#277 Ten key contributions of Adi Shankaracharya to Sanatana Dharma
Generally, when we remember a person who is no more available physically, we may remember the person’s achievements and qualities. At best this is information alright and may have some inspirational value.
But remembering Adi Shankaracharya and his key contributions is different.
Remembering Adi Shankaracharya is to have crystal-clear clarity on the role of karma and jnanam, knowledge in life, which dispels all confusion just like Ganapati clears our obstacles.
Remembering Adi Shankaracharya is seeing the vast, expansive all inclusive canopy of Sanatana Dharma under which all can take refuge much like the people of Govardhan did as Narayana or Sri Krishna lifted the mountain when affected by the torrential rain of samsaara.
Remembering Adi Shankaracharya is living a life of shakti and mastery with the gifts of iccha shakti – power to desire, kriya shakti, power to do and jnana shakti, at every moment of one’s life, just like the flow of Devi ‘s grace.
Remembering Adi Shankaracharya is sitting under the vast banyan tree and its many ever growing, branches of learning, gazing at the guru and understanding oneself as infinity, much like Dakashinamurti, Shiva as the guru of gurus teaching through his chinmudra.
Remembering Adi Shankaracharya is living with the blazing light of the one, unchanging reality underlying the person, the world and Ishvara as his teachings pierced the dark clouds of confusion, scepticism of the Vedas, much like Surya devata.
Remembering Adi Shankaracharya is being a spiritual warrior fighting the cause of Dharma while mastering one’s life, much like Kartikeya who fought the battle for Dharma.
Some consider that Adi Shankaracharya lived around 824 CE while a few others consider him to have lived in 400-500 BC. Although the data is not conclusive, nevertheless, his pivotal contributions to Sanatana Dharma, also known as Hinduism live on, even today.
Here are ten of his key contributions.
Consolidated the living teaching tradition of Advaita Vedanta: Then Adi Shankaracharya synthesized and systematized the teachings of the Upanishads, Bhagavad Gita, and Brahma Sutras into Prasthana-trayi, which became the foundation of Vedanta.
Given that Hinduism does not have a single most sacred book but a library of books of teachings from the oral tradition, it was easy to get lost in the labyrinth of so many sampradayas, teaching institutions and many profound texts.
The Upanishads are a section of the Shrutis or Vedas, the Bhagavad Gita is a part of Mahabharata, which is both Smrti and Itihaasa while the Brahmasutras are an analytical work written by Bhagavan Veda Vyasa.
He wrote extensive bhashyas, commentaries on the principal Upanishads, Bhagavad Gita, and Brahma Sutras, which helped establish these texts as the foundational scriptures of Hinduism.
By connecting the dots he showed us how the teaching tradition emphasised the non-dual nature of reality.
Now, we get to witness the central role these texts play in Vedanta and the larger canvas of spirituality with Shankaracharya’s commentaries still widely studied and revered by us.
Now we get to see the widespread acceptance and study of Advaita Vedanta in India and around the world, with numerous scholars, teachers, and practitioners continuing to do the sadhana and study of Advaita Vedanta through his words which light up our minds.
What was earlier referred to as Vedanta came to be known as Advaita Vedanta to distinguish it from the opposing schools of thought that came up a few hundred years later such as Vishishtadvaita, Dvaita etc.
Taught that Jnanam = Moksha : For the majority of people, who believed that the purpose of life is only going to a place called svarga, after death, Adi Shankararacharya showed us that moksha is possible while living.
One need not wait to die to be liberated but it was one’s own nature, here and now.
Siddhis, extraordinary accomplishments with one’s body and mind and supernatural powers or any spiritual experiences touted as moksha by tantra and yoga were at best limited as they were temporary.
Then, with Sruti (the eternal Vedas), Yukti (logic and reason) and Anubhava (recognition), he showed how siddhis and spiritual experiences like samadhi collapsed at the altar of moksha.
Now, Jnana Yoga is a major path in Hinduism which includes Karma Yoga and Bhakti.
Now there are many seekers pursuing jnanam, self-knowledge for moksha.
Then and now, in the teaching there was no room for blind belief but only understanding.
Debated to establish the undisputed position of Vedanta: Then, he traveled throughout India on foot and bullock cart, through extremes of weather, proactively engaging in philosophical debates with different systems of thought widely different from Vedanta.
Reflecting how knowledge transmitted through a dialogue between a guru and a shishya in the Upanishads, a hallmark of his bhashya, commentaries, were intense dialogues and sometimes debates between Purvapaksha and Siddhanta.
Purvapaksha is the opposing view to Vedanta e.g. God is in the form of energy while Siddhanta would say that God cannot be reduced to either matter or energy as these are interchangeable and Brahman is unchanging.
Although the arguments of the purvapakshi, the opposing people were like strawmen arguments, he studied it so well, and presented their own system to them, highlighting their inherent limitations and hence ineffectiveness.
What is important is that he did this with the attitude of mutual respect without name-calling or downright dismissal. His purpose was only to establish the undisputed position of Vedanta.
Never afraid for a discussion or debate, he invited debates and responded to calls for debates. Thereby he countered the influence of Mimansa which promotes the view that karma leads to moksha. He countered the influence of Buddhism and Jainism (which do not believe in God and were both nastika darshanas as in they did not consider the Vedas as a means of knowledge.
Now we get to benefit from the vibrant tradition of Vedantic study and debates that continue in groups – small and big in many parts of India and beyond. There are Vakyartha Sadas, formal debates in Sanskrit organized in mathas.
Now we could benefit more by learning the ethics of proper debating and not allowing a debate to be degraded into a mud slinging match.
Reconciled seemingly contradictory teachings: He harmonized the apparent contradictions between the Upanishads, Bhagavad Gita, and Puranas by interpreting them in light of Advaita Vedanta.
Some of these were –
The nature of the self (Atma) and Brahman: Some Upanishadic passages describe the self as distinct from Brahman, while others assert their identity. Adi Shankaracharya interpreted these passages to mean that the individual self (Jivatman) is ultimately identical with Paramatma (Brahman) and that the apparent distinction is due to ignorance (Avidya).
The role of action (Karma) and knowledge (Jnana): The Bhagavad Gita emphasizes the importance of both action (Karma Yoga) and knowledge (Jnana Yoga) in attaining liberation. Adi Shankaracharya reconciled this by explaining that action, when performed as an offering to Bhagavan and gracious acceptance, with reference to the results, purifies the mind and prepares it for self-knowledge.
The worship of Saguna and Nirguna Brahman: The Puranas and some Upanishads describe the divine in many forms (Saguna Brahman), while the Upanishads emphasize the formless, attributeless nature of Nirguna Brahman. Adi Shankaracharya taught that Saguna Brahman is provisional concept to help devotees connect to Bhagavan, Nirguna Brahman was the ultimate reality.
The creation of the world: Some passages in the Upanishads and Puranas describe the world as a creation of Brahman, while others suggest that the world is Maya. Adi Shankaracharya explained that from the absolute standpoint (Paramarthika Satyam), Brahman alone exists, and the world is mithya. However, from the relative standpoint (Vyavaharika Satyam), the world is experienced as real and is a manifestation of Brahman’s Shakti.
The path to liberation: Various texts prescribe different methods for attaining liberation, such as devotion (Bhakti), meditation (Dhyana), and rituals (Yajna). Adi Shankaracharya harmonized these by teaching that all these methods can be helpful in purifying the mind and preparing it for self-knowledge, but ultimately, it is the realization of one’s true nature as Brahman that leads to liberation.
Now we get to bask in and appreciate the brilliant clarity of his timeless teachings and can reconcile any apparent contradiction including from Science.
Composed numerous works: Adi Shankaracharya wrote many original works, including the Vivekachudamani, Atma Bodha, and Upadesa-sahasri, which teach Advaita Vedanta in a clear and lucid manner.
Even now after more than a thousand years, we get to study these texts, which continue to be widely read, translated, and commented upon by scholars and spiritual seekers alike.
Promoted the worship of Saguna Brahman and composed powerful stotram-s: While emphasizing the ultimate reality of Nirguna Brahman (the formless divine), Adi Shankaracharya also promoted the worship of Saguna Brahman (the divine with form) through devotion to different deities.
Numerous stotrams soaked in loving devotion and surrender have been composed. From Ganesha Pancharatnam to Ganga Stotram to Nirvana Shatkam to Shiva Maanasa puja to Sharada Bhujangam to Subramanya Bhujangam. The stotrams are not only powerful in ensuring punya but also prompt one to think about the meaning.
Almost all of the stotrams have words describing the glory of the particular deity and the svarupa, unchanging nature of the deity.
He popularized the panchayatna puja which consists of the simultaneous worship of five deities – Ganesha, Surya, Vishnu, Shiva and Devi, arguing that all deities were but different forms of the one Cosmic Being. In the Shanmata system of worship, Skanda also known as Kartikeya and Murugan got added. By encouraging this, he broke the narrow dogmatic thinking of ‘My devata is better or superior to your devata.’
Even now, we get to see the widespread practice of devotional worship in Hinduism, with many Advaita disciples at different stages of bhakti while pursuing jnanam, knowledge. We enjoy the opportunity to dwell on the meaning of these stotrams and make it a part of our daily worship and connection to Bhagavan. This podcast, Vedanta – the river of wisdom has several episodes devoted to explaining the meaning and blessing of his stotrams. Please check out the playlist.
Organised the Dashanami Sampradaya: Adi Shankaracharya organized the Hindu monastic order into ten lineages (Dashanami) to preserve and propagate the teachings of Advaita Vedanta. For instance, the name Saraswati in the full name of our beloved guru – Swami Dayananda Saraswati is the Saraswati sampradaya closely affiliated with Shankaracharya matha at Sringeri.
Prior to Adi Shankaracharya, there were various ascetic traditions in India, each with its own practices and affiliations.
By bringing them together under the Dashanami Sampradaya, Shankaracharya helped to unify these traditions and create a sense of shared identity and purpose among Hindu monks.
The Dashanami Sampradaya provided a hierarchical structure and a system of governance for the monastic order.
Each lineage has its own leaders, known as Mahamandaleshwars, who are responsible for the administration and guidance of the monks.
Most importantly since the pursuit of Vedanta required complete dedication without distraction Adi Shankarachaya believed that the sannyasis, monks in each of these lineages would dedicate their lives to the study, practice, and teaching of Vedanta, thus safeguarding the tradition for future generations.
Although the Hindu culture recognizes daanam, giving as a duty to be done by householders and particularly Bhiksha, food and Dakshina, forms of wealth to be given to monks, still the Dashanami Sampradaya offered a support system for monks, ensuring their basic needs were met.
This allowed the monks to focus on their spiritual practices and pursuits without undue worldly concerns.
Even now we get to see the continuing presence and influence of these monastic lineages in India, with many Acharyas and Gurus hailing from these traditions and carrying them forward.
Founded four mathas (monasteries): Adi Shankaracharya sent four of his foremost disciples to established four mathas in the four corners of India, to serve as centers of intense and systematic learning.
Sri Sureshwaracharya for Sringeri Sharada Peetham, South of India,
Hastamalakacharya for Govardhan Matha in Puri, East of India,
Sri Padmapadacharya as the head of Dwaraka matha, West of India and
Sri Totakacharya as the head of Jyotirmatha in Badrinath, North of India.
Now we get to appreciate the ongoing role these mathas play in preserving and promoting Advaita Vedanta, along with preservation of culture, pujas for wellbeing of all of humanity and knowledge to the initiated monks.
Shankaracharya having become a title now, many seekers visit the Shankaracharyas for blessings and guidance. Many a miracle get reported often due to their blessings.
Countered the influence of other traditions: During Adi Shankara’s time, Buddhism and Jainism had a significant growing presence in India and were creating cracks in the understanding and practice of Hinduism.
Worship was going down and due to the exaggerated emphasis on ahimsa and abandoning of armies by kings, kingdoms were breaking into smaller factions increasing rivalry and more battles.
Being a monk did not deter Adi Shankaracharya from responding to socio-religious and cultural influences of Buddhism and Jainism which were nastika darshanas that did not ascribe to the Vedas and had their own set of texts.
Recognising them as dharmika traditions, he did not attack them but strengthened the roots of Hinduism by reaffirming the authority of the Vedas and Vedantic teachings.
Rejuvenated Hinduism: Adi Shankaracharya’s teachings and influence helped to rejuvenate Hinduism and prevented it from becoming like other religions because of its unique vision of oneness despite diversity.
Many spiritual paths, techniques and methods to manage the body/mind/energy have come and gone but Vedanta continues to stand tall because all of these are not considered as opposed to Vedanta. If any method is helpful to prepare the body and mind, we can welcome it, knowing clearly our goal of self-discovery.
His life and teachings have contributed to the continuity and relevance of Sanatana Dharma for future generations.
Which religion can accommodate different cultures, different religions, different religious perspectives, different spiritual methods and techniques but Sanatana Dharma or Hinduism?
The strength of Vedanta ensures that all can be accommodated because all forms are sacred.
In Pujya Swami Dayananda ji’s words who was Adi Shankaracharya for me, All that is here is Ishvara.
Hinduism continues to have vitality and relevance because Shankara’s teachings inspire and guide millions of people across the globe.
Remembering Adi Shankaracharya and his 10 key contributions, our heads bow down in reverence as he continues to bless us through our Gurus.
Remembering him is recognizing our rnam, our sacred debt to him for all that he did and making a commitment to taking his teachings forward.
Jai Jai Shankara
