Adi Shankara/ Sankar(a) (ancient philosopher)
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Aatm(a) Bodh
Pranav Khullar, Atma Bodha - Awareness Of The Self, April 29, 2017: The Times of India
Set in 68 verses only , Shankara's Atma Bodha seeks to put the abstruse philosophical speculation of the Brahma Sutras within easy reach of the common man. Using everyday common metaphors to illustrate Advaitic concepts, the Atma Bodha serves as a primer for those seeking to find a deeper reality beyond the desire-driven mind. Unlike his detailed reasoning in his Bhashyas, Shankara gets to the heart of the matter quickly . Atma Bodha declares that knowledge alone can be the cause of liberation, just as fire is the direct cause of cooking, and while this may include the requirement of water, pots and pans, it is fire that actually makes cooking possible.
Shankara declares that karma or action is powerless to destroy ignorance for “it is not in conflict with ignorance“.The Self can be known only through knowledge, just as light alone can dispel darkness. He compares jnana abhyasa or the practice of knowledge which purifies by removing ignorance, with the traditional method of purifying muddy water in rural India with kataka-nut powder. Just as the powder sprinkled on the surface of the water forms a film and drags all the impurities to the bottom, leaving pure water on the surface, constant use and practice of knowledge removes the dirt of ignorance. And just as the kataka-nut powder dissolves into the water after doing its work, knowledge too disappears after the Self emerges.
He refers to the illusion created by oyster shells scatter created by oyster shells scattered along the beach on a moonlit night. We mistake them for silver, only till we recognise the reality of the oyster shells. Similarly, the world of names and forms exists only till self-knowledge dawns. The phenomenal world exists in the mind of the perceiver alone, and names and forms exist like ornaments, and Vishnu, the all-pervading consciousness, is like gold. Shankara reinforces the spirit and content of the Upanishads by alluding to the Mahavakyas, in his delineation of the nature of Brahmn, reiterating the well-known method of arriving at the definition of Brahmn, by practising “neti, neti ... not this, not this“.
He emphasises the need for continuous meditation on the impermanence of things, which is essential to refocus on the Self. The flame of knowledge can only be kindled by constant meditation, which he compares to the act of rubbing wood to create fire. The story of Rama is allegorised as Atmarama, who derives satisfaction from the Self alone, having crossed the ocean of delusion to vanquish the creatures of passion, just as Rama crossed the ocean to kill Ravana.
Shankara seems to visualise his awareness of the Self as he alludes to the nature of Brahmn sat-chit-ananda (knowledge-existence-bliss). These verses reflect the cosmic nature of his thought, as he says: “All things which can be perceived or heard are Brahmn itself and nothing else ... and though Atman is reality , it can be perceived only by one who has the eye of wisdom.“
Shankara exhorts us to undertake the real pilgrimage to “the shrine of the Atman“, which will bestow real equanimity . The Atma Bodha, like its companion-piece the Vivekachudamani, is a call from the heart, reflective of Shankara's reaching out to people as much as to the intelligentsia of his time.
Balancing the head and heart
Swami Sukhabodhananda, Fine Tune Heart And Head With Commitment, Feb 09 2017 : The Times of India
In Indian culture, there is a maxim called `andha panku nyaaya'. The narration goes further a blind man and a lame person are trapped in a forest fire. One cannot see but he can walk, while the other cannot walk but he can see. They both help each other... lame person guiding and the blind person carrying the lame person and thus they both escape the forest fire.
We are caught in the forest fire of samsara, living a life of deficiency . Our head and heart each has one type of strength and also one type of weakness.Strengthening the strengths and weakening the weaknesses makes a person integrated. Krishna refers to such an integrated person as yuktaha.In such an integrated space one can come out of the forest fire of samsara, conflict and the ups and downs in life.
We need to amalgamate both head oriented knowledge and heart oriented devotion. In the words of Adi Shankaracharya, both head and heart should blend in the right proportion. Fine tune both your head and heart right now, in all walks of your life. Dealing with your patner, sometimes only the head may not work, sometimes only the heart may not work.At times, you have to be flexible with both dimensions of your heart and head.
The complete works of Adi Shankaracharya addresses both these methods: balancing your head and your heart. What is very important is your commitment towards growth and enlightenment moksha, towards liberation, niravana, call it by any name it does not matter. It is such a commitment which brings about a certain synergy , brings about certain homeostasis in your whole being.
Without commitment all knowledge one acquires will only decorate one's ego. Without commitment towards enlightenment all the feelings in one's heart are directed towards decorating a feeling that one is a very heart oriented person. Have you seen a lot of `feeling oriented arrogance' as some people express? More often they shun knowledge and take shelter by declaring that they are just feeling oriented.
Therefore, the bottom line is it is neither the head oriented knowledge nor heart oriented feelings but it is the commitment towards liberation nirvana which is most important. Just for a moment let us scan back to the lives of great masters. We realise that there existed thirst for achieving enlightenment irrespective of the situations or difficulties that they encountered in their lives.
By studying the lives of enlightened masters one gets in touch with the recipe for engaging in an adventure a true adventure of life. In fact, this adventure is the very purpose of their whole lifetime. It is said, `What is the quality of an enlightened person (`Siddhashya lakshanaani yani') should become the effort for the seeker saadhakasya saadhanani prayatnena sampaadyani iti shravanaat.
For example, if someone's cooking ability is something to be emulated, the recipe of that good cooking should be taken and adopted in one's life.
Pause for a moment; let us examine clearly our commitment and fine tune our understanding so as to get clarity and polish our understanding. All great masters had commitment towards enlightenment, and it is that commitment with which one's knowledge will sharpen the focus. One's heart, one's elevated feeling is going to smoothen one's way into understanding. Without a deep rooted commitment nothing substantial would happen.
Bhaj Govindam
Jaya Row, Shankara's Bhaja Govindam - Seek The Spirit, March 16, 2017: The Times of India
Composed by Adi Shankaracharya, Bhaja Govindam is one of the most lucid, insightful works of Vedanta.The first verse, which is the chorus, conveys its theme. Seek the higher, the Spirit.Do not get distracted by trivial attractions of the world as these will not stand by you while you face the greatest challenge of life, death. Through the text Shankara presents life from another perspective, pratipaksha bhavana, highlighting the futility of mundane enchantments.
Adi Shankara is credited with revival of Vedanta throughout India. His works are classified into three main categories.Bhashyas are commentaries on the Upanishads, Gita and Brahmasutras.Stotras are devotional compositions and Prakarana Granthas are introductory manuals for the Gita and other scriptures.
Bhaja Govindam belongs to the class of stotras. However, as the verses contain deep Vedantic thought, it is often included as a prakarana, introductory text. The style is simple and its melody appealing. Each of its 31verses is relevant to our lives. Another name for this text is Moha Mudgara, meaning, remover of delusion. Once, as Shankara and his disciples were travelling through Varanasi, he overheard an old pundit memorise Panini's grammar rules. This inspired a masterful oration by Shankara that we call the Bhaja Govindam.
The opening stanza is the chorus. Tradition has it that the next 12 verses were spoken by the great master himself. These are called Dvadashamanjarika Stotram, a bouquet of 12 stanza flowers. Just as a bouquet of fresh flowers can be appreciated even from afar, the Bhaja Govindam can be appreciated merely by listening to its melodious chant. Those who approach the flower enjoy its fragrance. Similarly , those who understand the meaning of the verses gain useful instructions on life. But only the bee that enters the flower gains the nectar. Similarly, those who absorb and live the philosophy of the Bhaja Govindam evolve spiritually. So inspiring was Shankara's oration that each of his 14 disciples added a verse each. These 14 verses form the Chaturdasha Manjarika Stotram. After listening to his students, Shankara blesses the seekers in the last four verses.
The Bhaja Govindam deals with our twin motivations in life kanchana, acquisition of wealth, and kamini, enjoyment of it. We accumulate wealth for duhkha nivrutti, security against sorrow. And by the second motivation, we indulge in sukha prapti, enjoyment of accumulated wealth. Shankara encourages us to seek happiness within. He asserts that whether one is in spiritual practice or engaged in sensual enjoyment, whether one finds pleasure in company or solitude is immaterial. What gives true happiness is keeping the mind anchored in Brahmn.
All you need to do for this is study the Gita just a little, develop gratitude for all that has been bestowed on you and become service-minded. If not, you will be subject to the endless cycle of birth and death.
Urging us to get over our obsession with the trivialities of the world Shankara asks us to begin the search for the Divine Self within. He reminds us that we are not human beings going through a spiritual experience but that very Spirit going through a human experience. So together, we must work towards lifting ourselves out of our delusion, moha, to greater heights of awareness.
The Saundarya Lahiri
The Times of India, Oct 17 2015
Radha Kumar
The Saundarya Lahiri of Adi Shankara
Navaratri is the festive period of nine sacred days when the divine Mother Goddess is venerated.The terracotta figurines of the goddess at Harappa reveal the fact that human beings adulated nature or prakriti in the form of a woman perhaps because she is the symbol of genesis, nurture and sustenance. The goddess as Shakti has always been invoked in Ugra, aggressive and in Shanta, peaceful forms. Adi Shankara, the advaita philosopher, was the first to integrate metaphysical deliberation of Shakti, as Saguna Tattva. The quintessential aspect of Shankara's Advaita is the doctrine of Maya. Hence his philosophy is also called, Shakti Advaitism. While at a macro level, the supreme cosmic, omnipotent and omniscient Brahmn when limited by Mayashakti, becomes Ishwara, at the micro level, the Atman becomes jiva.
Maya is anadi, beginning-less; bhavarupa, positive; material, unconscious; jada, indescribable and indefinable sadasadanirvachaniya, with a phenomenal and relative character. It is vyavaharikasatta, vivrata, only an appearance; adhyasa or superimposition. The compositions of Adi Shankara in the Saundarya Lahiri, evocatively capture in verse, the basic features of the philosophical deliberations of the Kaula and Samya traditions of Shakti Upsakas along with the very detailed descriptions of the Sri Yantra with aspects of tantra like the chakras and nadis.
The verses of the Saundarya Lahiri have deep metaphysical implications along with capturing the unimaginable glory of the Devi in this mysterious universe. Each verse is descriptive of the beauty , glory and the importance of Shakti. Nevertheless, it is interesting to read verse 51, which describes the look in the Mother's eye, which is beautifully significant of the navarasa. The composition thus highlights the poetic rendition and composition of the great seer, Shankara.
In this verse, Bhagavadpada Shankara, describing the rasas of the Devi says when the divine goddess looks at Shiva, it is shringara “Sive Srngarardra“.And with dislike when she sees others “Tad-itara-jane kutsana-para“; when she looks at Ganga it is with anger as Ganga is also Shiva's wife “Sarosa Gangaayam“, but that of wonder when she hears the stories of Shiva “Girisa carite vismayavati“.
When looking at the great serpents forming the orna ment of Shiva, her expression is that of dread “Har'abhiyo bhita“ but looks with light hearted sympathy and a patronising smile at the sight of Shiva's ganas “Sarasi ruha saubhagya janani“. She looks at devotees thus: “Sakhisu smera te mayi janani drstih sakurana“.
Shankaracharya, in this composition, captures beautifully the rasas of sringara, love; bibhatsa, disgust; raudra, anger; adbuta, wonder; bhayanaka, terror; vira, heroism; hasya, mirth; and karuna, compassion.
The 100 verses of the Saundarya Lahiri is the Shakta version of Advaita where Shakti changes into the world of multiplicity of jivas and jagat, without forfeiting its non-dual status as a being.“United with Shakti, Shiva is endowed to create; otherwise he is incapable of even movement,“ says the great seer, in his very first verse.
Here, Shakti personified as Devi Tripurasundari, is described in her ultimate beauty and splendour. Complete submission to the Devi is the way to surmount and redeem oneself from this maze of Maya and it is through her karuna, that one can break free from this complex web of the eternal cause and effect cycle.Hence, it was in Shakti Tattva or Devi that the Bhagvadpada saw the pathway to redemption.
