The Acharyas      

This chapter included Sankara, Ramanuja, Madhva, Vallbha, Nimbarka, Ramananda, Gauranga, Saint Arunagiri. I have covered Sankara, Ramanuja, Madhva, Vallabha and Ramananda.

SANKARA

Chaos pervaded all through India in the matter of religion and philosophy. Sect after sect, such as Charvakas, Lokayathikas, Kapalikas, Sankhyas, Buddhas and Madhyamikas sprang up. The number of religions rose as high as seventy-two There was fight amongst sects. There was no peace anywhere. Chaos and confusion reigned supreme. There was superstition and bigotry. Darkness prevailed over the once happy land of Rishis, sages and Yogins. The once glorious land of the Aryans was in a miserable state. Such was the state of the country at the time that just preceded the Avatara of Sankaracharya.

The existence of Vedic Dharma in India today is due to Sankara. The forces opposed to Vedic religion were more numerous and powerful at the time of Sankara than they are today. Still, single-handed, within a very short time, (he lived all of 32 years) Sankara overpowered them all and restored the Vedic Dharma and Advaita Vedanta to its pristine purity in the land. The weapon he used was pure knowledge and spirituality. The previous avataras, like Rama and Krishna, used physical forces because the obstacles to Dharma in those days arose from the physical obstructions and molestations of the Asuras. The menace to Dharma in the Kali age arose from obstacles that were more internal than external, more mental than physical. The seeds of Adharma were then working in the minds of almost everyone. Hence the evil had to be combated purely by the weapon of knowledge and self-purification. It was in order to forge this weapon and wield it with efficacy that Sankara took birth in the brahmin Varna and entered the Sannyasa order early in life. The previous Avataras like Rama and Krishna took birth in the Kshatriya Varma, because in their days they had to wield military weapons in the restoration of Dharma.

Birth
Sankara was born in a very poor family in the year 788 A.D. in a village named Kaladi, six miles to the east of Alwaye. Kaladi is a railway station on the Kochi-Shoranur rail link. Sankara was a Nambudiri Brahmin. Rajasekhara, a Zamindar, built a Siva temple in Kaladi and formed anAgrahara for Brahmins who were in the service of the temple. Vidyadhiraja was doing Puja in the temple. He had only a son named Sivaguru. Sivaguru studied the Shastras and married at the proper age. He had no child. He and his wife Aryamba prayed to Lord Siva to bless them with a son. A son was born to them in the Vasanta Ritu or the spring season at noon, in the auspicious Abhijit Muhurta and under the constellation Ardhra. This son was Sankara.

Sankara’s Digvijaya
Sankara’s philosophical conquests are unique in the world. He had his triumphant tour all over India. He met the leaders of different schools of thought. He convinced them by arguments and established the supremacy and truth of the religion that he expounded in his commentaries. He went to all the celebrated seats of learning. He challenged the learned men to discussion, argued with them and converted them to his opinions and views. He defeated Bhatta Bhaskara and condemned his Bhashya on the Vedanta Sutras. He then met Dandi and Mayura and taught them his philosophy. He then defeated in argument Harsha, author of Khandana Khanda Kadya, Abhinavagupta, Murari Misra, Udayanacharya, Dharmagupta, Kumarila and Prabhakara.

Sankara then proceeded to Mahishmati. Mandana Misrawas the chief Pundit of the court of Mahishmati. Mandana was brought up in the Karma Mimamsa faith and so he had intense hatred for the Sannyasins. He was performing Sraaddha ceremony when Sankara somehow dropped down there. Immediately Mandana Misra became very furious. An ugly conversation was started when the Brahmins, who were present there for dinner, interposed and pacified Mandana Misra.

Then Sankara challenged Mandana to a religious controversy. Mandana agreed. Bharati who was the wife of Mandana Misra and who possessed scholarly erudition was appointed as the umpire. It was agreed beforehand that Sankara, if defeated, would become a householder and marry; and that Mandana, if defeated, would become a Sannyasin and receive the robe of a Sannyasin from the hands of his own wife. The controversy began in right earnest and continued for days without any interruption. Bharati did not sit and listen to their controversy. She threw two garlands, one each over the shoulders of each of the disputants, and said: “He whose garland begins to fade first should consider himself defeated”. She left the place and began attending to her household duties. The controversy went on for seventeen days. The garland of Mandana Misra began to fade first. Mandana Misra accepted his defeat and offered to become a Sannyasin and follow Sankara.

Bharati was an Avatara of Sarasvati; the Goddess of Learning Once the sage Durvasa chanted the Vedas before Brahma and his wife in a big assembly. Durvasa committed a small mistake. Sarasvati laughed at it. Durvasa became enraged and gave a curse that she would take birth in the world. Hence Sarasvati had to take birth as Bharati.

Bharati now interposed and said to Sankara: “I am the other half of Mandana. You have defeated only one half of Mandana. Let us have a controversy”. Sankara objected to have controversy with a woman. Bharati quoted instances wherein there had been controversies with women. Sankara then agreed and this controversy also went on uninterruptedly for seventeen days. Bharati passed from one Shastra to another. At last she found out that she could not defeat Sankara. She decided to defeat him by means of the science of Kama Shastra.

Sankara asked Bharati to give him an interval of one month for his preparation to hold controversy with her in the science of Kama Shastra. She agreed. Sankara went to Kashi. He separated his astral body from his physical body by means of his Yogic powers and left his physical body in the hole of a big tree and asked his disciples to take care of that physical body. He then entered into the dead body of Raja Amaruka which was about to be cremated. The Raja rose up and all the people rejoiced at the astounding incident.

The ministers and queens soon found out that the revived Raja was a different person, with different qualities and thought. They realized that the soul of a great Mahatma had entered the body of their Raja. Therefore, messengers were sent out to search for a human body hidden somewhere in lonely forests and caves and to burn it when found. They thought that if they did so, the new Raja might remain with them for a long time.
 
Sankara was acquiring all the experience of love with his queens. Maya is very powerful. In the midst of those queens, Sankara entirely forgot all about his promises to his disciples about his going back to them. The disciples began to search for him. They heard about the miraculous resurrection of Raja Amaruka. They immediately proceeded to the city and had an interview with the Raja. They sang a few philosophical songs which at a once revived the memory of Sankara.

The disciples immediately repaired to the place where the physical body of Sankara was kept hidden. By that time the messengers of the queen had found out the physical body and had just begun to set fire to it. The soul of Sankara just then entered his own body. Sankara prayed to Lord Hari to help him. There was a shower of rain immediately and that extinguished the flames.

Then Sankara returned to the residence of Mandana Misra. He resumed the old controversy and answered all the questions raised by Bharati satisfactorily. Mandana Misra gave all his property as a gift to Sri Sankara and Mandana was made to distribute it to the poor and the deserving. He then became a disciple of Sankara.  Sankara initiated him into the holy order of Sannyasa and gave him the name of ‘Sureswara Acharya’. Sureswara Acharya was the first Sannyasin who took charge of the Sringeri Mutt. Bharati also accompanied Sankara to Sringeri and there she is worshipped even today.

Sankara ascended the seat of omniscience after inviting Vedic scholars from all parts of India and answering their numerous questions. Sankara, by vanquishing all the religious opponents of his day-and they belonged to no less than seventy-two different schools-and establishing the superiority of the Vedic Dharma, had become the Jagadguru of all. Sankara’s success over the other religious sects was so complete that none of them have since been able to raise their head in the land. Most of them have disappeared altogether. After Sankara’s time, although a few Acharyas have appeared, none of them have been able to vanquish those who differed from them as Sankara did and establish unquestioned supremacy.

Sankara’s End
Sankara proceeded to Kamarup-the present Guwahati in Assan and held a controversy with Abhinava Gupta, the Shakta commentator, and won victory over him. Abhinava felt his defeat very keenly. He made Sankara suffer from a severe form of piles through black magic. Padmapada removed the evil effects of the black magic. Sankara became quite alright. He went to the Himalayas, built a Mutt at Joshi and a temple at Badri. He then proceeded to Kedarnath higher up in the Himalayas. He became one with the Linga in 820 A.D. in his thirty-second year.

Sringeri Mutt

In the northwest of the State of Mysore, nestling in the beautiful foothills of the Western Ghats, surrounded by virgin forests, lies the village of Sringeri and here Sankara established his first Mutt. The river Tunga-a branch of the river Tungabhadra-runs through the valley closely touching the walls of the temple; and its pure and limpid waters are as famous for drinking purposes as the waters of the Ganges are for bath ( Ganga Snanam, Tunga Panam ). Sringeri is a place of great sanctity and its beauty has to be seen to be appreciated. The Mutt is ‘still going strong’ as the phrase goes. The homage paid to the Mutt by countless aspirants and devotees is as much due to the greatness of illustrious men like Vidyaranya who have been at its head ever since its foundation as to the renown of the founder himself.

It may not be out of place to mention here that it took thirty years for the well-known Sanskrit professor Max Muller to translate the commentary on the Rig Veda, written by Vidyaranya, also known as Sayana. The learned professor, in his preface, says that not a single day passed in the thirty years without his devoting at least ten minutes on the translation. There is also a little interesting incident that when the manuscript was found to be illegible in some places, he got an authorized transcription from the first original still preserved in the Sringeri Mutt, through the influence of the then Maharaja of Mysore.

The famous holy shrine of Sri Sarada is an equal source of attraction to the devotees. Many are the Mutts and monasteries in India where holy men or their successors sit, and where Hindus from all parts of India gather, but none so great or so famous as Sringeri, the original seat of Adi Sankaracharya. The Sringeri Peetha is one of the oldest monasteries of the world flourishing for over twelve centuries now. It is the first of the four seats of learning established by Sankaracharya, the other three being Puri, Dwaraka and Joshimutt near Badrinath in Uttaranchal, each one of them representing one of the four Vedas of the Hindus.

Sankara placed his four eminent disciples (Sureswara Acharya, Padmapada, Hastamalaka and Trotakacharya) in charge of the Sringeri Mutt, Jagannath Mutt, Dwaraka Mutt and Joshi Mutt respectively. The most famous Sannyasin in the succession of gurus of the Sringeri Mutt was, of course, Vidyaranya, the great commentator on the Vedas and the father of the dynasty of Vijayanagar. He was the Dewan of Vijayanagaram. He became a Sannyasin about 1331 A.D.

The eleven Sannyasins before Vidyaranya were Sankaracharya, Viswarupa, Nityabodhaghana, Jnanaghana, Jnanottama, Jnana Giri, Simha Girisvara, Isvara Tirtha, Narasimha Tirtha, Vidya Sankara Tirtha and Bharati Krishna Tirtha.

The historic and sacred pontifical throne of the Sringeri Mutt is known as Vyakhyana Simhasana or seat of learning. Tradition has it that this seat was given to the great Sankara by Sarasvati, the Goddess of Learning, in appreciation of the philosopher’s vast scholarly erudition. Thirty-five Acharyas had sat on the pontifical throne before his present holiness in regular and uninterrupted succession.
Dasanami Sannyasins

 Sankara organized ten definite orders of Sannyasins under the name ‘Dasanamis’ who add, at the end of their names, any one of the following ten suffixes: Sarasvati, Bharati, Puri (Sringeri Mutt); Tirtha, Asrama (Dwaraka Mutt); Giri, parvata and Sagar (Joshi Mutt); Vana and Aranya (Govardhana Mutt).

The Paramahamsa represents the highest of these grades. It is possible to become a Paramahamsa by a long course of Vedantic study, meditation and Self-realisation. The Ativarnashramis are beyond caste and order of life. They dine found all over India.

Some anecdotes
Sankara was going along the street one day with his pupils to take bath in the Ganges when he met a Chandala who was also passing along the street with his dogs by his side. The disciples of Sankara shouted and asked the Chandala to clear off the road. The Chandala asked Sankara: “O venerable Guru! You are a preacher of Advaita Vedanta and yet you make a great difference between man and man. How can this be consistent with your teaching of Advaitism? Is Advaita only a theory?” Sankara was very much struck by the intelligent query of the Chandala. He thought within himself, “Lord Siva has assumed this just to teach me a lesson”. He composed then and there five Slokas called the ‘Manisha panchaka’. Every Sloka ends thus: “He who has learnt to look on the phenomena in the light of Advaita is my true Guru, be he a Chandala or be he a Brahmin”. There are other anecdotes too which I have ignored to make write up shorter.

Sankara’s philosophy
Sankara wrote Bhashyas or commentaries on the Brahma Sutras, the Upanishads and the Gita. The Bhashya on the Brahma Sutras is called Sareerik Bhashya. Sankara wrote commentaries on Sanat Sujatiya and Sahasranama Adhyaya. It is usually said, “For learning logic and metaphysics, go to Sankara’s commentaries; for gaining practical knowledge, which unfolds and strengthens devotion, go to his works such as Viveka Chudamani, Atma Bodha, Aparoksha Anubhuti, Ananda Lahari, Atma-Anatma Viveka, Drik-Drishya Viveka and Upadesa Sahasri”. Sankara wrote innumerable original works in verses that are matchless in sweetness, melody and thought.

Sankara’s supreme Brahman is Nirguna (without the Gunas), Nirakara (formless), Nirvisesha (without attributes) and Akarta (non-agent). He is above all needs and desires. Sankara says, “This Atman is self-evident. This Atman or Self is not established by proofs of the existence of the Self. It is not possible to deny this Atman, for it is the very essence of he who denies it. The Atman is the basis of all kinds of knowledge. The Self is within, the Self is without, the Self is before and the Self is behind. The Self is on the right hand, the Self and the Self is behind. The Self is on the right hand, the Self is on the left, the Self is above and the Self is below”.

Satyam-Jnanam-Anantam-Anandam are not separate attributes. They form the very essence of Brahman. Brahman cannot be described, because description implies distinction. Brahman cannot be distinguished from any other than He.

The objective world-the world of names and forms-has no independent existence. The Atman aloe has real existence. The world is only Vyavaharika or phenomenal.
 
Sankara was the exponent of the Kevala Advaita philosophy. His teachings can be summed up in the following words:

   Brahma Satyam Jagat Mithya,
   Jeevo Brahmaiva Na Aparah

Brahman alone is real, this world is unreal; the Jiva is identical with Brahman.

Sankara preached Vivarta Vada. Just as the snake is superimposed on the rope, this world and this body are super imposed on Brahman or the Supreme Self. If you gain knowledge of the rope, the illusion of the snake will vanish. Even so, if you gain knowledge of Brahman, the illusion of the body and the world will vanish.

Sankara is the foremost among the masterminds and the giant soul that Mother India has produced. He was the expounder of the Advaita philosophy. Sankara was a giant metaphysician, a practical philosopher, an infallible logician, a dynamic personality and a stupendous moral and spiritual force. His grasping and elucidating powers knew no bounds. He was a fully developed Yogi, Jnani and Bhakta. He was a Karma Yogin of no mean order. He was a powerful magnet.

There is not one branch of knowledge which Sankara has left unexplored and which has not received the touch, polish and finish of his superhuman intellect. For Sankara and his works, we have a very high reverence. The loftiness, calmness and firmness of his mind, the impartiality with which he deals with various questions, his clearness of expression-all these make us revere the philosopher more and more. His teachings will continue to live as long as the sun shines.

Sankara’a scholarly erudition and his masterly way of exposition of intricate philosophical problems have won the admiration of all the philosophical schools of the world at the present moment. Sankara was an intellectual genius, a profound philosopher, an able propagandist, a matchless preacher, a gifted poet and a great religious reformer. Perhaps, never in the history of any literature, a stupendous writer like him has been found. Even the Western scholars of the present day pay their homage and respects to him. Of all the ancient systems, that of Sankaracharya will be found to be the most congenial and easy of acceptance to the modern mind.

RAMANUJA

In the year 1017 A.D., Ramanuja was born in the village of Perumbudur, about twenty-five miles west of Madras. His father was Kesava Somayaji and his mother was Kantimathi, a very pious and virtuous lady. Ramanuja’s Tamil name was Ilaya Perumal. Quite early in life, Ramanuja lost his father. Then he came to Kancheepuram to pursue his study of the Vedas under one Yadavaprakasha, a teacher of Advaita philosophy.

Ramanuja traveled throughout the length and breadth of India to disseminate the path of devotion. He visited all the sacred places throughout India including Kashi, Kashmir and Badrinath. On his way back he visited the Tirupathi hills. There he found the Saivites and the Vaishnavites quarrelling with one another, one party contending that the image of the Lord in the Tirupathi hills was a Saivite one and the other party saying that it was a Vaishnavite one. Ramanuja proposed that they should leave it to the Lord Himself to decide the dispute. So they left the emblems of both Siva and Vishnu at the feet of the Lord, and after locking the door of the temple, both parties stayed outside on guard. In the morning, when they opened the doors, it was found that the image of the Lord was wearing the emblems of Vishnu, while the emblems of Siva were lying at its feet as left there the evening before. This decided that the temple was a Vaishnavite one and it has remained so ever since.

Ramanuja then visited all the Vaishnavite shrines in South India and finally reached Srirangam. Here he settled himself permanently and continued his labors of preaching the Visishtadvaita philosophy and writing books. Thousands of people flocked to him everyday to hear his lectures. He cleansed the temples, settled the rituals to be observed in them, and rectified many social evils, which had crept into the community. He had a congregation of 700 Sannyasins, 74 dignitaries who held special offices of ministers and thousands of holy men and women, who revered him as God. He converted lakhs of people to the path of Bhakti. He gave initiation even to washermen. He was now seventy years old, but was destined to live many more years, establish more Mutts, construct more temples and convert many more thousands of people.

Ramanuja was the exponent of the Visishtadvaita philosophy or qualified non-dualism. Ramanuja’s Brahman is sa-visesha Brahman, i.e., Brahman with attributes. According to Ramanuja’s teachings, Lord Narayana or Bhagavan is the Supreme Being; the individual soul is Chit; matter is Achit. Ramanuja regards the attributes as real and permanent, but subject to the control of Brahman. The attributes are called Prakaras or modes. Lord Narayan is the Ruler and Lord of the universe. The Jiva is His servant and worshipper. The Jiva should completely surrender himself to the Lord. The oneness of God is quite consistent with the existence of attributes, as the attributes of Shaktis depend upon God for their existence.

MADHVA

Madhvacharya was a great religious reformer and an orthodox commentator on the brahma Sutras and the ten Upanishads. He was born in 1199 A.D. at Velali, a few miles from Udipi in the district of South Kanara in South India. He was a Tulu Brahmin by birth. He was born of Madhya Geha and Vedavati. Vedavati was a virtuous woman. Madhva is regarded as an incarnation of Vayu, the Wind-God. The father gave him the name Vasudeva.

Madhva distinguished himself in physical exercises and field games. He had a wonderful physique. He could wrestle, run, jump and swim. So people gave him the nickname Bhima. Madhva took to the study of the Vedas and the Vedangas and became wellversed in them. He took Sannyasa in his twenty-fifth year. Achyutaprakashacharya initiated him. Madhva was now known by the name Purna Prajna. Achyutaprakashacharya found that Madhva was a brilliant Sannyasin with efficient knowledge in Vedanta and other scriptures. He put Madhva as head of the Mutt in his place. Madhva received the name of Ananda Tirtha now. He went on an extensive tour in Southern and Northern India to preach his gospel of Bhakti. He made several converts. He went to Badrinarayan, and soon after his return, he wrote his commentary on the Bhagavad Gita and the Vedanta Sutras. He built several temples at Udipi, the principal centre of the Madhva sect. Most of the orthodox Madhvas try to go to Udipi at least once in their life.

Madhvacharya is the great exponent of the Dvaita School of philosophy. His Vaishnavism is called Sad-Vaishnavism in order to distinguish it from the Sri-Vaishnavism of Ramanujacharya. According to his philosophy, the Supreme Being is Vishnu or Narayana. Every follower of the Madhva school should have a firm belief in the Pancha-bheda-five real and eternal distinctions-viz, the distinction between the Supreme Being and the individual soul, between spirit and matter, between one Jiva and. another Jiva between the Jiva and matter, between a one place of matter and another. The phenomenal world is real and eternal. The worship of Vishnu consists in (I) Ankana, marking the body with His symbols, (ii) Namakarana, giving the names of the Lord to children and (iii) Bhajana, singing His glories. Madhva laid much stress on constant practice of the remembrance of God (Smarana).

He says, “Form a strong habit of remembering god. Then only it will be easy for you to remember Him at the moment of death”. Madhva pointed out that when the Lord incarnated, no Prakrita Deha or material body was put on by Him. He prescribed a rigorous kind of fasting to his followers.

Renunciation, devotion and direct cognition of the Lord through meditation lead to the attainment of salvation. The aspirant should equip himself with the study of the Vedas, control of the senses, dispassion and perfect self-surrender, if he wants to have the vision of the Lord. These are some of the important teachings of Madhvacharya, the renowned exponent of the dualistic school of philosophy.

VALLABHA

Vallabhacharya, the founder of the Vaishnavite cult of Rajasthan and Gujarat, was born of Lakshmana Bhatta and Illamma in 1479 A.D. at Champaranya, Raipur, in Madhya Pradesh. He was a Telugu Brahmin and a contemporary of Sri Chaitanya Mahaprabhu. He is regarded as an Avatara of Agni.

Vallabha lost his father when he was eleven years of age. He completed, in his twelfth year, his study of the Vedas, the six Darshanas and the eighteen Puranas at Varanasi. From Varanasi he went to Brindavan. Then he visited all the sacred places in India.
The important works of Vallabha are Vyasa Sutra Bhashya, Jaimini Sutra Bhasya, Bhagavata Tika Subodhini, Pushi Pravala Maryada and Siddhanta Rahasya. All these books are in Sanskrit. Vallabha has written many books in Brij Bhasha also.

Vallabha’s followers have built a temple on the spot of his birth at Champaranya. This temple is very popular and is much visited by them as a place of pilgrimage.

Vallabhacharya was the exponent of pure Monism or the Shuddhadvaita school of philosophy. Sri Krishna is the highest Brahman. His body consists of Satchidananda. He is called Purushottama. Vallabha’s followers worship Bala Krishna (Vatsalya Bhava). Vallabha laid great stress on Pushti (grace) and Bhakti (devotion). Maha Pushti is the highest grace or Anugraha that helps the aspirant to attain Godhead. Things come out of the Akshara (Satchidananda) like sparks from fire. These are his salient teachings.

RAMANANDA

Sri Ramananda, a great pioneer of the Bhakti movement in Hindustan, was fifth in apostolic succession to Sri Ramanuja, a disciple of Yamuna Muni and an exponent of the Visishtadvaita philosophy or qualified monism. Ramananda was born in Prayag, the modern Allahabad, in 1299 A.D. He was born of Punyasadan, a Kanyakubja Brahmin and Sushila. He attained Mahasamadhi in 1410 A.D.

Sri Ramananda was a great Vaishnava Acharya and a devotee. His followers worship Lord Rama. They are known as Ramanandis or Ramavats. The mendicant members of the sect are known as Vairagis.

Ramananda admitted all, high and low alike, into his Satsang. Among his twelve disciples, there were Brahmins, a Mussalman, a weaver, a Rajput, a Jat, a barber, a cobbler and two women. The twelve disciples were: Kabir, the weaver; Raidas, the cobbler; Pipa, the Rajput king; Dhanna, the Jat; Sena, the barber; Narhariyananda, Sursurananda, Sukhananda, Bhavananda and Anantananda; and Padmavati and Surasari, two lady disciples.

Ramananda’s disciples laid great emphasis on two basic principles, viz., that perfect devotion consists of perfect love towards God and that all servants of God are brothers. Among the twelve disciples of Ramananda, Kabir, Sena and Raidas founded branch-sects of their own.

 Ramananda imbibed the Vaishnavite philosophy of Sri Ramanuja, but he disseminated Bhakti towards Rama and Sita which appealed more to the masses.

The initiatory Mantras of the sect are Sri ram and Om Ram Ramaya Namah. The Ramanandis’ marks on the forehead are the same as those of the followers of Ramanuja, except that the red perpendicular line on the forehead is varied in shape and extent, and is generally narrower.
The followers of Ramananda are numerous in Gangetic lindia. They encompass the whole of the country along the banks of the Ganga and the Yamuna.