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Some events from Adisankarar life

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Dear All,
Click on this link below.Its a movie/documentary on life od AdiShankaracharya in Sanskrit with English subtitles in 16 parts in You tube.
this is the first link and subsequent links are availabe at the given related links there.

YouTube - Adi Shankaracharya (part 1 of 16)


you can watch the entire movie online here (continous streaming) without having to click on susequent links : Adi Shankaracharya 1983 Bollywood Movie Watch Online ~ Online Watch Movies Free

or you can download the movie here: Download Adi Shankaracharya Movie
Dear NRR

I just heard about the song. thats all. Not yet heard the actual song itself. Anyhow the raga "kambodhi" is unique in nature, which pacified even the lord shiva. Especially I like a song in film Ambikapathi set in kambodhi "Tamizh maalai thanai sooduvar". In carnatic song, the famous "mari mari ninnu" is also nice. One of my friend said that "Subramanyaya namsothuthe" is an excellent piece of Dikshithar. Am searching for the CD.

Sri Renukakarthikeyan has stated that the critics of BC period for Adi sankara got confused between the original Sankara (who lived in BC) and Abhinava Sankara of matha at Kanchipuram who was born at Chidambaram. But no Sankaravijaya except what is called Anandagiri Sankaravijaya mentions this. This work has suffered very damaging comments from learned men like K T Telang, H H Wilson, A E Gough and Dr Burnell (Collector of thanjavur). In fact K T Telang has published a separate study of this work and has exposed the unreliability of this work with respect to its narrations about life of Sankara. Another work that mentiions Abhinava Sankara - 'Sankarendra Vilasa' is known by quotations. But no body (including those who quote) has seen or heard of such a book. Further a story goes on that this acharya was born 3 years after his father's demise (golak puthra). Further he is said to have born in the year next to his guru's demise. Abhinava Sankara never lived in or around Kanchi. He is said to have spent his life through out Kashmir. Poet Kalhana's work 'Rajatarangini' speaks about the history of Kashmir. It also mentions of the kings, poets, pandits, life style of people . During the life time of this acharya (AD 800) Kalhana says a number of vidwans were there and one among them was Vakpathi Bhatta. It is said that this guru silenced this vidwan in a debate and later this vidwan wrote'Sankarendera vilasa'. But Kalhana, who mentions Vakpathi among the names of vidwans, does not state a word about this guru or his debate with Vakpathi. In some books it is also stated Jayapeeta Vinayaditya was the contemporary king with this guru. But as per Kalhana the reignal period of this king is AD 751-782. But this guru has not at all been born at that time. A number of scholars hold that this Abhinbava Sankara theory is not correct.
mAnuSha avatAra rahasyam--the secret of human avatar
(from the compilation of upanyAsa--lectures, of KAnchi ParamAchArya about 'Shankara Charitam')

BhagavAn shrI KRShNa ParamAtma gives us enough hints in his Bhagavad GItA, as to why God should take avatar as a human being, when he could have as well accomplished the task by his saMkalpam--will, from where he is.

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया ॥४.६॥

ajo&pi sannavyayAtmA bhUtAnAmIshvaro&pi san |
prakRutiM svAmadhiShThAya saMbhavAmyAtmamAyayA ||4.6||

Though I am unborn, of changeless nature and Lord of beings, yet subjugating my PrakRti, I come into being by my own mAyA. (Tr.svAmi svarUpAnanda, RK MaTham)

"I don't need to take janma--birth, getting stuck in karma. I am a birthless vastu--entity, ajaH. I am not a jIva that undergoes changes due to prakRti cheShTitaM--world set in motion, and the vikAras--vagaries, of manas--mind. I am the changeless Atma-vastu avyayAtman--imperishable Brahman. I am the Ishvara--Lord, of sakala bhUtas--all beings. Although I am in this way, I come into being, bringing the prakRti which is the AdhAra-kAraNam--supportive cause, substratum, of the appearance of this prapancham--universe, by my mAyA."

Just as he created the universe by his mAyA, he also apparently creates him as one who takes a birth. Although all this jIva-jaDa prapancham--universe of animate beings and inanimate matter, are all his appearances, and there is nothing else except him, he plays it in such a way that prakRti takes control of the jIva-jaDa prapancham, in whose sattva-raja-tamo guNas the jIvan gets stuck, indulges in karma and to experience its fruits takes birth after birth. On his part, however, he takes birth with complete control of the prakRti and ruling over it. That is what is known as an avatAram.

As to why he takes such avatarAm, he explains it in the most famous verse of the GItA:

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥४.७॥

परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥४.८॥

yadA yadA hi dharmasya glAnirbhavati bhArata |
abhyutthAnamadharmasya tadAtmAnaM sRujAmyaham ||4.7||

paritrANAya sAdhUnAM vinAshAya cha duShkRutAm |
dharmasaMsthApanArthAya sambhavAmi yuge yuge ||4.8||

Whenever, O descendant of Bharata, there is decline of Dharma, and rise of Adharma, then I body myself forth.

For the protection of the good, for the destruction of the wicked, and for the establishment of Dharma, I come into being in every yuga. (Tr.svAmi svarUpAnanda, RK MaTham)

Many people take the meaning of the verse 4.8 that God's avatar happens only once in a yuga. It is not so. The 'yuge yuge' in this pair of verses matches with the 'yadA yadA', the opening of the first. Since 'yadA yadA' means 'whenever', 'yuge yuge' means 'in every yuga' and not only once in a yuga.

BhagavAn takes avatar to destroy adharma and establish dharma whenever the need arises. But why can't he do it just with his saMkalpam is the question.

Why did he say "prakRutiM svAm adhiShThAya" when talking about his taking avatar in verse 4.6? In verse 9.8, where he talks about giving birth to jIvas in the cycle that follows a kalpa, he uses a similar phrase: "prakRutiM svAm avaShTabhya"--animating my prakRti. Therein lies the sUchana--hint, for BhavAn's mAnuSha avatAra rahasyam.

Why not correct the world by mere saMkalpam?

Alright, adharma increas in the world and people who follow dharma suffer immensely at the hands of the adharmic forces. Instead of taking avatar a man among the people, BhagavAn could as well have set right things just his divine will? Why should he become a man, make efforts like us, indulge in samsAra--worldly life, fight and do saMhAra--killing, undergo all the tribulations of an avatar? Not only that; in his avatar as man, he behaves mentally like him: feeling angry, crying, doing shRnggAram--amorous behaviour? Why all these for a God of his stature?

If it is thought over deeply as to why he does not do it by mere saMkalpam, we would come to the conclusion that in that case he could have as well closed his sRShTi--Creation!

After all he has undertaken his sRShTi with a desire towards lIlA--sport, play, after initially remaining for indeterminable eons of time as "ekaM sva advitIyam"--"one without a second". Now with his desire of lIlA, he observes that status of ekam, only after the time of pralaya--dissolution, for one thousand chatur yugas and lets the sRShTi last eternally, so why should he close it?

Suppose he does not close his sRShTi opts to set the world right just by his divine will, then there will be only dharma the world over! People would lead a dharmic life, there would be no fresh karma added, and eventually when all the existing karmic balance is exhausted, the sRShTi will be dead by itself!

Since BhagavAn requires his sRShTi-lIlA, he does not destroy all adharma at once to last all times. Still the question remains unanswered: he could have set things right albeit temporarily when adharma is at peak and kept the duality of the world going. Why should he descend to the earth in human form for this task?

If we think this over, we would understand that after all both dharma and adharma are all due to his saMkalpam. He only shows it in kArya rUpam--form of acts, as everyone of us doing something. Have we read anywhere that the world became adharmic by his mere saMkalpam? In his scripting of life, the world becomes adharmic only due to the activities of the asuras, rAkShasas, duShTa rAjas--evil kings, those who preach wrong religous concepts and many other groups such as the thieves, killers and forgers. In this kali yuga, the reason for the acts of people done with their hands and legs is their corrupt mind. Thus it is shown in Ishvara lIlA that everything--both bad and good--is done by the mental and physical activities of indidual people and not by mere Ishvara saMkalpam. When adharma could increase to a peak by individual people, why should dharma alone be established by mere Ishvara saMkalpam?

Thus, when the dharmic balance is upset, BhagavAn sends his messengers in the form of sages. When the situation is beyond their scope, he himself takes avatar in human form.

The humanity and divinity of avatAra

When BhagavAn takes avatar in human form for dharmOttAraNam--rescue of dharma, he has kept kneaded into that very concept many things that are juicy to ponder. If the upadesham of dharma is to be done, the man who does it should live it and teach by the example of his own life. Only when the general public comes across an Adarsha puruSha--illustrating man, they would be motivated to emulate him in, atleast in thoughts.

Although an Adharsha puruSha, an avatar cannot remain in his own level at all times. If he does it, he can't be a model. Only when he descends to the level of the people, lead a normal life among them with all the worldly circumstances and emotional flux, and show that he is unaffected by such vRtti and vAsanas--behaviour and impressions, and act his part to match theirs, his life by example would shine by contrast and make the people emulate him in their thoughts and practices.

By living the life of a normal human being, exposing his divine powers only when absolutely necessary, the avatAra teaches us the potentiality of the manuShya shakti--human power, to transcend the worldly life, obtain chitta-shuddhi--mental purity, and become eligible for the sAdhana towards mokSha.

We are all BhagavAn's children. He is our unseen mAta-pitA. Just as we have desire to see our ultimate parent, he also has the desire to mingle physically with his children and give them the bliss of meeting their divine parent in person.

In this sRshTi-lIlA, BhagavAn created the asura lokam--world of demons where everything is adharmic. He created the deva, gandharva lokas--world of Devas and Gandharvas, where everything is pleasant. He created the tapolokam--world of Rishis, where everywhere there is shAnti--peace; and satyalokam--world of BrahmA, where everything is perfect. This world of ours, the bhUmi--earth, in his creation, is known as the mishra lokam--mixed world, so it remains as the ideal playground for his lIlAs and avatars.

The concept of avatarA is one of the main tenets of Hinduism. When a Hindu reads the life and lIlA of an avatarA and has occasion to doubt or question certain activities, he/she should ponder over the explanations given above and clear any misgivings.
Beautiful explanation as always by the Acharya. Our religion has survived the various alien onslaughts only by this eternal Guru parampara tradition and the avatars of gods. The Acharya also says that to be born a human being on earth is a great privilege because the man gets a chance to set right his bad karma. There is no such privilege in the other lokams where there is only perfections or imperfections. In this karma bhoomi the man faces a constant challenge between the good and the evil and by rising above the temptations or maya he can work on his karma. The Acharya also says that the manushyas and the devas mutually need each other so they are on a equal footing. The devas control the elements of nature like the sun, rain and wind in the manushyaloka and the manushyas do sacrifices and yagnas to keep the devas happy. The devas need these thanksgiving or otherwise they get upset and manipulate the natural equilibrium of nature.

Anyway, it is a beautiful experience to just dwell on the explanations of the Paramacharya.
Some events in the life of sri Adi Sankara

Dear sri Durgadasanji,

Please visit the site sangeethamshare or rasikas.org and you can
download the rendering of the kriti ' subramanyaya namaste' by
Madurai Mani iyer and Ariyakudi Ramanuja iyengar. Good luck.
Dear NRR ji

Thanks a lot. Really nice to hear the song. The usage of raga is perfect and makes even layman like myself to identify it. I think by continously singing this song, even the murugan himself comes in peacock.

Adi Sankara

Dear Friends,

While discussing about sri Adi Sankara and some events connected
with him, I would like to share some info on parakaaya pravesam.

The incident of sri Adi Sankara entering into the dead body of a king
is known to everyone. Equally well-known is the other two similar
instances - one by saint Arunagirinathar and the other by saint

There is another one, perhaps known to only few. Pinnavaasal
Swami , a disciple of the great sri Sadasiva Brahmendra, entered
into the dead body of srimathi Andavan Pichai. The details are in
the book by the same title published by sri Sivananda Ashram. She
was a great devotee of Lord Muruga.
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