Homepages on Shankara and Advaita

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Greetings:

 

Numerous Homepages related to Advaita and Shankara are avilable in the

WEB. Several members of this list are authors of a significant number

of homepages in the WEB. I once again request the members to publish

information about their homepages to interested members of this list.

 

I recommend the following two homepages maintained by two members of

this list to those who want to know more about Advaita and Shankara:

 

1: Gridhar's Homepage:

 

Gridhar's Homepage on Shankara is an excellent source for members who

want to know more on Shankara and related information. Links for other

interesting sites are indicated.

Web Site: http://www.geocities.com/RodeoDrive/1415/shan.html

 

Vidyasankar's Homepage:

 

Vidyasankar's Homepage on Advaita describes Advaita Philosophy in

greater detail. Links for other interesting sites are indicated. Web

Site: http://www.cco.caltech.edu/~vidya/advaita/

I want to thank Vidyasankar on behalf of Advaitin List.

 

 

This Homepage on Adi Shankara by Sri. Gridhar is quite informative and

I have reproduced here. I want to thank Sri. Gridhar for his excellent

contribution to the cause of Shankara's Advaita Philosophy.

 

 

--

Ram V. Chandran

Burke, VA

 

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ADI SHANKARA - (Author Sri Gridhar Madras)

 

Adi Shankaracharya was born during the time when Buddhism held somewhat

of a sway in India, and the philosophy of Buddhism had come to be

interpreted as a denial of God. Moreover, Hinduism was divided into

various sects and the ritualistic practice had taken a predominance over

actual philosophical practice.

 

Shankara, in his indisputable style, set out on a difficult mission and

changed the outlook of the country and its people by revamping the vast

hindu literature into simple easy to understand language.

 

The Life of Shankara

 

Among numerous biographies of Shankara, the earliest one is by Citsukha

titled brhat-shankara-vijaya. However, the most widely cited biography

is the one by aanandagiri titled praaciina shankara vijaya. Finally, one

of the well known biographies is titled sankeshhepa shankara vijaya and

is by Advaitist maadhaacaarya. The composer of the biography is usually

identified with the sage vidyaara.nya, who wrote one of the best manuals

on advaita metphysics titled panchadashi {15 chapters}. There are many

wonderful stories regarding Shankara and his life.

 

Vidyaadhiraaja lived in the small village of Kaladi in Kerela, South

India. His only son, Shivaguru, was inclined to asceticism and

spirituality. However, on Vidyaadhiraaja's insistence, Shivaguru married

Shivataarakaa (also known as Aryamba) from a nearby village. In spite of

a virtuous life, they were not blessed with a child for a long time.

However the prayers at the vrishabhachaleswara temple at trichur borne

fruit and Lord Shiva appeared as an old man in a dream to Shivaguru and

gave him a choice of hundred sons who would be happy or a single son who

would become a great sage but condemned to a short and severe life.

Shivaguru choose the latter. On the same day, Lord Shiva appeared in the

dream of Aryamba in all His brillance riding the Nandi Bull and told her

that her son would become a great sage. After the couple awakened and

told each other about their dreams, they heard the voice of Lord Shiva

together exclaiming, 'I will be born as your son'. Shortly thereafter,

the couple was blessed with a wonderful son and they named him Shankara.

According to historians, Shankara was born in the year Nandana (26th

year of the sixty year cycle) in the lunar month of Vaishaakha

(corresponding to May/June) under the Zodiac sign of the Archer on

Monday in the year 805 AD.

 

Once Aryamba was shocked to find a large cobra coiled around the neck of

Shankara. While she was watching, it turned to a garland. It is said

that Shankara could read, write, and speak Sanskrit at the age of one.

Once some children were arguing about the number of seeds inside a

melon. Young Shankara said that the number of seeds inside that melon

would correspond to the number of gods who created the universe. When

the children cut open the melon, they found only one seed !! Once, he

was collecting alms from various families in the village. A lady, who

was in abject poverty possessed only a piece of amla fruit but seeing

Shankara gave him her food. Touched by the act, Shankara prayed to Shrii

and composed kanaka (gold) dhaaraa (shower) stotra at her doorstep and

golden amlas rained upon the lady.

 

Shivaguru did not live long thereafter and died when Shankara was five,

and Shankara was raised under the loving care of his mother. He started

studying arts, sciences based on the Vedas. He was a prodigy and

completed his Vedic studies at the young age of eight. At this age, he

exhibited ascetic tendencies. However, his mother, since she had no

support was unwilling to allow her only son to take up sanyasa. Since

the purpose of Shankara's life was much greater than taking care of his

mother, a 'miracle' happened. When Shankara was taking bath in the Purna

river, a crocodile caught hold of his leg and started to drag him.

Hearing the cries of the children nearby, Aryamba rushed to the scene.

Since every hindu is supposed to enter the phase of Sanyasa before

his/her death, Shankara requested the permission of his mother to become

a Sanyas. Having no choice, Aryamba gave her consent. The crocodile let

go of his leg immediately and Shankara consoled his mother and became a

wandering monk at the age of eight. However, he promised his mother that

he would return to perform her funeral rites.

 

He proceeded north and reached the banks of Narmada. He saw a group of

sanyaasins surrounding an imposing old man, who was deeply engrossed in

meditation. He folded his hands respectfully, approached the old man,

prostrated before him and exclaimed 'I bow down before my guru,

Govinda.' Govinda Bhagavatpada greeted him fervently as a long-promised

disciple (Legend is that Govinda was promised this disciple by his guru,

GauDapaada). During this time, Shankara became acquainted with the

foundations of Advaita and wrote several shiva hymns, some philosophical

treatises, and the commentary on brhadaara.nyakaopanisad.

 

Once Shankara along with other disciples of Govinda were meditating in a

cave. Due to a massive flood, the level of the water in Narmada river

rose to the entrance of the cave. Shankara put a small bowl in front of

the cave and chanted a mantra which forced all the water into the bowl

and the flood subsided. At this point, Govinda remembered the prophecy

of Baadaraaya.na that the best commentary on brahma suutras would be

written by a person who tames the river and asked Shankara to write

commentaries on the prasthana traya (triple cannon) : brahma suutras,

bhagavadgiitaa and the major upanishhads.

 

At the age of fifteen, Shankara reached Kashi and started to spread the

Advaita philosophy, and started writing the commentaries on the Brahma

suutras, the upanishhads, and Bhagvad giitaa. During his stay at Kashi,

he wrote BHAJA GOVINDAM

 

In a very short time, he had established himself as an authority on

Vedanta philosophy. Shankara proceeded to tour the vast country of India

(Bharath) and establish his philosophy. This is often referred to his

dig-vijaya. His spiritual insights and vast knowledge won him many

disciples and he won many debates.

 

At this time, he received the tidings of his mother's grave illness. He

rushed to the bedside to his dying mother at Kaladi. He tried to explain

to her the majestic philosophy of Advaita, the image of the illusionary

world, and nirguna brahman. However, this frightened the poor woman who

lacked the philosophical acumen of Shankara. The king of jnanis,

Shankara resorted to bhakti and composed various hymns in praise of Lord

Shiva and Lord Vishnu. The chanting of these verses calmed her and she

reached Brahmaloka. He performed the cremation rites for her despite

opposition from the ritualistic kinsmen. A visit to Kaladi is

unfulfilled unless one visits the place of the cremation and the spot

where Shankara was granted sanyas by his loving mother.

 

Shortly after the death of his mother, Shankara had to endure the blow

of another death -- his guru, Govinda. He paid his last respects to

Govinda and established a temple in his honor. He then proceeded to

Prayaag, where he met the famous miimaa.msakas namely Kumararila and

Prabhaakara. Kumarila was born in a Brahmanic family in South India and

devoted his entire life to struggle against the 'heretical' doctorines

of Jains and Buddhists. It is even said that he disguised himself as a

Buddhist monk and got instruction from celebrated Buddhist teachers, so

that he could get a clear idea of their philosophy. Kumarila was very

much responsible for the decline of Buddhism. It is mentioned in

B.rhat-shankara-vijaya that these victories of Kumarila indirectly

contributed to the death of his former teacher, the buddhist Sugata. [it

is said that Kumarila committed suicide since he was indirectly

responsible for the death of Sugata]. Meanwhile, Shankara met

Prabhaakara and his son, prthiviidhara. He won over both of them as

disciples after defeating them in philosophical debates.

 

Among his various debates, the most famous one was the one with another

famous miimaa.msaka, Mandana Misra, who was the authority on Karma Kanda

(the ritualistic portion of the vedas). Since Shankara expoused Jnana

Kanda (the path of knowledge), he agreed to have a debate with Mandana

Misra. The loser of the debate would then agree to become the disciple

of the victor. Mandana Misra's scholarly wife, Ubhaya Bharati, agreed to

serve the judge of the debate. Garlands were placed on both Shankara and

Mandana and it was agreed the person wearing the garland that would fade

would accept defeat. The debate prolonged for fifteen days, and finally

the garland on Mandana Misra faded and he accepted defeat and became a

disciple of Shankara and was named Sureswaracharaya. However his wife

engaged in debate with Shankara. Bharati conceded to Shankara on many

points in the debate but when she asked about the marital life and

obligations, Shankara was stumped. Shankara had been an ascetic since he

was eight and he had no answer to her question. At the same time, the

king of the state, Amaruuka, was on his death bed. In order to answer

her question, Shankara decided to inhabit the body of the king.

Requesting his disciples to take care of his body, Shankara entered the

kings body and lived like the king, catering to the various wives of the

king, enjoying the immense riches of the kingdom. Slowly, Shankara was

drawn into the material world and forgot who he really was. At this

time, his disciples became concerned and decided to confront him. The

disciples began singing verses from Bhaja GovindaM. Shankara realized

who he was and dropped the king's body immediately. Having experienced

martial life for a brief period, he was ready to confront Bharati.

Bharati, having realized this, conceded defeat and became a disciple of

Shankara.

 

In Kashi, Shankara resided with his disciples in one of the most famous

ghaTTa, manikarnika (the earring of Shiva). This ghat is probably one of

the most visited ghaTs and occupies a honorable place in the

neighbouring temple of Visvanatha.

 

Another incident happened at Kashi. During his regular visit to the

temple, he was blocked by an untouchable with a dog. Shankara requested

him to go away since he wouldn't touch this guy. At that time, the

untouchable asked 'O Shankara, by saying go away, go away, do you mean a

body made of food is asking another body made of food to go away or is

it a request from one consciousness to another consciousness. Further, O

expounder of advaita, even if you are blinded by outward appearances and

by maya, how can you preach the Truth ?'. Shankara immediately realized

his folly and offered his praNaams at the feet of the untouchable and

composed a poem called manishhaa panchakam that explemfies that the

atman shines forth equally in a Brahmana and an untouchable. The

'untouchable' was none other than Lord Shiva himself who wanted to

remove the last traces of ego in Shankara.

 

Shankara continued his dig-vijaya and travelled around the land refuting

all objectionable practices. Shankara founded the dasanami order of

sanyasis. As the name implies, it is divided into ten groups namely

Aranya, Ashrama, Bharati, Giri, Parvata, Puri, Sarasvati, Sagara, Tirtha

and Vana. To spread his teaching evenly around the country, he

established Maths in four places; Vimala pitha at Puri with which

Aranyas and Vanas are associated with the mantra 'prajnanam brahman.'

Kalika pitha in Dvaraka, associated with Tirthas and Ashramas, with the

mantra 'tat tvam asi.' Sarada pitha in Sringeri, associated with

Bharatis, Puris and Sarasvatis with the mantra 'aham brahmaasmi.' and

the Jyoti Math in Badrinath associated with Giri, Parvata and Sagara and

the mantra 'ayam atman brahman.' He also installed the Sri Chakaras in

many temples like Kamakshi temple of Kanchi, Nara Narayana temple of

Badri and Guhyesvari temple in Nepal, etc. He appointed his disciples as

the head of each of these maths. He placed Sri Sureswaracharya at the

head of the Math in Sringeri, Sri Padmapada in Dvaaraka, Sri Totaka in

Badri and Hastamalaka in Purii.

 

Among his several disciples, the above four disciples are considered to

be primary disciples. Tradition says that Sureswaracharya is the same

person as Madana Misra and he is the most profilic of writers. Several

works have been attributed to him. Totaka, whose original name was Giri,

was a simple person among the disciples of Shankara. The disciples of

Shankara thought Totaka was slow-witted and incapable of understanding

complex philosophy systems. To teach them a lesson, Shankara bestowed

more intellect on him prompting Giri to write an extempore poem in

praise of Shankara in the difficult Totaka meter. Thus, he was named

Totaka. Once Shankara was standing on the banks of a river. Some of his

clothes were on the other side of the river, where his disciples were

standing. Shankara requested these disciples to fetch his clothes. Since

there was no boat available, the disciples hesistated, except for one

disciple named Sanandana. He started to walk in the water, and for each

step he took, a lotus appeared, and the disciple crossed the river even

touching the water below. Hence, Shankara named this disciple,

Padmapaada (padma- lotus, paada- feet). Shankara also composed

Atma-bodha, the awakening of the atman, as a favor to this disciple.

Hastamalaka was considered to be an unusual child and the confused

parents brought him over to Shankara. Shankara immediately identified

him to be a prodigy and requested the parents to leave Hastamalaka with

him. Shankara, it is said, asked even his other disciples to leave

Hastamalaka alone to enjoy the bliss of Brahman. This could explain only

one work being written by Hastamalaka.

 

His next journey was to Kashmir where he again held his philosophical

acumen and truimphed in various debates. This was followed by a visit to

Nepal, where he had a vision of Sri Dattatreya (the author of Tripura

Rahasya, Avadhuta Gita, and the guru of Patanjali (of the yoga sutras)).

 

Atleast three versions exist on his maha-samadhi from this world. A

place near the shrine at Kedarnath is supposedly his place of

disappearance. Another version says that he merged with Mother Kamakshi

in Kanchipuram. Yet a another version insists that he climbed Mount

Kailasa and disappeared. It is generally agreed upon he attained

maha-samadhi either on the month of Vaishaakha or pausha (dec/jan) of

the year raktaakshhin (58th year of the sixty year cycle) in the year

837 AD.

 

[Disclaimer : Please note that I am aware of the discussion on various

dates for the birth and mahasamadhi of Shankara, and the dates quoted

above are from certain astronomical data provided in

brhat-shankara-vijaya and confirmed by some other biographies of

Shankara though this does not imply these are the correct dates.

Further, the reader is advised that the attribution and mythological

tales above vary between various biographies. Further, manuscripts of

both the prAcIna and br.hat Sankaravijayams are currently unavailable.

Some of the stories like the one regarding bhaja govindaM is not found

in digvijayams. I am also aware of the controversy regarding the

establishment of Kanchi maTha by Shankara. The message of his works is

more important than the exact life of the messenger in my opinion].

 

Shankara and his philosophy, major works.

 

His advaita philosophy is recognized all over the world. His stronghold

was so great that all the later philosophies which evolved in India had

either to agree with him or refute him in order to establish their

philosophy. The philosophy has been discussed to a good extent in the

advaita mailing list.

 

Shankara wrote on almost all major vedic literature, including

upanishhads, brahma-suutra, giitaa. I have had the honor of reading most

of his works (that does not mean I have understood them). If you have

any trouble locating one of his works, please let me know. This is a

list I have :

 

Major works :

 

commentary on brahmasuutra

commentary on bhagavad giitaa

commentary on the following upanishhads : iisha, aitareya, kaTha, kena,

chaandogya, taittiriiya, prashna, brhadaara.nyaka, maaNDuukya and

muNDaka. The authorship of the commentary of shvetaashvataropanishhad

attributed to shankara is slightly doubtful. In addition there is the

wonderful commentary of Shankara of the mANDUkya upanishhad.h.

 

Minor philosophical works :

 

upadeshasaahasrii {Thousand teachings}

viveka-chuuDaamaNi {crest jewel of discrimination}

aatma-bodha{awakening of atman}

drig-drishya-viveka {discrimination between the seer and seen}

aparokshhaanubhuuti {not invisible realization}

shata-shlokii {a hundred slokas} {attribution doubtful}

sarva-darshana-siddhaanta-sa.ngraha (attribution is doubtful)

{collection of the essence of all schools}.

yoga suutra bhashya vivarna (a subcommentary on the vyasa's commentary

of yoga sutras). commentary on the adhyatma patala of the apastamba

suutraa {yoga for right living}. Commentary on vishhNusahasranaama

Commentary on sanat.h sujaatiiya Commentary on lalitaatrishati

 

Note: Poems, etc., attributed to Shankara are also provided in the

Homepage.

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