Effects of Prati-Antara Dasha in Antara Dasha - I

ॐ श्री गुरावे नमः !

ॐ नमः शिवाय!

1. By multiplying the years etc. of the Antar Dasha (Intermediate periods) of the Grahas (Planets) separately by the Dasha years of each Grah and by dividing the product by the total span of the Vimshottari Dasha, namely 120 years, we will arrive at the Pratyantar Dasha of each Grah.

2. Sūrya-Sūrya (Pratyantar Dasha of Sūrya in the Antar Dasha of Sūrya). 

Argument with other persons, loss of wealth, distress to wife, headache etc. The above are general effects. Such inauspicious effects will not be produced, if Sūrya is in a Trikon etc., if Sūrya is the Lord of an auspicious Bhava, or is in a auspicious Bhava and in a benefic Varg. All other Pratyanta effects should be judged in this manner.

3. …-Candr (Moon). Excitement, quarrels, loss of wealth, mental agony etc.
4. …-Mangal (Mars). Danger from the king and from weapons, imprisonment and distress from enemies and fire.
5. …-Rahu. Disorder of phlegm, danger from weapons, loss of wealth, destruction of a kingdom and mental agony.
6. …-Guru (Jupiter). Victory, increase in wealth, gains of gold, garments, conveyances etc.
(7) …-Śani (Saturn). Loss of wealth, distress to cattle, excitement, diseases etc.
8. …-Budh (Mercury). Affectionate relations with kinsmen, availability of good food, gains of wealth, religious-mindedness, reverence from the king.
9. …-Ketu. Danger to life, loss of wealth, danger from the king, trouble with enemies.
10. …-Śukr (Venus). Moderate effects, or some gains of wealth may be expected.

11. Candr-Candr. 

Acquisition of land, wealth and property, reverence from the king and availability of sweetish preparations.

12. …-Mangal. Wisdom and discretion, reverence from the people, increase in wealth, enjoyments to kinsmen, but there will be danger from an enemy.
13. …-Rahu. Well-being, gain of wealth from the king and danger of death, if Rahu is yuti with a malefic.
14. …-Guru. Enjoyments, increase in dignity and glory, gain of knowledge through the preceptor, acquisition of a kingdom and acquisition of gems etc.
15. …-Śani. Bilious troubles, loss of wealth and name and fame.
16. …-Budh. Birth of a son, acquisition of a horse and other conveyances, success in education, progress, gain of white garments and grains.
17. …-Ketu. Quarrels with Brahmins, fear of premature death, loss of happiness and distress all-round.
18. …-Śukr. Gain of wealth, enjoyments, birth of a daughter, availability of sweet preparations and cordial relations with all.
19. …-Sūrya. Gain of happiness, grains and garments, victories everywhere.

20. Mangal-Mangal. 

Danger from enemies, quarrels and fear of premature death on account of blood diseases.

21. …-Rahu. Destruction of wealth and kingdom (fall of government), unpalatable food and quarrels with the enemy.
22. …-Guru. Loss of intelligence, distress, sorrows to children, fear of premature death, negligence, quarrels and no fulfillment of any ambition.
23. …-Śani. Destruction of the employer, distress, loss of wealth, danger from enemies, anxiety, quarrels and sorrows.
24. …-Budh. Loss of intelligence, loss of wealth, fevers and loss of grains, garments and friends.
25. …-Ketu. Distress from diseases, lethargy, premature death, danger from the king and weapons.
26. …-Śukr. Distress from Chandal, sorrows, danger from the king and from weapons, dysentery and vomiting.
27. …-Sūrya. Increase in landed property and wealth, satisfaction, visits of friends, happiness all-round.
28. …-Candr. Gains of white garments etc. from the southern direction, success in all ventures.

29. Rahu-Rahu.

 Imprisonment, disease, danger of injuries from weapons.

30. …-Guru. Reverence everywhere, acquisition of conveyances, like elephants etc., gain of wealth.
31. …-Śani. Rigorous imprisonment, loss of enjoyments, danger from enemies, affliction with rheumatism.
32. …-Budh. Gain in all ventures, abnormal gain through wife.
33. …-Ketu. Loss of intelligence, danger from enemies, obstacles, loss of wealth, quarrels, excitement.
34. …-Śukr. Danger from a Yogini, danger from the king, loss of conveyances, availability of unpalatable food, loss of a wife, sorrow in the family.
35. …-Sūrya. Danger from enemies, fevers, distress to children, fear of premature death, negligence.
36. …-Candr. Excitement, quarrels, worries, loss of reputation, fear, distress to father.
37. …-Mangal. Septic boil in the anus (Bhagandhar), distress, due to a bite and pollution of blood, loss of wealth, excitement.

38. Guru-Guru. 

Acquisition of gold, increase in wealth etc.

39. …-Śani. Increase in lands, conveyances and grains.
40. …-Budh. Success in the educational sphere, acquisition of clothes and gems, like pearls etc., visits of friends.
41. …-Ketu. Danger from water and thieves.
42. …-Śukr. Several kinds of learning, gain of gold, clothes, ornaments, well-being and satisfaction.
43. …-Sūrya. Gain from the king, friends and parents, reverence everywhere.
44. …-Candr. No distress, gain of wealth and conveyances, success in ventures.
45. …-Mangal. Danger from weapons, pain in anus, burning in the stomach, indigestion, distress from enemies.
46. …-Rahu. Antagonism with menials (Chandaldhi) and loss of wealth and distress through them.

47. Śani-Śani. 

Physical distress, quarrels, danger from menials.

48. …-Budh. Loss of intelligence, quarrels, dangers, anxiety about availability of food, loss of wealth, danger from enemy.
49. …-Ketu. Imprisonment in the camp of the enemy, loss of luster, hunger, anxiety and agony.
50. …-Śukr. Fulfillment of ambitions, well-being in the family, success in ventures and gains therefrom.
51. …-Sūrya. Conferment of authority by the king, quarrels in the family, fevers.
52. …-Candr. Development of intelligence, inauguration of big a venture, loss of luster, extravagant expenditure, association with many women.
53. …-Mangal. Loss of valour, distress to son, danger from fire and enemy, distress from bile and wind.
54. …-Rahu. Loss of wealth, clothes, land, going away to foreign lands, fear of death.
55. …-Guru. Inability to prevent losses, caused by women, quarrels, excitement.

56. Budh-Budh. 

Gain of intelligence, education, wealth, clothes etc.

57. …-Ketu. Coarse food, stomach troubles, eye troubles, distress from bilious and blood disorders.
58. …-Śukr. Gains from a northern direction, loss of cattle, acquisition of authority from government.
59. …-Sūrya. Loss of splendour and distress through diseases, distress in the heart.
60. …-Candr. Marriage, gain of wealth and property, birth of a daughter, enjoyments all-round.
61. …-Mangal. Religious-mindedness, increase in wealth, danger from fire and enemies, gain of red clothes, injury from a weapon.
62. …-Rahu. Quarrels, danger from wife, or some other woman, danger from the king.
63. …-Guru. Acquisition of a kingdom, conferment of authority by the king, reverence from the king, education, intelligence.
64. …-Śani. Bilious and windy troubles, injuries to the body, loss of wealth.

65. Ketu-Ketu.

 Sudden disaster, going away to foreign lands, loss of wealth.
66. …-Śukr. Loss of wealth through a non-Hindu king, eye troubles, headache, loss of cattle.
67. …-Sūrya. Antagonism with friends, premature death, defeat, exchange of arguments.
68. …-Candr. Loss of grains, physical distress, misunderstanding, dysentery.
69. …-Mangal. Injury from weapons, distress from fire, danger from menials and enemies.
70. …-Rahu. Danger from women and enemies, distress, caused by menials.
71. …-Guru. Loss of friends, wealth and garments, opprobrium in the house, troubles from everywhere.
72. …-Śani. Death of cattle and friends, physical distress, very meagre gain of wealth.
73. …-Budh. Loss of understanding, excitement, failure in education, dangers, failure in all ventures.

74. Śukr-Śukr. 

Gains of white clothes, conveyances, gems, like pearls etc., association with beautiful damsel.

75. …-Sūrya. Rheumatic fever, headache, danger from the king and enemies and meagre gain of wealth.
76. …-Candr. Birth of a daughter, gain of clothes etc. from the king, acquisition of authority.
77. …-Mangal. Blood and bile troubles, quarrels, many kinds of distresses.
78. …-Rahu. Quarrels with wife, danger, distress from the king and enemies.
79. …-Guru. Acquisition of kingdom, wealth, garments, gems, ornaments and conveyance, like elephants etc.
80. …-Śani. Acquisition of donkey, camel, goat, iron, grains, sesame seeds, physical pains.
81. …-Budh. Gains of wealth, knowledge, authority from the king, gain of money, distributed by others.
82. …-Ketu. Premature death, going away from homeland, gains of wealth at times.

ॐ श्री गुरावे नमः !

ॐ नमः शिवाय!

Sianala, Montreal, Sep 2010

Puja Vidhanamu or Method of doing Puja (Sanatana Dharma)

ॐ नमः शिवाय!

"Puja Vidhanamu", meaning the method of performing puja or worship, as per sanatana(Eternal)dharma, above all no worship in sanatana dharma begins without worshipping Lord Ganesha, so he is the first and foremost to be worshipped or activated, though there is only one GOD, he has countless forms and names, I am using "He" to refer, but it is a combination of both musculine and feminine energies.

Sanatana Dharma means eternal religion, I am corrected by the Lord and as per him, "Sanatana Dharma is the cradle of all religions",

This religion came into being with the creation of Earth, so are vedas, which were given to four saints, so this religion is as old as earth itself, and this religion thrived in Indian subcontinent, and it thrives even today followed by some 800 million people, all the Mantras which are used in temples all over the world even today were given by one and only one GOD, and these were given at the same time when earth was created. 

This is not for any discussion, in fact most of the scriptures suggest "Not to discuss these valuable and sacred things with fools who do not understand".

So the time calculations were done in India by looking at the sky even before any other civilization even started to sprout.

Even before any civilization was heard of Sanatana Dharmi (Person who is born to followers of this religion) in India were conducting these elaborate pujas and Yagnas.

Before one begins the puja, one need to check the name of the Kalpa, Manvantara, Year, Month, Season, Tithi, Paksha (Waning moon or waxing moon), Solstice, Star of that day for that place, name of the day like Saturday, this is to register your prayer on that particular space and time point.

It is like sending a request which gets registered and is answered.

Without this the request or prayer might be lost in the cosmos like a file with out a proper index number in a library.

Because thought is electricity with positive or negative charge, it could be very small and weak and it can be very strong and huge, this depends on the mental capacity of an individual.

Anyway that is a different aspect, here I am trying to introduce to general readers how a puja as per Sanatana dharma should be conducted or performed.

Time calculations: Second Kalpa,

1 Kalpa contains around 14 Manvantaras, Current Kalpa is named Shweta Varaha,

1 Manvantara contains around 71 Mahayugas, current manvantara is Vyvasvata.

(Each Manvantara is named after the Manu who rules it, Manu is none but Noah as per Bible.)

1 Mahayugas contain four yugas, Satya Yuga, Treta Yuga, Dwapar Yuga and Kali yuga,Kali yuga (Current Yuga)

Names of year, current year is Vikrita, there are some 60 names of the years which cycle, which are called Samvatsaras, which started at the first year (at elapsed years zero) and runs continuously:

1. Prabhava
2. Vibhava
3. Shukla
4. Pramoda
5. Prajāpati
6. Āngirasa
7. Shrīmukha
8. Bhāva
9. Yuva
10. Dhātri
11. Īshvara
12. Bahudhānya
13. Pramādhi
14. Vikrama (2000-2001)
15. Vrisha (2001-02)
16. Chitrabhānu (2002-03)
17. Svabhānu (2003-04)
18. Tārana (2004-05)
19. Pārthiva (2005-06)
20. Vyaya (2006-2007)
21. Sarvajeeth (2007-08)
22. Sarvadhāri (2008-09)
23. Virodhi (2009-10)
24. Vikrita (2010-11)
25. Khara (2011-12)
26. Nandana (2012-13)
27. Vijaya
28. Jaya
29. Manmadha
30. Durmukhi
31. Helambi (2017-2018)
32. Vilambi (2018-2019)
33. Vikāri (2019-2020)
34. Shārvari
35. Plava
36. Shubhakruti
37. Sobhakruthi
38. Krodhi
39. Vishvāvasu
40. Parābhava
41. Plavanga
42. Kīlaka
43. Saumya
44. Sādhārana
45. Virodhikruthi
46. Paridhāvi
47. Pramādicha
48. Ānanda
49. Rākshasa
50. Anala
51. Pingala
52. Kālayukthi
53. Siddhārthi
54. Raudra
55. Durmathi
56. Dundubhi
57. Rudhirodgāri
58. Raktākshi
59. Krodhana
60. Akshaya

Names of the Months, current one is Bhaadrapada( 23 Aug till 22 Sep)

Names of other lunar months are:

Chaitra (March 22--April 20)Vaishākh (April 21 --May 20)Jyaishtha (May 21 --June 22)Āshādha (June 23--July 22)Shrāvana ( June 23-- Aug 22)Bhaadra or, Bhādrapad (Aug 23 --Sep22)Āshwin (Sep23--Oct 22)Kārtik (Oct 23--21 Nov)Agrahayana or, Mārgashīrsha ( Nov 22--Dec 21)Paush (Dec 22--20)Māgh (Jan 21--Feb 19)Phālgun (Feb 20--Mar 21)


Then the position of the Sun, Solstice, North (Uttarayana) or South (Dakshinayana), Uttarayana is auspicious.

Tithi, which is Moon's position, it is either wanning (Krishna Paksha) or waxing ( Shukla Paksha), Shukla paksha is considered auspicious.

Nakshatra or Star in which Moon is posited on that day, the best details are given in this site:

Names of the day (Vaasara).

Ravi Vaasara: Sunday (Sun)
Soma Vaasara: Monday (Moon)
Mangala Vaasara: Tuesday (Mars)
Budha Vaasara: Wednesday (Mercury)
Bruhaspati Vaasara: Thursday (Jupiter)
Shukra Vaasra: Friday (Venus)
Shani Vaasara: Saturday (Saturn)

The names of the day coincide with names of the planets in Sanskrit but those which we use in English, only three Sunday, Monday and Saturday coincide, others don't in French,

we have Lundi for Lune, Mardi for Mars, Mercredi for mercury, Jeudi for Jupiter, Vendredi for Venus, Samdi for Saturn and Dimanche for Sunday,

Then you can add -your name, family name, Gotra etc.

Then comes Sankalpam, meaning Oath,"that you will complete this puja no matter what".

In this we narrate the place, position, and purpose of puja and what all we are going to do in that puja. every puja has a purpose, there is no puja without a purpose or aim.

e.g. It could be simple like "Shiva Ratri Vratam Karishye",Lord Shiva's Birthday is being celebrated etc.

Then we close all directions to our heart, (Dig Bandha) so that we can concentrate on our Lord, and in the end we open those directions or ways to our heart by performing Dig Vimoksha.

Now we are ready with Sankalpam, in front we have our diety's idol, we need something to focus on, beginners need someting to focus and 99.9% humans are beginners.

Bell is rung repeatedly to initiate, Bell, Fire, Conche, Peeta, Dwara, Directions, Place, Home, City, Family, Water, Earth, Wind, all are worshipped at the same time, Bell when ever consciously or unconsciously it is rung it is supposed to call the gods and send the demons out of our heart and home or place etc.

Hence a bell is used with a Mantra.

आगमार्थंन्तु  देवानां, ग़मनार्थंन्तु रक्षासां | 
कुर्वे घंटा रवं तत्र देवता वाहना लांछनं || 
ज्ञानथो अज्ञाथोवापि कांस्य घंटान नवादयेत |  
रक्षासानां  पिशाचानाम  तदेशे वसतिर्भवेत ||   
तस्मात  सर्व प्रयत्नेन  घंटा  नादं  प्रकारयेत | 
घंटा देवताभ्यो नमः | 

I know it is very difficult for people who have no education in Sanskrit or Devanagari to say even one word from that mantra, but it is not impossible.

Basically we are laying rules and conditions for each and every power in this world to follow them when ever you pray.

First is Ganesha Puja, which includes Kriya and Bhavana.

Kriya is you act and Bhavana is you feel it with 100% faith, if your puja lacks bhavana there is no use you repeat the Kriya million of times, but with Bhavana alone one can cross this material world into the spiritual or mental world.

But Kriya has its own importance, the puja is structured in such a way it appears you are requesting the deity to visit your home, and then it is up to you how you are going to treat your guest.

One might stick to just Namaskara or Salute.
or one might perform 100's of things to appease the Guest.

So we request Lord Ganesha to visit our home and the focus is his idol.

So we request Ganesha of Material/Mental/Spiritual world to visit us, these are considered three worlds and there are 7 worlds, and 14 worlds.

We request him to be seated,
We request him to allow us to wash his hands,
We request him to allow us to wash his feet,
We request him to allow us to offer him water to drink,
We request him to allow us to give him a shower,
We request him to allow us to offer him clothes,
We request him to allow us to offer him Yagnopavitham, thread.
We request him to allow us to offer him water to drink,
We request him to allow us to offer him Gandham (Sandal wood powder or paste, it keeps body cool)
We request him to allow us to offer him scented water,
We request him to allow us to offer him Fruits,
We request him to allow us to offer flowers, or Axatas ( Rice mixed with little turmeric powder, Kumkum and a drop of water)
We offer him Dhoopam ( By lighting Incense sticks)
We offer him Light ( By lighting lamps)
We offer him Naivejyam (Sweats, preparations with rich food items, dry fruits, clarified butter, Milk, Honey, Coconut water, Sugar, water mixed with Sandalwood powder)

Then we also offer him our five minds.

We request him to accept it with water and axatas,
In India people after taking food like to have Tambulam, which is also called Pan, so we offer him pan made of rich ingredients, if not available we just offer him Axatas.

"It seems one of sages asked GOD, what should I offer you,
God said, what you have, Sage says I have nothing,
God said just offer me Axatas, Sage said I don't even have Axatas,
God said, then offer me water, Sage said I don't even have water.
God said, Offer me your inner self "

Then we offer him Dakshina, Prarthana
Then we offer Mantra Pushpam,
Then we offer him Pradakshina (circumbulations), Since God is present in the temple of our heart, we circumbulate ourselfs.
Then we offer Namaskara, it can be just by folding hands, or Shastanga ( By touching 8 corners of our body to the floor)
Then we offer him Umbrella, Music, Songs, Horse ride, Elephant ride, we treat him like a KING.
At this moment the Deity is present and waiting for your further activities.

Sing Artis, Poems, Songs, anything to praise and appease him.

Here you can ask for his blessings........
Now it is time to send our guest back to his abode...Visarjana Puja.

Repeat the whole kriya again, and then ask for an apology, If there was any thing short, and we request the deity to return back to his abode with respect.

Then Atma Samarpana, We offer or surrender our soul to him.

Then we ask for apology.

Then we open our heart Dig Vimoksha, and this culminates the puja with some 21 upacharas.

This can be turned into a full or complete puja with more then 50 upacharas, depends on your capacity.

Same way Lord Shiva's puja is carried out but the mantras differ and Purusha Sukta is used mostly with each upachara (act).

The puja can be elaborated for e.g. one of the upachara is offering flowers, one can just offer one flower, or you can collect thousand types of flowers and offer them one by one chanting pursha sukta mantras. 

There is no end to this, like there is no end to the way you treat your guest. 

one can read or listen to the 1000 names of the deity.

Depending on your capacity you can keep it simple or you can make very elaborate arrangements.

So this the simple way of carrying out a puja as per sanatana dharma.

Water is the main offering, followed by Axatas. offer the offerings Tirtha (Water mixed with camphor, etc.) and Prasadam (Sweats and other preparations).

Well few might say, this is for beginners, accepted, like every beginners need a focal point, idols are used for that purpose, this puja can be done by shouting the mantras in a loudspeaker, which is considered very low, or can be done by murmuring, which is OK, but the top level is if you can do this puja in the temple of your heart where your deity can be seen as you see a person, which is also called "Darshan", then Mantra, and then Yantra puja.

Yantra is a design on a copper plate which is distinct for each deity and deities reside in them, so it is a short cut to reach them.

Kalsha Puja is another way to get blessings of "Purna Khumbam", the place where all gods reside or assemble on request or invitation.

Apart from this, there is Surya Puja (Sun God), Navgraha puja (9 planets puja).

Again Kriya is a way to satisfy yourself that you have done a good job by treating your deity well, but bhavana or intention, feeling with faith for that deity matters the most.

Bottom line " What can you offer that GOD who is the creator", so the top most thing one can offer is oneself.
Please note I have not created or manipulated any of these, these have been in practise in India since the Earth was created, because Sanatana Dharma is as old as this earth, there is no prophet or middle man who asked people to follow this religion or killed them or forced them to follow this religion.

This religion came into being in a very natural way like the human being came on this earth in a very natural way, humans were created by god in his own shadow, they never came out of monkeys or orangutans and humans have been on this earth since the earth was created.

ॐ नमः शिवाय!

Sianala, Montreal , Sep 2010.

Shri Krishna

ॐ नमः शिवाय!

Krishna Janmashtami
BySri Swami Sivananda

ॐ नमो  भगवते वसुदेवाया  !

This is the birthday of Krishna, the eighth Divine Incarnation. It falls on the 8th day of the dark half of the month of Bhadrapada (August-September). This is one of the greatest of all Hindu festivals. Krishna was born at midnight. A twenty-four hour fast is observed on this day, which is broken at midnight.

Temples are decorated for the occasion. Kirtans are sung, bells are rung, the conch is blown, and Sanskrit hymns are recited in praise of Lord Krishna. At Mathura, the birthplace of Lord Krishna, special spiritual gatherings are organised at this time. Pilgrims from all over India attend these festive gatherings.

The Lord appeared when the moon entered the house of Vrishabha at the constellation of the star Rohini, on Wednesday, the 8th day of the second fortnight of the month of Sravana, which corresponds to the month of Bhadrapada Krishnapaksha according to the Barhaspatyamana, in the year of Visvavasu, 5,172 years ago (from 1945), which means 3227 B.C.

Study the Bhagavatam and the Pancharatras, which are equal to the Upanishads. You will know all about the glory of Lord Krishna, His Lilas and superhuman deeds. 

The eighth Avatara, Krishna, who has become the Beloved of India and the world at large, had a threefold objective: to destroy the wicked demons, to play the leading role in the great war fought on the battlefield of Kurukshetra (where he delivered His wonderful message of the Gita) and to become the centre of a marvellous development of the Bhakti schools of India.

There is no true science except devotion to Lord Krishna. That man is wealthy indeed who loves Radha and Krishna. There is no sorrow other than lack of devotion to Krishna. He is the foremost of the emancipated who loves Krishna. There is no right course, except the society of Sri Krishna's devotees. The Name, virtues and Lilas (divine pastimes) of Krishna are the chief things to be remembered. The Lotus Feet of Radha and Krishna are the chief objects of meditation.

Sri Krishna is the ocean of bliss. His soul-stirring Lilas, which are the wonder of wonders, are its waves. The honeyed music of His flute attracts the minds of His devotees from all three regions. His unequalled and unsurpassed wealth of beauty amazes the animate and the inanimate beings. He adorns His friends with His incomparable love.

His palms bear the signs of a lotus and discus, the right sole of His feet of a flag, lotus, thunderbolt, an iron goad, barley seed, and the Swastika. His left sole has the rainbow, triangle, water-pot, crescent, sky, fish, and a cow's footprint. His Form is composed of condensed universal consciousness and bliss. His Body pervades the entire cosmos.

Devotion is the only means of attaining Lord Krishna. Bhakti kindles love for the Lord. When love is directed towards Krishna, man is freed from the bondage of the world.

Though Lord Krishna appeared in a human body, He had a divine body not composed of the five elements. He did not take any birth here in the usual sense of the term. He did not die. He appeared and disappeared through His Yoga Maya as He has declared in the Gita. This is a secret, known only to His devotees, Yogis and sages.

His enchanting form with flute in hand is worshipped in myriads of homes in India. It is a form to which is poured out devotion and supreme love from the hearts of countless devotees not only in India but also in the West. Millions of spiritual seekers worship Him and repeat His Mantra, Om Namo Bhagavate Vasudevaya.

Lord Krishna was great in knowledge, great in emotion, great in action, all at once. The scriptures have not recorded any life more full, more intense, more sublime and grander than the life of Sri Krishna.

Krishna has played various roles during His stay in the world. He was Arjuna's charioteer. He was an excellent statesman. He was a master musician; he gave lessons even to Narada in the art of playing the veena. The music of His flute thrilled the hearts of the Gopis and everyone else. 

He was a cowherd in Brindavan and Gokul. He exhibited miraculous powers even as a child. He killed many demons. He revealed His Cosmic Form to His mother, Yasoda. He performed the Rasa Lila, the secret of which can only be understood by devotees like Narada, Gauranga, Radha and the Gopis. He taught the supreme Truth of Yoga, Bhakti and Vedanta to Arjuna and Uddhava. 

He had mastered every one of the sixty-four fine arts. For all these reasons He is regarded as a full and complete manifestation of God.

Incarnations of God appear for special reasons under special circumstances. Whenever there is much unrighteousness, whenever confusion and disorder set in on account of unrighteousness and baffle the well-ordered progress of mankind, whenever the balance of human society is upset by selfish, ruthless and cruel beings, whenever unrighteousness prevail, whenever the foundations of social organisations are undermined, the great Incarnation of God appears in order to re-establish righteousness and to restore peace.

An Incarnation is the descent of God for the ascent of man. A ray from the Cosmic Being in His potential state of manifestation descends on earth with mighty powers to keep up the harmony of the universe. The work done by the Incarnation of God and His teachings produce a benign influence on human beings and help them in their upward divine self-realisation.

The Incarnation comes to reveal the divine nature of man and makes him rise above the petty materialistic life of passion and egoism.

The greatest manifestations are called Incarnations proper. Rishis, Munis, prophets, sons of God and messengers of God are minor manifestations.

The Incarnations usually come with their particular or favourite groups or companions. Lord Rama came with Lakshmana, Bharata and Shatrughna. Lord Krishna came with Balarama, Devas and Rishis. Sanaka came with Sanandana, Sanatkumara and Sanatsujata. Some, like Sri Shankara and Ramanuja, come as teachers and spiritual leaders. Some, like Chaitanya, are born to instill devotion in the hearts of people and turn their minds towards God. The Incarnations proper, like Krishna, come only when there is widespread catastrophe in the world.

On the holy Krishna Janmashtami, the ladies in South India decorate their houses beautifully, ready to welcome the Lord. They prepare various sweetmeats and offer them to the Lord. Butter was Krishna's favourite, and this is also offered. From the doorway to the inner meditation room of the house the floor is marked with a child's footprints, using some flour mixed with water. This creates the feeling in them that the Lord's own Feet have made the mark. They treat the day as one of very great rejoicing. There is recitation of the Bhagavatam, singing and praying everywhere.

The Janmashtami is celebrated at the Sivananda Ashram, Rishikesh, with the following programme of intense spiritual activity:

1. During the preceding eight days, Japa of Om Namo Bhagavate Vasudevaya is done intensely.
2. Those who can, will recite the Bhagavatam during this period. Others will listen to it being recited.
3. On the birthday itself everyone fasts and spends the whole day in holy communion.
4. Everyone greets others with the holy Mantra, Om Namo Bhagavate Vasudevaya.
5. A grand havan is performed on that day.
6. There is continuous Satsang from 4a.m. early in the morning till night. Yogis, Sannyasins and learned men discourse upon the glorious life and teachings of the Lord.
7. From sunset people assemble in the elaborately decorated temple and sing the Lord's Names and glories.
8. Many hymns and portions of the Bhagavatam, especially the Gopika Geetam, are recited.
9. Towards midnight, there is a grand worship of Lord Krishna. The Lord is bathed with milk while His Name is chanted 108 times.
10. This worship concludes with offerings of flowers, waving of lights (Arati), and reading of that portion of the Bhagavatam which deals with the birth of Krishna. This synchronises with midnight, the hour of the Lord's birth, at which time the murti of the Lord is rocked in a beautifully decorated cradle. After this item, all the assembled devotees partake of the holy prasad or sacrament, and then retire, filled with the Grace and blessings of Lord Krishna.

If you cannot read the whole of the Srimad Bhagavatam during these days, at least you should recite the following four most important verses from the book. The leading two verses and the closing verse are the prologue and the epilogue respectively:

"Hear from Me the most secret knowledge coupled with the essential experience and its component parts.

"May you realise by My Grace, the knowledge of Myself and what form, qualities and actions I am endowed with.

1. "Before creation I alone existed. There was nothing, neither existence nor non-existence. I am that which remains after dissolution.
2. "Understand that to be Maya or illusion which is devoid of any purpose, which is not to be found in the Self and which is unreal like light and darkness.

3. "As the primary elements are amalgamated, with one another and also separate from one another at the same time, so I pervade the whole universe and am also separate from it.

4. "The aspirant should, by the method of positive and negative, know that thing which exists always and everywhere.

"Experience this truth through the highest super conscious state so that you will not be disturbed even by illusory objects".

There is another beautiful verse in the Bhagavatam which you can recite daily: "In days of yore, born of Devaki, brought up in the house of Yasoda, killed the wicked Putana of illusive form and lifted the Govardhana hill, killed Kamsa and the sons of the Kuru race, and protected the sons of Kunti. Thus is recited the essence of the ancient Bhagavat Purana consisting of the nectarine stories of the deeds of Krishna".  

May the blessings of Shri Krishna be upon you all!

ॐ नमः शिवाय!

Sianala, Montreal Sep 2010

Shankaracharya - Sanatana Dharma

ॐ नमः शिवाय!

18 May was Adi Shankaracharya's birthday and Swami Sivananda Maharaj had written summary of his life and what he did for Sanatana Dharma in India, which otherwise had taken the form of Jainism and then followed by Buddhism.

He is responsible for the current Sanatana Dharma in India, which he accomplished in 33 years of his short life.

SANKARA by Swami Sivananda Maharaj.


Introduction

Chaos pervaded all through India in the matter of religion and philosophy. Sect after sect, such as Charvakas, Lokayathikas, Kapalikas, Shaktas, 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 which just preceded the Avatara (incarnation) 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, with in a very short time, Sankara overpowered them all and restored the Vedic Dharrna 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 by the Asuras (demons). The menace to Dharma (Righteousness) in the Kali age (age of destruction) arose from obstacles that were more internal than external, more mental than physical. The seeds of Adharma (unrighteousness) 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 (caste) and entered the Sannyasa (renounced) order early in life. The previous Avataras like Rama and Krishna took birth in the Kshatriya Varna (warrior caste), because in their days they had to wield military weapons in the restoration of Dharma.

All are no doubt aware of the very important position assigned to Sankaracharya in the history of Indian philosophy. It can be affirmed, without any fear of contradiction, that Bharata Varsha would have ceased to be Bharata Varsha several centuries ago and would never have survived the murderous sword, the devastating fire and the religious intolerance of the successive invaders, if Sankara had not lived the life he lived and taught the lessons he taught. And those lessons are still pulsating in every cell and in every protoplasm of the true aspirant and the true Hindu.

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, Kerala. Kaladi is a railway station, on the Kochi-Shoranur rail link. Sankara was a Nambudiri Brahmin. Rajasekhara, a Zamindar (a rich landlord), built a Siva temple in Kaladi and formed an Agrahara for Brahmins who were in the service of the temple. Vidyadhiraja was doing Puja (worship) 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.

Sivaguru died when Sankara was seven years old. Sankara had none to look after his education. His mother was an extraordinary woman. She took special care to educate her son in all the Shastras. Sankara's Upanayana or thread ceremony was performed in his seventh year, after the death of his father. Sankara exhibited extraordinary intelligence in his boyhood. When he was only sixteen, he became a master of all the philosophies and theologies. He began to write commentaries on the Gita, the Upanishads and the Brahma Sutras when he was only sixteen years old. What a great marvel!

Sankara's mother was consulting astrologers about horoscopes of suitable girls for her son's marriage. But Sankara had a firm resolve to renounce the world and become a Sannyasin. Sankara's mother was very much grieved that there would be no one to perform her funeral rites after her death. Sankara gave full assurance to his mother that he would always be ready to serve her at the death-bed and perform the usual funeral rites. Even then his mother was not satisfied.

One day, Sankara and his mother went to take bath in the river. Sankara plunged into the water and felt that a crocodile was dragging him by the foot. He shouted out to his mother at the top of his voice: "O dear mother! A crocodile is dragging me down. I am lost. Let me die peacefully as a Sannyasin. Let me have the satisfaction of dying as a Sannyasin. Give me your permission now. Let me take Apath-sannyasa”.

The mother immediately allowed him to take Sannyasa. Sankara took Apath-sannyasa (the adoption of Sannyasa when death is near) at once. The crocodile let him go unharmed. Sankara came out of the water as a nominal Sannyasin. He again repeated his promise to his mother. He left her under the care of his relatives and gave away his little property to them. He then proceeded to find out a Guru with a view to get himself formally initiated into the sacred order of Sannyasa.

In Search of a Guru

Sankara met Swami Govindapada Acharya in a hermitage in Badrikashram (Badrinath) in the Himalayas and he prostrated at the teacher's feet. Govinda asked Sankara who he was. Sankara replied: "O revered Guru! I am neither fire nor air nor earth nor water-none of these, but the Immortal Atma (Self) that is hidden in all names and forms". 

He also said in the end: "I am the son of Sivaguru, a Brahmin of Kerala. My father died in my childhood. I was brought up by my mother. I have studied the Vedas and the Shastras under a teacher. I took Apath-sannyasa when a crocodile caught my foot while I was taking bath in the river. Kindly initiate me formally into the holy order of Sannyasa".
Swami Govinda was very much pleased with the truthful narration given by Sankara. Having initiated him and invested him with the robe of a Sannyasin, Swami Govinda taught him the philosophy of Advaita which he himself had learnt from his Guru-Gaudapada Acharya. 

Sankara learnt all the philosophical tenets from his Guru Govindapada. Govinda asked Sankara to go to Kashi. Sankara proceeded to Kashi where he wrote all his famous commentaries on the Brahma Sutras, the Upanishads and the Gita and successfully met all the criticisms levelled against them. He then began to propagate his philosophy. Sankara had the greatest esteem for his Guru Govindapada and his Parama Guru or the teacher's teacher, Gaudapada.

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 (commentary) 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 Misra was 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 a 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 realised 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 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.

Mother’s Funeral Rites

Sankara received news that his mother was seriously ailing. He left his disciples and proceeded to Kaladi alone. His mother was then bedridden. Sankara touched her feet in reverence. He praised Lord Hari. Hari’s messengers came. Sankara's mother gave up her physical body and went along with those messengers to the abode of Hari.

Sankara encountered serious difficulties in performing the funeral rites of his mother. Usually, Sannyasins do not perform any of the rites or ceremonies which are enjoined on the householders. The Nambudiri Brahmins were all against Sankara. Sankara's relatives also did not help him. 

They did not come forward to assist him even in carrying the dead body to the place of cremation and refused to give fire for igniting the funeral pyre. At last Sankara determined to perform the funeral rites all alone. As he could not carry the entire dead body, he cut it into pieces and removed the pieces one by one to the backyard of the house. He then made a pyre there of stems of plantain trees and set fire to it by his Yogic power. Sankara wanted to teach the Nambudiris a lesson. 

He then made the local chief issue an edict that a corner should be set apart in each Illam or house of the Nambudiri Brahmins to burn the dead of the family and that they should cut the dead body into parts and then burn the same. This practice continues even today amongst Nambudiri Brahmins.

Sankara then returned to Sringeri. From there he went out on a tour through the eastern coast with a large number of followers. He preached his Advaita philosphy wherever he went. He established the Govardhana Mutt at Puri. He went to Kancheepuram and attacked the Shaktas. He purified the temples. He won over to his side the rulers of the Chola and the Pandya kingdoms. 

He went to Ujjain and put down the atrocities of the Bhairavas who were shedding human blood. He then proceeded to Dwaraka and established a Mutt there. He then travelled along the course of the Ganges and held religious controversies with great personages.

Sankara's End

Sankara proceeded to Kamarup-the present Guwahati-in Assam 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 north-west of the State of Mysore, nestling in the beautiful foot-hills 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 authorised 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 Joshi Mutt, 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 with all classes of people. Sankara's Sannyasins are to be 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 form just to teach me a lesson". He composed then and there five Slokas called the ‘Manisha Panchaka’. Every Sloka ends thus: “He who learnt to look on the phenomena in the light of Advaita is my true Guru, be he a Chandala or be he a Brahmin”.

In Kashi, a student was cramming the Sutras in Sanskrit grammar. He was repeating again and again "Dukrin karane, Dukrin karane....". Sankara heard it and was struck by the perseverance of the boy. He immediately sang a small poem, the famous Bhaja Govindam song, in order to teach the uselessness of such studies in the matter of the liberation of the soul. The meaning of the song is: "Worship Govinda, worship Govinda, worship Govinda, O fool! When you are about to die, the repetition of these Sanskrit Sutras will not save you".

Once some mischief-mongers offered meat and liquor to Sankara. Sankara touched those items with his right hand. The meat turned into apples and the liquor into milk.
A Kapalika came to Sankara and begged for his head as a gift. Sankara consented and asked the Kapalika to take his head when he was alone and absorbed in meditation. The Kapalika was just aiming with a big sword to sever the head of Sankara. Padmapada, the devoted disciple of Sankara came, caught hold of the arm of the Kapalika and killed him with his knife. Padmapada was a worshipper of Lord Narasimha. Lord Narasimha entered the body of Padmapada and killed the Kapalika.

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 Bhasya. 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 which 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 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 alone 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, from ब्रह्मज्ञानावलीमाला



ब्रह्मा  सत्यं  जगन्मिथ्या  जीवो  ब्रह्मैव  नापरः  |
अनेन  वेद्यं  सच्छास्त्रमिति  वेदान्तडिण्डिमः |२० |

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 superimposed on Brahman or the Supreme Self. If you get a knowledge of the rope, the illusion of the snake will vanish. Even so, if you get a knowledge of Brahman, the illusion of the body and the world will vanish.

Sankara is the foremost among the master-minds and the giant souls which 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's 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 the most easy of acceptance to the modern mind. So I hope this clears that Adi Shankaracharya did not use physical force or killed anyone to restore dharma.

ॐ नमः शिवाय!

Sianala, Montreal Jun 2010