Adi Shankara 7

July 17, 2002

A FEW WORDS TO THE IGNORANT…………….

A glorious chapter in the Acharya's inspiring unfolded now. From now

on, for sixteen long years, he would be seen in the role of an ideal

Leader of Lokasangraha. it is true that his many accomplishments like

reading up the four Vedas and all philosophical systems and all

scriptures by the eighth year of his life, attaining perfection in

Yoga and experience of all branches of learning in the twelfth year,

writing commentaries on many works including the Brahma sutras before

he was sixteen are all evidences of his untiring capacity for work.

Yet his inexhaustible energy in the last phase of his life surprises

us.

In fact, abstention from all activity by remaining without work and

without maintaining the sacred fire is not real Sanyasa. On the

contrary, true renunciation consists in doing work for the good of

the people in order to please God, indifferent to the consequences of

work either here or hereafter, without attachment to or dependence on

the fruits of the work performed, without coveting the merits of

one's actions. He who undertakes such work for the good of the world

is in fact the true Sanyasin. The Acharya had spent every moment of

his life in strict performance of his duty in the mission of bringing

about the welfare of all creatures. According to the Acharya, before

the attainment of the ultimate knowledge, karma yoga consists in the

performance of all works prescribed by the scriptures without

attachment to the results of work and surrendering all merits of the

work performed to God. It is improper to give up activity before the

attainment of knowledge. This is harmful for existence both here and

hereafter.

Acharya had attained perfection in yoga. He had also attained the

full knowledge of Brahman. The joy of constant communion in yoga with

the supreme all-pervading being would have been his, only if he had

wanted it. Everyday, in an exalted state of Samadhi he would

experience the awareness of Aham Brahmasmi and would feel in himself

the nature of Shiva, the supreme Lord without form and attributes,

without bondage and without deliverance, full of the bliss of

consciousness. His devotion to and the self-sacrifice in the mission

of the welfare of all creatures in spite of this experience of

communion with the Ultimate Reality lights up a radiant world before

us. The picture of that shining young monk, his head shaven, stick

and kamandala in hand, brings to our minds a divine inspiration and

fills hundreds of hearts with religious feeling. Slowly and calmly,

he trudged over the whole of India, including Kashmir and even Nepal

and many other places outside India of today, and had the temples

repaired and rites of worship instituted. He held debates with those

of views opposed to truth and explained the meaning of scriptures. He

thus brought the solace and protection of Sanatana Vedic dharma to

seekers and turned those who strayed from the right path back to

morality and religion.

If we but once ponder over the enormous labors involved in all these

activities, we are bound to be astonished. The religions that have

been propagated in the world so far have mainly spread through the

patronage of the government in power. It is only in the case of the

propagation of the Vedic religion that we find an exception. The

Acharya proceeded alone holding aloft the banner of Vedic dharma

fortified by divine strength, inspired by the strength of his own

universal self. Bugles did not sound behind him, solders did not

march nor did he run overnight from a place to escape from opposition

(Ramanuja did just that). There were only the solemn and holy verses

of the Vedas, the chanting of mantras and singing of prayers to Gods

and Goddesses.

It was not an easy career of conquest that the Acharya had

undertaken. Many a time his life was in danger. But he accepted

everything, faced all dangers. No situation could weaken the peace

and equilibrium of his soul. In all circumstances he was ever the

same, unshakable and unaffected. This practical aspect of the

Acharya's nature appears to be particularly fascinating and we are

filled with respect to observe how in all his work and endeavor he

remained self-contained. His was indeed a noble existence, a truly

great life. He was not only for India but for the entire world.

Even though some ignorant dualists, especially the Gaudiyas call the

great Acharya, a Mayavadi, in reality he preached the doctrine of

Advaita Brahman which is the only way to escape from Maya. A certain

foolish group feels no compunction in holding the Acharya responsible

for the present laziness and inertial in the national life of India.

If everything is due to Maya, of what avail is individual initiative

in this state of illusion? This misinterpreted though is what is

behind the reluctance to undertake activity. Acharya's entire life

was a living commentary to the doctrine that he preached. We are not

prepared to agree with fools who hold this untiring leader

responsible for the inaction of Hindus. All we have from his life is

the ideal of great work and inspiration for it. His life of activity

inspires a sense of duty in our hearts. Now, the Madhwas have a

limited following in the south especially in coastal Karnataka, the

followers of Ramanuja in Tamilnadu and the Gaudiyas and others in

parts of Bengal. It is indeed the light of Advaita that has spread

across the length and breadth of the country. Now these sectarian

philosophies, with no bearing to universality can never even hope to

approach the place of importance that Advaita Vedanta holds in the

altar of the world's spirituality.

SHANKARA DIGVIJAYA ………………………..

Soon, many disciples arrived at Kerala from Sringeri and respectfully

presented themselves before the Acharya. Meanwhile, learning of the

talking tour of the great Acharya, many householder disciples of the

Acharya also assembled there to partake of his holy company.

Thereafter, on an auspicious occasion, accompanied by his disciples

and devotees and also by king Rajashekhara, the Acharya started on

the holy mission of establishment of true religion. First of all, the

Acharya traveled through many parts of Kerala, having temples

repaired there and spreading the Vedanta system of philosophy through

exposition of the scriptures.

The Acharya with his disciples had come to Mahasura, a place of

pilgrimage in Kerala. Performing his worship and saying his hymns at

the temple there, he was giving discourses when Padmapada and his

friends arrived there. Seeing him, the Acharya was greatly delighted

and greeted him cordially. As Padmapada bowed down at his Guru's

feet, the Acharya placed his hand on the disciple's head and said, "

Dear son, are you well?"

All the suppressed feelings in Padmapada's heart now came out,

overflowing his eyes with tears, Padmapada wept like a little child.

The Acharya holding his hands, made him sit up and asked him why he

was weeping. Padmapada told him of all that had happened after he had

left Sringeri. He also said that the destruction in fire of

Vijayadindima at his uncle's place caused him the greatest pain. He

also spoke of the incident of poison being administered to him. When

Padmapada had calmed down somewhat, the ever kind Acharya said in a

sweet voice, words of wisdom comforting his disciple, " Dear child,

do not indulge in futile grief. No one can escape the bitter

consequences of past karmas. It is much better to bear patiently the

pain that cannot be cured. There is nothing to grieve over the

destruction of the book. Apart from the supreme Brahman every thin

else is transient. You had read out to me the explanatory notes on

the first four sutras. I still remember them fully. I will dictate

from my memory and you may take it down. I bless you that the notes

on these four sutras alone will make you immortal. Do not grieve".

Thereupon, the Acharya caressed his disciple affectionately like a

small child. In that affectionate motherly caress of the ar,

Padmapada's mind was refreshed. He became calm. After he had written

the notes on the four sutras from the Acharya's dictation,

Padmapada's mind was filled with an indescribable serenity and with

that the desire to write more books vanished from his heart for ever.

>From that time on, due to the influence of the holy company of his

revered Guru, Padmapada's confusion of mind and exhaustion of body

were completely removed and he was purified in spirit and in body

like the sky after the clouds have gone. Padmapada's brother-

disciples were also very happy to see Padmapada return to normalcy.

In this triumphal career more than a thousand disciples and Brahmin

scholars had accompanied the Acharya.

A majority of the disciples, both monks and householders, of the

Acharya consisted of Brahmins and he specially endeavored to make the

Brahmins devoted to the duties allotted to them. For this reason,

many who belong to castes other than Brahmins, blame him, calling him

illiberal and partial. According to them, he showed special favors to

the Brahmins.

In one place of his commentary on the Bhagavad Gita, the Acharya

writes, " Vedic religion is protected if Brahmin-hood is protected".

>From this we learn the extent of his goodwill for the efforts

directed towards the Brahminism. The fact that the Brahmins have

helped immensely the work of protecting religion as the upholders and

preachers of it, has to be admitted by all.

The Acharya however, opened the gates of the attainment of religion

for all by instituting the worship of the five Gods viz. Ganesha,

Surya, Vishnu, Shiva and Durga and the performance of five supreme

sacraments - the worship of Gods, all progenitors, mankind, every

being in the creation and the Vedas, as the foundation of the Vedic

dharma and had given rights to everyone according to worth in

performance of religious duties. In his commentaries, he further

observes, " It is true that the Sudras cannot perform sacrifices but

there is no scriptural ban on the right of a Sudra to attain the

knowledge of the Brahman". Speaking of Vidura, the son of a maid-

servant, referred to in the Mahabharata, the Acharya says, " It is

not possible to prevent the attainment of knowledge by persons like

Vidura who attained the knowledge Supreme through tendencies

transmitted from past birth". According to the Acharya, " The

attainment of the knowledge of the Supreme Brahman is founded on the

Vedas. There is a notion prevalent in the society that women and

sudras are entitled to read the Vedas". As to the right of women to

attain the knowledge of Brahman, there are the shining examples of

Gargi, Maitreyi and Sulabha. The question naturally arises-since

which period women have been deprived of the right to read the Vedas.

No one can doubt the knowledge of the Vedas and the of Brahman of

Ubhayabharati.

On the rights of women and Sudras to read the Vedas, many books have

been written and there have been many controversies and much dispute.

One may look for the solution in the Sruti itself. In the Aitareya

Brahmana, Vedic sages like Bhrigu and Angirasa are found to confer

the right to perform sacrifices on the Sudra sage, Ailusha. So we

have evidence in the Vedas itself of the fact that in special cases a

qualified Sudra would not be deprived of the right to perform

sacrifices.

Besides, it is also seen that Sudra sage Kavasha is the seer of

several invocations in the Rig Veda Samhita. In Samvarga Vidya, the

king Janashruti who was desirous of attaining the knowledge of

Brahman by listening to Vedic discourses, is described as a Sudra.

Jabala Satyakama, the son of Jabala, a maid-servant who had served

many a master, was accepted because of his devotion to truth, as a

Brahmachari by Haridrumata Gautama who had his Upanayana performed.

He was given the right to study the Vedas.

No one can doubt the knowledge of Brahman of Narada who was also a

son of a maid-servant. The truth is that whatever the caste in which

a man of good deeds and of auspicious tendencies transmitted through

previous births happens to be born, no one can deprive him from

attaining ultimate knowledge. The Acharya did not attack existing

beliefs and the great inspiration for religion and for the attainment

of ultimate knowledge that he left behind in his life and works, has

been transmitted to all levels of society and has urged all people to

live religious lives.

Reading the Vedas and attaining the knowledge of Brahman are not

always the same. The Acharya says, " It is Anagnitwa, the deprivation

of the right to maintain the sacrificial fire that makes the Sudras

deprived of the right to perform Vedic ceremonies. But his cannot be

the factor depriving one from attaining the knowledge of Brahman. For

even a Sudra can have requisites or the desire to attain knowledge of

Brahman and also the intellectual capacity to attain knowledge of

self".

Sudhanwa, the king of Karnataka and Ujjain had also become the

Acharya's disciple. He and the king of Kerala also accompanied the

Acharya. The pilgrims were going in a procession with flags and

banners and with ceremonial musical instruments like the conch, the

bell, the damaru and the mridanga. As they were walking, the

disciples were chanting verses from the Vedas in a chorus. The solemn

notes of Aum resounded everywhere. To meet this party of pilgrims,

villagers in groups in many places on the way waited in deep devotion

with articles of worship in their hands, giving a ceremonial welcome

with burning incense. The villagers considered themselves blessed by

worshipping the Acharya and him welcoming with lights. It was an

inspiring sight. The central figure of that procession was indeed the

Godly Acharya. The youthful monk, with his eyes half-closed in

meditation, was walking slowly. Raising his hand in Abhaya Mudra, a

gesture of benediction, he was showering blessings on all. All were

captivated to hear his discourses and his exposition of the

scriptures.

Within a few days, the Acharya reached Madhyarjuna, the famous Shaiva

pilgrimage center. The Acharya was very happy to see the deity and

worship him. Most scholars t that place were believers of mere

rituals, as prescribed by the karma kanda. After the evening prayers,

a big meeting was arranged on the temple courtyard. Hearing the

Acharya's flawless and rational exposition of the theory of Advaita

and the self, most decided to accept the Acharya as their Guru. This

greatly perturbed the scholars of that place who followed the karma

kanda.

Next day also, the Acharya seated in Siddhasana, making the Tatva

Mudra in his hands, began to give discourses to the assembled people.

All of them were listening to him in silence when one Brahmin from

among the scholars stood up and said, " O revered sir, Our

Madhyarjuna Shiva is a deity ever-awake to our prayers. We worship

and adore him. If we hear an express instruction from that Supreme

Lord to the effect that the Advaita is correct, we shall all then

accept it".

There was complete silence in the meeting. The Acharya went into a

deep trance. His face expressed the calm of joyous communion with the

Self. Awaking from meditation, the Acharya left his seat and went to

the temple-door and knelt down in prayer, saying, " O Lord of

Madhyarjuna, you indeed are the essence of all Upanishads. It is your

glory that is proclaimed in the Vedas. You are the Lord of all Gods,

you are All-knowing. Please reveal before all the truth that Advaita

which is the main point of the Vedas is true and thus remove the

doubts of all".

Even as the Acharya's prayers were over, a miraculous incident

astonished everyone. The inside of the temple was bathed in a divine

light and with it there was a voice from the heavens, deep and grave

as the running clouds, saying, " Advaita is true, Advaita is True,

Advaita is True".

That sudden and unthinkable development overwhelmed all, taking their

very senses away. At this demonstration of the Acharya's supernatural

powers, all were astounded and speechless with wonder, and rendered

absolutely immobile. Everyone fully realized that the Lord of

Madhyarjuna was ever-awake. Under the Acharya's influence the truth

was revealed that the image that the local Brahmins were worshipping

for so long with devotion was not a mere image. It was in fact a

symbol of the Supreme Consciousness ever-awake. He listened to

prayers and responded to the cries of the soul. The deep inner

meaning of image-worship was revealed through the Acharya.

All scholars bowed down at the feet of the Acharya and accepted the

doctrine of Advaita Vedanta as the ultimate truth. At the pressing

desire of all, the Acharya stayed on at Madhyarjuna for a few more

days and performed worship at the shrine there and filled the hearts

of everyone with his religious discourses. Then the holy Acharya left

for Rameshwaram.

Arriving at the holy place of Tulaja Bhavani on the way, the Acharya

reformed the different ceremonies of worship of Bhavani, Lakshmi and

Saraswati by explaining the true nature of religion to these creeds.

At Tulaja Bhavani, there lived many Shakta followers of Vamachara.

Many of them indulged in practices like Narabali and Yoni Puja. These

so called Shaktas indulged in the name of religion, in meat, wine and

women and had thus considerably sullied the moral life of society. As

a result of their diabolical rituals, people were misled to indulge

in many evil practices. The Acharya knew this and therefore decided

upon reforming these Vamachara tantrics.

One day during his stay at Tulaja Bhavani, some Vamacharis came to

the Acharya and began to abuse him as a hypocritical ascetic.

Explaining their own view they said, " The primal source of the world

is Shakti and it is her that we worship. There is no importance of

your Advaita knowledge whatsoever. You too should follow this creed.

This will bring you supreme good".

The Acharya listened to their arguments patiently. Then he said, "

There can be no deliverance through senseless rituals by which you

claim to please Shakti. In the scriptures it is written that one

should never take to meat and wine. By taking meat and wine, you have

lowered yourselves. You have stayed away from the region of the

Brahman. Do not call yourselves Shaktas any more. Try for deliverance

from sins through atonement and by surrendering yourselves to the

supreme Brahman".

The followers of Vamachara were filled with self-remorse at these

words of the Acharya, full of substance and quite in accordance with

the scriptures. The Acharya initiated them into Samayachara worship

of the great Goddess and showed them the proper way to attain self-

realization. His invaluable works like Prapanchasara Tantra,

Tantravatarakrama and the Saundaryalahari acted as guides to the path

of liberation by way of worship of the supreme Parashakti , at the

same time following the rules laid down in the Vedas.

Thereafter, the Acharya came to the holy Rameshwaram. In the Ramayana

and the other scriptures it is written that Sri Rama had installed

the Linga of Sri Ramanatheshwara and since then, the holy place had

had great attraction for Hindus from all over India. It is one among

the twelve Jyotirlingas. The Acharya too, on his arrival at the

shrine ceremonially worshipped the holy Linga. Many pilgrims had

assembled there to see him. Through ritual worship, exposition of

scriptures and hymns sung to the glory of Mahadeva, the place took on

the aspect of a great religious festival. The Acharya stayed with his

disciples at that famous shrine for three months.

>From holy Rameshwaram, the Acharya with his disciples arrived at

Srirangam, visiting many holy places on the way. At that time,

Vaishnavas belonging to the six communities of Bhakta, Bhagavata,

Vaishnava, Pancharatra, Vaikhanasa and Karmahina lived there. There

was great enthusiasm among them when they learnt that the Acharya had

arrived there nearly with three thousand disciples. Arriving at the

holy shrine of Srirangam, where Bhagavan Narayana lay in his eternal

bed, the Acharya first of all visited the temple. Going through the

rites of worship and singing hymns to the Lord in great devotion, the

Acharya was in a divinely exalted mood. The immense devotion of the

Acharya touched the hearts of all. Even those Vaishnavas who

maintained at heart an attitude of enmity towards the Acharya, were

captivated by his great devotion. During his stay there, the Acharya

would spend long hours in the rites of worship.

In spite of this, Vaishnavas belonging to different sects engaged in

debate with the Acharya in order to uphold their own narrow view

points. One day the leader of a Vaishnava community said to the

Acharya, " I have marked myself with the auspicious signs of Vishnu

and with symbols like the conch and disc. I am a great Vaishnava. I

shall therefore go to Vaikuntha. Why don't you mark yourself with

those marks, instead of just smearing your body with useless ash? It

is said in the scriptures, " Those who have the foreparts of their

hands marked with the signs of conch and disc, their necks bedecked

with garlands made of Tulasi and Lotus beads, and their forehead

marked with the sign of Gopichandana called Urdhwapundra, are

Vaishnavas". Hearing the words of the ignorant man, the Acharya

said, " But is there any corroborative evidence of this in the Vedas?

You see, in the Vedas it has been said that liberation is attained

only through the knowledge of the Brahman. Rigorous penance to

destroy sin and worship of God for the purification of the heart,

these are indeed the injunction of the Vedas. On the contrary, in the

Brihannaradiya Purana, the burning of marks into one's body is

expressly forbidden. So where is your claim of scriptural support?

Just as a Sudra does not become a Brahmin by simply wearing the tuft

of hair and the sacred thread, this is also a figment of imagination.

A being attains the state of Shiva when his notion of distinctive

existence is removed by the meditation on the truth. Therefore you

too should worship the five Gods and thus purify your heart, perform

the five sacramental rites and thus purge yourself of sin and by

contemplating on the truth, attain the knowledge of the true self".

The five Gods are Shiva, Vishnu, Surya, Ganesha and Durga. The re-

introduction of the worship of the five Gods was a special

contribution of the Acharya to the Sanatana Vedic dharma. It is usual

practice to worship one of the Gods among the five as the chosen

deity of the spiritual aspirant according to his own tastes,

Samskaras and qualifications, the other four being worshipped as

auxiliary deities. For example a Srividya Upasaka would worship Sri

Devi Panchayatana with Mahatripurasundari as the main deity.

Similarly one could also worship Shiva or Ganesha Panchayatana. One's

cherished deity is the principal one to be adored, the others help

the aspirant to this end. The cherished deity has to be worshipped as

Saguna Brahman. It is this Brahman that is the efficient and

constitutive cause of the universe. It is by His grace that the

spiritual aspirant attains gradual emancipation. The other Gods are

pleased by worship and remove the obstacles to the path of spiritual

aspirant. It is the same Brahman looked at from the point of view of

Maya that is called Saguna Brahman. That which is free from illusion

is called Nirguna Brahman. This Nirguna Brahman is the substrate of

illusion of the universe. The Brahman with attributes is the

efficient cause of the universe and the Maya is the ultimate material

cause of the world. it is because the same Brahman has the Saguna and

Nirguna states that it is regarded as the undivided efficient cause

of the universe.

The five great sacramental rites are :

1. Brahma Yagna - Reading and teaching the Vedas and scriptures.

2. Pitru Yagna - rituals for the progenitors or the ancestors.

3. Homa - lighting the sacrificial fire everyday and periodical

special rites.

4. Bali - worship by giving food to animals and birds.

5. Nr Yagna - Attendance on the guest by way of giving food and other

necessities of life.

By continuous practice of the five rites, one is freed from sin and

has one's mind is purified. A person with mind thus purified can

attain gradual emancipation by a vision of his cherished God through

mental concentration gained in worship.

Worship of the five Gods and the performance of the five sacramental

rites have been made the basis of religion in the Acharya's Vedic

dharma and it has grown on this foundation, making aspirants at each

mental and spiritual level gradually worthy of salvation.

The Acharya's generous discourse full of meaning touched the heart of

the Vaishnava leader. Showing great humility, he bowed at the

Acharya's feet and said, " Lord, your instruction is sweet like the

very nectar. From this day, I shall make every effort to carry out

your instructions". As a result of the Vaishnava leader accepting the

Acharya's creed, many of his community became disciples of the

Acharya. Vaishnavas of other sects also gradually became the

disciples of Acharya. Staying there nearly for a month, the Acharya

reformed the Vaishnava society and by his discourses made people

generally devoted to their respective religious duties.

The Acharya then visited with his disciples, places like

Subrahmanyadesha and Subhaganapuram and in course of journey reached

Kanchipuram. Everywhere, the Acharya untiringly gave religious

discourses to the seekers of truth and created in the minds of all

his listeners the desire to attain the ultimate reality. On the way,

he also reformed different creeds of worshippers such as the

Kartikeyas, Hiranyagarbha, the sun worshippers, worshippers of

Mahaganapathy, Ucchishtaganapathy and Haridraganapathy etc. the

Acharya knew very well that all are not worthy recipients of the

Advaita truth. Thus, he would consider the aptitudes of people and in

terms of it encourage them either to seek Advaita knowledge directly

or to perform rites and ceremonies of worship of deities as steps

leading to the Advaita view.

ESTABLISHING THE KAMAKOTI PEETHAM AT KANCHI ……….

Learning that the Acharya had come with many disciples to his kingdom

of Kanchipuram, the local Pallava ruler Nandi Varman received him and

welcomed him. The local scholars also expressed their deep respect

for the Acharya. Blessing the rulers, the Acharya made his abode in

the Ekamra forest outside the town.

Kanchi has been the place of learning from time immemorial. It is

regarded as one among the seven Mokshapuris, the cities of salvation.

The scriptures praise it saying Nagareshu Kanchi. Also, it is

believed that the city of Kanchi is in the form of a Srichakra, with

the sanctum of Sri Kamakshi forming the bindu of the Srichakra. It is

in this holy place that the great sage Agastya meets lord Vishnu in

his Hayagriva avatar and obtains instructions from him on Srividya

and also the great hymn of Lalita Sahasranama. Sri Kamakshi is said

to be the Sthoola or the gross form of Mahatripurasundari. This is

the only manifestation of the Devi as Mahatripurasundari Sri

Rajarajeshwari on this earth. Kanchi is also known as the Oddyana

Peetham, the fourth and the most sacred of the four seats of the

great Goddess Mahatripurasundari.

Tantrikas were predominant in Kanchi. When the Acharya went to Sri

Kamakshi temple, he had the Darshan of the great Goddess in the Bila

or a cave there. Since Sri Kamakshi was the essence of all Gods and

Goddesses in the universe, her eyes shown with the brilliance of

millions of Suns. Her eyes were so dazzling that none could look at

the divine image. In order to make her manifest in her benign aspect,

the Acharya consecrated the Srichakra in front of Sri Kamakshi. The

Acharya, who was an adept in mantra Shastra and agama Vidya, drew

with own hands, the Srichakra on a Salagrama stone in front of Sri

Kamakshi. The Acharya also had all the radiance of the Goddess

concentrated in the Srichakra, so that the ordinary devotees could

have a look at the divinely beautiful image of the Supreme mother of

the Universe. Then, the Acharya also requested the king to have a

temple constructed there. According to the Acharya's instructions,

the rites of worship of the great Goddess were entrusted to highly

orthodox Brahmin scholars who were capable of performing the

extremely complex modes of worship of the Goddess.

The Acharya also marked off Kanchipuram in two parts as Vishnu Kanchi

and Shiva Kanchi. The holy Lord had appeared as Shiva and Vishnu at

the two places in order to fulfill the desires of the devotees. At

Shiva Kanchi the great Lord Mahadeva manifested himself in his earth-

image as a Sand Linga and was worshipped as Ekamreshwara. The glory

of that place had spread far and wide. But the temple was ruined by

ravages of time and the rites of worship had become a mere formality.

It was for this reason that at the express desire of the Acharya, the

repair work of the temple was begun and orthodox Brahmins were

appointed to introduce proper ceremonies of worship in accordance

with the scriptures.

Kanchi, apart from being the foremost of the Shakti Peethas, is also

the Prithvi Linga Kshetra. The great Lord Mahadeva has manifested in

his five elemental forms called the Pancha Mahabhoota Swaroopa. As

earth Linga in Kanchipuram along with Sri Kamakshi, as water Linga in

Jambukeshwaram - known as Jambukeshwara along with Goddess

Akhilandeshwari, as fire Linga in Arunachalam - as Arunachaleshwara

along with Abheetakuchamba, as air Linga in Kalahasti - as Sri

Kalahastishwara along with Jnanaprasoonambika, as Akasha or space

Linga in Chidambaram -as Nateshwara with Sri Shivakamasundari Devi.

The condition of Vishnu Kanchi had deteriorated even more. The

Acharya was greatly distressed to see the poor state of the shrine

and of worship there. Sri Varadaraja Vishnu had remained installed

there from very ancient times. The Acharya took great pains to have

the temple repaired and made so good an arrangement for the worship

of Sri Varadaraja that there was praise for him everywhere.

The Acharya also established the Kanchi Kamakoti Peetham in

Kanchipuram for the propagation of Sanatana Vedic dharma and also

Advaita Vedanta. The illustrious Acharyas of this great Peetham have

continued to guide people in spiritual and social matters up to the

present day.

Thereafter with his disciples the Acharya visited Tamraparni,

Venkatachala and Vidarbha and arrived at Karnata - Ujjain. Sudhanva,

the king of Karnata-Ujjain, had accompanied the Acharya from Kerala.

At the pressing desire of the ruler, the Acharya had come to his

kingdom to establish religion. The Acharya had already heard of the

predominance of the Kapalikas there. Krakacha, the king of the

Kapalikas lived in that region with his mighty army of Kapalikas. He

also possessed many supernatural powers and attainments. In the name

of religion, Krakacha indulged in many diabolical practices. The king

was too afraid of Krakacha's powers and of his army to oppose him in

any way.

Learning that the Acharya was arriving with his disciples, Krakacha

was bent upon lowering the Acharya's prestige and if need arose, even

to kill the Acharya and his disciples. He accordingly kept his

Kapalika soldiers in readiness. Immediately as the Acharya arrived,

Krakacha, red-robed, his body covered with ashes from the

crematorium, holding a human skull in one hand and a spear with

scimitar in the other, appeared in a deadly from before the Acharya

and insulted him in indecent language like a mad man. But the Acharya

was unruffled and bore it all calmly.

King Sudhanva was greatly distressed at his Guru being subjected to

such insult. He requested Krakacha to refrain from his insults. But

it was of no avail. Thereupon the king ordered his followers to turn

the miscreant out of that place at once. Deeply insulted at this

royal order, Krakacha raised his sharp scimitar and thundered out, "

If I do not cut your heads off, in vain do I then bear the name of

Krakacha".

Krakacha left in anger and ordered his men to get ready for battle.

Soon after this the disciples of the Acharya were greatly frightened

to see that Krakacha's soldiers thundering forth with their war-drums

and raising their sharp tridents, shouting wildly. Fearing that they

were going to be killed, the devotees of the Acharya sought refuge at

his feet. The Acharya however was unaffected. Finding the Kapalika

soldiers advancing, Sudhanva ordered his soldiers to resist and

putting on armor and taking up shield, bow and arrows, himself drove

forward in his chariot.

The army of Krakacha could not withstand the speed and attack of the

well-disciplined royal force and was scattered and made to flee

leaving the dead and the wounded on the battle-field. Finding his men

fleeing, Krakacha laid down his arms and approached the Acharya

saying, " You wicked fool, look at my powers. You will soon face the

consequences of your acts".

Holding the skull on his palms, Krakacha went into meditation. Soon

the skull that he held in his hands was filled with fine. Drinking

that wine, he invoked upon Samhara Bhairava, which is the most

terrible aspect of Bhairava. In a second Samhara Bhairava appeared

there, his terrible roar reverberating on all sides. Just as krakacha

fell on his knees and prayed to Samhara Bhairava to kill the Acharya,

the roaring Bhairava was violently angry and said in a sharply

rebuking tone, " You wretch, you have opposed me. Shankara is born of

my powers. You have, by insulting him, actually insulted me. I am

going to punish you for this and all your other faults". Even as he

spoke these words, he cut off Krakacha's head. Seeing this, the

Acharya bowed down to the great Bhairava and praised him in a hymn.

Pleased with this beautiful hymn, Bhairava disappeared after blessing

the Acharya affectionately. Realizing the greatness of the Acharya,

the other Kapalikas sought refuge at his feet. The merciful Acharya

forgave them and after rites of purification consisting of different

forms of expiation, gave them instructions on the ultimate reality.

Following the Acharya's instructions, the Kapalikas gave up their

evil practices and engaged in Sandhya Vandana, worship of the five

deities and the performance of the five sacred duties. With the death

of krakacha, the influence of the Kapalikas with their evil practices

disappeared in that region and the Vedic dharma was re-established

there.

After delivering the Kapalikas from sin, the Acharya went to

different places in Karnataka like Mallapura, Marunghanagara and

reformed the doctrines of Carvaka, Saugata, Kshapanaka, Jain,

Buddhist, Kukkura-Sevaka (worshippers of Dog), Vishwaksena

worshippers and the followers of Kamadeva (Cupid God of Erotic love).

He then proceeded in the course of his travels towards Andhra

Pradesh. Having journeyed through many places in Andhra, the Acharya

spread the knowledge of Brahman and

Self. Thereafter, at the request of the people of the Kalinga

country, he engaged himself in the reform of the people there, who

had strayed into evil ways. Everywhere people were greatly impressed

by the Acharya's personality and his liberal interpretation of the

scriptures. In course of his travels. The Acharya arrived at the holy

city of Puri. He went into the famous Jagannath temple there, only to

find the altar there empty.

During oppression by Kalayavana, priests of the place had buried the

casket containing the wooden image of Lord Jagannath on the banks of

lake Chilka. During a period of Buddhist attacks that followed, it

was further moved elsewhere. Later, through the support of some

ruler, one lakh Salagrama stones were installed and on that very

altar, rites of worship were instituted. The Acharya was filled with

deep sorrow at the sight of the altar without the image of Narayana.

He plunged into deep meditation and when he awoke, he said, " That

relic casket is buried on the eastern banks of Lake Chilka on the

northern side, under the largest banyan tree. If only that spot is

dug up, the casket will be recovered".

Rapturous cries of triumph resounded everywhere. Taking the Acharya's

words as the voice of the heaven, the royal officials dog up the

indicated spot. Their joy knew no bounds when the casket was

recovered. In great pomp and show, the casket was brought to Puri.

There were joyous festivals at Puri. On an auspicious day, amidst

choruses of praise and tumults of joy raised by countless men and

women, the image of the Lord was installed in the shrine of

Jagannath. The Acharya also established a math in Puri to propagate

Vaidika Dharma. The Acharya and his disciples then happily proceeded

towards the kingdom of Magadha.

The general impression of the ignorant is that the Acharya and his

followers of Advaita do not accept Ishwara or God. This is completely

baseless. In the life of the Acharya and in his writings, we find him

to be a confirmed believer of God, dependent of him and seeker of his

grace.

Ishwara is the material and efficient cause of the universe. He

cannot be known by mere physical knowledge of the commentaries. He is

Omniscient, All-powerful, Omnipresent Parameshwara, bestower of the

fruits of karma, good or bad, and the giver of Moksha. Advaita

Vedanta accepts both karma and grace. God is the bestower of grace

and ordainer of karma. But grace depends upon God while karma is

dependent upon one's past deeds in the earlier births.

The Acharya accepts God and Bhakti in the empirical level, whereas on

the absolute level, where there is One alone, there is no possibility

of dualistic Bhakti. When there is but One, where is the possibility

for a spiritual aspirant to worship someone or something other than

his own self? There is hence no possibility, at the Absolute level,

of Bhakti that depends on the quality and distinction of the

worshipper and the worshipped. There is no God apart from Self.

TRUTH OF VEDANTA SPREADS………..

Having traveled through many places including Magadhapura and

Yamasthapura on the way to Magadha and pursuing his career of

conquest in debate, the Acharya in the course of his travels now

approached the holy city of Prayaga. The Buddhists were still

influential in Magadha. But unable to face the great Acharya, they

refused to come out. None dared challenge the Acharya in a debate.

Everywhere common people would however gather to see the Shiva-like

Acharya and to hear him interpreting the scriptures. Untiringly, he

would satisfy the spiritual thirst of everybody. The Acharya had

debated with many people of wrong views of whom the worshippers of

Kubera, Indra and Yama may be mentioned in particular. Even though

the worshippers belonging to these different views had been pursuing

wrong paths and senseless superstitions, they would all regard

themselves as believers and followers of the Vedas. The Acharya

listened to their views patiently and reformed all of them.

At Yamasthapura lived many worshippers of Yama. Their arms were

tattooed with the signs of the buffalo and hot iron marks. They were

terrible to look at and were always fond of wild dancing. One day the

leader of the worshippers of Yama came to the Acharya and said, " O

great Acharya, we are the worshippers of Yama. The deity whom we

adore is the creator, preserver and destroyer of the three worlds. He

alone can deliver creatures from bondage. In the Vedas too it is

said, Yamaya swaha. Thus he alone can take the fruits of sacrifice.

Accordingly it is Yama who is the only supreme Brahman. It is he who

created the Rudra and other glorious Avataras. It is in this Yama

that the Vishnu has his origin. From his navel has arisen Brahma

whose complexion is blood-red and it is this Brahma who is the

creator of the eight Gods of the eight directions, of the planets and

the Sun, of the motion and rest in the entire universe. It is this

Yama who represents truth in his nature and is naturally pure and

liberated. He is the primal cause of all matter. Through his mere

worship, ignorance is removed. Thereafter, liberation in the state

beyond the form of the White Yama is attained".

Calmly listening to these words, the Acharya said in a sweet voice, "

You are talking against the truth. Remember Katha Upanishad, in it

you will find that Yama is not Brahman. Again you will observe in

Markandeya Purana that the great Lord Mahadeva, affectionately

disposed towards his devotees, compelled Yama by force to give up his

devotee Markandeya. Because he stayed awake on the holy night of

Shivaratri, a devotee named Sundara was saved by the attendants of

Shiva from the hands of Yama. Behold further that wearing these signs

cannot lead to liberation. It is knowledge that is the cause of

liberation. You should accordingly abandon these outward signs and be

devoted to the Advaita Brahman. You may continue to worship Yama as a

personal God without any desire. This will help in the purification

of your minds. Liberation can be possible only when one had attained

the knowledge of Brahman by way of purification of the soul. There

can be no liberation by mere ritualistic worship of Gods alone".

The worshipper was won over by the clear and rational instructions of

the Acharya. He took refuge at the Acharya's feet and became attached

to the rites of the five sacrifices and the worship of the five

deities for the purification of the mind as means to attainment of

the knowledge of the Brahman. Under the Acharya's directions, his

disciples also performed purificatory rites and began to follow the

true path of religion. Staying there nearly for a month, the Acharya

directed the spiritual aspirations of the worshippers of Yama towards

the attainment of supreme joy.

At Yamasthapura, the Acharya's stay was crowned with a success

greater than expected. The unshakable influence of the Acharya's

personality was felt by many people.

At the time of Acharya's advent, the religious life of the Hindus had

become sullied and was full of diverse errors. As a result of the

formidable onslaught of Buddhism, the ceremonial part of the Vedic

religion was in a moribund state. People had lost respect for the

Vedas. Like the Charvakas, they too said, ` The hypocrite, the

cunning and those who are active at night- these are the authors of

the Vedas'.

The Acharya had to engage in debate with eighty chief Hindu, Buddhist

and Jain sects. Even leaving aside the Buddhists and Jains, we have

to consider the fact that the Hindus had strayed from the true Vedic

dharma and were now grouped into different narrow, dualistic

doctrines. The main reason of this was the attack of the Buddhists.

But the strange thing was that even all Hindus following their

mistaken ways would consider their own theories infallible, in

accordance with the Vedas and as the only means of attaining Moksha.

As a result of the propaganda of the Buddhists, with royal support,

spread over hundreds of years, common Hindu folk had come to doubt

the existence and the eternity of the Vedas. Thus like branches

dropping off from the main trunk, the different theories of Hinduism

had torn themselves off from the life-source of the Vedas. Religious

practice had become largely a matter of wearing of external marks,

and senseless rituals. The divine Acharya established the authority

of the Vedas and reformed all the creeds of Hinduism and thus made

the people follow the Vedas.

The Acharya gradually approached Prayaga. Several years ago, directed

by Bhagavan Vyasa, he had come to this holy place. It had not been

possible then for him to stay at Prayaga or to be acquainted with the

religious ideas of the people there. This time, he made the

confluence of the three rivers, his abode. Performing the daily rites

of pilgrimage, he used to give religious instruction to the people

assembled there.

There was a great commotion everywhere at the auspicious coming of

the Acharya. Three thousand people were following a young monk of

unostentatious life. Many of them were distinguished and learned

Brahmins and scholars. It was indeed a Sight! It was, as if an ocean

was on the move, an ocean into which different rivers poured.

Prayaga was not only the greatest of holy places from very ancient

times, it was also a well established center of religion and culture.

Pious Hindus of many different sects lived here to attain salvation.

Among the followers of different doctrines here, the names of the

worshippers of Vayu (wind), Varuna (Water), Bhumi (earth), Tirtha

(pilgrim center), Manuloka (the world of Manu), Akasha (sky), Varaha,

followers of the theories of Guna, of Paramanukarana (Atomic

Causation) and the Sankhya theorists deserve special mention.

Hearing the news of the Acharya's arrival, scholars of different

views engaged in debate with the Acharya in order to establish the

superiority of their respective views. With infinite patience, the

Acharya listened to their views and then convinced them by reason and

by the authority of the scriptures of the imperfection of their

views. He said that the worship of the Saguna Brahman should be taken

to, without any desires. Only then would it lead to the purification

of the mind. In the heart of the purified soul, there is the radiance

of Advaita Brahman whose nature is ` Existence - Bliss- Knowledge `

and there is liberation resulting from this knowledge of identity of

the Advaita Brahman and the self. Accordingly every spiritual

practice is but a step to the attainment of Advaita knowledge.

One day, the leader of the Sankhya theorists greeted the great

Acharya and respectfully said, " O noble Acharya, we are adherents of

Prakriti or nature which is the ultimate cause of the universe. It is

also the material cause of the universe. Smritis like the Manu

Samhita support our theory. It is from Prakriti that the principles

like the intellect have originated. Prakriti is the state of

equilibrium of the Gunas. Even though without form, Prakriti assumes

form. This world indeed the manifestation of Prakriti".

Hearing these words, the Acharya said, " What you say is against the

Vedas. The Vedas do not regard Prakriti as the ultimate reality. It

cannot be accepted as the cause of the universe too. The Saguna

Brahman created the universe by cogitation. It is the Chaitanya

Shakti or the supreme power of consciousness of the Ishwara alone

that is capable of cogitation. Prakriti, without intelligence cannot

of itself achieve this power of witnessing. I advise you to take to

the devotion of the Supreme Brahman, through which alone liberation

is possible".

Thereafter, the Acharya advanced many more irrefutable arguments and

convinced the Sankhya theorists to follow the true Vedic path of

Advaita Vedanta. Thus staying at Prayaga for nearly three months, he

set up before all the Supra-personal origin of the Vedas and the

greatness of the knowledge of identity of Advaita Brahman and the

self. After establishing the glory of the Vedas and Advaita theory

everywhere and reforming various creeds, the Acharya with his

disciples left for Kashi, the abode of lord Vishwanatha.

Nearly twelve years before this, the Acharya had come to Kashi as a

wandering monk. At that time he was not much known. Today he was

Acharya Shankara, respected by all and revered in the entire country.

Surrounding by lakhs of disciples, he was touring India corner to

corner on a mission of establishment of religion, as the greatest

exponent and representative of Sanatana Vaidika dharma. Leaving

Prayaga, the Acharya walked for seven days to reach the holy city of

Kashi. Everywhere on the way crowds gathered to see that supremely

serene monk. None returned empty-handed. He filled the hearts and

souls of all with an ineffable joy by his charming exposition of the

scriptures and by his divine radiance of love and integrity. His

writings opened the eyes of many to the knowledge of the Advaita

Brahman.

July 18, 2002

praNAm Harshad prabhuji,

Hare Krishna

Just I need a small clarification from you regarding the below paragraph.

I have 2 volumes of mAdhavIya shankara digvijaya (in Kannada version)

published by DakshinAmnaya Sringeri Sharada Mutt, in both the volumes I

have not come across this episode of shankara's confrontation with

vaishnavas. Could U pls. give me the exact reference for this prabhuji.

Thanks in advance.

Hari Hari Hari Bol!!!

bhaskar

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