Ādi Śankarāćārya (hereinafter referred to as “Adi Shankara”) is the most revered and the most important philosopher, theologian and social reformist in the history of Advaita Vedānta (अद्वैत वेदान्त, అద్వైత వేదాంతం, translation: non-dualism). Adi Shankara mastered ćaturvéda (చతుర్వేదాలు, चतुर्वेद) by the early age of 8, Brahmasūtrās by the age of 16 and authored their comprehensive bhāshya (translation: commentary. भाष्य, భాష్యం)^[1].

In the times of Shankara’s birth (788 CE), Hinduism was fallaciously practiced, grown into conflicting sects and schools ^[2], lacking a true leadership causing spiritual, religious, philosophical confusion and perplextion in Hindus and followers. By the age of 32, he travelled across the Indian subcontinent to propagate the advaita philosophy and theories through discourses, invited and challenged thinkers, philosophers from other schools for open debates, disproved their theories, practices and reestablished the primacy and supremacy of advaita vendta.

He organized four Maṭhas (मठ, మఠం, translation: monasteries) and designated four of his primary disciples to head the maṭhas. These maṭhas have been preserving and spreading numerous advaita literary and spiritual works, teachings and scriptures to date. These Maṭhas were originally established by Vibhaandaka and his son Rushyasringa.

His literary, spiritual and philosophical works are mainly classified^[3] into

• Bhashyas (commenteries) for
  • Brahmasutras
  • 11 Upanishads
  • Bhagavadgita
  • Vishnu Sahasranama
  • Sanatsujatiya
  • Gayatri Mantra
• Prakarana Granthas (philosophical treatise)
  • Atma Bodha
  • Viveka Chudamani
  • Upadesa Sahasri
  • Panchikarana
  • Manisha Panchakam
  • Vakya Vritti and others
• Stotras (hymns)
  • Bhaja Govindam
  • Siva Manasa Puja
  • Kanakadhara Stotram
  • Sivananda Lahari
  • Soundarya Lahari
  • Sri Lakshmi Nrisimha Karavalamba Stotram and others

Preface - Atma Bodha

Adi Shankaracharya is the most misunderstood^[4] Hindu philosopher and reformist due to his stressing on “Realizing of Self and Truth” instead of Man’s Karma (duty, action). He explained the key difference between Hinduism and Buddhism by stressing that Ātman (Soul) exists, which is negated by Buddhism that neither the Soul nor the Self exist. This misconception comes from Western and Buddhist philosophers. But, Adi Shankara’s impeccable bhashya (commentary) work on Bhagavad Gita and Atma Bodha teaches and convinces otherwise.

Bhakti Mārga

It would be difficult for a spiritual practitioner to understand the Brahman State through reading, practice or by studying scriptures. So, Adi Shankara purposed his scriptures towards all classes of Men irrespective of sect or intellectual status. Bhakti marga is a simple path of spirituality focused on affectionate devotion towards a deity. Bhakti marga establishes a personal connection between a higher-being and Man. This deity worship is also called Saguna Bhakti.

This Saguna Bhakti is the most confusing aspect for westerners and buddhists.

They question that why Adi Shankara proposed Bhakti Yoga that differentiates spiritual practitioner and Brahman while preaching Man and Brahman are one and the same. The confusion could be cleared by understanding that the Deity helps the spiritual practitioner, while meditating or praying, to concentrate on the most known and dearest tangible form - a Human form with superior attributions - Siva, Vishnu and Divine Mother. This notion of Bhakti and deity worship lays foundation for the spiritual exploration.

Karma Mārga

Next step in spiritual path is Karma marga. Adi Shankara’s teachings ask spiritual practitioner that one should act and fulfill his duties selflessly in Dharmic way with out getting attached to the personal results or consequences. Another meaning could be, one should perform action as per dharma simply because it is just right.

In his Bhagavad Gita bhasya (commentary), Adi Shankara asks spiritual practitioner to choose Karma Yoga instead of Sannyasa. This underscores that Adi Shankara was emphasizing spiritual practitioner to bind himself to duties instead of renunciation. Even though Adi Shankara is sannyasi, he did not spend his life immersing himself in Samadhi, a state of meditative consciousness. He acted always towards his duties as asked by his guru Gauḍapādācārya, debating his spiritual and philosophical works with other school sages, writing commentaries, and strengthening the Advaita Siddhanta.

Jñāna Mārga

The third step, Jñāna marga, emphasizes on knowledge. Attaining the knowledge starts by asking, “Who am I” and “What am I”. With the help of Guru, the spiritual practitioner reaches the state where he experiences the insights on the nature of Self - Atman. He denotes one can attain knowledge by Sravana (श्रावण, శ్రవణం, listening), Manana (reflection, contemplating, thinking, introspect and retrospect, मनन, మననం), Nididhyāsana (profound meditation, నిదిధ్యాసన, निदिध्यासन).

Adi Shankara taught Jnana Yoga in his commentaries, Bhakti Yoga in his stotras, Karma Yoga in restoring temples throughout India, and worship of Shakti by his Saundarya Lahari. Honored the Kshatriya Dharma as well. Let us imbibe his wisdom on all levels! #shankarajayanti

— Dr David Frawley (@davidfrawleyved) April 28, 2020

In Aatma Bodha, Adi Shankara discusses extensively about the knowledge of finding Atman and knowing Self or gain knowledge about Self.

Aatma Bodha - Self Knowledge

Adi Shankara, through his writings and teachings, allows a place for Karma and Bhakti while emphasizing the prime necessity of knowledge for the realization of the Self. Aatma Bodha is a prakarana grantha (prose in the form of verses) of 68 stanzas. It presents the path to the Self realization. He emphasizes on putting thoughts into action and how only actions would give the results. He tells the sadhaka (aspirant) that just knowing that meditation would help in realizing Self in not sufficient. He asks to find a Guru and question him how could he help him in realizing the Self. And, with the help of Guru, he then should practice.

He asks sadhaka if he is calm in his mind, devoid of all the attachments and is desirous of liberation. He presented the below requisites for sadhaka before he searches for a Guru^[5].

1. Must be a Viveka - who can distinguish between real (nija) and unreal (maya)
2. Must be devoid of all attachments and must not have an affinity for results as opposed to actions.
3. Must be free from restraint and free (mumukShu-s) and
4. the six qualities,
   1. sAma (సామ, साम​) - restraint of internal senses
   2. dAma (దామ, दाम​) - restraint of external senses
   3. uparati (ఉపరతి, उपरति) - ability to concentrate and control of senses
   4. samAdhAna (సమాధాన, समाधान​) - mind constantly on the Self
   5. titIkSA (తితీక్ష, तितीक्षा) - indifferent endurance
   6. shraddhA (శ్రద్ధ, श्रद्धा) - reverence and faith

I am giving below stanzas that I felt important or connected.

तपोभिः क्षीणपापानां शान्तानां वीतरागिणाम् । मुमुक्षूणामपेक्ष्योऽयमात्मबोधो विधीयते ॥१॥

This awakening to the Self is recorded for those whose inner darkness has been worn away by strong effort, who has reached restfulness, from whom passion has departed, who seek perfect Freedom.

अविरोधितया कर्म नाविद्यां विनिवर्तयेत् । विद्याऽविद्यां निहन्त्येव तेजस्तिमिरसङ्घवत् ॥३॥

Works cannot destroy unwisdom, as these two are not contraries; but wisdom destroys unwisdom, as light the host of darkness.

अज्ञानकलुषं जीवं ज्ञानाभ्यासाद्विनिर्मलम् । कृत्वा ज्ञानं स्वयं नश्येज्जलं कतकरेणुवत् ॥ ५॥

Constant practice of knowledge purifies the Self (‘Jivatman’), stained by ignorance and then disappears itself – as the powder of the ‘Kataka-nut’ settles down after it has cleansed the muddy water.

पंचीकृतमहाभूतसंभवं कर्मसंचितम् । शरीरं सुखदुःखानां भोगायतनमुच्यते ॥ १२॥

The subtle body, the instrument of the Soul’s experience, consists of the five prānas, the ten organs, the manas and the buddhi - all formed from the rudimentary elements before their subdivision and combination with one another.

अज्ञानान्मानसोपाधेः कर्तृत्वादीनि चात्मनि । कल्प्यन्तेऽम्बुगते चन्द्रे चलनादि यथाम्भसः । २२॥

The trembling moon on the water is due to the waves in it. Hence the trembling cannot be attributed to the moon. In the same way the ignorance and darkness belong to buddhi (mind) but the not the Ātman (soul)

प्रकाशोऽर्कस्य तोयस्य शैत्यमग्नेर्यथोष्णता । स्वभावः सच्चिदानन्दनित्यनिर्मलतात्मनः ॥ २४॥

The nature of Atman is Eternity, Purity, Reality, Consciousness and Bliss. Just as luminosity is the nature of the sun, coolness of water, and heat of fire

आविद्यकं शरीरादि दृश्यं बुद्बुदवत्क्षरम् । एतद्विलक्षणं विद्यादहं ब्रह्मेति निर्मलम् ॥ ३०॥

The body and senses are created by avidyā (lack of knowledge) and of the nature of an object, are perishable, like bubbles. Realize through differentiation and that you are stainless Supreme Soul, completely different from them

निर्गुणो निष्क्रियो नित्यो निर्विकल्पो निरंजनः । निर्विकारो निराकारो नित्यमुक्तोऽस्मि निर्मलः ॥ ३४॥

I am without attributes and action, eternal and pure, free from stain and desire, changeless and formless, and always free.

नित्यशुद्धविमुक्तैकमखण्डानन्दमद्वयम् । सत्यं ज्ञानमनन्तं यत्परं ब्रह्माहमेव तत् ॥ ३६॥

I am verily that Supreme Brahman, which is eternal, stainless, and free; which is One, indivisible, and non-dual; and which is of the nature of Bliss, Truth, Knowledge, and Infinity.

एवमात्मारणौ ध्यानमथने सततं कृते । उदितावगतिर्ज्वाला सर्वाज्ञानेन्धनं दहेत् ॥ ४२॥

Comparable to the rubbing of wood to get fire and there by wood getting consumed, by constant meditation is kindled the flame of Knowledge, which completely burns up the fuel of ignorance

आत्मैवेदं जगत्सर्वमात्मनोऽन्यन्न विद्यते । मृदो यद्वद्घटादीनि स्वात्मानं सर्वमीक्षते ॥४८॥

The tangible universe is nothing but verify Ātman; nothing whatsoever exists that is other than Ātman. As pots and jars are verify clay and cannot be anything but clay, but merely in different shapes, so, to the enlightened, all that is perceived is the Self.

अखण्डानन्दरूपस्य तस्यानन्दलवाश्रिताः । ब्रह्माद्यास्तारतम्येन भवन्त्यानन्दिनोऽखिलाः ॥५८॥

Deities like Brahmā and Indra taste only a particle of the unlimited Bliss of Brahman and enjoy, in proportion, their shares of that particle. In Hinduism, deities and gods are phenomenal beings subject to the laws of time, space and causation. Meritorious and righteous men, after death, become gods in order to enjoy the fruit of their good action. Afterwards they come down to the earth in order to resume the thread of their worldly career. Being less gross then men, the gods and deities reflect more of the Consciousness and Bliss of The Brahman.

जगद्विलक्षणं ब्रह्म ब्रह्मणोऽन्यन्न किंचन । ब्रह्मान्यद्भाति चेन्मिथ्या यथा मरुमरीचिका ॥ ६३॥

In the universe, there is nothing but Brahman exists. If any object other than Brahman appears to exists, it is unreal, like a mirage.

दिग्देशकालाद्यनपेक्ष्य सर्वगं शीतादिहृन्नित्यसुखं निरंजनम् ।निरंजनम् यः स्वात्मतीर्थं भजते विनिष्क्रियः स सर्ववित्सर्वगतोऽमृतो भवेत् ॥६८॥

He who, renouncing all activities, worships in the sacred and stainless shrine of Ātman, which is independent of time, place, and distance; which is present everywhere; which is the destroyer of heat and cold, and the other opposites; and which is the giver of eternal happiness, becomes all-knowing and all-pervading and attains, hereafter, Immortality.

References

1. Preface, ĀśiṢōnugRhnantu, Śankara Vijaya Kathalu by Dr. Polepeddi Radha Krishna Murthy (ఆశిషో౽నుగృహ్ణంతు , విజయ యాత్ర, శంకర విజయ కథలు - Dr. పోలేపెద్ది రాధాకృష్ణ మూర్తి)
2. The different sects and schools are [not limited to] పాంచరాత్ర, శైవ, శాక్త, శౌర, వైష్ణవ, జైన, బౌద్ధ, క్షపణ, కాపాలిక, పాషండ, లోకాయత, చార్వాక, కాణాద, పాతంజల (Sanskrit: पांचरात्र, शैव​, शाक्त​, शौर​, वैष्णव​, जैन​, बौद्ध​, क्षपण​, कापालिक​, पाषंड​, लोकायत​, चार्वाक​, काणाद​, पातंजला). Refer Chapter 24, Vijaya Yaatra, Śankara Vijaya Kathalu by Dr. Polepeddi Radha Krishna Murthy (24 వ అధ్యాయం, విజయ యాత్ర, శంకర విజయ కథలు - Dr. పోలేపెద్ది రాధాకృష్ణ మూర్తి )
3. Reference:
   Works of Adi Shankaracharya on sringeri.net
   Complete Works of Adi Shankaracharya on advaita-vedanta.org
   Stotras list on eternalworksofshriadisankara.com/
4. The Mind of Adi Shankaracharya by Keshava Menon
5. https://sanskritdocuments.org/doc_z_misc_shankara/aatmabodha.html
6. Atma Bodha by Swami Nikhilananda, https://arshabodha.org/wp-content/uploads/abc/teachings/adiShankara/AtmaBodha.pdf, http://www.swamij.com/shankara-atma-bodha.htm and https://sanskritdocuments.org/doc_z_misc_shankara/aatmabodha.html