Ади Шанкара

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Ади Шанкара
Painting of Adi Shankara, exponent of Advaita Vedanta with his disciples by Raja Ravi Varma
Personal
Born	Shankara c. 700 CE;
Died	c. 750 CE
Religion	Hinduism
Known for	Expounded Advaita Vedanta
Organization
Philosophy	Advaita Vedanta
Religious career
Guru	Govinda Bhagavatpada
Honors	Jagadguru

Ади Шанкара (8 век н. э.), также называемый Ади Шанкарачарья ( санскрит : Ади Шанкара, Ади Шанкарачарья , латинизированный : Ади Шанкара, Ади Шанкарачарья , букв.   «Первый Шанкарачарья », произносится [aːdɪ ɕɐŋkɐraːt͡ɕaːrjɐ] ), был индийским знатоком Вед и учителем ( ачарьей ) Адвайта Веданты . Достоверные сведения о реальной жизни Шанкары скудны. и его истинное влияние заключается в его «знаковом представлении индуистской религии и культуры», несмотря на то, что большинство индуистов не придерживаются Адвайта Веданты. Его считают «тем, кто восстановил индуистскую дхарму против нападений буддистов (и джайнов) и в процессе помог изгнать буддизм из Индии». Традиция также изображает его как того, кто примирил различные секты (вайшнавизм, шиваизм и шактизм) с введением Панчаятана формы поклонения , одновременного поклонения пяти божествам – Ганеше, Сурье, Вишну, Шиве и Деви, утверждая, что все божества были лишь различными формами единого Брахмана , невидимого Высшего Существа.

The historical influence of his works on Hindu intellectual thought has been questioned. Until the 10th century Shankara was overshadowed by his older contemporary Maṇḍana Miśra, and there is no mention of him in concurring Hindu, Buddhist or Jain sources until the 11th century. The popular image of Shankara started to take shape in the 14th century, centuries after his death, when Sringeri matha started to receive patronage from the kings of the Vijayanagara Empire and shifted their allegiance from Advaitic Agamic Shaivism to Brahmanical Advaita orthodoxy. Hagiographies dating from the 14th-17th centuries deified him as a ruler-renunciate, travelling on a digvijaya (conquest of the four quarters) across the Indian subcontinent to propagate his philosophy, defeating his opponents in theological debates. These hagiographies portray him as founding four mathas ("monasteries"), and Adi Shankara also came to be regarded as the organiser of the Dashanami monastic order, and the unifier of the Shanmata tradition of worship. The title of Shankaracharya, used by heads of certain monasteries in India, is derived from his name.

Due to his later fame, over 300 texts are attributed to him, including commentaries (Bhāṣya), introductory topical expositions (Prakaraṇa grantha) and poetry (Stotra). However, most of these are likely to be written by admirers or pretenders or scholars with an eponymous name. Works known to be written by Shankara himself are the Brahmasutrabhasya, his commentaries on ten principal Upanishads, his commentary on the Bhagavad Gita, and the Upadeśasāhasrī. The authenticity of Shankara being the author of Vivekacūḍāmaṇi has been questioned and mostly rejected by scholarship.

His authentic works present a harmonizing reading of the shastras, with liberating knowledge of the self at its core, synthesizing the Advaita Vedanta teachings of his time. The central concern of Shankara's writings is the liberating knowledge of the true identity of jivatman (individual self) as Ātman-Brahman, taking the Upanishads as an independent means of knowledge, beyond the ritually-oriented Mīmāṃsā-exegesis of the Vedas. Shankara's Advaita shows influences from Mahayana Buddhism, despite Shankara's critiques; and Hindu Vaishnava opponents have even accused Shankara of being a "crypto-Buddhist," a qualification which is rejected by the Advaita Vedanta tradition, highlighting their respective views on Atman, Anatta and Brahman.

Dating

Several different dates have been proposed for Shankara. While the Advaita-tradition assigns him to the 5th century BCE, the scholarly-accepted dating places Shankara to be a scholar from the first half of the 8th century CE.

Matha datings

• 509–477 BCE: this dating is based on records of the heads of the Shankara's cardinal institutions Maṭhas. The exact dates of birth of Adi Shankaracharya believed by four monasteries are Dvārakā at 491 BCE, Jyotirmath at 485 BCE, Jagannatha Puri at 484 BCE and Sringeri at 483 BCE. while according to the Kanchipuram Peetham Adi Shankara was born in Kali 2593 (509 BCE).

The records of the Sringeri Matha state that Shankara was born in the 14th year of the reign of "Vikramaditya", but it is unclear to which king this name refers. Though some researchers identify the name with Chandragupta II (4th century CE), modern scholarship accepts the Vikramaditya as being from the Chalukya dynasty of Badami, most likely Vikramaditya II (733–746 CE).

Scholarly datings

• 788–820 CE: This was proposed by late 19th and early twentieth century scholars, following K.P. Tiele, and was customarily accepted by scholars such as Max Müller, Macdonnel, Pathok, Deussen and Radhakrishna. Though the 788–820 CE dates are widespread in 20th-century publications, recent scholarship has questioned the 788–820 CE dates.
• c. 700 – c. 750 CE: Late 20th-century and early 21st-century scholarship tends to place Shankara's life in the first half of the 8th century. This estimate is based on the probable earliest and latest limits for his lifetime. His works contains traces of debates with Buddhist and Mimamsa authors from th 5th-7th century, setting the earliest limit at c. 650 CE. The latest limit is established by Vacaspatimisra's commentary on Sankara's work, dated first half of the 9th century, thus setting the latest limit for Sankara at c. 800 CE.

Other datings

• 44–12 BCE: the commentator Anandagiri believed he was born at Chidambaram in 44 BCE and died in 12 BCE.
• 6th century CE: Telang placed him in this century. Sir R.G. Bhandarkar believed he was born in 680 CE.
• 805–897 CE: Venkiteswara not only places Shankara later than most, but also had the opinion that it would not have been possible for him to have achieved all the works apportioned to him, and has him live ninety-two years.

Traditional and historical views on Shankara

See also: History of Hinduism

Adi Sankara Keerthi Sthampa Mandapam, Kalady, Kochi

Traditional views of Shankara

Shankara has an unparallelled status in the tradition of Advaita Vedanta. Hagiographies from the 14th-17th century portray him as a victor who travelled all over India to help restore the study of the Vedas According to Frank Whaling, "Hindus of the Advaita persuasion (and others too) have seen in Sankara the one who restored the Hindu dharma against the attacks of the Buddhists (and Jains) and in the process helped to drive Buddhism out of India." His teachings and tradition are central to Smartism and have influenced Sant Mat lineages. Tradition portrays him as the one who reconciled the various sects (Vaishnavism, Shaivism, and Saktism) with the introduction of the Pañcāyatana form of worship, the simultaneous worship of five deities – Ganesha, Surya, Vishnu, Shiva and Devi, arguing that all deities were but different forms of the one Brahman, the invisible Supreme Being, implying that Advaita Vedanta stood above all other traditions.

Prominence of Maṇḍana Miśra (until 10th century)

Scholars have questioned Shankara's early influence in India. The Buddhist scholar Richard E. King states,

Although it is common to find Western scholars and Hindus arguing that Sankaracarya was the most influential and important figure in the history of Hindu intellectual thought, this does not seem to be justified by the historical evidence.

According to Clark, "Sankara was relatively unknown during his life-time, and probably for several centuries after, as there is no mention of him in Buddhist or jain sources for centuries; nor is he mentioned by other important philosophers of the ninth and tenth centuries." According to King and Roodurmun, until the 10th century Shankara was overshadowed by his older contemporary Mandana-Misra, the latter considered to be the major representative of Advaita. Maṇḍana Miśra, an older contemporary of Shankara, was a Mimamsa scholar and a follower of Kumarila, but also wrote a seminal text on Advaita that has survived into the modern era, the Brahma-siddhi. The "theory of error" set forth in the Brahma-siddhi became the normative Advaita Vedanta theory of error, and for a couple of centuries he was the most influential Vedantin. His student Vachaspati Miśra, who is believed to have been an incarnation of Shankara to popularize the Advaita view, wrote the Bhamati, a commentary on Shankara's Brahma Sutra Bhashya, and the Brahmatattva-samiksa, a commentary on Mandana Mishra's Brahma-siddhi. His thought was mainly inspired by Mandana Miśra, and harmonises Shankara's thought with that of Mandana Miśra. The Bhamati school takes an ontological approach. It sees the Jiva as the source of avidya. It sees yogic practice and contemplation as the main factor in the acquirement of liberation, while the study of the Vedas and reflection are additional factors. The later Advaita Vedanta tradition incorporated Maṇḍana Miśra into the Shankara-fold, by identifying him with Sureśvara (9th century), believing that Maṇḍana Miśra became a disciple of Shankara after a public debate which Shankara won.

According to Satchidanandendra Sarasvati, "almost all the later Advaitins were influenced by Mandana Misra and Bhaskara." He argues that most of post-Shankara Advaita Vedanta actually deviates from Shankara, and that only his student Suresvara, who's had little influence, represents Shankara correctly. In this view, Shankara's influential student Padmapada misunderstood Shankara, while his views were manitained by the Suresvara school.

Vaishnavite Vedanta (10th-14th century)

Hajime Nakamura states that prior to Shankara, views similar to his already existed, but did not occupy a dominant position within the Vedanta. Until the 11th century, Vedanta itself was a peripheral school of thought; Vedanta became a major influence when it was utilized by various sects of Hinduism to ground their doctrines. The early Vedanta scholars were from the upper classes of society, well-educated in traditional culture. They formed a social elite, "sharply distinguished from the general practitioners and theologians of Hinduism." Their teachings were "transmitted among a small number of selected intellectuals". Works of the early Vedanta schools do not contain references to Vishnu or Shiva. It was only after Shankara that "the theologians of the various sects of Hinduism utilized Vedanta philosophy to a greater or lesser degree to form the basis of their doctrines," whereby "its theoretical influence upon the whole of Indian society became final and definitive." Examples are Ramanuja (11th c.), who aligned bhakti, "the major force in the religions of Hinduism," with philosophical thought, meanwhile rejecting Shankara's views, and the Nath-tradition.

Vijayanagara Empire and Vidyaranya (14th century) - creation of traditional (hagiographic) views

In medieval times, Advaita Vedanta position as most influential Hindu darsana started to take shape, as Advaitins in the Vijayanagara Empire competed for patronage from the royal court, and tried to convert others to their sect. It is only during this period that the historical fame and cultural influence of Shankara and Advaita Vedanta was established. Many of Shankara's biographies were created and published in and after the 14th century, such as Vidyaranya's widely cited Śankara-vijaya. Vidyaranya, also known as Madhava, who was the 12th Jagadguru of the Śringeri Śarada Pītham from 1380 to 1386 and a minister in the Vijayanagara Empire, inspired the re-creation of the Hindu Vijayanagara Empire of South India. This may have been in response to the devastation caused by the Islamic Delhi Sultanate, but his efforts were also targeted at Sri Vaishnava groups, especially Visishtadvaita, which was dominant in territories conquered by the Vijayanagara Empire. Furthermore, sects competed for patronage from the royal court, and tried to convert others to their own sectarian system. Vidyaranya and his brothers, note Paul Hacker and other scholars, wrote extensive Advaitic commentaries on the Vedas and Dharma to make "the authoritative literature of the Aryan religion" more accessible. Vidyaranya was an influential Advaitin, and he created legends to turn Shankara, whose elevated philosophy had no appeal to gain widespread popularity, into a "divine folk-hero who spread his teaching through his digvijaya ("universal conquest," see below) all over India like a victorious conqueror." In his doxography Sarvadarśanasaṅgraha ("Summary of all views") Vidyaranya presented Shankara's teachings as the summit of all darsanas, presenting the other darsanas as partial truths which converged in Shankara's teachings, which was regarded to be the most inclusive system. The Vaishanava traditions of Dvaita and Visishtadvaita were not classified as Vedanta, and placed just above Buddhism and Jainism, reflecting the threat they posed for Vidyaranya's Advaita allegiance. Bhedabheda wasn't mentioned at all, "literally written out of the history of Indian philosophy." Such was the influence of the Sarvadarśanasaṅgraha, that early Indologists also regarded Advaita Vedanta as the most accurate interpretation of the Upanishads. And Vidyaranya founded a matha, proclaiming that it was established by Shankara himself. Vidyaranya enjoyed royal support, and his sponsorship and methodical efforts helped establish Shankara as a rallying symbol of values, spread historical and cultural influence of Shankara's Vedānta philosophies, and establish monasteries (mathas) to expand the cultural influence of Shankara and Advaita Vedānta.

Hagiographies: Digvijaya - "The conquests of Shankara" (14th-17th century)

The birthplace of Adi Shankara at Kalady

Murti of Shankara at his Samadhi Mandir, behind Kedarnath Temple, in Kedarnath, India

Reliable information on Shankara's actual life is scanty. His existing biographies are not historical accurate documents, but politically motivated hagiographies which were all written several centuries after his time and abound in legends and improbable events.

Sources

Main article: Digvijaya

There are at least fourteen different known hagiographies of Adi Shankara's life. These, as well as other hagiographical works on Shankara, were written many centuries to a thousand years after Shankara's death, in Sanskrit and non-Sanskrit languages, and the hagiographies are filled with legends and fiction, often mutually contradictory.

Many of these are called the Śankara Vijaya ('The conquests (digvijaya) of Shankara'), while some are called Guruvijaya, Sankarabhyudaya and Shankaracaryacarita. Of these, the Brhat-Sankara-Vijaya by Citsukha is the oldest hagiography but only available in excerpts, while Sankaradigvijaya by Mādhava (17th c.) and Sankaravijaya by Anandagiri are the most cited. Other significant hagiographies are the Cidvilāsīya Śaṅkara Vijayaṃ (of Cidvilāsa, c. between the 15th and 17th centuries), and the Keraļīya Śaṅkara Vijayaṃ (of the Kerala region, extant from c. the 17th century).}

Scholars note that one of the most cited Shankara hagiographies, Anandagiri's, includes stories and legends about historically different people, but all bearing the same name of Sri Shankaracarya or also referred to as Shankara but likely meaning more ancient scholars with names such as Vidya-sankara, Sankara-misra and Sankara-nanda. Some hagiographies are probably written by those who sought to create a historical basis for their rituals or theories.

Early life

According to the oldest hagiographies, Shankara was born in the southern Indian state of Kerala, in a village named Kaladi sometimes spelled as Kalati or Karati. He was born to Nambudiri Brahmin parents. His parents were an aged, childless, couple who led a devout life of service to the poor. They named their child Shankara, meaning "giver of prosperity". His father died while Shankara was very young. Shankara's upanayanam, the initiation into student-life, had to be delayed due to the death of his father, and was then performed by his mother.

Sannyasa

Shankara's hagiographies describe him as someone who was attracted to the life of Sannyasa (hermit) from early childhood. His mother disapproved. A story, found in all hagiographies, describe Shankara at age eight going to a river with his mother, Sivataraka, to bathe, and where he is caught by a crocodile. Shankara called out to his mother to give him permission to become a Sannyasin or else the crocodile will kill him. The mother agrees, Shankara is freed and leaves his home for education. He reaches a Saivite sanctuary along a river in a north-central state of India, and becomes the disciple of a teacher named Govinda Bhagavatpada. The stories in various hagiographies diverge in details about the first meeting between Shankara and his Guru, where they met, as well as what happened later. Several texts suggest Shankara schooling with Govindapada happened along the river Narmada in Omkareshwar, a few place it along river Ganges in Kashi (Varanasi) as well as Badari (Badrinath in the Himalayas).

The hagiographies vary in their description of where he went, who he met and debated and many other details of his life. Most mention Shankara studying the Vedas, Upanishads and Brahmasutra with Govindapada, and Shankara authoring several key works in his youth, while he was studying with his teacher. It is with his teacher Govinda, that Shankara studied Gaudapadiya Karika, as Govinda was himself taught by Gaudapada. Most also mention a meeting with scholars of the Mimamsa school of Hinduism namely Kumarila and Prabhakara, as well as Mandana and various Buddhists, in Shastrartha (an Indian tradition of public philosophical debates attended by large number of people, sometimes with royalty).

Travels (Digvijaya) and disciples

Thereafter, the hagiographies about Shankara vary significantly. Different and widely inconsistent accounts of his life include diverse journeys, pilgrimages, public debates, installation of yantras and lingas, as well as the founding of monastic centers in north, east, west and south India.

While the details and chronology vary, most hagiographies present Shankara as traveling widely within India, Gujarat to Bengal, and participating in public philosophical debates with different orthodox schools of Hindu philosophy, as well as heterodox traditions such as Buddhists, Jains, Arhatas, Saugatas, and Charvakas. The hagiographies credit him with starting several Matha (monasteries), but this is uncertain. Ten monastic orders in different parts of India are generally attributed to Shankara's travel-inspired Sannyasin schools, each with Advaita notions, of which four have continued in his tradition: Bharati (Sringeri), Sarasvati (Kanchi), Tirtha and Asramin (Dvaraka). Other monasteries that record Shankara's visit include Giri, Puri, Vana, Aranya, Parvata and Sagara – all names traceable to Ashrama system in Hinduism and Vedic literature.

Shankara had a number of disciple scholars during his travels, including Padmapadacharya (also called Sanandana, associated with the text Atma-bodha), Sureśvaracharya, Totakacharya, Hastamalakacharya, Chitsukha, Prthividhara, Chidvilasayati, Bodhendra, Brahmendra, Sadananda and others, who authored their own literature on Shankara and Advaita Vedanta.

Death

According to hagiographies, supported by four maths, Adi Shankara died at Kedarnath in the northern Indian state of Uttarakhand, a Hindu pilgrimage site in the Himalayas. Texts say that he was last seen by his disciples behind the Kedarnath temple, walking in the Himalayas until he was not traced. Some texts locate his death in alternate locations such as Kanchipuram (Tamil Nadu) and somewhere in the state of Kerala.According to the hagiographies related to the monastery of Kanchi, Adi Sankara died at Kanchi.

Hagiographies: attribution of Mathas and Smarta tradition (14-17th century)

See also: Dashanami Sampradaya

Traditionally, Shankara is regarded as the founder of the Daśanāmi Sampradāya of Hindu monasticism, and the Panchayatana puja and Ṣaṇmata of the Smarta tradition.

Dashanami Sampradaya and mathas

Advaita Vedanta is, at least in the west, primarily known as a philosophical system. But it is also a tradition of renunciation. Philosophy and renunciation are closely related:

Most of the notable authors in the advaita tradition were members of the sannyasa tradition, and both sides of the tradition share the same values, attitudes and metaphysics.

Shankara was a Vaishnavite who came to be presented as an incarnation of Shiva in the 14th century, to facilitate the adoption of his teachings by previously Saiva-oriented mathas in the Vijayanagara Empire. From the 14th century onwards hagiographies were composed, in which he is portrayed as establishing the Daśanāmi Sampradaya, organizing a section of the Ekadandi monks under an umbrella grouping of ten names. Several other Hindu monastic and Ekadandi traditions remained outside the organisation of the Dasanāmis.

According to tradition, Adi Sankara organised the Hindu monks of these ten sects or names under four Maṭhas (Sanskrit: मठ) (monasteries), with the headquarters at Dvārakā in the West, Jagannatha Puri in the East, Sringeri in the South and Badrikashrama in the North. Each matha was headed by one of his four main disciples, who each continues the Vedanta Sampradaya.

According to Paul Hacker, the system may have been initiated by Vidyaranya (14th c.), who may have founded a matha, proclaiming that it was established by Shankara himself, as part of his campaign to propagate Shankara's Advaita Vedanta. Vidyaranya enjoyed royal support, and his sponsorship and methodical efforts helped establish Shankara as a rallying symbol of values, spread historical and cultural influence of Shankara's Vedānta philosophies, and establish monasteries (mathas) to expand the cultural influence of Shankara and Advaita Vedānta.

Smarta Tradition

Main article: Smarta Tradition

Traditionally, Shankara is regarded as the greatest teacher and reformer of the Smartism sampradaya, which is one of four major sampradaya of Hinduism. According to Alf Hiltebeitel, Shankara established the nondualist interpretation of the Upanishads as the touchstone of a revived smarta tradition:

Practically, Shankara fostered a rapprochement between Advaita and smarta orthodoxy, which by his time had not only continued to defend the varnasramadharma theory as defining the path of karman, but had developed the practice of pancayatanapuja ("five-shrine worship") as a solution to varied and conflicting devotional practices. Thus one could worship any one of five deities (Vishnu, Siva, Durga, Surya, Ganesa) as one's istadevata ("deity of choice").

Panchayatana puja (IAST Pañcāyatana pūjā) is a system of puja (worship) in the Smarta tradition. It consists of the worship of five deities set in a quincunx pattern, the five deities being Shiva, Vishnu, Devi, Surya, and an Ishta Devata such as Kartikeya, or Ganesha or any personal god of devotee's preference. Sometimes the Ishta Devata is the sixth deity in the mandala. while in the Shanmata system, Skanda, also known as Kartikeya and Murugan, is added. Panchayatana puja is a practice that became popular in medieval India, and has been attributed to Adi Shankara. However, archaeological evidence suggests that this practice long predates the birth of Adi Shankara.

Neo-Vedanta (19-20th century)

Shankara's position was further established in the 19th and 20th-century, when neo-Vedantins and western Orientalists elevated Advaita Vedanta "as the connecting theological thread that united Hinduism into a single religious tradition." Shankara became "an iconic representation of Hindu religion and culture," despite the fact that most Hindus do not adhere to Advaita Vedanta.

21st century

A 108-foot statue of Adi Shankara was unveiled near Omkareshwar Temple in Madhya Pradesh to commemorate his life and work on 21 September 2023. Another 12-foot statue at Kedarnath was unveiled by Indian Prime Minister Narendra Modi on 5 November 2019, is made of chlorite schist and weighs 35 tonnes.

Adi Shankaracharya Math in Pashupatinath Temple, Nepal

Works

Further information: Adi Shankara bibliography

Adi Shankara is highly esteemed in contemporary Advaita Vedanta, and over 300 texts are attributed to his name, including commentaries (Bhāṣya), original philosophical expositions (Prakaraṇa grantha) and poetry (Stotra). However, most of these are not authentic works of Shankara, and are likely to be written by his admirers, or scholars whose name was also Shankaracharya. Piantelli has published a complete list of works attributed to Adi Sankara, along with issues of authenticity for most.

Authentic works

Shankara is most known for his systematic reviews and commentaries (Bhasyas) on ancient Indian texts. Shankara's masterpiece of commentary is the Brahmasutrabhasya (literally, commentary on Brahma Sutra), a fundamental text of the Vedanta school of Hinduism.

According to Flood, of the Upanishadic commentaries only his commentaries on the Brihadaranyaka Upanishad and the Taittiriya Upanishad are authentic. Hacker and Mayeda also accept as authentic the commentaries on the Chandogya Upanishad, the Aitareya Upanishad, the Kena Upanishad, the Isha Upanishad, the Katha Upanishad, and the Prashna Upanishad. The authenticity of the commentary on the Mandukya Upanishad and Gaudapadas Madukya-karika has been questioned.

Other authentic works of Shankara include commentaries on the Bhagavad Gita (part of his Prasthana Trayi Bhasya). His Vivarana (tertiary notes) on the commentary by Vedavyasa on Yogasutras as well as those on Apastamba Dharma-sũtras (Adhyatama-patala-bhasya) are accepted by scholars as authentic works of Shankara. Among the Stotra (poetic works), the Dakshinamurti Stotra, the Bhajagovinda Stotra, the Shivanandalahari, the Carpata-panjarika, the Visnu-satpadi, the Harimide, the Dasha-shloki, and the Krishna-staka are likely to be authentic.

Shankara also authored Upadesasahasri, his most important original philosophical work. Of other original Prakaranas (प्रकरण, monographs, treatise), seventy-six works are attributed to Shankara. Modern era Indian scholars such as Belvalkar as well as Upadhyaya accept five and thirty-nine works respectively as authentic.

Murti of Shankara at the SAT Temple in Santa Cruz, California

Shankara's stotras considered authentic include those dedicated to Krishna (Vaishnavism) and one to Shiva (Shaivism) – often considered two different sects within Hinduism. Scholars suggest that these stotra are not sectarian, but essentially Advaitic and reach for a unified universal view of Vedanta.

Shankara's commentary on the Brahma Sutras is the oldest surviving. However, in that commentary, he mentions older commentaries like those of Dravida, Bhartrprapancha and others which are either lost or yet to be found.

Works of doubtful authenticity or not authentic

Commentaries on Nrisimha-Purvatatapaniya and Shveshvatara Upanishads are attributed to Shankara, but their authenticity is highly doubtful. Similarly, commentaries on several early and later Upanishads attributed to Shankara are rejected by scholars to be his works, and are likely works of later scholars; these include: Kaushitaki Upanishad, Maitri Upanishad, Kaivalya Upanishad, Paramahamsa Upanishad, Sakatayana Upanishad, Mandala Brahmana Upanishad, Maha Narayana Upanishad, Gopalatapaniya Upanishad. However, in Brahmasutra-Bhasya, Shankara cites some of these Upanishads as he develops his arguments, but the historical notes left by his companions and disciples, along with major differences in style and the content of the commentaries on later Upanishad have led scholars to conclude that the commentaries on later Upanishads were not Shankara's work.

The authenticity of Shankara being the author of Vivekacūḍāmaṇi has been questioned, though it is "so closely interwoven into the spiritual heritage of Shankara that any analysis of his perspective which fails to consider [this work] would be incomplete." According to Grimes, "modern scholars tend to reject its authenticity as a work by Shankara," while "traditionalists tend to accept it." Nevertheless, does Grimes argue that "there is still a likelihood that Śaṅkara is the author of the Vivekacūḍāmaṇi," noting that "it differs in certain respects from his other works in that it addresses itself to a different audience and has a different emphasis and purpose."

Vidyashankara temple at Sringeri Sharada Peetham, Shringeri

The Aparokshanubhuti and Atma bodha are also attributed to Shankara, as his original philosophical treatises, but this is doubtful. Paul Hacker has also expressed some reservations that the compendium Sarva-darsana-siddhanta Sangraha was completely authored by Shankara, because of difference in style and thematic inconsistencies in parts. Similarly, Gayatri-bhasya is doubtful to be Shankara's work. Other commentaries that are highly unlikely to be Shankara's work include those on Uttaragita, Siva-gita, Brahma-gita, Lalita-shasranama, Suta-samhita and Sandhya-bhasya. The commentary on the Tantric work Lalita-trisati-bhasya attributed to Shankara is also unauthentic.

Shankara is widely credited with commentaries on other scriptural works, such as the Vishnu sahasranāma and the Sānatsujātiya, but both these are considered apocryphal by scholars who have expressed doubts. Hastamalakiya-bhasya is also widely believed in India to be Shankara's work and it is included in Samata-edition of Shankara's works, but some scholars consider it to be the work of Shankara's student.

Philosophy and practice

Atma Shatakam (The song of the Self):

I am Consciousness, I am Bliss, I am Shiva, I am Shiva.

Without hate, without infatuation, without craving, without greed;
Neither arrogance, nor conceit, never jealous I am;
Neither dharma, nor artha, neither kama, nor moksha am I;
I am Consciousness, I am Bliss, I am Shiva, I am Shiva.

Without sins, without merits, without elation, without sorrow;
Neither mantra, nor rituals, neither pilgrimage, nor Vedas;
Neither the experiencer, nor experienced, nor the experience am I,
I am Consciousness, I am Bliss, I am Shiva, I am Shiva.

Without fear, without death, without discrimination, without caste;
Neither father, nor mother, never born I am;
Neither kith, nor kin, neither teacher, nor student am I;
I am Consciousness, I am Bliss, I am Shiva, I am Shiva.

Without form, without figure, without resemblance am I;
Vitality of all senses, in everything I am;
Neither attached, nor released am I;
I am Consciousness, I am Bliss, I am Shiva, I am Shiva.

—Adi Shankara, Nirvana Shatakam, Hymns 3–6

According to Koller, Shankara, and his contemporaries, made a significant contribution in understanding Buddhism and the ancient Vedic traditions, then transforming the extant ideas, particularly reforming the Vedanta tradition of Hinduism, making it India's most important "spiritual tradition" for more than a thousand years. Benedict Ashley credits Adi Shankara for unifying two seemingly disparate philosophical doctrines in Hinduism, namely Atman and Brahman.

According to Nakamura, Shankara was not an original thinker, but systematised the works of preceding philosophers. The central theme of Shankara's writings is the liberating knowledge of the identity of the Self (Ātman) and Brahman. Moksha is attained in this life by recognizing the identity of Atman and Brahman, as mediated by the Mahavakyas, especially Tat Tvam Asi, "That you are."

Historical context

Further information: History of India and History of Hinduism

Shankara lived in the time of the great "Late classical Hinduism", which lasted from 650 till 1100 CE. This era was one of political instability that followed the Gupta dynasty and King Harsha of the 7th century CE. power became decentralised in India. Several larger kingdoms emerged, with "countless vasal states". The kingdoms were ruled via a feudal system. Smaller kingdoms were dependent on the protection of the larger kingdoms. "The great king was remote, was exalted and deified", as reflected in the Tantric Mandala, which could also depict the king as the centre of the mandala.

The disintegration of central power also lead to regionalisation of religiosity, and religious rivalry. Local cults and languages were enhanced, and the influence of "Brahmanic ritualistic Hinduism" was diminished. Rural and devotional movements arose, along with Shaivism, Vaisnavism, Bhakti and Tantra, though "sectarian groupings were only at the beginning of their development". Religious movements had to compete for recognition by the local lords, and Buddhism, Jainism, Islam and various traditions within Hinduism were competing for members. Buddhism in particular had emerged as a powerful influence in India's spiritual traditions in the first 700 years of the 1st millennium CE, but lost its position after the 8th century, and began to disappear in India. This was reflected in the change of puja-ceremonies at the courts in the 8th century, where Hindu gods replaced the Buddha as the "supreme, imperial deity".

Systematizer of Advaita

According to Nakamura, comparison of the known teachings of the early Vedantins and Shankara's thought shows that most of the characteristics of Shankara's thought "were advocated by someone before Śankara". Shankara "was the person who synthesized the Advaita-vāda which had previously existed before him". According to Nakamura, after the growing influence of Buddhism on Vedānta, culminating in the works of Gauḍapāda, Adi Shankara gave a Vedantic character to the Buddhistic elements in these works, synthesising and rejuvenating the doctrine of Advaita.

According to Koller, using ideas in ancient Indian texts, Shankara systematized the foundation for Advaita Vedānta in the 8th century, reforming Badarayana's Vedānta tradition. According to Mayeda, Shankara represents a turning point in the development of Vedānta, yet he also notices that it is only since Deussens's praise that Shankara "has usually been regarded as the greatest philosopher of India." Mayeda further notes that Shankara was primarily concerned with moksha, "and not with the establishment of a complete system of philosophy or theology," following Potter, who qualifies Shankara as a "speculative philosopher." Lipner notes that Shankara's "main literary approach was commentarial and hence perforce disjointed rather than procedurally systematic [...] though a systematic philosophy can be derived from Samkara's thought."

Shankara has been described as influenced by Shaivism and Shaktism, but his works and philosophy suggest greater overlap with Vaishnavism, influence of Yoga school of Hinduism, but most distinctly express his Advaitin convictions with a monistic view of spirituality, and his commentaries mark a turn from realism to idealism.

Moksha - liberating knowledge of Brahman

The central theme of Shankara's writings is the liberating knowledge of the true identity of jivatman (individual self) as Ātman)-Brahman. One of Shankara's main concerns was establishing the Upanishads as an independent means of knowledge beyond the ritually-oriented Mīmāṃsā exegesis of the vedas.

According to Shankara, the one unchanging entity (Brahman) alone is real, while changing entities do not have absolute existence. Shankara's primary objective was to explain how moksha is attained in this life by recognizing the true identity of jivatman as Atman-Brahman, as mediated by the Mahāvākyas, especially Tat Tvam Asi, "That you are." Correct knowledge of jivatman and Atman-Brahman is the attainment of Brahman, immortality, and leads to moksha (liberation) from suffering and samsara, the cycle of rebirth This is stated by Shankara as follows:

I am other than name, form and action.
My nature is ever free!
I am Self, the supreme unconditioned Brahman.
I am pure Awareness, always non-dual.

— Adi Shankara, Upadesasahasri 11.7,

Pramanas - means of knowledge

Shankara recognized the means of knowledge, but his thematic focus was upon metaphysics and soteriology, and he took for granted the pramanas, that is epistemology or "means to gain knowledge, reasoning methods that empower one to gain reliable knowledge". According to Sengaku Mayeda, "in no place in his works [...] does he give any systematic account of them," taking Atman-Brahman to be self-evident (svapramanaka) and self-established (svatahsiddha), and "an investigation of the means of knowledge is of no use for the attainment of final release." Mayeda notes that Shankara's arguments are "strikingly realistic and not idealistic," arguing that jnana is based on existing things (vastutantra), and "not upon Vedic injunction (codanatantra) nor upon man (purusatantra).

According to Michael Comans (aka Vasudevacharya), Shankara considered perception and inference as a primary most reliable epistemic means, and where these means to knowledge help one gain "what is beneficial and to avoid what is harmful", there is no need for or wisdom in referring to the scriptures. In certain matters related to metaphysics and ethics, says Shankara, the testimony and wisdom in scriptures such as the Vedas and the Upanishads become important.

Merrell-Wolff states that Shankara accepts Vedas and Upanishads as a source of knowledge as he develops his philosophical theses, yet he never rests his case on the ancient texts, rather proves each thesis, point by point using the pramanas (means of knowledge) of reason and experience. Hacker and Phillips note that his insight into rules of reasoning and hierarchical emphasis on epistemic steps is "doubtlessly the suggestion" of Shankara in Brahma-sutra-bhasya, an insight that flowers in the works of his companion and disciple Padmapada.

Logic versus revelation

Stcherbatsky in 1927 criticized Shankara for demanding the use of logic from Madhyamika Buddhists, while himself resorting to revelation as a source of knowledge. Sircar in 1933 offered a different perspective and stated, "Sankara recognizes the value of the law of contrariety and self-alienation from the standpoint of idealistic logic; and it has consequently been possible for him to integrate appearance with reality."

Recent scholarship states that Shankara's arguments on revelation are about apta vacana (Sanskrit: आप्तवचन, sayings of the wise, relying on word, testimony of past or present reliable experts). It is part of his and Advaita Vedanta's epistemological foundation. The Advaita Vedanta tradition considers such testimony epistemically valid, asserting that a human being needs to know numerous facts, and with the limited time and energy available, he can learn only a fraction of those facts and truths directly. Shankara considered the teachings in the Vedas and Upanishads as apta vacana and a valid source of knowledge. He suggests the importance of teacher-disciple relationship on combining logic and revelation to attain moksha in his text Upadeshasahasri. Anantanand Rambachan and others state that Shankara did not rely exclusively on Vedic statements, but also used a range of logical methods and reasoning methodology and other pramanas.

Anubhava

Anantanand Rambachan summarizes the widely held view on the role of anubhava in Shankara's epistemology as follows, before critiquing it:

According to these [widely represented contemporary] studies, Shankara only accorded a provisional validity to the knowledge gained by inquiry into the words of the Śruti (Vedas) and did not see the latter as the unique source (pramana) of Brahmajnana. The affirmations of the Śruti, it is argued, need to be verified and confirmed by the knowledge gained through direct experience (anubhava) and the authority of the Śruti, therefore, is only secondary.

Yoga and contemplative exercises

Shankara considered the purity and steadiness of mind achieved in Yoga as an aid to gaining moksha knowledge, but such yogic state of mind cannot in itself give rise to such knowledge. To Shankara, that knowledge of Brahman springs only from inquiry into the teachings of the Upanishads. The method of yoga, encouraged in Shankara's teachings notes Comans, includes withdrawal of mind from sense objects as in Patanjali's system, but it is not complete thought suppression, instead it is a "meditative exercise of withdrawal from the particular and identification with the universal, leading to contemplation of oneself as the most universal, namely, Consciousness". Describing Shankara's style of yogic practice, Comans writes:

the type of yoga which Sankara presents here is a method of merging, as it were, the particular (visesa) into the general (samanya). For example, diverse sounds are merged in the sense of hearing, which has greater generality insofar as the sense of hearing is the locus of all sounds. The sense of hearing is merged into the mind, whose nature consists of thinking about things, and the mind is in turn merged into the intellect, which Sankara then says is made into 'mere cognition' (vijnanamatra); that is, all particular cognitions resolve into their universal, which is cognition as such, thought without any particular object. And that in turn is merged into its universal, mere Consciousness (prajnafnaghana), upon which everything previously referred to ultimately depends.

Shankara rejected those yoga system variations that suggest complete thought suppression leads to liberation, as well the view that the Shrutis teach liberation as something apart from the knowledge of the oneness of the Self. Knowledge alone and insights relating to true nature of things, taught Shankara, is what liberates. He placed great emphasis on the study of the Upanisads, emphasizing them as necessary and sufficient means to gain Self-liberating knowledge. Sankara also emphasized the need for and the role of Guru (Acharya, teacher) for such knowledge.

Samanvayat Tatparya Linga

Shankara cautioned against cherrypicking a phrase or verse out of context from Vedic literature, and remarks in the opening chapter of his Brahmasutra-Bhasya that the Anvaya (theme or purport) of any treatise can only be correctly understood if one attends to the Samanvayat Tatparya Linga, that is six characteristics of the text under consideration: (1) the common in Upakrama (introductory statement) and Upasamhara (conclusions); (2) Abhyasa (message repeated); (3) Apurvata (unique proposition or novelty); (4) Phala (fruit or result derived); (5) Arthavada (explained meaning, praised point) and (6) Yukti (verifiable reasoning). While this methodology has roots in the theoretical works of Nyaya school of Hinduism, Shankara consolidated and applied it with his unique exegetical method called Anvaya-Vyatireka, which states that for proper understanding one must "accept only meanings that are compatible with all characteristics" and "exclude meanings that are incompatible with any".

The Mahāvākyas - the identity of Ātman and Brahman

Moksha, liberation from suffering and rebirth and attaining immortality, is attained by disidentification from the body-mind complex and gaining self-knowledge as being in essence Atman, and attaining knowledge of the identity of Ātman and Brahman. According to Shankara, the individual Ātman and Brahman seem different at the empirical level of reality, but this difference is only an illusion, and at the highest level of reality they are really identical. The real self is Sat, "the Existent," that is, Ātman-Brahman. Whereas the difference between Ātman and non-Ātman is deemed self-evident, knowledge of the identity of Ātman and Brahman is revealed by the shruti, especially the Upanishadic statement tat tvam asi.

Mahāvākyas

According to Shankara, a large number of Upanishadic statements reveal the identity of Ātman and Brahman. In the Advaita Vedānta tradition, four of those statements, the Mahāvākyas, which are taken literal, in contrast to other statements, have a special importance in revealing this identity. They are:

• तत्त्वमसि, tat tvam asi, Chandogya VI.8.7. Traditionally rendered as "That Thou Art" (that you are), with tat in Ch.U.6.8.7 referring to sat, "the Existent"); correctly translated as "That's how [thus] you are," with tat in Ch.U.6.12.3, it' original location from where it was copied to other verses, referring to "the very nature of all existence as permeated by [the finest essence]"
• अहं ब्रह्मास्मि, aham brahmāsmi, Brhadāranyaka I.4.10, "I am Brahman," or "I am Divine."
• प्रज्ञानं ब्रह्म, prajñānam brahma, Aitareya V.3, "Prajñānam is Brahman."
• अयमात्मा ब्रह्म, ayamātmā brahma, Mandukya II, "This Atman is Brahman."

That you are

The longest chapter of Shankara's Upadesasahasri, chapter 18, "That Art Thou," is devoted to considerations on the insight "I am ever-free, the existent" (sat), and the identity expressed in Chandogya Upanishad 6.8.7 in the mahavakya (great sentence) "tat tvam asi", "that thou art." In this statement, according to Shankara, tat refers to Sat, "the Existent" Existence, Being, or Brahman, the Real, the "Root of the world," the true essence or root or origin of everything that exists. "Tvam" refers to one's real I, pratyagatman or inner Self, the "direct Witness within everything," "free from caste, family, and purifying ceremonies," the essence, Atman, which the individual at the core is. As Shankara states in the Upadesasahasri:

Up.I.174: "Through such sentences as "Thou art That" one knows one's own Atman, the Witness of all the internal organs." Up.I.18.190: "Through such sentences as "[Thou art] the Existent" [...] right knowledge concerning the inner Atman will become clearer." Up.I.18.193-194: "In the sentence "Thou art That" [...] [t]he word "That" means inner Atman."

The statement "tat tvam asi" sheds the false notion that Atman is different from Brahman. According toNakamura, the non-duality of atman and Brahman "is a famous characteristic of Sankara's thought, but it was already taught by Sundarapandya" (c. 600 CE or earlier). Shankara cites Sundarapandya in his comments to Brahma Sutra verse I.1.4:

When the metaphorical or false atman is non-existent, [the ideas of my] child, [my] body are sublated. Therefore, when it is realized that 'I am the existent Brahman, atman', how can anyduty exist?

From this, and a large number of other accordances, Nakamura concludes that Shankar was not an original thinker, but "a synthesizer of existing Advaita and the rejuvenator, as well as a defender, of ancient learning."

Meditation on the Mahāvākya

В « Упадешасахасри Шанкаре» Шанкара неоднозначно относится к необходимости медитации на махавьяке Упанишад . Он утверждает, что «правильное знание возникает в момент слушания». и отвергает прасамчакшу или медитацию прасамкхьяны , то есть медитацию на значении предложений, и в Уп.II.3 рекомендует парисамкхьяну , отделение Атмана от всего, что не является Атманом , то есть от объектов чувств и органов чувств, а также приятных и неприятных вещей, а также достоинств и недостатков, связанных с ними. Тем не менее, Шанкара затем завершает заявлением, что существует только Атман , заявляя, что «все предложения Упанишад, касающиеся недвойственности Атмана, должны быть полностью обдуманы, должны быть обдуманы». Как утверждает Майеда, « чем они [ прасамчакша или прасамкхьяна в сравнении с парисамкхьяной ] отличаются друг от друга». неизвестно,

Прасамкхьяну защищал Мандана Мишра. старший современник Шанкары, который был самым влиятельным адвайтином до 10 века. «Согласно Мандане, махавакьи сами по себе неспособны осуществить брахмаджнану . Веданта-вакьи передают косвенное знание, которое становится прямым только посредством глубокой медитации ( прасамкхьяны ). Последняя представляет собой непрерывное созерцание смысла махавакьев. . Вачаспати Мишра, ученик Манданы Мишры, согласился с Манданой Мишрой, и их позицию защищает школа Бхамати, основанная Вачаспати Мишрой. Напротив, школа Виварана , основанная Пракашатманом ( ок. 1200–1300 гг.), внимательно следует за Шанкарой, утверждая, что махавакьи являются непосредственной причиной обретения знания.

Отказ от ритуализма

Шанкара в своем тексте «Упадешасахасри» не одобряет ритуального поклонения, такого как подношения Дэве (Богу), потому что это предполагает, что «Я» внутри отличается от Брахмана . «Доктрина различия» неверна, утверждает Шанкара, потому что «тот, кто знает Брахмана — один, а он — другой, не знает Брахмана». Ложное представление о том, что Атман отличается от Брахмана. связано с убеждением новичка в том, что ( Упадешасахасри II.1.25)

...Я один, [а] Он другой; Я невежественен, испытываю удовольствие и боль, связан и переселенец, [тогда как] он существенно отличается от меня, бог не подвержен переселению. Поклоняясь Ему с жертвоприношениями, подношениями, почтением и тому подобным посредством [совершения] действий, предписанных для [моего] класса и этапа жизни, я желаю выбраться из океана переселенческого существования. Как он у меня?

Осознание себя как «Существующего Брахмана », опосредованное учением Священных Писаний, противопоставляется понятию «Я действую», которое опосредовано опорой на чувственное восприятие и тому подобное. По словам Шанкары, утверждение «Ты есть То» «устраняет заблуждение слушателя». «поэтому через такие предложения, как «Ты есть То», человек познает свой собственный Атман , свидетель всех внутренних органов», и не от каких-либо действий. При таком осознании запрещено проведение ритуалов, «поскольку [использование] ритуалов и их реквизитов противоречит осознанию тождества [ Атмана ] с высшим Атманом ».

Однако Шанкара также утверждает, что Самопознание реализуется, когда ум человека очищается этической жизнью, соблюдающей такие Ямы , как Ахимса (непричинение вреда, ненасилие по отношению к другим в теле, уме и мыслях) и Нияма . Ритуалы и обряды, такие как яджна (огненный ритуал), утверждает Шанкара, могут помочь привлечь и подготовить ум к путешествию к Самопознанию. Он подчеркивает необходимость таких этических норм, как Акродха и Ямас , во время Брахмачарьи , заявляя, что отсутствие этики является причиной, мешающей ученикам достичь знания.

Ишвара

Шанкара, отвергая эмпирическую реальность из-за своей позиции недвойственности, все же придает ценность вселенной, поскольку она отождествляет себя с Ишварой . Иногда он стирает различие между Ишварой и Брахманом , используя разные термины для обоих. Однако обычно он отделяет Ишвару , связанную со вселенной и ее атрибутами, от абсолютного недвойственного Брахмана. Опираясь на Упанишады, Шанкара рассматривает Ишвару как материальную и разумную причину вселенной, эманирующую ее посредством силы майи , тем самым делая вселенную разумной и самосознающей. Что касается Мандукья-упанишады , Шанкара сравнивает непроявленное состояние вселенной с Ишварой в глубоком космическом состоянии без сновидений.

Влияние буддизма Махаяны

Смотрите также: буддийское влияние на Адвайта Веданту

Веданта Шанкары демонстрирует сходство с буддизмом Махаяны ; оппоненты даже обвинили Шанкару в том, что он «криптобуддист». это качество отвергается традицией Адвайта Веданты, учитывая различия между этими двумя школами. По мнению Шанкары, главное различие между буддизмом Адвайты и Махаяны заключается в их взглядах на Атман и Брахман. По мнению Лоя и Джаятиллеке, можно различить больше различий.

Сходства и влияния

Несмотря на критику Шанкарой некоторых школ буддизма Махаяны, философия Шанкары демонстрирует сильное сходство с буддийской философией Махаяны, которую он критикует. По мнению С.Н. Дасгупты,

Шанкара и его последователи позаимствовали большую часть своей диалектической формы критики у буддистов. Его Брахман был очень похож на шунья Нагарджуны [...] Долг Шанкары перед самосветом буддизма Виджнянавады едва ли можно переоценить. Кажется, есть много правды в обвинениях против Шанкары со стороны Виджняны Бхикшу и других в том, что он сам был скрытым буддистом. Я склонен думать, что философия Шанкары в значительной степени представляет собой смесь буддизма Виджнянавады и Шуньявады с добавлением упанишадского понятия постоянства «я».

Согласно Мудгалу, Адвайта Шанкары и буддийский взгляд Мадхьямаки на высшую реальность совместимы, поскольку они оба трансцендентны, неописуемы, недвойственны и достигаются только через via negativa ( neti neti ). Поэтому Мудгал заключает, что

... разница между Шуньявады буддийской философией (махаяны) и индуистской философией адвайты может быть вопросом акцента, а не типа.

Некоторые индуистские ученые критиковали Адвайту за ее майя и нетеистическое доктринальное сходство с буддизмом. Рамануджа , основатель Вишиштадвайта Веданты, обвинил Ади Шанкару в том, что он прачанна будда , то есть «криптобуддист», и кто-то, кто подрывал теистическую преданность бхакти . Ученый, не придерживающийся Адвайты, Бхаскара из традиции Бхедабхеда Веданты, примерно в 800 году нашей эры, обвинил Адвайту Шанкары как «эту презренную сломанную Майяваду, которую воспевали буддисты Махаяны», и школу, которая подрывает ритуальные обязанности, установленные в ведической ортодоксальности. .

Различия

Квалификация «криптобуддистов» отвергается традицией Адвайта Веданты, подчеркивающей их соответствующие взгляды на Атман , Анатту и Брахман . Существуют различия в концептуальных средствах «освобождения». Нирвана , термин, чаще используемый в буддизме, — это освобождающее «выдувание» жажды, чему способствует осознание и принятие того, что не существует «Я» ( анатмана ) как центра восприятия, жажды и заблуждения. Мокша , термин, более распространенный в индуизме, представляет собой аналогичное освобождающее освобождение от жажды и невежества, которому, однако, способствует осознание и принятие того, что внутреннее «Я» человека — это не личное «я-эго», а Универсальное «Я».

Фильмы

• Шанкарачарья (1927), индийский немой фильм о Шанкаре Кали Прасада Гоша.
• Джагадгуру Шримад Шанкарачарья (1928), индийский немой фильм Паршванатха Йешванта Альтекара.
• Джагадгуру Шанкарачарья (1955), индийский фильм на хинди шейха Фаттелала.
• В 1977 году был выпущен фильм на малаялам « Джагадгуру Аадисанкаран» режиссера П. Бхаскарана , в котором Мурали Мохан играет роль взрослого Аади Шанкарана, а Мастер Рагху играет детство.
• В 1983 году состоялась премьера фильма режиссера Г. В. Айера « Ади Шанкарачарья» - первого фильма, когда-либо снятого полностью на санскрите , в котором собраны все произведения Ади Шанкарачарьи. Фильм получил Индийскую национальную кинопремию за лучший фильм , лучший сценарий , лучшую операторскую работу и лучшую аудиографию .
• 15 августа 2013 года Джагадгуру Ади Шанкара был выпущен в индийском биографическом фильме на языке телугу, написанном и снятом Дж. К. Бхарави, а позже был дублирован на каннада под тем же названием, а Упендра озвучил дублированную версию на каннаде.

См. также

• Свами Вивекананда
• Ади Шри Гаудападачарья
• Джнана Йога
• Упанишады
• Шри Гаудападачарья Матх
• Шри Говинда Бхагаватпадачарья
• Вайрагья
• Вивекачудамани
• Саундарья Лахари
• Шивананда Лахари
• Самосознание (Веданта)
• Говардхан Питам (Восток), Пури, Одиша
• Дварка Калика Питха (Запад), Дварка, Гуджарат
• Джьотирмат Питхам (Север), Джйотирматх, Бадрикашрам, Уттаракханд
• Шри Шрингери Шарада Питам (Юг), Шрингери, Карнатака
• Шри Канчи Камакоти Питхам, Канчипурам, Тамил Наду
• Дакшинамурти Стотра
• Шанкарасмрити (Лагудхармапракрасика)

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• Шанкарачарья (1910). Работы Шри Шанкарачарьи . Шрирангам: Шри Вани Вилас Пресс. 20 томов.
• Уэйлинг, Фрэнк (1979). «Шанкара и буддизм». Журнал индийской философии . 7 (1): 1–42. дои : 10.1007/BF02561251 . JSTOR   23440361 .

Внешние ссылки

• Традиционная биография Шанкары
• Работы Ади Шанкары или о нем в Интернет-архиве
• Работы Ади Шанкары в LibriVox (аудиокниги, являющиеся общественным достоянием)
• Работы Ади Шанкары в Project Gutenberg
• Работы Ади Шанкары на sankaracharya.org
• Ади Шанкара в Curlie