SRI SANKARA VIJAYA

Mankind will be very ungrateful if it does not remember the  great contribution rendered

to religion and philosophy by the intellectual giant Adi Sankaracharya! He was the founder of the Advaita school of philosophy and commentator of the Upanishads and the Brahma sutras, and the Bhagavad-Gita. Though his lifespan was only sixteen years, he lived for thirty two years, wiped out Buddhism and Jainism from our soil and established the superiority of the Vedas and the Upanishads. He is considered as the incarnation of Lord Siva himself! Born in Kaladi in Kerala to the pious parents Sivaguru and Aryamba Sankara was a precocious child and troubled his teacher by asking questions that he could not answer! Sankara’s life is full of incredible and mIraculous incidents. On an occasion when he went to beg for food, as for the custom of brahmacharis, the lady had nothing except a gooseberry for young Sankara! She was very poor and apologetic! Compassionate Sankara pitied her state and praised Goddess Maha Lakshmi to shower her grace on the poor lady. Soon there was a shower of golden gooseberries in her  small home! ‘Kanaka dhara’ stotra thus became very famous!

Young Sankara changed the course of river Purna so that his mother could fetch water comfortably! When the king wondered at the miracle and offered diamonds and other wealth,, Sankara refused them and accepted the three books he had written! He refused the request of his mother to marry and settle down. But he wanted to take to sanyasa and. wanted his mother’s permission which she promptly refused. Sankara enacted a drama to force her. When he went for bath in the river, a crocodile caught his feet! Sankara cried and his mother wept bitterly! Sankara said if she permits him to  take up sanyasa the crocodile would leave him!  Poor Aryamba had to agree and permit him. The crocodile disappeared as silently as it appeared! Sankara went to the famous Govinda Yogi as a disciple and drank deep all the sastras, scriptures and Puranas and the Vedas. One day, while his Guru was in samadhi, river Narmada  came in floods very dangerously near the ashram. Sankara caught the entire river in his 'Kamandalu’ and saved the ashram! The Guru was astounded at Sankara's power, blessed him and directed him to write the commentary for the Brahma Sutras for which he is eminently qualified! To teach a lesson to his other sishyas on Guru bhakthi, Sankara asked his close disciple Vishnu Sarma to walk on Ganges water! He, meditating on Sankara’s name coolly walked, on the water to the astonishment of all! He was thus called ‘Padmapada’ later on.

Seeing a chandala on his way, during his travel, Sankara asked him to get away from his path! The low caste man wondered if there was any difference between his body and that of Sankara! “If you want the soul to get away, how is it possible?” replied the chandala! Sankara prostrated before him as the chandala vanished and Lord Viswanatha stood before him! Feeling very thirsty during the course of his travel, Sankara drank toddy as there was no water available! One disciple drank toddy as his Guru had set an example! Sankara Knew this. He went to a place on the way where Iron was being melted. He drank a cup of molten Iron as easily as we drink coffee or some drink!! The disciples realized that they should follow the right things the Guru does but not the wrong ones! Sankara meets later the old man reciting” Dukrunkarane”and asks him to repeat the name of Govinda for salvation! The Bhajagovinda stotra is a compendium of all the highest truths of the Vedas, the Upanishads and the scriptures! Sankara travelled to Badarikaranya and wrote his commentaries to the ten- Dasa Upanishads, the Brahma Sutras and the Bhagavad Gita. Sage Vyasa came as an old brahmin and had severe discussion with Sankara and appreciated the wonderful commentaries by Sankara!

Deciding to cut at the root of Bhuddhism and Jainism, Sankara meets later Mandana Misra, a famous disciple of Kumarila Bhatta who too wanted to establishlish the Vedas.The debate between the two went on for long witnessed by the Devas! If Sankara loses he would marry and settle down! If Mandana Mishra loses he would take to sanyasa! Bharathi, wife of Mandana Misra would be the judge. Sankara was about win when Bharathi demanded that she should be defeated for a full victory! She put very inconvenient questions on the intricacies of marital life for which Sankara had no answer! He requested for a month’s time when he would be ready with answers! Sankara asked his disciples to keep guard over his body and transmigrated into the body of a dead king nearby. The dead king woke up but his conduct was entirely different from that of the dead King! The smart minister ordered the soldiers to search for all dead bodies and burn them! Sankara's disciples sent him message! Sankara left the King’s body and entered his own body! But the soldiers had seized the body and ignited it! The limbs of Sankara were partially burnt! Sankara prayed to Lord Lakshmi Nrusimha to extend his helping hand and sings the famous “ Karavalamba Stotra"! Miraculously his limbs were restored to their original shape!

Sankara later came to Srisailam in the south where a few Kapalikas tried to sacrifice him for their Goddess! Lord Narasimha through Padmapada' saved Sankara! He came to Gokarna and another miracle happened there! A boy entrusted to a sage fell into the river and died! Feeling  guilty, the sage transmigrated into the body of the boy! The boy was totally detached to worldly !ife! He remained mute and disinterested! The moment Sankara questioned him, he began speaking the highest philosophy! Sankara named him “Hasthamalaka” as he explained the knowledge of the Brahman easily! Sankara came to Tungabhadra river and established Sri Sarada Peeta. He argued with,Sakthas, Ganapathyas and various other classes of worshippers and defeated them! Meanwhile he performed his mother’s funeral rites!  Thus establishing Advaita, Sankara retired to the Himalayas and meditated on the Brahman on the bank of river Swarna! His Gurubrahma, Gowdapada visited Sankara and appreciated the commentary on his “Mandukyopanishad”! Sankara then went to Kashmir and climbed the great “Sarvgna peeta”

which was vacant for long.Then he went to Badarikaranya, visited Kedarnath and concluded his mission on earth! He went back to Kailash, his original abode leaving aside his physical body!  Jaya Jaya Sankara! Hara Hara Sankara! Jaya Jaya Sankara Hara Hara Sankara Jaya Jaya !

ON THE ROLE OF BRAHMIN AND KINGS

Santhi parva of the Mahabharata is replete with the sound counsel given by the grand old man  Bhishmapitamaha to Yudhistira on various issues that a king has to concentrate on. Yudhistira questions the great warrior how a brahmin should conduct himself in times of danger and difficulties. Bhishma had earlier informed him that in such times a brahmin can follow the dharma of a Kshatriya.“ Is there an occasion when the brahmin can follow the dharma or the ways of a vysya?”  questioned Yudhistira. In reply Bhisma pointed out that the brahmin can  follow the way of life of Vysya if he is unable to follow the  ways of kshatriya. He can follow agriculture, protection of cows. “ What materials can a brahmin  sell  to qualify himself for heaven” questioned the eldest of the Pandavas.

In reply Bhisma said that under any circumstances a brahmin should not sell toddy, gingelly seeds, animals with manes, cattle , oxen, honey, meat, and cooked food. He will go to hell by selling them. If he sells a goat he earns the sin of selling the God of fire! By selling sheep he commits the sin of selling the God of water, Varuna! He sells the Sun God when he sells a horse! By selling cooked food he commits the sin of selling Goddess Earth! As he sells a cow the sin is that of selling “ soma rasa”!  There can be bartering by offering raw rice in return for cooked rice as it is an accepted principle! It is an unpardonable sin to force someone and seize things from him! “How can a king protect his people if all classes of people rise against him?” questioned Yudhistira. It is the duty of the brahmins to strengthen the king’s hands. By their charity, tapas, controlling their senses, performing yagnas they should protect themselves. They should perform Vedic rites to support the king. A wise king shall always take the help of brahmins to improve his strength. When there is good governance by the king people will engage themselves in lawful activities. “ yatha raja tatha prajah”. If thieves and robbers create havoc in society all classes of society can take up arms against them. There is no sin in doing so!

“What should the brahmin do if the king or Kshatriya rises against them?” asked Yudhistira. Bhishma replied that they should protect themselves by performing penance, celibacy, taking up arms, honestly or by cheating! If the Kshatriya exceeds his limit in tormenting the brahmin, the Vedas themselves shall come to his rescue! Kshatriyas are born of brahmins. Fire is born of water and iron is born of stone. Their power is all pervading except in their place of birth! When Iron tries to break the rock, or fire tries to win over water, or when kshatriyas are inimical to brahmins, the three lose their strength! The strength, power and radiance of kshatriyas is nothing before that of the brahmins! One who sacrifices his life for the protection of Dharma is a martyr! Hats off to those who die in saving the life of brahmins! According to Manu such people reach “Brahmaloka”!

People who are wounded and killed fighting evil are purified. Dharma become adharma and adharma turns into Dharma depending on the time and the country in which which the person lives. Many who have done cruel acts have reached heaven! Kshatriyas following Dharma despite their sins have attained heavenly abodes! There is no sin on the part of the brahmin when he takes up arms to protect himself, when he encourages the other classes to follow their Dharma and when he drives away thieves and robbers! To another question by Yudhistira Bhishma replied that one who ferries another to the other shore in terrible floods and guides another when there is no other way can be worshipped whether he is of low class Sudra or any other class in society! He is the true relation who extends his hospitality to others when they are troubled by robbers and have nobody to look for help. He is adorable who wards off the fear of others and satisfies their desires! What is the use of an ox if it cannot bear the burden? A cow that does not yield milk is worthless! Similarly a childless woman is good for nothing! Likewise  there is absolutely no benefit from the king who cannot protect his subjects!

Bhishma further adds that a brahmin who has not studied the Vedas and the king unable to protect his subjects are similar to a wooden elephant, a leather deer, a poor man, a eunuch and land that cannot produce anything! They become worthless like a cloud that doesn't bring rain! Bhisma asserts that one who protects his subjects and suppresses the bad elements is eligible for kingship! It is he who can rule the world!

Things have totally changed from the days off Dwapara Yuga to KaliYuga!  There are not many kings or even brahmins! The rules established by the law giver Manu are observed more in the breach than in the observance! Honesty has become a rare virtue and commodity! Morality has reached its nadir! Ethics and culture are totally forgotten! There is a rat race for money and material things! Spirituality has declined!  People Live for their love of money, luxury, entertainment and silly, small pleasures! Man says that he is God himself and denies the existence of God! Religion has lost its impact on man! Rationalism is at its height! Science and technology has changed the life of man enabling him to explore the skies and even colonize planets like the Moon and Mars! We do not know what more is destined for man!

VAYSIGATE KAH KAMAVIKARAHA-(Bhajagovindam)

“All the world's a stage and all the men and women merely players” declared the bard of Stratford upon Avon, William Shakespeare! They have their exits and entrances. When man comes on the stage of Life it is his entrance or birth. After playing his part well or ill, when he leaves the stage it is his exit or death. In-between birth and death he has many parts to play. Even as per our scriptures human life is divided into four or five stages. 'jayathe’- taking birth, 'vardhate’- growing into boyhood, 'parinimithe’- changing over into youth and middle age,  'kshiyathe’- declining into old age and senility and finally ‘ nasayithe-leaving the stage of life or death! Old age is considered as second childhood! One cannot remain an infant or child for ever. Boyhood has to give place to youth which too is impermanent. Middle age occupies the the best and the most important stage of life and then there is the downward trend. Old age sets in and slowly the individual loses his strength, becomes senile. His senses are obscured and from that evening of life he enters into darkness and death! It is significant to note that every stage of life has its own 'vyapara’-activity. They are not interchangeable.

Adi Sankara, feeling sorry for the pitiable state of the man repeating the grammar sutra,  continues to reflect on the nature of Samsara or family life! As a child, it is entirely dependent on the mother and others.The boy is involved in play always. In his middle age man is totally lost in his wife and children and their upbringing. Later in old age he is very much worried about many things in his life till death takes him away. In short, every stage of life has its own specific activity. Emotions have been wonderfully arranged by the Providence! It is in one’s prime youth and middle age that man has amorous feelings, thinks of love. He falls in love, marries and bears children. That is the age prescribed for love, marriage, and procreation. Sankara asks, ‘ vayasi gate kah kamavikarah’- Where are your amorous advances when that age is past? Surely a boy cannot think of it. Past middle age and in old age it looks awkward to propose to a lady! People will look askance at such an act.

‘Sushke nire kah kasaraha?’ questions Sankara. Kasara means a lake. what is the requisite for  a lake? It must have plenty of water. If it is not brimful, it should have at least plenty of water. Then only it can be called a lake. If all the water is dried up or when there is negligible quantity of water in it how can that be called a lake? Everything in life has to satisfy certain conditions to be accepted by others. A sugar candy attracts hundreds of ants and even more. Slowly and steadily the the sugar candy disappears. Along with the sugar candy all ants vanish. Sycophants gather around the rich.They hail and flatter him to the skies not because he is great or scholarly but for the money he has and the doles that they get from him! The moment he loses his wealth they leave the rich man in the lurch and vanish like the frogs from the dry well! Aptly Sankara points out, ‘ kshine vitte kah parivaraha'-where are the attendants when money has declined?

Coming to the most important part of his message, Sankara asserts  that man is entangled the web of Samsara because of his ignorance or avidya or Maya or illusion! The physical world appears real to him. All his little pleasures, he considers as real. His wife, children, property are thought of as permanent!  He forgets the very purpose of his life for which God has created him! He thinks that he is the body only! He is not concerned about the spirit or soul that is enshrined

in his body! He doesn't understand the indestructibility of this Atma that manifests in each and every object in the world! As long as he remains ignorant of these  eternal truths he is caught in the cycle of birth and death endlessly! It is absolutely essential that he contemplates and tries to understand these principles.The moment this knowledge dawns on his mind he is free from the perennial shackles of  samsara! So Sankara points out, ‘Jnathe tatwe kah samsaraha’!

In the darkness of the night, without illumination, the rope is mistaken for a snake and the person is terribly frightened and steps back! Similarity between the snake and the rope, lack of proper light, and darkness contribute to this illusion! But the moment the area is illuminated, you feel, after all it is rope and not a snake! Various factors cause this feeling. Darkness is ignorance or avidya. Night also represents ignorance as you cannot see objects without light.  Light or illumination is knowledge or the real 'tatwa’ or ‘Jnana’. When man realizes this principle he is liberated from the bonds of Samsara! Adi Sankara, by the use of negatives, reinforces the necessity for Jnana and emancipation! Jnana is the realization that you are the chip of the same block, eternal Atma or the Brahman!

THE OTHER FACE OF WOMAN

THE OTHER FACE OF WOMAN (Bhartruhari)

In his Sringara Sataka, Bhartruhari describes first the personal beauty of woman, her various other  attributes, the way in which she attracts men and what physical and mental satisfaction she affords to relieve him of stress and strain! He says that the person who has for his mate an ideal and exceedingly beautiful woman is the most blessed and fortunate man in the world! Such an opportunity can come to very few individuals. It is on

ly his ‘purva punya’ that can give him such a felicitous existence on earth! Bhartruhari doubts if everything about the woman is positive. Is there not anything negative about the woman? The same poet who had extolled her in superlative terms earlier, now picks innumerable faults in her and reveals the other face of the woman, her negative side and how she tempts man and leads him to his doom and destruction! When a person, in a foreign country, thinks of his lady, he becomes lovelorn and languid. He would like to see her immediately and hug her. He is likely to forget everything he is expected to do! Can such a woman be called one’s sweetheart?

The poet points out that the beautiful woman appears to be nectarine as long as you can see her. The moment she fades from your vision she inflicts the agony of terrible unbearable poison! He wonders at the person who has created the machine called ‘woman’! Woman is the origin of all doubts and suspicions! She spoils the mind of man. she's the repository of disobedience. She is adventurous, dishonest, highly distrustful, an obstacle for reaching heaven, the root cause of entry into hell, a bundle of Maya or illusion, outwardly sweet like 'amruta’ but inwardly poisonous and the cause of attachment to all in the world! Who has built this machine called woman asks poet Bhartruhari! How can the moon be the face of the woman? Her eyes are not the lilies! Her body is not made of golden hue! But poets describe her in these terms! Fools lose their heads and fully conscious that after all she is a combination of skin, muscle, and bones, have become her slaves!

“Beauty provoketh thieves sooner than gold” said Shakespeare! Man is tempted by her physical beauty. Women talk friendly with some; look at some invitingly; but think of someone else in their mind! Hence it is difficult to say who is dear to her! Bhartruhari goes to the extent t of comparing woman to a serpent! While there is an antidote for the bite of the snake, there is no remedy for that of woman! The poet uses many metaphors to describe the effect of woman on man! Manmatha, God of Love is the angler. Samsara is the sea. Man is the fish in that sea! Woman is the angling rod he has set for man! Rosy lips of woman is the bait! The fish that eats the bait is drawn up and tormented in the fire of love! Bhartruhari warns the mind which he calls a traveller. He should not venture to walk through the forest, which is the woman’s body, inaccessible with hills and where the thief, the God of Love is hiding! He shall surely steal your chastity!

The five senses of man  pretend to do good to man! The woman’s song is the sweetest for the ear! Her movement is a feast for the eye! The tongue aspires for a liplock! The nose relishes her smell while the body yearns badly for her touch! These five senses create an illusion, hide the true nature  of woman and cheat mankind! Bhartruhari condemns  prostitutes who sell their bodies for money. They offer themselves to the blind, the old, the anonymous villager, one born of bad family, and even a leper! They destroy the intellect of the human being! How can an intellectual desire such women? Summing up Bhartruhari declares that outwardly they are sweet but full of venom inside! Man has to  to be very careful and cautious in approaching women! They are fit enough to be avoided rather than desired!

Woman is termed as the embodiment of Shakti! This energy is good as well as bad! It is creative and destructive. Nuclear energy can produce electricity or annihilate the entire world! She is also called as Maya or illusion that represents the real as unreal and the unreal as the real! That is why energy or Shakti is depicted as Goddess Sri Rajarajeswari! We are alarmed at some of the incidents in which a few women are involved in modern times! What Bhartruhari has said is not entirely false even in modern society! Women are involved in cheating, forgery,enticement of  men and other evil ways. They are more independent, assertive and occupy highly responsible positions! It is true that nobody can probe the mind of woman. “Strinancha chittam purushasya bhagyam”--the mind of woman and the fortune of man can never be foreseen! Have we not seen the renowned sage Viswamitra fall a prey to the wiles of the  beautiful damsel Menaka?  Didn't Ravana, a great devotee of Lord Siva come to nothing because of his lust for women, especially Sita? Indra king of heaven fell for the beauty of Ahalya, wife of sage Gautama! Woman thus becomes the greatest and effective tempter of man on earth!!

THE CYCLE OF BIRTH AND DEATH-- Punarapi jananam Punarapi maranam

THE CYCLE OF BIRTH AND DEATH..Punarapi jananam Punarapi maranam..

“Jatasya maranam dhruvam”  says the Sanskrit adage! For one who is born death is certain and inevitable. Soon after death once again there is birth! Is there any end for this interminable repetition of life and death? Obviously no! What prompts Sankara to declare that samsara is “bahudustare”, that which is very difficult to cross? It was born out of his own bitter experience  during the course of his wanderings. Family life is full of trials and tribulations. It leads to several unshakable attachments and relationships like father, mother, brother, sister, and various other connections!  This attachment or ‘mamakara’ weighs heavily on man and leads to his downfall! It is the same attachment that made Arjuna despondent and throw down his bow Gandiva on the battlefield of Kurukshetra. Caught in the inescapable meshes of maya man thinks that the world is real and all his relationships and associations are everlasting! He forgets the prime purpose of his existence on earth namely realization of his own Self! He becomes the slave of the bundle of desires and his insatiable thirst for things continues to the very end of his life! Why should there be birth followed by death? What is the secret behind this eternal principle?

Our birth is determined by the Karma-- our deeds good and bad, done in our innumerable previous births! The accumulated effect of our past karma is so dense and voluminous that  it cannot be wiped out in a single birth! So man has to take birth again and again to reduce the quantum of his accumulated karma till it is totally annihilated to achieve birthlessness! This is practically impossible because man cannot exist without performing karma! Whatever action he does, good or bad, has an equivalent and opposite reaction! He has to enjoy or suffer according to his karma! Finally when he achieves a nil balance of karma he is granted mukti or salvation  by the grace of God! Prarabda karma is that that has started yielding results even as you are born. Sanchita Karma is the one that you accumulate during your life on earth. Agami Karma is the effect that you get in future! Thus man’s life is inextricably interfused with the actions that he undertakes in his life! So samsara- family life is a vicious circle that none can escape! That is why Sankara warns mankind through this sloka that samsara is a combination of repetitive birth and death from the womb of the mother to the womb of mother earth!

Why should the celibate and great exponent of Advaita Adi Sankara speak of samsara to which he had no connection? It is born out of his own experience during his travel.Those were the days of Buddhism and Mandana Misra, the disciple of Kumarila bhatta was famous for his Mimamsa exposition and insistence of Karma and rituals. He rejected the Upanishad statements saying karma will definitely bear fruit and that there is no need for God or any other thing! Sankara differed from his view of the Vedas and Upanishads. He wanted debate on these points with Mandana Misra and met him at his home.The bets were made! If Mandana Misra lost he would become a sanyasi and Sankara’s disciple. If Sankara  lost he would marry and become a grihasta- a family man. Battle lines were drawn and the debate went on for a number of days with arguments and counter arguments witnessed by great men and even Gods. Slowly Mandana Misra’s arguments flopped and he was about to lose. The garland on his neck faded while that on Sankara’s glowed brightly indicating his victory!

Mandana Misra was the incarnation of creator Brahma while his wife Bharathi was the avatar of the Goddess of Knowledge, Saraswathi! She challenged Sankara by saying that his victory cannot be accepted till she, the 'ardhangi’, the better half of Mandana Misra is vanquished. Knowing that Sankara is not familiar with the intricacies of family life or Samsara, she cornered him by putting delicate questions on that subject! Sankara was helpless as he could not answer them! But he wanted sufficient time to answer those questions on family life. Time was granted and he left. Sensing that the king of the country was dead, Sankara directed his sishyas to protect his body till his return and transmigrated into the king’s body to get a knowledge of Samsara! Meanwhile the dead King woke up as if from sleep to the shock and amazement of the royal family!

 The conduct of the king was totally different from that of the original king.The body was that of the king while the soul was that of Sankara! Suspicion grew and the smart minister, knowing that some noble soul should have entered the body of the king, ordered the soldiers to search every nook and corner of the country for any dead body and burn it off! Within the short time available Sankara grasped every detail of family life needed for the debate and decided to return to his body! But the soldiers had spotted Sankara’s body being guarded by his disciples and were ready to burn it in spite of resistance from Sankara's disciples! They immediately sent the message to their master Sankara who instantly left the body of the king and came back to his original body! But it was a little too late! The limbs of his body were partially burnt! Sankara had drunk deep the essence of Samsara, it's plus and minus points and was ready to answer any question by Bharathi!

It is at this juncture that Sri Sankara composes  the famous “ Sri Lakshmi Nrusimha Karavalamba Stotram” describing the terrible debilitating effect of samsara on him! It is indirectly the warning for all humanity! He prays emotionally to the Lord to extend “His Helping Haveand” --”Karavalambam" and save him from the deleterious effects of Samsara. He uses a number of metaphors to explain what family life, samsara, is! Samsara- family life is a fathomless ocean full of terrible crocodiles! It is dense forest infested with wild beasts that can prey upon you any time! It is a deep well from which you can never get out of the ups and downs of life! It is similar to the terrible blow of the king elephant from which there is no escape! Samsara is like the bite of the terrible poisonous snake which is fartal and destructivel It is like the wily net in which man is caught like the fish! It is a tree, sin is it's seed, endless karma it's branches,‘karana’ it's leaves and love it's flower! “It is the 'davanala’ the terrible fire that has burnt my limbs, O Lord! Lakshmi Nrusimha, offer me your helping hand” prays Adi Sankara! Lo, Behold! his partly burnt limbs were restored in perfection! Hence Sankara’s bitter personal experience of Samsara, though for a short while, made him wise and shun it completely!