri Mahadeva was shaking his head in

appreciation of Vishnu's penance, his ear-ornaments, inlaid with

gems, stones and snakes, dropped from his ears. This place where the

ornaments of the Lord landed came to be called Manikarnika.

 

The present cremation Ghat at Manikarnika is not very old. It is the

Harishchandra cremation Ghat on the banks of Ganga that is the

original and the only famous cremation Ghat in Kashi. In 1760 A.D.

the Hindu treasurer of a Nawab of Lucknow purchased a plot of land at

Manikarnika and had his mother cremated there and it is since ten

that the place has become a cremation ground. The Manikarnika that is

mentioned here is the holy place of Manikarnika and not the present

cremation Ghat of Manikarnika.

 

The auspicious arrival of the Acharya at that time was a big event in

the civic life of Kashi. Not much time was required to spread

everywhere the news that Shankaracharya had arrived in Kashi with

thousands of disciples. Soon hundreds of men and women began to

assemble everyday at Manikarnika Ghat in order to visit him. there

was no dearth of ascetics, aspirants, monks, scholars and Brahmins in

Kashi. All sought the true religion of the Acharya. Aspirants of

diverse views would strengthen the spiritual current of Kashi by

their religious practices and penance. Among them were the Shaivas,

Shaktas, Vaishnavas, followers of the doctrine of karma kanda,

worshippers of moon, worshippers of mars, Ananta, Siddha Gandharva,

Vetala, Vamacharis, Worshippers of Hirantagarbha, sun, Ganesha in his

various forms, Raja yogis, HathaYogis, dualists, followers of

Charvaka theory and adherents of many other doctrines.

 

Gradually scholars expounding different theories challenged the

Acharya to debate in order to establish their respective views. The

Acharya had debate with the exponents of all the views and in course

of the debates he refuted all these theories and established the

supremacy of Advaita.

 

One day, several Mimamsakas who followed the doctrine of karma

approached the Acharya and humbly said, " O great Acharya, we are the

followers of the doctrine of karma. The creation, preservation and

destruction of the universe are brought about by karma alone. Through

good work, results are attained and from evil deeds, evil

consequences emerge. If one performs good deeds, one is born as a

Brahmin. If, on the other hand, one commits sin, one is reborn as a

Sudra in consequence. Great men like Janaka realized the ultimate

truth only through work, accordingly it is the injunction of the

scriptures that the seekers of liberation should engage in good deeds

leading to it. No one can refrain from mental or physical work".

 

The Acharya said in a pleasant voice, " From the expression in the

Sruti, ` Yasya Etat Karma `, which means ` this universe is whose

creation', it is clear that this world is the creation of the supreme

Brahman or Ishwara. That self-existent, omniscient God whose nature

is truth is the cause of this universe. Karma can never be the cause

of the universe. All that is born of a cause, is in the nature of

effect to a cause ands therefore, is transient. Accordingly you

should meditate on the eternal, immortal and immutable self. It is

through this kind of meditation that you will realize supreme bliss

and attain liberation.

 

Work is of two types, Sakama-that which is performed with desire of

owing the result and Nishkama-that which is performed without desire.

When good deeds are done without desire of getting the results, i.e.

without attachment to their consequences, the mind is purified and

with that pure mind it is possible to contemplate the Brahman and to

attain the state of Samadhi".

 

Listening to the Acharya's significant discourse, the followers of

the doctrine of Mimamsa realized their error and according to the

Acharya's instructions endeavored to realize the truth of Parabrahman.

 

On an other occasion, the worshippers of Gandharva approached the

Acharya and said respectfully," Master, we are the worshippers of the

Gandharva named Vishwavasu. Through his grace, we are fortunate to

have acquired the knowledge of Nada Vijnana, the knowledge of sound.

Creatures can thus be liberated only by worship of Vishwavasu".

 

In reply, the Acharya said in a solemn voice, " The knowledge of Nada

may indeed be acquired through the worship of Vishwavasu. But one

cannot attain liberation this way. In the Vedas, the supreme Brahman

is described as being soundless, touch less , colorless,

undiminishing etc. from this, it is clear that Brahman is beyond and

separate from sound. The aspirant who realizes the supreme Brahman

who is beyond sound and form is the true knower of the Vedas and of

the ultimate reality. You should worship that Brahman and thus be

freed from the bondage of ignorance".

 

They were blessed to accept with heads lowered in submission, the

advice of the Acharya. The chief scholars in Varanasi at that time

including Bhasvarananda, Guptamishra, Vidyendu and others were all in

turn defeated in argument by the Acharya. Thus during his stay of

over three months in the city of Kashi, the Acharya made many

adherent of erroneous views follow the Vedas and gave instructions on

the nature of Brahman and self to countless men and women. The main

disciples of the Acharya like Padmapada, Sureshwara, Hastamalaka also

defeated in argument many adherents of erroneous views and made them

devoted to the Vedas. The essential truth of Vedanta began to spread

everywhere. The Self had been almost annihilated by the materialistic

Charvakas and by Buddhists who believed in physical existence alone,

regarding the body as the Self. By the Acharya's analytical powers,

the tides of time turned and the roots of theism and superstition

were destroyed. Many scholarly logicians failed in their determined

efforts to refute the commentaries of the Acharya and like gold that

becomes brighter by rubbing, cutting or heating, the commentary on

the Brahma sutras emerged even more brilliant after being closely

examined by those who challenged it. Thus the Acharya's exposition of

Advaita Brahman was established in Varanasi and from Varanasi as the

center, spread to be established in many distant places.

 

The Acharya was liberal in his approach. He would never ask anyone to

give up his own views. By citation of scriptures and by his powers of

argument, he would point out the errors in others' views point and by

reforming it would make it consistent with the Vedas. He would also

ask all to be devoted to the worship of Gods.

 

Within a short time there was a big transformation in the thinking of

the spiritual aspirants and scholars in Varanasi which was at that

time the main center of Hindu religion and culture. Scholars and

philosophers engaged themselves with deep attention in the discussion

of Vedanta. As a consequence of the commentaries and other works of

the Acharya being copied and published in the form of books, scholars

with great eagerness began to undertake a detailed study of all these

works. Thus filling Varanasi in a flood of resurgent ideas, the

Acharya, accompanied by his disciples, left for Saurashtra at the

very earnest desire of the people of that place.

 

 

 

ASCENDING THE SARVAJNA - SARADA PEETHA …………

 

 

 

The great Acharya proceeded towards Saurashtra accompanied by a huge

conquering army of devotees and disciples. At every place through

which the monks passed, great crowds would collect to have a look at

the Acharya and listen to his heavenly discourses. Many scholars and

Brahmins also accompanied the Acharya. In order to institute the

rites of worship of the five deities among the common people, the

Acharya would some Brahmins behind in different places so that they

might teach the rites of worship to the people. Also in order to

propagate Vedanta philosophy he has Sanskrit schools, tolas and

Chatushpathis (institutes and universities of Sanskrit learning) set

up under the patronage of highly learned Hindus and renowned scholars

who accompanied him. Thus permanent provision was made for the

propagation of the Vedanta philosophy and Vedic culture.

 

Wherever the Acharya rested in the evening, crowds of people would

gather to see him. All would arrive to derive the benefits of having

the Darshan of a God. After a walking tour spread over many days, the

Acharya reached Ujjain, the capital of the kingdom of Avanti. At the

news of the Acharya's arrival, the capital was bedecked with flags

and banners and with the king in front, hundreds of distinguished men

and women came out on the way to receive the Acharya and welcome him.

 

Here, the temple of Mahakala was famous. The Acharya, with his

disciples, went first to pay his respects to the deity. He worshipped

Mahadeva by composing a charming hymn in his glory. During the

worship of the Lord, the solemn notes of drums and tambourines rang

out and the whole place was filled with the fragrance of the Agaru

scent and burning incense. At the news of the arrival of the Acharya

a large crowd had already gathered. All were eager to have a glimpse

of the great monk. His attitude of overwhelming devotion touched the

hearts of everyone. Seeing the unostentatious mode of life of the

noble Acharya, they were all the more curious. After the rites of

worship were over, the Acharya came out of the temple and made his

abode in the huge courtyard of the temple.

 

After accepting alms that were offered to him, the Acharya sent for

his disciples Padmapada and said, " The famous scholar Bhaskara

Pundit lives in this town. Go to him and informing him of my arrival

here, tell him that I am challenging him to a debate".

 

Padmapada informed Bhaskara pundit of the Acharya's arrival and of

his intention to meet the former in debate. Hearing this, the pundit

also said that he too was eager to have a debate with the Acharya.

Very soon the news that there was to be a debate between the Acharya

and Bhaskara pundit spread in the town. Thousands of people gathered

in the temple of Sri Mahakala. After a respectful exchange of

greetings between the two, the debate began. The debate gradually led

to sharp controversy and intricate arguments. Both were distinguished

scholars and excellent orators versed in the skilful used of words.

After a sharp discussion lasting for a long time, Bhaskara gave up

his vain attempt of establishing his own views and began attacking

the views of his opponent. He said, " In your view, it is the

Prakriti or nature that creates distinction between the individual

soul and the supreme Self. In reality however that is impossible. For

whether existing in the supreme self or in the individual soul,

Prakriti can never be the source of distinction. This is because the

state of living creatures and that of the soul are both created after

Prakriti".

 

The brilliant Acharya said, " If that is so, how can the mirror be

the source of distinction between an object and its reflection? If

the mirror can be the source of distinction between an object and its

reflection whenever there is but an object, with the help of

consciousness alone (face to be reflected), why should not Prakriti

be the source of distinction between the living creature and the

supreme Self? "

 

The Acharya presented such powerful arguments in refutation of

Bhaskara's view that gradually he began to lose his brilliance before

those who were present in the meeting. Defending his point view, the

Acharya attacked the Bhedabheda (distinction and identity) theory of

Bhaskara sharply saying, " It is true that between the lumps of earth

from which earthen vessels are made and the material of the earthen

vessel there is a difference on account of their being two different

things viz. finished earthen vessel and just a lump of earth. There

is also identity because of the earth being common between them. But

there cannot be distinction and identity at the same time within the

SAME quality. Therefore it is highly improper to speak of Bhedabheda -

distinction and identity at the same time". The Acharya established

his view with the help of many other points. Unable to hold himself

before the very embodiment of knowledge, Bhaskara was gradually

forced into silence. The scholars present in the debate declared that

the Acharya had won the debate. With lowered head, Bhaskara left the

meeting.

 

In course of his travels, the Acharya passed through many places in

Avanti, having temples repaired and the Vedic way set up. Scholars

like Bana, Dandi etc were also defeated in debate and became the

disciples of the Acharya. Many other scholars and followers of

Buddhism and Jainism were also defeated by the Acharya who also had

debates with scholars belonging to different sects like Vaishnava,

Shakta, Shaiva, Pashupata and Saura. Thus the fame of Advaita spread

everywhere.

 

After visiting Avanti, the Acharya arrived at Saurashtra (the ancient

Kambhoja) and having visited the shrines of Girnar, Somnath and

Prabhasa and explaining the superiority of Vedanta in all these

places, he arrived at Dwaraka. All these places were holy and linked

with the memories of Lord Krishna. Even though Jains, Buddhists and

dualists were prominent in these places, hearing of the Acharya's

supernatural scholarship, none of them dared face him in debate.

Everywhere the victory of the Acharya and the glory of Advaita

Vedanta were proclaimed.

 

The Acharya arrived at Dwaraka, traveling with his disciples along

the coastal path from Prabhasa. Having bathed in the holy waters of

river Gomati, he went to the temple of Dwarakadhisha Krishna. He was

overcome with joy in the worship of Lord Krishna with a deep feeling

of devotion. Many pious men and women lived in that holy city. He

inspired all to pursue pure-hearted single-minded spiritual practice

leading to the awareness of the identity between the individual Self

and the supreme Brahman through desire-less performance of rites and

forms of worship, as laid down in the Vedas.

 

Leaving the town of Dwaraka, the Acharya passed through the shrines

of Kanaka, Gurjara and Pushkar and arrived at Sindh. Even before the

Acharya's arrival in those places, the stories of his Himalayan

achievements had reached. He was greatly honored everywhere.

Followers of diverse views came to respect and follow Advaita after

hearing the Acharya's lucid exposition of the Vedanta.

>From Sindh, the Acharya went to many places of pilgrimage, villages,

settlements and towns, preaching the Vedic dharma. He reached thus

the country of Gandhara (which was situated between the modern Kabul

and Peshawar). At Purushapura, (modern Peshawar), Buddhism was still

cruelly dominant. In many monasteries, Buddhist monks lived in large

numbers. They were however too doubtful of their own views and

philosophy to face the incomparable brilliance and scholarship of the

Acharya in a debate. This fact proclaimed the victory of the Vedic

dharma everywhere. The Acharya fulfilled the desires of people who

sought truth by asking them to follow the Vedic path.

 

At the cordial invitation of the people of Bahlika country (undivided

Punjab), the Acharya proceeded to that region. It was a charming

mountainous place. The climate was cool and very healthy. The scenic

beauty was breathtaking. Learning that the Acharya had arrived there

to propagate and establish Vedic dharma, the local Jaina community

was much agitated. The Jainas in a body, challenged the Acharya to

debate and a sharp debate began on the basis of Syadvada, the

doctrine of sevenfold predication. But the Jaina scholars were unable

to hold their own against the Acharya and left the meeting

dejectedly. Realizing the superiority of the Acharya's teachings, the

people sought his instructions.

 

At that time, the influence of the Buddhists in the Bahlika country

was also not negligible. The Acharya had great debates with Buddhist

teachers of Madhyamika (nihilism) and Vijnanavada (subjective

idealism) schools. But they appeared to lose all their brilliance in

the face of the arguments and conclusions advanced by the Acharya.

The Acharya proved that Lord Buddha's spiritual practice was in

accordance with the Vedic injunctions and that he attained

unqualified supreme knowledge. He had also preached the Vedic truth

and the eightfold spiritual practice. It is because they had not

properly understood the instructions and the life of Lord Buddha that

Buddhists were preaching their theories against the Vedas.

 

The Acharya went up to Iran and Iraq with his followers and defeating

the scholars of these countries, reestablished Vedic dharma there.

Muslim invasion of these countries had not yet taken place. Some

deteriorating Buddhist influence was however present there, which was

purged by the Acharya.

 

Thereafter, the Acharya established his victory over Kamboja (region

of North Kashmir), Darada (Dabistan) and many regions situated in the

desert and crossing mighty peaks, entered Kashmir.

 

The Acharya eventually arrived at Sarada Peetham in Kashmir. This

place was at that time an important center of Hindu culture. Eminent

scholars from all over India and spiritual aspirants lived there,

adding to the glory of the place. There was quite a commotion among

the people there at the arrival of the Acharya.

 

There was at the Sarada Peetham, a famous shrine of the goddess of

learning. Inside the temple there was a pedestal known as the

Sarvajna Peetha, the seat of omniscience. He alone who was All-

knowing was entitled to sit on the pedestal of omniscience. The

pedestal was guarded by famous scholars from all over India.

 

If any scholars arrived there with the ambition of ascending the

pedestal of omniscience, they would have to defeat scholars belonging

to all the different sects residing around the temple and the right

to enter the temple would be acquired by the common consent of the

scholars.

 

Many scholars had come from distant countries to sit upon the

Sarvajna Peetha, but none had the fortune of ascending the Peetha.

Thus, for long the right to sit upon it was looked upon as a rare

privilege, difficult even for the Gods.

 

After arrival at the Sarada Peetha, one day the Acharya was sitting

on the banks of Krishna Ganga when he heard the voices of some

scholars. They were saying in the course of their discussion, " Well,

he may be an all-conquering scholar but why should we accept his

views? He has not yet been able to defeat the scholars here in

argument. Besides the Goddess Sarada has also not conferred the title

of omniscience upon him. Till this happens, we shall not accept the

Acharya's teaching".

 

Hearing this, the disciples were distressed and requested the Acharya

to ascend the Sarvajna Peetha. At the eagerness of his disciples, the

Acharya gave silent assent to their request and proceeded towards the

temple of Sri Sarada. There was a great commotion among the local

scholars at the sight of the Acharya approaching the temple.

Immediately they gathered at the four gates of the temple and

prepared to challenge the Acharya to debate. There was great

excitement everywhere. Many men and women belonging to the place had

assembled there out of curiosity on hearing the news.

 

Asking the other disciples to wait, the Acharya proceeded with some

of his important disciples like Padmapada, Sureshwara, Hastamalaka

and Totaka towards the holy temple. Seeing the Acharya approaching

the disputants addressed him thus, " O noble monk, with what object

have you come to attain this great honor? Do you have the

qualification the attainment of which alone leads to the right of

entry in this temple? Are you versed in all branches of learning? Are

you omniscient?"

 

Holding his head up a little, the Acharya said, " I know all the

scriptures. There is nothing beyond the knowledge of my Self. If you

want you may test me".

 

After this exchange of talk, Vaisesikas of Kanada school, Sankhya

followers of Kapila, logicians of the Gautama school, Mimamsakas

following Jaimini, Buddhists of Sautantrika,Vaibhasika, Madhyamika

and Yogachara schools and Jain scholars of Swetambara and Digambara

sects standing at the various gates engaged in debates with the

Acharya.

 

An eminent scholar of the Kanada school put a question to the Acharya

saying, " O great teacher, if you have mastered all branches of

knowledge, tell us what the nature of matter is according to the

Vaisesika theory? What is the reason of a Dvayanuka compound (

compound of two atoms) arising out of two atoms? Whence comes the

Anutva (atomic quality) in the above compound? "

 

As soon as the Acharya had heard the question, he said smilingly, "

In the Vaisesika theory, it is the dual number belonging to the two

atoms of the compound which is the reason of the atomic quality

inherent in the two atoms' compound".

 

Thereafter there were diverse arguments on both sides on the

mysteries of the theory of matter. Hearing the Acharya's powerful

conclusions, the followers of Kanada school desisted from further

dispute and bowed down to the Acharya. Seeing this, the Nyaya scholar

who was the follower of Gautama, proudly faced the Acharya and put

his question to him, " Well, what is the difference between Kanada's

and Gautama's views of liberation and what is the nature of matter

according to Gautama ?"

 

The Acharya replied in solemn tones, " In Kanada's view, the Self

devoid of qualities remains like the sky without any possibilities of

regeneration - inactive and unattached. In Gautama's view however,

existence in this liberated state is endowed with bliss and

consciousness. In connection with the nature of matter it is clearly

seen that in Kanada's view there are seven types of matter and in

Gautama's view there are sixteen categories. There is no conflict

between the two views on the nature of matter. Both the theories

admit that liberation comes through a knowledge of Reality. The views

of Kanada and Gautama are again the same on God, the creator of the

universe and the Supreme regulator of all".

 

Hearing this reply of the Acharya, the theistic logician was

satisfied and showing great respect for the Acharya, desisted from

debate. Seeing this, a scholar of the Sankhya school arrogantly

obstructed the Acharya's path to the temple and questioned him, "

Well, can you tell me if the causation of the material universe by

original Prakriti in the Sankhya theory, an independent phenomenon or

subject to control by the Self as consciousness?"

 

The Acharya replied in easy tones, " That primordial Prakriti which

consists of the three Gunas and has diverse manifestations and which

is the source of this material universe is an independent agent

according to Kapila. But the truth according to Vedanta is that even

this primordial Prakriti is subject to the supreme Brahman that is of

the nature of consciousness". Thereafter, there were diverse and

intricate arguments on both sides and the Sankhya scholar was

eventually quite satisfied and desisted from further debate.

 

Seeing the Acharya proceed towards another gate, Buddhist and Jain

scholars challenged him to a debate. Among the Buddhists, scholars of

all the four sects - Madhyamika, Yogachara, Soutantrika and

Vaibhashika were present. They said o the Acharya in an insolent

manner, " O monk, explain the differences among our four sects and

also explain the distinction between the two different theories of

Bahyartha Vada (theories of the existence of external objects). What

is again the difference between Vedanta and these four doctrines?"

 

Without pausing a moment for deliberation, the Acharya replied, "

Among the followers of Bahyartha Vada, the Sautantrikas say that all

objects are known through inference while the Vaibhashikas contend

that these are directly perceived. In both the theories, all matter

is regarded as momentary every moment, that is to say, matter is

regarded as transient. According to the nihilistic Madhyamika view,

every thing by nature is void. The awareness of the world is due to a

stream of momentary consciousness. In nirvana, even this awareness

vanishes. Then everything is realized as void. According to Vedanta,

the eternal Brahman alone which is pure, intelligent and free by

nature is true. Everything else is illusory and false. If the

Sunyavadi (nihilist) regards the void as something existent and the

Vijnanavadi (idealist) regards Vijnana (knowledge or consciousness)

as fixed and unchanging by nature, there is no difference between

them and Vedanta".

 

The Buddhists were so pleased with the Acharya's rational reply that

they all said in unison, " Acharya, you are the fittest person to

enter the temple".

 

But the Jainas did not stop at this. The Jains of the Digambara

school demanded of the Acharya arrogantly, " O monk, tell us the real

meaning of the word Astikaya. What object is denoted by this word?"

 

The Acharya smilingly replied, " Since you desire to hear the answer

to this question, let me give the answer. By the five words

Jivaastikaaya, Pudgalaastikaaya, Dharmaastikaaya, Adharmaastikaaya

and Akaashaastikaaya, the following five objects - life, body,

virtue, vice and sky are denoted. That which expresses the

word `Asti' (to exist) is called Astikaaya. The root `Kai' means

sound and from it is derived the word `Astikaaya'".

 

Hearing the Acharya's words, the Jaina teachers said with great

respect to the Acharya, " It is but impertinence to seek to test you.

You are a limitless ocean of knowledge and learning. You know all the

scriptures and all the branches of learning. We consider ourselves

greatly honored even to be defeated by you. Please enter the temple".

 

But even this did not satisfy the scholars' desire for debate. Even

though Mandana, the greatest of the Mimamsakas was accompanying the

Acharya as his disciple, the Mimamsakas said to the Acharya by way of

a question, " What is the nature of sound or word in Jaimini's view?

Is this a substance or a quality?"

 

The Acharya said in a sweet voice, " Sound is based on letters. The

letters are constant and pervasive. When through the ear one becomes

aware of the sound, its existence is accepted. Sound accordingly is a

particular type of substance according to Jaimini and not a quality".

 

The Mimamsakas marveled at the Acharya's reply. They said humbly, "

We did not put this question in order to test you. We asked only by

way of a long standing custom. Please enter the temple".

 

Thus hearing proper replies to scriptural questions, the scholars who

opposed the Acharya honored him in various ways and opened the temple

gate so that he might go unimpeded up to the Sarvajna Peetha - the

pedestal of omniscience.

 

People who had assembled in the temple courtyard acclaimed the

Acharya's victory. Musical instruments rang out everywhere - their

solemn notes filled the air. Amidst that tumult of joy, the Acharya

drank of the holy waters of the spring adjacent to the temple and

worshipped the Goddess Sarada in a melodiously rhythmic hymn.

Everyone at this moment heard an incredibly melodious voice from the

heaven, " Dear son Shankara, I am pleased with you. I bestow on you

today the title, Sarvajna (omniscient, all-knowing). You alone are

worthy of sitting upon this Peetha".

 

The divine voice of Sarada, the mother of the universe reverberated

through the temple. Hearing the divine voice, the Acharya felt an

ineffable celestial joy in his heart. This unthinkable event made

everyone convinced of the living existence of the Goddess at that

place. Taking his seat upon that Peetha bedecked with pearls and

jewels, the Acharya satisfied everyone present by explaining the true

nature of the great Goddess Parashakti. That unforgettable event was

fondly treasured as an imperishable memory in all hearts. It did not

take long for the story of the Acharya's ascent on the Sarvajna

Peetha to spread everywhere. Staying in the holy Sarada Peetha for

some days, the Acharya explained Advaita, Brahman and Self to the

common public and formally initiated many worthy recipients into the

worship of Sridevi by way of Samayachara, firmly on the basis of

Advaita Vedanta.

 

Thus the Acharya rose to the greatest heights of honor. Can it be a

matter of wonder that the Acharya who was Shiva incarnate, whose

scholarship compelled the defeat of Mandana born of Brahma's powers,

who was declared to be omniscient by the goddess Sarada herself,

would be accepted as a Divine being at all? After this, Advaita

towered above all the other traditions and entered into the very

heart and thus released a tremendous movement in the spiritual world.

as a result, deteriorated Buddhism and Jainism lost their luster and

became evanescent and gave great impetus to the reawakening of

Sanatana Vaidika dharma.

 

 

 

FROM KASHMIR TO ASSAM AND GAUDA ………

 

Leaving Sarada Peetham, the Acharya toured many places in Kashmir and

arrived at Srinagar. Finding a Shiva temple on a nearby low hilltop,

he went to visit the deity there. After visiting the holy deity and

worshipping him, the Acharya went to visit the famous shrine of

Parashakti at the foot of the hill. Many spiritual aspirants and

worshippers lived there undertaking spiritual practices t please the

great Goddess. Arriving there, the Acharya worshipped the Goddess

overwhelmed by a unique feeling of affection and devotion. His heart

was so full of the glory of the goddess that he proclaimed the

majesty of the Goddess in a melodious hymn.

 

The city of Srinagar, which is believed to be constructed in the

shape of Srichakra, is also associated with the great hymn of

Saundaryalahari. It is said that this great hymn has its origin in

the teeth of the Supreme Mother Lalita Mahatripurasundari. The

Acharya, during his stay in Srinagar, (some biographers say in

Varanasi) disappeared for a time. He transported himself to

Mahakailasa, the abode of Paramashiva. There on a wall, he found this

great hymn written. He began to read it, but as he read it, Ganesha,

the offspring of Shiva, began rubbing it from below, lest this great

sage should publicize this highly esoteric hymn in the world of men.

So the Acharya could master only the first forty one verses, and in

place of what had been erased, he composed an additional fifty-nine

verses and made it a full text of hundred verses and published it in

the world of men. The Acharya, along with the great jewel of

Saundaryalahari, also brought from Mahakailasa, five sets of

Ratnagarbha Ganapathy, Srichakra and Chandramouleshwara Linga. These

were handed over to Padmapada, Totaka, Sureshwara, Hastamalaka and

others who were designated as the heads of the monasteries that the

Acharya established in Badari, Dwaraka, Puri, Sringeri and

Kanchipuram. The worship of these divine images of Parabrahman, that

the Acharya received directly from Mahadeva have been worshipped

regularly with immense devotion by the Acharyas of these monasteries

till the present day.

 

The hymn is incomparable not merely from the point of view of poetry

and composition but a solemn and beautiful expression of the manner

of his acceptance in life of the Parabrahma Shakti. The profound

devotion and humility of the Acharya touches the heart of every

reader of the hymn. The Acharya has used beautifully in his hymn, all

possible similes and metaphors that are known in Sanskrit. There are

some doubts regarding the Acharya's authorship of this divine hymn.

However, a close look at Subhagodaya, a treatise on Srividya written

by Sri Gaudapaadaachaarya establishes Acharya as the author of this

hymn beyond any doubt. It is indeed the content of this treatise that

is seen reflected in Saundaryalahari.

 

The Acharya's life was always blessed by the grace of the divine

Mother of the cosmos. It was this supreme Parashakti who had appeared

to him as Annapurana in Kashi. Again she played her part as

Ubhayabharati and then as Sarada, playfully testing the Acharya. She

as Mookambika showered her grace on him again. As Kamakshi

Mahatripurasundari she manifested in front of him yet again. Thus the

Acharya and his successors have always been devoted to the worship of

Sridevi, the Chitshakti inseparable from Parabrahman.

 

The Acharya stayed in Srinagar for a few days preaching the glory of

Parashakti and Vedanta. Leaving the Kashmir valley, the Acharya in

his expedition of spiritual conquest, followed the course of the

Chenab along its bank to step on to the plains and visiting in course

of travel, places of pilgrimage like Taxila, Jwalamukhi and Haridwar,

arrived at Naimisharanya of Puranic fame.

 

The glorious story of the Acharya's ascent on Sarada Peetha and the

conferment upon him, the title of omniscience had already spread

everywhere. For this reason, even though in places like Taxila the

Buddhists and Jains were still predominant to some extent, none dared

to face the Acharya in debate. Taking this opportunity, the Acharya

and his disciples preached among the people the excellence of the

Vedanta religion.

 

The Acharya was, above all, liberal in his approach. He would not ask

any one to abandon his own views. He would not even demand of the

Buddhists and Jains that they should abjure their faiths. In order to

bring about the spiritual welfare of all, he would only demonstrate

the imperfections of their views and would ask them to undertake

spiritual practice advocated in the scriptures. He combined in his

person, the qualities of a Jnani, a Bhakta and a Yogi. According to

him, Brahman alone is truth and the universe that we see externally

is an illusion. The universe has no existence apart from the Brahman.

 

The Acharya was also not in favor in making the Shaiva a Vaishnava or

vice versa. On the contrary, he would ask everyone to worship his

chosen deity as the symbol of Brahman. Even though he was firmly

established in the knowledge of Advaita Brahman, he performed the

ceremonial worship of Gods and Goddesses as symbols of Saguna Brahman

in order to reveal the universality and the vast form of Vedic

dharma. The great saying ` Sarvam Khalvidam Brahma', Verily all this

is Brahman, found concrete expression in the Acharya's life.

 

The Acharya directed his disciple Paramakaalaanala, knowing him to be

a devotee of Paramashiva to preach devotion to Shiva, based on

Advaita and Saguna Brahman. Similarly, he directed his disciple

Lakshmana to preach devotion to Narayana, Divakara to preach the

glory of Surya, Girijakumara to establish the glory of worship of

Ganesha, Batukanatha to preach the worship of Bhairava and Tripura

Kumara to spread the knowledge of Shakta doctrine, all based on

Advaita and Saguna Brahman. Thus during his life-time itself, the

Acharya instituted different forms of worship of the Saguna Brahman

through his disciples, in terms of their different aptitudes and

qualifications.

 

The Acharya further said that it is through the knowledge of Brahman

alone that absolute liberation is attained. In the state of

liberation, the living creature is freed from its physical existence

and attains identity with the Parabrahman. But through the worship of

Saguna Brahman, one attains concentration of the mind and also the

grace of the different Gods and Goddesses who are worshipped. In

terms of different aptitudes of the recipients, there is need for

rites of worship for different spiritual aspirants. Not everyone can

comprehend the truth of Nirguna Brahman. A person who has four

spiritual attainments i.e. he who can discriminate between the

eternal and the transient objects, who is indifferent to the

enjoyment of fruits of one's action here and hereafter, who practices

restraint of passions, self-control, abstinence, forbearance, faith

and profound meditation and who sincerely seeks liberation, is worthy

of receiving the knowledge of the non-dual Brahman.

 

In the past, the Naimisharanya was an important center of Vedic

culture, particularly for those who followed the ritualistic part of

the Vedas. There are many references and instances of it in the

Puranas. The Acharya on his arrival at Naimisharanya, was deeply

distressed in not able to find any signs of the past glory. There was

no hermitage of the Rishis, nor was any Vedic chanting heard. Instead

there was a complete dominance of Buddhist Tantrikas. The Acharya

stayed for quite some time and gradually reformed all the Buddhist

Tantrikas. He explained to all that the instructions in the path of

knowledge that was given by Lord Buddha was not different from

Advaita Vedanta. As a result, many became devoted to Vedic rites and

worship.

 

Leaving Naimisharanya, the Acharya arrived at Ayodhya, the birthplace

of Sri Rama. There too through the spread of Buddhism, the worship of

Hindu Gods and Goddesses was almost extinct. Arriving at the famous

temple of Sri Rama, the Acharya had the shrine repaired and rites of

worship instituted. He also gave instructions on the significance of

the worship of Sri Rama. As a consequence of his preaching, many took

to the worship of the five deities.

 

Thus, in spite of Buddhist dominance in all those places the Acharya

went on preaching about the necessity of Vedic rites and worship of

the Lord in accordance with the Vedas and traveling through places

like Mithila and Nalanda, arrived at holy Gaya.

>From very ancient times Gaya was a great pilgrimage center for

offering oblations to forefathers. From different parts of India,

people came to offer oblations at the lotus feet of Sri Vishnu for

the sake of deliverance of their departed ancestors.

 

At the place where Lord Buddha attained Buddha-hood, there was a

large temple which housed an image of Buddha. In course of time, the

place had become a very sacred pilgrimage center for the Buddhists

all over the world. before this, the Acharya had declared Lord Buddha

to be one of the ten incarnations of Sri Vishnu in his Dashavatara

Stotra. Indeed it was through spiritual practices following the Vedic

path that Lord Buddha had attained the state of realization. The

nirvana that he spoke of was not an empty state of mind but a state

full of joy. Nirvana in the Buddhist theory as preached originally by

Lord Buddha and Moksha according to Vedanta are synonymous. However,

the later followers of Buddhism misinterpreted the teachings and gave

a different account of Buddha's doctrine. The Acharya clarified this

point and reformed many Buddhist sects.

 

As a result of the Acharya's acceptance of Buddha as an incarnation

of Sri Narayana, the foundations of the Buddhist religion were

weakened. The Brahmins of Gaya instituted the worship of Lord Buddha

as an incarnation of Sri Vishnu. The effect of such worship was

tremendous. House-holder Buddhists of different social levels devoted

themselves to the worship of Buddha as an incarnation of Sri Vishnu.

Within a short time in places around Gaya and also in far away

places, people in large numbers found refuge in Vaidika Dharma.

 

Leaving the holy city of Gaya, the Acharya explained and preached the

Vedic faith in different places of Bengal. Within a short period, the

Sanatana Vaidika Dharma came to be instituted at different levels of

the society. At that time, Buddhist and Hindu Tantrikas were very

powerful all over Bengal. Very few people knew about the very

existence of the Vedas. As a result of the Acharya's arrival, Hindu

scriptures began to be read and taught in different parts of Bengal.

In some places, the house-holder disciples accompanying the Acharya

had images of Shiva and Kali installed and encouraged their worship.

Scholars were fascinated to hear the exposition of the scriptures and

the explanation of the greatness of the Vedas from the Acharya.

Shankaracharya was accepted as the visible, living incarnation of the

Lord by all.

 

Completing the work of religious reform in Bengal, the Acharya

proceeded towards Pragjyotishapura, Kamarupa and Assam. All over

Assam and particularly in Kamarupa, the Tantrikas were predominant.

They were accomplished in charms and spells and were skilled in the

rites of destruction, mental distraction and bringing the opponent

into subjugation. Learning that the Acharya had arrived with his

disciples and hundreds of devotees, the then ruler of

Pragjyotishapura came out on the way with his officials to greet and

receive the Acharya with great respect. Blessing the king, the

Acharya with his vast band of disciples, accompanied by the king,

arrived at the foot of the Kamakhya hill, the seat of the Yoni Peetha

of Goddess Kamakhya, famed in the Puranas. The Acharya ascended the

hill and performed the rites of worship at the shrine of Parashakti

and remained in meditation for three continuous days. Looking at that

meditative, solemn and serene figure, all were filled with respect

and devotion for him. The Acharya and his disciples gave instructions

in Vedic dharma in terms of the capacities of the listeners. Before

the towering personality of the Acharya, all heads were bowed and

many became his disciples and engaged themselves in the practice of

Vedic Dharma.

 

Within a few days, the Tantrikas of Kamarupa influenced by the

Buddhists and led by a Kashmiri Tantrik Abhinava Gupta, challenged

the Acharya to debate. Abhinava Gupta tried his best to hold his own

but facing the uncommon genius of the Acharya, who was the very

embodiment of Sridevi, was something quite beyond his caliber. He had

to admit his defeat. As a result, people became attached to Vedic

dharma and following the rituals laid down by Rishis like

Yagnavalkya, engaged in the worship of the Divine mother by modes of

Samayachara.

 

Abhinava Gupta was not only a powerful Tantrika, but also a very

renowned scholar. Refuting Vedanta, he had written a Shakta

commentary on the Brahma sutra. Defeated in argument, Abhinava Gupta

considered himself deeply offended and humiliated. He realized that

there was no scholar in the whole world who could defeat the

scholarship of the Acharya. As long as the Acharya was alive, the

destruction of Vamachara and of gory Tantrik rituals was inevitable.

He engaged himself in secret magical rites to bring about the

Acharya's death.

 

Within a few days, signs of an incurable ailment - anal fistula -

manifested itself in the Acharya's body. The illness became gradually

more serious and the pain was insufferable. There was suppuration and

bleeding. The Acharya was however calm and unruffled. He continued

giving instructions to various spiritual aspirants without giving a

single thought to his body or pain. The disease worsened. The Acharya

became extremely weak. Even in that state, the Acharya remained calm

and continued to guide his devotees. The supreme Acharya even refused

to cure himself, which was just a matter of silly game for him. The

disciples were greatly concerned for their beloved master and

attended on him to the best of their abilities. Padmapada became

anxious for proper medical treatment of the ailment. Asking for

permission to send for a doctor, they requested the Acharya.

 

With a smile, the Acharya said, " My sons, why are you so agitated? A

disease is cured only cured through suffering and even if it is

inevitable that I should die of it, I have not the slightest regrets.

Do not make futile efforts at treatment".

 

Hearing word of such indifference from their Guru, the disciples held

back their tears with great difficulty and said, " Lord of the Yogis,

Indeed you have not the slightest attachment to your body, but

master, you are our life even as water is life to the creatures that

live in it. Saints live for the good of the world even though they

themselves have attained their objects of self-realization and are

without any desire. You should save yourself for the good of the

others. We know that you will not use your limitless powers to cure

yourself. But at least allow us to do what is best possible by us".

 

At this importunate request, the Acharya's heart was overcome with

pity. He gave permission for doctors to be brought. The royal

physician of that country began treating the Acharya using powerful

drugs. But the illness showed not the slightest signs of abatement

and on the contrary worsened day by day. All physicians who tried to

cure the Acharya gave up hope. The disciples were plunged in sorrow.

Meanwhile the overjoyed Abhinava Gupta waited for the moment when the

Acharya would breathe his last. The Acharya meanwhile bore in silence

the terrible pain of his illness and prepared for death.

 

The Acharya's patience leaves a deep impression on our minds. Having

attained the supreme knowledge, he lived in the state of a

Jivanmukta. There was no trace of desire in his heart. He viewed life

and death with the same detached attitude. the life of the Acharya is

a bright example of how a person who has attained the knowledge of

Brahman lives in this world. his was an existence in the supreme

being beyond joy and sorrow. The only attitude of his mind towards

the world was one of charity.

 

There was no hope of recovery. The Acharya's death appeared to be

inevitable. But would the divine Mother ever permit the victory of

the evil? By divine dispensation, the Ashwini Kumaras, the celestial

doctors appeared in the garb of young Brahmins. The disciples of the

Acharya were surprised to see the young doctors radiantly full of

splendid beauty. The eyes of both were painted with collyrium. Books

in their hands, they appeared before the Acharya and said, " O great

Acharya, it is impossible to treat your ailment for it has occurred

from the spell of another person. The only remedy lies in divine

intervention". After saying just this, the Ashwini twins went away.

The disciples were full of grief and bewildered. The Acharya entered

into unbroken Samadhi.

 

Padmapada was greatly agitated. The though that his Guru was about to

die was unbearable to him. Finding no other way, he desperately

prayed to his adored deity Sri Nrisimha Bhagavan for the recovery of

his Guru. The compassionate Lord, pleased at the deep prayers of his

devotee, appeared before Padmapada and said, " Child, there is no

disease affecting your great Guru's body. The anal fistula he is

suffering from is the result of some Tantrik incantation. Only if you

can bring about a counter-spell by the incantation of powerful divine

mantras, the Acharya will recover". Saying this, the Lord blessed

Padmapada and vanished.

 

Padmapada, who was an adept in mantra Shastra, had written a

commentary on Prapanchasara Tantra. Without wasting any time, he

engaged himself in the rites of casting a counter-spell. Abhinava

Gupta, who had observed all this from a distance did not remain

inactive and proceeded to defend himself. There was bitter struggle

between the forces exerted by the spells on either side. But

Padmapada, who was a great devotee of Mahatripurasundari,

Chandramouleshwara and Nrisimha, and an expert in Tantra Shastra won

the battle, defeating the wicked Vamachari by the purity of his path

of Samayachara. Within a few days, Abhinava Gupta discovered the

incipient signs of anal fistula in his body and fearing public

disgrace, fled home. Soon, the Acharya was fully recovered and the

Tantrika expired.

 

The disciples of the Acharya were overjoyed to find their master

completely cured. But the Acharya expressed his deep regrets when he

learnt of the death of Abhinava Gupta. The incident surprised and

frightened the Tantrikas who lived and practiced black magic in

Kamarupa. They realized that the aim of Tantric practices was not to

be for mean attainments. From now on, Advaita became the only goal of

Tantra, which was indeed its true goal. Practices of Tantra, if

followed without desires and in complete devotion to Parashakti leads

to the knowledge of Brahman. Thus reforming the local Tantrikas, the

Acharya initiated them to the Dakshinachara mode of worship of the

Goddess.

 

The Acharya then proceeded towards Gouda (North Bengal) where the

Vedic Dharma was almost on the point of extinction. In Gouda, Murari

Mishra and Dharma Gupta were renowned scholars of Mimamsa philosophy.

Learning that the Acharya was about to arrive in Gouda, they prepared

to challenge him in debate. But learning that Mandana the greatest

scholar of Mimamsa was accompanying the Acharya as his disciple, they

gave up all hoes of debate.

 

One day, Dharma Gupta approached the Acharya and saluting him with

reverence, said, " O noble Acharya, we have read your commentaries.

Still we want to hear from you the points of difference between the

conclusions of Vedanta and those of Mimamsa".

 

The Acharya then said, " Child, you have put a good question. It is

because the fruits of work are transient that there is need for

Vedanta. Through the knowledge of the unity of Brahman and the Self,

as preached by Vedanta, the ignorance of the aspirant is removed and

he attains the state of spontaneous liberation. The liberation that

consists in the destruction of ignorance is not the result of Karma.

Nor is this liberation a created object or a stage of existence. For

this reason liberation is eternal. Of course for the person who has

desire, there is need for Karma. Through this karma, various degrees

of happiness are attained and the mind is purified and becomes fit to

receive the Vedanta knowledge and one attains the capability of

pursuing the path of the Ultimate Truth. Realizing that assumption of

the ego in objects like the body that are not part of the Self is an

error, and that movement again in the cycle of life and death is

inevitable even after attaining different Lokas or heavenly stages in

terms of one's good works, one comes to attend the knowledge of the

supreme Brahman".

 

Thus after discussion of different topics Dharma Gupta realized the

correctness of the Acharya's teaching and became a disciple of

Advaita Vedanta. The people of that region were also inspired by

Dharma Gupta to adopt a Vedic life.

 

Praching in different places of gouda, the Acharya with his disciples

arrived at the banks of the Ganga. One evening, the Acharya was

sitting all by himself in meditation at a lonely spot, when he saw a

Yogi of great brilliance and radiant presence appear in front of him.

The whole place was enveloped in the light that radiated from his

being. As soon as that figure of wonderful appearance, covered all

over with matted locks came to him, the Acharya left his seat and

bowing down at the feet of the serene being with folded hands,

requested him to be seated.

 

The august person cast a pleasant look at the Acharya and blessed

him. Then he said in a voice full of grace and charm, " Dearest son,

you have completely attained supreme knowledge. Like a boat helping

one across a river, you have helped millions across the oceans of

ignorance and duality. Indeed you have brought me great joy. I am

Gaudapada, your Parama Guru. I have come here to bless you".

 

With his palms joined on his head that was bowed and shedding tears

of bliss, the Acharya said, " O great Guru, ocean of kindness, since

you have glanced upon this servant with favor, your blessings will

give me strength. The vision of your holy presence itself is a great

presence. Boundless is my great fortune".

 

Pleased at the words of the Acharya, so full of humility, Sri

Gaudapada said, " Dear Child, I was very keen on seeing you when I

learnt of your wonderful achievements. You have written wonderful

commentaries on the Brahma sutra and on the Upanishads. In your

commentary on the Mandukyakarika, the real significance of the Karika

written by me has been very well brought out. I m particularly

delighted at this and have come to see you for this reason. Ask any

boon that you like".

 

In overwhelming joy, the Acharya said in a choked voice, " O great

Guru, by seeing you in person, I have, as it were, attained a vision

of the Paramatman. What boon can be greater than this? Yet, I beg of

you the boon that the minds of all my devotees and followers, in all

times to come, should be ever-immersed in the knowledge of Eternal

consciousness of Parabrahman".

 

Saying ` So be it', the great master Sri Gaudapada disappeared. The

Acharya in great joy passed the night in giving an account of the

vision of the great Guru to his disciples.

 

ENDING THE AVATARA, THE GREAT DEPARTURE …………………………

 

 

 

A few days after this incident, it was learnt from many sources that

the rites of worship of Pashupathinath had been stopped in Nepal.

Because of Buddhist dominance, the worship of the Hindu God was

completely stopped. Even the holiness of the shrine was variously

affected. Religious opponents had defied the temple by throwing

forbidden things into it. The Hindus lived in great misery and

suffering. The local ruler was alo inactive and indifferent.

 

The disciples of the Acharya were deeply mortified to learn this.

They urged the Acharya to proceed to Nepal. Finding them so eager,

the Acharya, directed by divine will, proceeded towards Nepal.

Traversing forests infested with ferocious animals and climbing

mountain ranges the party gradually reached the region of

Pashupatinath in Nepal. It was a solitary and charming spot. The

environments were solemn. The serenity, silence and peace of ages

seemed to surround everything there.

 

The local king received the Acharya and his disciples with due

respect. Blessing the king and giving him a piece of advice, the

Acharya proceeded towards the temple of Sri Pashupatinath. He was

distressed to find no arrangements for rites of worship in the temple

which was dirty and dilapidated without repairs. At the direction of

the Acharya, the disciples, with great care swept the dirt, cleaned

the temple and saluting the deity and went through the rites of

worship.

 

People in large numbers arrived in Nepal to have a Darshan of the

Acharya and also of Sri Pashupatinath. Living in the temple

courtyard, the Acharya began to give discourses for the assembled

people. Hearing the ultimate truth by the Acharya, the hearts of all

were filled with an eternal delight. The Buddhist intruders were so

much shaken at the arrival of the Acharya that without facing him,

they left Nepal for other faces. Soon, entire Nepal witnessed a

resurgence of spiritual feeling at the reawakening of the Sanatana

Vaidika Dharma. The scholarly Brahmins who accompanied the Acharya

began to instruct the localites in the daily duties, the rites of

maintaining a perpetual sacred fire, worship of the five chief

deities and the performance of the five great sacrifices. The king

also showed an interest in these auspicious activities. At the

Acharya's special desire, the temple of Pashupatinatha was repaired

and the rites of worship properly instituted. Thus within a short

time, Veda and Vedanta spread all over Nepal. Centers of study on the

Vedas and the scriptures were set up in different places.

 

The story goes that Buddhist monks who followed Vajrayana and

Vamachara tried to kill the Acharya by Kritya and Abhichara Prayogas

and by creating natural calamities sought to raise difficulties in

the way of his going to different places. But the Yogic power and the

divinity of the Acharya, who was ever protected by Sri Mahadeva and

Sri Nrisimha, defeated the evil powers of the Vamacharis. The Acharya

was unscathed and overcoming hundreds of obstacles, spread the glory

of Vedanta all over Nepal.

 

At the earnest request of many disciples, the Acharya then set out

for Badari. The Acharya remained immersed in the contemplation of

Brahman for long hours. The disciples protected his life with great

difficulty. Day by day, the meditative mind of the Acharya was

immersed in the fathomless depths of the ocean of Brahman. The

Acharya duly arrived at Jyotirdhama on the way to Badari Kshetra.

 

Staying there for a few days, the Acharya satisfied all with his

divine discourses and spiritual instructions. After having imparted

new life by the life-giving Mantras of the Vedas to moribund Sanatana

Dharma all over India from the Himalayas to the oceans, the Acharya

again set feet in Uttarakhanda for the second time. There were

discussions, worship, and spiritual sacrifices everywhere. The

festival of divine joy seemed to be endless.

 

Those who were charmed at the Acharya's Darshan earlier, had

assembled again in order to have the joy and satisfaction of being in

the holy company of the Acharya. All felt that it was as if the

entire knowledge, richness, strength, vigor, fame and beauty of the

supreme Lord himself that was fully manifest in this great person.

Indeed he was incarnation of Shiva. Such perfection was not possible

for an ordinary human being.

 

There was a great transformation in the Acharya's heart ever since he

had a vision of Sri Gaudapaadaachaarya. His mind was eager t be

constantly immersed in meditation. The disciples were worried to

notice their Gurudeva in this introspective mood. They realized that

their revered Guru was now prepared to merge in his own self. His

life-span of thirty-two years was now complete. In spite of repeated

efforts, the disciples were unable to bring down the Acharya to

material plane of earthly consciousness.

 

One day, the Acharya thus addressed his disciples, " You see, the

task for which I assumed this physical existence is over. Now, you

should be prepared to lead lives permeated with the truth of Vedanta

and preach the glory of Vedanta to the world. establish yourselves in

the knowledge of Aham Brahmasmi, your mission will only then be

right. If you have anything to ask, say it".

 

With his eyes full of tears, Padmapada said, " Lord, we have nothing

further to ask. The path that you have shown by your very life will

be followed by us through your blessings. You are the beacon-light of

our lives. Bless us that we may follow the path shown by you".

 

The also gave his disciples a clear indication of for future the

future programme of work and also made them aware of the noble idea

of renunciation and service to humanity. In his life, it is the truth

of Atmanaa mokshaartham Jagadhitaaya Cha, for one's own salvation and

for the welfare of the world, that found expression. It is not

Atmadhyana alone that comprises the whole of a Sanyasin's endeavor,

he has at the same time to take upon himself, the great

responsibility of establishing and maintaining Varnashrama Dharma.

The Acharya laid special emphasis on propagating spiritual practices.

The abbot would not stay at one place, he would move about for the

preaching of religion and would watch with care the efforts of

ordinary people to realize a higher and nobler religion through the

observance of Varnashrama Dharma.

 

After taking steps to set on a firm foundation his life-long endeavor

to re-establish the Vedic Dharma and also ensuring the future success

of his work, the Acharya appeared to have completed all the tasks of

his life and prepared for the FINAL JOURNEY.

 

The Acharya soon went on his way to Badari Narayana. King Sudhanva

and many other disciples were accompanying him. The Acharya was

extremely delighted to arrive at Badari Dhama for the second time.

Repaired and bedecked with buntings and banners, the temple was

looking incomparably beautiful. The worship and services to the deity

were also being conducted regularly according to the scriptures. In a

lilting verse-eulogy the Acharya composed and offered his salutations

to Narayana. This famous hymn is known as the `Harimeede' hymn. Ever

dwelling in the state of self-realization, the Acharya composed the

verse identifying Sri Narayana as his very Self.

 

The monks, scholars, and kings regarded the Acharya's arrival as a

special favor of the heavens. The Acharya was all the time

introspective. At his direction, his disciples gave discourses on the

nature of Brahman and Advaita Vedanta. The Sanyasin disciples of the

Acharya were all great masters themselves. By rendering their shining

spiritual lives, bright with renunciation and full of knowledge and

devotion, to be dedicated ceaselessly to work, ensuring the good of

the people, the Acharya transmitted bright faith and tremendous

inspiration to the hearts of all who came to him.

 

After staying in Badari Kshetra for some time, the Acharya then left

for Kedara. Most of the time he remained in deep Samadhi. The same

Acharya who for sixteen long years had carried on religious preaching

tirelessly, had eagerly traversed hundreds of miles on foot, was now

stable like the Brahman. Disciples like Padmapada were engaged in a

vain bid to bring the mind of their Gurudeva down to the earth plane.

 

Duly arriving at holy Kedara, the Acharya immediately went to the

shrine and remained immersed in worship there. The Acharya's being

refused to come down from the plane of Nirvikalpa Samadhi. He was

indifferent even to food and nourishments. After several days had

passed thus, one afternoon the Acharya addressed his disciples in a

sweet voice saying, " My dear Children, the task of this body is

over. The time has come to merge with my own real self. If you have

any questions, please ask me".

 

Hearing these words, the disciples were thunder-struck. They could

not speak. After a long silence, when the surge of emotions within

had subsided somewhat, Padmapada said, his eyes full of tears, " Sir,

by your grace, all over desires are fulfilled. We are fully

satisfied. We have nothing further to ask. We feel that the execution

of the instructions of our revered Guru is the only duty before us

now".

 

The other disciples were silent. After a short silence, the Acharya

said, " I bless you with all my heart that you may be crowned with

success in your endeavors. As long as you remain in your earth

existence, go on preaching Sanatana Vaidika Dharma according to the

previous instructions given by me. The knowledge of Brahman and the

Self that I have given you has been obtained through a long line of

illustrious Gurus and it should be passed on to worthy aspirants".

 

The Guru lineage is : Narayana, Brahma, Vasistha, Shakti, Parashara,

Vedavyasa, Shukadeva, Gaudapada, Govindapada and Sri Shankara.

 

" May you attain the state of Parabrahman." This was the great

Acharya's last blessing to his disciples.

 

After this, the Acharya became silent and went into deep meditation.

His entire body shone brilliantly with the brightness of thousands of

Suns. He entered into the state of Nirvikalpa Samadhi. His earthly

remains also transformed into a dazzling bundle of light and

disappeared into the image of Sri Kedareshwara.

 

The Acharya was an incarnation of Mahadeva. Gods like Vishnu, Indra,

Chandra, Vayu, Agni and others appeared in the skies along with

Rishis and Siddhas in order to take him back to his own abode. At

that time, the whole sky was filled with thousands of lightening-

colored flying chariots. The Gods showered heavenly Mandara flowers

on the head of the Acharya who was in monk's robes and sang his

praises. Then the Gods decorated and brought Nandi, the celestial

Bull whiter than milk and the swan. The Acharya, now assuming his

original form as Sri Mahadeva, bedecked with matted locks and sickle

moon, got up on to Nandi's back, resting on Brahma's shoulders.

Parijata flowers began to fall on him like drops of rain. Indra,

Vishnu and the other Gods sang hymns and took Shankara back to his

eternal abode…………………………………………..

 

Thus stands before us the glorious life of our Acharya. By entrusting

the heavy responsibility of the maintenance and propagation of Dharma

on an all-renouncing order of monks, freed from worldly

responsibilities, the Acharya has put the Sanatana Hindu dharma on a

firm foundation. Those who are burdened with worldly responsibilities

may find it practice, preservation and propagation of Dharma. The

foreseeing sage had accordingly brought his disciples together and

setting up Maths or monasteries in different parts of India, gave a

concrete shape to this programme. This farsightedness of the Acharya

astonishes us. The deep thought that the Acharya gave to the problem

of maintaining intact, the beneficent character of Hinduism in

accordance with Varnashrama and suited to the requirements of

different times and places and the different aptitudes of its

adherents, keeping the great far-reaching Vaidika dharma free from

all turbidity and rescuing its ideologically ramified structure from

erroneous conclusions, giving greater luster to the glory of his

life. By rectifying wrong notions and semi-Vedic conclusions of the

theories with the exponents of which he came into contact in the

course of his triumphal tour all over India, he gave a Vedic

character to all doctrines. He also took steps to preserve the

distinct character of these doctrines. This reveals strikingly the

generous nature of the Acharya.

 

The Acharya revealed his identity at the special request of King

Sudhanva in the following words :

 

" In the Satya Yuga Brahma was the teacher of the world. in the Treta

Yuga, it was Vashista. In Dwapara, Vedavyasa was the great teacher.

For Kaliyuga, I am the world's teacher".

 

The advent and departure of Srimadacharya are both events of past.

But his life and message are not set down in the pages of history

alone, they have directed the course of Sanatana Dharma and have shed

a soft radiance on the inner significance of Vedic Dharma. This

becomes clear in the solemn lilting verse with which the Acharya

concludes his masterpiece Vivekachudamani.

 

` Just as a traveler who has lost his way in the desert goes about in

futile search of water and getting no trace of it, sinks further into

misery, so in this world, man, deluded by illusions and errors, finds

no end to his troubles. His whole being seems to be obscured in the

blazing sun of worldly preoccupations. Where is the shade? Where is

the water that can bring solace? The shade is but truth of Self, the

ever-pure, ever-wise and ever-serene. For the person parched by the

heat of worldly affairs, the supreme knowledge of the identity

between the Brahman and Atman is the cool water'. Glory to this

message of the Acharya that shows this eternal majesty of man in his

spiritual crisis down the ages.

 

Even after long centuries, today the mission of Shankara-Bharati is

not over. Acharya has not become out of date. Despite the myriad

forms of wealth and accomplishments of man today, there is no end to

his sorrow and suffering, for his good sense and wisdom are being

clouded over with newer forms of error and delusion. Man is being

tortured by lust, avarice, conceit and hatred in their various

aspects, what is the way out? This way lies solely in man's

realization of his own self as being non-different from the universal

self. When everything is the self, who remains separate from the self

to be hated or envied? Within all men burns brightly the light of an

indivisible essential consciousness. Every human being represents the

greatest truth of Brahman in the world in the acceptance, realization

and propagation of this undeniable truth. The extraordinary life of

thirty-two years of Srimadacharya is a living expression of this

tremendous reality.

 

We have to remember the Acharya's life anew today. From his life-

message, we have to find the means and inspiration of resolving the

many conflicts of life in the knowledge of the self. Salutations to

the incarnation of Sri Dakshinamurthy, the greatest teacher of the

universe, salutations to Sri Krishna, the Jagadguru, salutations to

Sri Vedavyasa, the teacher of the humanity, and salutations to Sri

Adi Shankaracharya, the embodiment of all the three great teachers.

 

Jaya Jaya Shankara

 

Hara Hara Shankara

 

Jaya Jaya Shankara

 

Hara Hara Shankara !!

 

 

 

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