Illustrious Shankara

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"I am beyond all comprehension."
- Shankara

Introduction on Shankara
A Shankara Tale
Shankara Quotations T
More Quotations and Extracts
Essence of The Crest-Jewel of Discrimination

It is said by some that Shankara could read, write, and speak Sanskrit at the age of one. His father died when the boy was five.
Some time later, when the boy was bathing in a river, a crocodile caught hold of his leg and started to drag him, he used the occasion to console his mother; he would perform her funeral rites, said he. And so he did. Later.

Introduction on Shankara

PARAMAHANSA Yogananda thinks that Shankara (also spelled Sankara) lived in the 6th century AD. Others estimate his date differently; some hold he lived earlier, and others estimate it was about two centuries later. Britannica Online has: "born 700?, Kaladi village? [Kerala, in southern India] - died 750?, Kedarnath" [northern India].
Be that as it may, Shankara expounded Vedanta philosophy in India, which till then had been much Buddhist for a thousand years or so. Shankara taught that man's essential nature is eternal and real. He wrote commentaries on Hindu classics like the Brahma-sutra and major Upanisads, "affirming his belief in one eternal unchanging reality (Godhead or Brahman) and the illusion of plurality and differentiation." [Britannica Online, s.v. "Sankara"]
"There are at least 11 works that profess to be biographies of Shankara. All of them were composed several centuries later than the time of Shankara and are filled with legendary stories and incredible anecdotes, some of which are mutually conflicting . . . His date of birth is naturally a controversial problem. It has been customary to assign him the birth and death dates 788-820. But the dates 700-750, grounded in 20th-century scholarship, are more acceptable." [Ibid.]
Shankara "would not teach his doctrine to city dwellers. The power of Buddhism was still strong in the cities . . . Popular Hinduism occupied the minds of ordinary people, while city dwellers pursued ease and pleasure . . . It was difficult for Shankara to communicate Vedanta philosophy to these people." [Ibid.]
Shankara is said to have founded four monasteries - in the south, east, west, and north of India, probably following the Buddhist monastery system.
More than 300 works—commentative, expository, and poetical—written in Sanskrit, are attributed to him. Most of them may not be authentic. His masterpiece is the Brahma-sutra-bhasya, which is his commentary on the Brahma-sutra, which is a very basic text of the Vedanta school. The commentaries on the main Upanisads that are attributed to Shankara are genuine, with the possible exception of the commentary on the Svetasvatara Upanisad, says Encyclopedia Britannica.
Shankara's style of writing is deep and clear, and often analytical. His approach is more psychological and religious than logical, so he is "perhaps best considered to be a prominent religious teacher rather than a philosopher in the 20th-century sense."
Shankara is often called a "Buddhist in disguise" by opponents because of the similarity between his doctrine and Buddhism. His works show that he was versed in the orthodox Brahmanical traditions and well acquainted with Mahayana Buddhism too. However, what he did, was to strive to "vedanticize" the Vedanta philosophy, "which had been made extremely Buddhistic by his predecessors. The basic structure of his philosophy is more akin to the orthodox Hindu Sankya system of nontheistic dualism, and its closely allied Yoga school than to Buddhism." [Ibid.]
It is likely that Shankara had many pupils.

A Shankara Tale

THERE was a certain black magician who used to acquire magical powers through human sacrifice. While Shankara was preaching that matter did not exist, the black magician went up him and said, "If matter is illusion, then what is this I see before me?" pointing to Shankara's body.
"That is illusion." Shankara replied.
The magician quickly said, "If your body does not exist to you, then let me use that illusion to some practical purpose and acquire some more powers for myself."
"Take it," Shankara answered.
Thus Shankara, the founder of the Swami order, full of idealistic lore about his own inner imperishable nature, agreed to accompany the black magician, who led him to a forest, bathed him as though he were a goat for sacrifice, and began to sharpen a long knife for the slaughter in accordance with the rites of black magic.
Just then one of Shankara's disciples happened to sit in deep meditation, and on opening his third eye he saw a vision of his master Shankara about to be sacrificed at the hands of the magician. The disciple at once transported himself to the place in the forest. There he saw the knife about to fall on his master's neck and he looked at the magician with his eyes burning with spiritual electricity. The necromancer's whole body was electrocuted and he gave up the ghost with a loud voice.
"Why did you kill the man?" Shankara asked his disciple.
"Sir, he was going to kill you." answered the disciple.
Shankara remonstrated, "Foolish one! Didn't I teach you that all is illusion? How could he kill me, who have no body?"
The disciple smilingly replied, "Oh dear, if the attempt to kill you was illusion, then killing the magician was illusion too." [Abbreviated]

Swami Yogananda: "Christian Science and Hindu Philosophy", East-West, Vol. 1-4, May 1926 - June 1926.

Shankara Quotations

Some Deep Words

ADI SHANKARA was one day walking along a street in Varanasi, with fourteen disciples. Taking pity on a grammar-reciting old scholar, he went up to him and advised him not to waste his time on grammar at his age but to turn his mind within.. Shankara is stated to have sung twelve verses there and then, and the disciples who were with him, are said to have added one verse each. What follows, is gist from the alledged verses on the occasion.

Big words of India will not save you

Wealth often brings with it fears, and family affection will not save you. A rich man fears even his own son - some did in former India too.
Now for Shankara words:

Family affection will not save you

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 (5).

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 (6).

Rules of Grammar will not save you at the time of your death (1). ¤

Do not get drowned in delusion by going wild with passions and lust . . . Bodies are flesh, fat and blood (3).

Fools are they who are blind to the Self (Attributed, 27).

Wealth often brings with it fears

DO NOT boast of wealth, friends, and youth (11).

A rich man fears even his own son (Attributed, 30).

Is taking delight to be with relatives when wealth is gone, a fit way, then?

[TIME] passes away by thinking over many past things (7).

Devote your mind to thoughts to the Real (2). ¤

Take delight to be with the noble and the holy (Attributed, 28).

Where are the relatives when wealth is gone? (10).

Freedom from delusion [can lead] to self-settledness. From self-settledness comes Jivanmukti ("being inwardly free or liberated while still living") (9).

Chapter Summary

Family affection will not exactly save you.
Wealth often brings with it cheating and fears.
You may wonder, "Is taking delight to be with relatives when wealth is gone, a fit way, then?"

To say good-bye to familiar affections, wealth, and most worldly delights is the Hindu ideal of the last ashram, the last stage of life, that of the Hindu monk. The rigor mortis crowns it in some way or other. They say all life must end - that's a golden thread in these verses.

"I'll be right back"

On a visit to Harvard to receive an award, the US entertainer Johny Carson (b. 1925) was asked by a reporter what he would like his epitaph to be.
"I'll be right back," he replied. [A traditional talkshow cliche, and yet -]

More Quotations and Extracts

How Shankara Really Is: Without Form, Beyond Understanding, and not Limited:

I am . . . without any form . . .
I am beyond all comprehension,
free from all alternatives and all-pervading.
I am without any attribute or activity.
I am eternal, ever free and imperishable.
I am . . . unlimited . . . and immortal.

[Shankara - Aparokshanubhuti]

No Need to Study the Scriptures

Study of the scriptures is fruitless as long as Brahman [God] has not been experienced. And when Brahman has been experienced, it is useless to read the scriptures. [Shankara]

When the Great Reality is not known, the study of the scriptures is fruitless. When the Great Reality is known, the study of the scriptures is also fruitless. [The same, reworded]

The Absolute Witness, according to Shankara

If you recognize it [the Absolute Witness], you will be freed from the bonds of ignorance and obtain liberation. There is a self-existent Reality, which is the basis of our consciousness of ego. That Reality is the Witness of the state of ego consciousness and of the body. That Reality is the constant Witness in all three states of consciousness -- waking, dreaming and dreamless sleep. It is your real Self. That Reality pervades the universe. It alone shines. The universe shines with its reflected light. Its nature is timeless Awareness. It knows all things. Witnesses all things, from the ego to the body. It is the Witness of pleasure and pain and the sense objects. This is your real Self. the Supreme Being, the Ancient. It never ceases to experience infinite release. It is unwavering. It is Spirit itself. [Shankara, cf. Link]

I dwell within all beings as the soul . . . the ground of all phenomena . . . In the days of my ignorance, I used to think . . . [Shankara]

Grasping it, not attaining it

Who does not look for liberation in the Divine Self [is] deluded in heart . . . through grasping at the unreal . . . Without awakening to the unity of the Divine Self - [Shankara, Crest Jewel of Discrimination]

Essence of The Crest-Jewel of Discrimination

This section is rooted in an introduction by Charles Johnston.

RITES cannot lead to Freedom. - Therefore let the wise one strive after Freedom — Much remains to be done by readers themselves.
A man is not set free by the name 'Eternal', but by discerning [kenning] the Eternal. — Moksha (freedom) means "Inner freedom (with detachment) from the world and its bondages. [p 5-9]
The system formed by Shankara within the Brahman order largely continues at the present day. The radiant points of this system are the monasteries founded by the Teacher, where a succession of teachers, each initiated by his predecessor, carry on the spiritual tradition of Shankara unbroken. [p 4]

THE FIT teaching must be woven into life and character if it is to bear fruit, and one may also have to bulwark well. [p 6] (3)
Something should be learned by heart and taken to heart. [p cf. 6] (4)

NECESSARY qualities for succeeding on the path are the rather simple qualities of sterling honesty, of freedom from selfishness (etc.)
When one steadily examines one's situation, things like this stands out: He is ripe to seek the Self who has enough knowledge, wisdom, and sensible reason - who can discern well and is much dispassionate; who is restful and has other graces too. These and other qualities that are good to have, are numbered in scriptures. With them, there is success, otherwise hardly so. Besides, as Shankara points out: "Sickness is not cured by saying 'Medicine,' but by drinking it." [p 5]

Beginning Steps (from verses 1-15)

MUCH knowledge is gained by examining, and by instruction, and let the seeker after self-knowledge find the Self (as Teacher), full of kindness and knowledge of the Eternal. [p 10]
Discernment between Self and not-Self, true judgment, nearness to the Self of the Eternal and Freedom are not gained without a myriad of right acts [p 9]
Setting [many] rites aside, strive for Freedom from the bondage of the world — After gaining manhood and knowledge of the teaching, if one strives not after Freedom he is a fool. He destroys himself in suicidal ways by grasping after the unreal. [p 9-10]

SUCCESS demands first ripeness; questions of time and place are subsidiary. [p 10] (4)

A HUMAN birth is hard to win — Humanity and rest in the great spirit is hard to gain. — And excellence in the path of wise law [dharma] is hard to win. Hardest of all to win is wisdom. [p 9] (5)
Let the wise one strive after Freedom, let him by the Self raise the Self, sunk in the ocean of the world, following the path of union. [p 9-10]
The real is gained by great wisdom, not by a myriad of rites. [p 10] (7)

Four Perfections (from verses 16-34)

SERVING the Teacher in harmony together, seek the needed knowledge of the Self — From a wise Teacher (the Higher Self) comes the loosing of bonds. [p 12]
He is ready to seek the Eternal who has Discernment and Dispassion; who has Restfulness and the other graces. [p 10]
First of them should be discerning well between things lasting and unlasting — Piousness suggests intentness of the soul on its own nature.* [p 10-12]
He is ripe to seek the Self who has plenty of knowledge and wisdom, reason and discernment. [cf p 10]

THE GRACES are restfulness, the longing for Great Freedom, dispassion - [and dealing with sensual gratification - TK]. The raising of the mind above external things is true Withdrawal (Sanskrit: pratyahara). The intentness of the soul on the pure Eternal; - this is right contemplation [meditation], not the indulgence of fancy. At first imperfect, these qualities gradually grow through sound dispassion, restfulness, other graces, and the Teacher's help, and may gain their due. [p 11] (4)

PIOUSNESS may also be called intentness on the reality of the Self (cf. above).* [p 12] (5)
When four perfections are present there is success, but in their absence is failure. [p 10]
A wise teacher is full of knowledge and perfect; is not beaten by desire, really knows the Eternal; has found rest in the Eternal, is at peace like a fuel-less fire; is full of selfless kindness, the friend of all that lives. [p 12]

Appeal to the Higher Self (from verses 35-40)

AS FOR great souls (Mahatmas): some aid weary others — Great good ones dwell in peace; they can bring joy to the world like the return of spring. [cf. p 12, 13] (2)

HAVING crossed the ocean of the world, the happy ones reach harmony with God, and divine [inner] light rests on them. And some such ones may help others to cross over. [cf. p 12-13] (4)

THE COUNSEL is: Submit to the river of selfless kindness who is your Master and friend of the bowed-down world and take refuge in that One. [p 12] (5)

The Beginning of the Teaching (from verses 41-71)

WHEN THE Self is veiled by unwisdom there arises a binding to the not-self, and from this comes the pain of world-life. [p 14]
Without piercing through the visible, without knowing the reality of the Self, how can men gain Freedom by mere outward words that end with utterances? — By steady effort is gained the knowledge of those who know the Eternal, the Lonely, Stainless Reality above all illusion; but not by desultory study — With earnest effort the wise must strive themselves. [p 16]
You seek to become the Eternal by freeing yourself from the bond of unwisdom. [p 14]
The learning of the learned may bring enjoyment but not freedom — Freedom is won by a perception of the Self's oneness with the Eternal, not by rites and sciences. [p 15]
Sons and kin can pay a father's debts, but none but a man's self can set him free. [p 14] (2)

UNDERSTANDING [what matters] you shall be free from the bondage of the world: — Through information, digging, and casting aside the stones, a treasure may be found, but not by calling it to come forth. [p 16] (3)
By ridding yourself fully of doubt, proceeding in a right way inside and reaching transparent wisdom, even here you can enjoys the bliss of Nirvana. [p 17?]
There is a way to cross over the ocean of the world, and by this path the sages have reached the shore. And it is the way to destroy the world's fear and win perfect joy. [p 13-14, condensed] (4)

SKILL in explaining the teaching can bring enjoyment but not freedom. [p 15] (5)
A net of words is a great forest where the fancy wanders; therefore the reality of the Self is to be strenuously learned from the knower of that reality — Good faith, devotion, meditation, and the search for union are the means of Freedom [p 14, 15]
The Wise One can instil the truth in him who has approached him longing for Freedom, who is following the true path, also by such as calming his mind and granting (some) restfulness. [p 13] (6)

Vestures from Inside (from verses 72-107)

This is the teaching of koshas, sheaths, that is well described by Ramana Maharsi in his teachings. The teaching is that like scabbards - one inside the other - fields or "bodies" frame the soul from deep inside.

SENSUOUS things are dear for the sake of the inward Self, and therefore the Self is dearest of all. [p 21]
The higher Self shines of itself and rules, taking on the condition of doer, with pure thought as its disguise, an unaffected witness, largely unattached. A subtle form-vesture may do the work of the conscious Self, the real man. Hence, just as the tools do the carpenter's work; the deep Mind-Self remains largely unattached and does much secret work. [p 21]
One may reach the Pervader's [soul's] supreme abode — However, he who devotes himself to the fattening of his body, such a one thereby maims himself. [p 19]
Know that this physical body in which the whole circling life of the Spirit adheres, is but as the dwelling of the lord of the dwelling — They who, fooled in sensuous things, are bound by the wide noose of lust, hard to break asunder - they come and go [manifest and disappear from our sphere], downwards and upwards they go. [p 18, 20]
He who, soul-ruined, treads the rough path of sensuous things, death may come to him, like to him who goes out on a luckless day. But he who goes onward through the word of the good Teacher who is very friendly, he gains the reward that is the Real. [p 18]
The soul (atman) is characterised by certainty as to things and is coupled with the inward activities of mind, self-assertion, imagination, [p 20]
Deafness and dumbness are of the ear and not of the Knower, the Self. [p 21] (2)

THE SELF is perpetual bliss. [p 21] (3)
Dream-life is the mode of the Self's expansion, where it shines with reflected light, through the traces of its own impressions; for in dream-life the knowing soul shines of itself through the many and varied mind-pictures made during waking-life and others, inwardly composed ones. [cf. p 21] (4)

HE WHO seeks to behold [experience] the Self, although living to fatten his body, is like a man who is going to cross the river, holding to a toothed beast [crocodile] while thinking it is a log. [p 19] (5)
Mind holds the life-breaths: the forward-life, the downward-life, the distributing-life, the uniting-life; their activities and forms are different. [p 20]
If the love of Freedom is yours, then put sensuous things far away. But love rectitude and enough deep self-control; love them and honour them ever. [p 19]
Great imagination manages to gather itself together and direct itself to its object. [p 20]
The Self that is bliss is enjoyed, so in waking-life it is enjoyed through the word. [p 21] (6)
He who is free from the great snare of longing after sensuous things - and impossible things as well - he surely may build for Freedom - but not another, even though knowing the six philosophies [the six orthodox Hindu philosophy systems]. Just build for Freedom. [p 18]

After careful observation and analysis, when something agrees with reason and will benefit one and all, then accept it and live by it. - Gautama Buddha

Literature

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Acm: Apurvananda, swami. Acharya Shankara. Mysore: University of Mysore, 1983.
Cjw: Shankara. Crest-Jewel of Wisdom, translated by John Richards. (2001). www.realization.org/page/namedoc0/vc/vc_0.htm. (last rev. July 11.)
Crj: Shankara. The Crest-Jewel of Wisdom and other writings of Shankaracharya. Tr. Charles Johnston. Covina: Theosophical University Press, 1946.
Crd: Prabhavananda, swami, and Christopher Isherwood, trs: Shankara's Crest-Jewel of Discrimination. 3rd ed. Hollywood: Vedanta Press, 1978.
Ebl: Encyclopaedia Britannica. Encyclopaedia Britannica 2007 Ultimate Reference Suite DVD. London: Encyclopaedia Britannica, 2007.

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