Bhaja Govindam by Sri Shankaracharya

I request readers to view and listen Pravachanam By Sri Sundara Chaitanya Swami in telugu.

There are totally 8 Volumes and in each volume there are totally 8 videos.

http://www.youtube.com/results?search_query=BhajaGovindam+Volume1&aq=f

Sri Sundara Chaitanya Swami says Bhaja Govindam is also called Moha Mudgara.

Mudgara in sanskrit means hammer.

So it is hammer that strikes at the illusion.so to conclude Bhaja Govindam will help us to eradicate ignorance.

The first twelve slokas are called dwadasa manjarika sthotram as the first 12 verses are told at a time.

Because the first 13 verses are meant only for the old man who even at the age of 80 yrs is keen to study sanskrit grammer and not interested in devotion in god.

The first 13 are told by Adi Shankara to the old man.while Adi Sankara recited the first 13 verses disciples who are there with him inspired by their guru and wrote each verse by themselves.So the next 14 verses are written by the 14 disciples who are there nearby.So the next 14 are called Chaturdasa manjarika sthotram.

Disciples then shown the verses to Adi Sankara and he was impressed and he himself wrote another 4 verses blesssing them.

TEXT 1

bhajagovindam bhajagovindam
govindam bhajamuudhamate
sampraapte sannihite kaale
nahi nahi rakshati dukrijnkarane

Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar will not save you at the time of your death.

Sri Sundara Chaitanya Swami says Govinda in telugu means "vakkulachee pondagaligee vaadu" means by learning/understanding vedas attain govinda.

We recite govinda 2 times because govinda was written 2 times in Vishnu Sahasranamam.

He says donot have raga dvesa regarding house,food etc by saying i want only icecream,house in hyd central etc.

He says cloth jeans is not the means for liberation.

My Spritual Friend Udai Garu wants to share his views

Anyways, Govinda can be understood in other ways as well.The one who lifted Govardhana Giri to save people from the wrath of Indra.

"Indra" represents "Manas" or "Mind" .

The one to whom we surrender to detach from mind is God! Govinda ... Consciousness.

As Such its not even peace of mind. Peace of mind is like making Indra happy. Self surrender is not even peace of mind! ITs remaining as Consciousness. Remaining with Govinda.

"Bhaja" means to "Share". The name of God is shared. How we share is, by sharing the vision.


TEXT 2

mudha jahiihi dhanaagamatrishhnaam
kuru sadbuddhim manasi vitrishhnaam
yallabhase nijakarmopaattam
vittam tena vinodaya chittam

Oh fool! Give up your thirst to amass wealth, devote your mind to thoughts to the Real. Be content with what comes through actions already performed in the past.

Note: Sri Sundara Chaitanya Swami says Desire for wealth is most dangerous.

He wonders why in telugu language we compare money with stone like we say "edo naalugu rallu venakesukundamani".

Also greed for money is no ending as we say if i have say 50 croes i will be happy even though at the present moment we can always be happy but we keep on postpone it.

He says us to think for a moment how a sanyasi feels confident,brave,bold even though he leaves his family,money,relatives and all his attachments but on the otherwide we householders though we have required money,children,father,mother but yet wont feel happy and secured and keeps complaining for one thing or other.

TEXT 3

naariistanabhara naabhiidesham
drishhtvaa maagaamohaavesham
etanmaamsaavasaadi vikaaram
manasi vichintaya vaaram vaaram

Do not get drowned in delusion by going wild with passions and lust by seeing a woman's navel and chest. Bodies are flesh, fat and blood. Do not fail to remember this again and again in your mind.

Note: Sri Sundara Chaitanya Swami says householder duty is that wife and husband aim should be for moksha.Our body without skin is nothing but blood,flesh and fat.

Dana,Daya,Dharmam are good if they go hand-in-hand with atma-jnana.

TEXT 4

naliniidalagata jalamatitaralam
tadvajjiivitamatishayachapalam
viddhi vyaadhyabhimaanagrastam
lokam shokahatam cha samastam

Uncertain is the life of man as rain drops on a lotus leaf. Know that the whole world remains a prey to disease, ego and grief.

Note: Sri Sundara Chaitanya Swami says if we are really our body then we should get satisfaction if body needs get fulfilled.But in deep sleep there is no body/world/mind but we exist.

So we are not the body.In dream we imagine another body and we imagine them to be real.

Only just because we imagine "we are the body" we establish relations and have a family etc and go deep in illusion.

so we are sat-chit-ananda.

TEXT 5

yaavadvittopaarjana saktah
staavannija parivaaro raktah
pashchaajjiivati jarjara dehe
vaartaam koapi na prichchhati gehe

So long as a man is fit and able to support his family, see the affection all those around him show. But no one at home cares to even have a word with him when his body totters due to old age.

Note:Sri Sundara Chaitanya Swami says we can take a snap/photo of the flower but the smell of the flower cannot be taken in the photo.Similarly we can live together with other humans but cannot know what is there in their mind.

Human beings buy dead hen,fish and other animals to eat but humans never sell dead body of other humans.For mrudangam instrutment animal skin is used.

TEXT 6

yaavatpavano nivasati dehe
taavatprichchhati kushalam gehe
gatavati vaayau dehaapaaye
bhaaryaa bibhyati tasminkaaye

When one is alive, his family members enquire kindly about his welfare. But when the soul departs from the body, even his wife runs away in fear of the corpse.

TEXT 7

baalastaavatkriidaasaktah
tarunastaavattaruniisaktah
vriddhastaavachchintaasaktah
pare brahmani koapi na saktah

Childhood is lost in play. Youth is lost by attachment to woman. Old age passes away by thinking over many past things. Alas! Hardly is there anyone who yearns to be lost in Parabrahman.

TEXT 8

kaate kaantaa kaste putrah
samsaaro.ayamatiiva vichitrah
kasya tvam kah kuta aayaatah
tattvam chintaya tadiha bhraatah

Who is your wife? Who is your son? Strange is this samsara. Of whom are you? Where have you come from? Brother, ponder over these truths.

Note:Sri Sundara Chaitanya Swami says adi sankara in 1st verse told "O Fool" but here in verse 8 adi sankara kindly says kindly "brother".

He said bhagavad gita was told by Lord Krishna who was a samsari and who listened was Arjuna who was a samsari and who has written bhagavad gita vyasa was also a samsari.

So here lesson is not to think that we should not have samsaram but to understand it is not real.Samsara is related to mind but not to wife,children.

TEXT 9

satsangatve nissngatvam
nissangatve nirmohatvam
nirmohatve nishchalatattvam
nishcalatattve jiivanmuktih

From Satsanga comes non-attachment, from non-attachment comes freedom from delusion, which leads to self-settledness. From self-settledness comes Jivan Mukti(liberation).

Note:Sri Sundara Chaitanya Swami says peace of mind cannot be attained by mere money only.

TEXT 10

vayasigate kah kaamavikaarah
shushhke niire kah kaasaarah
kshiinevitte kah parivaarah
gyaate tattve kah samsaarah

What good is lust when youth has fled? What use is a lake which has no water? Where are the relatives when wealth is gone? Where is samsara (the continuaiton of birth and death) when the Truth is known?

Note:Sri Sundara Chaitanya Swami says lust will be there at max for 3-4 years in our life.

In Srisailam it is called Dholi Darshanam because according to puranas kumari-swami left his father and mother and came to srisailam and his father/mother came there to see their son and because they are in huge affection so they does not care for formalities like cleaning their feet as they want to see their son ASAP.

It also means in Srisailam god is waiting for us(devotees) to visit him and does not care for formalities as we are his sons/daughters.

There are so many good activities(charity,teaching,sanyasam...) which can be done in our life but we must think what is good for us.Example: There are so many channels in TV today but with help of remote we usually keep channel which we like best.

TEXT 11

maa kuru dhana jana yauvana garvam
harati nimeshhaatkaalah sarvam
maayaamayamidamakhilaM hitvaa
brahmapadaM tvaM pravisha viditvaa

Do not boast of wealth, friends, and youth. Each one of these are destroyed within a minute. Free yourself from the illusion of the world of Maya and attain the timeless Truth.

Note:Sri Sundara Chaitanya Swami In Volume4 Part9 has sung a beautiful song on Chandra Bhagavan(Moon) comparing moon with Lord Krishna.

TEXT 12

dinayaaminyau saayam praatah
shishiravasantau punaraayaatah
kaalah kriidati gachchhatyaayuh
tadapi na mujncatyaashaavaayuh

Daylight and darkness, dusk and dawn, winter and spring time come and go. Time plays and life ebbs(A gradual decline) away. But the storm of desire never leaves.

Moreover in Bhagavad Gita it is written

Ch2 Text 70

A person who is not disturbed by the incessant flow of desires--that enter like rivers into the ocean which is ever being filled but is always still--can alone achieve peace, and not the man who strives to satisfy such desires.

Note:Sri Sundara Chaitanya Swami says we all came here in this world for a short visa.

TEXT 13

dvaadashamajnjarikaabhirasheshhah
kathito vaiyaakaranasyaishhah
upadesho bhuudvidyaanipunaih
shriimachchhankarabhagavachchharanarih

This bouquet of twelve verses was imparted to a grammarian by the all-knowing Shankara, adored as the bhagavadpada.

TEXT 14

kaate kaantaa dhana gatachintaa
vaatula kim tava naasti niyantaa
trijagati sajjanasam gatiraikaa
bhavati bhavaarnavatarane naukaa

Oh mad man! Why this engrossment in thoughts of wealth? Is there no one to guide you? There is only one thing in three worlds that can save you from the ocean of samsara. Get into that boat of satsangha (knowledge of the Truth) quickly.

Note:Sri Sundara Chaitanya Swami says Sanyasis are of 3 types

a) Kapata sanyasa
b) Original sanyasa
c) Sanyasi who has failed to live as perfect sanyasi.

TEXT 15

jatilo mundii lujnchhitakeshah
kaashhaayaambarabahukritaveshhah
pashyannapi cana pashyati muudhah
udaranimittam bahukritaveshhah

There are many who go with matted locks, many who have clean shaven heads, many whose hairs have been plucked out; some are clothed in saffron, yet others in various colors --- all just for a livelihood. Seeing truth revealed before them, still the foolish ones see it not.

Note:Sri Sundara Chaitanya Swami says Rotti Kashayam means "Otti Kashayam" as today we sanyasis are fake and only put kashaya simply for food.

TEXT 16

angam galitam palitam mundam
dashanavihiinam jatam tundam
vriddho yaati grihiitvaa dandam
tadapi na mujncatyaashaapindam

Strength has left the old man's body; his head has become bald, his gums toothless and leaning on crutches. Even then the attachment is strong and he clings firmly to fruitless hope.

TEXT 17

agre vahnih prishhthebhaanuh
raatrau chubukasamarpitajaanuh
karatalabhikshastarutalavaasah
tadapi na mujncatyaashaapaashah

Behold there lies the man who sits warming up his body with the fire in front and the sun at the back; at night he curls up the body to keep out of the cold; he eats his beggar's food from the bowl of his hand and sleeps beneath the tree. Still in his heart, he is a wretched puppet at the hands of passions.

TEXT 18

kurute gangaasaagaragamanam
vrataparipaalanamathavaa daanam
gyaanavihinah sarvamatena
muktim na bhajati janmashatena

One may go to the Ganga, observe fasts, and give away riches in charity! Yet, devoid of jnana, nothing can give mukthi even at the end of a hundred births.

Note:Sri Sundara Chaitanya Swami says with karma we cannot get liberation as karma and ignorance are not enemies but only friends.

We do social service or any good karma(action) hoping to get liberation(self-realisation) but not knowing that self-realisation is nothing but we should eradicate ignorance in us.

TEXT 19

sura mandira taru muula nivaasah
shayyaa bhuutala majinam vaasah
sarva parigraha bhoga tyaagah
kasya sukham na karoti viraagah

Take your residence in a temple or below a tree, wear the deerskin for the dress, and sleep with mother earth as your bed. Give up all attachments and renounce all comforts. Blessed with such vairagya, could any fail to be content?

Note:Sri Sundara Chaitanya Swami says true happiness lies in independence. Dependence is misery.

TEXT 20

yogarato vaabhogaratovaa
sangarato vaa sangaviihinah
yasya brahmani ramate chittam
nandati nandati nandatyeva

One may take delight in yoga or bhoga, may have attachment or detachment. But only he whose mind steadily delights in Brahman enjoys bliss, no one else.

Note:Sri Sundara Chaitanya Swami says jnanis mind always will be in brahman whatever work they do.That is the reason some jnanis like swami vivekananda think to teach others but few jnanis like ramana maharshi think it is better to be silent rather than teaching in public places.

TEXT 21

bhagavad giitaa kijnchidadhiitaa
gangaa jalalava kanikaapiitaa
sakridapi yena muraari samarchaa
kriyate tasya yamena na charchaa

Let a man read but a little from the Bhagavad-Gita, drink just a drop of water from the Ganga, worship Murari (Krishna) just once. He then will have no altercation with Yama (the lord of death).

Note:Sri Sundara Chaitanya Swami says Ganga is not only river but jnana also.Once Akbar asked birlal which is the best river and birbal said Yamuna.Then akbar was astonished and asked why not ganga.Then birbal said because lord krishna was there in yamuna so yamuna river is sacred and best and moreover ganga is not a river but jnana.

TEXT 22

punarapi jananam punarapi maranam
punarapi jananii jathare shayanam
iha samsaare bahudustaare
kripayaa apaare paahi muraare

Born again, death again, birth again to stay in the mother's womb! It is indeed hard to cross this boundless ocean of samsara. Oh Murari! Redeem me through Thy mercy.

Sri Sundara Chaitanya Swami says there is one upanishad called garba Upanishad which is used for infant who is about to come from mother's womb.This Upanishad explains in detail about the conception and growth of a child in the mother’s womb.

More details in the below website

http://www.vedarahasya.net/garbha.htm

Everyone has fear about death and it is the highest fear humans have in their life.


TEXT 23

rathyaa charpata virachita kanthah
punyaapunya vivarjita panthah
yogii yoganiyojita chitto
ramate baalonmattavadeva

There is no shortage of clothing for a monk so long as there are rags cast off the road. Freed from vice and virtue, onward he wanders. One who lives in communion with God enjoys bliss, pure and uncontaminated, like a child and as someone intoxicated.

Note: Sri Sundara Chaitanya Swami says Here rags means torn clothes(raggu ante bonta type) found on the road side.

Adults do every action by thinking what gain he will get.Example: before opening any bank account we will ask what benefits we will get etc.

He says in light lien Picchi leni padi mandi "Picchi" gurinchi pichhigaa matladatamee "Pichhi".

TEXT 24

kastvam ko.aham kuta aayaatah
kaa me jananii ko me taatah
iti paribhaavaya sarvamasaaram
vishvam tyaktvaa svapna vichaaram

Who are you? Who am I? From where do I come? Who is my mother, who is my father? Ponder thus, look at everything as essence-less and give up the world as an idle dream.

Note: Sri Sundara Chaitanya Swami says when we give some advice to anyone if he likes that advice he tells that from where did you get this wonderful thought sir. So it is clear that mind is responsible for all our thoughts. So we are existence-consciousness-bliss.

Please read this below related article

http://prashantaboutindia.blogspot.com/2010/03/story-of-two-pots-as-told-by-swami.html

TEXT 25

tvayi mayi chaanyatraiko vishhnuh
vyartham kupyasi mayyasahishhnuh
bhava samachittah sarvatra tvam
vaajnchhasyachiraadyadi vishhnutvam

In me, in you and in everything, none but the same Vishnu dwells. Your anger and impatience is meaningless. If you wish to attain the quality of Vishnu soon, have Sama Bhaava always.

Note: Sri Sundara Chaitanya Swami says annamacharya clearly belongs to Advaita Vedanta tradition.His devotional song "Brahmee Vokkati.." clearly shows the advaita vedanta essence.In deep sleep everyone is same and there is no world

Prasanth Jalasutram Commentary:

These days our generation are seeking instant results.because we have instant coffee,ATMs,microwaves etc we are becoming impatient these days and seeking instant results.

Our companion which is there always with us is mind only.Even our wife,children are all relative and will not be with us always.

TEXT 26

shatrau mitre putre bandhau
maa kuru yatnam vigrahasandhau
sarvasminnapi pashyaatmaanam
sarvatrotsrija bhedaagyaanam

Do not waste your efforts to win the love of or to fight against friend and foe, children and relatives. See yourself in everyone and give up all feelings of duality completely.

Note: Sri Sundara Chaitanya Swami says our love,hatred in our friends and enemies are there in our mind only and not in them.

He says it is suggested to live in friendship with everyone in life but not to select few friends.

He says enemies are 2 types

a) sahetika (who are enemies with reason)
b) nirhetika enemies (who are enemies without reason maybe because of jealousy)

He says dvaitam means agnanam(ignorance).

He says whenever we are idle and have no work then try to do japa,imagine so that mind will not sit idle.

Otherwise

TEXT 27

kaamam krodham lobham moham
tyaktvaa atmaanam bhaavaya ko aham
aatmagyaana vihiinaa muudhaah
te pachyante narakaniguudhaah

Give up lust, anger, infatuation, and greed. Ponder over your real nature. Fools are they who are blind to the Self. Cast into hell they suffer there endlessly.

Note: Sri Sundara Chaitanya Swami says We will get angry with one who does not agree with our desires.

Example: In our childhood we used to get angry with our father/mother who does not agree when we say that i want to go to movie.

Similarly mother-in-law will be angry with daughter-in-law because she wants love of our son to continue which got discontinued once her son got married.

He suggests to renounce kama,krodha,anger and be happy.

TEXT 28

geyam giitaa naama sahasram
dhyeyam shriipati ruupamajasram
neyam sajjana sange chittam
deyam diinajanaaya cha vittam

Regularly recite from the Bhagavad-Gita, meditate on Vishnu in your heart, and chant His thousand glories. Take delight to be with the noble and the holy. Distribute your wealth in charity to the poor and the needy.

Note: Sri Sundara Chaitanya Swami says

"
nadi(river) loo prayanam chesee vadiki kavali yeeta
jivita prayanam chesee vadiki kavali gita
"

Money if donated for devotional purposes is good.that is the reason why lakshmi devi is shown trying to press gently legs of lord vishnu.

Essence is lakshmi devi(money) is also dependent on lord vishnu who is sitting in adi shesha.

TEXT 29

sukhatah kriyate raamaabhogah
pashchaaddhanta shariire rogah
yadyapi loke maranam sharanam
tadapi na mujnchati paapaacharanam

He who yields to lust for pleasure leaves his body a prey to disease. Though death brings an end to everything, man does not give up the sinful path.

TEXT 30

arthamanartham bhaavaya nityam
naastitatah sukhaleshah satyam
putraadapi dhana bhaajaam bhiitih
sarvatraishhaa vihiaa riitih

Wealth is not welfare, truly there is no joy in it. Reflect thus at all times. A rich man fears even his own son. This is the way of wealth everywhere.

Note: This is my wife's favourite verse.

Note: Sri Sundara Chaitanya Swami says Even kamsa in Mahabharata has jailed his father Ugrasena.

TEXT 31

praanaayaamam pratyaahaaram
nityaanitya vivekavichaaram
jaapyasameta samaadhividhaanam
kurvavadhaanam mahadavadhaanam

Regulate the pranas (life airs within), remain unaffected by external influences and discriminate between the real and the fleeting. Chant the holy name of God and silence the turbulent mind. Perform these with care, with extreme care.

Note: Sri Sundara Chaitanya Swami says praanaayaamam is helpful for the longevity of the body but it should not be the only aim of our life.

pratyaahaaram means as said in bhagavad gita we need to withdraw our senses from sense objects just as turtoise draws its limbs from its shell.

TEXT 32

gurucharanaambuja nirbhara bhakatah
samsaaraadachiraadbhava muktah
sendriyamaanasa niyamaadevam
drakshyasi nija hridayastham devam

Oh devotee of the lotus feet of the Guru! May thou be soon free from Samsara. Through disciplined senses and controlled mind, thou shalt come to experience the indwelling Lord of your heart!

TEXT 33

muudhah kashchana vaiyaakarano
dukrijnkaranaadhyayana dhurinah
shriimachchhamkara bhagavachchhishhyai
bodhita aasichchhodhitakaranah

Thus was a silly grammarian lost in rules cleansed of his narrow vision and shown the Light by Shankara's apostles.

TEXT 34

bhajagovindam bhajagovindam
govindam bhajamuudhamate
naamasmaranaadanyamupaayam
nahi pashyaamo bhavatarane

Worship Govinda, worship Govinda, worship Govinda, Oh fool! Other than chanting the Lord's names, there is no other way to cross the life's ocean.

Source: http://www.stephen-knapp.com/bhaja_govindam.htm

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Final Part - Sri Sankara Vijayam

Thanks to my spiritual Friend Subramanian Garu for sharing this information.

Sri Sankara also composed the famous Govindashtakam in Sri Nagar.

In Sarada Temple, Sri Nagar, Sankara wanted to ascend the Sarvajna Peetam, the Seat of the all-knowing.The four disciples of Sankara held him by their hands and did their prostrations.Sankara then left his sandals and ascended.The sandals were taken by the disciples for puja.Sitting at the Seat of all-knowing,Sankara answered the questions of all pandits.He explained the inadequacies of all philosophies and schools like Nyaya, Vaisesika,Sankhya, Patanjala, Jaina, Bouddha and Poorva Mimamsa of Vedic religions namely the karma marga.He defeated them all.

Then Mother Sarada, who is the embodiment of all knowledge asked some questions to Sankara.Sankara answered all her questions satisfactorily.Sri Narasmiha Bharati of Sringeri Math had written a Stotram on this.Mother Sarada became happy and conferred her blessings with a title of Sarvajna.

Sankara came down from the Seat.He proceeded with his disciples.The disciples were speechless about the silvery mountain.

Sankara said:Go inwards!Look at the Atma within, the incomparable beauty of It.

Sankara came down to the Gangetic plains and visited Ayodhya.Sankara composed the famous Sri Rama Bhujangam here.

He then proceeded to Bengal and from there to Kamakya (the present Assam). This place was full of Saktas, the Sakti Upasakas. He crossed over to Brahmaputra river and reached the place of Saktas.

In Kamakya, the Saktas were awaiting Sankara for debate.One Abhinava Gupta was their leader.He was quite proficient inVamachara, the left handed methods involving black magics.

Sankara got afflicted by terrific piles problem, with bleeding of the anus without break.Sankara smiled at the disciples and told: "Do not worry.This is prarabdha.That which has come will go!The disease is for the body and not for the Atma."

Padmapada, as you all know, was a Narasimha Upasaka.Narasimha is a powerful god and Narasimha will get angry quickly.His anger can be abated only by Siva. Padmapada prayed to Narasimha and found that this is abhichara,black magic of Abhinava Gupta.He chanted Aswini Deva Mantra from Rig Veda. Aswini Deva is a twin and he represents divine physician.

Padmapada then asked Sankara:"Can I perform pradhi-abhicharam?Can I perform counter for black magic?"

Sri Sankara smiled at Padmapada and then said: "Why are you talking like this?Is it all that I had taught you?"Padmapada then replied:"Guru, if you suffer like this and leave the body,what shall the people say?They will all say in future, that the great Sankara had succumbed to a petty black magician.

Padmapada then proceeded with counter-abhichara.He meditated on Narasimha and then the illness of Sri Sankara left and Abhinava Gupta contracted the incurable illness.He came and prostrated before Sri Sankara and asked his forgiveness.Sri Sankara toldhim: "I have never kept cudgels against you.Don't you know
that evil begets evil in life?"

Sri Sankara, Padmapada and others then left for Himalayas.They had the darsan of Siva in Himalayas.Sri Sankara then prayed to Siva and said that it is time that Siva got him back,into the pure space of Brahman.He also met Gaudapada there.Gaudapada is the guru of Sankara's guru Govinda Bhagavadpada,thus became Sri Sankara's parama-guru.He prostrated before Gaudpada.Gaudpada told him to spend a few days in making a commentary for his Karika on Maandukya Upanishad.Sri Sankara agreed to this and proceeded with this composition.

Gaudpada's Maandukya Karika is the quintessence of Advaita Vedanta.This itself is a commentary on Maandukya Upanishad, which is the summum bonum of Advaita Vedanta.This contains only 12 slokas and each sloka is a ruby.The Karika contains about 200 verses, explaining the Advaita Vedanta as per theUpanishad.

Sri Sankara then bid good bye to his four disciples and asked them to go back to their respective places for running the Maths.The four Maths are Sringeri, Puri, Dwaraka and Kedarnath.

Sri Sankara then merged in pure space and became the one without a second.

The Sankara Vijayam biographies end with this.But Sri Kanchi Kamakoti Math has got some historical records that Sri Sankara came down to Kanchipuram and ascended the Sarvajna Peetam, the Seat of All-Knowledge.Here he composed the famous Dasa Sloki, the last will and testament of Sri Sankara and then merged in Pure Space.Sri Kanchi Math is called Moolamnya Math, the source Math, where Sankara after establishment of this Math stayed for a few days.The lineage was handed over to one of the realized souls there in Kanchipuram to commence the guru lineage.

Sources:

1) http://www.arunachala-ramana.org/forum/index.php?board=10.50
2) http://www.celextel.org/adisankara/govindashtakam.html
3) http://www.celextel.org/adisankara/ramabhujangam.html
4) http://www.celextel.org/adisankara/nirvanadasakam.html

Final Note:

Below information is given to me by my friend Subramanian R garu regarding sankara vijayam

In the absence of recorded history those days, there are no clear cut dates and places about various works of Sri Sankara.For example, there is only a clear message in Sankara Vijayam biography that Sankara composed Dasa Sloki when he was with
Govinda Bhagavad Pada in Narmada valley cave. But regarding Atma Bodha, Govindashtakam and other works there are no clear cut information.

Sankara Vijayam story available in this blog is based on Brahmasri Nochur Venkataraman's Sat sangh which lasted for about 7 days spread over 20 hours. He has said the same thing.He has referred about 5 biographies of Sankara and has conducted the Sat sangh.He is silent about Kanchi Math, since Sankara Vijayam does not say anything about Kanchi Math. Even his ascent to Sarvajana Peetam was in Sarada Temple, Sri Nagar.(Not today's Sri Nagar).Again, there is no mention about the writing of Viveka Choodmani at all! So, some scholars say that these works were NOT written by Sankara,which Nochur Venkataraman denies.

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Part 12 - Sri Sankara Vijayam

Thanks to my spiritual Friend Subramanian Garu for sharing this information.

Sankara proceeded to the Dakshina Ujjaini Temple, singing Govindashtakam.

Sankara prayed to Mookambika and then came out of the temple.The kabalikas were waiting for him with thunderous laughter.

The leader asked Sankara:"Why all this ochre robe and vibhuti? Why all this rudraksha mala and stick in your hand?Why not wear skull garlands and drink liquor to your satisfaction and dance around Siva?Ugrabairava then said:I shall now chant Bairava mantra and you shall die with blood vomiting!"He started chanting the mantra.

Sankara smiled and kept silent.He sang the famous Kalabairava Ashtakam, Devaraja sevyamana....He meditated on Ugra bairava within the Heart.

Mahakaleswara appeared before the two.He said: O kabalika! Your mantras have been wasted.Please do prostrations to Sankara,who is none else than Me.The kabalika became dumbfounded.He prostrated to Sankara and as a retribution, quickly made a fire and jumped and sacrificed his own life.The rest of the Kabalika clan was given proper upadesa by Padmapada and Sureswara and they were brought to the Real religion.

Sankara in Kollur wrote the Prapancha Saram, the way to non dual realization.

From Kollur, Sankara went across the Vindhyas and reached Puri, the famous Jagannath Temple.In Puri, Sankara went into the temple and found that there was no idol there.The idol has been lost due to some local war.Sankara found through his meditation, that Jagannath idle is lying under a peepul tree nearby,packed in an emerald marked bag.He went to the tree and re-discovered the idol and installed the same inside the Temple, withall necessary pujas.

Sankara composed here, Sri Hari Saranashtakam and Sri Govinda Ashtakam and Sri Jagannatha Ashtakam.

Sankara from Puri came to Kasi again praying to Maha Kaleswara in Ujjaini and Omkareswara in Avanthi.

In Kasi, he stayed in Viswanatha Temple, for some days.In Kasi, he composed the famous Viswanatha Ashtakam,Siva Manasa Puja and Dwadasa Linga Stotram.

Sankara also composed Bhavani Ashtakam,in Kasi.It is also said that he composed Bhavani Ashtakam,in Tula Bhavani, near Salem.

From Kasi, Sankara went to Dwaraka and then to Mathura.In the Yamuna river, Sankara bathed meditating on Krishna's form.As he came out of the river, he found that his hands were having sandal paste and turmeric powder and his head had a Parijata flower and a long hair-line of a lady!It is said that Sankara upon meditation on Krishna, had the same sandal paste and turmeric powder, the Parijata flower and a long
hairline of Radha, as Krishna took bath with Gopikas in Yamuna river!

This incident is mentioned in all Sankara Vijayam biographies.How to react to this miracle?

A few can say, that Krishna and Radha lived around 3000 B.C, as per Kavyakanta Ganapati Muni's kala-nirnay, time calculations. Sankara lived around 700 AD.There are 3700 years in between.How can the sandal paste and turmeric and long black hairline remain in that river?

This doubt is again from our buddhi.The intellect is ever bound in Time and Faith transcends Time.Brahma Jnanis are ever in NOW, and past and future are not in their reckoning.

Sankara sang the famous Yamunashtakam in Mathura.

Sankara from Mathura proceeded to Sri Nagar, the present Sri Nagar in Kashmir.

In Sri Nagar, hundreds of devotees gathered to see Sankara.From Sri Nagar, he gazed at Himalayas.In that silvery mountain,which is housing Kailas, appeared to him, as the dance of Mother Lalita Tripura Sundari, the Mother of all, the Mother of Siva too.She is ever with Siva, as the concorporate Mahamaya.

Sankara there composed Sri Soundarya Lahari, an ecstatic composition of 100 verses.Sankara is in his poetic excellence in Sri Soundarya Lahari, every verse is a mantra, every verse is an appreciation of Mother's indescribable beauty and grace.

Sources:

1) http://www.arunachala-ramana.org/forum/index.php?board=10.100
2) http://www.celextel.org/adisankara/govindashtakam.html
3) http://www.celextel.org/adisankara/kalabhairavashtakam.html
4) http://www.celextel.org/adisankara/shivamanasapooja.html
5) http://www.celextel.org/adisankara/bhavaniashtakam.html

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Part 11 - Sri Sankara Vijayam

Thanks to my spiritual Friend Subramanian Garu for sharing this information.

In Swamimalai town Sankara composed only two verses on this place.One is called Skanda Dyana Sloka, for meditating on Skandawith this verse. Another is praising his Spear, which is not carried by Skanda in this temple!

Skanda Dyana Sloka:

I pray to Skanda, who will confer boons like a Karpaga tree,
to those who prostrate him, the One with hue of red lotus,
who has got two shoulders, the one who will cure the diseases
of the devotees, the one with one face, the darling son of
Uma, Katyayani, the one who keeps his left hand on his waist,
wearing codpiece, and one who keeps a stick on his right hand!

Sankara is said to have composed the following poems also on Skanda.

1. Sri Swaminatha karavalamba Stotram.
2. Sri Guha Pancharatnam.
3. Sri Swaminatha Stotram.

But the biographies of Sankara do not mention about these songs having been composed at any particular temple of Skanda.

Sankara then came to Kumbakonam, a bigger town, wherethere are many temples for Siva and Vishnu.Siva here is called Sri Kumbeswara, the Linga in the form of Kumba, pot.

Sankara composed the famous Kumbeswara Stotram here. It starts as Namo, nama karana kaaranaaya....

Sankara left Kumbakonam and proceeded to south again, to Madurai.He visits the temple of Sundareswara-Meenkashi there in Madurai.

Sankara was by this time 26 years old.He had a darsan of Meenkashi and Sundareswara.He composed his Meenkashi Pancharatnam here.

From Madurai, Sankara came to Tula-bhavani, where Kaveri river moves east from the Western Ghats.This is in today's Salem district of Tamil Nadu.There is a small dam on Kaveri called Bhavani Sagar.Jnani gets all Upasnas from his state of Self. Sankara did Mahalakshmi Puja here.

From here, Sankara came to Tiruvananthapuram, the present day's capital of Kerala.There he continued to worship Mahalakshmi and Narayana in the yoga- nidra.

Sankara then came to Karnataka, to a place called Subrahmanya.

From Subrahmanya, Sankara came again towards east and had darsan of Ekambara Natha Siva in Kanchipuram and the goddess, Kamakshi.Kanchipuram is the place for a variety of religions. Buddhists even had a Vihara there.There are Siva Kanchi and Vishnu Kanchi, where Ekambaranatha and Varadaraja are there.

Sankara witnessed bitter infights between Saivites and Vaishanavites. He told the King to renovate both the temples and also told the subsects to pray to their Ishta Devata, their pet god but not have fight with other sects and ill-speak about someone's else's faith.Siva will definitely not allow an ill-speaking Saiva into Kailash and Vishnu will definitely not allow an ill-speaking Vaishnavite into Vaikunta.If you do Atma Vichara, then, you will understand that both reside in your Heart, as nameless and formless, as One Principle!

Sankara composed Maya Panchakam in Kanchipuram.

Sankara then left for Karnataka, and reached a place called Dakshina Ujjaini.Biographers feel that this should be the present temple of Mookambika in Kollur,near Mangalore.There were innumerable Tantriks here praying to Kabali, the Ugra-bhaivarar.These Tantriks were practising ill-conceived left handed methods, taking liquor, making abulations with liquor to Siva and sacrificing humans to please Siva!

The king was Sudhanva.He is a humble person.He told Sankara:You can go to Mookambika temple.I shall send my army for your protection.But do not debate with the Tantriks there.They are dangerous guys.I have myself no control over them.

Sankara smiled and then left with a small army, as given by the King.

Sources:

1) http://www.arunachala-ramana.org/forum/index.php?board=10.100
2) http://www.celextel.org/adisankara/mayapanchakam.html

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Part 10 - Sri Sankara Vijayam

Thanks to my spiritual Friend Subramanian Garu for sharing this information.

In Tiruchendur, while having darsan of Subahmanya, Sankara composed the famous Subrahmanya Bhujangam.Bhujangam means serpent.This work is in a metre, which when chanted,comes under the rhythm, which is like the serpent moving about.This work is also appreciated for its power to cure the diseases.The work contains 33 verses.

Sankara then came to Sri Rangam, between the banks of Kaveri and KoLLadam rivers.He had a darsan of Sri Ranganatha and sang the famous Sri Ranganatha Ashtakam.It starts as: Ananda rupe...

In Sri Rangam, Sankara met two sub-groups of Vaishnavites under Vyasadasa and Brahma Gupta.The first group followed Saranagati path and Karma anushtana path.Saranagati path merely said, you surrender to Narayana and he will take care of everything.There is no need even to do Gayatri japa and go to temples and do Vedic sacrifices.The Karma Anushtana path said that you do all karmas,wear tulsi garland and Urthva Pundarikam (the red and white marks on the forehead) and pray to Narayana's idol at home or temple.There is no need to surrender to a Guru or even to Narayana.The karmas themselves will show the path to liberation.

Sankara explained to them how both the subgroups are following incorrect paths without any investigation.The ability to Saranagati,will come only after following all the karmas that are applicable to you, starting from Gayatri, Vibhuti or Urthva Pundarikam etc.,Surrender fore-states the purity of mind.Surrender is possible only by sacrificing the ego and this becomes possible only when the mind becomes pure first.An impure mind, can never give way to surrender.Again, on the same count, mere performance of karmas will not confer Jnana.Karmas again gives you Chitta- suddhi and with that purity of mind, one should explore the way to liberation.Both when done together and properly too, will help you to enquire with Brahman within.

Both the groups were satisfied with Sankara's explanation and they agreed to combine karmas and bhakti, and mature into surrender which will only pave way for Jnana.

From Sri Rangam, Sankara came to Tiruvidai Maruthur.This is the temple of Mahalinga Swami - Siva.This is about 6 kms from Kumbakonam.The temple is quite big.Siva is called Madhyarjuna because he is under a jasmine creeper.This is also called Idai Maruthur, because this temple is in between Sri Sailam and Tirupudai Maruthur in Ramanathapuram District of Tamil Nadu. All the three temples have got jasmine plants under which Siva is seated.

Sankara came to Tiruvidai Maruthur and prayed to Mahalinga Swami.There is also one version of biography which says that Sivananda Lahari was composed here and not in Sri Sailam.

Here Sankara met many Saivites and Vaishnavites. They also listened to his Satsangh but maintained that Siva/Narayana is the primordial god and the godhead should be in form and not formless for effective prayer and meditation.Sankara said that he was not opposing Siva or Narayana, but Advaita maintains that one should go beyond the form and have the formless Brahman within the Heart.For a true non dualist form-worship is not prohibited.The form- woship helps one to concentrate and meditate.Karmas and bhakti cannot be given a go by, just because you are an Advaiti.

Sankara said that They can adopt Advaitam as way for attaining the Self, but this had not quarrel with Siva or Narayana worship.In due course, such worships will also drop away and one would do only Self enquiry and attain Brahman which is Sat, the Substance, and also Chit, Knowledge, and Anandam, Bliss.

Sankara spoke to the great crowd in front of Mahalinga Swami temple in Tiruvidai Maruthur.He said:

1. To attain Jnana and merge in the Self, the mind is the only instrument.It is only with the mind, that the enquiry should be conducted and the Self merged with.The devotion, good karmas etc., will not lead one to Jnana by themselves.

2. Mind should be rubbed with the mind, that is within Brahman and the Brahman would reveal itself, when the time is ripe.

3. Do not be deluded by the gods in forms.Brahman is formless and nameless but it is Bliss, Ananadam.This Anandam should be experienced in nondual state.Seeing Brahman is only Experiencing Brahman.Brahman is not seeing God outside.

4. The one who is intent on attaining Jnana and the Self realization, should start looking at the body as a corpse.You observe Death, do not fear Death.

Brahmasri Nochur Venkataraman said:The Jnanis are opposite to physicians.The physicians experiment with dead bodies and find out medicines for cure.Jnanis, experiment with their own body as dead one, and find out Jnana, the way to Self realization.

Yama offered many things to Nachiketa.He said:"I shall give you gold, horses, ever-full stocks of food and drink and dancing girls!"Nachiketa said:"Keep your dancing girls with you.They will also become old one day and die.The horses and cows will become senile and die.The food stocks and drinks will dry up one day.The gold will dwindle one day.I will also become old and die one day. Give me that which is ever with me, eternal, non-dying, ever fresh, ever pure, untainted, even beyond the lives of gods and goddesses, give me Amrutham, Deathlessness".(Kathopanishad.)

From Tiruvidai Maruthur, Sankara came to Swamimalai, the town of Swaminathan, Murugan, on the other side of the present Kumbakonam Town, about 14 kms from Tiruvidai Maruthur.

Sources:

1) http://www.arunachala-ramana.org/forum/index.php?board=10.100
2) http://www.celextel.org/adisankara/subrahmanyabhujangam.html
3) http://www.celextel.org/adisankara/ranganathashtakam.html

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Part 9 - Sri Sankara Vijayam

Thanks to my spiritual Friend Subramanian Garu for sharing this information.

Padmapada proceeded to Rameswaram from Shrungagiri.On his way, he halted at Sri Rangam, his birth-place.His uncle was there.He stayed with him for a few days.The uncle was listening to Padmpada's Advaita way and his experiences with Sankara, his Guru.He also read out his Brahma Dandigam.The uncle grew jealous of Padmapada.Further Sankara's sutram, Satyam Sivam Sundaram Anantham Brahmam, did not please him.He was a devotee of Sri Ranganatha, Narayana in Sri Rangam.

Padmapada took leave of his uncle and went to Rameswaram.He was somehow restless in Rameswaram and so returned to Sri Rangam, in a few days.There, he found that the house where his uncle was staying had been burnt due to some fire accident.His uncle escaped the disaster but Padmapada's books were all burnt.This fire accident was contrived by the jealous uncle.He came from the next street and cried before Padmapada, for the loss.Padmapada told him not to cry since he could remember in his writings and he could repeat the Brahma Dandigam again.This made the uncle to grow further jealous about the nephew.Padmapada was asked to stay for some more days and he agreed.

During this time, the uncle mixed unmatha leaves' juice in the food.Padmapada became mad. He cried, danced, showed anger, became silent for some time etc.,He regretted for having not heard Sankara's Guru's words, forbading him from going out of Shrungagiri.He prayed to Sankara for his welfare.

Padmapada told his uncle that he would leave for Shrungagiri soon.The happy uncle packed him fast to Shrungagiri, laughing within himself.

Padmapada came to Shrugagiri prostrated before Sankara.He wept miserably.Sankara said:"Do not worry.Atma Anubhava,once attained, shall never a person.Even madness due to brain dysfunction will not affect the state of self realization.Be with me.Do not leave me."He touched him on his head and blessed him.Soon Padmapada became better, but he could not recollect the Brahma Dandigam.Sankara said:"Perhaps it is destined that none of you should write Vartikam on my Brahma sutra bhashyam.Anyway, you take down slowly.I shall tell you the Brahma Dandigam, and also further Vartikam." He dictated the famous Panchapadiga, a layman's elucidation on his own Brahma Sutra Bhashyam.

In a few days' time, Sankara knew through his mediation that his mother was in death bed in Kaladi.He remembered his words to his mother.He rushed to Kaladi, skyward.

In Kaladi, mother Aryamba was lying in bed like a pulled out creeper withering in sun.No doubt, her family friends were taking care of her food and shelter, but the old age had emaciated.She had been living a life absolute renunication, attending to minimum worldly work and praying to Siva and Uma in Vadkkanathar Temple and Sri Krishna near the Poorna river.

Motherhood is praised in Vedas.When a housewife or a girl is giving blessings by elders, they say:Please get 10 children and let your husband become your 11th son!In course of time, a wife also treats her husband as his son, when he becomes old and sick.

This motherhood, the abundance of grace in a man should also come in due course of his life.A man is an incomplete woman, even as per the chromosome theories.He has got one chromosome less in the double-helix structre, and such an incomplete guy becomes a woman only when he develops love and grace in his life towards all living beings.

Sankara came to his mother and sat.He told her:"Mataha Sankaram agadham nija sudham......" O Mother, Sankara has come.He is Your son....

The old mother looked at him, the great Jnani, as only her son.She became extremely happy.By completing her motherhood,being a mother of a Brahma Jnani, she has in fact, become an ascetic.Brahma Jnana comes out of its own accord.Motherhood is door to Divinity.

Aryamba wanted nothing more.Sankara says:Would like to have Siva-darsanam? Vision of Siva?The mother says:Yes.Sankara gave her the vision of Siva with Uma in Kailas.She could see the same Divine Couple of Tiru VeLLai Man ThuLLi, a temple near Kaladi, where Siva and Uma are together as described in Tiruvannamalai, Ardha Nari...She could see the white Kailas, the bull, the Ganga, the crescent moon and the serpents, Siva and Uma with Ganapati and Skanda.Sankara then asked her:O Mother, do you want Vishnu Darsanam too?The mother said:Yes.Then he conferred her Vishnu Darsanam, as Lakshmi-Narayana, on the milky ocean on the bed of the great serpent.

Aryamba then told Sankara:My son!I do not want to go to any of these worlds like Kailas and Vaikunta.I want to get released from all these and get merger with the Principle, which is formless and nameless.Sankara then conferred her merger with Brahman, without any own identity of hers.

As regards the ceremonies after liberation, there are several heresay stories.None of the biographies of Sankara give any detailed account.Sankara then composed his famous Matruka Panchakam, the five verses on the Divine Mother.

The relatives in the village, refused fuel and fire to Sankara on the pretext that a sannyasi cannot do cremation ceremonies for a dead parent.Sankara then picked up some plantain tree trunks, created fire from his palm and cremated her in the backyard of the house! This news spread like wildfire and the villagers and boys from Vedapatasala came to the house in large numbers.Sankara said:O Mother, you wept on the other day that I was embracing ascetism.Today the Vedapatasala boys are weeping for your great motherhood!

The fact that Sankara was not permitted to cremate his mother had happened 1400 years back, when such rotten theories were there in Hindu society.

King Rajasekar was with Sankara for a few days.Sankara asked him, about the three puranic plays which he had written and shown to Sankara, when he was six years old.The king said that the plays had been lost in a fire accident in the palace.Sankara said:Do not worry.They are good puranic plays and I shall repeat them.You can take down!The king was astounded.The boy who had heard the plays read out to him, when he was six years old, said that he would repeat them for taking down.This is the power of memory of a Brahma Jnani.Such a Jnani displays tremendous power of memory because they always stay in Brahman, the knowledge of everything.

Sankara left Kaladi as a person of immense peace, for having completed the last job, he owed to his mother.He travelled via Tamil Nadu and first came to Rameswaram.He prayed to Ramalinga Swami, Siva, who was worshipped by Rama.He composed the famous Siva Panchakshara Stotram there.It starts as Nagendra haaraaya, tri lochanaya....

Sankara then came to Tiruchendur, one of the six barracks of Skanda.

Sources:

1) http://www.arunachala-ramana.org/forum/index.php?board=10.100

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Part 8 - Sri Sankara Vijayam

Thanks to my spiritual Friend Subramanian Garu for sharing this information.

Padmapada still had a lingering sankalpa for building a Math.Thus Sringeri Math was formed.Sankara advised him:Please do Upasana with a Sri Chakra yantra.Build small cottages for Sannyasins.Start the teaching of Upasana Marga.For Atma-Vichara, no formal Math is required.However, this will help who are eager in Upasana marga, devotion and worshipping.

Upasna should lead to self enquiry.Make the Upasana without any fanfare.You can do abulations with water on a coconut shell.You can offer milk to Sri Chakra, with milk on a coconut shell.You can bring bilva from jungles.Even flowers, if not available,do not bother about them.Flowers are mere adornments for Devi,who is ever-adorned with all the beauties of this world.Do not preach any fanciful pujas to devotees.What is Upasana?Upanishad is the Bow; Mind is the arrow.Sharpen it in Atma within.And aim it towards the lakshya, goal,self realization."

Padmapada became the first chief of Sringeri Math.

Sankara then proceeded with other disciples.He was on the way to Sri Sailam, and was on the bank of Tungabhadra.He had many new disciples. He was teaching Upanishads etc., on the bank of Tungabhadra.One of them is Giri.He is a softspoken man, not much of sastric-learning or Sanskrit scholarship.He had a pure heart and ardent devotion to Guru Sankara.These two made up for all the deficiencies.

Since Giri was not much learned, other disciples, particularly Padmapada and Sureswara had no regard for him. However,Sankara understood his devotion to the Guru which is more important than erudition and scholarship.One day, as Sankara began teaching Upanishads, Giri was not present. He was still washing the clothes of Guru on the other bank of Tungabhadra. Sankara waited for Giri.

Padmapada said:Master, we can start.

Sankara said:Let us wait for Giri.

Padmapada proudly smiled and told Sankara:Master, even if he comes in time, what good is there for him in the Upanishads, since he hardly understands anything.

Sankara said:Okay.I shall call him and see.He called for Giri with a loud cry.

Giri looked at his guru from the other bank of the river and leaving the clothes, he simply walked over Tungabhadra river, as if it was a sheet of timber!Sankara looked at Giri, with tearful eyes with overflowing Grace.His Presence merged in Giri's heart.Giri became learned and a Jnani instantly.This is called Sakti
Nipadam, the descent of divine power, even if a devotee is not fully ripe.This descent makes all the difference in the disciple.He gets anything, be it learning or self realization, anything.

Giri came to Sankara like a calf to the cow and sang his famous Thotakashtakam.It is an euology on Guru in thotaka meter Vidithakila.... bava sankara desika me saranam.This contains eight verses.

Giri had all the ramifications of the mind, killed.He shone like a bright sun.Both Sankara and Giri went into bhava samadhi state.The other disciples, particularly Padmapada got thunder-struck.Giri then came to be called as Thotakacharya.He is the fourth disciple of Sankara.

From the banks of Tungabhadra, Sankara came with his disciples,including Thotakacharya, to Shrungagri again.From there, he further proceeded towards east to Sri Sailam.Here, he lived in a cave, in constant contemplation, in brahma-bhavana. He remained in that state for a long time, when even his breathing became quite less.This is called Manonmani mudra.No thoughts, no mind, only Peace. There is only ever shining Atma.

Sankara composed his Yoga-dharavali in this cave of Sri Sailam.

Keeping the thoughts and the mind in the Heart is the real nyasam.Sannyasam is samayaka-nysam.In fact this is the only definition of Sannyasam in Upanishads, not merely staying away from conjugal happiness, and begging alms.When the mind causing the thoughts and emotions permanently stay in Heart, without any life, it is Brahma Jnana.When a Brahma Jnani is in that state, he sheds of tears of bliss, which the birds will come to drink!

Sankara continued in the state of no-mind Manonamani mudra for several days.He came to Shrungagiri again in that same state.

Sankara continued his teachings of Upanishadic purport to his four disciples, in Shrungagiri.One day, he found Sureswara had been shining more brilliantly than others.Sureswara had the knowledge of Vedas (karma kanda) and had also been a householder.He told Sankara:Master, I have no desires left in my life.If I have to do anything, please tell me.Sankara then told him:Please write Vartikam, (further elucidation) for my Brahmasutra Bhashyam.Sureswara agreed.

Padmapada, who had the habit of doubting any one's capability,(due to his pride and prejudice), told Sankara:Master!Sureswara is an exponent in karma kanda of Vedas. If he writes a Vartikam,he would bring in karma kanda aspects in the Brahma Sutram which would water down your Bhashyam.Sankara knew Padmapda's mind.He smiled and asked: Are you concluding like that?Padmapada:Yes, master.He then called Sureswara and told him: You don't write Vartikam.Let this be postponed.Do something of your own.

Sureswara agreed readily and wrote the famous Naishkarmya Siddhi, the state of no-action.This is the most appreciated work and considered equivalent to any of Sankara's own works.Sankara then told Padmapada to write Vartikam on Brahma Sutra Bhashyam.Padmapada wrote Vartikam for the first four lines or sutras only.This is called Brahma Dandigam.Sankara found it more pedantic which is not a characteristic of a Vartikam.Padmapada became silent and did not proceed with it.

Padmapada then asked Sankara's permission to go to Rameswaram and also Sri Rangam, his birth place.Sankara told Padmapada: You have got bad time now.Please stay back with me.Padmapada did not agree.He proceeded to south.

Sources:

1) http://www.arunachala-ramana.org/forum/index.php?board=10.100

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Part 7 - Sri Sankara Vijayam

Thanks to my spiritual Friend Subramanian Garu for sharing this information.

Sankara said that the Upanishads and Brahma Sutram are not seeking a reference to worship of any personal god or Saguna Upasana.Saguna Upasana came when the man could not grapple with the formless Brahman.First he resorted to worship of five elements and found the Space to be formless and identified the Pure Space as Brahman.That way, Saguna Upasana gives room to go beyond. Saguna Upasana is seeking reference only to
Puranas and the two epics.

In Mookambika temple, the pandits wanted him to ascend to the Sarvajna Peeta.Before that they said that they should be convinced about Sankara's way of treating Brahman also as of Devi's form.They told him to throw a golden ring into a Sri Chakra which is placed a little far off.If Sankara could correctly throw the golden ring around Sri Chakra, they would agree that Devi also agrees to Nirguna Brahman meditation!

Padmapada laughed at this circus business!But Sankara agreed to the experiement and succeeded in winning too!Then the pandits garlanded him and called him to Sarvajna Peeta ascension.

In Kollur, one miracle took place.There were a couple whose son had died.Sankara went to their house and raised the child from death.

From Kollur, Sankara went to Srivali village. It is a village of 1000 brahmins who were doing agni-hotra, fire sacrifices.There was one such brahmin by name Prabhakara.He had a child, who was not speaking and appearing as a dunce right from his early childhood.The boy had always a vacant look, never talking to anyone, never doing any work, including basic work of eating etc., Several retributory sacrifices were made by Prabhakara to have the son cured.But nothing happened.He was finding his life quite miserable.

When the local population came to know about Sankara's miracle in Kollur, they invited him and Sankara came to the village to see the child.

When Sankara came and looked at the boy, the boy who had hitherto never did a direct look at anyone in life, looked at Sankara intently and Sankara also looked at him intently. The boy then looked at Padmapada and exchanged the look with him.Padmapada immediately knew the problem.But he wanted to witness the entire drama once again, silently.

Sankara slowly asked the boy:Who are you?Whose son are you?Who is your father?Where is your house?From where are you coming?What is your lakshya, goal?

The child replied in melodious verses which are collected now as Hastamalaka Stotra.

Sankara was pleased.He called him, Hastamalaka, the amla fruit on the palm, since he knew the Self so clearly.

The father of the boy became speechlesss with wonder at these words.Sankara told him:"He has become your son because of his incomplete austerities.This is your good fortune.He will not be of any use to you in this world.Let him stay with me."Sankara thus bade him to go back, and taking the boy with him.

The other disciples asked Sankara:How did this boy attain this state of Brahman without sravana, (hearing) etc.,?Sankara replied:His mother left her two year old child in the care of a great and highly accomplished yogi who was practising austerities on the bank of Yamuna while she went to bathe in the river with some women.The child toddled towards the water and was drowned.

The yogi, out of compassion for the disconsolate mother forsook his body and entered that of the child.That is why this boy had attained this high state.

Hastmalaka thus became the third disciple of Sankara and theyoungest.

Sankara proceeded from Srivali village to Srungagiri.The king Aditya Varma welcomed him, with all gifts and presentations.He continued his teaching of Upanishads, Brahmasutram etc., Hastamlaka heard these teachings for the first time.

In Srungagiri,Padmpada developed a small sankalpa, determination, to build a Math in the name of his Guru Sankara.Sankara kept silent without saying yes and no.He told Padmapada:A snake will always live in the holes dug out by frogs and rats and will not have its own house.We, Sannyasis, should also be like that.We should not become a Matathipathi, chief of Maths.

(Here, Brahmasri Nochur told a nice story.There was a dog howling on the forest, near a mediating sannyasi. Sannyasi became annoyed and threw a stone at that dog.The dog died.Both sannyasi and the dog went to hell.Yama, the king of death asked the dog:What punishment should I give to the sannyasi? You tell me, because you are the aggrieved. The dog said: 'Sir, you make him a Matathipathi. a chief of Maths.'Yama was puzzled and asked:Why?Why?.

The dog said:"Sir, I was also a Matathipathi and then became dog, in the next birth.As Matathipathi, I became greedy.I wanted to expand the Math,construct hospitals, schools.I wanted to run TV channel.I became more and more greedy.I started asking for money, more and more money.I did a lot of misdeeds to achieve my goal and thus became a dog! So, if this Sannyasi is made to become a Matathipathi, he will also end up like me, as a dog!")

Sankara here composed the famous Siva-Aparadhamana Stotram and Kaupina Panchakam.Hymn to Siva, for fivegiveness for transgressions, and five verses on the glory of codpiece.

Sources:

1) http://www.arunachala-ramana.org/forum/index.php?board=10.100
2) http://prashantaboutindia.blogspot.com/2010/01/hastamalaka-stotra.html
3) http://prashantaboutindia.blogspot.com/2010/03/kaupeena-panchakam-by-sri-adi.html
4) http://prashantaboutindia.blogspot.com/2010/04/siva-aparada-kshamapana-stotram-by-adi.html

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Part 6 - Sri Sankara Vijayam

Thanks to my spiritual Friend Subramanian Garu for sharing this information.

Sankara returned from Mahishmati.This time, apart from Padmapada,Sureswarar and Sarasavani also accompanied him.Back to Kasi,and back to Ganga.

He composed the famous Gangashtakam here.

The hymn, though titled as Ashtakam, runs to 13 stanzas.There are some internal evidences, while Sankara speaks about his illness.His illness is somewhat due to his tiredness.He also speaks of sins, which may refer to his entering into King Amaruka's body,to learn about erotica to win the debate with Ubhayabharati.

In Kasi, Sankara met one gentleman under a tree.As he came near him, he was glad to find that he is none other than his boy-hood friend of Kaladi, Vishnu.Vishnu was in tears and he held Sankara's feet tightly and prostrated and wept inconsolably.Vishnu then told that he is not happy with all his Vedic learning and he has come to Kasi hoping to meet Sankara.Sankara was happy to meet him and gave him Atma Jnana Upadesa, and also initiated him to sannyasa.He gave him the diksha name of Sukacharya.Sukacharya is not only one of the four disciples of Sankara, but he is held in high esteem as equivalent to any of them.

Sankara then came to south of Vindhyas and reached Sri Sailam.He had a darshan of Mallikarjuna Siva.He went into raptures and had a darshan of Mallikarjuna Siva, as Siva-Sakti tattva, theunion of matter and energy. This vision is called Hara-Gowri Sampargam.In Sri Sailam, he sang his famous Sri Sivananada Lahari.

Sri Sivanananda Lahari is a composition on bhakti, in excellent poetry.Unlike Sri Soundarya Lahari, there are no mantras here,pure melting devotion only.Here he speaks about Saint Kannappa and other devotees of Siva.

The composition starts with prayer to both Siva and Sakti.They are concorporate.

Sri Sailam had a lot of Sakta-upasakas.Sankara taught them the upasana of Brahman which is nothing but Siva-Sakti as one principle and brought them to the Atma Jnana upasana of experiencing the Self within.

Sankara travelled from Sri Sailam and came to the northern Karnataka.Here, there were a lot of Kapalikas, the violent worshippers of Kala Bairava and this sub-sect was called Maha Bairava Marga.Sudhanva was the local chieftain here and he was under the grips of one Grahasa, who was the head of Kapalika monks here.They were following the vamachara-marga, the left handed worship of treating women as Sakti and copulating with them, as the worship of Siva.The chief Grahasa was a renowned Ugra-bairava known for his anger and ferociousness.He was 100 years old!The sect was addicted to drinking liquor heavily and eating meat.Grahasa wanted to kill Sankara.

Ugra Bairava came to Sankara and started debtate with him regarding sublimity of his Maha Bairva Marga.Sankara advised him that only Atma Dyanam, meditating on the formless Self is a sure way to liberation and praying to Bairava and others would take one only to their respective worlds where there would again only be worship in form and no liberation.Even though Ugra Bairava had been convinced personally, he did not want to show it up to Sankara.He stayed with Sankara for some days and one day he said to him:I shall take your head and offer it to Maha Bairava and go to Siva-loka.I am not restful here.

Sankara smiled at him and said:Alright, you tell me a day, when I have to offer my head in sacrifice.I shall be ready under a tree that night and you can cut my head with sword.Ugra Bairava was pleased with this turn of events and fixed the next new moon day for the sacrifice.

On that night, when everyone was sleeping, Sankara went out of his place and stayed under a peepul tree.At midnight, the kapalikas came and took Sankara with them.They went to a forsaken hill and the pujas to Bairava started in all noise.They garlanded Sankara and placed him on the sacrificial stone.They sang high sounding songs in praise of Mahabairava and Ugra Bairava was about to swish his sword.Padmapada who was sleeping in the residence, suddenly became ferocious and rushed out to the hill to see this orgy taking place.He moved swiftly to Ugra Bairava and killed him with his own sword.Padmapada could not be calmed.

Sankara saw him as Narasimha Himself.He immediately sung his Sri Lakshmi Narasimha Karavalamba Stotram, asking Narasimha togive His hand to help the poor Padmapada.This song starts as - Srimad bayonidhi nihedhana chakrapane!....

Soon Sankara asked Padmapada to write commentary on Sri Narasimha poorvadha and uttaradha Upanishads.These are later Upanishads coming under the 108 Upanishads, which are mostly forms of worship.After this, Padmapada had also been calmed down.Sankara then composed the famous Kala-bairava-ashtakam on Siva Kalabairava.This starts as-- Devaraja sevyamana-paavananghri pankajam..... Ugra Bairava also got deliverence with this song.

Sankara came then to Harihar in northern Karnataka, where Siva is in the form of Sankara Narayana.In Harihar, Sankara met Sri Neelkanta Dishitar (not the one who is related to the famous Appayya Deekshitar) and went through Neelakanta's commentary on Brahma Sutram on the basis of Saiva Siddhantam.He advised Neelakanta how his commentary is deficient and wanted him to adopt advaita approach to understand Brahma Sutram.

From here, Sankara came to Gokarnam and then to Kollur,where there is famous Mookambika temple.

In Kollur, Mookambika temple, Sankara worshipped to the goddess and then stayed for some days there.

He advised the worshippers of gods:"The path of devotion or upasana is quite noble.But upasana alone will not confer liberation.Upasana should be the stepping stone for atma vichara, self- enquiry.Upasana is helpful to the extent of giving purification of mind, chitta-suddhi.But chitta-suddhi should be taken to the logical end of self enquiry and self realization.I have no quarrel if you call Devi as Brahman or Siva as Brahman.In fact, Siva is called Satyo-jathan, one who confers the Truth in a trice. But one has to go past Upasana to end up in Self realization. However much, one knows how to play a drum, will not confer him the title that he is a good veena-player.The drumming practice helps to learn veena since the under-lying rhythm is same.But the first will not automatically confer the second."

Upasana is manifold.This multiplicity gives rise to infights,saying that Devi Upasana is better than Vishnu Upasana etc.,Brahman-upasana is sublime.It has not fight with anybody,because everything is a form of Brahman.

From Kollur, Sankara came again to Gokaranam and meditated in the temple for sometime.

Different Sankara biographies say differently about Sankara's ascension to the Sarvajna Peetam, the Seat of All Knowledge.

There are three versions:

That Sankara ascended the Seat in Kollur, Mookambika Temple.
That Sankara ascended the Seat in Sri Nagar, Kashmir in Sarada Temple.
That Sankara ascended the Seat in Kamakshi Temple, Kanchipuram.

But the majority view is that he ascended the Seat in Sri Nagar, Kashmir, at Sarada Temple.

Sources:

1) http://www.arunachala-ramana.org/forum/index.php?board=10.100
2) http://www.celextel.org/adisankara/gangashtakamsankara.html
3) http://www.celextel.org/adisankara/shivanandalahari.html

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Part 5 - Sri Sankara Vijayam

Thanks to my spiritual Friend Subramanian Garu for sharing this information.

Sankara looked upon Ubhaya Bharati, as Mother and Saraswati Swarupa.She is Uma, she is Lakshmi, she is Saraswati. Everyday she was feeding Sankara delicious food, as Annapurna.

Sankara went into raptures and sang the famous Annapurna Ashtakam.

This Annapurna-Ashtakam, has actually got twelve stanzas.So,it is also called Annapurna Stavam.

The debate between Sankara and Mandanamisrar continued for eighteen days.

Mandanamisrar had a good grounding on Karma marga.So he said:"Karma is the most important requisite for liberation.The Maha-vakyas, like Aham Brahmasmi and Tattvam-asi are all anartha-vada, that is logical fallacy used in arguments.He quoted from Jaimini's poorva-mimasa sutras and argued.

Sankara said: "All karmas so long as they are good and are helping the world, they may confer you heavens. Bad karmas will push you into hell.But they never confer liberation. Liberation is only possible with Jnana.The good karmas and devotional practices are only auxillary aids for purification of mind.Jnana works on destruction of the mind itself.Atma Sakshatkaram, or realization is possible only through Atma Vichara.Peace is the only requirement for that.

Padmapada, after a few days, offered to Sankara that he would debate in lieu of him, since Mandanamisrar is quite adamant,and he needs some tougher treatment!Sankara said:Do not worry.I have already stirred up the fire, the ambers will start shining soon!

Mandanamisrar gave room for some anger and sulkiness.Sankara was quite cool.In result, the garland of Mandanamisrar started drying up.Sankara's garland was fresh and fragrant as if it was new.

Sankara continued:All karmas are founded on the twin pillars of doer and the receiver of karmic-benefits.In Jnana, there is no doership at all. Even in nishkamya karma, there are deficiencies of body.As one gets old, the nishkamya karmas cannot be continued. Jnanam does not care about desireship and doership.The only desire for Jnana is mumukshutvam, desire for Self Realization.There is no desire for body-maintenance and there is no mind to worry about the body at all!

Mandanamisrar gave up eventually, on the 18th day.He said: O Poorna bala!(the child of fullness), I prostrate to you.

Sankara said:O the elderly father, you are my disciple, if you like to be one.I shall call you as Sureswarar.Sureswarar in Sanskrit means the Chief of gods.Since Mandanamisrar has completed his karmas in full, the gods were pleased and so he was called chief of gods.

Ubhayabharati said: I am half of my husband.I am Mandanamisrar's wife.I shall have to be defeated in debate if you want to be a real winner.Sankara also knew the script of the whole play.He agreed.

Ubhayabharati asked him about erotica! (pornography)

This is the most controversial part of Sri Sankara Vijayam.All readings of Sankara Vijayam, from Madva Vidyaranya, down to Sri Seshadri Iyer, mentions about this story without omission.

There are two lines of argument:

1. A Brahma Jnani having realized the Self, knows every art of this worldly life, including erotica, since there is nothing unknown to the Self.Bhagavan Ramana also says, in ULLadu Narpadu - Anubandham, Sad Darsanam, Supplement, Verse 27.(This is a translation from Yoga Vasishtam).

Seeming to have enthusiasm, and delight, seeming to have excitement and aversion, seeming to exercise initiative and perseverance, and yet without attachment, play, O hero,in the world.Released from all bonds of attachment and with equanimity of mind, acting outwardly in all situations in accordance with the part you have assumed, play as you please, O hero, in the world!

2. If one has to take the world-standards viz., a Sannyasi does not know anything about erotica and if he knows, he is not a true ascetic, more particularly if he had embraced ascetism directly from brahmacharyam, youth without marriage.

So Sankara had to play as per the world standards.

Sankara requested Ubhayabharati to give him thirty days' time, to contemplate on the question and come back. It was agreed to by Ubhayabharati.

The story goes that Sankara, after shedding his body in a cave under the custody of his disciples, entered into the dead body of King Amaruka and sported among the hundred queens in the guise of their husband.When the disciples found that the period specified by Sankara had already expired, they grew anxious.So, some of them went to him in the disguise of minstrels and sang the famous Guru Stuti to remind him about the urgency.

Brahmasri Nochur Venkataraman says that is kukkuda-nyaya,the logic of the hen.What is this logic of the hen?Logicians say to prove the cause and effect theory, that the hen could be half egg and half hen!The egg will be the cause and it will give effect to the effect the hen and ad infinitum....Gaudapada in his famous Gaudapada Karika digs at this logic.This is not the way to prove the theory of causation.There is only a Primal Cause, the Cause which starts the chain of effect and cause.This Primal Cause is Brahman or the Self.He need not have come from any pre-existing effect!

So this Sankara's story of getting into King Amaruka's body has to be taken as it is, without any logic.Logic is a product of learning, and learning is intellectual.The Self is experiential.So, without any further discussion into the rightness of this
act of Sankara, let us see further.

Ubhayabharati gave up the debate without any further delay,when Sankara returned and answered all the replies to her questions.Both Mandanamisrar and Ubhayabharati became the disciples of Sankara.They were called Sureswarar and Sarasavani.

Sources:

1) http://www.arunachala-ramana.org/forum/index.php?board=10.150
2) http://bhagavan-ramana.org/ramana_maharshi/books/coll/cw053.html

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Part 4 - Sri Sankara Vijayam

Thanks to my spiritual Friend Subramanian Garu for sharing this information.

When Sankara was staying in Vyasa Guha, Sanantana's understanding of the Upanishads and Brahma Sutram and his Bhashyas, commentaries, surprised Sankara.One day,when Sankara was on the other side of the river, he called Sanatana for some teachings.Sanantana, took to his orders immediately and he simply walked over the river and reached Sankara!The other disciples were dumbstruck to see that as Sananatana walked on the river, there appeared a lotus under each of his step!Sankara became quite happy andstarted calling him Padmapada.

The One with lotus on his foot.Sankara treated Padmapada as his first disciple.In his presence, Sankara composed Upadesa Sahasri, Proudanubhuti and the great Vivekachoodamani.We can take that the disciple mentioned in Vivekachoodamani is Padmapada.

Sankara also composed here Sri Dakshinamurthy Stotram, the quintessence of Advaita.Padmapada was the first one to listen to this great work.

In Vyasa Guha, Sankara also revived the concept of Siva-Panchayutana Puja, the worship of siva along with Vishnu,Devi, Ganapati and the Sun.Each one is a stone, obtained from various rivers and Siva is in the form of Linga from Narmada river.

After covering Rudraprayag, Vyasa Guha and Kedarnath, Sankara came to Uttarakasi.He was by now 16 years old and he wanted to leave his body, as per the destiny.He was in total silence and in Samadhi, waiting ready for the call of the divine.

At this time, one very old brahmin came to see Sankara.Sankara did namaskaram to him.He sat before the old man.The old man asked him:Can you explain me the Brahma Sutra commentary written by you?I would like to debate on that.Sankara readily agreed and the explanations lasted for a whole week.Sankara said:"Brahman is without form.Only Jnana path can lead one to the realization of Brahman within.All the other paths like bhakti and karma are only sublanes to go to the royal path of Jnana.The other paths can give higher birth after the death,and perhaps Heavens but not definitely the deliverence.For a Jivan mukta there is no need to leave the body, he has realized the Self even while alive.The leaving of the body can take place when the prarabdha is completed."

The old man was quite pleased.Padmapada who was nearby was trying to guess who the old man was.He understood through meditation that he was none other than Vyasa.He sang melodiously:

Vyasa smiled at him.He then told Sankara:You are given another 16 years of life, because there are many more work you have to undertake.First you go to Kasi and meet Kumarila Bhatta and Mandanamisrar.Sankara then prostrated before him and sang his Maneesha Panchakam once more.

Sankara then walked down to Kasi.He found on the way many many people rushing to Kasi on the banks of Ganga and Prayag.They told him:Kumarila Bhatta is sitting on a burning heap of husk to leave his life.We are all going to see him.Sankara also literally ran to Kasi and met Kumarila Bhatta.He asked Kumarila Bhatta to come out.Kumarila Bhatta refused and narrated his story to Sankara.

Kumarila Bhatta is one who followed Karma-marga, stating that the vedic sacrifices, pujas and chanting god's name would confer liberation.He wanted to win over Buddhists there.He went to their Math and debated with them.Since Kumarila had only Vedas as reference point, and since Vedic reference was not acceptable to Buddhists, he could not win over them.He then wanted to embrace Buddhism, only to find out their philosophy and then again debate with them for proving his point.He was taken to their Math and he learnt Buddhism thoroughly, and found that Hinduism and Buddhism are telling the same Truth in different fashions.What Buddhists call Sunya is Bliss for Hinduism; as other wise, there was no difference between the two approaches. He was ready to commence the debate.

The Buddhist monks knew his trick and pushed him down a hill.As he fell down, he was telling: If Vedas are true, let me saved.He was saved but for injury in and loss of one eye.He was wondering.Then, he understood that he had said, "If Vedas are true"; he did not say "Vedas are true." The word, 'If' is a word of suspicion and he got his punishment.After falling down the hill, he regretted his foul play and decided
to kill himself on a fire over a heap of husk.The fire was slowly burning the husk and he was being killed slowly suffering every inch of pain and misery.

Sankara looked at Kumarila Bhatta.The latter was quite happy and he found in Sankara the sublimity of Jnana. In one second,he understood that it is Jnana that would confer liberation.And Jnana is common to all religions.In total Jnana there is no difference between Buddhism and Hinduism.All fights are due to karma marga.

Kumarila Bhatta then said to Sankara:"I have no life left to listen to your bhashyam, commentaries.Please tell me briefly." Sankara then sang five verses briefly explaining the Pranava.A, U, m and the soundless conclusion.A is Waking, U is sleep,m is deep sleep and the soundless conclusion is tuirya.This is the famous Pranava dhyana panchakam.

Kumarila Bhatta then left his body.Sankara said to his disciples: This is how non-attachment and sacrifice burns as Jnanagni.

Sankara then came to Mahishmathi, the town where Mandanamisrar was living.Padmapada was with him.He came to the brahmins' street and listened to the Vedic chanting by young boys from every house.He found the brilliance of sacrificial fire from every portal.Sankra then asked one of the young boys playing on the street,"Where is the house of Mandana Misrar?"The boy said:"Dont you know even this?There is a house, where parrots will be telling, Vedam Pramanam.Veda is the Reference and Truth. That is the house!"

Sankara was smiling and went to that house.There were smoke from the sacrificial fires and mantras were heard.He entered.Mandana Misrar asked him:What do you want?Sankara: I want Bhiksha!Please wait.Let the ceremonies be over, you can eat!Sankara pursued:I have come for Vadha Bhiksha.The food of debate!Mandana misrar looked at the great saint and grew a little nervous.He said:Fine, please eat first.Let the ceremonies be over.

(There is a story that Mandana misrar asked Sankara:Wherefrom this tonsured head comes?Sankara said:The tonsured head comes from the neck!This is not there in Sri Sankara Vijayam, of Madhva Vidyaranya.)

There was dinner.Then Mandana Misrar said:Who can we appoint as Judge?My colleagues and disciples are all steeped in karma path.You may not like them to be Judge.Who can we select as Judge?Sankara said:Anyone you like.Mandana Misrar thought for a while and said:Let my wife Ubhaya Bharati (or Sarasavani) be the Judge, if you have no objection!Sankara looked at Ubhaya Bharati as Mother.She is Ubhaya Bharati,an exponent in two margas, both Karma and Jnana.Only for her husband's sake she has adopted Karma marga..She is thorough both in Poorva Mimasa (Karma Kanda) and Uttara Mimamsa ( Jnana Kanda).

Ubhaya Bharati brought two garlands and asked them to wear.The debate started.The debate continued for 18 days!Sankara was generously fed by Ubhaya Bharati after each session.

Source: http://www.arunachala-ramana.org/forum/index.php?board=10.150

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Part 3 - Sri Sankara Vijayam

Thanks to my spiritual Friend Subramanian Garu for sharing this information.

Sankara advised his mother like this:"Do not depend on the people and the world.Depend on God.Dasarata was a great emperor.But when he died, none of his sons were near him.When Ravana died in the battle, none of his brothers and sons were with him.Kamsa even imprisoned his father Ukrasena.I may not be with you.Do not depend on me.Depend on God. Nevertheless, I shall be here, whenever you want me..."

Sankara went to the cave where Govinda Bhagavadpada was meditating.This is near Omkareswarar Temple, on the banks of Narmada.He was in a state of savikalpa samadhi.He is said to have been in Manonmani Mudra, a state in which mind becomes a ruby and stay with the Heart.Bhagavan Ramana was in that state in Patala Lingam temple.

Sankara went near him.The guru looked at Sankara and asked:Who are you?What Sankara replied became the famous Nirvana Sadhakam (or Nirvana Shatkam).

Govinda Bhagavadpada became pleased and embraced him.

Govinda taught all the Upanishads, Brahma Sutram and Siva agamas,and also taught the Mahavakyas and their purport to Sankara.He also explained to him, the famous Gaudapada Karika of his Guru Gaudapada for Maandukya Upanishad, which is the summum bonum of Advaita Siddhanta.He also taught him Sakti Upasana technics to Sankara.Sankara spent three years with Gaudapada, that is between his 8th and 11th year.Then, he initiated Sankara to krama sannyasa.He then bid him good bye and returned to Chidambaram.

Before Sankara left his Guru for Kasi, there was a miracle.There were huge floods in Narmada.The villagers and townsment cried in fear and rushed to Govinda's cave, which was on a higher level.There was no food.The flood was unabating.The Guru is in deep meditation.Sankara then placed his water-bowl on the bank of river and prayed.The floods receded into his water-bowl!

Sankara then prostrated to Govinda Bhagavadpada and sought his blessings for his onward journey to Kasi.Govinda blessed him and gave him the Gaudapada Karika of his guru and said: One day should write a commentary on this.

Sankara is now in Kasi.He is 11 years old.He comes near the Ganga and looks at it.He turns back and looks at Viswanatha Temple. "How to understand Kasi?"Is Kasi a mere city, with Ganga and Viswanatha?Is it merely by death, that one attains liberation?

He bathed in Manikarnika ghat.What is this Manikarnika ghat? It is the bliss and he bathed in bliss.It is the bliss of Siva,Sivananda.

The king of Kasi welcomed Sankara and offered royal comforts in his palace for his stay.Sankara said that such a stay is not for ascetics and he requested him to make a small dwelling on the banks of Ganga for the stay of his disciples and himself.He also declined any food offering stating that they would take food only on alms.

Sankara used to teach the disciples from Kasi and also to those who came with him from Naramada country.After early morning bath, he expounded teachings of Vedas and Upanishads and also the atma vichara. Then he and his disciples would go for bhiksha.This Satsangh was going on for some time. Then in the same period, he composed Sri Annapurna Ashtakam and Sri Kasi Viswanatha Ashtakam. Nityanandakari Varabhayakari Soundarya Ratnakari...... Gangadharanga kamaneeya Jadakalabam......

There in Kasi, one miracle also took place upon Sankara. He had his early morning bath and was returning in one of the bylanes to his residence. He found an outcaste, a dog eater, smelling of toddy all over his body, in tattered clothes, without any bath for days, holding a oozing toddy leather pouch on his shoulders, -- coming on the opposite direction. There was no space to go for both, without brushing on each other. Some stories say that even wife of outcaste,came with him.

Sankara says: Andhi vesha dharam dhrushtva gacha gacha idhi cha abravit.... O outcaste! Move away! Move away!

The outcaste asks Sankara:

1. O noble among the brahmins! Whom do you want to move away? Is it one body which is made up of food to the other body which is also made up of food? Or, should the Chaitanya in me move away from the Chaitanya that is in you?

2. Is there any difference between the Sun that is reflecting on Ganga and the ditch water that is near my home? Is the Space that is within a gold vessel, different from the Space that is within a mud pot? Wherefrom do you get the delusion, in the all-expanding Pure Space which is the waveless Ocean of Bliss, as between a brahmin and a dog eating out caste?

Sankara thought for a second about this mind-blowing question! He meditated and looked in front and could see Siva and Uma,smiling. Siva was holding the leash of four dogs! He looked in the form of Kalabairava!

Sankara then composed Maneesha Panchakam.

Sankara spent some more time in Kasi and he used his spare time to write commentaries for ten major Upanishads and Svetasvatara Upanishad.He also wrote commentary for Vyasa's Brama Sutra.He remembered to keep up the word to his guru Govinda Bhagavad-pada and he wrote commentary for Gaudapada's famous Karika on Maandukya Upanishad.He also made a beautiful commentary for Srimad Bhagavad Gita.

One day, a brahmin came from Sri Rangam.He was well read and his name was Sanantana.He came all the way to Kasi to find a guru for his fear of worldly life.He met Sankara, prostrated to him and said:Sir, I am terrified by this worldly life.I am in constant fear.As an ocean of grace, you should teach me the way out of misery!Sankara took him in his arms and said with abundant grace: Do not worry, I shall make you stay permanently in the Self, where there is nothing other than That.Where is the question of fear? Fear implies duality.I shall remove the dual perception!

He took him as his first disciple.This gentleman came to be called Padmapada, due to some incident that had taken place later.Sanantana was a Narasimha Upasana.

One day, Sankara went to a Vedapatasala.He was pleased to see young boys chanting Vedas.He met there an old man almost in his 90s, who was trying to memorize Panini's grammar for Sanskrit.He was wondering at this man's love for worldly learning. What use is this for him at such an old age?Should he not keep up immensely Silence and ponder over the Brahman?What avail is this for him?

He immediately composed the famous Bhaja Govindam song.It is also called Moha mruthukaram.

The phrase Moha mruthukaram, means breaking the mountain of delusion with a iron log.Sankara advised the old brahmin to go for prayers and meditation, instead of reading grammar and memorizing the sutras at such an age.The death is always coming behind us.The urgency is to under God or the Self.

Soon Sankara left Kasi and went further towards Himalayas.Sanantana went with him.He came to Badrikasramam via Rishikesh and Hardwar. In Rishikesh he found the image of Yagnanatha.He knew immediately that it was not the original image.He sits for meditation and found that the original image had been thrown away by some miscreants into Ganga.He identified that place and recovered and installed it.He then came to the Lakshmajula where Vidhura had done penance.He then mentally remembered Vidhura's noble life and meditated there for a few days.

Sankara then came to Devaprayag, where Mandakini joins Ganga and Bhagirathi and becomes one confluence.Beyond Devaprayag, it is called Deva bhoomi, the place of gods.

Sankara and his disciple then came to Rudraprayag, where Siva sits in meditation without Uma, the latter having gone to Kanchipuram for her own penance.

From here, Sankara proceeded to Karnaprayag, also called Virahi Ganga, where Siva sits without Sakti. Here Siva is in the form of an Effulgence, Agni rupa and meditates on the other seven forces, five elements and moon and vaccuum. Uma is doing her tapas, as Aparna, in Kanchipuram. Aparna is one who does not eat even dry leaves for food! Sankara composed here, the famous Siva aparadhamana Stotram, seeking forgiveness of Siva and the famous Sri Dakshinamurty Stotram, where Siva is prayed in eightfold form. He also composed the famous Siva Panchakshara Stotram and Siva Manasa Puja.

Sankara then went to Jyotir Math area. The king welcomed him and asked for some teachings for the ordinary citizens in the place. Sankara wrote many bhakti verses and taught simple path of devotion to them. Sankara then went to Pandukeswaram and Naranarayana Parvatam and reached Badrinath.

In Badrinath,he had a darshan of Badrinarayana and visited the Badrikasrama,
the famous cottage of great Sages like Narada. He went into a bhava-samadhi immediately. He had a vision of Badrinarayana, where the devotion and wisdom got merged totally.

Sources:

1) http://www.arunachala-ramana.org/forum/index.php?board=10.150
2) http://prashantaboutindia.blogspot.com/2010/04/maneesha-panchakam-by-adi.html
3) http://www.celextel.org/adisankara/manishapanchakam.html

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