RELEVANCE OF SANKARAS ADVAITA IN THE MODERN TIMES

(WITH SPECIAL REFERECNE TO THE TEACHINGS IN HIS PRAKARANA GRANTHAS)

Dr. Rani Sadasiva Murty,

Associate Professor,
Rashtriya Sanskrit Vidyapeeth,
TIRUPATI
India, the land of Tranquility
India the peninsular of altruism throughout its long history of many millennia has
evidently advocated the peace and welfare of the whole world. Several philosophic and
religious systems of thoughts sprang from this land keeping in view the the overall
development of every individual and of the entire society as well. This large subcontinent with this priceless heritage of variety of such systems of thoughts won a great
fame in the world as a wonderland of multi-communal traditions. The spectrum of Indian
society emits incessantly the beaming radiance of the splendorous principles of all those
systems.
The Luminaries of Spiritual Thinkers
Here was born Vedavyasa, the composer of the Celestial Song. This was the birth place
of the great masters in the spiritual world Adi Sankara, Acharya Madhva and Ramanuja.
This sacred land gave birth to many great men of worlds preachers rank such as
Gautama Buddha, Mahavira, Nanak, Ramakrishna Paramahamsa and others. Though the
paths were different, though there was a disciplinary and ideological difference at surface
level there was no disagreement among those spiritual masters regarding the well being
of the society. Whenever there are social or cultural disparities the valuable teachings of
these masters guide the Indian society for a peaceful settlement.
Causes of Social Disparities
In spite of the magnanimous efforts of the great thinkers the social harmony in the nation
in recent centuries has been jeopardized by many disruptive elements. On one hand the
tyrannous supremacy of foreign powers and their divide et impera policy in the preindependence days created a gulf of differences among Indian nationals. On the other
hand, particularly in the post independence times, the vested interests of some selfish and
scabrous individuals or of such groups have been resulting a disastrous communal unrest.
Consequently bigotry is increasing day by day among the masses. Often people are set
by ears. All religious practices just remain pharisaical. However several millions of
innocent Buddhas, Shankaras and Nanaks are there among the children of Mother India
to forgive and adjust with the drastic stupidity of the few individuals.
The Summum Bonum of the Society lies in the Religio-Ethical Code
Having foreseen this calamitous rise of aggressive tendencies in the future generations
the great thinkers like Vyasa, Buddha and others emphatically recommended the people
to undergo a self-directive and very much practicable ethical training for an individual
and social elevation. They insist upon the necessity of every individuals perfection for
the well being of the entire society.

With this broad outlook those ancient masters advanced a liberal path of Dharma beyond
spatio-temporal boundaries. This path is felt essential in refining the physical,
psychological, intellectual and behavioral patterns of individuals in turn contributing for
the constitution of an ideal society.
Of different sets of ethical principles found in different systems of Indian philosophy the
following are of very high value in achieving the desired object in the present context.
i.
ii.
iii.
iv.
v.

The principles of Yama and Niyama of Yoga system with striking parallels in
Buddhism and Jainism
The Asana culture of Yoga
The Daivi-virtues enumerated in the Bhagavadgita
The three principles of Satva, Rajas and Tamas of Samkhya system
Samaadishatka Sampatti of Vedanta

Initially these ethical principles are intended to steer an individual towards SelfRealization. But incidentally these principles become constituents of ones character in
the process of molding him into a social being.
A brief elucidation of these principles shall be of considerable help in assessing their
usefulness in the contemporary world.
1. YAMA NIYAMA OF YOGA SYSTEM
These two are the preliminary components of the eight fold path of Yoga. Of these,
Yama is the collection of five abstinent principles viz. Ahimasa (Non-violence), Satya
(Truth), Asteya (Non-stealing attitude), Brahmacharya (Celibacy) and Aparigraha (Not
accepting any offerings). These five principles are seen with the same names under the
head of Anuvratas of Jainism. Buddhism also advocated the same principles of course
with slightly different nomenclature.
It calls these under Astangas as Samyak
Drsti(Right Faith), Sankalpa(Right Resolve), Samyak Vak(Right speech),
Karmanta(Right Action), Ajiva(Right Living), Vyayama(Right Effort), Smriti(Right
Thought) and Samadhi(Right Concentration).
The Niyama aspect of Yoga is again a collection of five principles necessary for Selfculture viz- Sauca(Threefold Purity), Santosha(Contentment), Tapas(Penance),
Svadhyaya(Self-Study) and Isvarapranidhana (Contemplating upon the Highetst
Reality).
These Yama and Niyama principles are not mere passive instructions compelling the
individuals to blindly obey others without using their faculty of discrimination. These
principles yield very powerful and positive virtues to the practitioners as narrated in the
Yoga Darsana of Patanjali.

+|i` iizv iM:*

All others discard hostility in the presence of a person in whom Non-violence is firmfooted.

i|i` Gi *
Where the principle of Truth is settled all efforts are favorably responded.

+i|i` ix{lx *
If one doesnt cling to steal, all riches are deposited with him.

S|i` :*
When a person firmly observes celibacy his power of control abundantly increases

+{Ol VxElxiv:*
. A man who doesnt have any inclination to accumulate the worldly things can
understand well the cause and direction of his life.

SiRMVM{*

kr-xEOxpVinxMkx*

Observation of purity brings about aversion to ones bodily urges and disinterest in
unnecessary association with others. It enriches the purity of life, kind-heartedness, onepointedness, mastery over the senses and the abilities to understand ones own self.

xinxk: J:*
Contentment brings about the attainment of matchless happiness.

ExprrIk{:**
Penance leads to the fulfillment of all bodily and sensual abilities by eliminating
impurities.

vn]ni|M:*
Self Study brings about an atmosphere conducive to the presence of divinity beneficial to
ones being.
vr|hvxi One can attain Samadhi by constantly meditating upon the
Supreme Reality,
The Excellence of Ahimsa and its possible varieties
Of all the ethical principles Ahimsa (Non-violence) is declared as the greatest. It is thus
read in this context.

+ x xCE: ix{bx * {: r: v:* +x

in: Bi nvl:* +i B + { v: <iH:*
Not causing any harm to any creature by mind or word or body is called Non-violence.
All other principles like Satya (Truthfulness) are just supplementary in purifying ones
mind to practise Non-violence. Contextually in the scriptures 81 types of violence are
mentioned. Greed, anger and infatuation are said to be the prime causes of these 81 types
of violence. One who quits these three evils can be the successful practitioner of NonViolence, the most powerful weapon of National Integration.
ii. The Asana Culture of Yoga
This is recommended in the Yogic tradition as a pre-requisite of attaining perfection in
the contemplation methods. Several bodily postures are described in the system of Yoga
for obtaining longevity and bodily control which is required for accomplishing any task.

iii. The Daivi-Virtues enumerated in the Bhagavadgita

In the Bhagavadgita certain principles receptive of spiritual values are specified and are
called Divine ideals. They are fearlessness, purity of nature, steadfastness in
knowledge and devotion, charity, sensual control, interest in ritualistic performance,
study of Scriptures, ascetic nature, straigahtforwardness, non-violence, truthfulness,
being free from anger, renunciation, tranquility, being free of fault-finding nature,
compassion to all creatures, vigor, patience, fortitude, purity, not causing harm to others
and being fee from excessive self-respect. This is an eternal and universal prescription of
Bhagvadgita for all human beings.
The same were spoken of as the Sama, Dama and other Sadhana Sampatti in the Vedanta
philosophy. This set of ethical principles was accepted as the prerequisite of SELF
REALIZATION.

Mission of Adi Sankara

Adi Sankara rightly observed the necessity of all these virtues to bring necessary change
in the social and individual living and thinking. He has very faithfully accepted all these
virtues from all these ancient systems and adapted them in his teachings. He was a great
master born with a definite purpose of life. Through his preachings he aspired the welfare
of the world.
A physician may remove physical ailments. A psychologist may help in removing our
psychological agonies. But masters like Adi Sankara alone can show us all-time solutions
for all human problems. Adi Sankaras Advaita Doctrine is one such great solutions for
the entire mankind.
To propagate this perennial solution for all problems of all human beings of all times he
produced a plethora of writings under the following four categories: 1. Bhashyas or
Commentaries 2. Prakarana works 3. Stotra works and 4. Tantra Works
1. Bhashyas (23)
Sankara wrote elaborate commentaries on Brahma Sutras, Bhagavadgita and the
12 Upanishads: Isha, Kena, Katha, Prashna, Mundaka, Mandukya, Taittiriya,
Aitareya, Chandogya, Brhadaranyaka, Svetasvatara and Nrsimha Tapini
Upanishads. Besides the above writings his commentaries on Mandukya Karikas,
Vishnu Sahasra Nama Stotra, Sanat Sujatiya, Lalitha Trishati, Hastamalakiya,
Apastambiya Dharmasutra, Sankhyakarika, Yogasutra and Gayatri Mantraartha
are also very popular in the scholarly world.
2. Prakarana Works (54)
There are nearly 54 Prakarana written by Him advocating various elements of Vedanta
philosophy through many worldly examples presented in a very lucid language.

1. Ajnabdhingadyam, 2. Advaitnubhti:, 3. ntmavigarhaam 4. parknubhti:, 5.

Amaruatakam, 6. Dgdyavivka:, 7. tmaakam, 8. tmapj 9. Upadashasr 10.
4

tmabdha: 11. tmntmavivka:, 12. kalk 13. Kval'ham 14. Kaupnapacakam 15.
urvaakam 16. Carpaapajarik, 17. Jvanmuktnandalahar Athav
Anubhavnandalahar 18. Jnagagatakam 19. Tattvpada: 20. Dhanyakam 21.
Nirvaakam 22. Dasalk 23. Nirvamajar 24. Nirguamnasapj 25. Packaraam
26. Prabdhasudhkaram, 27. Pranttaratnamlik 28. Prta:Smaraasttram 29.
Prauhnubhti: 30. Brahmajnvaml 31. Advaitapacakam 32. Brahmnucintanam
Athav tmnucintanam 33. Mairatnaml 34. Manpacakam 35. Mypacakam 36.
Mhamudgar 37. Mahmnya: 38. Ygatrva 39. Laghuvkyavtti:, 40. Vkyavtti:,
41. Vkyasudh 42. Vijnanauk 43. Vivkacmai: 44. Vdntaksar 45. Bdhasra:
46. akarasmti:, 47. Sadcrasandhnam 48. Sanysapaddhati: 49.
Sarvavdntasiddhntasrasagraha: 50. Sarvasiddhntasagraha: 51. Upadapacakam 52.
Sratattvpada: 53. Svtmanirpaam and 54. Svtmaprakik
3. Stotra Works
Adi Sankara wrote many Stotras in praise of Shiva, Vishnu, Ganesha, Shakti,
Krishna, Ganga and other Gods and Goddesses nearly 175 in number. All these
Stotras are very important both from the point of view of literature and philosophy.
As he promoted the worship of all these Gods and Goddesses he is popularly known
as Shanmata Sthapaka Acharya.

4. Works on Tantra
Saundarya Lahari and Prapancha Sara Tantnra were the two popular Tantra writings
of Adi Sankara.
In all his works in a very simple language he presented the force of Advaita in a very
effective manner. Every syllable in his writings has mystic effect over his readers.
A few citations from his Prakarana granthas help in understanding his comprehensive
out look towards world and worldly behavior of individuals.
The Definition of Prakarana Text

"E n r, jExi li*

+& |Eh x Oxlni**"
Usually a Prakarana Grantha is one which is very little in size dealing with one of
the prominent aspects of the Sastra in brief.

The Need of and Place of a Guru in human life

o]i x o]jxV` nMYxni&*

{Skj E{& xi n hi**
x {i il{ iShM nM& *
vk i x{ix %EE%{**
-iE
In the first sloka of his Shatashloki he emphasizes on the necessity of a Guru in
human life and he speaks in praise of the greatness of a Guru saying that there is
nothing equal to Guru to illustrate in this world. Even if one wants to say that the
Guru is like a Sparasavedi stone, such stone turns only an iron piece into gold and
cannot make the iron another Sparsa vedi. Where as a Guru makes his disciple to be
equal to his own-self just for falling upon his feet with devotion.
Self Realization makes human life divine

viE& vi ii& E?
hE Ii ii& E?
E& i ii& E?
x i x IiEi%i**
-+xiMh
According to Sankara Self Realization is greater than attaining even the respective
abodes of the Trinity Dhata The Creator, Vishnu The Protector and and Sambhu
The Destroyer. So according to him, Self Realization makes human life divine.
The Fulfilled one

iCi M ivMiii
+iSU{xnl {xi:*
i{ M{n H&
vxSi Vx HRM:**
-vx]E
One who considers it mean to have all narrow limitations like showing interest in
selfish possessions and being detached to all worldly objects relishes the nectarous
teachings of Upanishads for the purpose of attaining the SELF is the really fulfilled
one.

MAYA The Mystic Principle

iixMxivEx{ vxnxnxx t:*

Ei Si{ntzx
+P]iP]x{] **
-{\SE
MAYA is such an influencing element with capability of doing undo-things and it
makes even the highly learned scholars not different than quadruplets just by pulling
them into the greed of money and other worldly objects.
The Doctrine of Advaita in Nutshell

i VMxl V x{:*
+xx t SUji nxibhb:**
-Yx
It can be announced beating on the drums that the only TRUTH is BRAHMAN. The
World is FALSE. The INDIVIDUAL SELF is none else than the BRAHMAN. By
attaining this essential knowledge through ones own experience one can see the
Universal Consciousness in all and cannot do harm to anyone else. Once this doctrine
is understood who is our own and who else is a foe?
The Course of Activity to be followed

BExi Ji {i Sivi
{hi Ii VMnn invi oi *
|CE |{i Siz{k: i
|vi Vil{ix li **
-={n{\SE
Lead a happy life in solitude. Fix your mind on the Highest Truth. Realize the Ultimate
SELF. Understand that this world is the main obstacle in your spiritual practice.
Neutralize the fruit of all your past deeds. Cease getting associated with any further deeds
with the core strength of your phenomenal SELF. Allow the result of your past deeds
experienced here and in this birth itself. Know yourself the BRAHMAN ULTIMATE and
remain so.
If every individual can live upto these standards can there be any chance for any kind of
social or individual disturbances or calamities?

SPEECH IS SILVER AND SILENCE IS GOLDEN

Usually the world considers him a scholar who can speak of everything in an efficient
manner. Good speakers are well respected on the stage of the world. But Philosophy
prefers those who are silent. Silence is the best source of Self Realization. Hence in the
Vivekachudamani it is said-

MJ nZ jJxE*
n n ntnH x i H**
+Yi { ik jvii x*
Yi i { ik jvii x**
- ESbh:*
However virtuous the language used may be and however beautiful its thought content
may be - All these niceties of linguistic exercises may help one to become a philosopher
by profession but not for set him free from the worldly bondage. Hence it is said that as
long as the nature of the Supreme Reality is not known learning all these Sastras is in
vain. In the instance if the nature of the Supreme Reality is understood it is in vain to
learn Sastras.
Meditation recommended

={x x lj ={l Ehx { ={M ivi

x|i|h nPE i +x ii ={xSIi* - .M.. 13.3
Sitting for a long time in a standstill position as prescribed in Sastra (Yoga Sastra),
Choosing the Object of mediation and constantly shedding the entire flow of thoughts on
it with concentrated mind like the flow of drops of oil that helps for the constant burning
of a wick relishing the equal state of experience through-out is said to be the process of
Upasana. Such Upasana is the prerequisite for any individuals fulfillment.
The Method recommended
To achieve this end the text of Atmabodha recommends the following method.

Hn +x N Vixp:*
nEix ixxixxv:** +.. 38
Sit in solitude. Be detached from all passions and possessions. Win over your senses.
With a single contemplated mind meditate of on the Omnipresent SELF. When a person
is free from the unnecessary worldly touch he will naturally be free from all unwanted
bondage too.
THE STRENGTH OF NESCIENCE FUTILE
The Strength of Nescience and the Strength of the TRUTH are the two types of strenghs.
The first one seems to be strength and not a strength at all. It is merely phenomenal. The
latter strength is the REAL STRENGTH. It is the STREGNTH essential.

+tV x* t +t vii* x i t
vE%ii
tVi ** - E.=. .. 2.4.
The strength attained from Nescience is negative and ruining. The TRUE KNOWLEDGE
always bars it. The Strength acquired through the TRUE KNOWLEDGE is
IMMORTAL. It enlivens one in all and all in one.
Suspending all individual barriers if one can raise beyond personal limitations it is
possible to reach the highest level of spiritual oneness finding the same soul in all without
any kind of plurality.
This is in brief the strength of the ethical course of teachings of Upanishads,
Bhagavadgita and all systems of Indian Philosophy churned by Adi Sankara and gifted to
mankind through his perennial writings on the Doctrine of Advaita. It is a practical
oriented teaching of the great master for the benefit of the entire globe.
Application of these principles for a National Character
As one activates the five sensual organs to succeed in various worldly transactions, with
the same intensity one should invigorate his mind, intellect ego and consciousness. He
should abandon the greed for worldly objects. The external sensual organs should be
kept under the control of mind. It should not allow the predominance of Rajas-the
principle of excessive action and Tamas-the principle of inertia. Sattva the principle of
Self-illuminating positive action should be allowed to rise to the highest extent. All this
is possible only when these ethical principles are brought into our practical life.
This spiritual practice enables one to set ones self free from the influence of violence
and other ill feelings. It generates a mighty individual character. When every
individuals character is thus strengthened every one grows beyond personal limitations
or any kind of conditioning factors. Such individual alone can contribute for the highest
good of the nation.
Thus the sagacious views of sages and spiritual matters make it possible to elevate the
ethical base of an individuals ideal character with a national outlook for the national and
global welfare.