Adi ShankaraFrom Wikipedia, the free encyclopediaPage semi-protectedAdi ShankaraRaja Ravi Varma - Sankaracharya.jpgAdi Shankara with Disciples, by Raja Ravi Varma (1904)Born Shankara788 CE[1]Kaladi, Chera Kingdompresent day Kerala, IndiaDied 820 CE[1] (aged 32)Kedarnath, Pala Empirepresent day Uttarakhand, IndiaNationality IndianTitles/honours Expounded Advaita VedantaFounder of Dashanami Sampradaya, ShanmataGuru Govinda BhagavatpadaPhilosophy Advaita VedantaPart of a series onAdvaita VedantaSwansCygnus olor.jpgMain articles[show]Subschools[show]Teachers[show]Philosophy[show]Practices[show]Scriptures[show]Influences[show] v t ePart of a series onHindu philosophyAumAstika Samkhya Yoga Nyaya Vaisheshika Mima?saVedanta Advaita Vedanta Vishishtadvaita Dvaita Dvaitadvaita Achintya Bheda Abheda BhedabhedaNastika Carvaka Ajivika Jainism BuddhismOther schools[show]PeopleAcharyas[show]Poet-Saints[show]Yogin[show]Philosophers[show] v t eAdi Shankara (pronounced [a?d?i ???k???]; early 8th century CE[2][note 1]) also known as (Adi) Shankaracharya and Shankara Bhagavatpada, spelled variously as Sankaracharya, (Adi) Sa?karacarya, Sa?kara Bhagavatpada, Sa?kara Bhagavatpadacarya was one of the most revered Hindu philosophers and theologians[5] from India who consolidated the doctrine of Advaita Vedanta.[1][6]His works in Sanskrit establish the doctrine of advaita, the unity of the atman and Nirguna Brahman "brahman without attributes".[7] His works elaborate on ideas found in the Upanishads. He wrote copious commentaries on the Vedic canon (Brahma Sutras, principal upanishads and Bhagavad Gita) in support of his thesis.The main opponent in his work is the Mima?sa school of thought, though he also offers arguments against the views of some other schools like Samkhya and certain schools of Buddhism.[7][8][9]Shankara travelled across the Indian subcontinent to propagate his philosophy through discourses and debates with other thinkers. He established the importance of monastic life as sanctioned in the Upanishads and Brahma Sutra, in a time when the Mima?sa school established strict ritualism and ridiculed monasticism. He is reputed to have founded four mathas ("monasteries"), which helped in the historical development, revival and spread of Advaita Vedanta of which he is known as the greatest revivalist.[6] Adi Shankara is believed to be the organiser of the Dashanami monastic order and the founder of the Shanmata tradition of worship.Contents 1 Biography 1.1 Sources 1.2 Birth 1.2.1 Dates 1.3 Childhood 1.4 Sannyasa 1.5 Meeting with Mandana Mishra 1.6 Philosophical tour 1.7 Accession to Sarvajnapitha 2 Mathas 3 Philosophy and religious thought 3.1 Shankara on difference between Hinduism and Buddhism 4 Historical and cultural impact 5 Works 6 Film 7 See also 8 Notes 9 References 10 Sources 10.1 Published sources 10.2 Web-sources 11 Further reading 12 External linksBiographySourcesTraditional accounts of Adi Shankara's life can be found in the Sankara Vijaya, which are poetic works that contain a mix of biographical and legendary material, written in the epic style. The most important among these biographies are the Madhaviya Sa?kara Vijaya? (of Madhava, c. 14th century), the Cidvilasiya Sa?kara Vijaya? (of Cidvilasa, c. between the 15th and 17th centuries), and the Keraliya Sa?kara Vijaya? (of the Kerala region, extant from c. the 17th century).[10][11]BirthDatesSeveral different dates have been proposed for Shankara: 788820 CE: This is the mainstream scholarly opinion, placing Shankara in mid to late 8th century CE. These dates are based on records at the S??geri Sarada Pi?ha, which is the only matha to have maintained a relatively unbroken record of its Acharyas; starting with the third Acharya, one can with reasonable confidence date the others from the 8th century to the present.[12] The Sringeri records state that Shankara was born in the 14th year of the reign of "VikramAditya", but it is unclear as to which king this name refers. Though some researchers identify the name with Chandragupta II (4th century CE), modern scholarship accepts the VikramAditya as being from the Chalukya dynasty of Badami, most likely Vikramaditya II (733746 CE),[13] which would place him in the middle of the 8th century.[12] Max Mller, Macdonnel, Pathok, Deussen and Radhakrishnan all accept the dates 788820 CE.[3] The date 788820 is also among those considered acceptable by Swami Tapasyananda, though he raises a number of questions.[14][15] 509477 BCE: This dating, more than a millennium ahead of all others, is based on records of the heads of the Shankara Ma?has at Dvaraka Pitha and Govardhana matha and the fifth Peetham at Kanchi.[4] However, the succession of acharyas at these two mathas were often disrupted by geopolitical realities and these records are not considered as reliable as the Sringeri chronology. Also, such an early date would be in conflict with much else in Indian chronology. According to these revisionist models, these are the actual dates, and it is other collateral dates, such as the date of Gautama Buddha (which serves as an anchor for modern academic history of India), that need to be moved back. However, such an early date is not consistent with the fact that Shankara quotes the Buddhist logician Dharmakirti, who finds mention in Xuanzang (7th century).[12] Also, his near-contemporary Kumarila Bha??a is usually dated c. 8th century CE. Most scholars feel that due to invasions and other discontinuities, the records of the Dwaraka and Govardhana mathas are not as reliable as those of Sringeri.[12] Thus, while considerable debate exists, the pre-Christian Era dates are usually discounted, and the most likely period for Shankara is during the 8th century CE. 4412 BCE: the commentator Anandagiri believed he was born at Chidambaram in 44 BCE and died in 12 BCE.[3] 6th century CE: Telang placed him in this century. Sir R. G. Bhandarkar believed he was born in 680 CE.[3] 805897: A D Venkiteswara not only places Shankara later than most, but also had the opinion that it would not have been possible for him to have achieved all the works apportioned to him, and has him live ninety two years.[3]ChildhoodThe birthplace of Adi Shankara at KaladyAdi Sankara Keerthi Sthampa Mandapam, Kalady, KeralaShankara was born in Kaladi in present day central Kerala, India. According to lore, it was after his parents, who had been childless for many years, prayed at the Vadakkunnathan temple, Thrissur, that Shiva appeared to both husband and wife in their dreams, and offered them a choice: a mediocre son who would live a long life, or an extraordinary son who would not live long. Both the parents chose the latter; thus a son was born to them. He was named Shankara (Sanskrit, "bestower of happiness"), in honour of Shiva (one of whose epithets is Shankara).[16] His father died while Shankara was very young. Shankara's upanayanam, the initiation into student-life, had to be delayed due to the death of his father, and was then performed by his mother.[17] As a child, Shankara showed remarkable scholarship, mastering the four Vedas by the age of eight.[18]SannyasaAt the age of 8, Shankara was inclined towards sannyasa, but it was only after much persuasion that his mother finally gave her consent. According to legend, he received her consent in a very interesting manner too. While bathing in the river Poorna one day, a crocodile caught hold of his leg and appeared to be about to devour him. Shankara appealed to his mother, who had arrived at Poorna, asking for permission to become a sanyasi at least in these last moments of his life. His mother finally gave consent, only to have the crocodile let go of young Shankara. A crocodile had never been found in Poorna ever since.[19] Shankara then left Kerala and travelled towards North India in search of a guru. On the banks of the Narmada River, he met Govinda Bhagavatpada the disciple of Gaudapada at Omkareshwar. When Govinda Bhagavatpada asked Shankara's identity, he replied with an extempore verse that brought out the Advaita Vedanta philosophy. Govinda Bhagavatapada was impressed and took Shankara as his disciple.[20]The guru instructed Shankara to write a commentary on the Brahma Sutras and propagate the Advaita philosophy. Shankara travelled to Kashi, where a young man named Sanandana, hailing from Chola territory in South India, became his first disciple. According to legend, while on his way to the Vishwanath Temple, an untouchable accompanied by four dogs came in the way of Sankara. When asked to move aside by Shankara's disciples, the untouchable replied: "Do you wish that I move my ever lasting Atman ("the Self"), or this body made of flesh?" Realizing that the untouchable was none other than god Shiva himself, and his dogs the four Vedas, Shankara prostrated himself before him, composing five shlokas known as Manisha Panchakam.[21][22]At Badari he wrote his famous Bhashyas ("commentaries") and Prakarana granthas ("philosophical treatises").[23][24]Meeting with Mandana MishraSharada Peeth (Sarvajnapeetha) temple, now in Pakistan-administered KashmirMain article: Ma??ana MisraOne of the most famous debates of Adi Shankara was with the ritualist Ma??ana Misra. Ma??ana Misra held the view that the life of a householder was far superior to that of a monk. This view was widely shared and respected throughout India at that time.[25] Thus it would have been important for Adi Shankara to debate with him. Madana Mishra's guru was the famous Mima?sa philosopher, Kumarila Bha??a. Shankara sought a debate with Kumarila Bha??a and met him in Prayag where he had buried himself in a slow burning pyre to repent for sins committed against his guru: Kumarila Bha??a had learned Buddhist philosophy from his Buddhist guru under false pretenses, in order to be able to refute it. Learning anything without the knowledge of one's guru while still under his authority constitutes a sin according to the Vedas.[26] Kumarila Bha??a thus asked Adi Shankara to proceed to Mahi?mati to meet Ma??ana Misra and debate with him instead.(Mahishmati is on the banks of the holy river Narmada, in Madhya Pradesh. Mahishmati is now known as Mandala. Mandala finds mention in Pauranic literature as the capital of Sahasrabahu Kartyaveer Arjun who had obstructed the river by his thousand arms by his frolicking, at his capital Mahishmati),After debating for over fifteen days, with Ma??ana Misra's wife Ubhaya Bharati acting as referee, Ma??ana Misra accepted defeat.[27] Ubhaya Bharati then challenged Adi Shankara to have a debate with her in order to 'complete' the victory. She asked him questions related to sexual congress between man and woman a subject in which Shankaracharya had no knowledge, since he was a true celibate and sannyasi. Sri Shankracharya asked for a "recess" of 15 days. As per legend, he used the art of "para-kaya pravesa" (the spirit leaving one's own body and entering another's) and exited his own body, which he asked his disciples to look after, and psychically entered the dead body of a king. The story goes that from the King's two wives, he acquired all knowledge of "art of love". The queens, thrilled at the keen intellect and robust love-making of the "revived" King, deduced that he was not their husband, as of old. The story continues that they sent their factotums to "look for the lifeless body of a young sadhu and to cremate it immediately" so that their "king" (Shankracharya in the king's body) would continue to live with them. Just as the retainers piled Shankracharaya's lifeless corpse upon a pyre and were about to set fire to it, Shankara entered his own body and regained consciousness. Finally, he answered all questions put to him by Ubhaya Bharati; and she allowed Ma??ana Misra to accept sannyasa with the monastic name Suresvaracarya, as per the agreed-upon rules of the debate.[28]Philosophical tourSharada temple at Sringeri Sharada Peetham, SringeriAdi Shankara then travelled with his disciples to Maharashtra and Srisailam. In Srisailam, he composed Shivanandalahari, a devotional hymn in praise of Shiva. The Madhaviya Shankaravijayam says that when Shankara was about to be sacrificed by a Kapalika, the god Narasimha appeared to save Shankara in response to Padmapadacharya's prayer to him. As a result, Adi Shankara composed the Laksmi-Narasimha stotra.[29]Sarvajna Peetha, on Kodachadri peak, near Kollur where Adi Shankara is believed to have meditatedHe then travelled to Gokar?a, the temple of Hari-Shankara and the Mukambika temple at Kollur. At Kollur, he accepted as his disciple a boy believed to be dumb by his parents. He gave him the name, Hastamalakacarya ("one with the amalaka fruit on his palm", i.e., one who has clearly realised the Self). Next, he visited sringeri to establish the Sarada Pi?ham and made Suresvaracarya his disciple.[30]After this, Adi Shankara began a Dig-vijaya "tour of conquest" for the propagation of the Advaita philosophy by controverting all philosophies opposed to it. He travelled throughout India, from South India to Kashmir and Nepal, preaching to the local populace and debating philosophy with Hindu, Buddhist and other scholars and monks along the way.With the Malayali King Sudhanva as companion, Shankara passed through Tamil Nadu, Andhra Pradesh and Vidarbha. He then started towards Karnataka where he encountered a band of armed Kapalikas. King Sudhanva, with his Nairs, resisted and defeated the Kapalikas. They safely reached Gokarna where Shankara defeated in debate the Shaiva scholar, Neelakanta.Proceeding to Saurashtra (the ancient Kambhoja) and having visited the shrines of Girnar, Somnath and Prabhasa and explaining the superiority of Vedanta in all these places, he arrived at Dwarka. Bha??a Bhaskara of Ujjayini, the proponent of Bhedabeda philosophy, was humbled. All the scholars of Ujjayini (also known as Avanti) accepted Adi Shankara's philosophy.He then defeated the Jainas in philosophical debates at a place called Bahlika. Thereafter, the Acharya established his victory over several philosophers and ascetics in Kamboja (region of North Kashmir), Darada and many regions situated in the desert and crossing mighty peaks, entered Kashmir. Later, he had an encounter with a tantrik, Navagupta at Kamarupa.[31]Accession to SarvajnapithaIdol of Adi Shankara at his Samadhi Mandir, behind Kedarnath Temple, in Kedarnath, IndiaAdi Shankara visited Sarvajapi?ha (Sharada Peeth) in Kashmir (now in Azad Kashmir).[32] The Madhaviya Shankaravijayam states this temple had four doors for scholars from the four cardinal directions. The southern door (representing South India) had never been opened, indicating that no scholar from South India had entered the Sarvajna Pitha. Adi Shankara opened the southern door by defeating in debate all the scholars there in all the various scholastic disciplines such as Mima?sa, Vedanta and other branches of Hindu philosophy; he ascended the throne of Transcendent wisdom of that temple.[33]Towards the end of his life, Adi Shankara travelled to the Himalayan area of Kedarnath-Badrinath and attained videha mukti ("freedom from embodiment"). There is a samadhi mandir dedicated to Adi Shankara behind the Kedarnath temple. However, there are variant traditions on the location of his last days. One tradition, expounded by Keraliya Shankaravijaya, places his place of mahasamadhi (leaving the body) as Vadakkunnathan temple in Thrissur, Kerala.[34] The followers of the Kanchi kamakoti pitha claim that he ascended the Sarvajapi?ha and attained videha mukti in Kanchipuram (Tamil Nadu).MathasSee also: Dashanami Sampradaya(Vidyashankara temple) at Sringeri Sharada Peetham, ShringeriAdvaita Vedanta is, at least in the west, primarily known as a philosophical system. But it is also a tradition of renunciation. Philosophy and renunciation are closely related:[web 1] Most of the notable authors in the advaita tradition were members of the sannyasa tradition, and both sides of the tradition share the same values, attitudes and metaphysics.[web 1]Shankara, himself considered to be an incarnation of Shiva,[web 1] established the Dashanami Sampradaya, organizing a section of the Ekadandi monks under an umbrella grouping of ten names.[web 1] Several other Hindu monastic and Ekadandi traditions remained outside the organisation of the Dasanamis.[35][36][37]Adi Sankara organised the Hindu monks of these ten sects or names under four Ma?has (Sanskrit: ??) (monasteries), with the headquarters at Dvaraka in the West, Jagannatha Puri in the East, Sringeri in the South and Badrikashrama in the North.[web 1] Each math was headed by one of his four main disciples, who each continues the Vedanta Sampradaya.According to Pandey, these Mathas were not established by Shankara himself, but were originally ashrams established by Vibhandaka and his son R?yasrnga.[38] Shankara inherited the ashrams at Dvaraka and Sringeri, and shifted the ashram at Srngaverapura to Badarikasrama, and the ashram at Angadesa to Jagannatha Puri.[39]Monks of these ten orders differ in part in their beliefs and practices, and a section of them is not considered to be restricted to specific changes made by Shankara. While the dasanamis associated with the Sankara maths follow the procedures enumerated by Adi Sankara, some of these orders remained partly or fully independent in their belief and practices; and outside the official control of the Sankara maths.The advaita sampradaya is not a Saiva sect,[web 1][40] despite the historical links with Shaivism: Advaitins are non-sectarian, and they advocate worship of Siva and Visnu equally with that of the other deities of Hinduism, like Sakti, Ganapati and others.[web 1]Nevertheless, contemporary Sankaracaryas have more influence among Saiva communities than among Vaisnava communities.[web 1] The greatest influence of the gurus of the advaita tradition has been among followers of the Smartha Tradition, who integrate the domestic Vedic ritual with devotional aspects of Hinduism.[web 1]According to Nakamura, these mathas contributed to the influence of Shankara, which was "due to institutional factors".[41] The mathas which he built exist until today, and preserve the teachings and influence of Shankara, "while the writings of other scholars before him came to be forgotten with the passage of time".[42]The table below gives an overview of the four Amnaya Mathas founded by Adi Shankara, and their details.[web 2]Shishya(lineage) Direction Ma?ha Mahavakya Veda SampradayaPadmapada East Govardhana Pi?ha? Prajanam brahma (Consciousness is Brahman) Rig Veda BhogavalaSuresvara South Sringeri Sarada Pi?ha? Aham brahmasmi (I am Brahman) Yajur Veda BhurivalaHastamalakacarya West Dvaraka Pi?ha? Tattvamasi (That thou art) Sama Veda KitavalaTo?akacarya North Jyotirma?ha Pi?ha? Ayamatma brahma (This Atman is Brahman) Atharva Veda NandavalaAccording to the tradition in Kerala, after Sankara's samadhi at Vadakkunnathan Temple, his disciples founded four mathas in Thrissur city, namely Edayil Madhom, Naduvil Madhom, Thekke Madhom and Vadakke Madhom.Philosophy and religious thoughtThe song of the Self:I am Thought, I am Joy, I am Shiva, I am Shiva.Without hate, without infatuation, without craving, without greed;Neither arrogance, nor conceit, never jealous I am;Neither dharma, nor artha, neither kama, nor moksha am I;I am Thought, I am Joy, I am Shiva, I am Shiva.Without sins, without merits, without elation, without sorrow;Neither mantra, nor rituals, neither pilgrimage, nor Vedas;Neither the experiencer, nor experienced, nor the experience am I,I am Thought, I am Joy, I am Shiva, I am Shiva.Without fear, without death, without schism, without jati;Neither father, nor mother, never born I am;Neither kith, nor kin, neither teacher, nor student am I;I am Thought, I am Joy, I am Shiva, I am Shiva.Without form, without figure, without resemblance am I;Vitality of all senses, in everything I am;Neither attached, nor released am I;I am Thought, I am Joy, I am Shiva, I am Shiva.Adi Shankara, Nirvana Shatakam, Hymns 3-6[43]Advaita ("non-dualism") is often called a monistic system of thought. The word "Advaita" essentially refers to the identity of the Self (Atman) and the Whole (Brahman[44]). Advaita Vedanta says the one unchanging entity (Brahman) alone exists, and that changing entities do not have absolute existence, much as the ocean's waves have no existence in separation from the ocean. The key source texts for all schools of Vedanta are the Prasthanatrayithe canonical texts consisting of the Upanishads, the Bhagavad Gita and the Brahma Sutras.Adi Shankara was the first in the tradition to consolidate the siddhanta ("doctrine") of Advaita Vedanta. He wrote commentaries on the Prasthana Trayi. His Vivekacu?ama?i, a treatise on moksha (liberation, freedom), summarises his monistic philosophy, "Brahman (universal self) and Atman(individual self) are one".[45]Advaita Vedanta is based on sastra ("scriptures"), yukti ("reason") and anubhava ("experience"), and aided by karmas ("spiritual practices").[46] This philosophy provides a clear-cut way of life to be followed. Starting from childhood, when learning has to start, the philosophy has to be a way of life. This is the reason why this philosophy is called an experiential philosophy - the underlying tenet being "That thou art", meaning that ultimately there is no difference between the experiencer and the experienced (the world) as well as the universal spirit (Brahman). Shankara's primary objective was to understand and explain how moksha is achievable in this life, what it is means to be liberated, free and a Jivanmukta.[47] His philosophical thesis was that jivanmukti is self realization, the awareness of Oneness of Self with the Universal Spirit called Brahman.[47]Adi Shankara's Bhashyas (commentaries) on the Upanishads, the Bhagavad Gita and the Brahma Sutras are his principal works. Although he mostly adhered to reviewing, commenting and synthesizing ideas in these ancient Indian texts, Shankara systematized the foundation for Advaita Vedanta in 8th century CE, one of the six orthodox schools of Hinduism founded many centuries earlier by Badarayana.[47] Shankara accepts Vedas and Upanishads as a source of knowledge as he develops his philosophical theses, yet he never rests his case on the ancient texts, rather proves each thesis, point by point using pranamas (epistemology), reason and experience.[48][49] Shankara also authored Upadesasahasri, his most important non-commentarial text.[47]Shankara on difference between Hinduism and BuddhismBuddhists and Lokayatas, wrote Shankara,[50] assert that soul does not exist. Hinduism asserts that soul does exist. The whole Vedas, states Shankara,[51] "has the design to explain by what means objects of desire and aversion, that cannot be proved by perception or inference, may be obtained or removed, for every man has naturally the wish to obtain objects of desire, and remove objects of aversion. The Veda has not to investigate objects of the senses, because the knowledge of what satisfies desires, or removes objects of aversion, is produced by perception and inference". Shankara citing Katha Upanishad, asserted[52] that the Hindu Upanishad starts with stating its objective as "this is the investigation whether after the death of man the soul exists; some assert the soul exists; the soul does not exist, assert others." At the end, states Shankara, the same Upanishad concludes with the words, "it exists."[53]Modern scholars[54][55] concur with Shankara's statement as it being one difference, among others, between the two major Indian religions - the premise of Hinduism is that there is a soul, while in Buddhism the premise is that there is no soul. This difference extends to their respective definition of what "liberation" means. Nirvana, a term more often used in Buddhism, is the liberating realization and acceptance that there is no self nor consciousness. Moksha, a term more common in Hinduism, is liberating realization and acceptance of Self and Universal Soul, the consciousness of one's Oneness with all existence and understanding the whole universe as the Self.[54][56]Historical and cultural impactSee also: History of HinduismBecause of his unification of two seemingly disparate philosophical doctrines, Atman and Brahman, Westerners who know about him perceive him as the "St. Thomas Aquinas of Indian thought"[57] and "the most brilliant personality in the history of Indian thought."[58]Adi Shankara held discourses and debates with the leading scholars of all these sects and schools of philosophy to controvert their doctrines. He unified the theistic sects into a common framework of Shanmata system.[59] In his works, Adi Shankara stressed the importance of the Vedas, and travelled on foot to various parts of India to restore the study of the Vedas.Even though he lived for only thirty-two years his impact on India and on Hinduism was striking. He reintroduced a purer form of Vedic thought. His teachings and tradition form the basis of Smartism and have influenced Sant Mat lineages.[60] He is the main figure in the tradition of Advaita Vedanta. He was the founder of the Dasanami Sampradaya of Hindu monasticism and ?a?mata of Smarta tradition. He introduced the Pacayatana form of worship, the simultaneous worship of five deities - Ganesha, Surya, Vishnu, Shiva and Devi. Shankara explained that all deities were but different forms of the one Brahman, the invisible Supreme Being.[61]WorksFor more details on this topic, see Adi Shankara bibliography.Adi Shankara's works deal with logically establishing the doctrine of Advaita Vedanta as he saw it in the Upanishads. He formulates the doctrine of Advaita Vedanta by validating his arguments on the basis of quotations from the Vedas and other Hindu scriptures. He gives a high priority to svanubhava ("personal experience") of the student. His works are largely polemical in nature. He directs his polemics mostly against the Sankhya, Buddha, Jaina, Vaisheshika and other non-vedantic Hindu philosophies.Traditionally, his works are classified under Bha?ya ("commentary"), Prakara?a grantha ("philosophical treatise") and Stotra ("devotional hymn"). The commentaries serve to provide a consistent interpretation of the scriptural texts from the perspective of Advaita Vedanta. The philosophical treatises provide various methodologies to the student to understand the doctrine. The devotional hymns are rich in poetry and piety, serving to highlight the relationship between the devotee and the deity.Adi Shankara wrote Bhashyas on the ten major Upanishads, the Brahma Sutras and the Bhagavad Gita. In his works, he quotes from Shveshvatara, Kaushitakai, Mahanarayana and Jabala Upanishads, among others. Bhashyas on Kaushitaki, Nrisimhatapani and Shveshvatara Upanishads are extant but the authenticity is doubtful.[62] Adi Shankara's is the earliest extant commentary on the Brahma Sutras. However, he mentions older commentaries like those of Dravida, Bhartrprapancha and others.[63]In his Brahma Sutra Bhashya, Adi Shankara cites the examples of Dharmavyadha, Vidura and others, who were born with the knowledge of Brahman acquired in previous births. He mentions that the effects cannot be prevented from working on account of their present birth. He states that the knowledge that arises out of the study of the Vedas could be had through the Puranas and the Itihasas. In the Taittiriya Upanishad Bhashya 2.2, he says: Sarvesa? cadhikaro vidyaya? ca sreya? kevalaya vidyaya veti siddha? It has been established that everyone has the right to the knowledge (of Brahman) and that the supreme goal is attained by that knowledge alone.[64]Adi Shankara, in order to bring unity among various Hindu sects of those times, wrote five pancharathnam stotras for each of the following prime deities. The deities were Shiva, Vishnu, Shakti, Ganesh and Surya. The idea was that if you believed in Lord Shiva, you would chant Shiva pancharathnam stotra by placing Shiva's idol in the center other four Hindu deities surrounding Him, two on each side. Similarly if you believed in Vishnu, you would place Vishnu in the center. Those five stotras are Ganesha pancharathnam and Lalitha pancharathnam.Some western academics consider only the Upadesasahasri as an authentic work of Shankara among the independent philosophical works. There is a difference of opinion among scholars on the authorship of Viveka Chudamani,[65][66] though it is "so closely interwoven into the spiritual heritage of Shankara that any analysis of his perspective which fails to consider [this work] would be incomplete".[65]Adi Shankara also wrote commentaries on other scriptural works, such as the Vishnu sahasranama and the Sanatsujatiya.[67] Like the Bhagavad Gita, both of these are contained in the Mahabharata.Film In 1983 a film directed by G. V. Iyer named Adi Shankaracharya was premiered, the first film ever made entirely in Sanskrit language in which all of Adi Shankaracharya's works were compiled.[68] The movie received the Indian National Film Awards for Best Film, Best Screenplay, Best Cinematography and Best Audiography.[69][70] In 2013, a film Sri Jagadguru Aadi Sankara directed by J. K. Bharavi in Telugu Language was completed and released.See alsoPortal icon Hinduism portalPortal icon Indian religions portalPortal icon India portal Adi Shri Gau?apadacharya Advaita Brahman Jnana Yoga Mandukya Upanishad Sannyasa Shri Gaudapadacharya Mutt Shri Govinda Bhagavatpadacharya Vairagya Vivekachudamani Soundarya Lahari Shivananda Lahari Self-consciousness (Vedanta)Notes Modern scholarship places Shankara in the earlier part of the 8th century CE (c. 700750).[2] Earlier generations of scholars proposed 788820 CE.[2] Other proposals are 686718 CE,[citation needed] 44 BCE,[3] or as early as 509477 BCE.[4]References Sharma 1962, p. vi. Comans 2000, p. 163. Y. Keshava Menon, The Mind of Adi Shankaracharya 1976 pp 108 "(53) Chronological chart of the history of Bharatvarsh since its origination". Encyclopedia of Authentic Hinduism. This site claims to integrate characters from the epics into a continuous chronology. They present the list of Dwarka and Kanchi Acharyas, along with their putative dates. Sengaku Mayeda, Shankara, Encyclopedia Britannica The Seven Spiritual Laws Of Yoga, Deepak Chopra, John Wiley & Sons, 2006, ISBN 81-265-0696-2, ISBN 978-81-265-0696-5 Sri Adi Shankaracharya, Sringeri Sharada Peetham, India Biography of Sri Adi Shankaracharya, Sringeri Sharada Peetham, India Shyama Kumar Chattopadhyaya (2000) The Philosophy of Sankar's Advaita Vedanta, Sarup & Sons, New Delhi ISBN 81-7625-222-0, ISBN 978-81-7625-222-5 Vidyasankar, S. "The Sankaravijaya literature". Retrieved 2006-08-23. Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. viii. Vidyasankar, S. "Determining Shankara's Date An overview of ancient sources and modern literature". Archived from the original on 17 June 2006. Retrieved 2006-06-26. K. A. Nilakantha Sastry, A History of South India, 4th ed., Oxford University Press, Madras, 1976. Tapasyananda, Swami (2002). Shankara-Dig-Vijaya. pp. xvxxiv. The dating of 788820 is accepted in Keay, p. 194. Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. p. 17. Y Keshava Menon 1976, The Mind of Adi Shankara pp109 Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 2829. Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 4050. Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 5156. Adi Shankara. "Manisha Panchakam". Archived from the original on 26 August 2006. Retrieved 2006-08-04. Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 5762. Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 6263. Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 7073. Swami Prabhavananda and Christopher Isherwood (1978) Shankara's Crest-Jewel of Discrimination Timeless Teachings on Nonduality pp4 Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 7780. Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 81104.. We have broad notes of this debate recorded in the Madhaviya Shankara Vijaya. Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 117129. Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 130135. Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 136150. Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 160185. "Sharada Temple (Neelum Valley), Sharda, PoK". Retrieved 12 August 2012. Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 186195. Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. xxvxxxv. Karigoudar Ishwaran, Ascetic Culture Wendy Sinclair-Brull, Female Ascetics H.A. Rose, Ibbetson, Denzil Ibbetson Sir, and Maclagan, Glossary of the Tribes and Castes of the Punjab and North West Frontier Province, page 857 Pandey 2000, p. 4-5. Pandey 2000, p. 5. Nakamura 2004, p. 782-783. Nakamura 2004, p. 680. Nakamura 2004, p. 680-681. Original Sanskrit: NIRVANASHTAKAM Sringeri Vidya Bharati Foundation (2012); English Translation 1: K Parappa??i and CNN Nair (2002), Saankarasaagaram, Bhartiya Vidya Bhavan, ISBN 978-8172762681, pages 58-59; English Translation 2: Nirvana Shatakam Isha Foundation (2011); Includes translation, transliteration and audio. Brahman is not to be confused with Brahma, the Creator and one-third of the Trimurti along with Shiva, the Destroyer and Vishnu, the Preserver. Adi Shankaracharya, Vivekacu?ama?i S Madhavananda (Translator), Advaita Ashrama (1921) See "Study the Vedas daily. Perform diligently the duties ("karmas") ordained by them" from Sadhana Panchakam of Adi Shankara John Koller (2007), in Chad Meister and Paul Copan (Editors): The Routledge Companion to Philosophy of Religion, Routledge, ISBN 978-1-134-18001-1, pages 98-106 Franklin Merrell-Wolff (1995), Transformations in Consciousness: The Metaphysics and Epistemology, State University of New York Press, ISBN 978-0791426753, pages 242-260 Will Durant (1976), Our Oriental Heritage: The Story of Civilization, Simon & Schuster, ISBN 978-0671548001, Chapter XIX, Section VI Edward Roer (Translator), Shankara's Introduction, p. 3, at Google Books to Brihad Aranyaka Upanishad at pages 3-4; Quote - "(...) Lokayatikas and Bauddhas who assert that the soul does not exist. There are four sects among the followers of Buddha: 1. Madhyamicas who maintain all is void; 2. Yogacharas, who assert except sensation and intelligence all else is void; 3. Sautranticas, who affirm actual existence of external objects no less than of internal sensations; 4. Vaibhashikas, who agree with later (Sautranticas) except that they contend for immediate apprehension of exterior objects through images or forms represented to the intellect." Edward Roer (Translator), Shankara's Introduction, p. 2, at Google Books to Brihad Aranyaka Upanishad at page 2 Edward Roer (Translator), Shankara's Introduction, p. 3, at Google Books to Brihad Aranyaka Upanishad at page 3, OCLC 19373677 Sankara Charya, The Twelve Principal Upanishads, p. 49, at Google Books, RJ Tatya, Bombay Theosophical Publication, pages 48-49 David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, 23(1), pp 65-74 KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN 978-8120806191, pages 246-249, from note 385 onwards Thomas McFaul (2006), The Future of Peace and Justice in the Global Village: The Role of the World Religions in the Twenty-first Century, Praeger, ISBN 978-0275993139, page 39 Benedict Ashley, O.P.. The Way toward Wisdom. p. 395. ISBN 0268020280. OCLC 609421317. N. V. Isaeva (1992). Shankara and Indian Philosophy. p. 2. ISBN 978-0-7914-1281-7. OCLC 24953669. Various Papers: Sa?karacarya, Conference on Sankara and Shanmata (1969), Madras, OCLC 644426018, Reprinted by HathiTrust Digital Library Ron Geaves (March 2002). "From Totapuri to Maharaji: Reflections on a Lineage (Parampara)". 27th Spalding Symposium on Indian Religions, Oxford. Klaus Klostermaier (2007), A Survey of Hinduism, Third Edition, State University of New York Press, ISBN 978-0791470824, page 40 Vidyasankar, S. "Sankaracarya". Archived from the original on 16 June 2006. Retrieved 2006-07-24. Mishra, Godavarisha. "A Journey through Vedantic History -Advaita in the Pre-Sankara, Sankara and Post- Sankara Periods" (PDF). Archived from the original on 22 June 2006. Retrieved 2006-07-24. Subbarayan, K. "Sankara, the Jagadguru". Archived from the original on 10 March 2005. Retrieved 2006-07-24. Shah-Kazemi 2006, p. 4. Singh 2004, p. 1315. Johannes Buitenen (1978). The Mahabharata (vol. 3). Chicago: University of Chicago Press. ISBN 978-0-226-84665-1 Adi Shankaracharya at the Internet Movie Database "31st National Film Awards". India International Film Festival, iffi.nic.in. "31st National Film Awards (PDF)". Directorate of Film Festivals, dff.nic.in.SourcesPublished sources Comans, Michael (2000). "The Method of Early Advaita Vedanta: A Study of Gau?apada, Sa?kara, Suresvara, and Padmapada". Delhi: Motilal Banarsidass Greaves, Ron (March 2002). "From Totapuri to Maharaji: Reflections on a Lineage (Parampara)". 27th Spalding Symposium on Indian Religions, Oxford. Isayeva, Natalia (1993). Shankara and Indian Philosophy. Albany: State University of New York Press (SUNY). Keay, John (2000). India: A History. New York: Grove Press. ISBN 978-0-8021-3797-5. Keshava Menon, Y (1976). The Mind of Adi Shankaracharya. India: Jaico. ISBN 978-81-7224-214-5. Mudgal, S.G. (1975). Advaita of Shankara: A Reappraisal. New Delhi: Motilal Banarasidass. Nakamura, Hajime (2004). "A History of Early Vedanta Philosophy. Part Two". Delhi: Motilal Banarsidass Publishers Private Limited Narayana Sastry, T.S (1916). The Age of Sankara. Pandey, S.L. (2000). "Pre-Sankara Advaita. In: Chattopadhyana (gen.ed.), "History of Science, Philosophy and Culture in Indian Civilization. Volume II Part 2: Advaita Vedanta"". Delhi: Centre for Studies in Civilizations Pradhavananda; Isherwood, Christopher (1978). Shankara's Crest-Jewel of Discrimination. USA: Vedanta Press. ISBN 978-0-87481-038-7. Shah-Kazemi, Reza (2006). "Paths to Transcendence: According to Shankara, Ibn Arabi & Meister Eckhart". World Wisdom Sharma, Chandradhar (1962). Indian Philosophy: A Critical Survey. New York: Barnes & Noble. Shetty, V. T. Rajshekar (2002). "Caste, a nation within the nation: recipe for a bloodless revolution". Books for Change Singh, N.; Barauh, B. (2004). "Encyclopaedic Dictionary of Pali Literature, Volume 1". Global Vision Publishing Ho Tapasyananda (2002). Sankara-Dig-Vijaya: The Traditional Life of Sri Sankaracharya by Madhava-Vidyaranya. India: Sri Ramakrishna Math. ISBN 978-81-7120-434-2.Web-sources Sankara Acarya Biography Monastic Tradition "Adi Shankara's four Amnaya Peethams". Archived from the original on 26 June 2006. Retrieved 2006-08-20.Further reading Ingalls, Daniel H. H. (1954). "Sankara's Arguments Against the Buddhists". Philosophy East and West (Hawaii: University of Hawaii Press) 3 (4): 291306. doi:10.2307/1397287. JSTOR 1397287. Mishra, Parameshwar Nath (2003), "Era of Adi Shankaracharya 507 B.C.-475 B.C.", Howrah Samskriti Rakshak Parishad, West Bengal. Mishra, Parameshwar Nath, "Amit Kalrekha", 3 vols. (in Hindi), Howrah Samskriti Rakshak Parishad, West Bengal. Succession of Shankaracharyas (a chronology) (from Gaudapada onwards) Reigle, David (2001). "The Original Sankaracarya". Fohat 5 (3): 5760, 7071. Tenzin, Kencho (2006). Shankara: A Hindu Revivalist or a Crypto-Buddhist? (Religious Studies). Georgia State University. "Sri Shankaracharya in Cambodia..?" by S. Srikanta SastriExternal linksWikiquote has quotations related to: Adi ShankaraWikisource has original works written by or about:Adi ShankaraWikimedia Commons has media related to Adi Shankara. Works by Adi Shankara at Project Gutenberg Works by or about Adi Shankara at Internet Archive Succession of Shankaracharyas (a chronology) (from Gaudapada onwards) Adi Shankara at PhilPapers Complete works of Adi Shankara Information on Sri Adi Shankara A Note on the date of Samkara (Adi Sankaracharya) by S. Srikanta Sastri Biography of Shankara in AdvaitaVedanta.orgReligious titlesPreceded byBhagawan Govinda Bhagavat Pada Jagadguru of Sringeri Sharada Peetham?820 (videha-mukti) Succeeded bySureshwaracharya[show] v t eIndian philosophy[show] v t eSampradayas of VaishnavismAuthority control WorldCat VIAF: 54116823 LCCN: n79073884 GND: 118642278 SUDOC: 02712200X BNF: cb119236417 (data) NKC: jn20000605242Categories: Advaitin philosophers Ancient Indian philosophers Ancient Indian writers Hindu monks Hindu gurus Hindu philosophers Ontologists 9th-century philosophers Hindu reformers Sanskrit writers History of Kerala People from Ernakulam district 788 births 820 deaths Adi ShankaraNavigation menu Create account Log in Article Talk Read View source View history Main page Contents Featured content Current events Random article Donate to Wikipedia Wikimedia ShopInteraction Help About Wikipedia Community portal Recent changes Contact pageTools What links here Related changes Upload file Special pages Permanent link Page information Wikidata item Cite this pagePrint/export Create a book Download as PDF Printable versionLanguages ??????? ????? ????????? 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