On the occasion of Adi Shankaracharya Jayanti (2nd May 2025) ADI SHANKARA : India’s Great Spiritual General

Adi Shankaracharya’s Core Philosophy

What is Vedanta ? The term Vedanta has two components : Veda and anta. Veda is the revealed scripture, the very foundation of Sanatana Dharma, and anta means end. Hence, Vedanta is the end of the Veda.

It refers to the Upanisads, which form the final section of the Veda. The Upanisads voice the philosophical message of the Veda and deliberate on fundamental existential questions – Who am I ? What is the purpose of life ? What is this world ? Who created this world ? If there is a God who created the world, what is my relation with God ? Where is God ? and so on – and conclude that the ultimate Reality, termed Brahman, is verily the Self, and the individual, world and God are its apparent manifestations. In other words, the individual, the world and God, their Creator, are all but an appearance. In truth, all is but one and non-different from Brahman. This philosophical position is given the nomenclature Advaita (a-dvaita, no duality), the central message of which Shankara expounds through all his works, directly or indirectly.

Nevertheless, he founded no new system of his own.

I prostrate to Adi Shankaracharya, an Incarnation of Lord Shiva, who is responsible for the welfare of the universe, who is the repository of the Divine Knowledge of Vedas, Upanishads and Texts of the Purana and who is the embodiment of compassion.

श्रुतिस्मृतिपुराणानामालयं करुणालयम्।
नमामि भगवत्पादं शङ्करं लोकशङ्करम् ।।

There exists no parallel to him, neither preceding nor succeeding his advent. Adi Shankaracharya stands as a unique fusion of seemingly contradictory attributes – a staunch traditionalist and an extraordinary radical, a captivating idealist and a grounded realist, a profound mystic and a pragmatic religious reformer, an unyielding intellectual and a fervent devotee. Within the span of his short life, merely thirty-two years, Shankaracharya accomplished feats that surpass the reach of even the most gifted individuals. His legacy is a synthesis of traditional wisdom and revolutionary thought, seamlessly blending timeless principles with innovative perspectives. His writings not only reflect the diversity of his character but also encapsulate the essence of his transformative vision, contributing significantly to the philosophical and spiritual heritage of humanity. The profound impact he made extends beyond the boundaries of conventional human achievements.

During the era of Adi Shankaracharya, Bharat found itself in a tumultuous period marked by profound philosophical and religious upheavals. A majority of the country’s populace had transitioned away from Hinduism towards Buddhism, contributing to a complex socio-religious landscape. Simultaneously, within the Hindu community, internal strife prevailed as various schools of thought engaged in philosophical contention. It was a chaotic period that required brilliant intervention. It was at such a time that Shankara was born.

In Search of the Guru

At age 8, Shankara began his arduous journey from Ernakulam to Omkareshwar in Madhya Pradesh – a path most uncertain, for he knew not where he was heading, whom he would meet on the way or how long it would take. Yet with complete faith in the Lord, he took to the path unknown. Enroute he met many people and there was much that the travel taught him, making his resolve to find his Guru even stronger. Finally, on reaching the banks of Narmada, he knew in his heart he had reached his destination.

The mendicant’s longing for guidance and initiation was not in vain. It was in Govinda Bhagavatpada, a revered disciple of Gaudapadacharya, that Shankara found the Guru he had yearned for. After much inquiry, he was directed to a small cave where Govindapada was immersed in deep meditation. With utmost reverence, the boy approached the cave. Careful not to disrupt the sanctity of the moment, he silently circumambulated the cave and then, with profound humility, prostrated before the entrance and recited prayers, extolling the virtues of the Guru who resided within.

As the Mahatma gradually emerged from samadhi, his eyes still closed, he inquired about the identity of the visitor. Without hesitation, Shankara spontaneously uttered the Dashashloki – his composition of ten profound verses – revealing not only his identity but also the timeless understanding that transcended the limitations of age and mortal existence.

“O’ Guru, I am neither the earth, nor water, nor fire, nor air, nor space, nor any of their properties. I am not the senses and the mind even; for all these are transient, variable by nature. I am the One changeless essence, Shiva alone am I.”

The clarity and depth of the child’s answer left Govindapada overjoyed, exclaiming, “O’ child, I have been waiting for you over a lifetime and at last, here you are !” Moved by the earnestness in Shankara’s request to be initiated into Brahmavidya, Govinda Bhagavatpada initiated him into sannyasa. Thus, Shankara joined the impeccable lineage that begins with Sage Parasara, whose son was Vyasa and grandson, Suka. Suka taught Gaudapada, from whom his disciple, Govindapada, learned all about Vedanta.

Govinda Bhagavatpada taught his student the import of the four mahavakyas from the Upanishads. Though Shankara may have already gained the crystallized essence of the Upanishadic teachings, Govindapada taught him the spiritual revelations and thought processes that lead to such conclusions.

The Madhaviya – Shankaravijaya – states that Shankara once calmed a flood from the River Reva, thus saving his Guru who was absorbed in samadhi in a nearby cave. After three years, to initiate him into the commentaries, Govinda Bhagavatpada gave him the task of writing a commentary on the Vishnu Sahasranama. Pleased with the exemplary work, the Guru instructed his disciple to go to Kashi and begin the work of writing commentaries on the scriptures in order to propagate Advaita Vedanta. It is said that Govindapada thereafter sat in meditation and attained mahasamadhi. As per the customs, Shankara and other disciples immersed the Mahatma’s body in the Narmada River.

As directed by his Guru, the 12-year-old Shankara travelled to Kashi. Contemplation, studying the scriptures and sacred literature, planning his works, spontaneous creativity, teaching the group of eager scholars around him, bathing in the Ganga and worshipping Lord Visvanatha marked his days in Varanasi.

A young man named Sanandana from Choladesha (present-day Trichy) became his first disciple. One day, Sanandana was on the far bank of the Ganga when the Guru called out to him after his bath from the opposite bank. Lost in his devotion, oblivious to the fact that the waters of the River had risen, keeping his Guru alone in his vision, Sanandana walked towards Shankaracharya. Miraculously, with each step the man took, an array of lotuses rose to support him and he crossed the water. Indeed, the grace of the Guru is a guardian amulet. Shankaracharya blessed him with the name Padmapada – the one with lotus feet.

It is not surprising that aspirants and youngsters thronged to the master. Apart from tutoring them, he engaged himself in writing down what he taught. It is said a major portion of Shankara’s prolific works were composed during his Kashi sojourn.

Composition of Major Works

In his long and difficult journey through forest tracks and mountain trails to Badrinath, the Acharya was accompanied by a few disciples. At Badarikashrama he recovered an Idol of Lord Narayana from the bed of the Alakananda River and reinstalled it in the Badrinatha Temple with due ceremony. He also instructed that a Nambudiri Brahmin from Kerala should be appointed to conduct regular worship at the Temple and prescribed rules for the puja. The tradition initiated by the Acharya then has been carried on and even now the priest there is a Nambudiri Brahmin from Kerala. It is an example of his efforts to rejuvenate Hindu religious practices.

This is where Adi Shankara’s synthesizing genius comes to the fore. Though young in years, he had already acquired vast experience in dealing with people from all stages of spiritual maturity, from all castes and classes. It became clear to him that very few could visualize the truth according to his vision of the eternal verity of existence : Brahma satyam jagan mithya jivo brahmaiva na apara – “Brahman is the only truth, the world is an illusion and there is ultimately no difference between Brahman and the individual self.”

Thus, Shankara did not reject the ritualism of the Vedic stream, as it imparts self-discipline and assures seekers that the life-Divine is approachable. Religion, which offers images and elaborate methodologies of worshiping the Supreme in form, is needed as a step towards higher spirituality.

Shankara had come to the Himalayas in search of meditative silences so that he could write his commentaries on the Prasthanatrayi (the Upanishads, the Bhagavad Gita, the Brahma Sutras) and treatises like Upadesa Sahasri. The Acharya also devoted time every day for teaching disciples, meeting visitors and religious leaders, clarifying their doubts and enhancing their knowledge.

Madhava Vidyaranya mentions the tantrikas of the Pasupata sect, as well as followers of Gautama’s Nyaya philosophy, who were up in arms against Shankara. But the great Acharya was able to convince them of their folly by cogently arguing and establishing Advaita and the crucial principle of adhyasa, ‘false attribution’.

One night an aged Brahmin visited the Acharya and his disciples in the Himalayas. Welcomed with humility by the young sannyasin, the aged Brahmin raised several objections regarding the Acharya’s teachings. After several days of arguments and counter-arguments, Padmapada recognized Sage Vyasa in the visitor and brought the argument to a close with a humble and diplomatic intercession. Vyasa conceded that his ideals had been faithfully interpreted in Shankara’s commentaries. Shankara was sixteen years old at the time and about to complete his short life. Vyasa granted him a further extension of sixteen years to fulfill the mission of his life.

Establishment of Mathas

Shankara founded four Mathas (Monasteries) : Sringeri in Karnataka in the South, Dvaraka in Gujarat in the West, Puri in Odisha in the East and Jyotirmath in Uttarakhand in the North. He then dictated a book, Mahanushasanam, setting out the rules and disciplines to be followed in the administration of the Mathas.

Tradition states that he put in charge of these Mathas his four main disciples : Sureshvaracharya, Hastamalakacharya, Padmapadacharya and Totakacharya respectively. These four are often referred to as the ‘four pillars’ or ‘four corners’ of Shankaracharya’s spiritual order. Each of them contributed to the continuation of Advaita Vedanta, ensuring that Shankaracharya’s teachings were preserved and passed down through generations. The establishment of the four Mathas in different regions of Bharat, each headed by one of these disciples, further facilitated the dissemination of Advaita Vedanta across the subcontinent.

Approaching the end of his life, Shankaracharya travelled by foot to the remote Himalayan area of Kedarnath-Badarinath and there attained videha mukti (Freedom from embodiment). A samadhi shrine dedicated to the master is located behind the Kedarnath Temple. It is difficult indeed to summarize the life of the great Acharya who in a short life attained that which is immeasurable. To quote Pujya Swami Chinmayananda : Shankara is not an individual but an institution. Mastery over the four Vedas by his eighth year and all shastras by age 12, the Advaitic rendition of the Brahmasutras, the Upanishads and the Bhagavad Gita by his sixteenth year – these were accomplishments impossible for an ordinary mortal. After thus living a visionary life of thirty-two years, the great Saint and reformer merged into the eternal Truth. Jaya Jaya Shankara ! Hara Hara Shankara !

(Courtesy : Excerpts from an Article by Brahmacharini Taarini Chaitanya on hinduismtoday.com; 1.7.2024)

(Brahmacharini Taarini Chaitanya is a resident spiritual teacher at the Chinmaya International Foundation in Ernakulam, Kerala. She is deeply committed to serving Pujya Swami Chinmayananda’s vision to spread the eternal knowledge of the ancient Vedantic wisdom far and wide.)

I prostrate to Adi Shankaracharya, an Incarnation of Lord Shiva, who is responsible for the welfare of the universe !