Shankaracharya ( Shanker + Acharya – sage,seer ) is regarded as one of India’s most eminent and brilliant philosophers of the post-Vedic age. He lived in the early 9th century A.D. His brief career of 31 years was remarkable for consolidating Hindu thought contained in the Upanishads ( primal musings of sages in the forest on the nature of reality) the Bhagawat Gita (India’s most sacred religious text ), the Yoga Sutra (treatises on meditation) and Vedantic thought ( post-Vedic philosophy) in his philosophy of Advait (non dualism). At the time Hindu thought and practices had become disparate, ritualistic, conflicting and full of superstition with the fringes even adhering to atheism and gross materialism. The genius of an earlier age which had created great religious movements reaching out to far corners of the world had lost its dynamism, clarity and momentum and was beset by confusion and strife. His writings and debates turned much of this around breathing new warmth and life into thought, belief and practice and having a far-reaching influence in rejuvenating Hindu Philosophy and beliefs.
Shanker revived and reasserted with renewed vigour the Upanishadic premise of a grand unity underlying everything. The Upanishadic aphorism ‘thou art that’ (Tat tvam asi) became the central slogan of his Advait (non-dual) philosophical teachings which were contained in a systematic and consistent doctrine. The self (Soul – Atma) and the Universal Essence (Brahman) were the only reality, the rest of phenomenal existence and the world was illusory. The apparent reality of the ego and the cosmos was the result of ignorance. But ‘Ignorance’ indeed was a positive force with the power (Shakti) to create a grand illusion. The ego and the sheaths covering the Soul, together with the phenomenal world were like a mirage in the desert. Like a cloud covering the sun so too did ‘Ignorance’ cover up the Soul. To overcome the ‘Ignorance’ which produces the magic of phenomenality, the weapon was self-realization – getting to know the Soul
The practice begins with adopting a stern morality in life (ethical behaviour – Dharma), altruistic action without attachment towards results (dispassionate action of the Gita), Yogic practices to cleanse the mind and body (Yoga Sutras). To prepare himself he must first acquire knowledge of the scriptures, have unshakable faith and adopt a Guru to guide him and draw the road map.
According to Advait interpretation God with attributes is like a mask upon the sublime Universal Essence (Brahman), which is without attributes. The adept Vedantin seeker is warned that a stage will appear in his quest for truth and spiritual evolution when the vision of God incarnate will finally appear resplendent before him. This is the final stage of phenomenality and duality. The feelings of ecstasy and euphoria arising then have to be contained and the adept has to resist the temptation to remain in that state of bliss. For he has to move on in his search for the real truth, beyond the splendid vision, towards the sublime. silent, featureless one without attributes, one who cannot be an object for a subject. When he goes beyond this penultimate stage he finally dispels ‘Ignorance’ and attains enlightenment by realizing that ‘he is that’; there is no subject any more nor an object, there is only the One.
According to Advait, Brahman (Universal Essence) is ‘the one without a second’, the one which alone exists (Sat), which is pure consciousness (Chit), and is in a state of bliss(Anand). The Soul (Atma) does not merge with it because it never really separated from it. Brahman remains the one without a second (Advait) and the Atma’s separation is an illusion, the result of ignorance which when dispelled, produces enlightenment. The influence of Shanker’s doctrine of Advait on Hindu belief systems to this day remains far-reaching. Yet, succeeding philosophers like the sage Ramanuja in the 11th century dissented from this interpretation of Vedant philosophy, holding that the incarnated Souls were separate from the Divine Essence and only finally merged with it after the cycles of birth.
Likewise thinkers and poets of the Age of Devotion (Bhakti) of the 16th century believed in a God with attributes who became very tangible when incarnating as Avatar, and was attainable simply through love and devotion rather than scholastic and intellectual meditation. For them the Gita became tha main vehicle of inspiration with its qualified and deistic Monism, rather than the scholastic and esoteric path shown by Advait doctrine. Shanker never rejected devotional prayer (Bhakti) or denied its value for he held that it was a necessary but intermediate stage for the adept on his journey to the ultimate realization of the true nature of the Universal Essence.
Shankeracharya’s philosophy and doctrine was enshrined in four monastic centres (Maths) which he set up in different corners of India surviving to this day at Sringeri (South), Govardhan (East), Kalika (West), and Jyoti (North). The heads of the four monasteries are revered in India, much as the Vatican’s Pope is in the Christian world.
In addition to his philosophical treatises Shanker wrote numerous brilliant poems which are sung and recited to this day. One of his most popular songs is recited as an aid to meditation by disciples and seekers.
SONG OF ENLIGHTENMENT
(NIRVANSHATAKAM)
At dawn I dwell on the essence
Of the shining self in my heart,
Truth, consciousness and bliss,
That Supreme Essence am I,
Indivisible, without parts,
Neither body, senses nor mind,
Not the vital breath nor intelligence,
I am not my ego
I am neither male nor female
Nor am I sexless,
Indeed I am the witness
Neither born nor ever dying
I am eternal,
The inner Self,
The blissful one.
(abridged)
A related inspirational Upanishadic riddle showing the relationship between the Soul and its host the body with its senses is cited below:
The blind one found the jewel;
The one without fingers picked it up;
The one with no neck put on;
And one with no voice gave it praise.
Wow~ Thank you for enlightening me on the history and details of Shanker and his work. You know my favorite music is that of Ravi Shanker, who I listen to all the time.
Knowing the oneness and bliss has been so brief, just mere seconds of experience to brief for me to remain there, although I would certainly have been tempted to remain in that state given a choice.
I am so happy to have connected with you in our microcosmic oneness of Word Press!
(¯`✻´¯)I Am Brahman. Such is the truth. ♥°*”˜ƸӜƷ˜”*°♥
`*.¸.*✿ღ✿ღ.¸¸♥// (ˆ◡ˆ)\\♥ … ツ
♥°*”˜ƸӜƷ˜”*°♥
Sindy
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Reblogged this on Sindy's Saturday Satsang and commented:
This wonderful blog is full of enlightenment and the history of those that were. Check it out and enjoy as I do.
(¯`✻´¯)I Am Brahman. Such is the truth. ♥°*”˜ƸӜƷ˜”*°♥
`*.¸.*✿ღ✿ღ.¸¸♥// (ˆ◡ˆ)\\♥ … ツ
¯`✻´¯). ♥°*”˜ƸӜƷ˜”*°♥
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I liked it.
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Beautiful! Thank you for the Enlightenment. Got to reblog this! Namaste
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Reblogged this on metaphyzgirl ~ Reiki Master & Quantum Holographic Echo Healing ~ Therapist and commented:
Search for the Soul is so inspirational and a ‘must read’. Go check it out.
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Papa, Thankyou for the background to Adi Shankaracharya. I have been listening to his Bhaja Govindam for years and this helps to understand his philosophy better.
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advait is difficult and as the Bhakts said a bit too cold for them – they need a tangible loving god incarnate
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Thanks for this very informatic and concerned post about the thoughts os Shankeracharya. I like the idea of the Atma being indivisible part of Brahman.I recognise this idea in my personal feelings and thoughts about being connected.
I’m curious to read more about guidelines to Dharma.
Kind regards.
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Mart i suggest you go to wikipedia on dharma – you will find what you want or not want there – indrajit
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Indrajit ji, Namaste!
You could have thrown some light on one of the most prominent philosophers of recent times, after Ramanuja charya, about Swami Dayananda Saraswati of Tankara.
He revived the vedic dharma and spear-headed the movment called “Back to Vedas”. Many of our national heroes like Swami Shraddhaanand of shuddhi movement, Ram Prasad Bismil and many more were his followers.
You are right that many of the current day hindus doesn’t get the point that Brahman is formless and is unborn.
The souls like Sri Rama, Sri Krishna are enlightened and might have attained mukti from this birth-death cycle, but they never go and merge with GOD. Brahman and Souls are different and they are eternal.
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RamNarayanji,
I am quite amazed by your remarks about Lord Rama and Lord Krishna the divine Avatars that they may have attained mukti but never go and merge with God!!!
Sir, the avatars are the earthly incarnations of the divine essence Brahman and therefore there is no question of them requiring any kind of ‘Mukti’ (does Brahman require mukti??) – as for them not merging with ‘God’, sir that is really absurd for they are part and parcel of Brahman – where does the question of merging arise for the source which is already a part of the source?? – please don’t upset me with such remarks.
Namaste
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Indraji ji, Namaste!
May I please know, why my comment has been removed.
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RamNarayanji,
furthermore
your comment that souls acquire ‘Sanskaras based on their Karma – goes against what the Gita states categorically let me quote:
”He truly sees who sees that all actions are done by Prakriti alone and the Atma is actionless” CH.13.29
”That being so , he who in imperfect understanding looks upon the Self(Atma) as the agent (of action) – he does not see at all. CH 18.16
”Having no beginning and possessing no Gunas, the Supreme Self (Paramatma), imperishiable, though dwelling in the body, neither acts nor is tainted. CH 13.31
Sir therefore there is no question of the Atma acquiring Sanskaras or acting and acquiring Karmik consequences – it is the subtle body and the gross body with their ego ( called Prakriti or Nature) that acquire them.
As stated above, it is Paramatma (Supersoul or Divine Essence, Brahman) that resides in the body as the Atma and there is no difference thus between the two.
Hope that clarifies this issue.
Namste
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Sir,
I have restored your comments and my responses to them.
let viewrs see the arguments, though this might confuse those who simply wish to know the fundamentals, on the other hand the arguments might help dispel confusion for those who seek to go deeper.
Namste
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Sir,
Please read my pages (above) on the subtle body and the law of karma – if you have any comments I would like to entertain them
Namste
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Indrajit ji Namaste!
Thankyou for restoring the comments!
Ishwar is omnipotent and omniscient. There is never a need for him to take avatar for dharma sthaapana. This contradicts his guna of being omnipotent. Also vedas clearly states that GOD has not form (Na tasya pratima asti). So, GOD taking a form of human being is also incorrect. A human being is limited to a time,geographical area, and knowledge. This again contradicts with his guna of being omniscient, omnipresent.
Soul and SupremeSoul are different entities and soul is not ansh or part of Parameshwar. Parameshwar manages souls according to the law of karma.
I understand your noble intention to spread dharma. I was only trying to put things in right perspective so that readers don’t get mistake the ved gnaan.
No wonder, when we know something opposite to our understanding, we get upset. Please don’t be upset sir.
Dhanyawaad!
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RamNarayanji,
I entirely disagree with your interpretations and have explained why with quotations
Namaste.
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Your interpretation of Avatar is also unique and totally unacceptable from the mainstream interpretation – see below what the Gita says
yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham
Whenever and wherever there is a decline in virtue O descendant of Bharata, and a predominant rise of immorality–then I embody Myself.
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Indrajit ji,
I consider vedas as the ultimate references for any clarifications. Vedas are not man-made unlike, upanishads, Gita, and all puranas etc etc.
Vedas doesn’t mention anything of such concept of avatar. It is an idea given by human beings. To me, Sri Krishna, Sri Rama all famous legendary human beings who set for ideals and great culture to follow, conduct noble actions.
Also, when we say ansh or part of Ishwar, only physically perceivable objects can have parts,while Ishwar is not a physical object. Ishwar is all pervading and omnopotent. Srishti is being maintained by the divine law of karma and not by avatars. It is only ignorance that GOD comes to earth to re-establish dharma. If such things are taken as true, then there is no need for human beings to fight against adharma.
Please read vedas and their correct translations to understand the true nature of Ishwar and his role in the creation and its management.
Ishwar’s nature doesn’t have contradictions of having both form and formless, which are two opposite attributes. Only one of them can be right. He is formless. Period.
Dhanyawad!
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The Gita according to you is ‘man made’ and you reject the concept of Avatar as the incarnation of Brahman and you do not accord divinity to the Avatars Rama and Krishna – then according to me you are, to put it very lightly, totally at variance with the mainstream of Hindu beliefs as they have evolved and I have nothing more to say to you except to quote a passage of the Gita:
” In whatever way men seek Me, in the same way do I carry out their desires, men pursue My path , O Partha, in all ways”
RamNarayanji please continue in your interpretations and beliefs of the Vedas, ignoring the ”man made” Bhagavad Gita but do not impose what I regard as your blasphemous thoughts on me again for then I will have no option but to delete them from my blog – yes you are free to begin your own blog and propound your views and theories there but not here.
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Namaste Indrajit ji,
Glad to know that you have such a great legacy. I agree that my roots are from aryasamaj but I have risen above any samaj.
The ideology is very Vedic and answers all questions of life. Pls go through correct translations of Vedas.
ramnarayan.reddy@yahoo.com is my email. But please do not remove my replies from the blog
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It is now clear to me that your ideology stems from that of the Arya Samaj where the Soul, Nature and God are distinct, the trinity is rejected and therefore their anshas the Avatars and the Gita are also sidelined because it supports a different view. This so called going back to the Vedic roots was a form of cleansing and purification which reformers like Maharishi Dayanandji Sarasvati undertook seeing some degrading Hindu practices that had developed over the ages. He condemned idolatry, pilgrimage, ritualism, the caste system, animal sacrifice, child marriage and dowry and called for equal rights for women including education. Swami Dayanand was also the first to speak of ‘Swaraj’ or India for Indians. Many regard him as the progenitor of the independence movement.
While Dayanandji’s reformist zeal have received universal approbation, in my view his harking back to the Vedas as the sole source of Hindu inspiration is something which mainstream Hindu belief systems regard as limiting and unacceptable, though his social reforms are another matter altogether.
Hinduism has grown like a splendid organism since the Vedas sprouting further aspects in a glorious tradition of growth and one cannot limit ones attention merely to the origins no matter how glorious – inspiration, divine revelation and development of philosophical, theological and cosmological ideas and trends are a continuing process and there can be so stasis, where the inspiration or divine revelation came and then the spring suddenly dried up!
Witness the great evolution of thought in the Upanishads which followed, regarded by all world scholars as among the greatest philosophical and spiritual gifts to mankind and the splendid amalgamation of the Vedas, the Upanishads, and even Sankhya and Yoga ( the last two being non theistic in their pre Aryan origins flowing from the belief systems of the Jains ) in the Gita, presenting a fabulous synthesis of all Indian thought as a divine revelation ( not a mere quotation here and another there) but a well coordinated body of belief without any confusion or contradiction for the succour of mankind.
Then we have another ‘reformer’ Shankaracharya who consolidated much creeping confusion in thought into a homogeneous body of Upanishadic and Vedic inspiration and revelation in his Advait philosophy which echoed the revelations in the Gita and underlined the greatest Hindu revelation of all, the grand and inseparable unity of ALL, essentially the Atma and the Parmatma, all else being illusory phenomena.
Witness then the growth of the Bhakti movement which ennobled intellectualism and scholarly metaphysical insights, into a faith which was now driven by love, by the heart rather than merely the mind. My Great Aunt princess Meera (17th century) was a striking example of that movement and is today regarded with Sur, Tulsi, Raidas and Nanak and others as a poet saintess without compare. The Bhakti movement took India by emotional storm developing love for God to new heights of spirituality beyond cold metaphysical meditation and ritual, becoming the very language of Hinduism as it is today.
There are also the Tantrik practices which developed into the faith of Ramakrishna Paramhansa together with other influences of Shakti worship and are equally revered among Hindus. We then have the Theosophists and philosophers who developed mysticism par excellence of Annie Besant, Aurobindo, Krishnamurti and others.
Mr Reddy all these represent the genius of Hindu spirituality, taken together and are all in their own way, in my view, Sruti or periodical revelations of the divine. We cannot cut off the branches of this great Banyan Tree called Hinduism and say that the stump at the base is the only truth represented by the Vedas – we just cannot do that – though we can respect your restricted vision, for you to practice as you wish without imposing it on the others thereby removing the great shade that it provides for all – as the lovely divine revelation of the Gita, in its unique tolerance which no other faith of mankind can equal in tolerance states:
‘ In whatever way men seek me, in the same way do I carry out their desires, men pursue my path, O Partha, in many ways.’ CH 4.11
‘Whatever divine form any devotee with faith wishes to worship, that same faith in him I make unwavering’ CH 7.21
‘Yet others sacrifice with the Yagya of knowledge and worship Me in various ways as the one, as several or as diverse with many facets’ CH 9.15
‘I am the same to all beings; to Me there is none hateful, none dear. But those who worship Me with devotion, they are in Me and I also am in them’ CH 9.29
Can any system of faith be more liberal and tolerant? Can such a faith accept killing in the name of religion? Can such a faith offend others who view things differently?
( please also be assured that being a linguist familiar with Sanskrit, a student and scholar of philosophy, my presentation of translations of verses from the Gita cannot be faulted and have an immaculate source)
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I’m wondering where the beautiful statue of Adi Shankaracharya is located.
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looks like the foot of the Himalayas
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I cannot understand why adishankaracharya songs touch my heart and makes me feelcalm n peace. Is there any tantra?
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that was his purpose
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Where is this Wonderful statue located ?
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not sure somewhere in South India
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Oh Okay …thanks
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[…] Adi Shankaracharya, a post-Vedic philosopher in his commentary on the Brahma Sutras, saysthe actions of the soul go infinitely far back (some might call this karma): […]
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