''Divine Contribution of Adi Shankaracharya"

 

"Divine Contribution of Adi Shankaracharya"

Among the great spiritual teachers who have expanded the doctrine of Advaita Vedanta in the form of philosophical treatise, Sri Sankara Bhagavad-Pada, on all counts, deserves the first and foremost place.

Sri Shankara is considered the highest intellectual the world has ever known. 

Among the many disciples of Sri Sri Shankara, the four most prominent were Hastamalaka, Padmapada, Totaka, and Sureshwara. They were the first pontiff of the four mutts established by the great Acharya.

Sri Hastamalaka was the Acharya of the Dwaraka Mutt. This Mutt is earmarked to study  Sama Veda and to meditate on the Maha Vakya “Tat Tvam Asi”.

Sri Padmapada was made the first Guru for Govardhana Mutt at Puri. This Mutt is attributed to the study of Rig Veda and to meditate on the Maha Vakya, “Prajnanam Brahma”.

Sri Totakacharya was the first Spiritual Guide for Joshimutt at Badari. This Mutt is distinct for studying Atarva Veda and meditating upon the Maha Vakya “Ayam Atma Brahma”.

Sri Sureshwaracharya was the first Sadguru of Sharada Peetha at Sringeri. This Mutt is featured to study Yajur Veda and to meditate on the Maha Vakya “Aham Brahmasmi”

Adi Shankara amalgamated ancient ‘Advaita Vedanta’ ideologies and explained the Upanishads' basic ideas. He advocated the oldest concept of Hinduism which explains the unification of the soul (atman) with the Supreme Soul (Nirguna Brahman).

 Shankaracharya explained the existence of one Supreme Being (Brahman) and that the five supreme deities are part of one divine power. During Adi Sankaracharya's time, Ancient Hindu India was a maze of various sects ( each one claiming supremacy over the others), and the chaos of Buddhist sectarianism added to that.

He purified Vedic knowledge by teaching discernment and instituted the worship of deities by worshipping different forms of the one God. 

"सर्वस्मिन्नपि पश्यात्मानं सर्वत्रोत्सृज भेदाज्ञानम्"

 Adi Shankar consolidated and structured sanatan dharma into the 'panchayatan' form of worship (5 dieties as five basic elements of nature); Shri Ganesha, Lord Shiva, Devi (in all forms including Tantra), Lord Vishnu and Suryadev. 

"न चासंगते नैव मुक्तिर्न बन्धश्चिदानन्दरूपः शिवोऽहं शिवोऽहम्"

So all are revered and worshipped with the ultimate aim of reaching the Para Brahman as is the highest principle of Advaita Vedanta. No sect is given more importance than the whole. Most modern-day Hindus till date, regardless of their traditional lineage follow the panchayat system as if they are aware of it.

 The entire Sastras are divided into two parts namely Nigama and Agama. While the Vedas are the parts of the Nigama, the Tantras are the parts of the Agama, the former is the mouthpiece of Lord Brahma whereas the latter is the mouthpiece of Lord Siva. 

Further Agama is subdivided into Tantra, Yamala, and Damara. Tantra is of Satwika nature. 

The word Tantra is derived from the root Taan; means to spread, in the other sense “spreading of the cosmic energy for the cleaving asunder of miseries along with the attainment of supreme bliss". 

It is the science that saves life by purifying the body to prepare the body for the attunement with the Divinity.

 Adi-Sankaracharya in the Saundaryalahari text (sloka 31) has mentioned, ‘’ Lord Siva remained satisfied after deluding the world, by giving out the sixty-four Tantras which expound practices conferring one or another of the various psychic powers connected with the Chakras of the human body and worldly fulfillments for the achievement of Dharma, Artha, Kama and Moksha like Purusharthas. 

Hence, Tantra should not be misunderstood as it signifies the means for attaining the highest end, the ultimatum, the goal of human life as a whole.

He also founded ‘Dashanami Sampradaya,’ which talks about leading a monastic life. While Shankaracharya firmly believed in ancient Hinduism, he condemned the ‘Mimamsa school of Hinduism’ based purely on ritual practices. 

Adi Shankaracharya set up 10 monastic orders in India to save Hindusium and to define Artha, Kama, Dharma, and Mokhya and connection with char Vedas according to Skanda Purana, tirtha system is one of them. 

Throughout his journey, Shankaracharya discussed his ideas with various other philosophers and fine-tuned his own teachings from time to time. Shankaracharya founded four monasteries (mathas) that continue to spread his teachings.

Ten classes of Sanyasis/Yatees or monks who formed the order of disciples under Shankaracharya School are (1) Teerth (2) Ashram (3) Van (4) Aranya (5) Giri (6) Parvat (7) Sagar (8) Saraswati (9) Bharti and (10) Puri. The Dasnami above Order is prevailing in the present time also. In India, 108 Hindu Sthawar tirthas are available including 4 dhams, 12 jyotirlingas, 52 Shaktipeeth, 7 khetras /Saptapuri, and other tirthas. Tirtha is of three  kinds,

(a) Jangam Tirtha is a place movable, of a sadhu, a rishi, a guru,

(b) Sthawar Tirtha is to a place immovable, like Benaras, Hardwar, Mount Kailash, holy rivers,

(c) Manas Tirtha is a place of mind, truth, charity, patience, compassion, soft speech, and soul.

The Dasanami sannyasins practice the Vedic and yogic Yama principles of ahimsa (non-violence), Satya (truth), asteya (non-stealing), aparigraha (non-covetousness) and brahmacharya (celibacy/moderation). 

Who enter sannyasa in the ekadaṇḍi tradition take up one of the ten names associated with this Sampradaya: Giri, Puri, Bharati, Vana/Ban, Araṇya, Sagara, Asrama, Sarasvati, Tīrtha, and Parvata. Sanyasis of Advaita Vedanta and Dvaita Vedanta belong to ekadaṇḍi tradition. 

(i) Ashram: One who is free from bonds and is confined to Ashram and has embraced sanyas.

(ii) Bharati: One who is fully laden with learning?

(iii) Giri: One who lives in a forest and is steady.

(iv) Parvat: One who lives in a forest and has steadfast knowledge about the transient nature of the mundane world.

(v) Puri: One who is full of real knowledge and has mastered the knowledge of Brahman and is as such in union with the Parabrahman.

(vi) Saraswati: One who is devoted to knowledge of tunes and is also called the Lord of poets.

(vii) Sagar: One who knows not only the full depths of oceans of truth but has also lived to the bottom and collected jewels of knowledge.

(viii) Teerth: One who takes a bath at the confluence of three rivers in the form of knowledge and the realization of truth?

(ix) Aranya: He always lives in the realization of the identity of his self with the universal self.

(x) Vana: One who has transcended the snares of desires and resides in a forest.

 The importance of Sanyasis has been of so much significance that an entire Upnishad has been devoted to it i.e. commonly known as 'Sanyasopnishad'. 

He briefly submitted that kinds of Sanyas, the life which a particular kind of Sanyasi is supposed to observe, and other commands which a Sanyasi has to follow are contained in 'Sanyasopnishad. 

Certain verses thereof have relied upon to support the point that a person claiming to become 'Shankaracharya' must be a 'Sanyasi', observing all kinds of commands mentioned in the aforesaid verses of 'Sanyasopnishad'.

 This Upnishad is related to the tradition of Samaveda. There are two chapters in it. The contents of the first chapter are an introduction to the reclusion procedure for obtaining a behavior as well as the pragmatic activities required for it.

 The second chapter is with prolix opening has been made with four means i.e. discretion, reluctance, six properties, and desire for emancipation.

 A detailed description of the criterion for reclusion has been given. While describing kinds of recluses, classification in (i) reluctant recluse (ii) knowledge recluse (iii) the recluse enriched with the knowledge and attachment, and the recluse who observes it in his activities, have been explained. 

Later on six types of reclusion i.e. Kutika, Bahudaka, Hamsa, Paramahamsa, Turiyatita, and Avadhuta have been described in an orderly manner. The position of knowledge on the soul or self-realization as well as its nature has been described. 

The holiness in behavior and a provision to satiate with lesser food obtained on alms have been described. It is suggested that one should engross himself on the soul daily and by putting a strict control on activities as also on diet.

Sri Shankara ascended the South Throne of Omniscience in Sarvagnya Peetham at Kashmir (a temple with gates in four directions) after winning numerous debates and challenges, signifying the triumph of the doctrine of Advaita Vedanta. 

In addition to his other accomplishments, he composed hymns on Shiva, Vishnu, Ganesha, Subrahmanya, Sharada, Saraswathi, Lakshmi, Narasimha, etc.

 His compositions and writings on all the deities contain poetic excellence that thrills the common man, touches the emotions, and carries the student forward in his evolution step by step. Many writings you can go for 

Commentary on Brahma Sutra

Commentary on Srimad Bhagavad Gita

Commentary on Ten Primary Upanishads

 (Isavasya, Kena, Katha, Prashna, Mundaka, Mandukya, Taittriya, Aiteraya, Chandogya and Brihadharanyaka Upanishads

Prashnoththara Ratna Malika

Viveka Choodamani

Guru Padhuka Sthothram

Shatha Shloki

Mathru Panchakam

Advaita Anubhuthi

Thathvopadesha…

"Bhaja Govindam" by Adi Shankara is a very insightful and even funny - with a dry sense of humor -verse. It urges: " Dear idiot/ fool, get god conscious. At time of death, your rules of grammar will not save you"  ( Samprapte sannihite kale, nahi nahi rakshati dukrin-karane ). Man can't handle power. But purity of intent/ good heart is key, not outside appearances.

Atma-Bodha, Vivek Chudamani

The Supreme Self, different from the Prakriti and its modifications, of the essence of Pure Knowledge, and Absolute, directly manifests this entire gross and subtle universe, in the waking and other states, as the substratum of the persistent sense of egoism, and manifests Itself as the Witness of the Buddhi, the determinative faculty. 

Through a regulated mind and the purified intellect (Buddhi), realize directly thy own Self in the body to identify thyself with It, cross the boundless ocean of Samsara whose waves are birth and death, and firmly established in Brahman as thy own essence, be blessed. 

 He who renounces all activities, who is free of all the limitations of time, space, and direction, worships his own Atman which is present everywhere, which is the destroyer of heat and cold, which is Bliss-Eternal and stainless, becomes All-knowing and All-pervading and attains thereafter Immortality.

The Supreme Self, different from the Prakriti and its modifications, of the essence of Pure Knowledge, and Absolute, directly manifests this entire gross and subtle universe, in the waking and other states, as the substratum of the persistent sense of egoism, and manifests Itself as the Witness of the Buddhi, the determinative faculty.

Through a regulated mind and the purified intellect (Buddhi), realize directly thy own Self in the body to identify thyself with It, cross the boundless ocean of Samsara whose waves are birth and death, and firmly established in Brahman as thy own essence, be blessed. 

Nirvana Shatkam is based on the concept of Advaitha (non-dualism). It means that Jeevathma (Personal soul) and Paramathma (Divine soul) are not two different aspects but one and the same. The aim of Jeevathma is to attain the level of Paramathma.  This is the manifestation of self-realization.

न मृत्युर्न शङ्का न मे जातिभेदः पिता नैव मे नैव माता च जन्म।

न बन्धुर्न मित्रं गुरुर्नैव शिष्य-श्चिदानानंदरूपः शिवोSहं शिवोSहम् ।।५।।

I am not bound by Death or the Fear of Death nor influenced by the rules of Caste and its Distinctions. I have no Father or Mother, nor do I have Birth. I do not have special Relations nor Friends, a Spiritual Teacher or Disciple, I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva, The Ever Pure Blissful Consciousness (Adi Shankaracharya).

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I may be excused for attempting to write about the Great Guru, as it is beyond my knowledge. This attempt is based on various articles I have read over time and may not be in any particular order.