Shankara's Advaita and magnificence of Brahmn

Time of India

01-05-2025

Adi Shankaracharya shared profound Vedantic insights in Vivekachudamani, verse 78, 'Humans, victims of all five senses', and pinpointed Advaitic truths by expounding that to catch a deer, one entices it with sweet sound of, say, a flute, and when it stands motionless entranced by that sound, one catches it.
An elephant is caught by tempting it with the touch of a she-elephant.
A moth is attracted to a flame by the brightness of its form, falls into it and dies. Fishermen catch fish by using bait; the fish takes the bait and falls prey. The fragrant smell of flowers attracts the bee, which dies enjoying that fragrance. 'Thus, one or the other of the five senses leads these beings to a fatal end. But a man who is a slave to all the five senses, falls prey to the five-fold influence.'
In verse 261 of Vivekachudamani, Shankara explains that Brahmn is actionless and changeless. So, when we say that Brahmn is the cause of the universe, we are only viewing it through the medium of our senses and mind.
Also, when we say that Brahmn is the cause of the universe, it is only an indicative characteristic of Brahmn; it is not its 'swarupa-lakshan' – which is existence-consciousnessbliss, a three-in-one definition; an integral whole, not three but one only.
In Advaita Pancharatnam, verse two, Shankara explains the core teaching of Advaita: 'A rope mistaken for a snake, a shell mistaken for silver, the trunk of a tree mistaken for a thief.' These objects last only as long as their perception persists when the rope is perceived in ignorance, either due to darkness or otherwise, as a snake; we merge with ignorance.
In the same way, unaware of our true nature as the absolute Self, we are aware only of the body, mind, and intellect. This conglomeration, which we usually call jiva, is thought of as the only existence, an empirical reality.
In Shankara, one finds unusual combination of philosopher, poet, savant, saint, mystic, and religious reformer, all rolled into one, who ensured that the truth of Advaita Vedanta would thrive not only in India but throughout the world.
Shankara traversed far-flung corners, preaching to the local populace and debating philosophy with Hindu, Buddhist, and other scholars and monks along the way. He engaged in reforming the Sanatan Dharm and personified wisdom of the Vedas.
Shankara also wrote philosophical treatises, and composed hymns known as 'Prakarana Granthas' including 'Vivekachudamani', 'Atma Bodha' and 'Upadesa Sahasri' in verse and prose.
His verses have unfathomable depth, and they have helped successive generations experience beauty and liveliness of the Self. In Bhaj Govindam, Shankara exhorted people to chant the name of Govind and free themselves from the illusion of samsara.
He established that duality is all-consuming, and we can get out of the binary of dusk and dawn, winter and spring, only when we have mastered our desires and are ready to seek permanent refuge in Brahmn.
Shankara Jayanti is on May 1
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Views expressed above are the author's own.