Sankaracarya = Incarnation Of Shiva

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Part Two: Sankaracarya = Incarnation Of Shiva<br>

<br> There are certainly many people who have some sense of

Brahman realization, but their activities, attitude, and

understanding of what is to be done, and what is not to be done

is often quite different from the devotee striving

for Bhagavan realization via Devotional Service as

outlined by Krishna in the Bhagavad Gita. What Krishna is

saying in both the verses you have quoted, (Bg. 13.31 &

14.26) is that the devotee automatically attains Brahman

level of realization as a bi-product of devotion.

No-where is it ever suggested that the individual merges,

or looses his identity as you seem to be fond of

suggesting. <br><br> Krishna also clearly states what the

culmination of Vedanta (Knowledge) is and He clearly states

that He is the cause of everything an that our

relationship with him is base on surrender. (Devotional

Service) <br><br>bahunam janmanam ante jnanavan mam

prapadyate<br>vasudevah sarvam iti sa mahatma su-durlabhah<br><br>“After

many births and deaths, he who is actually in

knowledge surrenders unto Me, knowing Me to be the cause of

all causes and all that is. Such a great soul is very

rare.” - Bg 7.19 <br><br> Sankaracarya was considered to

be an incarnation of Lord Siva. This lends a lot of

credibility to his authority. But Lord Siva’s mission, as

Sankaracara, was to drive the voidist conclusion of Buddhism

out of India, and restore the validity of the Vedas,

which Lord Buddha rejected. In this way he

reestablished God realization in the form of Brahman, as the

perfection of self realization. By the time he was 33

Sankaracarya had successfully convinced many scholars

throughout India that the Non-Dual reality was the final

conclusive truth pointed to by the Vedas and his teachings

are now referred to as the “Vedanta”. He did this by

giving new interpretations to the original Vedic sutras.

His commentaries were particularly attractive because

they revived Vedic Culture without impinging personal

responsibility on the individual by popularizing the idea that

there is no individual, there is only

Brahman.<br><br> In his Amrta-pravaha-bhasya, Srila Bhaktivinoda

Thakura reinforces this understanding and confirms that

Sankara was very eager to establish his philosophy of

monism by taking shelter of the Vedanta philosophy and

explaining it in his own way. The fact is, however, that if

one accepts the existence of God, one certainly

cannot establish the theory of monism. So by giving new

interpretations Sankaracarya twisted the sidhanta of the Vedic

literature to negate the supremacy of the Personality of

Godhead. In various ways, Sankaracarya spent the majority

of his life refuting this important part of Vedic

literature but interestingly enough, just prior to his

death, he chastised all his followers and implored them

to give us such foolish dry philosophical bickering

and simply surrender to Govinda because nothing else

would save them. Yet throughout the world, ninety-nine

percent of the philosophers following in the footsteps of

Sankaracarya refuse to accept the Supreme Personality of

Godhead. Instead they try to establish their own opinions.

(Madhya 25.56 Purport.)<br><br>Continued On Part Three:

Sankara Taught Mayavadi Philosophy