Sankara Acarya
Page 1–Sankara’s Life
The following article is based upon accounts known through oral tradition and through texts like the Madhaviya-sankara-vijayam. There exists some controversy about Sankara’s date, but most traditions are unanimous about other details.
Birth and childhood
Sankara was born to the Nambudiri Brahmana couple, Sivaguru and Aryamba, in a little village called Kaladi in Kerala. The couple had remained childless for a long time, and prayed for children at the Vadakkunnathan (Vrsacala) temple in nearby Trichur. Siva is said to have appeared to the couple in a dream and promised them a choice of one son who would be short-lived but the most brilliant philosopher of his day, or many sons who would be mediocre at best. The couple opted for a brilliant, but short-lived son, and so Sankara was born.
Sankara lost his father when quite young, and his mother performed hisupanayana ceremonies with the help of her relatives. Sankara excelled in all branches of traditional vaidIka learning. A few miracles are reported about the young Sankara. As a brahmacarin, he went about collecting alms from families in the village. A lady who was herself extremely poor, but did not want to send away the boy empty-handed, gave him the last piece of Amla fruit she had at home. Sankara, sensing the abject poverty of the lady, composed a hymn (Kanakadhara-stavam) to Sri, the goddess of wealth, right at her doorstep. As a result, a shower of golden Amlas rewarded the lady for her piety. On another occasion, Sankara is said to have re-routed the course of the Purna river, so that his old mother would not have to walk a long distance to the river for her daily ablutions.
Sannyasa
Sankara was filled with the spirit of renunciation early in his life. Getting married and settling to the life of a householder was never part of his goal in life, though his mother was anxious to see him as a grhastha. Once when he was swimming in the river, a crocodile caught hold of his leg. Sankara sensed that he was destined to die at that moment, and decided to directly enter the fourth asramaof sannyasa right then. This kind of renunciation is called apat-sannyasa. The crocodile released him when he thus mentally decided to renounce the world, and Sankara decided to regularize his decision by going to an accomplished guru. To comfort his anxious mother, he promised that he would return at the moment of her death, to conduct her funeral rites, notwithstanding the fact that he would be a sannyasi then.
Sankara then traveled far and wide in search of a worthy guru who would initiate him and regularize his vow of sannyasa, till he came to the banks of the river Narmada in central India. Here was the asrama of Govinda Bhagavatpada, the disciple of Gaudapada, the famous author of the Mandukya-karikas. Sankara was accepted as a disciple by Govinda, who initiated him into the paramahamsa order of sannyasa, the highest kind of renunciation. Seeing the intellectual acumen of his disciple, Govinda commanded Sankara to expound the philosophy of vedanta through commentaries on the principalUpanisads, the Brahmasutras and the Gita. Sankara took leave of his guru and traveled to various holy places in India, composing his commentaries in the meantime. At this time he was barely a teenager. He attracted many disciples around him, prominent among whom was Sanandana, who was later to be called Padmapada. In this period, Sankara wrote commentaries on Badarayana’s Brahma-sutras, the various Upanisads and the Bhagavad-gita. These commentaries, called bhasyas, stand at the pinnacle of Indian philosophical writing, and have triggered a long tradition of sub-commentaries known as varttikas, tikas and tippanis. He also commented upon the adhyatma-patala of the Apastamba-sutras, and on Vyasa’s bhashya to Patanjali’s yoga-sutras. In addition to these commentarial texts, Sankara wrote independent treatises called prakarana granthas, including the upadesasahasri, atmabodha, etc.
In addition to writing his own commentaries, Sankara sought out leaders of other schools, in order to engage them in debate. As per the accepted philosophical tradition in India, such debates helped to establish a new philosopher, and also to win disciples and converts from other schools. It was also traditional for the loser in the debate to become a disciple of the winner. Thus Sankara debated with Buddhist philosophers, with followers of sankhyaand with purva–mimamsakas, the followers of Vedic ritualism, and proved more than capable in defeating all his opponents in debate. Sankara then sought out Kumarila Bhatta, the foremost proponent of the purva–mimamsa in his age, but Bhatta was on his deathbed and directed Sankara to Visvarupa, his disciple. Visvarupa is sometimes identified with Mandana Misra.
Sankara’s debate with Visvarupa was unique. The referee at the debate was Visvarupa’s wife, Bharati, who was herself very well-learned, and regarded as an incarnation of Goddess Sarasvati. At stake was a whole way of life. The agreement was that if Visvarupa won, Sankara would consent to marriage and the life of a householder, whereas if Sankara won, Visvarupa would renounce all his wealth and possessions and become a sannyasi disciple of Sankara. The debate is said to have lasted for whole weeks, till in the end, Visvarupa had to concede defeat and become a sannyasi. Bharati was a fair judge, but before declaring Sankara as the winner, she challenged Sankara with questions aboutkama-sastra, which he knew nothing about. Sankara therefore requested some time, during which, using the subtle yogic process called parakaya-pravesa, he entered the body of a dying king and experienced the art of love with the queens. Returning to Visvarupa’s home, he answered all of Bharati‘s questions, after which Visvarupa was ordained as a sannyasi by the name of Suresvara. He was to become the most celebrated disciple of Sankara, writing varttikas toSankara’s bhasyas on the Yajur-veda Upanisads, in addition to his own independent texts on various subjects.
Establishment of Mathas
Sankara continued to travel with his disciples all over the land, all the while composing philosophical treatises and engaging opponents in debate. It is said that none of his opponents could ever match his intellectual prowess and the debates always ended with Sankara’s victory. No doubt this is true, given the unrivaled respect and popularity that Sankara’s philosophical system enjoys to this day. In the course of his travels, Sankara stayed for a long time at the site of the old asrama of the rsis Vibhandaka and Rsyasrnga, in the place known asSrngagiri (Sringeri). Some texts mention that Sankara stayed at Sringeri for twelve years. A hermitage grew around him here, which soon developed into a famous matha (monastery). Suresvara , the disciple whom he had won after long debate, was installed as the head of this new asrama. Similar mathas were established in the pilgrim centers of Puri, Dvaraka and Joshimath near Badrinath, and Padmapada, Hastamalaka and Trotaka were placed in charge of them. These are known as the amnaya-mathas, and they continue to function today. Their heads have also come to be known as sankaracaryas, in honor of their founder, and revered as jagad-gurus, or teachers of the world. Sankara also organized the community of eka-dandi monks into the sampradaya ofdasanami sannyasins, and affiliated them with the four mathas that he established.
Meanwhile Sankara heard that his mother was dying, and decided to visit her. Remembering his promise to her, he performed her funeral rites. His ritualistic relatives would not permit him to do the rites himself, as he was a sannyasi, butSankara overrode their objections, and built a pyre himself and cremated his mother in her own backyard. After this, he resumed his travels, visiting many holy places, reviving pujas at temples that had fallen into neglect, establishingsri-yantras at devi temples as in Kancipuram, and composing many devotional hymns.
Ascension of the sarva-jna-pitha
In the course of his travels, Sankara reached Kashmir. Here was a temple dedicated to Sarada (Sarasvati), the goddess of learning, which housed thesarva-jna-pitha, the Throne of Omniscience. It was a tradition for philosophers to visit the place and engage in debate. The victorious one would be allowed to ascend the sarva-jna-pitha. It is said that no philosopher from the southern region had ever ascended the pitha, till Sankara visited Kashmir and defeated all the others there. He then ascended the sarva-jna-pitha with the blessings of Goddess Sarada. (A few centuries later, Ramanuja, the teacher ofvisishtadvaita, would visit the same sarva-jna-pitha in search of thebaudhayana-vrtti. However, a variant tradition places the sarva-jna-pitha in the south Indian city of Kancipuram.)
Sankara
P was reaching the age of 32 now. He had expounded the vedanta philosophy through his writings; he had attracted many intelligent disciples to him, who could carry on the vedantic tradition; and he had established monastic centers for them in the form of mathas. His had been a short, but eventful life. He retired to the Himalayas and disappeared inside a cave near Kedarnath. This cave is traditionally pointed out as the site of his samadhi. Other variant traditions place Sankara’s last days at Karavirpitham or at Mahur in Maharashtra, Trichur in Kerala or Kancipuram in Tamil Nadu. It is a measure of Sankaracarya’s widespread fame that such conflicting traditions have arisen around his name.
True to the traditions of sannyasa, Sankara was a peripatetic monk, who traveled the length and breadth of the country in his short lifetime. His fame spread so far and wide, that various legends are recounted about him from different parts of India. The true sannyasi that he was, he lived completely untouched by the fabric of society. So much so that even the location of Kaladi, his birth-place, remained generally unknown for a long time. The credit of identifying this village in Kerala goes to one of his 19th-century successors at Sringeri, Sri Saccidananda Sivabhinava Nrsimha Bharati. Similarly, the credit of renovating Sankara’s samadhi–sthala near Kedarnath, goes to Sri Abhinava Saccidananda Tirtha, his 20th-century successor at Dvaraka.
These articles about Sankara Acarya were obtained with permission from: http://www.advaita-vedanta.org/avhp
View References
Encyclopedia Britannica.
Swami Tapasyananda, The Sankara-dig-vijaya of Madhava-Vidyaranya, Ramakrishna Mission, Madras, 1st ed., 1978 , 2nd ed., 1983 .LC Call No.: PK3798.M168 S2613 1978
Karl H. Potter (ed.), The Encyclopedia of Indian Philosophies, vol. 3, pp. 1-18, Princeton University Press, Princeton, 1981. LC Call No.: B131 .E5 1977 vol. 3 B132.A3
Other sites:
From Swami Sivananda’s “Lives of Saints”, at the website of the Divine Life Society
Another biography, by Giridhar Madras K. B. Ramakrishna Rao’s article at freeindia.org
Article from Samata Books website
Published Literature:
Numerous books on Sankara’s life have been published in various Indian languages and in English. Here is a select list:
C. N. Krishnaswami Aiyar, Sri Sankaracharya: His Life and Times, G.A. Natesan & Co., Madras, undated. (in English) LC Call No.: n.a.
Sitanath Datta, Sankaracharya, his life and teachings with a translation of Atmabodha, Society for the Resuscitation of Indian Literature, Calcutta, 1911 . (in English) LC Call No.: Microfiche 95/61111 (B)
Mahadeva Rajarama Bodas, Srisankaracarya va tyanca sampradaya, Bombay, 1923. (in Marathi) LC Call No.: Microfilm BUL-MAR-021 (B)
Pundi Seshadri, Sri Sankaracharya , University of Travancore, Trivandrum, 1949. (in English, with Sanskrit quotations) LC Call No.: B133.S5 S43
Baldev Upadhyaya, Sri Sankaracarya ke jivancarita tatha upadesom ka pramanik vivarana , Hindustani Akademi, Allahabad, 1st ed., 1950 , 2nd ed., 1963 . (in Hindi) LC Call No.: Microfilm CSL-HIN-082 (B) – 1st ed., LC Call No.: B133.S5 U6 – 2nd ed.
Lakshmi Narayan Misra, Jagadguru, (drama in Hindi). LC Call No.: PK2098.M47 J3
Narayanadatta Siddhantalankara, Sankaracarya,1966. (in Hindi) LC Call No.: B133.S5 S5
Ramachandra Govinda Kolangade, Srimadjagadguru Adya Sri Sankaracarya, 1966. (in Marathi) LC Call No.: B133.S5 K6 1966
T. M. P. Mahadevan, Sankaracharya, National Book Trust, New Delhi, 1968 . (in English) LC Call No.: B133.S M33
J. G. Karandikar, Adya Sankaracarya ,1970. (in Marathi) LC Call No.: B133.S5 K36
Deendayal Upadhyaya, Jagadguru Sri Sankaracarya,1971 . (in Hindi) LC Call No.: B133.S5 U63
A. Kuppuswami, Sri Bhagavatpada Sankaracarya, Chowkhamba Sanskrit Studies v. 89, Varanasi, 1972. (in English, with Sanskrit quotations) LC Call No.: B133.S5 K83
Mathuram Bhoothalingam, Had Sankara lived today, Affiliated East-West Press, 1981 .LC Call No.: B133.S5 B536 1981
Prem Lata, Shankaracharya, Sumit Publications, Delhi, 1982. (in English) LC Call No.: B133.S49 P74 1982
Indusekhara S. Madugula, The Acarya, Sankara of Kaladi: A Story, Motilal Banarsidass, Delhi, 1985. (in English) LC Call No.: B132.S5 M33 1985
Vishnudatta Rakesh, Bharatiya asmita aur rashtriya cetana ke aadhaar Sri Jagadguru Adya Sankaracarya, Bhashyakara Jagadguru Sri Adya Sankaracarya Dvadasa Satabdi Samaroha Mahasamiti, Haridvar 1989. (in Hindi) LC Call No.: B133.S5 B47 1989
B. R. Sastri, Sankaracarya , Hyderabad, 1990 . (in Telugu) LC Call No.: n.a.
D. B. Gangolli, The Essential Adi Shankara, Adhyatma Prakasha Karyalaya, Bangalore, 1992 .LC Call No.: B133.S5 G33 1992
Govind Chandra Pande, Sankaracarya, vicara aura sandarbha, National Publishing House, New Delhi, 1992. (in Hindi) LC Call No.: BS133.S5 P34 1992
Govind Chandra Pande, Life and thought of Sankaracarya, Motilal Banarsidass, Delhi, 1994. (in English) LC Call No.: B133.S5 P33 1994
T. S. Rukmani, Shankaracharya, Publications Division, Ministry of Information and Broadcasting, Govt. of India, New Delhi, 1994. (in English) LC Call No.: B133.S5 R85 1994
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These articles about Sankara Acarya were obtained with permission from:http://www.advaita-vedanta.org/avhp
The Supreme Swan: In the is an artistic rendering of a swan, with the Sanskrit sentencebrahmaiva satyam – Brahman is the only Truth. The swan motif is seen in the seals of manyadvaita organizations. The figure seen here has been adapted from the official seal of the Sringeri Matha, an ancient and one of the most important centers of advaita vedanta in India. The swan is a very popular motif in traditional Hindu symbolism. It can be found in oil-lamps used in temples and at shrines in people’s homes.
The swan has a special association with advaitavedanta. The swan is called hamsa in the Sanskrit language. The greatest masters in theadvaita tradition are called paramahamsas – the great swans. The word hamsa is a variation of so’ham: I am He, which constitutes the highest realization. There are other equivalences between the swan and the advaitin, that make the swan a particularly apt symbol for advaita vedanta. The swan stays in water, but its feathers remain dry. Similarly, the advaitin lives in the world, yet strives to remain unaffected by life’s ups and downs. In India, the swan is also mythically credited with the ability to separate milk from water. Similarly, the advaitin discriminates the eternal atmanfrom the non-eternal world. Theatman that is brahman is immanent in the world, just like milk is seemingly inseparably mixed with water, but It can never be truly realized without the nitya-anitya-vastu viveka – right discrimination between the eternal and ephemeral – that is essential for the advaitin. The swan is thus a symbol for thejivanmukta, who is liberated while still alive in this world, by virtue of having realizedbrahman.