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Adi Shankaracharya: Hinduism's Greatest Thinker
What is Brahman? What is its relationship to Atman? What is an individual’s place in the cosmos? Is a personalised god and ritualistic worship the only path to attain moksha? Does caste matter when a human is engaging with the metaphysical world? The answers to these perennial questions sparkle with clarity in this seminal account of a man and a saint, who revived Hinduism and gave to Upanishadic insights a rigorously structured and sublimely appealing philosophy.
Jagad Guru Adi Shankaracharya (788–820 CE) was born in Kerala and died in Kedarnath, traversing the length of India in his search for the ultimate truth. In a short life of thirty-two years, Shankaracharya not only revived Hinduism, but also created the organisational structure for its perpetuation through the mathas he established in Sringeri, Dwaraka, Puri and Jyotir Mathas.
Adi Shankaracharaya: Hinduism’s Greatest Thinker is a meticulously researched and comprehensive account of his life and philosophy. Highly readable, and including a select anthology of Shankaracharya’s seminal writing, the book also examines the startling endorsement that contemporary science is giving to his ideas today. A must read for people across the ideological spectrum, this book reminds readers about the remarkable philosophical underpinning of Hinduism, making it one of the most vibrant religions in the world.
Jagad Guru Adi Shankaracharya (788–820 CE) was born in Kerala and died in Kedarnath, traversing the length of India in his search for the ultimate truth. In a short life of thirty-two years, Shankaracharya not only revived Hinduism, but also created the organisational structure for its perpetuation through the mathas he established in Sringeri, Dwaraka, Puri and Jyotir Mathas.
Adi Shankaracharaya: Hinduism’s Greatest Thinker is a meticulously researched and comprehensive account of his life and philosophy. Highly readable, and including a select anthology of Shankaracharya’s seminal writing, the book also examines the startling endorsement that contemporary science is giving to his ideas today. A must read for people across the ideological spectrum, this book reminds readers about the remarkable philosophical underpinning of Hinduism, making it one of the most vibrant religions in the world.
376 pages, Hardcover
Published April 21, 2018
378 people are currently reading
888 people want to read
About the author
Pavan K. Varma
26 books89 followersPavan K. Varma is a former Indian Foreign Service officer and was an adviser to the Chief Minister of Bihar, Nitish Kumar, with cabinet rank. With effect from June, 2014 he was a Member of Parliament (Rajya Sabha) until July 2016. He is currently the National General Secretary and National Spokesman of the Janata Dal (United).
Varma is a graduate of St. Stephen’s College, New Delhi where he studied History (Honours) and received the first position. He was President of the St. Stephen’s College Debating Society as well as the star debater and elocutionist of the University of Delhi. He also won the Sir CP Ramaswamy Aiyar Memorial Essay Prize at St. Stephen’s. Subsequently, he acquired a degree in Law from the University of Delhi.
He joined the Indian Foreign Service in 1976. His career as a diplomat has seen him serve in several locations, including New York and Moscow. In New York, he was with India’s Permanent Mission to the United Nations. His assignments in India include that of Press Secretary to the President of India, Spokesman in the Ministry of External Affairs, Joint Secretary for Africa and Director General of the Indian Council for Cultural Relations, New Delhi.
Varma is a graduate of St. Stephen’s College, New Delhi where he studied History (Honours) and received the first position. He was President of the St. Stephen’s College Debating Society as well as the star debater and elocutionist of the University of Delhi. He also won the Sir CP Ramaswamy Aiyar Memorial Essay Prize at St. Stephen’s. Subsequently, he acquired a degree in Law from the University of Delhi.
He joined the Indian Foreign Service in 1976. His career as a diplomat has seen him serve in several locations, including New York and Moscow. In New York, he was with India’s Permanent Mission to the United Nations. His assignments in India include that of Press Secretary to the President of India, Spokesman in the Ministry of External Affairs, Joint Secretary for Africa and Director General of the Indian Council for Cultural Relations, New Delhi.
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February 22, 2024
This is a book about Adi Shankara or Adi Shankaracharya.
He was an Indian scholar who lived around the 8th cent. CE, who made a lot of contributions to Vedas and Shastras.
His Advaita Vedanta teachings are followed by many people. This book will help us to know how he understood and interpreted the Vedas, Upanishads, and Bhagavad Gita.
The way the author traveled to the places where Adi Shankara went will be a new experience for the readers.
This book also discusses Shankara's masterpiece of commentary, the Brahmasutrabhasya (commentary on Brahma Sutra), a fundamental text of the Vedanta school of Hinduism. This will be a great choice to learn more about Adi Shankara's life.
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He was an Indian scholar who lived around the 8th cent. CE, who made a lot of contributions to Vedas and Shastras.
His Advaita Vedanta teachings are followed by many people. This book will help us to know how he understood and interpreted the Vedas, Upanishads, and Bhagavad Gita.
The way the author traveled to the places where Adi Shankara went will be a new experience for the readers.
This book also discusses Shankara's masterpiece of commentary, the Brahmasutrabhasya (commentary on Brahma Sutra), a fundamental text of the Vedanta school of Hinduism. This will be a great choice to learn more about Adi Shankara's life.
—————————————————————————
You can also follow me on
Instagram ID - Dasfill | YouTube Channel ID - Dasfill | YouTube Health Channel ID - Dasfill - Health | YouTube Malayalam Channel ID - Dasfill - Malayalam | Threads ID - Dasfill | X ID - Dasfill1 | Snapchat ID - Dasfill | Facebook ID - Dasfill | TikTok ID - Dasfill1
July 17, 2018
While exact details of the period Adi Shankaracharya lived are not entirely known, the impact of his philosophy and commentary is immense. He was certainly one of the greatest philosophers the world has seen. Joseph Campbell wrote many years later on how we need to see beyond the literal in religious traditions, myths and ancient texts. Adi Shankaracharya did just that – writing impactful commentaries and establishing traditions based on his deep knowledge, analysis and understanding of the Vedas, Upanishads and other ancient texts.
The most striking aspect of this was his unambiguous assertion that all is one – Brahman is the all-pervading connection between everything in the universe. He points out that if this is true, there is no basis for any discrimination (by caste / gender / other life forms or any other basis) which must have been a well-entrenched practice at that time.
Pavan Varma’s book has a very good flow. It starts with some context on what we known of Adi Shankaracharya’s life and work. It then follows with three broad sections:
- His travel to the places where Adi Shankara stayed or visited and current knowledge and practices of the local residents
- Impact of Adi Shankara’s philosophy and relevance in modern times, including alignment with scientific knowledge
- Excerpts from some of Adi Shankara’s work
As it turns out, Adi Shankaracharya’s commentary on Advaita Vedanta has stood the test of time including scientific scrutiny. While the section on latest scientific advances is a little too long, the point is made that this is a philosophy which is practical, fair and very meaningful. While he died very young in his early thirties, his achievements were staggering – traversing a large country largely by foot, engaging in debates, and establishing four mathas to preserve tradition and serve as source of knowledge to explain the philosophy. Just maybe, if he had lived longer, he could have turned around a lot of the discriminatory practices which caused pain to so many.
The book is backed by research and has good narration of the personal experiences of the author’s visit to many places across the country. As he points out, a far better job needs to be done to maintain many of the places and sites which are of great historical importance. The section on the advances in science, could have been compressed a little though.
This is a great book to read if the subject is of interest.
The most striking aspect of this was his unambiguous assertion that all is one – Brahman is the all-pervading connection between everything in the universe. He points out that if this is true, there is no basis for any discrimination (by caste / gender / other life forms or any other basis) which must have been a well-entrenched practice at that time.
Pavan Varma’s book has a very good flow. It starts with some context on what we known of Adi Shankaracharya’s life and work. It then follows with three broad sections:
- His travel to the places where Adi Shankara stayed or visited and current knowledge and practices of the local residents
- Impact of Adi Shankara’s philosophy and relevance in modern times, including alignment with scientific knowledge
- Excerpts from some of Adi Shankara’s work
As it turns out, Adi Shankaracharya’s commentary on Advaita Vedanta has stood the test of time including scientific scrutiny. While the section on latest scientific advances is a little too long, the point is made that this is a philosophy which is practical, fair and very meaningful. While he died very young in his early thirties, his achievements were staggering – traversing a large country largely by foot, engaging in debates, and establishing four mathas to preserve tradition and serve as source of knowledge to explain the philosophy. Just maybe, if he had lived longer, he could have turned around a lot of the discriminatory practices which caused pain to so many.
The book is backed by research and has good narration of the personal experiences of the author’s visit to many places across the country. As he points out, a far better job needs to be done to maintain many of the places and sites which are of great historical importance. The section on the advances in science, could have been compressed a little though.
This is a great book to read if the subject is of interest.
June 9, 2018
At the onset, I am happiest about the author's credentials. The times that we live in, any person's arguments are first judged by his antecedents, rather than the merits of the argument. Pavan Varma's career, is such that he will find sufficient credibility (or lack thereof) across the spectrum. The byproduct of this acceptance is that here, the emphasis will be on the arguments presented by the author, rather than accepting or rejecting the arguments due to the identity of the author - or so I hope, at the very least.
Now, to the book. It is divided into 5 parts - the first, dealing with the events of the Shanakracharya's life, are autobiographical or historical in nature. The author has travelled sufficiently, researched thoroughly, and engaged adequately with experts on the subject to present a broad picture of the historical events that form the Shanakaracharya's life. He also makes it a point to highlight the areas where historians & experts disagree and dispute, and where sufficient evidence is lacking. This part of the book is easiest to digest and makes for a swift and light read.
The second part deals with the broad socio-political landscape of ancient India. While it is not an anthology on ancient history, it looks at a period of over a millennia and discusses the various philosophical constructs that emerged. Naturally, given the subject-matter of the book, its primary focus is on Vedanta, and how different ideologies and philosophies conform with, compliment, supplement or contradict it. This, too, is an easy read.
The most uphill task lies with the third part of the book. Here, the author goes into the depths of Vedanta philosophy and provides a glimpse into its teachings and debates. Given my near-absolute unfamiliarity with the subject, this was where I struggled the most. I will not term this "theological", since there is not much emphasis on a divinity here; rather, the questions that emerge deal with the nature of the universe, and the self, the relation between the two, and why all of this exists in the first place. I found this to be the most difficult part of the book, partly because, while the arguments are fascinating, I am not in a place where I can fully comprehend and appreciate them. Furthermore, the arguments themselves are quite profound and heavy to digest.
For me, the most enjoyable part of the book was the fourth, which is titled "The Remarkable Validity of Science". Here, the author discusses how the philosophies presented by Vedanta are, to a very large degree, confirmed by modern advances in quantum mechanics. Unfortunately, it has become common to either exaggerate the wisdom of the ancients (refer - "Internet Existed During the Mahabharat") or to summarily ridicule and dismiss EVERYTHING presented by the ancients.
What is found in this fourth chapter is not a statement that the wisdom of the ancients manifested itself by way of TECHNOLOGY; rather, the PHILOSOPHIES of the ancients agree with the conclusions of modern THEORY - since very, very large parts of theoretical physics itself has not been validated by experimentation, it is rather premature to question the validity of ancient philosophy by way of experimentation. However, the author has made it a point to highlight that the theories confirmed by experimentation are in coherence with the conclusions the ancients reached. What must be noted here is that the jargon used a millennium ago is radically different from the jargon used today; furthermore, the jargon of the ancients has been misused and overtly mythisized to a point wherein it becomes difficult to understand, in common parlance, the true meaning of that jargon. It should also be remembered that the difference in the manner in which a philosopher would describe the universe (which would be articulate and filled with wonderment) and the manner in which a scientist would describe the universe (which would be factual and dry) is the same as the difference in which an artist and a meterologist would describe a storm. Nice these two facts are internalized, the validation of Vedanta philosophy by the conclusions of quantum physics is easy to appreciate.
The takeaway that left the biggest impression on me was the lucid and comprehensive discussion on why Brahman (not to be confused with the Brahmin caste) is necessarily attribute-less. The manifestation of Brahman into Ishwar, or divinity, is essential for us to comprehend in a manner that we can perceive and understand. The easiest scientific analogy of this lies in Heisenberg's uncertainty principal, and any person who has studied even rudimentary physics will be able to grasp the paradigms being discussed here.
Likewise, the author has presented a deeply fascinating discussion on how the Einstien-Podolosky-Rosen experiment of 1935, which showed that the universe is inherently interconnected & conscious, juxtaposes onto the teachings of the Shankaracharya.
Following the fourth part is a short epilogue where the author discusses the legacy of the Shankaracharya's work. It is a crisp summary of the many schools of thought that emated from the Shankaracharya's work - primary of whom were the works of Ramanuja & Madhavacharya. Irrespective of the variations introduced by these schools of thought, it is clear that they are all emate from the foundational premises of Advaita. This short epilogue is impressive in that it shows how the work of the Adi Shankaracharya was so profound and impactful; this chapter presents the most conclusive justification for the book's title - "Hinduism's Greatest Thinker".
The final part of the book is a select anthology of the Shankaracharya's work. The author has presented a select translation of some of the verses composed over 1300 years ago. The profoundess of the thought here is astounding, and this collection provides an easy point of reference, whenever the need for the same would arise.
Given the times that we live in, the subject matter of the book is of special significance. Unfortunately, in today's time, we oscillate between the extremes of either saying that every technological and scientific advancement was made in ancient India, or saying that it was a period of utter darkness, where nothing of value was created. Specifically, these discussions will be outrightly dismissed as unscientific. Or worse, pigeonholed into a larger "political conspiracy".
I'm not saying that this book, or the philosophy that it discusses, are perfect. Far from it. I'm too much of a cynic to believe in such absolutes. But I am saying that a rebuttal or critique of this book would have to be well-studied in both Vedanta philosophy & theoretical physics. And such a critique would make for an equally fascinating read.
I conclude with the final paragraph of this book - "The tragedy is that in the land that gave birth to this unparalleled genius, very few are aware of the greatness of his contribution, and its stunning relevance to the newly cosmos, and what sustains it. Even those who
are entrusted with preserving his corpus of thought are often more distracted by the ritual of religion which has its own place-than the grandeur of his metaphysical insights. Can Hindus, and Indians as a whole, once again rediscover the worth of Shankara, and say to the world that here, indeed, was a thinker who, in the attenuated life that he lived, gave to the world, and to humanity as a whole, a vision of the absolute and the universe that, for sheer audacity has few equals in the history
ideas of the human race?"
I hope that this book is a step towards starting this process of re-discovery.
Now, to the book. It is divided into 5 parts - the first, dealing with the events of the Shanakracharya's life, are autobiographical or historical in nature. The author has travelled sufficiently, researched thoroughly, and engaged adequately with experts on the subject to present a broad picture of the historical events that form the Shanakaracharya's life. He also makes it a point to highlight the areas where historians & experts disagree and dispute, and where sufficient evidence is lacking. This part of the book is easiest to digest and makes for a swift and light read.
The second part deals with the broad socio-political landscape of ancient India. While it is not an anthology on ancient history, it looks at a period of over a millennia and discusses the various philosophical constructs that emerged. Naturally, given the subject-matter of the book, its primary focus is on Vedanta, and how different ideologies and philosophies conform with, compliment, supplement or contradict it. This, too, is an easy read.
The most uphill task lies with the third part of the book. Here, the author goes into the depths of Vedanta philosophy and provides a glimpse into its teachings and debates. Given my near-absolute unfamiliarity with the subject, this was where I struggled the most. I will not term this "theological", since there is not much emphasis on a divinity here; rather, the questions that emerge deal with the nature of the universe, and the self, the relation between the two, and why all of this exists in the first place. I found this to be the most difficult part of the book, partly because, while the arguments are fascinating, I am not in a place where I can fully comprehend and appreciate them. Furthermore, the arguments themselves are quite profound and heavy to digest.
For me, the most enjoyable part of the book was the fourth, which is titled "The Remarkable Validity of Science". Here, the author discusses how the philosophies presented by Vedanta are, to a very large degree, confirmed by modern advances in quantum mechanics. Unfortunately, it has become common to either exaggerate the wisdom of the ancients (refer - "Internet Existed During the Mahabharat") or to summarily ridicule and dismiss EVERYTHING presented by the ancients.
What is found in this fourth chapter is not a statement that the wisdom of the ancients manifested itself by way of TECHNOLOGY; rather, the PHILOSOPHIES of the ancients agree with the conclusions of modern THEORY - since very, very large parts of theoretical physics itself has not been validated by experimentation, it is rather premature to question the validity of ancient philosophy by way of experimentation. However, the author has made it a point to highlight that the theories confirmed by experimentation are in coherence with the conclusions the ancients reached. What must be noted here is that the jargon used a millennium ago is radically different from the jargon used today; furthermore, the jargon of the ancients has been misused and overtly mythisized to a point wherein it becomes difficult to understand, in common parlance, the true meaning of that jargon. It should also be remembered that the difference in the manner in which a philosopher would describe the universe (which would be articulate and filled with wonderment) and the manner in which a scientist would describe the universe (which would be factual and dry) is the same as the difference in which an artist and a meterologist would describe a storm. Nice these two facts are internalized, the validation of Vedanta philosophy by the conclusions of quantum physics is easy to appreciate.
The takeaway that left the biggest impression on me was the lucid and comprehensive discussion on why Brahman (not to be confused with the Brahmin caste) is necessarily attribute-less. The manifestation of Brahman into Ishwar, or divinity, is essential for us to comprehend in a manner that we can perceive and understand. The easiest scientific analogy of this lies in Heisenberg's uncertainty principal, and any person who has studied even rudimentary physics will be able to grasp the paradigms being discussed here.
Likewise, the author has presented a deeply fascinating discussion on how the Einstien-Podolosky-Rosen experiment of 1935, which showed that the universe is inherently interconnected & conscious, juxtaposes onto the teachings of the Shankaracharya.
Following the fourth part is a short epilogue where the author discusses the legacy of the Shankaracharya's work. It is a crisp summary of the many schools of thought that emated from the Shankaracharya's work - primary of whom were the works of Ramanuja & Madhavacharya. Irrespective of the variations introduced by these schools of thought, it is clear that they are all emate from the foundational premises of Advaita. This short epilogue is impressive in that it shows how the work of the Adi Shankaracharya was so profound and impactful; this chapter presents the most conclusive justification for the book's title - "Hinduism's Greatest Thinker".
The final part of the book is a select anthology of the Shankaracharya's work. The author has presented a select translation of some of the verses composed over 1300 years ago. The profoundess of the thought here is astounding, and this collection provides an easy point of reference, whenever the need for the same would arise.
Given the times that we live in, the subject matter of the book is of special significance. Unfortunately, in today's time, we oscillate between the extremes of either saying that every technological and scientific advancement was made in ancient India, or saying that it was a period of utter darkness, where nothing of value was created. Specifically, these discussions will be outrightly dismissed as unscientific. Or worse, pigeonholed into a larger "political conspiracy".
I'm not saying that this book, or the philosophy that it discusses, are perfect. Far from it. I'm too much of a cynic to believe in such absolutes. But I am saying that a rebuttal or critique of this book would have to be well-studied in both Vedanta philosophy & theoretical physics. And such a critique would make for an equally fascinating read.
I conclude with the final paragraph of this book - "The tragedy is that in the land that gave birth to this unparalleled genius, very few are aware of the greatness of his contribution, and its stunning relevance to the newly cosmos, and what sustains it. Even those who
are entrusted with preserving his corpus of thought are often more distracted by the ritual of religion which has its own place-than the grandeur of his metaphysical insights. Can Hindus, and Indians as a whole, once again rediscover the worth of Shankara, and say to the world that here, indeed, was a thinker who, in the attenuated life that he lived, gave to the world, and to humanity as a whole, a vision of the absolute and the universe that, for sheer audacity has few equals in the history
ideas of the human race?"
I hope that this book is a step towards starting this process of re-discovery.
December 7, 2019
Jagad Guru Adi Shankaracharya (788-820 CE) was an early 8th century philosopher and theologian who led the revival of Hinduism and is credited with unifying and establishing the Advaita Vedanta doctrine in Hinduism. He successfully trampled the onslaught of contrarian beliefs and defeated in discourse the leading proponents of other strands of Hinduism as well as that of Buddhism, Jainism and Charvaka School. As Hinduism exists today, it is in most part due to Jagad Guru’s foresight in putting organisational structure for its perpetuation through the four mathas he established in the four corners of India at Sringeri, Dwarka, Puri and Joshimath.
This book by Pavan K. Verma is a short primer summarising the extraordinary life of the great sage who traversed the length of India in his search for the ultimate truth. He was born in Kaladi, Kerala and died in Kedarnath and led a short but fruitful life of only 32 years in which he built the foundation of Advaita Vedanta school of Hinduism, which provided a rigorously structured and sublimely appealing non dualistic construct to the Upnishadic insights. This Advaita doctrine has been the source from which the main currents of modern Indian thought are derived.
Before Jagad Guru there were five schools of philosophy in Vedantic metaphysics, all guided by two fundamental tenets, investigation or mimamsha and refection or vichara about the ultimate nature of the world and life’s purpose in it.
Nyaya school attributed to sage Gautama focusses on logic and dialectics, analysis and reasoning. It provides toolsets and analytical framework for enquiry and propounds that there are four sources of knowledge: perception (pratyaksha), inference (anumana), analogy (upamana) and verbal testimony (shabad). This framework is strongly recommended to discover truth and nothing is accepted only on the face value or mere assertion.
Vaisheshika school of sage Kanada used these tools and formulated the atomic theory of cosmos by asserting that it consists of four basic atoms i.e. earth, water, fire or air. This doctrine concludes that all finite objects can be broken down into parts till one infinitesimal, indestructible and indivisible atom (anu) and that combination of atoms produces different products identified by their dominant characteristic or vishesha. While functionally realistic in its approach, the Vaisheshika recognises that not all substances are material. The non material aspects of cosmology include space, time ether, mind and soul. This philosophy is essentially atheistic and limits the role of God only to carving out an ordered universe by combining four kinds of atoms and five non material components but not with its creation per se.
Sankhya school by sage Kapila has the oldest systemised structure of thought in Hindu philosophy and posits cosmic dualities to the universe, consisting of Prakriti and Purusha. Prakriti, unlike the pluralistic atomistic view of the Vaisheshika, is a pervasive singularity, eternal and independent, from which the universe evolves. But this evolution happens only when Prakriti comes under the influence of Purusha, which stands for awareness or the sentient principle i.e pure consciousness. Until the influence of Purusha, Prakriti, representing the ‘potentiality of nature’ lies latent, its three constituents, sattva (pure), rajas (energy), and tamas (inertia), in equilibrium. But this equilibrium is disturbed when Purusha interfaces with Prakriti and evolution commences with all its manifest diversities. Sankhya propounds this evolution to be cyclical with creation (shrishti) followed by destruction (pralaya) and again followed by shrishti. For sheer conceptualisation, this is an awe inspiring grandeur to the cosmic architecture profiled by Shakhya.
Yoga school of sage Patanjali broadly accepts the worldview of Sankhya but articulates the physical discipline and meditational regimen required by an individual to realise the separation (kaivalya) of Purusha, pure consciousness, from the non sentient Prakriti. Yoga Sutra of Patanjali defines Yoga as 'Yoga Chitta Vrittih Nirodha’ i.e. Yoga is restraining the mind from discursive thought which it propounds can be brought about by discipline. In the sutra, discipline is outlined as an eightfold path, starting from yama (self-restraint), niyama (virtuous observances), asana (posture), pranayama (consciously controlling breath), pratyahara (withdrawal from senses), dharana (concentration), dhyana (meditation) and samadhi (complete union). Yoga provides to Sankhya a carefully structured complementary system of mental and physical exercises that are necessary for moksha.
Purva Mimamsha by sage Jaimini asserts the practice of dharma, through ritual action sanctified by Vedas. This doctrine believes in karma (action), and not jnana (knowledge) as a path of salvation. The school believes that performing the obligatory rituals, and abstaining from those that are proscribed, will lead by itself to the elimination of evil and the attainment, through the purification of soul or moksha.
Shankara’s audacity of thought was the revival of Advaita i.e. the non dual reality of the cosmic play. His genius lay in building a complete and original philosophical edifice upon the foundational wisdom of the Upanishads providing an entire system of intellectual enquiry and analysis. The most astounding part of his philosophy was the conceptualisation of Brahman as the all pervasive and only absolute force permeating the universe. For Shankara, Brahman is urja or infinite energy, pure consciousness and unsullied awareness and intelligence personified. The embodiment of perfect knowledge, Brahman is beyond knowledge, the knower or the known. It has no beginning, for it is eternal; it has no cause, for it is beyond the categories of time, space and causality; it has no end, for it always was and will always be. Its powers are unlimited; it is omnipotent and omniscient, a singular, indivisible fullness (purana), universal force i.e ekam aka sarvavyapi. Everything in cosmos is an emanation of Brahman, its uniformity (ekarasa) has no parts; its identity is division less (akhanda).
Having posited the absolute immanence of Brahman as the only real in the universe, Shankara asserted that Brahman and Atman are the same. Human beings, who have the faculty of reflection and will, are more than the sum of their body and mind. Our minds are always in flux, our senses are volatile and body mutates, but the Atman is the all knowing consciousness i.e. sarvapratyayadarshin. While the entire universe is an emanation of Brahman, Atman and Brahman are identical, both are the substance of pure consciousness. One exists at the individual level and the other at the cosmic, but they are two sides of the same coin. When we peel away the empirically manifest - mind, body and senses - what is left is nirvisheshchinmatram i.e. undifferentiated consciousness that is the characteristic of both Brahman and Atman. The objective and subjective then become the same. Atman cha Brahma - Atman is Brahman; Tat Tvam Asi - That Thou Art; Aham Brahm Asmi - I’m Brahman.
The best assertion of this non dual Advaita vision in ontological terms is in Nirvana Shatakam. The legend goes that when Shankara first reached his guru Govindpada at Omkareshwara, the guru asked Shankara ‘Who are you?’. In reply, Shankara recited the first three stanzas whereupon Govindpada accepted him as his disciple.
mano buddhi ahankara chittani naaham
na cha shrotravjihve na cha ghraana netre
na cha vyoma bhumir na tejo na vaayuhu
chidananda rupah shivo'ham shivo'ham
I am not the mind, the intellect, the ego or the memory,
I am not the ears, the skin, the nose or the eyes,
I am not space, not earth, not fire, water or wind,
I am the form of consciousness and bliss,
I am the eternal Shiva...
na cha prana sangyo na vai pancha vayuhu
na va sapta dhatur na va pancha koshah
na vak pani-padam na chopastha payu
chidananda rupah shivo'ham shivo'ham
I am not the breath, nor the five elements,
I am not matter, nor the five sheaths of consciousness
Nor am I the speech, the hands, or the feet,
I am the form of consciousness and bliss,
I am the eternal Shiva...
na me dvesha ragau na me lobha mohau
na me vai mado naiva matsarya bhavaha
na dharmo na chartho na kamo na mokshaha
chidananda rupah shivo'ham shivo'ham
There is no like or dislike in me, no greed or delusion,
I know not pride or jealousy,
I have no duty, no desire for wealth, lust or liberation,
I am the form of consciousness and bliss,
I am the eternal Shiva...
The book also suitably covers the background behind Jagad Guru’s acceptance of tantric beliefs possibly under the influence of Kashmir’s Shaivism. Shankar’s penned Saundarya Lahari, his emotional ode to the Mother Goddess with decidedly erotic overtones in the physical description of goddess. The author has postulated that the answer lies in the philosophical overlap between Advaita and aspects of Tantra. Brahman is omnipotent formless energy; but at human (vyavaharik) level, it can be seen consisting of Shiva, the pure, attribute-less consciousness (chitta) and Shakti, the power inherent in that consciousness (chittarupini) that allows for the cosmic dance. Shakti is naught with Shiva, but equally; Shiva is powerless without Shakti, two are complementary to the point that they are indistinguishable.
The book not just summarises the life and teachings of Jagad Guru but author has made an attempt to postulate that Shankara’s Advaitic philosophy is now being validated by the new discoveries of science like quantum gravity theory etc. There is in the universe an amazing consistency and uniformity of design that can not but presuppose a remarkably intelligent directive power. Shankar’s assertion is completely in consonance with it, that the purpose of the universe may be incomprehensible to human minds but all the cosmic fireworks are still part of an intelligent design emanating from an inexhaustible and identifiable source of energy called Brahman which is the ground from which all things emanate and lapse into. It is one constant eternal, intelligence personified, unchanging and transcendent.
Jagad Guru was not only a spiritual giant but was also a poet par excellence, this book contains a selective anthology of his works including his Gita Bhashya, Prakarna Texts (Commenteries) like Atambodha, Tattvabodha, Nirvana Shatakam, Bhaja Govinda, Brahmjnanavalimala and Strotras(devotional hymns) like Shivapanchaksha Strotrara, Bhavanyashtaka.
Shankara exalted religion to philosophy, his greatness lay in understanding the human need for religious practice, but not allowing this to impede his exploration off the mysteries of universe. For sheer profundity of thought, he was in this unflagging pursuit, without a peer. The greatness of his legacy of thought not only stands undiminished with the passage of time, but has grown in value, even as it is being validated by the latest discoveries of science.
This book by Pavan K. Verma is a short primer summarising the extraordinary life of the great sage who traversed the length of India in his search for the ultimate truth. He was born in Kaladi, Kerala and died in Kedarnath and led a short but fruitful life of only 32 years in which he built the foundation of Advaita Vedanta school of Hinduism, which provided a rigorously structured and sublimely appealing non dualistic construct to the Upnishadic insights. This Advaita doctrine has been the source from which the main currents of modern Indian thought are derived.
Before Jagad Guru there were five schools of philosophy in Vedantic metaphysics, all guided by two fundamental tenets, investigation or mimamsha and refection or vichara about the ultimate nature of the world and life’s purpose in it.
Nyaya school attributed to sage Gautama focusses on logic and dialectics, analysis and reasoning. It provides toolsets and analytical framework for enquiry and propounds that there are four sources of knowledge: perception (pratyaksha), inference (anumana), analogy (upamana) and verbal testimony (shabad). This framework is strongly recommended to discover truth and nothing is accepted only on the face value or mere assertion.
Vaisheshika school of sage Kanada used these tools and formulated the atomic theory of cosmos by asserting that it consists of four basic atoms i.e. earth, water, fire or air. This doctrine concludes that all finite objects can be broken down into parts till one infinitesimal, indestructible and indivisible atom (anu) and that combination of atoms produces different products identified by their dominant characteristic or vishesha. While functionally realistic in its approach, the Vaisheshika recognises that not all substances are material. The non material aspects of cosmology include space, time ether, mind and soul. This philosophy is essentially atheistic and limits the role of God only to carving out an ordered universe by combining four kinds of atoms and five non material components but not with its creation per se.
Sankhya school by sage Kapila has the oldest systemised structure of thought in Hindu philosophy and posits cosmic dualities to the universe, consisting of Prakriti and Purusha. Prakriti, unlike the pluralistic atomistic view of the Vaisheshika, is a pervasive singularity, eternal and independent, from which the universe evolves. But this evolution happens only when Prakriti comes under the influence of Purusha, which stands for awareness or the sentient principle i.e pure consciousness. Until the influence of Purusha, Prakriti, representing the ‘potentiality of nature’ lies latent, its three constituents, sattva (pure), rajas (energy), and tamas (inertia), in equilibrium. But this equilibrium is disturbed when Purusha interfaces with Prakriti and evolution commences with all its manifest diversities. Sankhya propounds this evolution to be cyclical with creation (shrishti) followed by destruction (pralaya) and again followed by shrishti. For sheer conceptualisation, this is an awe inspiring grandeur to the cosmic architecture profiled by Shakhya.
Yoga school of sage Patanjali broadly accepts the worldview of Sankhya but articulates the physical discipline and meditational regimen required by an individual to realise the separation (kaivalya) of Purusha, pure consciousness, from the non sentient Prakriti. Yoga Sutra of Patanjali defines Yoga as 'Yoga Chitta Vrittih Nirodha’ i.e. Yoga is restraining the mind from discursive thought which it propounds can be brought about by discipline. In the sutra, discipline is outlined as an eightfold path, starting from yama (self-restraint), niyama (virtuous observances), asana (posture), pranayama (consciously controlling breath), pratyahara (withdrawal from senses), dharana (concentration), dhyana (meditation) and samadhi (complete union). Yoga provides to Sankhya a carefully structured complementary system of mental and physical exercises that are necessary for moksha.
Purva Mimamsha by sage Jaimini asserts the practice of dharma, through ritual action sanctified by Vedas. This doctrine believes in karma (action), and not jnana (knowledge) as a path of salvation. The school believes that performing the obligatory rituals, and abstaining from those that are proscribed, will lead by itself to the elimination of evil and the attainment, through the purification of soul or moksha.
Shankara’s audacity of thought was the revival of Advaita i.e. the non dual reality of the cosmic play. His genius lay in building a complete and original philosophical edifice upon the foundational wisdom of the Upanishads providing an entire system of intellectual enquiry and analysis. The most astounding part of his philosophy was the conceptualisation of Brahman as the all pervasive and only absolute force permeating the universe. For Shankara, Brahman is urja or infinite energy, pure consciousness and unsullied awareness and intelligence personified. The embodiment of perfect knowledge, Brahman is beyond knowledge, the knower or the known. It has no beginning, for it is eternal; it has no cause, for it is beyond the categories of time, space and causality; it has no end, for it always was and will always be. Its powers are unlimited; it is omnipotent and omniscient, a singular, indivisible fullness (purana), universal force i.e ekam aka sarvavyapi. Everything in cosmos is an emanation of Brahman, its uniformity (ekarasa) has no parts; its identity is division less (akhanda).
Having posited the absolute immanence of Brahman as the only real in the universe, Shankara asserted that Brahman and Atman are the same. Human beings, who have the faculty of reflection and will, are more than the sum of their body and mind. Our minds are always in flux, our senses are volatile and body mutates, but the Atman is the all knowing consciousness i.e. sarvapratyayadarshin. While the entire universe is an emanation of Brahman, Atman and Brahman are identical, both are the substance of pure consciousness. One exists at the individual level and the other at the cosmic, but they are two sides of the same coin. When we peel away the empirically manifest - mind, body and senses - what is left is nirvisheshchinmatram i.e. undifferentiated consciousness that is the characteristic of both Brahman and Atman. The objective and subjective then become the same. Atman cha Brahma - Atman is Brahman; Tat Tvam Asi - That Thou Art; Aham Brahm Asmi - I’m Brahman.
The best assertion of this non dual Advaita vision in ontological terms is in Nirvana Shatakam. The legend goes that when Shankara first reached his guru Govindpada at Omkareshwara, the guru asked Shankara ‘Who are you?’. In reply, Shankara recited the first three stanzas whereupon Govindpada accepted him as his disciple.
mano buddhi ahankara chittani naaham
na cha shrotravjihve na cha ghraana netre
na cha vyoma bhumir na tejo na vaayuhu
chidananda rupah shivo'ham shivo'ham
I am not the mind, the intellect, the ego or the memory,
I am not the ears, the skin, the nose or the eyes,
I am not space, not earth, not fire, water or wind,
I am the form of consciousness and bliss,
I am the eternal Shiva...
na cha prana sangyo na vai pancha vayuhu
na va sapta dhatur na va pancha koshah
na vak pani-padam na chopastha payu
chidananda rupah shivo'ham shivo'ham
I am not the breath, nor the five elements,
I am not matter, nor the five sheaths of consciousness
Nor am I the speech, the hands, or the feet,
I am the form of consciousness and bliss,
I am the eternal Shiva...
na me dvesha ragau na me lobha mohau
na me vai mado naiva matsarya bhavaha
na dharmo na chartho na kamo na mokshaha
chidananda rupah shivo'ham shivo'ham
There is no like or dislike in me, no greed or delusion,
I know not pride or jealousy,
I have no duty, no desire for wealth, lust or liberation,
I am the form of consciousness and bliss,
I am the eternal Shiva...
The book also suitably covers the background behind Jagad Guru’s acceptance of tantric beliefs possibly under the influence of Kashmir’s Shaivism. Shankar’s penned Saundarya Lahari, his emotional ode to the Mother Goddess with decidedly erotic overtones in the physical description of goddess. The author has postulated that the answer lies in the philosophical overlap between Advaita and aspects of Tantra. Brahman is omnipotent formless energy; but at human (vyavaharik) level, it can be seen consisting of Shiva, the pure, attribute-less consciousness (chitta) and Shakti, the power inherent in that consciousness (chittarupini) that allows for the cosmic dance. Shakti is naught with Shiva, but equally; Shiva is powerless without Shakti, two are complementary to the point that they are indistinguishable.
The book not just summarises the life and teachings of Jagad Guru but author has made an attempt to postulate that Shankara’s Advaitic philosophy is now being validated by the new discoveries of science like quantum gravity theory etc. There is in the universe an amazing consistency and uniformity of design that can not but presuppose a remarkably intelligent directive power. Shankar’s assertion is completely in consonance with it, that the purpose of the universe may be incomprehensible to human minds but all the cosmic fireworks are still part of an intelligent design emanating from an inexhaustible and identifiable source of energy called Brahman which is the ground from which all things emanate and lapse into. It is one constant eternal, intelligence personified, unchanging and transcendent.
Jagad Guru was not only a spiritual giant but was also a poet par excellence, this book contains a selective anthology of his works including his Gita Bhashya, Prakarna Texts (Commenteries) like Atambodha, Tattvabodha, Nirvana Shatakam, Bhaja Govinda, Brahmjnanavalimala and Strotras(devotional hymns) like Shivapanchaksha Strotrara, Bhavanyashtaka.
Shankara exalted religion to philosophy, his greatness lay in understanding the human need for religious practice, but not allowing this to impede his exploration off the mysteries of universe. For sheer profundity of thought, he was in this unflagging pursuit, without a peer. The greatness of his legacy of thought not only stands undiminished with the passage of time, but has grown in value, even as it is being validated by the latest discoveries of science.
June 9, 2018
Adi Shankaracharya: Hinduism's Greatest Thinker
I started reading seriously on Hinduism 10 years ago. I was fresh out of college and was finding myself feeling a sense of meaninglessness about life itself. I was introduced to Tamil writer Jeyamohan during this time. Starting with his posts in his website jeyamohan.in which is a treasure trove of articles, I started reading his novels. Vishnupuram one of his finest works is a novel on a town Vishnupuram which symbolizes Indian civilization, its history, it becomes a canvas where multiple philosophies, ideas get evaluated and discussed. Its a high in Indian Philosophy (Hindu, Jain, and Buddhism), I was finding it very difficult to read the novel and I had to read many other works on Hinduism to grasp the various things in the novel. From there in I have read about the various philosophies of Hinduism which actually made me realize the depth of our civilization heritage.
It is quite unfortunate that rarely these things are introduced in our education or through our family. So what we see is very simple understanding of our tradition. So we have a plethora of pseudoscience and superstition in the everyday practice of our religion.
Hinduism has a strong philosophical undertone right from the time of Vedas.
Right from Nasadiya Sukta in the Rig Veda which is an expression of awe on the universe.
To the Upanishads which discusses various philosophical questions, Hindu religion has two broad classifications one the Karma Kanda associated with rituals and practices the other GnanaKanda which is related to knowledge and through knowledge attainment of the Supreme.
In our present-day Hindu religion is dominated by Bhakti tradition. This Bhakti movement which started during the tenth century grew up as a popular movement and it assimilated popular arts like music, dance and it dominates the Hindu religion.
Hence we see a very minimal understanding of Hindu Philosophy, the problem with this even to have a fulfilled bhakti one has to be aware of the underlying philosophy otherwise bhakti just becomes a practice devoid of any life.
This book introduces the philosophical thought right from the Vedas to the Upanishad and explains in a modern language the Advaita Philosophy of Sankara. Although the idea of the Bhrammam(some people refer to it as Bhraman) is present in various Upanishads, Sankara creates the philosophy which is logically consistent. Sankara Advaita ontologically explains that the Bhrammam is the only reality and it is from which all empirical worlds arise. The consciousness underlying all Jiva is one with the Bhrammam. The empirical we see is a form we see because of Avidya. Now Sankara does not deny the empirical but states that what we observe to be empirical is due to the veil of our sense and intellect. In traditional Vedanta the empirical world is formed from the Bhrammam, this is called Parinamavada ( Cause-Effect). Buddhist raised an important question if the empirical world is formed from the Bhrammam then Bhrammam is not complete. Sankara counters this by saying the empirical is not formed out of the Bhrammam but it is out Avidya that makes it see the Bhramamm as the empirical. This he refers to as the Vivartavada (Urumayakkavadam - Jeyamohan) . To explain simply Sankara uses the snake-rope metaphor, like we see a rope in the dark and think that its a snake, unless we see the rope our brain thinks that its a snake. But rope does not change to a snake. In a similar vein, we think the Bhrammam(Rope) as the Empirical World(Snake) due to our Avidya.
In the final chapters, the author compares the philosophy with some of the modern sciences like Quantum Theory. Quantum Theory argues that the world we see is completely different to the world that exists, it is our perception of the world it makes it look so. The theories such as the Heisenberg uncertainty principle, the experiment like Schrodinger cat completely questions the objective reality that Western Science from the days of Newton took it for granted. These theories in a sense baffled even the greatest of scientists like Einstein who famously said 'God does not play dice with Universe'. But in eastern mythology, the God does play dice (Shiva playing dice with Shakthi). These modern scientific findings make Sankara Philosophy much closer to the findings of the 21 century compared to any other philosophy in the world.
The only problem I have is the author seems to accept most of the Myths surrounding Sankara. Like Sankara is believed to have written Bhakti poems like SoundaryaLahri, Bajagovindam etc. Jeyamohan once in his article wrote that the language of the VivekaChoodamani differs majorly from Soundaryalahari or Bajagovindam. Also in a time where there was a lot of animosity between Gnana and Karma schools of thoughts, it is not possible that Sankara might have written this. Probably it was written later and attributed to him or to some Sankara who followed him. Because if you read the story of Ramanuja philosopher whose school of thought Vishsitadvaita(qualified nondualism) which opposed Sankara advaita. We see Advaita had become very hardened during his days where
Ramanuja Guru Yadavaprakasha compared Bhramamm lips as red as that of the monkey's buttocks. This clearly shows that advaita had hardened and needed the bhakthi emotion to balance the dry philosophy of advaita. Thus it is highly unlikely of Sankara to have written Soundaryalahri/Bajagovindam if that is the case there is no need for Ramanuja.
On a whole I would recommend this book to anyone trying to understand the rich philosophical base of Hindu religion.
I started reading seriously on Hinduism 10 years ago. I was fresh out of college and was finding myself feeling a sense of meaninglessness about life itself. I was introduced to Tamil writer Jeyamohan during this time. Starting with his posts in his website jeyamohan.in which is a treasure trove of articles, I started reading his novels. Vishnupuram one of his finest works is a novel on a town Vishnupuram which symbolizes Indian civilization, its history, it becomes a canvas where multiple philosophies, ideas get evaluated and discussed. Its a high in Indian Philosophy (Hindu, Jain, and Buddhism), I was finding it very difficult to read the novel and I had to read many other works on Hinduism to grasp the various things in the novel. From there in I have read about the various philosophies of Hinduism which actually made me realize the depth of our civilization heritage.
It is quite unfortunate that rarely these things are introduced in our education or through our family. So what we see is very simple understanding of our tradition. So we have a plethora of pseudoscience and superstition in the everyday practice of our religion.
Hinduism has a strong philosophical undertone right from the time of Vedas.
Right from Nasadiya Sukta in the Rig Veda which is an expression of awe on the universe.
To the Upanishads which discusses various philosophical questions, Hindu religion has two broad classifications one the Karma Kanda associated with rituals and practices the other GnanaKanda which is related to knowledge and through knowledge attainment of the Supreme.
In our present-day Hindu religion is dominated by Bhakti tradition. This Bhakti movement which started during the tenth century grew up as a popular movement and it assimilated popular arts like music, dance and it dominates the Hindu religion.
Hence we see a very minimal understanding of Hindu Philosophy, the problem with this even to have a fulfilled bhakti one has to be aware of the underlying philosophy otherwise bhakti just becomes a practice devoid of any life.
This book introduces the philosophical thought right from the Vedas to the Upanishad and explains in a modern language the Advaita Philosophy of Sankara. Although the idea of the Bhrammam(some people refer to it as Bhraman) is present in various Upanishads, Sankara creates the philosophy which is logically consistent. Sankara Advaita ontologically explains that the Bhrammam is the only reality and it is from which all empirical worlds arise. The consciousness underlying all Jiva is one with the Bhrammam. The empirical we see is a form we see because of Avidya. Now Sankara does not deny the empirical but states that what we observe to be empirical is due to the veil of our sense and intellect. In traditional Vedanta the empirical world is formed from the Bhrammam, this is called Parinamavada ( Cause-Effect). Buddhist raised an important question if the empirical world is formed from the Bhrammam then Bhrammam is not complete. Sankara counters this by saying the empirical is not formed out of the Bhrammam but it is out Avidya that makes it see the Bhramamm as the empirical. This he refers to as the Vivartavada (Urumayakkavadam - Jeyamohan) . To explain simply Sankara uses the snake-rope metaphor, like we see a rope in the dark and think that its a snake, unless we see the rope our brain thinks that its a snake. But rope does not change to a snake. In a similar vein, we think the Bhrammam(Rope) as the Empirical World(Snake) due to our Avidya.
In the final chapters, the author compares the philosophy with some of the modern sciences like Quantum Theory. Quantum Theory argues that the world we see is completely different to the world that exists, it is our perception of the world it makes it look so. The theories such as the Heisenberg uncertainty principle, the experiment like Schrodinger cat completely questions the objective reality that Western Science from the days of Newton took it for granted. These theories in a sense baffled even the greatest of scientists like Einstein who famously said 'God does not play dice with Universe'. But in eastern mythology, the God does play dice (Shiva playing dice with Shakthi). These modern scientific findings make Sankara Philosophy much closer to the findings of the 21 century compared to any other philosophy in the world.
The only problem I have is the author seems to accept most of the Myths surrounding Sankara. Like Sankara is believed to have written Bhakti poems like SoundaryaLahri, Bajagovindam etc. Jeyamohan once in his article wrote that the language of the VivekaChoodamani differs majorly from Soundaryalahari or Bajagovindam. Also in a time where there was a lot of animosity between Gnana and Karma schools of thoughts, it is not possible that Sankara might have written this. Probably it was written later and attributed to him or to some Sankara who followed him. Because if you read the story of Ramanuja philosopher whose school of thought Vishsitadvaita(qualified nondualism) which opposed Sankara advaita. We see Advaita had become very hardened during his days where
Ramanuja Guru Yadavaprakasha compared Bhramamm lips as red as that of the monkey's buttocks. This clearly shows that advaita had hardened and needed the bhakthi emotion to balance the dry philosophy of advaita. Thus it is highly unlikely of Sankara to have written Soundaryalahri/Bajagovindam if that is the case there is no need for Ramanuja.
On a whole I would recommend this book to anyone trying to understand the rich philosophical base of Hindu religion.
October 10, 2020
This book is in four parts:
1. First part is about the life of Adi Shankaracharya. It covers his short lifespan of just 31-32 years ... The author has actually traveled to various places and talked to knowledgeable people to reconstruct the saint's life. It is a very interesting read
2. The second part gives an overview of the various philosophies that existed in Bharata when this saint lived. It is a treat to read this chapter where the author condenses some key points of jaina, hindu and buddhist philosophy. This is very informative and the author has done a good job of condensing all these philosophies into bite-sized bits.
3. The third part is a detailed explanation of Shankaracharya's advaita philosophy. I found this a bit heavy and had to re-read. This is not a criticism of the author, but rather my own difficulty in grasping these tough concepts. But this is the essense of Adi Shankaracharya, so I expect readers would read this section very slowly ...
4. The fourth part is where he tries to look for Scientific validation of Shankaracharya's Advaita philosophy. Personally I feel one should do whatever rituals he feels is required for spiritual reasons without looking for scientific validation. With this view, I found that the author's efforts to find validations in Quantum Physics was a stretch. He does quote many scientists and tries to labour his point. In fact, I have even joined up a course on Quantum Physics on Coursera just to see if there is any merit! I have done week 1 videos and its all heavy math about Wave and Particles and how Wave behaves as particles and particles behave as waves at times! No reference to philosophy or its likely that I am not able to make this connection :-) ... I will try to complete the 11 week course to see if there is any merit to the author's statements.
The epilogue is where he gives an overview of the changing of Hindu Philosophy after Shankaracharya. Again, I found this to be great!
Overall I would recommend this book who wants to understand the philosophy of ancient India. This is NOT a religious book but rather a very good overview of Life and Shankaracharya's answer to life, universe and everything!
1. First part is about the life of Adi Shankaracharya. It covers his short lifespan of just 31-32 years ... The author has actually traveled to various places and talked to knowledgeable people to reconstruct the saint's life. It is a very interesting read
2. The second part gives an overview of the various philosophies that existed in Bharata when this saint lived. It is a treat to read this chapter where the author condenses some key points of jaina, hindu and buddhist philosophy. This is very informative and the author has done a good job of condensing all these philosophies into bite-sized bits.
3. The third part is a detailed explanation of Shankaracharya's advaita philosophy. I found this a bit heavy and had to re-read. This is not a criticism of the author, but rather my own difficulty in grasping these tough concepts. But this is the essense of Adi Shankaracharya, so I expect readers would read this section very slowly ...
4. The fourth part is where he tries to look for Scientific validation of Shankaracharya's Advaita philosophy. Personally I feel one should do whatever rituals he feels is required for spiritual reasons without looking for scientific validation. With this view, I found that the author's efforts to find validations in Quantum Physics was a stretch. He does quote many scientists and tries to labour his point. In fact, I have even joined up a course on Quantum Physics on Coursera just to see if there is any merit! I have done week 1 videos and its all heavy math about Wave and Particles and how Wave behaves as particles and particles behave as waves at times! No reference to philosophy or its likely that I am not able to make this connection :-) ... I will try to complete the 11 week course to see if there is any merit to the author's statements.
The epilogue is where he gives an overview of the changing of Hindu Philosophy after Shankaracharya. Again, I found this to be great!
Overall I would recommend this book who wants to understand the philosophy of ancient India. This is NOT a religious book but rather a very good overview of Life and Shankaracharya's answer to life, universe and everything!
September 5, 2018
Just finished reading your book on Adi Shankaracharya. Appreciate for the pain in researching the subject, and it can be very difficult to tread the path after these long years.
I find it a reference item particularly where the translations of various acharya kritis are there. However from the point of view of authenticity, I think you have followed the conventional wisdom when he was born and like that. I beg to differ there.
There is no original research being done there, mere follow of status quo. There it fails my expectations. Overall a good read, but too much dry subjects, with unnecessary comparison for scientific validation. This could have been avoided.
I find it a reference item particularly where the translations of various acharya kritis are there. However from the point of view of authenticity, I think you have followed the conventional wisdom when he was born and like that. I beg to differ there.
There is no original research being done there, mere follow of status quo. There it fails my expectations. Overall a good read, but too much dry subjects, with unnecessary comparison for scientific validation. This could have been avoided.
February 19, 2022
Reading this book does require scholarship in Advaita philosophy. At least basic understanding of "Viveka Chudamani" and other dharmic schools of thought before jumping into any commentaries on Adi Shankaracharya life and philosophy.
I have read only two parts out of four parts, Stopping here till I have enough knowledge to understand the authors' commentaries on Jagadguru Adi Shankaracharya. In the first two-part the author tried to project his own opinion and interpretation based on certain prevalent ideologies of the modern world on Shankara's views. So I decided to educate myself first on Advaith Vedanta, Before listening to the author's comments on it through this book.
I have given three stars for this book because you could clearly see the author's personal ideology, opinion and prejudices are shadowing the truth in some parts of the book. Once I do more research on Advaita vedanta, I will re-read this book to write a review and then I will decide to change the rating..
I have read only two parts out of four parts, Stopping here till I have enough knowledge to understand the authors' commentaries on Jagadguru Adi Shankaracharya. In the first two-part the author tried to project his own opinion and interpretation based on certain prevalent ideologies of the modern world on Shankara's views. So I decided to educate myself first on Advaith Vedanta, Before listening to the author's comments on it through this book.
I have given three stars for this book because you could clearly see the author's personal ideology, opinion and prejudices are shadowing the truth in some parts of the book. Once I do more research on Advaita vedanta, I will re-read this book to write a review and then I will decide to change the rating..
June 18, 2018
A well written, simple to understand and balanced review of 'Advaita' (non-dual) philosophy. I especially like the arguments of connecting modern science with (relativity, quantum physics, brain science etc.) with Advaita principles. Though the first chapter is a little boring for me - may be, I already knew the historical aspects of Shankara's life or I was more looking for the philosophy of Advaita. I guess for a reader who is not familiar with Shankara already would not benefit much from the historical account given in the first chapter. However, the author put forth solid argument in support of Advaita in the following chapters. I appreciate the well-researched account of relation of Advaita with modern science.
It would be difficult for a non-Indian reader to understand all the aspects as the author is using a lot of Sanskrit words (without corresponding English translations). Probably the publisher should take care of this in the subsequent editions.
It would be difficult for a non-Indian reader to understand all the aspects as the author is using a lot of Sanskrit words (without corresponding English translations). Probably the publisher should take care of this in the subsequent editions.
December 19, 2024
Was very informative and readable overview of Shankar Acharya and his thought. However, the chapter on science was really surprisingly bad. Hence the 3 not 4 or 5 stars.
May 17, 2021
In the space of thirty-two years that he was given in the form of a mortal body, he plumbed the depths of the great legacy of Hindu philosophy, systematized and developed the Advaita doctrine into an imperishable school of thought, revived and reformed Hinduism, toured the length and breadth of India, from Kaladi in Kerala to Kedarnath in the Himalayas, and set up the four mathas to ensure Hinduism's preservation and propagation.
The reason for choosing this book is because I have adored the life and philosophy of Adi Shankaracharya since childhood. I have always been curious to learn more about Advaita and his other works. The graceful cover added this to my TBR!
The book begins with Shankara's childhood at his hometown, the popular crocodile incident which made him debate with his mother Aryamba, thus choosing sanyasa. Later, the author has narrated the views of different scholars across India about Shankara's life.
The next part of the book deals with the teachings, philosophy of Adi Shankaracharya, stressing about Advaita. The last part deals with certain strotras and their meanings.
I honestly respect the intense research work carried out to pen down this book. I would suggest that anyone who's truly interested in philosophy should go ahead with this. You can appreciate the book more if you are willing to learn about his teachings.
The reason for choosing this book is because I have adored the life and philosophy of Adi Shankaracharya since childhood. I have always been curious to learn more about Advaita and his other works. The graceful cover added this to my TBR!
The book begins with Shankara's childhood at his hometown, the popular crocodile incident which made him debate with his mother Aryamba, thus choosing sanyasa. Later, the author has narrated the views of different scholars across India about Shankara's life.
The next part of the book deals with the teachings, philosophy of Adi Shankaracharya, stressing about Advaita. The last part deals with certain strotras and their meanings.
I honestly respect the intense research work carried out to pen down this book. I would suggest that anyone who's truly interested in philosophy should go ahead with this. You can appreciate the book more if you are willing to learn about his teachings.
July 7, 2018
This is a beautiful book by Pavan K. Varma. If you have ever been intrigued by Adi Shankar as a person and by his philosophy of Advait Vedanta, then this is the best introductory book for an introduction to the concept. At one level, this a good biography of Adi Shankar in which the author traces his footsteps as he must have travelled more than a millennium ago from Kalady in Kerala all the way to Kedarnath and Srinagar. But that's not all there is to it.
The author also introduces the philosophy of Advaita Vedanta, expounded most explicitly by Adi Shankar first, in lucid but tolerable detail. He adds further clarity by summarising the other schools of Hindu philosophy that predate Shankar and by making a short note on the other philosophies that took shape as a reaction to Adi Shankar's work. He also compares the philosophical constructs of Shankar's work with the latest scientific discoveries in the field of cosmology. The book carries a helpful anthology at the end, containing English translation of some of the major Bhasya and Prakaran texts, and some Strotams originally written by Shankar himself.
The author also introduces the philosophy of Advaita Vedanta, expounded most explicitly by Adi Shankar first, in lucid but tolerable detail. He adds further clarity by summarising the other schools of Hindu philosophy that predate Shankar and by making a short note on the other philosophies that took shape as a reaction to Adi Shankar's work. He also compares the philosophical constructs of Shankar's work with the latest scientific discoveries in the field of cosmology. The book carries a helpful anthology at the end, containing English translation of some of the major Bhasya and Prakaran texts, and some Strotams originally written by Shankar himself.
September 3, 2018
“The etymological meaning of Veda is sacred knowledge or wisdom. There are four Vedas: Rig, Yajur, Sama, and Atharva. Together they constitute the samhitas that are the textual basis of the Hindu religious system. To these samhitas were attached three other kinds of texts. These are, firstly, the Brahmanas, which is essentially a detailed description of rituals, a kind of manual for the priestly class, the Brahmins. The second are the Aranyakas; aranya means forest, and these ‘forest manuals’ move away from rituals, incantations and magic spells to the larger speculations of spirituality, a kind of compendium of contemplations of those who have renounced the world. The third, leading from the Aranyakas, are the Upanishads, which, for their sheer loftiness of thought are the foundational texts of Hindu philosophy and metaphysics.”
October 31, 2019
One of the most boring books I have read. Only the first chapter of this book is worth reading as it describes the places within India that Adi Shankaracharya visited and spread his philosophy. Beyond that, it is too metaphysical, too philosophical. Riddled with terms like "Brahman", "maya", "vidya", "avidya", "Atman" I was put off to sleep reading the remainder of the book. And towards the end of the book, he attempts to connect quantum mechanics with high philosophy, which was again incomprehensible. It was a struggle to finish the book. Thankfully, I have gotten over this ordeal ! Please read this book only if you are into philosophy and metaphysical stuff. I am not into such stuff, and hence found this book a really boring drab to read, putting me off to sleep at multiple places. Will never read such philosophical books in future.
February 23, 2025
In the first three chapters, the author explains Shankaracharya's phillosophy while also pointing out the shortcomings. Would have given full 5 star rating had the author not written a chapter called "The remarkable validation of science". This chapter is absolute garbage, where theories like Cosmic Microwave Background Radiation are grossly misinterpreted to fit the narrative of Advaita.
January 18, 2019
Great book
I got introduction to Adi Shankaracharya through this book. Very nicely written. Must read for someone who wants to understand Sankara's ideas and how they are real in today's world.
I got introduction to Adi Shankaracharya through this book. Very nicely written. Must read for someone who wants to understand Sankara's ideas and how they are real in today's world.
May 15, 2018
Pavan Varma goes to the heart of Hindu philosophy as interpreted by the great Hindu philosopher, Adi Shankaracharya, whose interpretations are the subject of thought and debate centuries after he enunciated them. This is a wonderful attempt to understand the bottomless ocean that is Hindu philosophy, which is rather abstruse and heavy to take in sometimes, and Varma makes a valiant attempt to explain it all as lucidly as he can. Today's temperament requires scientific proof to avoid being labelled superstition, etc, and the authour takes on that task and shows universally accepted science with corresponding Advaita philosophy as argued by the great Adi Shankaracharya. Pavan Varma matches Hindu philosophy with empirically proven truths of the scientific community.
And yet faith, it is always argued, does not require proof, should not require proof. For those who desire it, Varma takes one small step in that direction by showing the similarities
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And yet faith, it is always argued, does not require proof, should not require proof. For those who desire it, Varma takes one small step in that direction by showing the similarities
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August 8, 2018
An outstanding book.I highly recommend this book to any educated adult, in order to get a rich and insightful look at one of the great hinduism's thinker Adi Shankaracharya.Book is a wonderful, clearly and engagingly written to understand the vast ocean of hindu philosophy.The philosophy of advaita vedanta first preached by Adi shankaracharya is beautifully explained by author. The book changed me for better. A must read book for one and all. Highly recommended.
May 24, 2019
The book talks more on Shankara's ideology than his life. I enjoyed reading and understanding a lot of his thoughts. The last few chapters providing the meanings for his Shlokas was also very informative.
November 22, 2018
A lucid and very personal biography of one of Hinduism's greatest masters, Adi Shankara. The author is not satisfied with merely writing about the master's life. He personally visits the key locales of Shankara's life and connects their ancient and modern contexts. In addition the author expertly explains the contours of the Advaita philosophy so masterfully championed by Shankara and also delves into the contradiction of Shankara praying to Shakti inspite of being a relentless Advaita Vedantin. An extremely interesting and enjoyable read.
March 22, 2019
Excellent account of the life and works of Adi Shankaracharya - eminently readable. The authors commentary on the parallels between the philosophical views of the Advaita guru and the scientific viewpoints of those working on Quantum mechanics is nothing short of fascinating - Quantum Mechanical reality and Maya seem to draw closer together. At least as far as I could understand these two arcane concepts!!
December 14, 2018
It's a phenomenal work on the philosophy of Hinduism. Here are my thoughts about the book. The review is not a critique or feedback about the work. It's my small attempt to inspire others to read the book.
July 6, 2024
Detailed review here https://www.anuradhagoyal.com/adi-sha...
April 29, 2019
This is not a book one would understand in a single read.
October 6, 2023
Decent book explaining the philosophy and theology of Adi Shankaracharya, one of Hinduism’s major thinkers. Shankara developed the now widespread Hindu school of thought named Advaita Vedanta, or Vedantic non-dualism. Hinduism recognises Atman, the soul or eternal self, and Brahman, the all-pervasive, infinite, blissful, immaterial cause of all that exists. Often this was interpreted in a dualistic way that we can crudely analogise as being similar to Plato’s metaphysics: we have the phenomenal world of sense experience, and an immaterial world of the forms from which the higher aspects of reality emanate (Brahman). Atman was sometimes considered to be between the two: not material, but not like Brahman either.
Shankara argued for the absolute identification of Atman with Brahman. Brahman, by nature of its all-pervasiveness and infinitude, must include all that exists: it is in the nature of existence itself that it is Brahman. Everything from a grain of sand to a human to a god is merely Brahman. As Brahman is all things, the perception of difference is illusory. It is the work of the spiritual seeker to recognise the illusoriness of difference and to work towards complete identification with Brahman, which is done through knowledge of the Hindu canon, rigorous dialectic, and preparatory spiritual practice.
There’s quite a bit of Buddhism in here: Buddhism argues for an all-pervasive interconnectedness, but the metaphysical underpinning of that view is the lack of selfhood - void, nothingness. Shankara greatly respected the Buddhist adherence to logical rigour, but argued for a theistic underpinning to this unity. If Buddhism subtracts to zero, Shankara divides to one.
Varma did a good job of presenting Shankara in an accessible way for readers unfamiliar with Hindu thought. The chapters on Shankara’s thought and the intellectual currents that influenced him were outstanding. However, this book was rather disjointed and meandering. He begins with a biography-travelogue, tracking Shankara’s movements during his itinerant 32-year life, then abandons the first-person perspective to dive into the meat of the book, and includes a rather polemical chapter - the longest in the book - in which he provides quotes from physicists and argues that Western science is coming to an awareness of the truth Shankara discovered back in the 8th century. There was a strange discrepancy between the author’s repeated praise of logic and dialectic in Shankara’s worldview, and the author’s own devotional fervour to that very same worldview. However, I suppose it may be uncharitable to criticise on matters of faith.
Shankara argued for the absolute identification of Atman with Brahman. Brahman, by nature of its all-pervasiveness and infinitude, must include all that exists: it is in the nature of existence itself that it is Brahman. Everything from a grain of sand to a human to a god is merely Brahman. As Brahman is all things, the perception of difference is illusory. It is the work of the spiritual seeker to recognise the illusoriness of difference and to work towards complete identification with Brahman, which is done through knowledge of the Hindu canon, rigorous dialectic, and preparatory spiritual practice.
There’s quite a bit of Buddhism in here: Buddhism argues for an all-pervasive interconnectedness, but the metaphysical underpinning of that view is the lack of selfhood - void, nothingness. Shankara greatly respected the Buddhist adherence to logical rigour, but argued for a theistic underpinning to this unity. If Buddhism subtracts to zero, Shankara divides to one.
Varma did a good job of presenting Shankara in an accessible way for readers unfamiliar with Hindu thought. The chapters on Shankara’s thought and the intellectual currents that influenced him were outstanding. However, this book was rather disjointed and meandering. He begins with a biography-travelogue, tracking Shankara’s movements during his itinerant 32-year life, then abandons the first-person perspective to dive into the meat of the book, and includes a rather polemical chapter - the longest in the book - in which he provides quotes from physicists and argues that Western science is coming to an awareness of the truth Shankara discovered back in the 8th century. There was a strange discrepancy between the author’s repeated praise of logic and dialectic in Shankara’s worldview, and the author’s own devotional fervour to that very same worldview. However, I suppose it may be uncharitable to criticise on matters of faith.
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October 14, 2019More than 1200 years ago, an eight year old boy leaves his home in Kerela, travels close to 2000 kilometers to Omkareshwar crossing some of the densest forests, mountains and rivers, to study under a guru he had heard of but had never met. Under his guru he gains knowledge of vedic scriptures. The guru soon realizes that the this is no ordinary child as his knowledge and analysis quickly outgrows that if his guru. That is when his guru sensing that his calling is far greater sends him off the Kashi to continue his education. He goes on to establish the Advaita Vedanta philosophy. Thereon he travels to various corners of the country including Odisha, Gujrat and Sirinagar where he understands various philosophies including Shaivism of Kashmir, and revives the ailing Hindu religion, sets up mathas at Puri, Sringeri, Dwarka and Joshimath that are still operational today. All this by the age of 32, when he is said to have taken a samadhi at Kedarnath others believe it was at Kanchi.
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A book on the life of Adi Shankaracharya by Pavan Varma also takes you through a journey of vedic scriptures explaining in detail the philosophy along with the supporting scientific evidence.
A book that I read while traveling to Omkareshwar by sheer coincidence. Standing in front of the jyotirlinga, knowing Adi Shankaracharya would have done the same more than a millennium ago felt surreal. .
Adi Shankara himself is said to have met an outcaste Chandala in Kashi who was ordered by his disciples to move out of the path of the great sage. ‘Who are you to ask me to move for you?’ the outcaste asked the great rishi. ‘Is the Self within me different from the Self within you?’ Shankara was so struck by this enunciation of Advaita wisdom by the low-born Chandala that he prostrated himself before the untouchable and proclaimed the Chandala to be his guru.
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A book on the life of Adi Shankaracharya by Pavan Varma also takes you through a journey of vedic scriptures explaining in detail the philosophy along with the supporting scientific evidence.
A book that I read while traveling to Omkareshwar by sheer coincidence. Standing in front of the jyotirlinga, knowing Adi Shankaracharya would have done the same more than a millennium ago felt surreal. .
Adi Shankara himself is said to have met an outcaste Chandala in Kashi who was ordered by his disciples to move out of the path of the great sage. ‘Who are you to ask me to move for you?’ the outcaste asked the great rishi. ‘Is the Self within me different from the Self within you?’ Shankara was so struck by this enunciation of Advaita wisdom by the low-born Chandala that he prostrated himself before the untouchable and proclaimed the Chandala to be his guru.
This entire review has been hidden because of spoilers.
January 22, 2022
Surely one of the difficult book to read. Difficult because you need to have a basic idea about the Upanishads before you embark on reading the book.
The author has done some extensive research both in the field of spirituality and philosophy as well as in the area of modern science thinkers.
The initial part of the book is about the story of Adi Shankaracharya, his birth, his becoming a monk, his interaction with numerous learner thinkers of his time. The debates he had with them and the learnings he got from them are part of the first chapter. Also included is the places he visited the matthas he started and his ideology.
More interesting and absorbing are the next two chapters where the author deals with what thoughts were present before shankara arrived in the scene and what we're his thoughts and how important and fresh his interpretation were. Later on the author dwells into the thoughts or Shankaracharya and of how similar these are to the facts presented by scientists around the world.
The last chapter deals with the legacy carried forward by the other spiritual gurus who came later on with thoughts similar to Shankara and some differing withe interpretations of their own
The author has also translated or presented some of the thoughts, writings of shankaracharya along with the translations.
Overall a well researched book and require interest, time, understanding and passion for the topic.
The author has done some extensive research both in the field of spirituality and philosophy as well as in the area of modern science thinkers.
The initial part of the book is about the story of Adi Shankaracharya, his birth, his becoming a monk, his interaction with numerous learner thinkers of his time. The debates he had with them and the learnings he got from them are part of the first chapter. Also included is the places he visited the matthas he started and his ideology.
More interesting and absorbing are the next two chapters where the author deals with what thoughts were present before shankara arrived in the scene and what we're his thoughts and how important and fresh his interpretation were. Later on the author dwells into the thoughts or Shankaracharya and of how similar these are to the facts presented by scientists around the world.
The last chapter deals with the legacy carried forward by the other spiritual gurus who came later on with thoughts similar to Shankara and some differing withe interpretations of their own
The author has also translated or presented some of the thoughts, writings of shankaracharya along with the translations.
Overall a well researched book and require interest, time, understanding and passion for the topic.
March 26, 2020
Adi Shankaracharya is one of the most inspirational historical figures for me. I have always been very keen to read about his life and works and when I came across this book by the erudite Mr Pawan Kumar Verma, of whom I've been an admirer since 2013-14 when he used to feature on The Newshour debates with Arnab Goswami, I did't have any second thoughts about picking it up.
The book delves very deeply into the life and works of Adi Shankaracharya, about which not much is documented. However, the author embarks on a journey across India(much like Adi Shankaracharya himself, but a lot more comfortable one) and tries and connect the dots in the life of the great sage.
The second part deals with the philosophy of Advaita professed by the great sage and delves deeper into it to give more clarity to the reader. Despite this being the core of the book, I felt that the author didn't do justice with this section.
The third section is about the validation from Science and Modern physics of the principles of Brahman advocated by the great sage. This section is very informative and enlightening.
The last section is an anthology of selected works by Adi Shankaracharya and their Engilsh translations and transliterations for the reader to directly imbibe the words of the great sage, philosopher and teacher.
Overall, a difficult but a great read. 4/5
The book delves very deeply into the life and works of Adi Shankaracharya, about which not much is documented. However, the author embarks on a journey across India(much like Adi Shankaracharya himself, but a lot more comfortable one) and tries and connect the dots in the life of the great sage.
The second part deals with the philosophy of Advaita professed by the great sage and delves deeper into it to give more clarity to the reader. Despite this being the core of the book, I felt that the author didn't do justice with this section.
The third section is about the validation from Science and Modern physics of the principles of Brahman advocated by the great sage. This section is very informative and enlightening.
The last section is an anthology of selected works by Adi Shankaracharya and their Engilsh translations and transliterations for the reader to directly imbibe the words of the great sage, philosopher and teacher.
Overall, a difficult but a great read. 4/5
August 30, 2018
The reason i got interested was the melodious and yet energetic tune to which Shankara's mahishasura Strotam got set.
Cut to the book, the author candidly admits the legend, and discounts many aspects of the folklore.
However, his exposition of the mindboggling concept of vedanta was too cerebral to lesser mortals like us and thereby bhakti as a concept came in the form of person-god. A section of book is devoted to see how religion and science meet, in their being agnostic or not being completely deterministic about reality and illusion. At times, i felt author peddled oft known scientific concepts, but in the end, i felt the book couldnt have been composed otherwise.
The last part of the book , i gave a pass, coz i need further grounding than just read the literal meaning of all the works of Shankara. May be i ll revisit the book again and see if the 2 further stars be given. Thank you Pavan Varma for time and again enlightening us, since the great indian middle class in early 2000s.
Cut to the book, the author candidly admits the legend, and discounts many aspects of the folklore.
However, his exposition of the mindboggling concept of vedanta was too cerebral to lesser mortals like us and thereby bhakti as a concept came in the form of person-god. A section of book is devoted to see how religion and science meet, in their being agnostic or not being completely deterministic about reality and illusion. At times, i felt author peddled oft known scientific concepts, but in the end, i felt the book couldnt have been composed otherwise.
The last part of the book , i gave a pass, coz i need further grounding than just read the literal meaning of all the works of Shankara. May be i ll revisit the book again and see if the 2 further stars be given. Thank you Pavan Varma for time and again enlightening us, since the great indian middle class in early 2000s.
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