shankaracharya

[Avinash]

This thread is growing real fast!!

 

This is 100th post.

[shvu]

Hi Karthik,

 

You can read Shankara's commentary on the Gita translated by Swami Gambhirananda on http://www.gitasupersite.org

 

Cheers

 

 

[This message has been edited by shvu (edited 04-09-2002).]

[Avinash]

Shvu,

 

As I checked your message by clicking on Edit icon, you have used .com instead of .org for link, and hence the link does not work.

[shvu]

 

Thanks Avinash,

 

I just fixed it.

 

Hi Abhi,

 

The XII chapter of the Gita, is where Krishna tells Arjuna it is easier for people to worship the manifested form vis-a-vis worshipping the unmanifest. What is easier? it is easier to attain Krishna, which is what Mukti is.

 

If you know of something in the XII chapter where Krishna suggest or even offers a subtle hint that Bhakti is better than Mukti, please point it out to me.

 

Thanks

 

[sha]

<center>

 

<big>namAmi bhagavatpAda

zaGkaraM loka zaGkaram</big>

 

 

Jaya Jaya Shankara !

Namastripurasundaryai !

Namo Chandramouleeshwaraaya !

Namo Naarasimhaaya !</center>

 

This is an offering of tribute at the feet of Sri Shankaracharya, the incarnation of Shiva. So great was and so majestic was his life that it is not possible for ordinary mortals to speak about his divine Charita completely. This is just a selection of some episodes from his inspiring Life.

 

The influence of Advaita Vedanta preached by Sri Shankaracharya has pervaded the whole of world. It was this message of Vedanta that Swami Vivekananda, the messenger of Sri Ramakrishna, the harmoniser of all religions propagated in the east and the West.

The realization of Advaita is the final stage of religious experience. But Shankara never disdained the steps that have to be

traversed to attain this stage. It is for this reason that Shankara

appears to us an enthusiastic organizer of worship, devotion and

rites. He was not merely a monist traversing the path of knowledge.

 

A rare and supreme devotion tempers his entire life and all his

writings. The whole of Hinduism is brilliantly and uniquely reflected

in the ideals of his life. The effulgent form that he gave to the

Sanatana Vedic Dharma may have been dimmed by the passage of time,

but it has not been obliterated.

 

The Hindus owe an eternal debt to this teacher whose life span extended over only thirty-two years. He opened up a new and radiant horizon for the spiritual life of India and brought about a revolutionary transformation in her social life.

 

To call Srimadacharya a mere monist would be to denigrate his

personality and his impact. His life in fact appears to be a meeting

ground of Advaita, Dvaita and he has gone beyond all these stages to

stand effulgent in the radiant light of the self.

 

Rarely among the great does one encounter such harmonization.

 

Swami Vivekananda has said: " The modern civilized world marvels at the writings of this sixteen year old boy."

The modern civilized world is a world of science and reason. Shankara was able to establish the religion of the Vedanta on the firm foundation of science and reason.

 

Shankara's life offers interpretation of his philosophy.

 

Hence it would be of immense inspiration to know about the life of

this great incarnation of Sri Dakshinamurthy. This is a presentation

of his life based on Anandagiri's Shankara Vijaya, Maadhaveeya

Shankara Vijaya and works by Swami Apoorvananda.

 

Acharya Shankara is one of those god-men who have appeared in the world in historical times in order to establish religion firmly.

 

Shankara's advent took place at a very critical period in the

national and in the religious life of India. At that time the

Buddhist faith in the Indian sub-continent has passed through many

stages of rise and fall for over a thousand years. It had sunk to a

condition in which it was not only of absolutely no use for Indian

religion and culture, but was positively ruinous. Subjected to the

influence of degenerate Buddhism, the eternal Hindu faith had become

enfeebled, devastated and disintegrated.

 

Within two centuries of Acharya's lifetime, India had to encounter the powerful incursion of the Islamic faith. Degenerate Buddhism would not have possessed the vigor to resist the onrush. It was only the immense strength of the Vedic faith, which is eternal and man-made, and is the repository of universal truth, that could

stand and did effectively resist the inroad of Islam. The advent, the

career, the life work and the teaching of Acharya endowed the Hindu

faith with the energy needed for the task ahead of self-defence and

survival and ensured the everlasting stability of the Vedic religion

by firmly establishing it on very sure foundations.

 

Such a claim for Shankara is amply supported by historical evidence.

 

Has Shankara not come on the scene, it would have been quite within the bounds of possibility that Hinduism got transformed into a veritable Islamistan.

If the Hindus of today can legitimately be proud of their great Vedic religion, it is in no small measure due to the services of this thirty-two year old monk.

 

This needs to be adequately realized by all especially those belonging to man-made cults and sects who dismiss Acharya as a Mayavadi.

 

It is unfortunate that some people indeed have succumbed to falsehood despite of Acharya's efforts.

 

Shankara strengthened the foundations of the eternal Vedic faith to such an extent that the vigor imparted by him was an unfailing support in later years to the work and mission of people like Madhwa, Ramanuja, Nimbaraka etc. this is an undeniable historical fact.

 

In Shankara's life and teaching and propagation lies EMBEDDED the immense vitality, which is responsible for the safe preservation and sure sustenance of the eternal Vedic faith.

 

To designate Shankaracharya as just an upholder of Monism, just like any other sectist Acharya's is a tone down to his gigantic personality and to dilute his contribution.

 

Not in any of his writings does any evidence exist of one-sided outlook, the narrow vision, the vigorlessness, and the incompleteness, which are the characteristics of most of the later preachers and teachers.

 

Indeed Shankara was the greatest, the noblest and the most luminous

representative of expansive, universal and all embracing Sanatana

Vedic Dharma.

 

All that is sublime, strengthening, glorious in the Vedanta faith as it obtains today is the handiwork of this distinguished monk, and this is true not only in respect of the philosophical aspect of that faith, but also in respect of its practical side. The resplendent story of Sri Acharya's life is a veritable lighthouse illumining the path of the universal Vedic faith.

 

Acharya Shankaracharya is not to be ranked with ordinary religious aspirants. To style him as a Siddha, a perfected master is also not saying the whole thing about him.

 

To accomplish a mission of Providence was he born under divine auspices as Consciousness Awake.

 

He took birth in a noble Brahmin family of the Nambudari caste in the

province of Kerala at the southern end of India. In Malayalam, `Namp'

means faith and `Puri' means being full.

 

Accordingly, the Brahmin who is filled with faith in the scriptures is a Nampuri or Nambudri Brahmin.

 

Shankara was born and lived at the village of Kaladi, beautiful with groves of coconu and betel, mango and plantain and with river Alwa (also known as Purna) flowing beside. His father was Shivaguru; a gem of a Brahmin community and mother was Vishista Devi (some biographers call her Aryamba), a woman who was goddess-like.

 

Shivaguru was the only son of Vidyadhara and a scholar versed in the scriptures. When he was at his studies in his preceptor's place, he at first had no idea of returning home at all. The earnest desire of his heart was that he should spend all his life learning and teaching the scriptures.

 

But because of the importunities of his father, he returned home from his preceptor's place and rather late in life entered upon the life of the householder. In due course the father passed away and Sivaguru took on himself the responsibility of maintaining the small household, and along with it, in tune with his interest in the scriptures, he spent long hours in study and instruction. A small Devottara property (property donated to the Gods) helped him to supply all the wants of the small family.

 

Time passed and Shivaguru grew old, but he was childless. The Hindu idea is that one's getting wedded to a wife is only for the purpose of getting saved from the hell of "Put" by begetting a son.

 

But such a consummation was not yet the let of Shivaguru. There was also no joy in the heart of the Childless Aryamba.

 

The couple deliberated to take a vow. They decided to take refuge with Chandramoulishwara Shiva, the ever-awake god who had his abode on the Vrisha hill not far away their village. For a few days they lived only on roots, and then they subsisted only by drinking the holy water, which washed the feet of Shiva.

 

Always praying with a full heart they kept on fulfilling their vow, offering worship and adoration and engaging themselves in penance, till their bodies became week and feeble.

 

Even before a year had gone by Shivaguru had a dream one night.

 

Sadashiva in a resplendent body white like camphor and with matted locks appeared before him. In a sweet voice the Lord said,

" Child! I am well pleased with your devotion. Tell me what

your longing is. I shall fulfill it. "

 

Shivaguru fell flat at the feet of the God of the Gods and prayed, "Please grant me the boon of a son who will be long-lived and all-knowing".

 

With a smile on the lips Lord Ashutosha replied,

 

"If you long for an all-knowing son, he will not be long-lived. If on the other hand, you desire to have a son who will have long life, he will not be all knowing. Do you ask for an all-knowing son or for one with a long life? Choice is yours!"

 

Deeply religious by nature that he was, Shivaguru prayed for an all-knowing son. Then Mahadeva, the great Lord, told him,

 

"Your desire will be fulfilled. My dear son, you will indeed get an all-knowing son, In fact I myself will come down as your son. You need not continue your penance. You may return home with your devoted

wife."

 

Overwhelmed by the joy of the occurrence and filled with ecstasy

Shivaguru made obeisance to the Lord's feet. Being told of the details of the dream vision, Aryamba felt herself exceptionally blessed. The pure-hearted couple then returned home and spent their time in worship and adoration of Shiva.

 

It was the fifth day of the fortnight of the full moon in the month of Vaishakha. The time was the auspicious mid-day hour. At this divinely ordained hour in 686 AD, Aryamba was delivered of a son.

 

The child was charmingly glorious like a very child-become God Shankara. On his looking at his son's face Shivaguru's delight knew no bounds. He resolved in his mind to make generous offerings of money and cows and lands to Brahmins, and in view of his having obtained the Son by the grace of Sri Shankara or Shiva, named the newborn one "Shankara".

 

Every Avtar who has come down to earth as a Religious Teacher for the fulfillment of a divine mission has been born by the will of providence in a manner that is supernatural and mysterious.

 

The few Supermen who were born in historical times for the resuscitation of religion all made their advent in ways which were extraordinary. Rama, Krishna, Buddha, Christ are well-known illustrations.

 

That Acharya Shankara too was born partaking of the nature of God Shankara and that he came to earth especially for fulfilling a divine mission will become clear as we proceed with the story of his life.

 

Shivaguru duly performed the rites to be done after the birth of a child and had the horoscope of the newborn baby cast by the astrologers.

 

He was delighted to find that the dream in which he had a boon from Shiva had indeed come true. He saw that his son was of a divine lineage and bore the marks of an incarnation.

 

Note: also in obedience to the commands of Mahadeva, the gods took

birth as humans in order to be of help in Shankara's mission of

firmly establishing Vedic Dharma.

 

Padmapada was born of Vishnu's lineage;

Hastamalaka came from Pavanadeva's lineage.

In Brahma's line came Sureshwara and

in Brihaspati's avtar came Anandagiri and

Chitsukha in Varuna's lineage.

 

The mark of wheel on the boy Shankara's head. The impress of the third eye on the forehead and the sign of the trident (Trishula) on the shoulders made wise men decide that he was an incarnation of Shiva.

 

Even from boyhood Shankara was distinguished for his quiet disposition and sharpness of intellect. The superior genius and the

extraordinary intelligence, which were to fascinate humanity in his

later years, were clearly sprouting in him even when he was a boy.

 

This wonder of a child had even by his third year finished reading

many books in his mother tongue Malayalam, and by only listening to

the readings and chanting of the Vedas, the Vedanta, the Ramayana,

the Mahabharata and the Puranas learnt them by heart.

 

The most surprising thing about the boy was that he was a Sruthidhara(a person able to repeat in full all that he hears just once).

 

Whatever he read or heard got indelibly impressed in his memory.

 

Shivaguru was extremely happy to find his son endowed with supernatural intellectual acumen. He made up his mind to have the

boy's Upanayana ceremony (the investiture with the sacred thread

which distinguishes a Brahmin) performed even in his fifth year, and

then to send Shankara on to the preceptor's house for study.

 

But the fates willed differently. Shivaguru died before he could have the Upanayana done. Aryamba was overwhelmed by this sudden bereavement.

She dutifully performed the funeral rites of her husband, and shedding profuse tears of agony she repaired with her little son to

her father's house to seek asylum there in her forlorn condition.

But she did not forget the last wish of her departed husband.

 

As soon as Shankara reached his fifth year she returned with him to her own home and performed the Upanayana according to scriptural injunctions, after which she sent him to the preceptor's house to be taught and trained.

 

Hardly had a few days gone by, when the Guru was charmed by the genius and the devotion to learning, which he saw in his young pupil. The correctness of the boy's mode of pronouncing words and the

sharpness of his intellect quite fascinated everyone. Shankara

assimilated effortlessly the contents of all the books he was taught,

and what was more, he sat beside his Guru when he explained the

scriptures to offer pupils and by mere listening to the exposition

very easily mastered all of them too.

 

No wonder that within a short time the young Shankara became the Guru's favorite. The years had not passed, but Shankara was already proficient in the Upanishads and the Puranas, in Itihasa and Smriti and in the various philosophical systems like Nyaya, Sankhya, Patanjala and Vaisesika.

 

Indeed he was as well versed as Brihaspati, the teacher of the celestials.

 

In accordance with the rules governing residential pupils staying and studying in Guru's house, Brahmachari Shankara used to go out for alms every day.

 

One day he went to the house of a poor Brahmin for alms. The Brahmin was an extremely poor householder. There was not in his house that day even a handful of rice to be given away as lams. The Brahmin housewife, not knowing what to do, gave Shankara an Amalaka fruit (Emblic myroblam), and shedding profuse tears told him of their indigent state.

 

The woman's terrible poverty deeply moved the tender soul of Shankara. Standing there in a word of compassion he composed a hymn to goddess Lakshmi, the great mother who removes poverty and misery, and in a voice choked with tearful weeping and with all his heart centered in Her he laid at the feet of Bhagavati his soulful prayer for the redress of the poor woman's plight.

 

Pleased with the hymn, which is known all through the world to this day by the devoted as the great 'Kanakadhara Stuti', Goddess Lakshmi appeared before him and said,

 

"My dear child! I know what is in your mind. But the members of this poor family did not, in their past lives perform any meritorious acts which will enable me to bestow on them, wealth and riches."

 

The boy Shankara then gave a reply to the Mother,

 

" Why Mother! This housewife just now gave me an Amalaka fruit. If you are minded to favor me, set this family free from poverty."

 

The boy's request brought joy to the Goddess, who said,

" So be it. I shall give this family lots of Amalakas of gold."

Shankara was delighted to hear words and assured the Brahmin lady that she would very soon acquire wealth and returned to the guru's house.

 

<center></center>

 

 

At dawn the next day when the Brahmin couple awoke from sleep they saw their whole courtyard bestrewn with Amalaka fruits of gold.

Overwhelmed with joy, they started picking and gathering the fruits

of gold and told everyone that it was the Boy-Brahmachari Shankara's

blessing that had helped them to so much wealth.

 

The news of the boy Shankara's supernatural power spread on all sides. This brief incident was revelatory of the spirit of compassionate concern for others, which Shankara possessed.

Supermen endowed with divine authority stay in the embodied state holding on to just one support, the urge of compassion.

 

We are indeed fascinated on coming to know of the expression of the quality of compassion in the life of Shankara even from his very early boyhood.

 

We shall in the course of this biographical narrative have occasion to become acquainted and be lost in silent wonder as a result of it with the way in which in later years this stream of compassion of which Shankara was the source, moistened hundreds of dried-up souls and brought contentment to numerous hearts that were arid and thirsty and parched.

 

And we shall realize beyond any possibility of doubt that the Lord and Shankara born of his aspect are oceans of motiveless and disinterested grace and compassion.

 

Endowed as Shankara was with a superhuman genius and a sharp intellect and with the uncommon skill of a Srutidhara (of retaining

in the memory everything heard even once), he had not to stay with

his Guru for long.

 

While even the very intelligent students tool at least twenty years to acquire mastery of all scriptures, Shankara was able to acquire that mastery in only two years time with the blessing and the favor of his Guru.

 

As we know from biographies, Shankara mastered, even in his boyhood, all knowledge, including the secret knowledge, and much of this knowledge was acquire by him without any assistance from his teacher.

 

He studied the philosophical systems of Nyaya, Samkhya, Mimamsa, Patanjala etc. and also the Buddhist philosophical systems like Sautantrika, Yogachara, Madhyamika, Vaibhashika etc. he also studied Jaina and Charvaka systems of philosophy. In addition, he also acquired especial proficiency in Itihasa, Purana, and Smriti literature. He had studied very many books on his own.

The Guru considered himself especially honored in having as his pupil

a boy of such unmatched intelligence and caliber. Blessing Shankara

again and again, permitted him to return home long before the expiry

of the prescribed term of pupil hood.

 

Meanwhile Aryamba had negotiated Shankara's marriage with a beautiful girl in the neighborhood. Hardly had her son returned home from the Guru's abode, she told him of her resolve to get him married.

 

The scriptures have enjoined that soon after schooling I done and the pupil has left the Guru's abode to the parental home, he should get married. The wedded state has to closely follow the state of studies.

The Grihastha Ashrama had to be taken up at the close of Brahmacharya Ashrama, and not for a day should he remain unassigned to the legitimate Ashrama.

 

But Shankara would not under any circumstance agree to get married. Aryamba tried many ways of persuasion and shed many a tear. But Shankara whom his widowed mother considered as the only hope of all her future happiness and welfare stood firm in his determination not to get into matrimony, and he would not relent. Such grimness of resolve on the part of a boy surprised the mother and bewildered her.

 

Shankara as a Brahmachari, now lived on at home and devoted himself to learning and teaching. But it was the serving of his mother that was for him his all-important duty and his greatest discipline. He ensured his mother's comfort and happiness by attending on her and serving her in all sorts of ways. The little boy's measureless proficiency in studies and uncommon skill in instructing brought him much renown, and within a few days his fame spread on all corners.

 

Even aged scholars in large numbers began to come to him for a deeper study of the scriptures. His sublime and simple exposition of scripture and flare of genius on the part of a boy of seven were indeed indicative of Divine Power.

 

The devout Aryamba used to go for a bath to the river Alwai (or Purna) everyday. (Alwai is also the name of a town, and the river

Purna flowing by the town naturally came to be called Alwai too.

Alwai is a railway station on the Trichur – Ernakulam broad gauge

line and is 17 kilometers from Ernakulam. Alwai town is situated at a

distance of 55 kilometers from Trichur. From Kaladi, Alwai is about

96 kilometers).

 

And on her way back home, she offered worship at the shrine of Keshava who was her family deity.

 

The Alwai was adored as a sacred river in those parts. The river was

a long way off from Shankara's house, but yet his mother, with great

steadfastness, went to the river every day for the holy bath.

 

Once in the summer season Aryamba went to the river as usual, but even though a long time passed away she did not return home, and Shankara was very much worried. He went in search of her and as he was walking along the riverbank he saw her lying unconscious on the roadside. In deep misery at the sight he wept profusely and started nursing his mother back to her senses and when she came round he then slowly led her home by hand.

Shankara was by nature ardently devoted to his mother, and so his feelings on seeing the condition of his mother were such as no words can portray. Her suffering quite unnerved him. All in tears he sent forth a prayer to God saying,

 

" Lord, Thou art indeed omnipotent. If Thou only wishest, anything is possible. I cannot bear to see this suffering of my mother. Be gracious and bring the river closer to our house. Then there will be no more suffering for my mother."

 

This was his only prayer and longing and it overwhelmed his heart and soul, day and night he was immersed in this one supplication to the Lord.

 

The All-merciful Lord is not deaf to the prayers of devotees.

 

He does hear them. Shankara's entreaty moved Him and He responded.

During the night, rains were so heavy that the river changed its

course. Breaking through its north bank, the Alwai River began to

flow by the village of Kaladi. Aryamba was indeed very proud of her

son's achievement and started telling everyone,

"It is as a result of the prayers of my son Shankara that the Lord has brought the river close to out house".

 

This miraculous incident was big news and spread

within a few days to all corners of the area. People came in groups

to have a sight of this wonder boy.

 

Indeed through the will of the Lord many an impossible thing becomes possible, and along with it the glory of devotion as well as the glory of the devotee gets proclaimed.

 

Rajashekhara was the ruler of Kerala at that time and when he came to hear of Shankara' divine powers, he was filled with wonder.

 

He himself was a very well read man delighting in the study of the

scriptures. He was also of a pronounced devotional temperament, and

was full of respect for the sacred books and the learned. Coming to

know of the unprecedented depth of scholarship and the abundance of

divine power in a Brahmin boy of seven, the ruler ardently desired to

meet him. He sent his chief minister to Shankara, with the gift of an

elephant and extended an invitation to him to meet him at the royal

place.

 

When the minister in all humility told Shankara of the king's desire, Shankara said,

 

" O best of donors, of what avail is an elephant to those who live only on alms, whose clothing is only deer-skin and

whose daily round of duties consists of sun-up and sun-down

prayers, adoration of fire, study of Vedas, teaching, and the service

to the Guru?

O minister, carry this reply of mine to your royal master, and expressly tell him that a monarch's primary duty is to endeavor to ensure that the four Varnas duly perform the duties allotted to their particular stations and lead righteous lives.

A king should never guide people to wrong ways through temptation."

 

With these words he declined the invitation to call at the royal palace.

 

This behavior of Shankara in no way displeased or angered the King. On the other hand, he became even more drawn to the precocious boy. Accompanied by the ministers of state the ruler himself arrived at Kaladi one day in order to meet Shankara in his own place. He saw

Shankara clad in deer-skin with a cord of grass as a belt round his

loins, and the white sacred sacrificial thread on his left shoulder

and under his right arm. All round him were seated Brahmin scholars

engaged in scriptural study. Shankara cordially welcomed the king

showing him the respects due to royalty.

 

In years he was but a boy, in demeanor and conduct he was one of the eminent and wise.

The Kerala monarch's object in coming to Kaladi was to test and measure Shankara's scholarship. Even after a brief discussion with Shankara on the import of the scriptures was it possible for the

ruler to realize that the boy was a prodigy distinguished by

intellectual sharpness and extraordinary discriminating skill, and he

was naturally charmed and amazed. That Shankara was endowed with

divine powers, the king had now not the least doubt. Both king and

the boy merged into a discussion of scriptural themes for a long

while, much to their delight.

 

The monarch then laid at the feet of Shankara many gold coins, and paying obeisance to him begged him to accept the money and the gift. But in a severe way did Shankara tell the royal donor,

" Noble King, I am a Brahmana and a Brahmachari. Of no use to me are these gold coins. The Devottara property made over to our family by your forefathers for our service in the temple is quite sufficient to meet my and my mother's expenses. By your kindness, we experience no want in our home."

 

Shankara's desirelessness, renunciation and disinclination to receive gifts greatly astonished the king. Holding together his palms in reverence he said,

" Worshipful one, such sentiments are indeed becoming of you and you only. I consider myself blessed indeed. But how can I take back to myself the gift I have intended and set apart for you? Please distribute the money yourself to worthy recipients. "

 

Without a moment's delay Shankara replied smiling,

 

" You indeed are the monarch of the land. It is more in your line to be able to know the deserving and the undeserving than a Brahmachari

devoted to scriptural studies. The gift of learning is the sacred duty of a Brahmin, while the gift of wealth is the duty of the ruler.

It is for you to therefore distribute this wealth to fit and deserving folk."

 

The monarch saluted Shankara's genius and bent his head in reverence to his brilliance and ordered the distribution of the offered money among the Brahmins assembled there. This incident of

Shankara's refusing to accept the preferred money made a deep

impression on the ruler's mind. He saw that Shankara was not merely a

scholar well versed in all the scriptures, but that the boy was a

person of superhuman parts, possessed of powers that were divine in

quality. And he was so much drawn to this boy-marvel that from then

on he visited Shankara's house everyday to benefit by his holy company.

 

Rajashekhara was the author of books like Balabharatha and Balaramayana and these dramas in Sanskrit he read out to Shankara and

had corrections made according to his suggestions. The tidings of the

king's offer of favors to Shankara and of Shankara's spirit of desirelessness soon spread all round. And even from far off places

did many people come to se him, and many scholars flocked to him to

hear from him an exposition of the scriptures.

 

One day it so chanced that a few astrologers arrived at Shankara's home. Aryamba and her son Shankara accorded them a proper reception. After discussing the contents of the scriptures in various ways, the astrologers expressed a desire to look into the horoscope of Shankara. On examining the horoscope they said that the time of Shankara's birth bore the indication of the descent of an incarnation

and they foresaid too that he would become a wandering monk. But an

examination of the astrological position in regard to the longetivity

of his life revealed to them that Shankara would be short lived. They

saw that death might overtake him in his eight or sixteenth or thirty-

second year.

 

On coming to know this, Aryamba was deeply distressed.

But she was told that through penance and austerity the possibility

of death at the eighth year could be averted and an extension of life

by another eight years could be obtained. But death at the sixteenth

year could not, the Brahmins asserted, be escaped except through

divine will. When the Brahmin astrologers took their leave, their

foretelling of coming events had its reaction on Shankara's mind, but

the reaction in his case was of a different kind from that of his

mother's case.

He resolved to embrace monasticism. He knew that there was no possibility of attaining the knowledge of Truth without resorting to monk hood. And in the absence of knowledge of Truth there was no possibility achieving liberation from the bondage of relative existence.

Shankara had just then entered on his eighth year, and that was exactly the time when death might come to him.

 

Therefore Shankara's only thought now was about how he could manage

to take to monasticism.

As day succeeded day, the desire to embrace monasticism became stronger and stronger in Shankara. He was quite determined on taking to Sanyasa.

 

One day he found a suitable opportunity to speak to his mother about it and told her of his intention of becoming a monk. Hardly did he mention to her his idea when Aryamba started weeping and wailing. Embracing him and kissing him she said, " Hush child, is it right for you to speak such a thing. You are such a tender stripling now. Let me pass out of life first, and then you may turn out to be a monk. Whom but you I have for a hold. If you turn out a monk and walk out of home, who is there to look after me, my child? Who will take me to places of pilgrimage? Who will perform my funeral rites when I die? No, no, my dear, as long as life pulsated in my body I shall not let you become a Sanyasin."

 

Shankara remained quiet. Here was a command from the mother not to embrace Sanyasa. There seemed to be no way out of the situation, and Shankara prayed with an earnest heart to the Lord beseeching him to make it possible for him to take Sanyasa. He knew that he had been born with the mission of preaching the super-knowledge of Advaita and he knew that for the carrying on of that mission it was imperative that he took to Sanyasa. He was however confidant that the petty desires of men and women cannot stand against the divine will.

 

One day, early in the morning, Shankara accompanied by his

mother went for a bath in the Alwai River. Many others were bathing

there. Aryamba finished her bath and came up to the bank. Shankara

was still in the river bathing, when a crocodile caught hold of him.

He shouted out, " Mother, save me, save me! I am seized by a crocodile."

Instantly did Aryamba plunge into the river to try to save

her son. Others on the spot also caught hold of Shankara's hands and

tried to pull him up to the bank. But the crocodile continued to pull

him down to deeper waters. Between the pull-up and pull-down, Shankara said, " Mother I am definitely being taken down by the

crocodile. I am in my last moments. You did not permit me to take

Sanyasa. If at least now you give condescend to grant me permission

for Sanyasa, I shall, contemplating on God, mentally take to the

dying hour Sanyasa and give up life. Even this will give me liberation."

 

Aryamba saw that there was no hope of saving Shankara from death. She said weeping, " My son, so be it. I grant you the permission to be a monk." Saying this she fell down in a swoon.

 

Having thus obtained his mother's permission Shankara with a concentrated mind surrendered himself at the feet of the Lord and

took Sanyasa. All his being was filled with an indescribable feeling

of bliss. All of a sudden, the crocodile vanished from that place,

leaving Shankara free.

 

The crocodile indeed was Lord Sri Narayana, who had answered Shankara's prayers. As a result of this taking to Atura Sanyasa the death at the eighth year to which Shankara was destined was obviated. Shankara and his mother were brought to the bank. Regaining conscience after a while, Aryamba hugged Shankara in a warm motherly embrace. She led Shankara back towards home.

 

Shankara then told his mother, " It is not for mw to stay at home here after. I am a monk. The scriptures have prohibited a Sanyasin's residing in his own old house. I shall therefore stay under a tree."

 

Aryamba felt as if the weight of the sky had descended on her head. Weeping and sobbing she said, " what is this that you say my boy! You are but a child, how indeed can you renounce home now? How long am I going to live? You may indeed leave home after I die."

 

Shankara did not however loosen his resolve. He said,

" It was with your permission, mother, that I took to Sanyasa at the last moment, with all my heart. I am one born of your womb, and I shall not render false an utterance of yours. I shall carry out my

renouncing home."

 

He consoled the wailing Aryamba with these words, " Who do you think saved me from becoming a prey to the crocodile? That very God will look after everything. Whether it be day or night, if in your last moment you but think of me, I shall wherever I may then be, know of it, and I shall reach your abode. Before life ebbs out of you I shall help you have a vision of your chosen deity. That indeed is the essence of all pilgrimages."

 

The circumstances which attended Shankara's birth now came to Aryamba's memory and she saw that all these happenings were but

inevitable and in a voice choked with emotion said, " So be it my

son, I bless you by heart and soul that you attain your desired goal."

 

It was now clear that Shankara's earnest prayers had reached

the Lord. By the grace of the Lord, Aryamba's entire being was filled

with an ineffable joy. She would no longer hinder her son's ascending

to the absolute Brahman.

 

Shankara then prostrated at the feet of his mother, and receiving her blessings on his head walked out to have a view of the family deity Sri Keshava Bhagavan.

 

And the sun just rose to view on the eastern horizon.

 

contd…………..

 

copied from:

 

Brahmanshakti/message/334

[theist]

Karthik-v,

 

I believe you are correst that SP taught sex for procreation only was the idle.I have also heard that on that day 50 rounds was to be chanted first.I haven't read that but I can see the sense in it, if the consciousness of the parents at the time of conception effects the child in some way.

 

As to sastra, I for sure wouldn't know.Does shastra even cover such details?Or is that left to guru to set for his disciples according to time place and circumstance as he sees fit?

 

jijaji, no offence taken.From reading some of your posts you appear to be of a differen school of thought.Monist?Perhaps once in iskcon but no longer a vaisnava in belief?

If so why care about the rules the vaisnava's teach?

 

I am curious about Sankara's teachings and maybe you will help me here.

 

What did he have to say about sex.I have heard that sannyasins from that school are very strict about not even accidently touching women.And some will even take full bath if it occurs.

 

Orange polyester?I hope at least it was a dhoti and not a leisure suit with a wide white belt and white shoes.

 

theist

[Rati]

The Sarasvata parampara designation was coined by Sri Tripurari Swami in response to the criticisms of the lineage provided in Gaudiya Math and ISKCON publications that is not actually a guru pranali as such but what they call a siksa parampara. No disrespect to Swamiji, as he is doing some important publication work and even has published a Bhagavad Gita in English showcasing the commentary of Sri Visvanatha Cakravarty, but the fact is that Gaurakisora Das Babaji's guru pranali was apparently unknown in Gaudiya Math. On the other hand Bhaktivinode's guru pranali in the line of Sri Nityananda (his guru being Bipin Bihari Goswami) is a documented fact and was given by his son Lalita Prasad Thakur to disciples that he in turn initiated. You can find that on Premananda's website. Anyone can verify all of this for his or her self by doing a little inquiry and research (which unfortunately requires a trip to India where the records have been kept). One could consider Tripurari as the spokesperson for Gaudiya Math and its child organizations, even though the use of the term Sarasvata Sampradaya may not be widely used in ISKCON.

 

As far as Shankaracharya, who has long been believed to be a Shaivite, some scholars have recently unearthed evidence that he was in fact a Vaishnava. At any rate, we can trace the evolution of the various vadas from Shankara's advaita-vada up to acintya-bhedabheda-tattva as a logical progression. Most Vaishnava practitioners are not going to make the deep study required to fully grasp all of the fine details in the various Vedanta Sutra commentaries, and it really is not necessary, as the books written by the six Goswamis have provided adequate knowledge philosophically and practically. On the other hand, it would behoove those that want to go out and preach to make such a study to better their understanding and hone their reasoning and debate skills.

 

 

 

[This message has been edited by Rati (edited 04-09-2002).]

[shvu]

 

As far as Shankaracharya, who has long been believed to be a Shaivite, some scholars have recently unearthed evidence that he was in fact a Vaishnava.

By birth, Shankara was a Nambudiri Brahmana. But as an advaitin, he cannot be classified as a Shaiva or a Vaishnava for Vishnu = Shiva, as far as he is concerned.

 

Cheers

 

[Rati]

See the following reference for evidence that Shankaracarya was a Vaishnava:

Paul Hacker, "Relations of Early Advaitins to Vaisnavism" in Philology and Confrontation. Albany: SUNY, 1995.

 

 

[This message has been edited by Rati (edited 04-09-2002).]

[Guest guest]

To Karthik,two wrongs don't make a right,so what if someone says something you disagree with and find offensive,the truth is coming down,it is not attainable,it is given to us, by the truth.To have the attitude of trying to belittle vaisnava's,saivite's or whoever, is indicative of your own level of spiritual realization-In the Bhagavad-Gita Krishna says,"The enlightened sage sees everything equally",why? because he knows that everyone is being directed by the God,whatever you choose to call Him/Her,it is the will of God the is the cause of people's statements,keep that in mind.

[karthik_v]

Theist:

 

As to sastra, I for sure wouldn't know.Does shastra even cover such details?Or is that left to guru to set for his disciples according to time place and circumstance as he sees fit?

 

Vedas do have erotic verses and I haven't come across any prescription against sex. We have had many treatises on Kama shastras, which are engraved on every ancient temple of India. I am unaware of any acarya outside of GV, who even suggested that grahasthas can't enjoy sex. If anything, there are many references in puranas where the rshis and their wives enjoyed sex. I don't know which shastras prescribe enjoyment of sex, but I believe some certainly do. I have a basis for my belief. In India, traditionally marriages are arranged by matching horoscopes. The horoscopes of the groom and the bride are compared on 10 categories of parameters. One of them is sexual compatibility. Horoscopes are evaluated based on strict rules, which have their basis in shastras. Someone with astrology background can explain better. So, if GV acaryas prescribe a very strict abstination from sex, it needs to be supported by shastric evidence. Also, one should explain as to why no great acarya, be it Adi Sankara or Sri Ramanuja, ever advocated that way. You may be right that the guru can impart teachings to his disciples as per time place and circumstances. But, even those teachings need to have a shastric basis. They cannot depart from the tradition.

 

Of course, I understand that we have to transcend sex for attaining spiritual bliss. Perhaps, that is what SP was driving at. But such teachings cannot be given as a standard in public lectures, often driving misconceptions about sex in the minds of youngsters. Barring a few who take to sannyasa, most will be grahasthas and enjoy sex. I am 32 and have been married for 7 years. I can bet that intimate sex strengthens marriage. I came into contact with ISKCON after I was married. I am glad about it, every time I see some youngster who carries terrible ideas of and attitude towards sex, after he gets brainwashed by ISKCON sannyasis and speakers. I cannot but wonder as to why so many ISKCON marriages have failed, while the traditional Indian marriages [which encourage enjoying sex] hardly fail. Is it because, ISKCON's stance on sex and marriage are unnatural?

 

I am curious about Sankara's teachings and maybe you will help me here. What did he have to say about sex.I have heard that sannyasins from that school are very strict about not even accidently touching women.And some will even take full bath if it occurs.

 

Perhaps Shvu can answer this better, but I will try. I have visited Kanchi Sankara mutt many a time since childhood. They never ask grahasthas to abstain from sex. In fact, they don't even speak of that. Abstinence is only for Brahmacaris and sannyasis. Their sannyasis are handpicked. They don't have ISKCON style mass initiations [and "falldowns"]. The ones who are initiated by Kanchi mutt are spiritually very advanced even at a tender age. They also invariably hail from families that are very pious, orthodox and very spiritual. Those sannyasis don't differentiate between men and women. They don't touch anyone. The only special restriction for women I can think of is that is she if a widow then she should have her head tonsured if she wants to appear in front of the sannyasi. Then we should also remember that those sannyasis observe strict penance. They don't stay in Hilton. They don't fly first class. They take just 3 mouthful of rice, once a day. They never advocate unnatural rules for grahasthas. Here is a link to the thoughts of the former seer of Kanchi Sankara mutt, H H Swami Chandrasekharendra Saraswati. You may gain a lot of insight:

http://kamakoti.org

 

Please click on Hindu dharma and read the chapters.

 

Please don't mistake that I am bringing in mayavada thinking. As I told earlier, the only teachings I try to follow are those of SP. The only books I have read are those of SP. But, opening our minds to reality will help us not to commit offenses like abusing Adi Sankara and Advaita, as most of ISKCON and GV sannyasis do. We will also realize that there are sannyasis in other schools who are no less than SP himself. We will also realize that most of the so-called sannyasis of ISKCON and GV will be ineligible to occupy a similar position in a place like Kanchi Sankara mutt.

 

 

[jijaji]

theist:

Orange polyester?I hope at least it was a dhoti and not a leisure suit with a wide white belt and white shoes.

 

jijaji:

LOL ..that made my day very funny indeed!

 

There are of course more modern teachers of Advaita who do not place importance on all the strictness and taboos on sex, it's just not a concerm among those circles.

 

 

 

 

[This message has been edited by jijaji (edited 04-09-2002).]

[karthik_v]

Originally posted by shiva:

To Karthik,two wrongs don't make a right,so what if someone says something you disagree with and find offensive,the truth is coming down,it is not attainable,it is given to us, by the truth.To have the attitude of trying to belittle vaisnava's,saivite's or whoever, is indicative of your own level of spiritual realization-In the Bhagavad-Gita Krishna says,"The enlightened sage sees everything equally",why? because he knows that everyone is being directed by the God,whatever you choose to call Him/Her,it is the will of God the is the cause of people's statements,keep that in mind.

I didn't understand as to what you wanted to convey through the above paragraph. I will be very thankful, if you can rephrase it. If you think that I am belittling some ISKCON or GV sannyasi, you are wrong. I myself try to follow ISKCON teachings. I am only pointing out that some of them commit terrible mistakes by abusing Adi Sankara. I don't pretend that everyone in saffron robe is a saint. I have seen that some of them are crazy after money, power and are political. I work as an ERP consultant, but even in my corporate life I don't manipulate, thanks to SP's teachings. So, I have nothing but utter contempt for the so called sannyasis who are manipulative frauds. I don't surrender my rational thinking. If I see someone to be abusing a great acarya like Adi Sankara, I won't keep quiet, in the fear of committing Vaishnava aparadh. I think that to keep quiet when somebody commits a grave aparadh like abusing Adi Sankara or Advaita, is the real Vaishnava aparadh.

 

I don't think that anyone except Krishna is perfect. So, a few flaws in the philosophy doesn't bring it down in my eyes. The flaws can be corrected and the philosophy can go on. So, even if SP spoke harsh words against Adi Sankara, I don't hesitate to say that it was wrong. That flaw apart, in my opinion, SPs philosophy is dear to my heart.

 

[Guest guest]

My meaning is this:the enlightened viewer,views everything as the manifestation of the will of God, "everyone follows my path in all respects",Krishna say's.

To find fault in anything,first keep in mind it is the will of God,the reality of the perfected soul, is that he can distinguish between the activities people act out in ignorance of the perfect path,and the ultimate causual power behind their activities.

[karthik_v]

Originally posted by shiva:

My meaning is this:the enlightened viewer,views everything as the manifestation of the will of God, "everyone follows my path in all respects",Krishna say's.

To find fault in anything,first keep in mind it is the will of God,the reality of the perfected soul, is that he can distinguish between the activities people act out in ignorance of the perfect path,and the ultimate causual power behind their activities.

Are you suggesting that I shouldn't criticize because evrything happens due to the will of Krishna? If so, where does free will fit into your scheme of things? If so, what is the need to criticize Advaita in the first place? Did it also not happen due to the will of Krishna? And why even criticize an imposter like Sai Baba? Is he also not acting as per the will of Krishna? Why at all try to spread Krishna Consciousness? If it is Krishna's will, won't it happen anyway?

 

Coming to the second part of your post, if someone acts out of ignorance, then can he be revered as a guru? Do ignorance and transcendental liberation go hand in hand?

 

 

[abhi_the_great]

Originally posted by shvu:

Hi Abhi,

 

The XII chapter of the Gita, is where Krishna tells Arjuna it is easier for people to worship the manifested form vis-a-vis worshipping the unmanifest. What is easier? it is easier to attain Krishna, which is what Mukti is.

 

If you know of something in the XII chapter where Krishna suggest or even offers a subtle hint that Bhakti is better than Mukti, please point it out to me.

 

Thanks

Bhakti is understood as whatever activity that pleases Krishna most. The service rendered to the personal form of the God is also termed bhakti.

 

12.2 The Blessed Lord said: He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is considered by Me to be most perfect.

 

 

In 12.3, it is stated that the worship is to the avyakta - impersonal aspect. And they also acheive Krishna in the end after some struggle. But they are not most perfect as indicated above.

 

Now you have to atleast accept that there is most perfect and not most perfect. There are undeniably 2 categories.

 

Vaishnava is not against mukti(except kaivalya mukti), but is insistent on continuing the bhakti (mukti or no mukti).

 

brahma bhuta prasannatma.....mad bhaktim labhate paraam.

 

Bhakti continuese beyond mukti, beyond the brahma bhuta stage. Vaishnava do not consider mukti an end in itself. Bhakti is the means and bhakti is the end and the middle.

 

GAURANGAAAAAAAAAAAAA!!!

[abhi_the_great]

As for Yadava Prakash's fanaticism, I was trying to project the point that there was/is/will be fanatics in all paramparas.

 

It takes time and experience and many births to be really mature and understand everything in the right perspective. Who can claim to be completely mature in all aspects of life in this board? Everyone is a hypocrite to some degree or other, and takes a lot of pleasure in blasting others.

 

Shiva Shiva!!!

[Rati]

Some people here are would be authors rather than persons interested in carrying on meaningful dialogue.

 

A couple posts by gHari are extremely long. This is supposed to be a discussion forum. If you have a point to make, please do it in as few words as necessary and make your footnotes to the references, rather than posting the whole references themselves in their entirety. Otherwise, why publish here when you can do a whole book on your own and get it published the way authors normally do?

 

It is inconsiderate to those who want to follow the discussion to have to scroll through such voluminous sections that go on for paragraph after paragraph.

 

[This message has been edited by Rati (edited 04-09-2002).]

 

[This message has been edited by Rati (edited 04-09-2002).]

[abhi_the_great]

Originally posted by Rati:

See the following reference for evidence that Shankaracarya was a Vaishnava:

Paul Hacker, "Relations of Early Advaitins to Vaisnavism" in Philology and Confrontation. Albany: SUNY, 1995.

After preaching Advaitha for so long, after converting so many people into Advaitha, why did Sri Sankara take to Vaishnavism?

 

 

[Avinash]

Who is Paul Hacker? (Being a software prefessional, I find his surname as very dangerous )

[karthik_v]

Theist:

 

I wonder why the fuss over what iskcon sannyasi's say about sex.I prefer to hear from SP's tapes.

 

I have read in Lilamruta where SP also holds similar views on sex. He clearly states that sex among married is allowed only once a month. Unless, you suggest that Lilamruta is not authentic, as some people think [which I think is quite possible]. You must note that I am not questioning this statement in itself. I want shastric basis for the same. Nobody has been able to provide that.

 

Rati:

 

Thanks for your nice posts on Caitanya Mahaprabhu's initiation. I have never come across ISKCON devotees calling themselves Saraswat though.

 

It is best to learn all shastras(shruti & smrti), but if one can only repeat the words of Mahaprabhu without false interpretation, he is also learned and he is dear to the Lord.

 

I agree 100%. Chanting the name of Krishna is all we need. That also means there is no need to criticize or abuse Advaita or Adi Sankara, especially without knowing what that philosophy is and worse resorting to filthy language.

 

Talking abt fanaticism, its better to see what Yadava Prakash, the fanatic Guru of Ramanuja tried to do to him. Instead of arguing and defeating, he simply tried to kill him. If Gaudiyas are talking heavily against Adhvaita, I do not see it as much offendable as murdering Ramanuja.

 

Are Advaitins glorifying Yadava Prakash? Does he even figure in their scheme of things? All Advaitins only talk of Adi Sankara and the shrutis. On the other hand, our sannyasis go about abusing Advaita and Adi Sankara, often without basis.

 

Shvu:

 

Thanks for the link.

 

[jijaji]

Theist:

I wonder why the fuss over what iskcon sannyasi's say about sex.I prefer to hear from SP's tapes.

 

 

jijaji:

You seem kind of young or something (no offence) but where do you think the sexual attitudes currently in Iskcon/Gaudiya Math came from?

Just to let you know ..some of us here have been involved in this stuff for some 30 years or longer. Not that that in itself proves anything, but I'm just saying a few of us have been around the block on these issues a few times and have spent a good deal of time studying them.

 

 

 

 

 

[This message has been edited by jijaji (edited 04-09-2002).]

[jijaji]

Originally posted by Avinash:

Who is Paul Hacker? (Being a software prefessional, I find his surname as very dangerous )

 

Indeed

 

[Avinash]

12.2 The Blessed Lord said: He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is considered by Me to be most perfect.

 

The sanskrit verse used is mayi which means unot Me and not 'on My personal form'.

 

 

In 12.3, it is stated that the worship is to the avyakta - impersonal aspect. And they also acheive Krishna in the end after some struggle. But they are not most perfect as indicated above.

 

The verse 12.3 calls this approach as more difficult, not as worse. Of course, it is easier to concentrate on some form rather than on formless.

[gHari]

Rati, the fallacy in your conclusion is that you assume that the huge quotes are not pertinent to the discussion. And how would you know? Many people here respect Prabhupada, and his every word is meaningful. Of course, I understand that if Prabhupada is not your cup of tea, then surely scroll on; and indeed if someone presents a large Ramakrishnan quote, then I will scroll down too.

 

If we are honest we will admit that nothing here is meaningful except what the masters say. Everything else must be weighed with guru, sadhu and sastra before being accepted. I know you think you have something to say and your words are a blessing to us. Maybe, but still they have to be weighed against guru, sadhu and sastra.

 

Some have taken exception to Gaudiyas and Madhvas taking such a strong position against monism. That long reference is very pertinent since it defines in detail the reasons behind such a position. I do not assume the critics have refuted each point mase by Prabhupada there. In fact, I am quite sure no one has even read it. That is fine; I don't read the anti-Gaudiya rants by the intellectuals either. Time is too precious in this world, what with our sadhana and our material attachments.