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Adhi Shankara- advaitham
Adi Shankara
Adi Shankara also known as Śaṅkara Bhagavatpādācārya ("the teacher at the feet of God"), and Ādi Śaṅkarācārya[2] was the first philosopher to consolidate the doctrine of Advaita Vedanta, a sub-school of Vedanta. His teachings are based on the unity of the soul and Brahman, in which Brahman is viewed as without attributes. In the Smārta tradition, Adi Shankara is regarded as an incarnation of Shiva. ("the first Shankara in his lineage") Adi Shankara toured India with the purpose of propagating his teachings through discourses and debates with other philosophers. He founded four mathasHinduism and Advaita Vedanta. Adi Shankara was the founder of the Dashanami monastic order and the Shanmata tradition of worship. ("monasteries") which played a key role in the historical development, revival and spread of post-Buddhist His works in Sanskrit, all of which are extant today, concern themselves with establishing the doctrine of Advaita (Sanskrit, "Non-dualism"). Adi Shankara quotes extensively from the Upanishads and other Hindu scriptures in forming his teachings. He also includes arguments against opposing schools of thought like Samkhya and Buddhism in his works.
The traditional accounts of Adi Shankara's life are called the Shankara Vijayams, ("Victory of Shankara"). These are poetic works containing a mix of biographical and legendary material, written in the epic style. The most important among these biographies are the Mādhavīya Śaṅkara Vijayaṃ (of Mādhava, c. 14th century), the Cidvilāsīya Śaṅkara Vijayaṃ (of Cidvilāsa, c. between 15th century and 17th century), and the Keraļīya Śaṅkara Vijayaṃ (of the Kerala region, extant from c. 17th century). According to these texts, Adi Shankara was born in Kalady, a village in Kerala, India, to a Namboothiri brahmin couple, Shivaguru and Aryamba and lived for thirty-two years.
Birth and Childhood
Adi Shankara's parents were childless for many years. They prayed at the Vadakkunnathan temple (also known as Vrishachala) in Thrissur, Kerala, for the birth of a child.[ Legend has it 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 goodness"), in honour of Shiva (one of whose epithets is Shankara).[6] His father died while Shankara was very young. Shankara's upanayanaṃ, the initiation into student-life, was performed at the age of five. As a child, Shankara showed remarkable scholarship, mastering the four Vedas by the age of eight. Following the customs of those days, Shankara studied and lived at the home of his teacher. It was customary for students and men of learning to receive Bhikṣālaity; on one occasion, while accepting Bhikṣā, Shankara came upon a woman who had only a single dried amalaka fruit to eat. Rather than consuming this last bit of food herself, the lady gave away the fruit to Shankara as Bhikṣā. Moved by her piety, Shankara composed the Kanakadhārā Stotram on the spot. Legend has it that on completion of this stotra, golden amalaka fruits were showered upon the woman by Lakṣmi, the Goddess of wealth.[7] ("alms") from the
Sannyasa
From a young age, Shankara was attracted to sannyasa ("monastic life"). His mother was against his becoming a monk, and refused him formal permission. However, once when Shankara was bathing in the Purna River near his house, a crocodile gripped his leg and began to drag him into the water. Only his mother was nearby, and it proved impossible for her to rescue him. Shankara asked his mother to give him permission to renounce the world then and there, so that he could be a sannyāsin at the moment of death. This mode of entering the renunciatory stage is called Āpat Sannyāsa. At the end of her wits, his mother agreed. Shankara immediately recited the mantras to make a renunciate of himself. Miraculously, the crocodile released him and swam away. Shankara emerged unscathed from the water.[8] With the permission of his mother, Shankara 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. 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.[9] Adi Shankara was commissioned by his Guru to write a commentary on the Brahma Sutras and propagate Advaita Vedanta. The Mādhavīya Shankaravijaya states that Adi Shankara calmed a flood from the Reva River by placing his kamaṇḍalu ("water pot") in the path of the raging water, thus saving his Guru, Govinda Bhagavatpada, who was absorbed in Samādhi ("meditation") in a cave nearby. On his mission to spread the Advaita Vedanta philosophy, Adi Shankara travelled to Kashi, where a young man named Sanandana from Choladesha in South India, became his first disciple. In Kashi, Adi Shankara was on his way to the Vishwanath Temple, when he came upon an untouchable with four dogs. When asked to move aside by Shankara's disciples, the untouchable replied: "Do you wish that I move my ever lasting Ātman ("the Self"), or this body made of food?" Understanding that the untouchable was none other than god Shiva, and his dogs the four Vedas, Shankara prostrated himself before him, composing five shlokasManisha Panchakam.[10][11] known as On reaching Badari in the Himalayas, he wrote the famous BhashyasPrakarana granthas ("philosophical treatises"). Afterwards he taught these commentaries to his disciples. Some, like Sanandana, were quick to grasp the essence; the other disciples thus became jealous of Sanandana. In order to convince the others of Sanandana's inherent superiority, Adi Shankara summoned Sanandana from one bank of the Ganga River, while he was on the opposite bank. Sanandana crossed the river by walking on the lotuses that were brought out wherever he placed his foot. Adi Shankara was greatly impressed by("commentaries") and
Meeting with Mandana Mishra
One of the most famous debates of Adi Shankara was with the ritualist Mandana Mishra. Mandana Mishra's Guru was the famous Mimamsa philosopher, Kumarīla Bhaṭṭa. Shankara sought a debate with Kumarīla Bhaṭṭa and met him in PrayagKumarīla Bhaṭṭa had learnt Buddhist philosophy incognito from his Guru in order to be able to refute it. This constitutes a sin according to the Vedas.[14] Kumarīla Bhaṭṭa thus asked Adi Shankara to proceed to MahiṣmatiSaharsa in Bihar)[15] to meet Mandana Mishra and debate with him instead. where he had buried himself in a slow burning pyre to repent for sins committed against his Guru: (known today as Mahishi (Bangaon, Adi Shankara had a famous debate with Mandana Mishra in which the wife of Mandana Mishra, Ubhaya Bhāratī, was the referee. After debating for over fifteen days, Mandana Mishra accepted defeat.[16] Ubhaya Bhāratī then challenged Adi Shankara to have a debate with her in order to 'complete' the victory. This debate was to be on the subject of kāmaśāstra ("science of sex-love"). But Adi Shankara, being a sannyasi, had no knowledge of this subject; thus, after requesting for some time before entering into this fresh debate, he entered the body of a king by his yogic powers and acquired the knowledge of kāmaśāstra. Later, however, Ubhaya Bhāratī declined to debate with him and allowed Mandana Mishra to accept sannyasa with the monastic name, Sureśvarācārya as per the agreed rules of the debate.[17]Dig-vijaya
Accession to Sarvajnapitha
Dates
Modern scholarly opinion is that Shankara's date should lie somewhere in the mid-8th century CE. It has proved impossible to reach agreement on Adi Shankara's precise dates of birth or death. Traditional sources from the Shankara Maṭhas give two different dates; some cite 788 – 820 CE, while others cite 509 – 477 BCE. The Śṛṅgeri Śāradā Pīṭham accepts the 788 – 820 CE dates.[25][26] Of the other major Shankara Maṭhas active today, the ones at Dwaraka, Puri and Kanchi ascribe the dates 509 – 477 BCE to Adi Shankara. If these dates were true, they would require moving back the date of Buddha (which serves as an anchor for modern academic history of India).[27] (See also Mathas). According to Swami Niranjanananda Saraswati's biography of Adi Shankara, published in his book Sannyasa Darshan, Adi Shankara was born in Kalady, Kerala, in 686, and attained mahasamadhi at Kedarnath, Uttarakhand, in 718.Mathas
| Hastāmalakācārya | Govardhana Pīṭhaṃ | Prajñānam brahma (Brahman is Knowledge) | Rig Veda | Bhogavala |
| Sureśvarācārya | Śārada Pīṭhaṃ | Aham brahmāsmi (I am Brahman) | Yajur Veda | Bhūrivala |
| Padmapādācārya | Dvāraka Pīṭhaṃ | Tattvamasi (That thou art) | Sama Veda | Kitavala |
| Toṭakācārya | Jyotirmaṭha Pīṭhaṃ | Ayamātmā brahma (This Atman is Brahman) | Atharva Veda | Nandavala |
Philosophy and religious thought
Brahma satyaṃ jagat mithyā, jīvo brahmaiva nāparah
Brahman is the only truth, the world is unreal, and there is ultimately no difference between Brahman and individual self.Advaita Vedanta is based on śāstra ("scriptures"), yukti ("reason") and anubhavakarmas ("spiritual practices").[30] 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 realised in practice throughout one's life even up to death. 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). Among the followers of Advaita, as well those of other doctrines, there are believed to have appeared Jivanmuktas, ones liberated while alive. These individuals (commonly called Mahatmas, great souls, among Hindus) are those who realised the oneness of their self and the universal spirit called Brahman. Some of the Translated philosophies of Adi Shankara are - Adi Sanakara Philosophy. ("experience"), and aided by Adi Shankara's Bhashyas (commentaries) on the Upanishads, the Bhagavad GitaBrahma Sutras are his principal and almost undeniably his own works. Although he mostly adhered to traditional means of commenting on the Brahma Sutra, there are a number of original ideas and arguments to establish that the essence of Upanishads is Advaita. He taught that it was only through direct knowledge of Brahman that one could be enlightened. and the Adi Shankara's opponents accused him of teaching Buddhism in the garb of Hinduism, because his non-dualistic ideals were a bit radical to contemporary Hindu philosophy. However, it may be noted that while the Later Buddhists arrived at a changeless, deathless, absolute truth after their insightful understanding of the unreality of samsara, historically Vedantins never liked this idea. Although Advaita proposes the theory of Maya, explaining the universe as a "trick of a magician", Adi Shankara and his followers see this as a consequence of their basic premise that Brahman alone is real. Their idea of Maya emerges from their belief in the reality of Brahman, rather than the other way around.
Historical and cultural impact
At the time of Adi Shankara's life, Hinduism had begun to decline because of the influence of Buddhism and Jainism. Hinduism had become divided into innumerable sects, each quarrelling with the others. The followers of Mimamsa and Sankhya philosophy were atheists, insomuch that they did not believe in God as a unified being. Besides these atheists, there were numerous theistic sects. There were also those who rejected the Vedas, like the Charvakas. 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. In his works, Adi Shankara stressed the importance of the Vedas, and his efforts helped Hinduism regain strength and popularity. Many trace the present worldwide domination of Vedanta to his works. He 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.[31] He is the main figure in the tradition of Advaita Vedanta. He was the founder of the Daśanāmi Sampradāya of Hindu monasticism and Ṣaṇmata of Smarta tradition. He introduced the Pañcāyatana form of worship. Adi Shankara, along with Madhva and Ramanuja, was instrumental in the revival of Hinduism. These three teachers formed the doctrines that are followed by their respective sects even today. They have been the most important figures in the recent history of Hindu philosophy. In their writings and debates, they provided polemics against the non-Vedantic schools of Sankhya, Vaisheshika etc. Thus they paved the way for Vedanta to be the dominant and most widely followed tradition among the schools of Hindu philosophy. The Vedanta school stresses most on the Upanishads (which are themselves called Vedanta, End or culmination of the Vedas), unlike the other schools that gave importance to texts authored by their founders. The Vedanta schools have the belief that the Vedas, which include the Upanishads, are unauthored, forming a continuous tradition of wisdom transmitted orally. Thus the concept of apaurusheyatva ("being unauthored") came to be the guiding force behind the Vedanta schools. However, along with stressing the importance of Vedic tradition, Adi Shankara gave equal importance to the personal experience of the student. Logic, grammar, Mimamsa and allied subjects form main areas of study in all the Vedanta schools. A well known verse, recited in the Smarta tradition, in praise of Adi Shankara is:श्रुति स्मृति पुराणानामालयं करुणालयं|
नमामि भगवत्पादशंकरं लॊकशंकरं ||
Śruti smṛti purāṇānāṃālayaṃ karuṇālayaṃ|
Namāmi Bhagavatpādaśaṅkaraṃ lokaśaṅkaraṃ||
I salute the compassionate abode of the Vedas, Smritis and Puranas known as Shankara Bhagavatpada, who makes the world auspicious.
Works
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 VedasHindu scriptures. He gives a high priority to svānubhava ("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. and other Traditionally, his works are classified under Bhāṣya ("commentary"), Prakaraṇa gratha ("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 devoteedeity. and the Adi Shankara wrote Bhashyas on the ten major Upanishads, the Brahma SutrasBhagavad Gita. In his works, he quotes from Shveshvatara, ***********, Mahanarayana and Jabala Upanishads, among others. Bhashyas on **********, Nrisimhatapani and Shveshvatara Upanishads are extant but the authenticity is doubtful.[32] Adi Shankara's is the earliest extant commentary on the Brahma Sutras. However, he mentions older commentaries like those of Dravida, Bhartrprapancha and others.[33] and the 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:[34]
Sarveśāṃ cādhikāro vidyāyāṃ ca śreyah: kevalayā vidyāyā veti siddhaṃ
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.Among the independent philosophical treatises, only Upadeśasāhasrī is accepted as authentic by modern academic scholars. Many other such texts exist, among which there is a difference of opinion among scholars on the authorship of Viveka Chudamani. The former pontiff of Sringeri Math, Shri Shri Chandrashekhara Bharati III has written a voluminous commentary on the Viveka Chudamani.
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Courtesy- Kamakoty Peedam
| Lord Shiva, also known as Dhakshinamurthy, who spreads the Universal Truth not by words but by his silence and by his sign of his hand which is held in the form of "Chin Mudra". About 2500 years ago, when the spiritualisation of the people greatly reduced, all the Gods and the Rishis went to Kailash and pleaded with Lord Shiva to revive the world. Lord Shiva agreed with their request and informed that he will be born in this world. Lord Brahma, Indra and others also agreed to be born in this world to help Lord Shiva. |  |
 | In Kaladi, Kerala, a learned brahmin, by the name of Sivaguru, and his wife, Aryambal, spent their life in pooja and in giving alms to poor and in other good deeds. This childless couple went to Trichur and performed puja for 48 days to Lord Vadakkunathan (Lord Shiva) and prayed for a son. Lord Shiva melted in their devotion and appeared before them and told them "I am extremely happy with your devotion and you will get what you want. But tell me whether you want a number of dull children or a son who is extremely intelligent, who will live for a short period only." The couple replied the decision could not be theirs as the Lord knows what is good for them. |
| Lord Dakshinamurthy, pleased with the reply, was born to Aryambal under the star "Thiruvaithhirai". As the Lord had already promised that he will be born to do good to this world, the child was named Sankara. Sam means prosperity and Karathi means te giver. All the visitors stood in awe at the divinity of the child and said "This is not an ordinary child". |  |
 | As Shankara grew up, he attraced everybody with his intelligence and kindness. At the age of three, he was given "Aksharabyas", i.e., the learning of writing and reading. At the age of four, he lost his father. At the age of five, he was initiated in Brahmacharyam i.e., the holy thread ceremony was conducted and he was sent to Gurukul for learning of scriptures. As per the practice the brahmachari has to go from house to house and take alms and submit this to his guru. On a Dwadasi day Sankara happened to go to the house of a very poor lady jand asked for the alms. The lady did not have a single grain of rice in her house to give. However she had kept a single Amla fruit for herself as it was a Dwadasi day. She unhesitatingly gave this Amla fruit to Sankara as she could not send a Brahmachari empty handed. Sankara was moved by her selflessness and the poverty of the lady and prayed to Goddess Lakshmi in a beautiful sloka which is called "Kanaka Dhara Stotram". On completion of this stotram, Goddess Lakshmi appeared in person and showered a rain of golden coins on the poor lady's house. |
| One day, the rishis came to him and reminded him of his duty to the land in spreading spiritualism. Sankara agreed it was time to become a Sanyasi and go all over the country to kindle religious ferver. One day when Sankara was taking bath, a crocodile caught hold of his leg. Sankara called out to his mother. Aryambal came running and to her horror she found her son in the grip of the crocodile and she cried that se did not know how to help her son. Sri Sankara informed his mother that his life was nearing to an end, but if he became a Sanyasi, he could start a new life as a sannyasi. Thus Sri Sankara obtained permission from his mother to become a sannyasi. |  |
 | Sri Sankara went in the search of a Guru to be formally initiated as a Sannyasi. At the banks of the river Narmada, he found the river gushing forth into floods. By using his powers, he encapsulated the river in his Kamandal (a vessel sannyasi's carry) and released it in the banks of the river. Sri Govinda Bagawathpathar, an ascetic who saw this, marvelled at Sri Sankara dn took him on as a Shishya. |
| Sri Govinda Bagawathpadar taught various vedas to Sri Sankara. He also taught about Advaita, the principle that every one in this world is the manifestation of God and that God and Atman are one and the same. He advises Sri Sankara to go out in the world and spread this truth throughout the country. |  |
 | Sri Sankara went to Kasi and by that time, he had a lot of disciples. One of them, Sanandhyaya, was drying the clothes of his Guru and suddenly Sri Sankara called him to the other bank of the river as he needed the clothes urgently. Sanandhyaya, little realising that he would drown, starts walking into the river. However, the Grace of his Guru resulted in a lotus materialising wherever he was keeping his foot. When asked as to how did he cross the river, he says that when his Guru calls, he is not to worry about anything. Sri Sankara named him as Padma Padar (lotus feet). |
| Once, in Kasi, when Sri Sankara was going to the Vishwanath Temple, his path was blocked by an "untouchable" who was accompanied by his wife and 4 dogs. The disciples of Sri Sankara shouted at him to make way, and to keep a distance. The untouchable smiled and said, ""According to your principle of Advaita, which you practice, all the Jivatma are same as God. How do you ask me to go? How am I different from your Paramacharya? What you say is unreasonable. How can I go away from myself?" Sri Sankara realised that it was not an ordinary person and understood that it was Lord Shiva himself who had come along with His consort and the four Vedas. He prostrated before the Lord and sang five slokas called "Manisha Panchakam". Lord Shiva presented himself along with Visalakshi and blessed Sri Sankara. |  |
 | When Shri Sankara was 16, a very old Brahmin of ill health started arguments with him about Brahmasutra bashyam which Shri Sankara had written. Shri Sankara was astounded by his intelligence and arguments but they continued their discussion. The arguments continued for days together and the more Shri Sankara argued, his ideas crystallised more and more and he understood that the old man was none other than Vyasa Rishi, who was the creator of Brahmasutra. Sri Sankara said that he has done a great disrespect to the sage by entering into an argument. Vyasa Rishi said "I fully agree with your bashyam and I wanted to establish that yours is correct. I bless that you should live another 16 years and you should spread this Advaita throughout the country." |
| Sri Sankara learnt that there was a great learned person by the name Mandana Mishra who lived in Mahishmati and who followed the Karma Mimaamsa method of devotion. Sri Sankara arrived at his house and found his house was closed and Mandala Mishra was carrying out some rituals inside his house. Sri Sankara entered the house by using his powers and entered the house. Mandala Mishra became very angry and shouted at Sri Sankara. But Sri Sankara smiled and explained the uselessness of such rituals. However, Mandala Mishra admired the intelligence of Sri Sankara and started discussions with him after completing the rituals. Sri Sankara said that there should be a judge to decide the winner and suggested that Sarasawani, the wife of Mandala Mishra, to be the judge. Sarasawani, who was extremely intelligent and learned, realised that Sri Sankara was none other than Lord Shiva, did not want to declare her husband as the loser. She suggested that both of them should wear a garland of flowers and whichever garland fades first, that person would be the loser. Naturally, Sri Sankara won. |  |
 | As per the original condition, Mandala Mishra became an ascetic and started to leave the house. Unable to bear the separation, Sarasawani stood transfixed and told Sri Sankara that according to our faith, the husband and wife, even though have two bodies, are spiritually one and she would be incomplete without her husband. Sri Sankara accepted this and started discussion with this lady. Saraswani showered questions like rain and Sri Sankara gave very beautiful answers and Sarasawani acknowledged him, and followed Sri Sankara and her husband's footsteps. |
| In their travels, they reached Sringeri in Karnataka, which is on the banks of Tungabadra. While Sri Sankara and Mandala Mishra were walking, Sarasawani did not move and stood fixed in the sands of Tungabadra. Sri Sankara turned back and realised by his divine powers that Sarasawani did not want to proceed any further and created a seat for her for spreading the Advaita. This seat is today called the Sharada Peetham or the Seat of Sharada. This was the first Mutt installed by Sri Sankara, with the direction that all the heads of the Mutts will be called Sankaracharayas and they will have a lineage of Shishyas or disciples. |  |
 | When Sri Sankara was in Sringeri, he divined by his superior powers that his mother was in her deathbed, and as per his promise while taking Sanyas that he would be by her side while she breathes her last, he reached Kaladi and paid his last respects to the old lady. Aryambal was happy that her son had come back. Sri Sankara prayed to Lord Venkateswara who appeared in person and blessed Aryambal. Sri Sankara did the last rites for his mother but the people of Kaladi said that a Sanyasi does not have the right to do the last rites, but he did not hear that and carried the body of Aryambal and put her in the pyre himself and lit it himself. |
| After the death of his mother, he went all over the country and converted the people of other faith to Advaita. He revived a number of temples and using his powers, he established a number of Yentras in these temples to spread the blessings of Parasakthi. During his travels, he arrived at Mukambi, a religious place in Karnataka. A poor brahmin came to Sri Sankara with his deaf and dumb son and prostrated before Sri Sankara. Sri Sankara asked the boy, "who are you?". The dumb and deaf child, for the first time, opened his mouth and explained, "The body is not me, it is the Paramatma who is my body." Sri Sankara was pleased with his answer and he gave an amla fruit and named this boy as Hastaaamalakan. (Hastaa means hand and Amalakan means amala). Hastaamalaka became one of the principle disciples of Sri Sankara. |  |
 | Sri Sankara, with his three principle disciples, namely, Padmapadar, Sureshwarar (Mandala Mishra) and Hastaamalaka, went from place to place, and preached Advaita. Sri Sankara gave intense training to his disciples. One of the other disciples, Giri, while listening to the discourses, would not ask any doubts, would not open his mouth, and would be silent all the time. Some of the other disciples thought that this Giri was a dumb idiot and did not know anything. One day, all the disciples were ready to listen to Sri Sankara's discourses. Sri Sankara waited for Giri to arrive. Ultimately, Giri turned up but instead of keeping silent on that day, burst forth into eight slokas which had never been heard by the disciples earlier. These were the creation of Giri. On hearing this, all the disciples felt ashamed and praised Giri. These slokas are called "Thotaka ashtakam". Giri was named as Thotakar by Sri Sankara. |
| Sri Sankara visited Thiruvidaimarudur in Tanjore district of Tamilnadu, which is a great religious place, and the ruling deity in the temple was Lord Shiva. The learned Saivites of the temple informed Sri Sankara that Lord Shiva is the creator and that they are all merely lowly life created by Lord Shiva, and if that was so, how does Sri Sankara say that they were one with the Lord ? They did not agree with the Advaita principle. Sri Sankara asked them to enter the temple. As they reached the Sanctum Santorum of the temple, their was a thunderous statement "Satyam is Advaita". This was repeated thrice and it was also followed by a hand which came out of the Linga which conformed the truth. All the learned persons acknowledged the principle of Advaita and accepted Sri Sankara as their Guru. Even today, there is a Sankara Mutt at Thiruvaimarudur and there is a linga with a hand materialising out of it. |  |
 | Sri Sankara visited Thiruvanaikar, near Trichy in Tamilnadu. In this temple, the Goddess Akhilandeswari was having a feirce power and people who went to have her darshan could not stand the fierceness of this Goddess. Sri Sankara created two sets of earrings which are called Tatankam and he presented these to the Goddess. The fierceness of the deity reduced. This tatankam, the earrings, has been maintained over time by the Acharyas of the Kanchi Mutt. |
| Sri Sankara visited Tirupathi and recited the Sloka "Vishnu pathathi keshanta stotra" which describes the Lord from his foot to the head. He wanted the people to visit the Lord in great numbers and get his blessings, he established an yantra. From that day the number of followers of the temple increased and is increasing day by day. |  |
 | Arjuna tree is the tree of "Marutha" and the place where Lord Shiva appears as a Linga under this "Martha" tree is called Arjuna Kshetra. The Thiruvadaimaruthur which Sri Sankara visited earlier is called Madhyaarjunam. Srisaila, in Andhra, is called Mallikarjunam as Lord Shiva resides under a Marutha Tree which has also got Jasmine creepers on this tree. Sri Sankara visited this tree and became ecstastic on seeing the linga at the foot of this tree. His happiness flowed like the waves of a flood and became a sloka called Sivanandalahiri. |
| Near Srisailam, there is a forest called Hatakeshwaram, that no man enters. Sri Sankara entered this place and did penance for many days. During this time, a Kabalika, by name Kirakashan appeared before him. Kapalikas are a set of people who live in the burial grounds and pray to God by giving human and animal sacrifice. They were against Advaita which preaches love and affection and shuns violence. He asked Sri Sankara that he should give his body as a human sacrifice to Lord Shiva. Sri Sankara was happy to hear this request and agreed. Kirakashan was about to cut off Sri Sankara's head when Lord Narasimha appeared in the form of a lion and killed Kirakashan. |  |
 | Sri Sankara completed his travels and went to Badrinath. Lord Vishnu appeared before him and told that his sculpture in Alaknanda river should be taken out and a temple should be built for it. This temple is called Badrinarayan temple and is one of the important religious places for Hindus. |
Sarnath |
Latest page update: made by Sarnath
, Oct 4 2009, 4:00 AM EDT
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