shankara 3

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BHAVANI, THE SUPREME QUEEN OF THE COSMOS ……

 

For the accomplishment of divine task, Shankara was destined to live

in the world, established in the experience of the undivided Brahman,

rooted in the perception of Absolute Reality. Therefore, Adya Shakti,

the Primal Energy or Power, as if overcome by a mood of immense grace

( which is but her very nature), and with the object of ensuring the

enrichment of the knowledge of Brahman, showed a Lila-cosmic play, to

bestow on Shankara, Brahmadrishti- the recognition and perception of

Absolute Reality.

 

It is the Absolute endowed with `Gunas' or attributes, the Saguna

Brahman, that works out the projection and preservation and the

dissolution of the three worlds. In the attributeless Absolute which

is indifferent to Shakti, there is no authorship of the universe. And

what is this Guna aspect of Saguna Brahman? It is a great Shakti

capable of bringing about strange impossible transformations possible

that constitutes the Guna-quality or the Upadi- modification of the

Absolute Brahman. It is only by taking the help of these Gunas or

attributes that the undifferentiated and unconditioned Brahman

becomes conditioned, endowed with attributes and subject to

differentiations. The Saguna Brahman is as it were, the Ocean of

Forms for the Formless, the Aroopa.

 

That which is the attributeless Absolute Supreme Self to the man of

wisdom on his wisdom-plane, that same substance endowed with

attributes is Ishwara or God on the plane of dual consciousness. This

is the image of all rasas or artistic graces rolled into one and the

abode of all powers. Says Sri Chandrashekhara Mahaswamigal, the very

incarnation of Shankara and literally the mouthpiece of Sri

Kamakshi, " The Chit Shakti, the power that is effulgent

Consciousness and the Brahman of Vedanta are non-different even as

water and its cooling power are non-different". That is why the

aspirant on reaching this stage of experience says, " Knowing the

secret that Kali is one with Brahman, I have discarded once for all,

both righteousness and unrighteousness, religion and non-religion (

Sadhakas of Srividya are well aware of this, and practice exactly

this during the Chidagni Homa).

 

Shankara in his commentary on the Saririka, has supported both the

Saguna and Nirguna aspects of Brahman and moreover has assigned a

place of importance to the adoration of the Saguna Brahman as

enjoined in the Sruti and Smriti. Indeed the adoration of the

attributes-endowed Absolute is an unavoidable, indispensable step to

the attainment of the attributeless Absolute. The wisdom of non-

duality is the last word and the final step to attainment of the

attributeless Absolute. The wisdom of non-duality is the last word

and the final achievement of all spiritual effort. The Sruti ahs it

that whether one takes to the realization of the truth of the Supreme

Indestructible Brahman or to the adoration of the Saguna Brahman

depends on one's position in regard to native equipment and to

attendant circumstances. An individual may be innately qualified

either for the one or the other, and the environment, condition,

stage of growth etc. of the person may also influence the choice.

Shankara was the best of the knowers of the Brahman, and he standing

at the meeting point of wisdom and devotion, Jnana and Bhakti,

said, " O Paramatman, though the distinction that obtained between

thee and me has been obliterated and in consequence the sameness has

set in between us, I am really Thine. Never art though mine. For even

though the ocean and the wave are identical and non-different, the

wave is after all the ocean's and the wave can never claim the ocean

as a part of it. "

 

One day in the very early hours while the darkness of night was still

lingering, Shankara accompanied by his disciples was proceeding to

the Manikarnika Ghat for the daily ablution at dawn in the holy

waters of Ganga. On the way, a pathetic sight attracted his eyes. On

the path leading to the river sat a young woman. She was the very

picture of grief. A dead body, evidently of her husband, lay on the

ground, its head resting on her lap. She was wailing loudly and

soliciting help from all present there for the proper performance of

the funeral rites of her departed husband. She had been sitting with

a corpse in such a way that the narrow path leading to the

Manikarnika Ghat was quite blocked. Shankara waited for long, it was

getting quite late for the bath, and there was no other path leading

to Manikarnika Ghat. He had, therefore, to ask the sorrowing woman, "

Mother, if you will remove the corpse to one side of the pathway, we

can move on to the river ". The woman seemed to be so overwhelmed

with grief that she could not pay attention to Shankara's words. On

being repeatedly requested by Shankara for the removal of the

lifeless body to one side of the pathway, the woman responded telling

him, " Why, Great Soul, why do you not yourself ask the corpse to

move aside ?" Hearing her words Shankara told her in a voice choked

with compassion, " Mother, you are besides yourself with grief. Can a

corpse ever move of its own accord! Has it in itself the needed

momentum for moving aside? " The woman then fixed her gaze on

Shankara and spoke, " Why, you best of ascetics, you hold that it is

the one and only one Brahman who is the sole authority of the

universe and Shakti is indifferent. Is this not so? When Brahman is

ever present everywhere, why should not the corpse then move? "

Hearing the woman's utterance which was pregnant with wisdom,

Shankara stood astounded and began to think over its import.

 

But where was the woman now? And where was the corpse? In a trice

everything had receded. What divine sport was this! Shankara's mind

was filled with an indescribable joy. Within and without, he

experienced the sportive play of the Great Enchantress, Mahamaya, who

is none but Adya Shakti or the Primal Energy. It was because of her

glance that earth and heaven throbbed. Bending on his knees, Shankara

began to sing in praise of the Goddess Mahatripurasundari, the sole

refuge of the universe.

 

" Oh Goddess Supreme ! Brahman, Vishnu, Maheshwara, Indra, Chandra or

Surya or any one for the matter of that have I never known. I am

taking refuge at thy feet. Thou art my sole shelter. Thou my only

heaven, Mother Bhavani! I have surrendered myself to thee. In debate

and in danger, in error and in alien lands, in water and in fire, on

hills, among foes and in forests, do thou protect me every where and

in all places. Thou art alone my sheet-anchor. Thou alone my only

refuse security- Bhavanyashtakam !"

 

Shankara now realized that the Goddess Supreme, the dispenser of

boons to humanity, who is worshipped by the Lord of the Universe

Himself, had out of her divine and mysterious Grace, made him become

aware intensely of her magnanimous glory and grace. She was it, he

understood the Creator, the Preserver, and the Destroyer of this

phenomenal universe and it was She again that bestowed material

abundance and also the final salvation from conditioned existence. It

was by the inducement of Her glance of Divine Sport that the Universe

blossomed out. It was in her affection-filled bosom that the Universe

had its being, and it was she who bore in Her, being the granary of

the cosmic universe. All this Shankara realized with clarity and

fullness by a moment of Mother's divine Grace. His heart felt

strangely filled. He finished his bath at the Manikarnika Ghat and

came back to his residence with an enchanted mind. His mode of

thought and his pattern of behavior now underwent a revolutionary

change. He had already experienced that the individual Soul-Jiva and

the Infinite Soul Brahman were identical and non-different. He now

understood that the attributeless absolute Brahman was just a

witness, a mere spectator and no more. The authorship of the universe

was that of the Primordial Energy Adya Shakti.

 

Shankara had become established in Samadhi Yoga and in the Supreme

knowledge of non-dual Brahman. But he had not yet attained to a

complete measure of the knowledge and the outlook and the attitude

that, on the plane where the Jiva functions, and in the region of the

practical and the pragmatic, " The universe in entirety is of the

stuff of Brahman Absolute ". But Shankara's advent was only for the

purpose of working out a divine mission. His enjoinment of self-bliss

by remaining immersed in Nirvikalpa Samadhi, which is the state of

unqualified self-absorption, would not help him to accomplish his

life's purpose. He would have to work out a practical application to

life and labor on earth, of his experience of the Absolute Reality

subsisting in all created objects and of his perceiving of the

Absolute Reality everywhere and in all places. Only then, and only

that way, would he become the meaningful living embodiment of the

Great Utterance, "All this indeed is verily Brahman", and this

Supreme self-knowledge of the non-dual Reality would be reflected in

his life.

 

SRI VISHWANATHA, LORD OF THE UNIVERSE …

 

Even as Mother Bhavani thus played Her Cosmic Lila in the life of

Shankara, Mahadeva, the cosmic consort of Bhavani also one day set up

a very wonderful sport with the object of perfecting Shankara's self-

knowledge of the Absolute Reality on the practical, tangible

material, work-a-day plane of living and doing. On another day, when

Shankara with his disciples was going to bath in the holy Ganga, saw

a loathsome sight near the Manikarnika Ghat.

 

A Chandala (an untouchable and worker at the cremation ground, at the

very bottom of the social scale and devoid of any culture, a very

primitive of men, extremely ugly in appearance and of a terrifying

form) with four dogs held in leash, was approaching in a disorderly

manner from the opposite direction.

 

Finding no other way of avoiding a confrontation with him, Shankara

addressed him and said, "Oh, you Chandala, step aside one side with

your canine company, and let us pass". The Chandala did not appear to

have listened to his words at all, and did not tarry of deflect, but

continued to advance. Shankara in a somewhat excited voice cried out

again, "Stop, fellow, stop. Restrain and pacify your curs. Leave a

passage free for us".

 

The terrible looking Chandala burst out into hideous guffaw and

turning to Shankara, spoke out in Sanskrit verses, "Whom are you

asking to move aside , Sir? Are you demanding the self to do so or

the body to do so? The Self is omnipresent, non-active, ever pure by

nature. If instead you ask the physical body to move aside, you know

that the body is inert matter, how can it move aside at all? And

moreover, in what respect is your body distinct and different from

any other body? You say that you are firmly established and rooted in

the Supreme Truth and there is but One non-dual entity, `One without

a Second'. I see that your claim is all false, you are indulging in

vain pride. Is there any difference between the Chandala and the

Brahmin from the viewpoint of the knower of the Truth? Are the sun

reflected in the water of Ganga and the sun reflected in the wine

different and separate from each other? Is this your knowledge of the

All-ness the Absolute Reality, so circumscribed? "

 

Hearing these words of the Chandala, surcharged with wisdom, Shankara

was both amazed and ashamed. That this was without a doubt the play

of the Divine, he clearly perceived. Then and there he folded his

palms in adoration and spoke prayerfully, "He who perceives all

beings with an awareness of Same-sightedness, acts in consonance with

that perception of sameness in all, he indeed is my Guru. You

Chandala are my Guru. I bow down at his holy feet a million times".

 

All of a sudden the Chandala and his canine company disappeared. But

Shankara beheld another sight. The Divine form of the eternal Lord

and Father of the Universe, Sri Mahadeva, radiant and shining with

the light of thousands of crores of suns and fire, stood before him

in all glory holding in His hands the four Vedas. These eternal

scriptures were what Shankara had seen as dogs before. The skull in

which the Chandala had held wine before now appeared as a Kumbha of

nectar. Shankara's mind was filled with intense devotion. He bowed

down at the feet of the Great

 

Guru of the Universe and burst into a hymn of praise :

 

" I reflect on the One Great God, who is the enemy of passion, the

Lord of all beings, the annihilator of sin, the great lord, the

wearer of the elephant skin, the most excellent one, springing from

whose matted locks the waters of the Ganga flow.

 

I take refuge in Him who is without birth, the eternal, cause of all

causes, the all auspicious one, from whom the universe gets

expression, the Being beyond the three Gunas or qualities, who is

beyond all darkness, the One without beginning and end, the Supreme,

the Purifier in whom is no duality.

 

Salutation to Thee, O Lord, salutation to Thee who art of the form of

the Universe, salutations to Three again and again, who art of the

form of knowledge and Bliss. Salutations to Thee over and over again,

O Thou who art unattainable by rigorous spiritual practices and

militations. Salutations to Thee who are reachable by the Vedic

Knowledge( the underlying Supreme non-dual Truth of the Brahman),

Salutations to Thee again and again."

 

Pleased by this hymn, Lord Mahadeva placed his hand on Shankara's

head and said to him, "Child, I am pleased and gratified. I wish that

through you should come about the re-establishment of Vaidika Dharma

on earth, the Spiritual Discipline enjoined and elaborated in the

Vedas. You must give out a flawless exposition of Vedanta and blow up

the religious theories which are vitiated by false apperception,

leading men to duality and darkness. You must write out a commentary

on the Brahma Sutra of Vyasa and firmly establish that knowledge of

Brahman, which is the chief import of the Vedanta philosophy. You

have to preach the Vedic faith in such a way as to make it available

to all. And at the conclusion of your allotted task, you will be

united with me. For the everlasting welfare of the world, you have

taken birth as a manifestation of me on this earth". Having spoken

thus, Mahadeva disappeared from view.

 

Shankara's whole being had stood enraptured by this Divine vision,

and now he came back to a sense of the outer world. Like one in a

trance, he mechanically finished his bathing in the Ganga and his

visit to the shrines. How to carry out the Divine behest was the one

preoccupation of his mind now. After deep thinking and contemplation,

he decided to proceed to Badarikashrama for writing out the

commentary on Brahma Sutra. Thereupon on an auspicious day, he made

obeisance to Lord Vishwanatha and Mother Annapurana and with his

disciples journeyed on in the direction of the holy place of

Badarikashrama.

 

AMIDST THE HIMALAYAS ………..

 

Badarikashrama is a Tirtha, a holy place with sacred associations, in

the Himalayas. The access to it not easy. The twelve-year boy

Shankara did not however mind the difficulties of the ascent and went

up with determination to reach the place. On his way to Badari, he

made it a point to visit all places of pilgrimage and have Darshan of

all the different divine images in the temples. With great piety, he

worshipped and adored the Gods in all the shrines. Proceeding along

the holy banks of Ganga, he passed through places like Prayaga and

soon found himself in Haridwar.

 

Haridwar had always been the home of many monks from ages past, and

his arrival at that spot of hallowed associations brought great joy

to Shankara. Haridwar is the gateway to the Himalayas. Shankara

performed the religious rites due to be done by pilgrims at that holy

place and then proceeded towards Hrishikesh, which in olden times was

verily a Yagna Bhumi, a sacrificial region. From now on we shall

perceive in Shankara, an Acharya, a Jagadguru whose role is of

establishing Dharma, true faith.

 

Acharya was no doubt firmly rooted in the Supreme self-knowledge of

the Brahman. Surely it was not for being immersed in Samadhi, the

super-conscious state, and for the experiencing of the bliss of the

self-hood that his advent had come about. The compelling mission, the

grand purpose, of his life was rather virile consolidation, and the

firm establishment once again of the whole Vedic Dharma, the Vedic

faith.

 

We see in Shankara's life a bright illustration of the manner in

which the knower of Truth, a Jnani lives on in this world of relative

values and conditioned existence even after he has attained the

Knowledge of the non-dual Unity. The knower of the Truth lives on

seeking refuge in Vidyamaya ( the higher aspect of the Cosmic

Illusion which turns one to right perception and away from false

judgment, Sri Devi's grace to be precise) and holding on to devotion

to God, compassion towards beings and dispassion towards objects of

enjoyment. His life on earth has two aims, teaching people the higher

learning and himself tasting the Rasa, the divine sweetness of the

Divine Bliss.

 

Those who ascend to spiritual realm are of two kinds, the Jivakotis

and the Ishwarakotis. The latter are especially endowed individuals.

But the patterns of life of these two categories of persons differ

and are unique in their own separate way. The Jivakotis can gain the

highest self-knowledge by means of spiritual practice and prayer and

through intense austerity, but cannot, after coming down from

Nirvikalpa Samadhi stay very long in this world. When the great

power, Kundalini reaches the Sahasrara, the plane of conscious is

Chidakasha and after the union of Paramashiva and Sridevi, which is

nothing but realization of the individual Soul as the Universal soul,

Paramatman, perfect knowledge is attained and Nirvikalpa Brahma

Samadhi follows. Yogi attains perfect bliss and becomes firmly

established in Supreme Parabrahman. Now the self can linger in the

physical body at the most for twenty-one days. And then, their bodies

fall off like dried up leaves. They are then freed for all time from

the riddle of life and death and attain Nirvana liberation, which

unlike other lower states of attainment of heavenly worlds (which

most other dualistic sects mistake for Moksha, the final liberation),

is the consummation of all spiritual striving, the very omega of

perfection. But in the case of those who are anointed ones endowed

with special commands, i.e. Avatars, their embodiment is for the

fulfillment of a divine purpose, for the ensuring of the welfare of

the world and living beings. They are men out of the ordinary, sent

to earth by God as his very manifestations. Their number is few.

Whenever there comes about in the world a decline of the true spirit

of religion, then the Lord, as promised in the Gita, sends out His

anointed souls to arrest the decline of the true religious faith in

the world and to re-establish that faith on firm foundations. The

advent of these extraordinary spiritual stars is not for the

acquisition of self-knowledge for themselves since they are already

endowed with this knowledge. They are born liberated. They come down

in order to show the dwellers on earth that the eternal path to

perfection which men have forsaken and forgotten and in order to lead

men on to the way to salvation.

 

These supermen with divine commissions the greatest of the Knowers of

Brahman, but at the same time in response o the especial wish of the

Lord, they slide down a little from the final state of Beatitude

which is attained only with great difficulty, and for the good of the

world, they tarry for a time in the region of duality. In the

consciousness of the All-ness of the One Reality, there are two

different reaches, one is Jnana- knowledge and the other is Vijnana

or super-knowledge or specially verified knowledge. Even on the plane

of remaining in Nirvikalpa Samadhi, there are several grades and

levels of knowledge-acquisition and these are described in the

scriptures. For instance, these states find a mention in them

Brahmavid, Brahmavidvara, Brahmavidvariyan and Brahmavidvarishta.

Brahmavid means a knower of Brahman, and Vara, Variyan and Varishra

are suggestive of ascending comparative degrees of excellence and

fullness. The normal human being, the ordinary Jivakoti, who takes to

spiritual striving can attain Brahma Jnana, but cannot reach the

state of Vijnana or super-specialty.

 

As long as the commissioned supermen referred to above, having, by

the desire of the Lord, come down from the region of the super-

conscious state of Samadhi, inhabit the world of living beings, their

only wish being to do good to the world. If they remain immersed in

deep Samadhi, no teaching and instructing of people becomes possible.

Therefore, they do, in accordance with the wish of the Lord, reside

in the world, perceiving the reality which is Brahman immanent in all

things. That Bhakti or devotion which follows and is consequent on

Jnana or knowledge is indeed fruition of right Bhakti. Pity the fools

who indulge in duality, terming it Bhakti. We perceive this true and

unique Bhakti in Acharya's life by the will of the Divine.

 

This is the view of the scriptures in general. However, by divine

grace, a Sadhaka can indeed perfect Vijnana, by which the Kundalini

returns to lower Chakras, allowing the Sadhaka to remain in

undisturbed bliss of Brahman, at the same time allowing him to carry

out his day to day worldly activities. This exactly is what is taught

to followers of Srividya. Most scriptures ( I should say most Yogic

and Tantric scriptures to be precise, since I personally cannot claim

detailed study in other areas) however stop at Sahasrara since this

is indeed meant to be the end of the journey for a Jivakoti. However,

in Samayachara, (the very soul and essence of it being Srividya),

Vijnana is but a natural course of study since the perfection in

Srividya indicates that the Sadhaka is out of the ordinary. However,

due to various injunctions in scriptures which ban public discussions

on this highly esoteric and highly guarded methodology and theory of

Vijnana ( to be handed over by a Guru to a disciple who is eligible

to receive this lofty knowledge) and the descent of Kundalini by

will. This piece about Kundalini is my own addition and none of the

biographies of Acharya speak about it. Ascent of Kundalini makes a

Jnani and a tailored descent of Kundalini, possible with certain

Tantric techniques and most importantly by Sri Devi's grace, makes a

Vijnani.

 

Shankara conducted himself in his work on the practical plane by

taking the attitude of the devotion of the devotee. Making devotion

the sporting field, he collected and rested his mind-stuff on that

Brahman. Again, in order to re-establish the glory of the centers of

sacred pilgrim spots in which the presence of Gods and Goddesses is

felt and experienced, he undertook extensive pilgrimages, though to

hi, such a discipline was of need whatsoever, for he was himself the

very spirit of pilgrimage incarnate.

 

Shankara had also not come to earth only to preach Advaita Vedanta,

though indeed the Advaita experience of the One without a Second is

the last word in all spiritual striving. His advent was also for the

re-establishment of the Vedic faith, the way of thought and life

enunciated in the Vedas, which is all-inclusive of the different

attitudes and modes of approach. Few indeed are those who are

qualified to receive the acme of knowledge of the non-dual absolute

directly. Only when through worship and adoration of the Gods and

Goddesses who are the effulgent forms and manifestations of the

Parabrahman's ( or Parashakti's) several expressions and aspects and

powers, the mind-stuff becomes purified and spotless, does the truth

of the non-dual Absolute shine in it. It is because of this that the

scriptures enjoin instructions regarding the performance of good

deeds and rituals like ceremonial worship, adoration, fire sacrifices

etc. These instructions are prescribed to different aspirants and

salvation-seekers each suited to the degree and the stage of

development in them. This is also the reason why Acharya propelled by

a desire to do good to very many people, interested himself in the

renovation of the different places of pilgrimage. During his

itinerary throughout the length and breadth of India, he not only re-

consecrated the sanctuaries of the places but his visits to these

sacred spots did much more than merely recharging and reviving the

spirit of those places. His wanderings were really big campaigns of

national awakening on the front of popular religion. He performed

appropriate rites and ceremonies at all the places he visited, and

thus helped the especial glory of each place to become more manifest.

The genius of each locality became better appreciated and became more

operative than till then. As a result of this, there was a religious

revival in the society. Numberless men and women came to know from

him the true significance of divine worship and took to assiduously

adoring the Gods and goddesses. As the Gita puts it wisely, ` What

the great souls or leaders practice, the standard set by them, the

people and the mass common folk emulate, follow". Even up to this

day, it is the ideals highlighted by Acharya that inspire people in

respect of the worship and adoration of deities. Hence does the

pilgrimage part of Acharya's life work forms an important aspect of

his mission of resuscitating religion in the land of Bharat.

 

Arriving at Hrishikesh, Acharya first proceeded to the temple of

Yagneshwara Mahavishnu, the Lord of Sacrifices. In days long gone by,

a community of sages had installed at this place, the image of

Mahavishnu to be adored at the time of performing Yagnas or

sacrifices. But now when Acharya went into the sanctum, he found the

pedestal barren and empty. There was no image of any aspect of Lord,

and there was no arrangement of any kind for any worship of God.

Acharya was sorely disappointed and grief-stricken. He soon gathered

information from the people of the locality to the effect that,

frightened by the troubles caused by Chinese bandits, the priests of

the temple had concealed the image of Sri Vishnu somewhere in the

bosom of the bed of the holy Ganga. But afterwards, even in spite of

extensive search to recover the image, it had not been possible to

locate it and re-install it. All this information made Acharya feel

down-cast. He remained silent for a moment and then plunged into

meditation. Coming out of his deep trance after a while, he asked the

local Brahmin inhabitants of the place, "In case the missing image is

found and recovered, are you willing and ready to re-install it and

make the necessary arrangements for the regular worship and service?"

All of them gave their ready assent in great joy. Thereupon Acharya

rose from his place, walked a short distance along the bank of Ganga

and pointing to a spot there, announced, " Here lies the holy image".

To the great surprise of all, after just a little effort, the image

was found intact. The people of the place were overjoyed at the

discovery and soon on an auspicious day, to the accomplishment of the

prescribed rites, got the image re-installed on the altar in the

temple. Acharya stayed on there for a few days and brought

satisfaction to all by his philosophical and religious discourses and

instructions. He then resumed his pilgrimage and set off towards holy

Badari.

 

India is pre-eminently the land for pilgrimage. And in this vast

stretch of the Punyabhumi or the sacred land, no region is more

inspiring and invigorating than the Himalayas. The Himalayas are no

lifeless rock and stone, no inert slope and peak, they pulsate with

spiritual vibrations of high intensity, they are the treasure-house

of deep spiritual emotions and urges. The serene and meditative

atmosphere of the Himalayas which are the haunt even of the Gods in

heaven, powerfully acted on the highly poised mind of Acharya and

brought about an indescribable change in his attitude. His usually

introspective mind became indrawn all the time. Marching up the

mountains was often a test of endurance and a risk to safety, but the

great soul, and the one already liberated while living in the body, a

Jivanmukta, bore cheerfully the rigors of the difficult ascent.

 

Close to Hrishikesh is Lacchman Jhoola, famous as the spot where

Vidura underwent his religious austerities. Getting across the Ganga

here, Acharya surmounting a high mountain uninhabited but covered

with forests, reached Vyasashrama. Beyond that place, the path lead

towards Devaprayaga. There are five holy Prayagas or river-

confluences on the Himalayas and among them, the holiest is

Devaprayaga where the rivers Alakananda and Bhagirati mingle

together. It is a pilgrim center of great sanctity. At this place,

Acharya offered worship at the temples of Sri Rama and Sita, Hara and

Parvati, and Ganesha, and also performed the rites associated with

the sacred place, and experienced immense satisfaction in

consequence. On entering the Himalayan region, Acharya became

extremely indrawn and deeply introspective and more and more

introvert. His disciples were, with great care, looking after his

physical safety and well-being. The Acharya, except when he was

actually walking along his way, was most of the time immersed in

meditation. Passing Bilwakedara on the way, Shankara and his

disciples reached Srinagar. This place was also known as Srikshetra.

In the past, this place was the capital of the rulers of

Uttarakhanda. Among the many temples in this place, the best known

were those of Kamaleshwara Shiva and Sri Vishnu. Another fact of

importance about the region was that five centers known as Siddha

Peethas or seats of enlightenment, proclaimed the predominance of

Vamachara Tantric modes of spiritual discipline. The five Peethas

were known as Sriyantrasita, Rajarajeshwari, Kamasammardini, Chamunda

and Mahishamardini. In those days, the practice of offering human

sacrifice was in vogue among the Tantrika residents of that place.

 

As the news of Acharya's arrival at the place went around, groups and

groups of people flocked to him to listen to his discourses on

religion and morals. Acharya came to know from the people of the

locality that the practice of human sacrifice was indulged in by the

Tantrikas, and he called the Tantrikas to a discussion. The community

of Tantrikas came in a body and engaged Acharya in a debate. Acharya

however in a very calm and composed way, explained to them the true

significance and import of spirituality and scriptures and corrected

them of their perverted notions and retrieved them from their

infatuation for the earful rite of offering human sacrifice. Even the

very stone piece which had served as the altar for the offering of

human sacrifice was cast away to the depths of the river waters. So

through was the transformation wrought by Acharya.

 

What a cruel rite this human sacrifice is! And all this in the name

of religion and faith too! The primordial power is the Eternal Mother

of all created beings. Is it at all possible that she is pleased and

propitiated by drinking the blood of Her own children and the

offering of the severed heads of Her own offspring. Sri Durga

purposefully avoided killing even an evil Asura like Mahisha out of

compassion for her wayward son. The Devas had to make her drink Madhu

to make her wild with anger so that she could do a higher good to the

world by destroying the demon. Sri Devi is thus the very

personification of compassion and love. Whatever colourful words and

logic may be used by people like Vimalananda and some others, the

fact remains that Vamachara is condemnable in most cases. The tantras

themselves have stated that Vamachara is indeed for Pashu or Tamasic

Sadhakas. Tamas can lead no where. These are very critical times when

a lot of nonsense is being pushed in the name of Tantra and Sadhana.

In the light of this, Acharya's message gains all the more importance.

 

Leaving Srinagar, Acharya continued his journey and passed through

Rudraprayag and arrived at Nandiprayag. All these places are well-

known places of pilgrimage in the Himalayas. At every place he

visited, crowds of people came to see and hear him, and he instructed

and exhorted them to preserve and safeguard the Vedic faith and

culture. Just beyond Nandiprayag, lies the shrine of Badari. It is

there that the lovely confluence of the Mandakini and Alakananda is

situated. The charming and awe-inspiring sublime surroundings of this

sacred spot had once cast their spell on sage Vasishta and drawn him

to this region. Vasishta performed severe austerities at this place

to win boons from Lord Shiva. It was this sage who installed in that

shrine, the deity known as Vasishteshwara Shiva. Closely are the

mountain stream Virahi Ganga and the shrine of Viraheshwara Mahadeva.

It is believed that in days of yore, Lord Shiva, overwhelmed with

grief at the separation from Sati, his consort, did very severe

penance at this place. The sacred memory of this act of Shiva

proclaims even today the especial glory of the locality and pilgrims

who come to the place tangibly feel the powerful undulation of great

pathos which is awakened in them on arrival here by thoughts of the

Shiva-Shakti separation.

 

The Acharya found immense delight in these visits to the many sacred

centers pulsating with holiness and steeped into serenity. The visits

were a soul-enthralling experience to him and his disciples. The

Acharya next went towards Garuda Ganga. Tradition has it that at this

spot, the great bird devotee Garuda went through severe austerities

for the vision of Vishnu. Indeed all places on the Himalayas are

surcharged with the spirit of high austerity and ascetical life. That

is why the Himalayas are designated as Devatma, the divine souled

mountains. That spot at which a great soul attains perfection through

a course of spiritual discipline contains for a long time to vibrate

with the thought-currents of his experiences. And many aspirants of

subsequent periods get the rare opportunity of strengthening and

enriching their own spiritual life by availing themselves those

thought-currents. The though waves of a Master Spirit do not abate or

die with his physical death, they live on and act on kindred souls

despite distances in time and space.

 

Crossing one after another, many peaks of the Himalayas, Acharya and

his disciples reached Jyotirdhama. The ruler of that area came to

hear about the arrival of the Acharya and personally went forward to

greet and welcome the adorable monk and with great earnestness and

warmth, accorded him a befitting reception. Four temples in that

region were dedicated to Vasudeva, Nrisimha, Durga Devi and

Jyotirlinga Shiva. Acharya visited them all and offered worship at

each of them to the great joy of himself and the followers. The

Acharya did not leave Jyotirdhama at once. At the earnest

importunities of the ruler, he condescended to stay on at the place

for a few days. Needless to add, the period of his sojourn there saw,

as in the case of other places visited by him, an upsurge of spirit

in the people.

 

Even long before Acharya arrived at a place all over the Himalayan

region, he was well-known as the one possessed of super-human wisdom,

sublime realizations and astounding versatility. The most remarkable

fact about him was his age. He was only twelve then. But a divine

radiance enveloped his whole being. He struck everyone as the very

acme of monasticism. His disciples, by physical age, were older than

him. Coming to learn of his arrival accompanied by aged disciples at

Jyotirdhama, a huge assemblage of men, Brahmin scholars and spiritual

aspirants flocked to have a look at the young and brilliant Acharya.

His tireless exposition of the truth of the non-dual Brahman and of

the contents of the Vedas charmed every listener. The incomparable

celestial charm of the boy-monk, the divine glow on his child-like

countenance beaming with bliss of Sacchidananda, his two eyes

effulgent with indrawnness and subjective absorption, his severely

pleasant form and above all the extreme sweetness of his demeanor and

character, filled the minds of all with amazement on the one hand and

delight on the other. The Acharya's listeners and pupils were much

senior in age and worldly experiences than him. But the boy-monk, by

his clear exposition of the scriptural contents and by the great

force of his personality immersed and nourished in the profound

experience of Brahman realization was able to completely free

everyone from doubts and fill all minds with intellectual contentment

and satisfaction.

 

In the hymn to Dakshinamurthy, the south-facing Shiva, composed by

Acharya, there is a very captivating picture of a strange scene : "

This indeed is wonderful, under a banyan tree are seated old, aged

disciples before a youthful master. The master sits mute or silent

and by his eloquent silence, dispels all the doubts of the

disciples". " He, who sitting silent emanates the knowledge of the

Supreme Brahman, he, the young, most eminent of the a1s, surrounded

by the assemblage of hoary-headed devout aspirants for the knowledge

of Brahman, he holds Jnana Mudra in his palm and is the very

embodiment of bliss, merged and satisfied in Self, with eyes closed,

him that Dakshinamurthy do I adore".

 

In this hymn the Acharya ahs described, as it were, his own Guru

aspect. He was verily the incarnation of Dakshinamurthy, the greatest

of all Gurus. By his mere presence and proximity, lit the lamp of

wisdom in many a soul and conferred the elixir of immortality in the

life of vast number of beings. As the rising of sun automatically

dispels the covering of darkness, so does the mere sight of a Knower

of Brahman drive away the darkness of ignorance in a man. To the

superficial eye, the Knower of Brahman also inhabits a physical body

like that of an ordinary man, but in fact even his body is one that

is beyond nature, super-physical, transmundane. He is light and

consciousness and nothing else.

 

People have observed in the proximity of great saints like Sri

Narasimha Bharati Mahaswamigal and Sri Chandrasekhara Bharati

Mahaswamigal of Sringeri Sarada Peetham and also Sri Srimat

Paramacharya Chandrasekhara Mahasannidhanam of Kanchi Kamakoti

Mahapeetham as also in the presence of Sri Ramana, a strange power of

divinity that automatically dispels all doubts. A learned scholar

once had a doubt whether he had to take Sanyasa to achieve

realization or continue as a householder. He sat thinking about it in

front of the altar where Sri Paramacharya of Kanchi was performing

Pooja to Sri Mahatripurasundari and Sri Chandramouleshwara.

Automatically he heard the voice of the Acharya ringing in his

ears, " Son, why take Sanyasa? Why cant you achieve what you want to,

living as a normal householder? You are not meant to become a

Sanyasin. What difference does it make any way? Worship Bhagavati Sri

Kamakshi with devotion and nothing will remain impossible to you any

more". The Guru's counsel brought tears of joy in his eyes. When he

later went to receive Prasadam from Acharya, the great sage smiled

meaningfully at his disciple who was now cleared of all doubts. Such

is the greatness of the Acharyas of the lineage of Adi Shankara, who

have carried the light of Brahmavidya even to this day, in an

unbroken chain, Avicchinna Parampara. My Salutations to the great

Guruparampara.

 

Many eager aspirants from all over the Himalayan region, athirst for

knowledge availed themselves of the presence of the Acharya and felt

themselves blessed. Leaving Jyotirdhama behind, Acharya visited one

after another the shrines of Vishnu Prayaga, Dhauli Ganga,

Brahmakunda, Vishnukunda, Shivakunda and Ganesha Tirtha and many

other holy spot too and reached Padukeshwar. It is said that the king

Pandu performed severe penance and ardent worship here and obtained

the vision of Ashutosha Shiva. Now a days, trip to the Himalayas is

comparatively an easy affair. At present, year after year, more than

a hundred thousand pilgrims drawn from many parts of India visit

Badari Narayan at the season of pilgrimage. There are arrangements

now for quick transport of pilgrims by motor bus, and pilgrims who go

to Badari Narayan can easily return Hrishikesh within a few days.

Good roads have been laid, hotels have come up, and the wayside

Chatis or rest-houses provide residential facilities to the pilgrims.

But most pilgrims still prefer to go on foot the distance to Badari

Narayan believing that there is greater religious merit in arriving

at a shrine as a pedestrian rather than as a bus-passenger. But in

the days when Acharya toured the Himalayas, conditions were quite

different. Very few people dared think of going to these

traditionally holy shrines as no one could be sure of reaching them

alive at all. Death on the way from cold, starvation, wild animals or

accidents like land slides or snow fall. In fact any one who left on

a tour of the higher Himalayas in those days was quite meaningfully

said to be leaving on a Mahaprasthana, a grand going or a great

departure. For it was a going which might never know a coming back.

And inaccessible holy places were called the veritable gateways to

the great departure, the last parting.

 

Though Acharya had reached the pinnacle of the realization of nun-

dual Brahman consciousness, and was gifted with unfathomable learning

and far-famed eloquence, from the view point of age, physical build

and bodily strength, he was only a boy of twelve years. Yet, divinely

commissioned for fulfilling His mission he had, during a period of

three months, defied the hazards of difficult mountain tracks and the

frowns and inclemencies of the nature and moved on foot. He crossed

many a river and rivulet, passed through dense forests teeming with

wild, ferocious beasts, stayed in many inaccessible mountain caves,

surmounted many tall peaks and overcame innumerable obstacles in the

way.

 

Badari Kshetra soon became visible at a short distance. The altitude

of the area is 10,224 feet above sea level. Acharya and his disciples

reached a very holy place there called Bhuvaikuntha. The unparalleled

loveliness of this sacred spot and its solemn surroundings were such

as to automatically transport the mind, to a plane beyond physical

consciousness, to the world of the super-sensuous. At this place did

the sages Nara and Narayana perform penance in days of yore. On two

sides of the region, two snow covered mountain peaks, as white as

foam, named Nara and Narayana, stood aloft in noble grandeur

proclaiming the glory of that ancient past. Close by, flowed in its

own majestic course, the river Alakananda carrying down cold glacial

waters as also the spiritual message of the Himalayas. Just by the

side of the temple of Narayana were hot springs. Acharya and his

disciples bathed in the hot springs and went to the shrine of

Badrivishalji. But the four-armed idol of Badari Narayana installed

by the sages in the Satyayuga or the Golden Age was not to be seen in

the shrine. In the place o that idol, they were worshipping a

Salagrama stone. Acharya performed in the prescribed manner the

worship due to the deity and came out of the temple with a heavy

heart. The temple priests had assembled there to have a view of him.

Addressing them, Acharya enquired, " O venerable priests, why is the

shrine without the idol of Narayana? I have heard it said that in all

the four yugas, the lord dwells at this sacred site".

 

The priests answered, " O great soul! In consequence of the

depredations of Chinese bandits, our forefathers found it advisable

to conceal in safety the holy image in some spring nearby. But in

spite of intensive search, the image could not be recovered yet.

Therefore, all along, since the Lord has been worshipped here in the

symbol of the sacred Salagrama stone". Hearing this account, Acharya

became immersed in deep thought, and remained absorbed in meditation.

On returning to normal consciousness, he slowly rose with a one-

pointed mind and proceeded towards the Naradakunda springs. The

disciples, temple priests and the pilgrims all followed him in mute

wonder. Reaching the springs, Acharya stood motionless for a moment

and then started getting down into the waters of the spring. The

priests who saw him going into the spring, were greatly alarmed and

cried out, " Great One, do not get into these springs. They are

connected underneath with the Alakananda river. The under-current

will draw you into the deep bottom of the river. Quite a number have

lost their lives by getting into these springs. Please come away!"

Acharya did not pay any heed to the alarm raised. He dived into the

springs and came out holding in his hands, a four armed image of

Narayana. But on scrutiny, it was found that the image was a broken

one. A few fingers of the right hand of the image were seen to be

broken, and so the image being one which had suffered a mutilation of

limbs was not worthy of worship. He cast away the broken image into

the river Alakananda and once more plunged into the springs. Again he

came up with a Narayana image in his hands. But what a wonder! He had

risen with the very same broken Narayana idol he had first picked up

and cast aside. Without any hesitation, he immersed the image in the

currents of the water and plunged into the springs a third time to

come out again with an idol in his hand. It was the same broken idol

once more. Holding it in his hand, and no longer impelled to cast it

away, Acharya reflected in amazement, "This is indeed Divine Sport".

Then he heard an oracle from the heavens, " Great Acharya, do not

hesitate. In this age of Kali, it is this broken image that will

receive worship here". These words stirred the depths of Acharya's

heart. With a mind overwhelmed by devotion, he rose from the waters

carrying on his shoulders the image of Narayana, the refuge of all

humanity and the source of the world's auspiciousness. The place and

its surroundings resounded with shouts of joy. This miraculous

happening astounded the people. The Acharya then, in accordance with

the prescribed modes, did the ceremonial bathing of the image, and

with his own holy hands installed the Narayana idol in the shrine. An

installation by Acharya meant the transmission of a powerful

spiritual current whose efficacy would remain unimpaired for many a

millennium. The Acharya entrusted the responsibility of worshipping

the installed deity, laying down the procedures for the worship, to a

worthy group of his Brahmin followers, who had come all the way from

down south. He then proceeded in the direction of Vyasashrama.

 

THE LIBERATING COMMENTARY ON THE BRAHMASUTRAS…………….

 

 

 

Not far from the temple of Badrivishalji, is a triangular piece of

territory. At the farthest end of this area is a mountain. At the

foot of this mountain is situated the Vyasashrama of great antiquity.

It looks like hug cave. Close to is the Keshavaprayag, at the

confluence of river Alakananda and Keshava Ganga. All round rise the

Himalayas, eternally clad in snow. It is said that Bhagavan

Badarayana Vyasa composed the Mahabharata with its one hundred

thousand verses, sitting in this very cave located high and far away

from the din and bustle of the maddening crowd of the world. Adjacent

to the cave on its right side is a temple of Sri Saraswati, the

Goddess of Learning, while a temple of Ganapathi is situated on the

left.

 

There are legends about it all. Vyasa composed in his mind the one

hundred thousand verses of Mahabharata for the mankind, but was

cogitating about the means to teach his disciples this holy Samhita

Grantha, work of collections. Unless the whole thing was recorded in

writing, it could not at all propagated. Coming to know of this

anxiety of Sri Vyasa, Lord Brahma, the ancestor of the world,

appeared before the sage and told him, " I suggest you think of

Ganesha for this work. He will be the transcriber of your literary

piece."

 

Vyasa accordingly remembered Ganesha, and in an act of immediate

response, the great God Ganesha made himself manifest to him and told

the sage, " I shall willingly be penman for your treatise. But once

the transcribing starts, my pen will not rest even a moment. It must

be kept ceaselessly engaged. If at any time you are not able to chant

the verse to be penned, and in consequence my pen is made to stop

working even only once, I shall drop the transcribing then and there

altogether".

 

Vyasa reflected and then remembered that his composition could be

summarized to eight thousand verses, which were so abstruse and hard

to comprehend that only he himself and his gifted son Sri Shukamuni

could grasp their sense. So he imposed a counter-condition and told

Ganesha, " You must not transcribe anything of what I say unless you

first understand the import of it fully". Ganesha expressed assent.

And the dictation and the writing began. Ganesha of course, was well

versed in all branches of learning, but when the turn of the abstruse

verses came, even he had to do a little thinking and probing before

writing and this gave the needed time to Sri Vyasa, now and then, to

catch up with that extraordinarily fast writer. It was in this

strange way that Mahabharata and other Puranas were written. Goddess

Saraswati used to be sitting at the place, as the witness to the

whole affair, verifying the entire writing.

 

On reaching Vyasashrama, the Acharya let himself go into deep

meditation for a few days. Then he busied himself with composing his

Bhashya or commentary on the Brahma sutras which was to be acclaimed

not only by the men on the earth but also by the Gods in the heaven

as a masterpiece never heard or seen before. Even as the commentary

was being composed, he taught it all to his disciples. By the force

of his meditation, he comprehended the natural import and the hidden,

inner, deeper and true sense of the Sutras, and wrote the commentary

in the light of and on the lines of that comprehension.

 

The news of Acharya's staying in a remote Himalayan cave, for the

purpose of composing the commentary, soon spread all round, and

aspirants and scholars belonging to different faiths and varying

schools started assembling at Vyasashrama. Every day between periods

of writing out the commentary, Acharya imparted counsel to his

disciples and the aspirants on the practice of Yogic discipline. In

this way, the time was spent very usefully in dealing out and

explaining the commentary, discussing the true import of the

scriptures and practicing yogic techniques. The minds of all the

disciples were lifted to a very high plane and all of them lived and

moved at high levels of spiritual thinking and feeling.

 

 

 

SANANDANA IS NOW PADMAPADA ………

 

Among the disciples of Acharya, Sanandana was the most worthy of him

in all respects. Sanandana possessed a very keen intellect, profound

scholarship, deep attachment to the sacred Vedic scriptures, a

superior talent, a versatile genius and above all an unbounded

devotion to the Guru, and naturally he was the best-beloved of

Acharya. Therefore, the other disciples, human as they were, looked

on Sanandana, perhaps unknown to themselves, with a rather jealous

eye. This did not escape Acharya's eye. And in a strange manner he

made everyone understand and concede the superiority of Sanandana.

 

One day Sanandana had on some errand reached the other side of the

Alakananda river. He had crossed the river by means of a bridge close

by which spanned the river. Desiring to give to all, an exhibition of

hid dear disciple's unique greatness and unequalled Guru Bhakti,

Acharya just at that moment, making it appear that he was in a

pressing need of the disciple's services, cried out in a loud

voice, " O Sanandana, come to me at once !"

 

This fright-filled call of his adored master disturbed Sanandana a

great deal. He felt for sure that his master was in some danger and

was in need of immediate help. But he saw that getting to the

opposite bank of the river by walking over the bridge back would mean

a precious while. The call of his master was a distress signal and

had to be responded to immediately. He was in no mood to calculate

and count the pros and cons of his action. And so he answered his

master's call by simply getting into the Alakananda river and walked.

The water was ice-cold and was such as to benumb the limbs and freeze

the body to death. The current was strong enough to sweep away even

an intoxicated elephant. But in Sanandana's mental horizon, there was

no river to be crossed, no cold to be borne, no danger to be faced.

Only the call of the master sounded in his ears and only the

imperative need to be near his master., as expeditiously as possible,

worked in his mind. He was utterly oblivious of every other

consideration. His spontaneity of behavior stuck the onlookers on the

other bank as rash madness. They were sure that he would sink in the

water and perish. They raised shouts of alarm and waved at him in

warning. Sanandana was deaf and blind ti everything. His body was

divinely protected. And then, a miracle happened. The corporeal frame

of the water-walking disciple did not sink. At every step of his

foot, bloomed a lotus and supported him, and he crossed the river

walking verily on the bed of lotuses. This was the Divine mother's

play. Sanandana ran breathless and stood before Acharya for his

commands. The other disciples stood amazed at this supernatural

happening and were dumbfounded. Then pointing to Sanandana, Acharya

addressed his other disciples, " You have now witnessed what immense

grace the Bhagavati has on Sanandana. Henceforth Sanandana will be

called Padmapada, the lotus-footed ". Padmapada was quick to see

through Acharya's purpose in calling back from the other bank. He was

not vain or proud. On the other hand, he was overcome with a sense of

humility and a spirit of dedication and he bowed again and again at

the holy feet of his adored master. He was rooted in faith that the

Guru's grace was the sole means of crossing the deep ocean of

transmigratory existence, ` Guru Kripa Kevalam'. He fully appreciated

the rare blessedness of close association with an incarnation of the

Supreme like Acharya Shankara. He saw the as a result of the grace of

such a Guru, aspirant could be the recipient of Chaturvargaphala, the

four-fold goals of life, and that to the seeker of the Self, because

of this, the vision of the Self could come under his easy control and

become a matter of felt experience. Surely his Guru, the spiritual

master was no mere human being though he was in a physical body.

Padmapada clearly showed that the Guru really was that Conscious

Supreme which dwells as the Self in the body and that the power of

the Guru was in fact the Chit-Shakti or the Supreme Spirit as power,

which alone animates and enlightens all of the universe.

 

Some of Acharya's biographers say that this incident took place at

Uttarakashi whilst others say it took place on the bank of Ganga at

Varanasi.

 

The other disciples, by this time, had realized their short-comings

and begged of Acharya's pardon. The Acharya blessed them and asked

them to emulate Sanandana and make their rare human birth blessed.