Adi Shankara

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Adi Shankara
Raja Ravi Varma - Sankaracharya.jpg
Adi Shankara with Disciples, by Raja Ravi Varma (1904)
Born
Shankara
788 CE[1]
Kaladi, Chera Kingdom
present day Kerala, India
Died
820 CE[1] (aged 32)
Kedarnath, Pala Empire
present day Uttarakhand, India
Nationality
Indian
Titles/honours Expounded Advaita Vedanta
Founder of
Dashanami Sampradaya, Shanmata
Guru
Govinda Bhagavatpada
Philosophy
Advaita Vedanta
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Adi Shankara (pronounced [a?d?i ???k???]; early 8th century CE[2][note 1])
also
known as (Adi) Shankaracharya and Shankara Bhagavatpada, spelled variously as Sa
nkaracharya, (Adi) Sa?karacarya, Sa?kara Bhagavatpada, Sa?kara Bhagavatpadacarya
was one of the most revered Hindu philosophers and theologians[5] from India wh
o 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 idea
s found in the Upanishads. He wrote copious commentaries on the Vedic canon (Bra
hma 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 o
ffers 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 th
rough discourses and debates with other thinkers. He established the importance
of monastic life as sanctioned in the Upanishads and Brahma Sutra, in a time whe
n the Mima?sa school established strict ritualism and ridiculed monasticism. He
is reputed to have founded four mathas ("monasteries"), which helped in the hist
orical development, revival and spread of Advaita Vedanta of which he is known a
s the greatest revivalist.[6] Adi Shankara is believed to be the organiser of th
e 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 links
Biography
Sources
Traditional 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 Keraliy
a Sa?kara Vijaya? (of the Kerala region, extant from c. the 17th century).[10][1
1]
Birth
Dates
Several different dates have been proposed for Shankara:
788 820 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 P
i?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 confiden
ce 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", b
ut it is unclear as to which king this name refers. Though some researchers iden
tify the name with Chandragupta II (4th century CE), modern scholarship accepts
the VikramAditya as being from the Chalukya dynasty of Badami, most likely Vikra
maditya II (733 746 CE),[13] which would place him in the middle of the 8th centur
y.[12] Max Mller, Macdonnel, Pathok, Deussen and Radhakrishnan all accept the dat
es 788 820 CE.[3] The date 788 820 is also among those considered acceptable by Swam
i Tapasyananda, though he raises a number of questions.[14][15]
509 477 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 recor
ds are not considered as reliable as the Sringeri chronology. Also, such an earl
y date would be in conflict with much else in Indian chronology. According to th
ese revisionist models, these are the actual dates, and it is other collateral d
ates, such as the date of Gautama Buddha (which serves as an anchor for modern a
cademic history of India), that need to be moved back. However, such an early da
te is not consistent with the fact that Shankara quotes the Buddhist logician Dh
armakirti, who finds mention in Xuanzang (7th century).[12] Also, his near-conte
mporary Kumarila Bha??a is usually dated c. 8th century CE. Most scholars feel t
hat due to invasions and other discontinuities, the records of the Dwaraka and G
ovardhana mathas are not as reliable as those of Sringeri.[12] Thus, while consi
derable debate exists, the pre-Christian Era dates are usually discounted, and t
he most likely period for Shankara is during the 8th century CE.
44 12 BCE: the commentator Anandagiri believed he was born at Chidambaram in 4
4 BCE and died in 12 BCE.[3]
6th century CE: Telang placed him in this century. Sir R. G. Bhandarkar beli
eved he was born in 680 CE.[3]
805 897: A D Venkiteswara not only places Shankara later than most, but also h
ad 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]
Childhood
The birthplace of Adi Shankara at Kalady
Adi Sankara Keerthi Sthampa Mandapam, Kalady, Kerala
Shankara was born in Kaladi in present day central Kerala, India. According to l
ore, 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 wif
e in their dreams, and offered them a choice: a mediocre son who would live a lo
ng 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, "best
ower 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 initi
ation into student-life, had to be delayed due to the death of his father, and w
as then performed by his mother.[17] As a child, Shankara showed remarkable scho
larship, mastering the four Vedas by the age of eight.[18]
Sannyasa
At the age of 8, Shankara was inclined towards sannyasa, but it was only after m
uch 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 riv
er Poorna one day, a crocodile caught hold of his leg and appeared to be about t
o 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 Shan
kara. A crocodile had never been found in Poorna ever since.[19] Shankara then l
eft Kerala and travelled towards North India in search of a guru. On the banks o
f the Narmada River, he met Govinda Bhagavatpada the disciple of Gaudapada at Om
kareshwar. When Govinda Bhagavatpada asked Shankara's identity, he replied with
an extempore verse that brought out the Advaita Vedanta philosophy. Govinda Bhag
avatapada was impressed and took Shankara as his disciple.[20]
The guru instructed Shankara to write a commentary on the Brahma Sutras and prop
agate the Advaita philosophy. Shankara travelled to Kashi, where a young man nam
ed Sanandana, hailing from Chola territory in South India, became his first disc
iple. According to legend, while on his way to the Vishwanath Temple, an untouch
able accompanied by four dogs came in the way of Sankara. When asked to move asi
de 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 th
e untouchable was none other than god Shiva himself, and his dogs the four Vedas
, Shankara prostrated himself before him, composing five shlokas known as Manish
a Panchakam.[21][22]
At Badari he wrote his famous Bhashyas ("commentaries") and Prakarana granthas (
"philosophical treatises").[23][24]
Meeting with Mandana Mishra
Sharada Peeth (Sarvajnapeetha) temple, now in Pakistan-administered Kashmir
Main article: Ma??ana Misra
One of the most famous debates of Adi Shankara was with the ritualist Ma??ana Mi
sra. 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 a
t that time.[25] Thus it would have been important for Adi Shankara to debate wi
th 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 h
ad buried himself in a slow burning pyre to repent for sins committed against hi
s guru: Kumarila Bha??a had learned Buddhist philosophy from his Buddhist guru u
nder false pretenses, in order to be able to refute it. Learning anything withou
t 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 t
o 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 Sahas
rabahu 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 a

cting as referee, Ma??ana Misra accepted defeat.[27] Ubhaya Bharati then challen
ged Adi Shankara to have a debate with her in order to 'complete' the victory. S
he asked him questions related to sexual congress between man and woman
a subjec
t in which Shankaracharya had no knowledge, since he was a true celibate and san
nyasi. 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 Ki
ng'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 tha
t 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 imme
diately" 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 tour
Sharada temple at Sringeri Sharada Peetham, Sringeri
Adi Shankara then travelled with his disciples to Maharashtra and Srisailam. In
Srisailam, he composed Shivanandalahari, a devotional hymn in praise of Shiva. T
he Madhaviya Shankaravijayam says that when Shankara was about to be sacrificed
by a Kapalika, the god Narasimha appeared to save Shankara in response to Padmap
adacharya's prayer to him. As a result, Adi Shankara composed the Laksmi-Narasim
ha stotra.[29]
Sarvajna Peetha, on Kodachadri peak, near Kollur where Adi Shankara is believed
to have meditated
He then travelled to Gokar?a, the temple of Hari-Shankara and the Mukambika temp
le at Kollur. At Kollur, he accepted as his disciple a boy believed to be dumb b
y his parents. He gave him the name, Hastamalakacarya ("one with the amalaka fru
it 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 propagati
on 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 schol
ars 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 encoun
tered a band of armed Kapalikas. King Sudhanva, with his Nairs, resisted and def
eated the Kapalikas. They safely reached Gokarna where Shankara defeated in deba
te the Shaiva scholar, Neelakanta.
Proceeding to Saurashtra (the ancient Kambhoja) and having visited the shrines o
f 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 o
f 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 as
cetics in Kamboja (region of North Kashmir), Darada and many regions situated in
the desert and crossing mighty peaks, entered Kashmir. Later, he had an encount
er with a tantrik, Navagupta at Kamarupa.[31]

Accession to Sarvajnapitha
Idol of Adi Shankara at his Samadhi Mandir, behind Kedarnath Temple, in Kedarnat
h, India
Adi Shankara visited Sarvajapi?ha (Sharada Peeth) in Kashmir (now in Azad Kashmir
).[32] The Madhaviya Shankaravijayam states this temple had four doors for schol
ars from the four cardinal directions. The southern door (representing South Ind
ia) had never been opened, indicating that no scholar from South India had enter
ed the Sarvajna Pitha. Adi Shankara opened the southern door by defeating in deb
ate all the scholars there in all the various scholastic disciplines such as Mim
a?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 Ked
arnath-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 t
he 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).
Mathas
See also: Dashanami Sampradaya
(Vidyashankara temple) at Sringeri Sharada Peetham, Shringeri
Advaita Vedanta is, at least in the west, primarily known as a philosophical sys
tem. 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 san
nyasa tradition, and both sides of the tradition share the same values, attitude
s and metaphysics.[web 1]
Shankara, himself considered to be an incarnation of Shiva,[web 1] established t
he Dashanami Sampradaya, organizing a section of the Ekadandi monks under an umb
rella grouping of ten names.[web 1] Several other Hindu monastic and Ekadandi tr
aditions 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 Nort
h.[web 1] Each math was headed by one of his four main disciples, who each conti
nues the Vedanta Sampradaya.
According to Pandey, these Mathas were
were originally ashrams established by
nkara inherited the ashrams at Dvaraka
rngaverapura to Badarikasrama, and the
]

not established by Shankara himself, but

Vibhandaka and his son R?yasrnga.[38] Sha
and Sringeri, and shifted the ashram at S
ashram at Angadesa to Jagannatha Puri.[39

Monks of these ten orders differ in part in their beliefs and practices, and a s
ection of them is not considered to be restricted to specific changes made by Sh
ankara. While the dasanamis associated with the Sankara maths follow the procedu
res enumerated by Adi Sankara, some of these orders remained partly or fully ind
ependent 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 li
nks with Shaivism:

Advaitins are non-sectarian, and they advocate worship of Siva and Visnu equ
ally with that of the other deities of Hinduism, like Sakti, Ganapati and others
.[web 1]
Nevertheless, contemporary Sankaracaryas have more influence among Saiva communi
ties 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, wh
ich was "due to institutional factors".[41] The mathas which he built exist unti
l today, and preserve the teachings and influence of Shankara, "while the writin
gs 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 Shank
ara, and their details.[web 2]
Shishya
(lineage)
Direction
Ma?ha Mahavakya
Veda
Sampradaya
Padmapada
East
Govardhana Pi?ha?
Prajanam brahma (Consciousness is
Brahman)
Rig Veda
Bhogavala
Suresvara
South Sringeri Sarada Pi?ha? Aham brahmasmi (I am Brahman)
Yajur Veda
Bhurivala
Hastamalakacarya
West
Dvaraka Pi?ha? Tattvamasi (That thou art)
Sama Veda
Kitavala
To?akacarya
North Jyotirma?ha Pi?ha?
Ayamatma brahma (This Atman is B
rahman)
Atharva Veda
Nandavala
According 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 thought
The 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 (B

rahman[44]). Advaita Vedanta says the one unchanging entity (Brahman) alone exis
ts, 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 fo
r all schools of Vedanta are the Prasthanatrayi the 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 ("doctr
ine") of Advaita Vedanta. He wrote commentaries on the Prasthana Trayi. His Vive
kacu?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 philosoph
y 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 reas
on why this philosophy is called an experiential philosophy - the underlying ten
et 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 moksh
a is achievable in this life, what it is means to be liberated, free and a Jivan
mukta.[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 reviewi
ng, commenting and synthesizing ideas in these ancient Indian texts, Shankara sy
stematized the foundation for Advaita Vedanta in 8th century CE, one of the six
orthodox schools of Hinduism founded many centuries earlier by Badarayana.[47] S
hankara 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 exp
erience.[48][49] Shankara also authored Upadesasahasri, his most important non-c
ommentarial text.[47]
Shankara on difference between Hinduism and Buddhism
Buddhists and Lokayatas, wrote Shankara,[50] assert that soul does not exist. Hi
nduism 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 aversi
on. 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 perce
ption and inference". Shankara citing Katha Upanishad, asserted[52] that the Hin
du Upanishad starts with stating its objective as "this is the investigation whe
ther after the death of man the soul exists; some assert the soul exists; the so
ul does not exist, assert others." At the end, states Shankara, the same Upanish
ad concludes with the words, "it exists."[53]
Modern scholars[54][55] concur with Shankara's statement as it being one differe
nce, among others, between the two major Indian religions - the premise of Hindu
ism is that there is a soul, while in Buddhism the premise is that there is no s
oul. This difference extends to their respective definition of what "liberation"
means. Nirvana, a term more often used in Buddhism, is the liberating realizati
on and acceptance that there is no self nor consciousness. Moksha, a term more c
ommon in Hinduism, is liberating realization and acceptance of Self and Universa
l Soul, the consciousness of one's Oneness with all existence and understanding
the whole universe as the Self.[54][56]
Historical and cultural impact
See also: History of Hinduism

Because of his unification of two seemingly disparate philosophical doctrines, A

tman 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 histor
y 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 th
eistic sects into a common framework of Shanmata system.[59] In his works, Adi S
hankara stressed the importance of the Vedas, and travelled on foot to various p
arts of India to restore the study of the Vedas.
Even though he lived for only thirty-two years his impact on India and on Hindui
sm was striking. He reintroduced a purer form of Vedic thought. His teachings an
d 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 d
eities - Ganesha, Surya, Vishnu, Shiva and Devi. Shankara explained that all dei
ties were but different forms of the one Brahman, the invisible Supreme Being.[6
1]
Works
For more details on this topic, see Adi Shankara bibliography.
Adi Shankara's works deal with logically establishing the doctrine of Advaita Ve
danta as he saw it in the Upanishads. He formulates the doctrine of Advaita Veda
nta by validating his arguments on the basis of quotations from the Vedas and ot
her Hindu scriptures. He gives a high priority to svanubhava ("personal experien
ce") of the student. His works are largely polemical in nature. He directs his p
olemics mostly against the Sankhya, Buddha, Jaina, Vaisheshika and other non-ved
antic Hindu philosophies.
Traditionally, his works are classified under Bha?ya ("commentary"), Prakara?a g
rantha ("philosophical treatise") and Stotra ("devotional hymn"). The commentari
es serve to provide a consistent interpretation of the scriptural texts from the
perspective of Advaita Vedanta. The philosophical treatises provide various met
hodologies to the student to understand the doctrine. The devotional hymns are r
ich in poetry and piety, serving to highlight the relationship between the devot
ee and the deity.
Adi Shankara wrote Bhashyas on the ten major Upanishads, the Brahma Sutras and t
he Bhagavad Gita. In his works, he quotes from Shveshvatara, Kaushitakai, Mahana
rayana and Jabala Upanishads, among others. Bhashyas on Kaushitaki, Nrisimhatapa
ni 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, Vi
dura and others, who were born with the knowledge of Brahman acquired in previou
s births. He mentions that the effects cannot be prevented from working on accou
nt of their present birth. He states that the knowledge that arises out of the s
tudy of the Vedas could be had through the Puranas and the Itihasas. In the Tait
tiriya Upanishad Bhashya 2.2, he says:
Sarvesa? cadhikaro vidyaya? ca sreya? kevalaya vidyaya veti siddha?
It has b
een established that everyone has the right to the knowledge (of Brahman) and th
at 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 de

ities were Shiva, Vishnu, Shakti, Ganesh and Surya. The idea was that if you bel
ieved 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. Tho
se 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 opi
nion 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 Vish
nu 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 Sha
nkaracharya's works were compiled.[68] The movie received the Indian National Fi
lm Awards for Best Film, Best Screenplay, Best Cinematography and Best Audiograp
hy.[69][70]
In 2013, a film Sri Jagadguru Aadi Sankara directed by J. K. Bharavi in Telu
gu Language was completed and released.
See also
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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. 700 750).[2] Earlier generations of scholars proposed 788 820 CE.[2] Other prop
osals are 686 718 CE,[citation needed] 44 BCE,[3] or as early as 509 477 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 originatio
n". Encyclopedia of Authentic Hinduism. This site claims to integrate characters
from the epics into a continuous chronology. They present the list of Dwarka an

d Kanchi Acharyas, along with their putative dates.

Sengaku Mayeda, Shankara, Encyclopedia Britannica
The Seven Spiritual Laws Of Yoga, Deepak Chopra, John Wiley & Sons, 2006, IS
BN 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 Vedant
a, 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 20
06-06-26.
K. A. Nilakantha Sastry, A History of South India, 4th ed., Oxford Universit
y Press, Madras, 1976.
Tapasyananda, Swami (2002). Shankara-Dig-Vijaya. pp. xv xxiv.
The dating of 788 820 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. 28 29.
Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 40 50.
Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 51 56.
Adi Shankara. "Manisha Panchakam". Archived from the original on 26 August 2
006. Retrieved 2006-08-04.
Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 57 62.
Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 62 63.
Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 70 73.
Swami Prabhavananda and Christopher Isherwood (1978) Shankara's Crest-Jewel
of Discrimination Timeless Teachings on Nonduality pp4
Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 77 80.
Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 81 104.. We have broad not
es of this debate recorded in the Madhaviya Shankara Vijaya.
Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 117 129.
Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 130 135.
Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 136 150.
Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 160 185.
"Sharada Temple (Neelum Valley), Sharda, PoK". Retrieved 12 August 2012.
Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. pp. 186 195.
Tapasyananda, Swami (2002). Sankara-Dig-Vijaya. xxv xxxv.
Karigoudar Ishwaran, Ascetic Culture
Wendy Sinclair-Brull, Female Ascetics
H.A. Rose, Ibbetson, Denzil Ibbetson Sir, and Maclagan, Glossary of the Trib
es 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 (201
2);
English Translation 1: K Parappa??i and CNN Nair (2002), Saankarasaagara
m, 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 Ashr
ama (1921)
See "Study the Vedas daily. Perform diligently the duties ("karmas") ordaine
d 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 Metaphy
sics 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 follower
s 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. Vai
bhashikas, who agree with later (Sautranticas) except that they contend for imme
diate apprehension of exterior objects through images or forms represented to th
e 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 978-81208061
91, 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 9780275993139, 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 978-0-7914-1
281-7. OCLC 24953669.
Various Papers: Sa?karacarya, Conference on Sankara and Shanmata (1969), Mad
ras, OCLC 644426018, Reprinted by HathiTrust Digital Library
Ron Geaves (March 2002). "From Totapuri to Maharaji: Reflections on a Lineag
e (Parampara)". 27th Spalding Symposium on Indian Religions, Oxford.
Klaus Klostermaier (2007), A Survey of Hinduism, Third Edition, State Univer
sity 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 o
n 22 June 2006. Retrieved 2006-07-24.
Subbarayan, K. "Sankara, the Jagadguru". Archived from the original on 10 Ma
rch 2005. Retrieved 2006-07-24.
Shah-Kazemi 2006, p. 4.
Singh 2004, p. 1315.
Johannes Buitenen (1978). The Mahabharata (vol. 3). Chicago: University of C
hicago 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
.
Sources
Published 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 Line
age (Parampara)". 27th Spalding Symposium on Indian Religions, Oxford.
Isayeva, Natalia (1993). Shankara and Indian Philosophy. Albany: State Unive
rsity of New York Press (SUNY).
Keay, John (2000). India: A History. New York: Grove Press. ISBN 978-0-80213797-5.
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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.), "Hi
story 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 Disc
rimination. USA: Vedanta Press. ISBN 978-0-87481-038-7.
Shah-Kazemi, Reza (2006). "Paths to Transcendence: According to Shankara, Ib
n 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 f
or a bloodless revolution". Books for Change
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Web-sources
Monastic Tradition
Sankara Acarya Biography
"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". P
hilosophy East and West (Hawaii: University of Hawaii Press) 3 (4): 291 306. doi:1
0.2307/1397287. 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 Samskr
iti Rakshak Parishad, West Bengal.
Succession of Shankaracharyas (a chronology) (from Gaudapada onwards)
Reigle, David (2001). "The Original Sankaracarya". Fohat 5 (3): 57 60, 70 71.
Tenzin, Kencho (2006). Shankara: A Hindu Revivalist or a Crypto-Buddhist? (R
eligious Studies). Georgia State University.
"Sri Shankaracharya in Cambodia..?" by S. Srikanta Sastri
External links
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Succession of Shankaracharyas (a chronology) (from Gaudapada onwards)

Adi Shankara at PhilPapers
Complete works of Adi Shankara
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A Note on the date of Samkara (Adi Sankaracharya) by S. Srikanta Sastri
Biography of Shankara in AdvaitaVedanta.org
Religious titles
Preceded by
Bhagawan Govinda Bhagavat Pada Jagadguru of Sringeri Sharada Peetham
? 820 (videha-mukti)
Succeeded by
Sureshwaracharya
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