• Know why this book is a good read and numerous snippets from Sankara’s life and thoughts.

This book by Subramanian Chidambaran is a literary effort, worth every moment.

It is written in a simple story telling style that encapsulate the trajectory set forth by the greatest incarnations of this Yuga and envisages an illustrious future for Sanātana Dharma.

सदा शिव समारमभां शङ्कराचार्य मध्यमाम्॥

अस्मदाचार्य पर्यन्तां वन्दे गुरु परम्पराम्॥

sadā śiva samāramabhāṃ śaṅkarācārya madhyamām..

asmadācārya paryantāṃ vande guru paramparām..

Respect to the lineage from Lord Sadaśiva through Ādi Śaṅkara to my Guru.

In the first few pages we find the philosophy that, Pravrtti-dharma sustains life, while nivrtti-dharma offers liberation from its cycle. When dharma is threatened, the Supreme Being takes form to eliminate the danger and restore balance, as assured in the Bhagavad Gītā- this manifestation is known as an 'avatāra'.

अज्ञानान्तर्गहनपतितान् आत्मविद्योपदेशैः नातुं लोकान्

भवदवशिखातापपापच्यमानान् |

मुक्त्वा मौनं वटविटपिनोः मूलतो निष्पतन्ति शम्भोर्मूर्तिश्चरति भुवने शङ्कराचार्यरूपा ||

To help those lost in ignorance and suffering, Sambhu broke his silence, left his banyan tree abode, and came to the world as Sankarācārya- Madhavīya-śankara-vijaya 4.60

Then the story unfolds-

The parents: Āryāmbā suggested to Sivaguru to increase worship activities at the temple. Following advice from the elders, the two undertook 'bhajana', a period of worship lasting one mandala (48 days) at the Vṛśabhācala temple in Thrissur, which is now known as the Vadukkunnathan temple. Historically, Thrissur was known as a centre for Vedic studies, and it was customary for Nambūdiri brahmacārīs to spend a year at the temple performing bhajana after completing their education. During bhajana, an individual spends the entire day at the temple, attends all pūjās, and partakes in the naivedya.

The birthday formula uses an alphabetic code: the first letter signals the tithi (day), the second shows if the moon is waxing or waning, and the third indicates the lunar month in the almanac. Numbers are assigned to these letters via systems like katapayādi, where ka, ta, pa, and ya series get values 1-9, with 10 as zero. For "Śaṅkara": śa = 5 (ya series), ka = 1 (ka series), ra = 2 (ya seriess), means fifth tithi (pañcamī), first division (śukla), and second month (vaiśākha). That’s why Śańkara Jayanti falls on vaiśākha-śukla-pañcamī.

Āryāmbā’s concerns were seemingly confirmed when several Brahmanas arrived, requesting alms and delivering divine messages. They told Āryāmbā that her son was destined to revive Sanātana-dharma rather than live as a householder, urging her to support his greater purpose. Observing Śaṅkara, they sensed his longing for liberation and advised him that only Govinda Bhagavatpāda, disciple of Gaudapada, could guide him to the ultimate truth.

At eight years old, Śańkara was eager to seek his guru despite feeling sad about leaving his mother. One day, while bathing in the river, a crocodile grabbed his leg. Āryāmbā, his mother, helplessly watched and prayed for a miracle. As Śaṅkara faced death, he asked for permission to take āpat-samnyāsa, or renunciation when in peril. Reluctantly, Āryāmbā agreed. Instantly, the crocodile let go and vanished, which Āryāmbā took as divine intervention. With deep resolve, the devoted mother parted from her only son for a greater cause. Śańkara assured her he would return when needed most. 

Crocodile Ghat next to river at Kalady, Kerala. 

The author has made it engaging for all who want to celebrate the oneness of the spirit of Advaita. The Jagadguru here, walks and talks with a common wave of love and compassion for his motherland, invoking and instilling the Vedic traditions and values. Reading about the Digvijaya that conquered the four directions of this Bhoomi and won unparalleled following for the non-dual philosophy; is never a dried-out narration.

One of the available ones, is ‘Adi Śaṅkara: His Life and Times’ by Kanchi Mahaperiyava; an extremely informative and intense book, just as each of the seven volumes of ‘The voice of God’ by the seer are invaluable. All modern universities will unequivocally benefit if they can adorn their libraries with the speeches of the 68th Pontiff of Kanchi Math who is believed to be Ādi Śańkara reborn for reinstating the importance of Veda Dharma. 

Some key points from the book are prompting an inclusion herein-

Ādi Śańkara then journeyed through forests and crossed major rivers, including the Bharatapuzha, Kaveri, Tunga, Krishna, Godavari, Tapi, and Narmada; driven by his quest for liberation and knowledge of the Supreme truth.

Tunga in Karnataka is the site of an unusual observation by the young sage- a large cobra was seen spreading its hood over a pregnant frog, seemingly shielding it from the sun’s heat. Although frogs are typically prey for cobras, in this instance, the cobra did not attack. According to local accounts, this location is historically significant as the site where Rşyaşriga and his father Vibhāndaka performed penance. This area, originally called Rşyaşṛnga-giri, was later renamed Sringeri.

The king of Kashi personally welcomed Śankara and his followers. As a renowned centre of learning, Kashi hosted scholars from diverse traditions: Nyāya, Vaišeşika, Sankhya, Yoga, Vedānta schools, Bauddha, Jaina, and more. This period enabled Śankara to engage with different philosophies, spread Advaita-Vedānta, and attract many disciples, notably Citsukha and Sanandana. Invited to various gurukula-s, Śankara witnessed an elderly man memorising Panini's grammar rules, inspiring him to compose the verses known as Moha-mudgara or 'Bhaja Govindam'. 

After bathing in the Ganga, the Ācārya walked with his disciples through a narrow lane in Kashi. They encountered a Candāla accompanied by four dogs. One disciple requested that the Candāla step aside to allow the Ācārya to pass. The Candāla looked at the Ācārya and asked, 'Who should move aside; the body or the soul? The body is inert and cannot move independently. The soul exists everywhere and therefore does not move.' Realising that it was Lord Viśvanātha, the Ācārya composed five verses -Manisa-pañcakam, defining a true Guru.

Accompanied by a select group of disciples, the Ācārya proceeded to Badarikāśrama in the north, where Lord Nārāyaņa is believed to reside in the form of a Yogi engaged in perpetual meditation. It was at this location-specifically within the Vyasa-guhā cave by the Sarasvati river, that Vyasa composed the Brahma-sutra-s, the Mahābhārata, and the Purāņa-s.

अस्त्युत्तरस्यां दिशि देवतात्मा हिमालयों नाम नगाचिराजः । पूर्वापरौ तोयनिधी विगाह्य स्थितः पृथिव्या इव मानद‌ण्डः ॥

Located in the northern region of the country, the Himalaya mountain range extends from the eastern to the western oceans, resembling a natural boundary of the continent-Kumarasambhavam 1.1

Ācārya and his disciples travelled from Kashi to Haridwar along the Ganga, reaching the gateway to Deva-bhūmi. They admired the Himalayas, the distinctive natural scenic beauty, greenery and wildlife, and the river's significance. From Haridwar, they continued to Rishikesh, known for its sacredness and sages engaged in penance in their subtle bodies. Ācārya established the Uttarāmnāya-matha at Joshimath. After travelling north, the group arrived at Badarī-Nārāyaņa, regarded by many as Bharata's family deity. The Ācārya discovered that the original idol was missing, with worship being offered to a sālagrāma instead. Locals explained it had been hidden in Nārada-kunda to protect it from invaders. Defying warnings about strong currents, the Ācārya meditated and retrieved the damaged four-armed idol from the river, then consecrated it according to Kerala-tantra and appointed a Nambūdiri Brāhmaņa as chief priest.

Consequently, the Ācārya regarded Badarikāśrama as an environment conducive to authoring his commentaries. He brought in the concept of infusing life into a vigraha made of stone or wood or metal or any other material as per the Kerala-tantric tradition. These rituals are followed by a Tantri who draws energy from his own self and transfers it into the vigraha making it a living entity. The Tantri is therefore regarded as the father of the deity (which is also similar in temple tradition, where the Sthapati or architect/sculptor is the mother and the head priest the father).

The Gītā is recognised as a principal Vedanta text, equivalent to the Upaniṣads and Brahma-sūtras, prompting the creation of detailed commentaries. Although numerous commentaries on the Gita existed prior to Śańkara, as evident from his introduction to the Gītā-bhāsya, there is no indication that these earlier works treated the Gītā as a Vedāntic scripture. Subsequently, the Upaniṣads, Brahma-sūtras, and Bhagavad Gītā have collectively come to be regarded as the foundational texts of Vedānta, commonly known as the 'Prasthāna-trayi.' Every subsequent ācārya of Vedānta has found it necessary to comment on the Prasthāna-trayi in order to be recognised as an ācārya within the tradition. Although there were earlier commentaries on the Upanisads, Brahma-sūtras, and Bhagavad Gītā, as noted by Śańkara, and Vyāsa, none survive today; Śańkara,s commentaries are the oldest extant works on them.

शङ्करं शङ्कराचार्य केशवं बादरायणं सूत्रभाष्यकृतौ वन्दे भगवन्तौ पुनः पुनः ।

Śańkarācārya said to be an incarnation of Śiva and Badarayana of Keśava (Viṣṇu); I repeatedly offer respect to the composers of the sutra and its commentary - Traditional verse

While staying at Uttara-kashi, the Ācārya was visited by an elderly Brāhmaņa who, after discussing Brahma-sūtra 3.1.1 regarding the soul's transmigration and exchanging deep questions and answers, was revealed to be Vyāsa, the author of the Brahma-sūtra-s himself, impressed by the Ācārya’s explanations.

Debate with Mandana Misra

Bhattapada asked the Ācārya to debate his disciple Mandana Miśra in Mähiśmati. Mandana and Prabhakara were Bhattapada's main pupils. A judge was needed for the debate, so Sankara chose Sarasvati, Mandana’s wife, for her expertise in pūrva-mīmāṁsā and uttara-mīmāṁsā. Although women like Gārgī and Maitreyi had engaged in scholarly debates before, this was likely the first recorded instance of a woman serving as a judge. The debate lasted several days. Mandana claimed the Vedas focused on action (mimārmsā), while Śankara asserted the Upaniṣads were the ultimate purpose of the Vedas, with mimāṁsā serving only as preparation. Unable to refute Śankara’s arguments, Mandana acknowledged his brilliance and accepted him as guru. Sarasvati judged Śankara the winner, and both Mandana and Sarasvati showed respect by prostrating before him, with Śankara accepting Mandana as his disciple.  (The debate between Mandana Miśra  and the Ācārya can easily be the best example for understanding epistemology, axiology and ontology which are the maxims underlying contemporary research methodology).

Once, a kāpālika was preparing for the sacrifice of the Ācārya who had agreed for it. The latter was then self-absorbed in nirvikalpa-samādhi. Padmapada, the disciple suddenly woke up from sleep, feeling some concern, began his search for the Guru and came to the cave. Just as Ugra-bhairava with other kāpālikas, was about to behead the Ācārya, a strange roar was heard in the cave. A fierce lion jumped upon them and tore them apart. Padmapāda was standing in a possessed state. Lord Nrsimha, who was Padmapāda's ista-devata had manifested in him, and saved Ācārya's life. Padmapāda, before accepting samnyāsa, was a great devotee of Lord Nrsimha. To pacify this Nrsimha-āveśa in Padmapada, the Ācārya composed the Laksmi-nrsimha-karavalamba stotram. 

After meditating in Gokarna for several days, Ācārya visited Harihar, where the deity Sankara-Nārāyana is worshipped. There, he emphasized the unity of Siva and Visnu, stating that debates over their superiority are pointless. He then travelled to Kutakacala hills that was sanctified by the penance of several sages such as Kola -hence the name Kolapuri or Kollur. Ācārya worshipped the rare mithuna-linga, symbolising both Śiva and Śaktī, with a golden line dividing sections for the three Śaktīs (Durgā, Lakṣmī, Sarasvatī) and the trinity (Brahmā, Viṣṇu, Śiva). After bathing in the Sauparņikā river and worshipping, he meditated on the Kutajādri hills, where he envisioned the Divine Mother. He commissioned and consecrated a vigraha of Goddess Mūkāmbikā on a Sri-cakra, and established the pūja-vidhāna according to agamas and Kerala-tantra.

Devi of Mukambika Temple. 2012. 

 At Sringeri, a devoted boy named Giri joined Ācārya’s retinue. Though, not as intellectually advanced as the other disciples, he was dedicated to serving everyone. Giri always listened to Vedanta sessions, despite understanding very little. Some disciples questioned his value. Moved by this, the Ācārya miraculously bestowed profound knowledge upon Giri. Immediately inspired, Giri composed eight verses called Totakāṣṭaka in praise of his Guru. He was named ‘Totaka’ after this composition. Says Totaka,

गुरुपुंगव पुंगवकेतन ते

समतामयतां नहि कोऽपि सुधीः ।

शरणागतवत्सल तत्त्वनिधे

भव शंकर देशिक मे शरणम् ॥ ७॥

gurupuṃgava puṃgavaketana te

samatāmayatāṃ nahi ko’pi sudhīḥ .

śaraṇāgatavatsala tattvanidhe

bhava śaṃkara deśika me śaraṇam .

Respected teacher and Supreme Lord, known by the symbol of the bull, your wisdom surpasses all others. Your compassion toward those who seek refuge is unmatched, and you are regarded as a source of truth. I respectfully seek guidance from you, master Śańkara.

Since many have written about the life and purpose of Ādi Śańkara, how is this book different? 

Well, for both the erudite and the uninitiated, the author makes it equally comprehensive and interesting with several instances that not only contain the enlightened perspective but also a dramatic and aesthetic relish. There is substance and spiritual fervour attached to the episodes and a staunch devotee is seen in these writings.

Advaita unites the world under the canopy of ‘Ekam Sat’ or Truth is One. Spirituality is rooted in the eternal ‘Oneness’ principle. Every religion has served humanity at different times in history with varied pathways and this has not been denied by the greatest saints of recent times, including Sri Ramakrishna Paramahamsa and Sri Ramana Maharshi. (Ref- the reviewer’s book-The Dance of Tantra and a Satguru–2023). The fact that the birth of the Jagadguru was at a time when Buddhism and Jainism were known to be deriding Vedic customs and attempting to demolish their foundation, is highlighted rather vehemently in this book. This is to emphasize repeatedly on the timing chosen for the descent of supreme consciousness on earth in the form of Ādi Śańkara.

Further in the exploits of the sage traversing every region widely spread across, the author forays into incidents connected to several temples and their Tantrāgamic practices. Some of these are hitherto not well-known.

Guruvayur is one of the few temples in Kerala where Tāntric rituals are performed year-round. During his travels near Guruvayur, Ācārya had seen a mysterious light in the forest and sensed a sacred presence. Using yogic powers, he identified this spot as where Lord Śiva, as Kirāta, brought forth Ganga by shooting an arrow to quench Parvati’s thirst. This led to the name Kadāmpuzha (a powerful temple of Bhagavaty), meaning "the hunter’s arrow stream." Recognising Parvati’s sanctity there, Ācārya consecrated the site.

Ācārya visited Tiruchendur, one of six holy shrines of Lord Subrahmanya, where the Lord is said to have defeated the demon Sūrapadman. During his visit, Ācārya reportedly saw a snake enter the sanctum to worship, inspiring him to compose the Subrahmanya-bhujangam in the bhujanga-prayāta metre. He notes that the temple sits on Sugandha-śaila, a small hill by the sea.

At Tiruvidaimarudur, Ācārya visited Mahalingasvami temple and debated the supremacy of Advaita-Vedānta. The opposition remained unconvinced until Śiva reportedly affirmed Advaita as the truth, with an arm emerging from the Śivalinga in response to Ācārya 's prayers.

Jambukeśvaram, also called Tiru-ānai-kāval, is a temple in Trichy for Lord Jambukeśvara (the Jala/ water principle) and Goddess Akhilāņdeśvarī. When Ācārya visited, the goddess was furious due to certain practices, making the temple inaccessible. The people sought Ācārya's help, who channelled her fury into two Śri-cakra earrings and placed them on her ears, restoring peace.

To calm the Goddess in Kanchi, he consecrated the Śri Cakra, which remains worshipped until today. He also reorganised Kanchi, creating Visnu-kanchi near the Varadarāja temple and Śiva-kanchi near the Ekāmreśa temple. (Ācārya is believed to have played dice with goddess Meenakshi at the Madurai temple, transforming the Śakti from a horrific dark state of Tamas to a bright peaceful Sātvik quality by designing Śri Cakra during a game of dice).

Ācārya then visited the famous Purusottama kşetra (Puri) where we have the Nīlācala hillock on which stands the famous Jagannath temple. Here too he made the positive changes.

If a scholar could satisfactorily clear two rounds of questioning; one by the scholars of Kashmir and the second by the Goddess Sarada Herself, such a person would be recognised as a ‘Sarvajña’. The sarvajña-pitha had four doors, opened by scholars from each of the four directions. Śańkarācārya clearing the rounds, climbed the stairs of the sarvajña-pitha and entered it through the southern door, amidst sounds of bells, trumpets. 

The author acknowledges there are at least three versions of the last phase of the Jagadguru’s life.

The popular one says that Śańkarācārya, along with his disciples, reached Kedar, and after the darśana of the Lord, asked his disciples to not follow him anymore. He walked up the snowy slopes of the Himalayas and soon disappeared. While the author has mentioned about the four prominently accepted Matha-s, he devotes enough portion in the book to consent that Kanchi, also known as Kamakostha, is recognised as a prominent matha established by Śańkarācārya in the seat of Parāśakti. It is referred to as Sarada-matha, with its ksetra, devata, and devi being Satyavrata, Ekāmranātha, and Sri Kāmākoți, respectively. Successors of this Pitha hold titles such as 'Indra-sarasvati' or 'Bharati', and records show an unbroken lineage of samnyasis. 

The Jagadguru-ratna-mālā-stava by Sadāśiva Brahmendra, a renowned realised soul, documents the guru-paramparā up to Paramaśivendra-sarasvati, confirming the establishment of Śarada-matha in Kanchi. The proposition that there are two Dakṣiṇāmnaya-mathas is not generally accepted; however, it may be considered that Sringeri served as the Dakṣiṇāmnāya-matha, while Kanchi was a significant matha established by Śańkarācārya, referred to as Mukhya-āmnāya or Madhyama-āmnāya.

Advaita, the non-dual monistic philosophy propounded by Ādi Śańkara, may very well be a place where the scientific world meets that of the cultural, artistic and spiritual. This Darśana or philosophy points to the relationship between mass, frequency, wave and energy that modern physics has established, with the Advaitic ‘Unity of the Universe’ as common ground. These relationships, formalised as equations by scientists like Max Plank and Albert Einstein, suggest that the whole mesh of the Universe blends into ‘One,’ which exhibits itself as many. (Ref- reviewer’s Where Science and Spirituality Meet, Advaita and Science in Sanskriti magazine and Speaking Tree )

Let us venerate the ‘Punya Bhoomi Bhārata’ that gave rise to the soul who descended to bolster Veda on one hand and uphold Vedānta on the other. The former with Karma will aim at Deva and Dharma and the latter with Jñāna will transcend into ‘Brahman’. 

श्रुति स्मृति पुराणानाम् आलयम करुणालयम्।

नमामि भगवत्पादम शंकरं लोक शंकरम्॥

śruti smṛti purāṇānām ālayam karuṇālayam.

namāmi bhagavatpādam śaṅkaraṃ loka śaṅkaram..

I bow at the feet of the Lord in the form Śańkara, who is the blessing for humanity, who is the shrine for the śruti, the smṛti and the purāna, and, who is the abode of compassion.

Author    is an acclaimed dancer researcher and author, Dr. Padmaja Venkatesh Suresh is well-known for her immaculate insight into esoteric sciences, corelated with years of training and experience. Having toured extensively with her lectures, workshops and thematic performances, she leads Aatmalaya Academy, Bangalore, that propagates the cause of Sanatana Dharma and Vedic values through the arts. A PhD in dance and philosophy, she has several awards to her credit.

To read all articles by author And To buy book online

Also see albums of-

1. Sringeri Mutt

2. Mahalingaswamy Temple

3. Sankara Birth Place, Kalady

5. Jambukeśvara Temple

6. Kedarnath Yatra

7. Mookambika Temple

8. Debate between Sankara and Mandana Misra