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Preface

″Uttaram yat samudrasya Himadreschaiva Dakshinam
Varsham tad Bharatam nama Bharati yatra santatih″

Gayatri devah kila geetakari dhanyastu yey Bharata bhumibhage
Wwargapavargaspado marabhute bhavati bhuyah purushah saratwat

Durlabham Bharate janma paurashasyacha va pashoah
Visargasya cha va jantoah vrikshapastana yorapi

Atrapi Bharatam Shreshttham Jambudveepe nahamne
Yatoti kormabhuresha yatonya bhogabhumayah

Atra janmasahasranam sahasrairapi sattama
Kadaschiuabhate janturmanushyam punyasanchayath

Desah prthvi tasyam simavath samudrantaram udichyaat
Yojanasahasraparimanam tiriyatichatravartikshetram

There are several citations as above which not only depict the fact that Bharata which extends from the Himalayas in the north to the legendary Rama Sethu in the south has been a nation from times immemorial, but modern intellectuals deny this fact. They cite the examples of kingdoms of the past being perpetually at war with one another and thus question how such people could constitute a nation. But those who raise this objection do not know the difference between a state and a nation as understood in our tradition. A king has the natural tendency of extending the boundaries of his kingdom. If he is devoid of this quality, the very essence of kingship is lost: ″Asantushto Dwijo nashtah, santushto hi mahipatih″ – A discontented Brahmana and a contented king are sure to be destroyed. It is something unique about Bharata that though there were different types of kingdoms in different places, and the kings were at war with one another, it has remained a nation from Himalayas in the north to the ocean in the south. ″Samrajyam bhojyam swarajyam vairajyam parameshtim rajyam maharajyamadhipatyam prithivyai samudra paryantaya ekahraat – Samrajya, Bhojya etc. are different kinds of states in the country. Nevertheless, it is one Raashtra – Nation.″ is what the Vedas declare. ″Vayam rashtre jagriyama purohitah″ – it is the bounden duty of the purohita to be vigilant and safeguard this unity. Such is the exhortation to the purohitas. If one asks, ″what is the distinguishing mark of this nationhood?″ It is to be found in the values and ideals that the people of this country cherish. It is the firm faith of our people that Moksha is the ultimate goal of this life and that one should lead a life that is compatible with this ultimate ideal. Only because these values and ideals have still survived, that people go on pilgrimage to innumerable holy places located in different parts of the country. Their ardent desire is to bathe in all the rivers of this country, as every river flowing through this land has potency of washing off sin. Kumbhamela holds an irresistible attraction for all. The prevalence of such common beliefs and values can be attributed to the Vedas, the Puranas, Ramayana, Mahabharata and other holy scriptures as well as the great sages who initiated these great traditions in this country. The Shastras give valuable guidance not only to the common man but also to the warring kings. Even war has to be fought in a legitimate way as laid down in the Shastras. Keeping in view the kingly desire for conquest and extension of territories, the Shastras prescribe performance of Ashwamedha and the notion of single sovereignty over the whole country. This spirit of unity and patriotism still survives in our people. When our country attained independence 64 years ago after a continuous struggle of nearly twenty five centuries, an incredible event of 600 kings voluntarily giving up their separate kingdoms to be merged in the new Republic witnessed in this country, is something unheard of in the history of any other country of the world. Further, when the government declared the policy of ″land belongs to the tiller″ landlords voluntarily gave up their land to the government. Such a willing sacrifice can happen in no other part of the world. There would have been a bloodbath if such a policy was attempted in any other country. Thus, it is amply clear that Bharata was and continues to be a nation and will certainly survive as a nation. But those modern intellectuals who desire to know the essence of this Dharma cannot do so unless they free themselves from the vicious influence of western culture.

Shastras reveal that even this Dharma established by the sages of yore gradually loses its hold on the society in course of time. Dharma which stands firmly on four legs in the Krita Yuga, with the advent of new yugas gets deprived of these supporting legs one by one, till in the Kali Yuga it is left with only one leg for its support. With the entry of the Kali Yuga, Parikshit who was none other than the scion of the noble Pandavas, being the son of Abhimanyu and grandson of Arjuna, behaves like a depraved youth. Offended on getting no response to his query from Shamika, who was seated in deep meditation, garlands him with a dead snake. If such is the effect of the Kali Yuga even on a person of noble descent, what could be its effect on common people! They begin to lose faith in the Vedas and begin to value more their own little knowledge. Varnashrama Dharma, which forms the bedrock of a healthy social order, gradually loses its hold on the society. Some clever people who depend solely on mere perception and inference, formulate their own individual ideologies. In the early stages, this is done with a semblance of respect to the Vedas. But later, like the Jaina ideologues, they totally abandon the Vedas. Further on, ever opposing the Vedas like Sugatha, some individuals begin to put forth independent ideologies. Those who are opposed to the Vedas try to get primacy for their individual theories by organizing partisan groups. The validity of such ideologies comes to be decided by the number of members of the partisan group. And thus, people begin to adopt deceit and force or violence to increase the membership of their group, and that leads to disruption of the social order. This is what has happened in Bharata during the last 2500 years.

This degradation became rapid with the coming of Buddha who repudiated the Vedas. Though there are clear evidences to maintain that Buddha was opposed to the Vedas, some modern scholars deny this. Buddhism was limited to the kingdom of Magadha up to three centuries after the demise of Buddha. Later on as Buddhism began to expand beyond Magadha and the number of its adherents grew, Buddhist scholars wrote many treatises wherein they expressed divergent views. But every scholar claimed that he was faithfully reproducing the opinions of Buddha. Whatever that be, the one common theme of all these scholars is the repudiation of the Vedic tradition. The opinion of some recent researchers is that Buddha was not opposed to the Vedas, but his followers have misunderstood his ideas. But there are contradictory opinions among the Buddhist scholars regarding this view also. It is futile to enter into these endless disputations. If in course of time it is unanimously accepted that Buddha was not opposed to the Vedas, it will be only a matter of joy and satisfaction for us. That in the name of Buddha several books have been written during the last 2000 years, which have only contributed to the downfall of our country, has been irrefutably proved by History. The kings who were converted to Buddhism gave up war altogether and became impotent. In pursuance of the kings´ edict that people must support Buddhism, overzealous adherents of Buddhism forcibly converted people to Buddhism. Those Buddhists who wanted to destroy the Vedic way of life did not hesitate even to help the foreign invaders to occupy this country. Stretching the idea of Ahimsa to ridiculous extremes, the kings made meat eaters untouchables. Having thus destroyed the nation, they themselves got destroyed by the very enemies of the nation, the Huns and the Muslim invaders whom they had helped. This is the reason why Shankara speaks very bitterly at the end of his denunciation of Buddhism. When the depredations of Buddhists reached an intolerable limit, Pushyamitra, a Brahmana, adopting Apaddharma, became a king and drove out the enemies of the nation and put down the traitorous Buddhists and established his unchallenged supremacy over the whole country. Maharshi Patanjali, the author of Yogasutra, got consecrated the Aswamedha at the hands of Pushyamitra.

About thirteen centuries ago, by the time of Shankara the Buddhist religion was limited to a few scholars and some ignorant people. But the wrong traditions initiated by Buddha, in course of time gave rise to diverse individualistic ideologies and cults and even superstitious beliefs. Vedic learning waned and Varnadharma got derailed. It was only with the tireless efforts of Shankara that this Dharma was restored. But the so-called modern intellectuals raise a noisy protest against this. This is nothing new. It started with Buddha. This is how their argument runs: ″ The concept of the division of Varnas as practiced now is erroneous. Any attempt to protect it is not correct. It is wrong to say that people born in the respective castes of Brahmana, Kshatriya, Vaishya or Shudra naturally belong to that particular Varna and it is also wrong to prescribe unique functions and a unique way of life for each Varna on the basis of birth. This is because the supposed characteristics that are the distinguishing marks of different varnas are really not unique to the members of that particular Varna only. The so-called unique qualities – Gunas – of a particular Varna are not exclusive but found in the members of the other Varnas also″. This argument needs to be examined carefully and with a balanced mind.

Before critically examining this argument one has to consider what this argument has already conceded and then analyze what remains to be decided. It has conceded that for an orderly social life a division into four groups based on the principle of Varna dharma is necessary. It is also conceded that this arrangement should be based on Gunas. Further what the Shastras prescribe as appropriate Guna for a particular Varna should be the deciding factor inclusion in a Varna – whether Varna should be decided on the basis of the present guna of the individual or on the basis of birth. Their argument is that Varna should be decided by worth and not birth – by an individual´s actions and character – charana and charitra.

How far is this contention correct? It is evident that all the three gunas, Sattva, Rajas and Tamas, are found in every individual. Each individual sometimes acts in a sattvic manner while at other times he may act in rajasic or tamasic manner, which means that the manifestation of a particular guna depends on circumstances and its presence cannot be detected if it is not manifest. Further, the very same guna gets manifested in different persons differently. Tamas may render a person lazy and keep him without activity. But it may send another person to sleep and may induce some other person to get drunk. A person may be angry under the effect of rajas while one may just frown, another person may thrash and another may even kill. When sattva guna is predominant one may embrace a child with love while other may begin to study a holy book and yet another go into deep meditation. Why do such differences exist? It depends on the intensity of the other two gunas. Though all the three gunas are present in everyone, different persons are driven to act differently. It may also drive a person to act differently at different points of time. Therefore, if only one could decide by observing a person the proportion in which these gunas exist in him and in what direction these are changing, then one may perhaps be able to decide his Varna. But is it humanly possible to decide it or measure these changes? Can any doctor examine his pulse and give a certificate for this? Or can it be measured with the help of any instrument? Even if it be possible, will anyone accept such results arrived at by another person? Even if someone can decide it, what can be the criterion of this validity? If one can decide it unilaterally for oneself, it should not lead to conflict in society because the system of Varna is only for peace and harmony in the society.

Who can then determine the gunas of individuals? And for what purpose and how? These are the questions that confront us. Who can decide it if not God Himself? That which is not be done any human being is accomplished by God alone. This can be taken as the definition of God. None else can create either the world or the living beings. It is only God who is omniscient and omnipotent who can create them. I am the one who indulges in karma as prompted by my crazy will and who must perforce enjoy its fruits. On the other hand, the Almighty God is free from the performance of any karma or the enjoyment of its fruits, but is the perennial witness to my gunas and the karmas I indulge in under their influence. Thus it is only He, who is immanent in all beings, who can decide the individual´s characteristic guna. If one asks what is the need for deciding the individual´s gunas – it is this: I am caught inextricably in the maze of these gunas and the karmas that they induce me to perform. It must transcend these gunas to attain absolute peace. It is only He who can lift me out of this morass and bless me with Salvation - state which transcends these gunas and leads me to absolute bliss. I have to agree to attain this state of Moksha, I have to perform appropriate karma, prescribed by Him, to become deserving to attain Moksha. The karma that I have to perform should depend on my inherent gunas and should have the ability to regulate them. But I am ignorant of both: what those gunas are and how I can transcend them through karma. It is Almighty God who alone can determine this. How does God determine my gunas? He Himself has declared this. Gunas and karmas have a non-exclusive relationship and are mutually dependent. Each one is affecting the other perpetually. That is why gunas are extremely complicated. God, who is always witness to my gunas and karmas at the time of my death, determines my gunas in the next birth, making me take birth in an appropriate family. When I am born in that family, the appropriate karma is prescribed by Him for me. If I follow that, I can evolve to a higher plane. If I discard it, it leads to my regression. The declaration ″Chaturvarnyam maya srishtam guna karma vibhagashah″ clearly enunciates how gunas originate: They have their source in individual swabhava. It implies that they are the product of the individual´s samskaras acquired in his past lives, and karma is what is prescribed for the present life (janma). It was because Buddha abandoned God that the path which could have led him to this conclusion was not open to him.

Thus far regarding Varna Dharma. Now what is Ashrama Dharma? A man with discrimination knows that tireless effort is inevitable all through in life – ″Kurvanneveha karmani jijivisheth shatam samah″. Effort for what purpose? For attainment of Moksha. But there is no worldly life in Moksha, and as man is under the influence of the gunas, there is no liberation for man from worldly life. There is no instant transition to Moksha. An individual has to make his way towards Moksha only through worldly life. In view of this, Shastras have prescribed four-stage advancement towards the goal of Moksha. Those are the four Ashramas. The foremost is the Brahmacharya Ashrama wherein the effort is directed towards adhyayana or study. This adhyayana should at least introduce him to the concept of Moksha. The second is Grihasta Ashrama. In this stage the effort aims at performing karmas that prepare the mind for attaining Moksha. The third is Vanaprastha Ashrama. Though as a householder, one enjoys the worldly pleasures being prompted by gunas, subsequently the person having attained wisdom decides to spend his life in a forest abode and his effort there is directed towards performance of tapasya to attain Moksha. When this effort reaches its fulfillment, a person having reached a state of complete renunciation, will lead his further life always immersed in the thought of Almighty God and this is the final stage of Sanyasa Ashrama. These Ashramas are meant to lead a person by stages through virtuous deeds enabling him to transform his gunas and finally attain Moksha that transcends gunas following Varnashrama Dharma. Therefore, it is wrong for a person to claim ″I am endowed with the guna of some other Varna, and hence, I can perform the karma of that Varna better and I will adopt that karma.″ But that is not correct – Shreyan swadharmo vighnati Paradharmath swanushtitaah. Swadharme nidhanam shreyah, para dharmo bhayavahah – Even if a person cannot perform the karma of his own Varna properly, even the attempt made by a person to perform his prescribed karma brings him credit. Adopting the karma of another Varna can only be harmful. Performing the karma prescribed for one´s Varna alone is the way forward.

According to Shastras, accumulation of wealth is permitted only to the Vaishyas. If this injunction is viewed as being partial to Vaishyas and is prompting this argument, it is futile. The reason is: For a means of livelihood under unavoidable circumstances, a person is permitted by the Shastras to follow the vocation of another Varna. If on finding it more suitable, it is continued for five generations, they naturally merge with the adopted varna. The restrictions are only on amushmika karmas i.e. karma related with other worlds.

How proper performance of Varna Dharma alone leads to peace and prosperity in a society? Look at the history of our country. Our country has been the victim of repeated invasions during the last 2500 years. If Bharata was not prosperous, why would Persians, Greeks, Yavanas, Huns, Shakas, Arabs, British, French, Portuguese, Dutch and ever so many other marauders invade this country? Which other country has such a history to its credit? Just observe the inner vitality of this nation. Even after 9 to 10 centuries of depredations of the Muslim invaders and two centuries of British imperialistic exploitation, both aimed at destruction of this nation by inhuman cruelty, loot and deceit, this nation is not dead. It has not only survived, but is rising. Which other nation has this glory? Enemies of this nation sprang like mushrooms and got inflated and ultimately perished. Their life span was one or two centuries. But Bharata is alive and is immortal. Some of our intellectuals cannot see what is so crystal clear. Afflicted by blindness, they join hands with the enemies and try to destroy Varnashrama Dharma. But those who are loyal to Dharma need not despair. Though, ever so many Hiranyakshas, Hiranyakashipus, Ravanas and Kamsas as well as Muslims and Britishers attempted to destroy it, all of them perished like a clod of earth striking a rock. Though we may feel distressed with this inability of some of our unwise fellowmen to appreciate the inner vitality of this Dharma, their lack of wisdom can bring no harm to it.

It is true that passage of time brings about deterioration in any system and people governed by that system show laxity in observing the codes of that system. This is the law of nature. Thus, whenever deficiencies crop up in a system, attempts should be made to set them right and not destroy what has come down from times immemorial. Remedy for headache does not lie in cutting off the head. The varnas are the limbs of the Samaja Purusha. Varna Dharma is the blood of this society. Even among those who have been converted to Christianity or Islam, it has persisted in one form or other, even after a lapse of centuries. The inhabitants of the Island of Bali even today proudly claim that they are adherents of Varna Dharma. Therefore, it is in the interest of all that the intellectuals and well-wishers of the society try to clean up this system and make it workable. Here is an instance that took place in Japan, where along some power lines, birds built nests and often got electrocuted, causing disruption in the power supply. At first they tried to solve the problem by killing the birds. Still, the birds did not stop building nests along the power lines. Scientists were asked to find a solution for this problem. After studying the problem from all angles, the scientists suggested that facilities should be created along the way parallel to the power lines for the birds to build their nests. The solution was implemented and the problem was solved and the birds were also saved. Similarly, intellectuals of our society should apply their mind and examine the deficiencies that have cropped up in Varna Dharma dispassionately and thoroughly and suggest solutions which can lead to peace and harmony in the society.

Some learned people say that Varna system has engendered a notion of superiority and inferiority and that has led to large scale conversions of our people to other religions. But what history says is quite contrary to this. Buddhism which had repudiated Varna Dharma had spread extensively in Sindh, Gandhara and Vanga. After the invasion of Muslims, all Buddhists in those regions got converted to Islam. Those regions have now become Pakistan and Bangladesh. But in Magadha, where the kings had protected and retained the Varna Dharma, such conversions did not take place. The region of Magadha has even now continued in Bharata by the name Bihar. The reason for Hindu religion surviving in Tripura is the preservation of Varna Dharma done by Brahmanas very intelligently. Not only this, even before the time of Shankara, the Chandalas who had been converted to Buddhism, which had no Varna Dharma, became disillusioned with untouchability being practiced in Buddhism, and returned to their original Vedic Dharma. This clearly demonstrates the fact that there was no notion of superiority or inferiority in Vedic religion. But our people getting converted to Islam is only because of the ruthless methods adopted by Muslims and it is also known to all that conversions to Christianity have taken place because of deceit and inducements. In spite of this, it is all well known that even after such conversions, the new entrants in these religions have been treated as inferior members. Therefore, it is baseless to say that discrimination on the basis of superiority and inferiority was being practiced in Vedic religion and that resulted in conversions.

Whatever be the reasons for conversions, all those converted should be brought back to their swadharma. Even in the beginning of 9th century, Mahatma Devala of Sindhu Desha had ordained this and the same was continued by Medhathithi. They were contemporaries of Shankara, and there is no wonder if they were inspired by the exhortation of Shankara: ″Chandalostu Sa tu dwijostu gururityesha manisha mama″. Recently many well known saints have continued this work. Under the guidance of Samartha Ramdas, Shivaji and through Hakka and Bukka, Vidyaranya had taken up this task. In modern times, Arya Samaj is doing this work on a large scale. Nowadays Vedic religion is being widely propagated through modern methods of communication like media and improved travel facilities. It is said that 70% of Americans call themselves Hindus as they have come to believe in Hindu Gods and Goddesses, rebirth and yoga. Churches are being closed down in western countries. The revolutions rocking Arab countries indicate that their separatist ideology is also coming to an end. In our own country, followers of these sects seem eager to return their ancient religion. The love of their swadharma which was latent till now is rising.

The state of affairs before the time of Shankara and that after him has so far been analyzed and that is enough for our present purpose. Now regarding this book which describes the life history of Shankara in the form of a narrative: In the splendid history of our ancient society, there is very little mention of Sannyasis. Therefore, even in the days of Shankara, some people argued that Sannyasa Dharma was not in conformity with the injunctions of scriptures and that it found its sanctity in later Smritis. That this argument is wrong has been made clear in Shankara´s commentaries. Sannyasis were there always, but they rarely attracted attention of general public, because of the way of life prescribed for them in the Shastras. They have to lead a life of renunciation, begging for their food from somewhere and live in isolation. But whenever there was a decline in Dharma, they came out of their isolation and in pursuance of Apaddharma, performed astonishing deeds. There are accounts of astonishing brave deeds performed by Dandi Sannyasis when Alexander invaded Bharata twelve centuries before the time of Shankara. Even up to this day the Dandi Sannyasis and other associates have followed this tradition. Madhusudana Saraswati, Samartha Ramdas, who gave guidance to Shivaji Maharaj, the sage Vidyaranya who guided Hakka and Bukka, the founders of Vijayanagara Empire, Guru Ganganath who guided Jhansi Lakshmibai are all glorious examples. It was mainly the Bairagis who prepared the ground work for the revolution of 1857. An episode that took place in the life of Madhusudana Saraswati was as follows: Akbar was the king in his days and Birbal was his minister. Rana Pratap had sacrificed not only his entire kingdom but everything that belonged to him just to protect Swadharma. Birbal, who was a relative of Rana Pratap, felt sad that he was the minister of Akbar who was a sworn enemy of Rana Pratap. As an act of expiation for this, he wanted to do something to serve his Dharma. He got an opportunity for it when he heard the news of Muslim fakirs massacring hundreds of Hindu sannyasis. At an opportune moment, when Akbar was extremely friendly with him, Birbal broached this subject. Akbar said that he would not interfere in the fight between fakirs and sannyasis. Birbal at once requested the king to make it a kingly edict. And accordingly a Royal Sansad was issued. Birbal took this to Madhusudana Saraswati, who was in Bengal and asked him to make use of it in appropriate manner. Madhusudana Saraswati took this to a Rana in Rajasthan and begged him for a gift. The king, feeling extremely happy that such a great sannyasi had visited his palace, said, ″What gift you want? If I can, I will certainly give″. Saraswatiji then asked for a platoon of soldiers. The king being shocked at this request by a sannyasi, felt scared of granting this unusual gift. Then Madhusudana Saraswati showed him the Sansad of Abkar. Relieved, the Rana granted his wish. Madhusudana Saraswati ordained the soldiers into the Naga order and exhorted them to consider it their bounden duty to protect the sannyasis against the depredations of Muslim fakirs. These soldiers, in turn, decimated the fakirs and the problem was solved. Some say that the Naga order was initiated by Shankara, but I have found no basis for it.

In some versions of Shankara Vijaya, there is a mention of Shankara having got the Buddhists killed, but it is absolutely wrong for the simple reason that by the time of Shankara there were hardly any Buddhists left to be killed. But there were two killings – one in Srishaila and another in Karnataka. But they were not Buddhists but were kapalikas. Even that took place unavoidably at the hands of Shankara´s disciples, in the act of protecting their Guru.

The miracles performed by sage Shankara are only two – Stopping the Narmada floods and Prakaya Pravesha. These are not products of some fertile imagination. They were achieved by attaining extraordinary powers. But these are not the reasons for Shankara´s name being permanently enshrined in history. It is because of the depth and breadth of his personality, witnessed in the part played by him in resurrecting Dharma which was rapidly declining. Every biographer of Shankara is aware of the lack of historical sources, while writing his life history. His place of birth, abandoning his worldly life at the age of eight, being initiated into sanyasa by Govinda Bhagawatpada, writing commentaries on Prasthana Traya, covering entire length and breadth of the country on foot thrice and the end of this magnificent journey of life at the age of 32, these are generally accepted by most authorities. But lack of historical basis for many episodes described in several versions of Shankara Vijaya makes them feel dismayed. The main reason for it is the modern concept of history as propounded by westerners. History written under their concept may have detailed description of events. Perhaps history of several centuries can be compiled within the span of this measuring rod; but the benefit of its study is very little. ″The only lesson that man learns from history is that he learns nothing″ is a famous saying in English. Who can compile the history of Bharata, which being the Karmabhoomi, has always witnessed the conflict of Dharma and Adharma! What benefit can it ultimately bring? Evidently, all conflicts are actuated by the eternal clash of self interest of individuals prompted by those inveterate enemies of man grouped as ″Ari-Shad-Varga″ – namely Kama, Krodha, Mada, Moha, Lobha and Matsarya. What interest can there be in a history which is repetitive? Therefore in our tradition, history is narrated in a different manner. Based on the main events and transformed by the imaginative power of the author, being blended with Nava-rasas, literature takes birth as history, which has the aim of noble instruction. There should be no detailed description of events and they will not be found there. But there should be such detailed discussion of Dharma that has to be learnt from it. Ramayana and Mahabharata are itihasas – history – only in this sense. We have to view Shankara´s life history only from this point of view.

All versions of Shankara Vijaya are in the style of Puranas and are undoubtedly beautiful. But those who have grown up in the modern atmosphere relish novel-like compositions. A few decades ago, the author of Maha Brahmana and Maha Kshatriya, Shri Devudu Narasimha Shastri, is believed to have composed a work Maha Sannyasi, depicting the life story of Shankara. But it has not been published. Later, Shri Lakshmi Narasimha Shastri of Mysore, has become renowned by his work on Shankara´s life history. The present book, Maha Parivrajaka, also belongs to the same genre – a narrative that reads like a fast-paced novel. During the course of narration, attempt has been made to include Shankara´s philosophy in a simple format wherever possible, but rather tough in other places. This book has adopted the episodes narrated in Shankara Vijaya of Madhava, but the topics connected with certain supposed incidents involving Padmapada, have been left out. The so called humorous repartees in the presence of the Guru himself, comparing the co-student Giri to a pillar or when the preceptor entrusted the work of writing commentary on his Bhashya to Sureshvaracharya, the latter creating factions after conspiring with other disciples and opposing the preceptor and as a consequence the preceptor having been scared to withdraw the entrustment or Sureshwara cursing Padmapada for that, are all fictitious slanders, deprecating each of the Shankara pentagon, born out of fertile and childish imagination of some people. The author, Madhava, also declares at the end: ″Litihyamashritya vadanti chaivam tadeva mulam mam bhashane pi yavatkritam tavadihasya kartuh papam tatah syadvigunam pravaktuh – For telling this story, the basis of which is only hearsay, twice that sin of the sinner accrues to him that indulges in its narration″. I have taken this warning seriously and omitted even the mention of those episodes.

A new character not found in other versions is that of Prithvidharacharya. It is not just a fictitious character. Vellalakula Umamaheshwara Shastry has asserted the fact that Prithvidhara had written a commentary on Brahma Sutras and that he abandoned it after meeting Shankara. It is his opinion that Prithvidhara had attained eminence. Further in the Oufrect catalogue maintained in Bodleian Library of Oxford, there is the mention of a work named Dwadasha Mahavakya Vivarana written by Vaikuntha Puri. This work cites Prithvidhara as a disciple of Shankara. The initiation of the Dashanami order of Sannyasis is credited to him. ″Prithvidharacharyah tasyapi shishyah dashah thirtha aashrama varna aranya giri parvatha sagarah: Saraswati bharati cha puri namani vai dashah″. It implies that while Padmapada and other 4 disciples were entrusted with the work of propagating the message of Shankara, Pritvidharacharya, who had the capability of maintaining the discipline of the order, became the organizer. He took upon the responsibility of maintaining its constitution. In another reference in the same catalogue, he is named as Prithvidharacharya of Shringeri. But his name is not in the list of heads of Sringeri Peetha. Probably he had settled in Sringeri in his old age.

Swami Paramananda Bharati