Greatness of Shankara's Life and Teachings

April 29, 2006

Namaste Advaitins,

Here is an occasion to remember our most revered Jagadguru Bhagavatpada Shankaracharya. The Holy Shankara Jayanti is around the corner, falling on Tuesday, the 2nd May, 2006 (Vaishakha shuddha panchami). In view of this occasion a four-part write-up largely based on the benedictory discourse delivered, in Kannada, at Mysore on 15.4.1988 by His Holiness Jagaduru Sri Abhinava Vidyatirtha Swamigal, Sri Sharada Peetham Sringeri,. is presented. Starting from this part, I will be posting one part every day.

Srigurubhyo NahaH

GREATNESS OF SHANKARA'S LIFE AND TEACHINGS

In our Holy land, Bharath, persons in the Government, Advaitic Sannyasins, devotees and people interested in the Shastras have been celebrating , since the start of the current year, the twelfth centenary of the advent of Bhagavatpada, the preceptor. Historically, 1200-1300 years have passed since Bhagavatpada was born. If, following deliberation as on other issues, a consensus had arisen about the year of Bhagavatpada's advent, be it 1200 years ago or earlier or later, there would have been no occasion for dispute. However, be that as it may, it is intensely gratifying that the twelfth birth centenary of that holy one is being celebrated. The present celebrations provide us a special opportunity to think of and express our gratitude to Bhagavatpada, who has done so very much good to all.

What was the state of affairs in India when Bhagavatpada incarnated? What was the attitude that had developed in the minds of the people? There was discord on metaphysical and Dharmic matters; each deemed his view to be paramount. Bhagavatpada, however, emphasized a sameness in all.

On the greatness of Bhagavatpada, a great scholar has said this:

KaNadhaya-dhiyA kArAgArAd-apetamanAtmanaH

Kapila-muninA nirNiktAtmAnamanchtia-vigraham |

NigamashirasA svArAjye sve chirAdabhishechitam

Jayati samavan devam dAsyAd Gururmama taantrikAt ||

( Source: SiddhAnta-siddhAnjanam Part 2 end)

The overall meaning of this verse is: Sage KaNAda freed the Atma from the prison of the body by negating the charvaka view that the body alone is the Self. Then Sage Kapila established the Pure nature of the Atman. The Vedanata (the Upanishads), proclaims the Atma as the Self-effulgent, Free entity. Holding this view, our Acharya, Shankara, has been protecting the Atma from the idea of a servant as held by the Tantrikas. Glory to Sri Shankara who successfully anointed the Atman as the unopposed Sovereign.

In the time of Bhagavatpada, there were several creeds. There were the Vaishnavites, the Shaaktas, the Shaivas, the Bhairavas and the Kaapaalikas. Apart form these, there were the Charvakas who had the enjoyment of worldly pleasures as their sole aim in life. Their thinking was that there is only this world that is experienced and none other that is attained after death. They denied the existence of the hereafter, the existence of Gods and rejected the authority of the Veda, Smritis, Itihasas and the Puranas. They felt, "We should enjoy ourselves to the maximum extent possible. If we are wealthy, we can have much. Therefore, wealth is very important in life and should be sought. Even if we are not too well off, we can enjoy ourselves by procuring things using the money obtained from others. If we go and steal, we might get caught and land in severe trouble. People will not give us things on their own. So, let us borrow money and then use it to buy things for

ourselves. Alternatively, we can borrow things too. So long as we keep postponing the repayment, we can manage. Later on, we may get into some trouble with the creditors but we can do something or the other to evade them. In any case, once death overtakes us, there is no problem, for, after death, there is nothing, no virtue or vice. There is not going to be a future birth. This was the thinking of the Charvakas, which was in keeping with their mental tendencies.

Apart from these, there were those who accepted life after death and held that liberation consisted in dwelling in Vaikuntha. Another group averred that abiding in Kailasa was liberation. There was a set that postulated the existence of an individual soul but said that liberation comprised in eternal ascent and not in dwelling in any world, such as Kailasa. Yet another group opined that liberation is a state of total void. Each of the several groups held that only its own view was correct.

It was in this prevailing atmosphere that Bhagavatpada incarnated among the people. Reform is best effected by keeping in mind the ways of the world. Bhagavatpada graced people engaged in austerities, Yogis, seekers of knowledge and those desirous of liberation. But he did not stop with that. He realised that he had the responsibility to set an example for the people by his life. Rama has made such a great impact on us by His having led a life totally wedded to righteousness, Dharma. As with the life of Rama, that of Bhagavatpada serves as an ideal for mankind. The Veda enjoins, 'Maatrudevo bhava' (Venerate the mother as a god.)

A mother puts up with so much of difficulty in begetting and raising a child. She bestows all her love on her offspring. Thus, a person is deeply indebted to his mother. If he does not conduct himself properly towards her, he is guilty of the unpardonable sin of ingratitude. Bhagavatpada implemented the Vedic injunction that one should venerate the mother as a god in letter and spirit.

Bhagavatpada's father Shivaguru passed away before he could perform his divine son's Upanayanam. His mother Aryamba, arranged her son's thread ceremony to be performed by a relative, after the impurity period was over. Bhagavatpada was then five years of age. He left for the house of a preceptor, as is enjoined in the scriptures and very quickly learned the scriptures there. He completed his studies and returned from his teacher's home in his seventh year. Thereafter, he served his mother with great sincerity.

One day, as Aryamba was going to the river for a bath, she was unable to withstand the heat of the scorching sun and fainted. Finding that his mother did not return on time, Bhagavatpada searched for her. On seeing her unconscious, he revived her by sprinkling water on her and brought her home. The river was at some distance from his house. Out of love for Aryamba, Bhagavatpada felt that she should not have to endure the strain of covering that distance every day. So, he went to the river and prayed to it, treating it as God. He beseeched the river to change course and flow near his home. Could the divine boy's sincere prayer go unanswered? The next morning, Aryamba found that she just had to step out of her souse to bathe in the flowing waters.

Though Bhagavatpada attended to all the needs of his mother without any laxity, in his heart of hearts, he desired to renounce the world. He was dispassionate to the core. One day, some sages came to his house. In response to his mother's query, a sage predicted that Bhagavatpada would have only a short life. This made Aryamba feel upset. However, Bhagavatpada gradually consoled her and took this opportunity to point out that parting in a family was inevitable and added that there is not even an iota of pleasure in worldly life. He said that he would like to transcend worldly life and death by taking to Sannyasa. On hearing these words of Bhagavatpada, Aryamba protested. She said, 'You are my only son. How can I bear separation from you? I want you to get married.' Bhagavatpada pacified his mother and let the matter rest there.

Shankara thought to himself, 'My mind is not inclined towards marriage. Yet, I cannot disregard my mother and act against her wishes. So, I should get her consent to realize my desire. Even if I am not able to get it whole-heartedly, I should at least get it in a measure. I can hope only for that much'. One day, when he was eight years old, he went to the river to bathe. The river was in floods. As he was bathing, a crocodile caught his leg. Bhagavatpada shouted out.

On hearing his words, Aryamba came to the river and wailed. 'When my husband was alive, he was my refuge. After him, it is now my son. Even that son of mine is now caught by a crocodile and is about to perish. O, God, why is this?' She began to sob. Bhagavatpada said, 'O, Mother, if I have your permission to renounce everything in the world, this crocodile will release me. If you permit me, I will take to Sannyasa.' Bhagavatpada chose this kind of appeal to get her permission. On hearing his words, Aryamba who was stricken with trepidation and was ready to do anything to save her son's life, granted him permission. At once, Bhagavatpada mentally took to asceticism.

Thereafter, technically, he was free to go and take formal Sannyasa. However, he felt that he should console his mother. He told her that she need not worry about him or about herself. Her relatives would take care of her; after all, his father's property was there. They would tend to her even if her health deteriorated.

He informed her that though he might be far away from her, by being a Sannyasi, he would be benefiting her much more than if he were to b e physically with her. Aryamba told him, 'I gave you permission to become a Sannyasi since it was my wish that you should live. However, you are my only son. If I die, you should come and perform my obsequies. Otherwise, what is the use of having begotten you as my son?'.

Unwilling to disappoint her, Bhagavatpada declared, 'I shall fulfil your desire. Wherever I may be and in whatever condition, I shall come to you in the hour of need and personally perform your last rites.'

One might ask, 'Was it right on the part of Bhagavatpada to have given such a promise?' Yes, in that circumstance, Bhagavatpada's assurance was perfectly in order. He procured her consent on the basis of such an assurance. However, the promise that Bhagavatpada gave cannot be given by any other, for another would not b e able to visualize the time of his mother's death and arrive at his mother's side immediately. Can a person not assuage his mother with promises, take Sannyasa, and then forget the commitments? No, once one makes a promise, it becomes one's bounden duty to see that one fulfils one's commitment at the appropriate time. No promise should be allowed to turn out to be an empty one. Bhagavatpada certainly valued his promise. When he was at Sringeri, by the special powers that he had, he visioned the approaching end of his mother.

(To be continued)

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