Sankara
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Introduction

Chaos pervaded all through India in the matter of religion and philosophy. Sect after sect, such as Charvakas, Lokayathikas, Kapalikas, Shaktas, Sankhyas, Buddhas and Madhyamikas sprang up. The number of religions rose as high as seventy-two. There was fight amongst sects. There was no peace anywhere. Chaos and confusion reigned supreme. There was superstition and bigotry. Darkness prevailed over the once happy land of Rishis, sages and Yogins. The once glorious land of the Aryans was in a miserable state. Such was the state of the country at the time which just preceded the Avatara (incarnation) of Sankaracharya.

The existence of Vedic Dharma in India today is due to Sankara. The forces opposed to Vedic religion were more numerous and powerful at the time of Sankara than they are today. Still, single-handed, within a very short time, Sankara overpowered them all and restored the Vedic Dharrna and Advaita Vedanta to its pristine purity in the land. The weapon he used was pure knowledge and spirituality. The previous Avataras, like Rama and Krishna, used physical forces because the obstacles to Dharma in those days arose from the physical obstructions and molestations of the Asuras (demons). The menace to Dharma in the Kali age (age of destruction) arose from obstacles that were more internal than external, more mental than physical. The seeds of Adharma (unrighteousness) were then working in the minds of almost everyone. Hence the evil had to be combated purely by the weapon of knowledge and self-purification. It was in order to forge this weapon and wield it with efficacy that Sankara took birth in the Brahmin Varna (caste) and entered the Sannyasa (renunciate) order early in life. The previous Avataras like Rama and Krishna took birth in the Kshatriya Varna (warrior caste), because in their days they had to wield military weapons in the restoration of Dharma.

All are no doubt aware of the very important position assigned to Sankaracharya in the history of Indian philosophy. It can be affirmed, without any fear of contradiction, that Bharata Varsha would have ceased to be Bharata Varsha several centuries ago and would never have survived the murderous sword, the devastating fire and the religious intolerance of the successive invaders, if Sankara had not lived the life he lived and taught the lessons he taught. And those lessons are still pulsating in every cell and in every protoplasm of the true aspirant and the true Hindu.

Birth

Sankara was born in a very poor family in the year 788 A.D. in a village named Kaladi, six miles to the east of Alwaye, Kerala. Kaladi is a railway station, on the Kochi-Shoranur rail link. Sankara was a Nambudiri Brahmin. Rajasekhara, a Zamindar (a rich landlord), built a Siva temple in Kaladi and formed an Agrahara for Brahmins who were in the service of the temple. Vidyadhiraja was doing Puja (worship) in the temple. He had only a son named Sivaguru. Sivaguru studied the Shastras and married at the proper age. He had no child. He and his wife Aryamba prayed to Lord Siva to bless them with a son. A son was born to them in the Vasanta Ritu or the spring season at noon, in the auspicious Abhijit Muhurta and under the constellation Ardhra. This son was Sankara.

Sivaguru died when Sankara was seven years old. Sankara had none to look after his education. His mother was an extraordinary woman. She took special care to educate her son in all the Shastras. Sankara's Upanayana or thread ceremony was performed in his seventh year, after the death of his father. Sankara exhibited extraordinary intelligence in his boyhood. When he was only sixteen, he became a master of all the philosophies and theologies. He began to write commentaries on the Gita, the Upanishads and the Brahma Sutras when he was only sixteen years old. What a great marvel!

Sankara's mother was consulting astrologers about horoscopes of suitable girls for her son's marriage. But Sankara had a firm resolve to renounce the world and become a Sannyasin. Sankara's mother was very much grieved that there would be no one to perform her funeral rites after her death. Sankara gave full assurance to his mother that he would always be ready to serve her at the death-bed and perform the usual funeral rites. Even then his mother was not satisfied.

One day, Sankara and his mother went to take bath in the river. Sankara plunged into the water and felt that a crocodile was dragging him by the foot. He shouted out to his mother at the top of his voice: "O dear mother! A crocodile is dragging me down. I am lost. Let me die peacefully as a Sannyasin. Let me have the satisfaction of dying as a Sannyasin. Give me your permission now. Let me take Apath-sannyasa”.

The mother immediately allowed him to take Sannyasa. Sankara took Apath-sannyasa (the adoption of Sannyasa when death is near) at once. The crocodile let him go unharmed. Sankara came out of the water as a nominal Sannyasin. He again repeated his promise to his mother. He left her under the care of his relatives and gave away his little property to them. He then proceeded to find out a Guru with a view to get himself formally initiated into the sacred order of Sannyasa.

In Search of a Guru

Sankara met Swami Govindapada Acharya in a hermitage in Badrikashram (Badrinath) in the Himalayas and he prostrated at the teacher's feet. Govinda asked Sankara who he was. Sankara replied: "O revered Guru! I am neither fire nor air nor earth nor water-none of these, but the Immortal Atma (Self) that is hidden in all names and forms". He also said in the end: "I am the son of Sivaguru, a Brahmin of Kerala. My father died in my childhood. I was brought up by my mother. I have studied the Vedas and the Shastras under a teacher. I took Apath-sannyasa when a crocodile caught my foot while I was taking bath in the river. Kindly initiate me formally into the holy order of Sannyasa".

Swami Govinda was very much pleased with the truthful narration given by Sankara. Having initiated him and invested him with the robe of a Sannyasin, Swami Govinda taught him the philosophy of Advaita which he himself had learnt from his Guru-Gaudapada Acharya. Sankara learnt all the philosophical tenets from his Guru Govindapada. Govinda asked Sankara to go to Kashi. Sankara proceeded to Kashi where he wrote all his famous commentaries on the Brahma Sutras, the Upanishads and the Gita and successfully met all the criticisms levelled against them. He then began to propagate his philosophy. Sankara had the greatest esteem for his Guru Govindapada and his Parama Guru or the teacher's teacher, Gaudapada.

Sankara's Digvijaya

Sankara's philosophical conquests are unique in the world. He had his triumphant tour all over India. He met the leaders of different schools of thought. He convinced them by arguments and established the supremacy and truth of the religion that he expounded in his commentaries. He went to all the celebrated seats of learning. He challenged the learned men to discussion, argued with them and converted them to his opinions and views. He defeated Bhatta Bhaskara and condemned his Bhashya (commentary) on the Vedanta Sutras. He then met Dandi and Mayura and taught them his philosophy. He then defeated in argument Harsha, author of Khandana Khanda Kadya, Abhinavagupta, Murari Misra, Udayanacharya, Dharmagupta, Kumarila and Prabhakara.

Sankara then proceeded to Mahishmati. Mandana Misra was the chief Pundit of the court of Mahishmati. Mandana was brought up in the Karma Mimamsa faith and so he had intense hatred for the Sannyasins. He was performing a Sraaddha ceremony when Sankara somehow dropped down there. Immediately Mandana Misra became very furious. An ugly conversation was started when the Brahmins, who were present there for dinner, interposed and pacified Mandana Misra. Then Sankara challenged Mandana to a religious controversy. Mandana agreed. Bharati who was the wife of Mandana Misra and who possessed scholarly erudition was appointed as the umpire. It was agreed beforehand that Sankara, if defeated, would become a householder and marry; and that Mandana, if defeated, would become a Sannyasin and receive the robe of a Sannyasin from the hands of his own wife. The controversy began in right earnest and continued for days without any interruption. Bharati did not sit and listen to their controversy. She threw two garlands, one each over the shoulders of each of the disputants, and said: "He whose garland begins to fade first should consider himself defeated". She left the place and began attending to her household duties. The controversy went on for seventeen days. The garland of Mandana Misra began to fade first. Mandana Misra accepted his defeat and offered to become a Sannyasin and follow Sankara.

Bharati was an Avatara of Sarasvati, the Goddess of Learning. Once the sage Durvasa chanted the Vedas before Brahma and his wife in a big assembly. Durvasa committed a small mistake. Sarasvati laughed at it. Durvasa became enraged and gave a curse that she would take birth in the world. Hence Sarasvati had to take birth as Bharati.

Bharati now interposed and said to Sankara: "I am the other half of Mandana. You have defeated only one half of Mandana. Let us have a controversy". Sankara objected to have controversy with a woman. Bharati quoted instances wherein there had been controversies with women. Sankara then agreed and this controversy also went on uninterruptedly for seventeen days. Bharati passed from one Shastra to another. At last she found out that she could not defeat Sankara. She decided to defeat him by means of the science of Kama Shastra.

Sankara asked Bharati to give him an interval of one month for his preparation to hold controversy with her in the science of Kama Shastra. She agreed. Sankara went to Kashi. He separated his astral body from his physical body by means of his Yogic powers and left his physical body in the hole of a big tree and asked his disciples to take care of that physical body. He then entered into the dead body of Raja Amaruka which was about to be cremated. The Raja rose up and all the people rejoiced at the astounding incident.

The ministers and queens soon found out that the revived Raja was a different person, with different qualities and thought. They realised that the soul of a great Mahatma had entered the body of their Raja. Therefore, messengers were sent out to search for a human body hidden somewhere in lonely forests and caves and to burn it when found. They thought that if they did so, the new Raja might remain with them for a long time.

Sankara was acquiring all the experience of love with his queens. Maya is very powerful. In the midst, of those queens, Sankara entirely forgot all about his promises to his disciples about his going back to them. The disciples began to search for him. They heard about the miraculous resurrection of Raja Amaruka. They immediately proceeded to the city and had an interview with the Raja. They sang a few philosophical songs which at once revived the memory of Sankara. The disciples immediately repaired to the place where the physical body of Sankara was kept hidden. By that time the messengers of the queen had found out the physical body and had just begun to set fire to it. The soul of Sankara just then entered his own body. Sankara prayed to Lord Hari to help him. There was a shower of rain immediately and that extinguished the flames.

Then Sankara returned to the residence of Mandana Misra. He resumed the old controversy and answered all the questions raised by Bharati satisfactorily. Mandana Misra gave all his property as a gift to Sri Sankara and Mandana was made to distribute it to the poor and the deserving. He then became a disciple of Sankara. Sankara initiated him into the holy order of Sannyasa and gave him the name of 'Sureswara Acharya'. Sureswara Acharya was the first Sannyasin who took charge of the Sringeri Mutt. Bharati also accompanied Sankara to Sringeri and there she is worshipped even today.

Sankara ascended the seat of omniscience after inviting Vedic scholars from all parts of India and answering their numerous questions. Sankara, by vanquishing all the religious opponents of his day-and they belonged to no less than seventy-two different schools-and establishing the superiority of the Vedic Dharma, had become the Jagadguru of all.

Sankara's success over the other religious sects was so complete that none of them have since been able to raise their head in the land. Most of them have disappeared altogether. After Sankara's time, although a few Acharyas have appeared, none of them have been able to vanquish those who differed from them as Sankara did and establish unquestioned supremacy.

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