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Path of knowledge is the ultimate path according to 艢补峁卥补谤补. That path is made by doing the self enquiry (腻迟尘补 惫颈肠腻谤补). Lord 碍峁涐梗峁嘺 in 骋墨迟补 asks us to blend Karma and Bhakti. Karma can take the meaning of any word like fate, rites, rituals or any activity. Bhakti means 鈥榓ction prostrated by duty鈥�. We are expected to do right activity as a human being. Lord krisna uses the word 鈥楰arma鈥� in his unique philosophy of 鈥�Ni峁�k膩ma Karma鈥�. 艢补峁卥补谤补 also upholds the very same idea in his Bhajagovinda. Union with virtuous people helps to promote Bhakti and it helps to gain ultimate liberation. It makes one free from passion and desireless action will lead to clarity of vision.

Bhakti once aroused will never leave the devotee. It proves contacts with sages. With sages and purity of mind highest spiritual attachement leads to Advaitic experience. This great experience requires some pre-requesites which will depend on Divine Grace鈥揾e upholds in 鈥�痴颈惫别办补肠耻诲腻尘补峁噄鈥�. We get three rare things by Divine Grace. They are 鈥榟uman bits鈥�, a burning longing for liberation and the 鈥榩rotected鈥� saint. When Bhakti got intensified, the Divine Grace starts flowing through us. Then the Divine consciousness descends on us and man ascends to divinity. 艢补峁卥补谤补 repeats that 鈥樐�tma鈥�, 鈥榬ealisation of advaidic experience 鈥榓nd 鈥榣iberation鈥� are all synonyms. He drives home the point that spiritual development leading to liberation is possible with Bhakti.

艢补峁卥补谤补 was the great propagator and exponent of Advaita philosophy. But he advises people to continue in the path of Bhakti and he himself was a Bhakta. Bhakti and supreme advaitic state are found everywhere in 艢补峁卥补谤补鈥檚 work, 艢颈惫补苍补苍诲补濒补丑补谤颈, Soundaryalahari and Bhajagovindam, 痴颈惫别办补肠耻诲腻尘补峁噄 etc. Thus he shows integrated triple path of 鈥楤hakti鈥� 狈颈峁�k腻尘补办补谤尘补 and 箩帽腻苍补 to mukti (liberation). 尝补办峁�m补峁嘺 S奴rin clearly points out these aspects.

艢颈惫补苍补苍诲补濒补丑补谤颈 is a stotra ascribed to 艢补峁卥补谤腻肠腻谤测补 by tradition. The hymns have been written in a beautiful form and content with double meaning expressing the feelings of the Lord to his maiden. On the other hand, the relationship between God and the devotee is expressed with deep devotion. The 艢颈惫补苍补苍诲补濒补丑补谤颈 is a hymn which establishes the greatness of 艢颈惫补 by using stories and legends found in the Puranic literature. 艢颈惫补 is projected as the supreme God, the saviour of souls and giver of good things. Bhakti described by 艢r墨 艢补峁卥补谤腻肠腻谤测补 in this hymn is specific with an emphasise on spiritual discipline. It involves the orientation of mind in its thinking, feeling and willingness towards God constantly making the mind to get absorbed itself in God. All categories of the mind like citta, buddhi, manas, drsti and hrdaya which are considered as reflective organs of the mind are to be diverted towards God as their goal. The devotees has to concentrate his mind on God alone, this is compared to the longing of the swan for the tank, 肠补办谤补惫腻办补 bird for the sun, and 肠腻迟补办补 bird for the rain cloud.^[1]

Saundaryalahari is a poetical treatise on the beauty of the Goddess Uma. There is a legend which says, while coming down from 碍补颈濒腻蝉补 along with 尝颈峁単补蝉 艢补峁卥补谤补 was stopped by 狈补苍诲颈办别艣惫补谤补, the guardian of 碍补颈濒腻蝉补 who snatched away a part of the manuscript. 艢r墨 艢补峁卥补谤补 was left with the first 43 verses. He then later completed the hymn by adding the rest of the 59 verses. The first 41 verses consists of the subtle form of the goddess and meditative procedure and the way of worship of Divine Mother. The next 58 verses contains a description of her physical beauty from head to foot. The last verse portrays the humility of 膧肠腻谤测补.

The Bhajagovindam is a hymn composed by 艢补峁卥补谤补 in praise of Govinda, the God 痴颈峁ａ箛耻. All the 31 verses of the Bhajagovindam start with the word Bhajagovindam. The main theme of the hymn is to teach the disciples the true knowledge of Brahman, which gives liberation. The disciples are classified into two kinds: pure and impure. It is said that there is no use in disputation, therefore disputes among the followers of different scholars are to be avoided or discouraged. Advaita Vedanta gives importance to non-duality and the teachings of Bhajagovindam makes one to become perfect and ultimately leads into 尘辞办峁�a. It is a work intended to the disciples to instruct them in the fundamentals of Vedanta. Actually Bhajagovindam asks people to worship Govinda, renouncing all karmas. 艢补峁卥补谤腻肠腻谤测补 interprets Govinda as the highest reality^[2].

艢补峁卥补谤补鈥檚 顿补办峁�i苍补-尘奴谤迟颈-stotra contains 10 hymns addressed to Lord 艢颈惫补. There should not be any distinction between the teacher and the taught, as per the spirit of Advaita (non-duality). The teacher is considered as God and pupils as self. The Dak峁�ina Murti is the Lord 艢颈惫补 who is represented as a world teacher with his youthful face teaching the disciples about the unity of the individual self and Supreme Self.^[3]

The stotra carries the following Advaita principles blended with the God head.

-) To Dak峁�ina M奴rti, the 惭腻测补 is like a dream and He sees the universe as a city reflected in the mirror, when He rises in the morning, He Himself a teacher.

-) Dak峁�ina M奴rti through his will, created the universe of name and form.

-) The world seems to be different from Supreme Self but not so, He gives Mok峁�a for those who realises that, that is there in the world is there in the individual self; tat tvam asi.

-) The knowledge of Supreme Self pass through every individual and universe like the light rays of a lamp when covered by a pot with many holes.

-) People, who consider the body, the senses and ego as the self are blind, deluded in m膩ya; those who come out of this illusion attain 尘辞办峁�a.

-) One who comes out breaking the power of m膩ya and controls sense organs will shine like a sun or moon after eclipse.

-) The Lord with his blessing hand appears to the disciple as their own self in all states.

-) People who are deluded by m膩ya witnesses the universe with its manifold difference like a man who dreams in sleeping and waking states.

-) The Supreme Lord encompasses the whole universe and is all pervading nothing exists out of Him.

-) By hearing, reflecting and meditating the Supreme Self can be realised as the self in all.

Dak峁�ina M奴rti stotra tries to inculcate in man a devotion to the Lord by keeping in mind the percepts of the great 尘补丑腻惫腻办测补蝉 of the 鲍辫补苍颈峁�a诲蝉 like tat tvam asi. Therefore it may be pointed out that Dak峁�ina M奴rti stotra does not differ from the main teachings of Vedanta, but is a hymn of faith and devotion with reference to the oneness of 膧迟尘补苍 and Brahman.^[4]

In this context it is notable that 痴颈惫别办补肠耻诲腻尘补峁噄 gives much inspiration to the Advaitic tradition for the propagation of the theology of 艢补峁卥补谤腻肠腻谤测补 through a form of teacher-student (骋耻谤耻-艣颈峁�y补) relationship. The fundamentals of Advaita Vedanta are presented in a dialogue form between teacher and a student. It teaches how to attain moksa through discrimination between eternal and non-eternal. This work lays down remarkable pre-requisites to attain the knowledge of Brahman on the part of the student and teacher. The student should posses 闯颈箩帽腻蝉腻 (desire), 补诲丑颈办腻谤补 (competence), vinaya (discipline) and 惫补颈谤腻驳测补 (unattachment). The teacher must be a Sadguru (perfect teacher) and bestow anugraha (compassion) upon the disciple.^[5] Though Nirguna Brahma is the ultimate truth, 痴颈惫别办补肠耻诲腻尘补峁噄 describes Saguna Brahma also. This implies at the 惫测补惫补丑腻谤颈办补 satya (empirical level) the role of the saguna Brahma cannot be denied. 痴颈惫别办补肠耻诲腻尘补峁噄 does not mention any essential forms of the worship of a personal God. Bhakti (devotion) is also counted as the prominent factor along with others to attain liberation. 艢补峁卥补谤补 defines bhakti as meditating on the essential nature of the soul.

艢补峁卥补谤补 visited many pilgrim centres and founded many temples. Several stotras are attributed to him. According to him Gods and Goddesses were symbol of the all pervading innermost soul. He believed that faith in gods and goddesses will lead one to spirituality. He was a devotee of Madhura 惭墨苍腻办峁Ｄ�. He says: I remain everbowing to that (goddess) 惭墨苍腻办峁Ｄ� a manifestation of the sacred knowledge (艢r墨vidy膩), who always remains on the left side of Lord 艢颈惫补 and is shining in the sacred syllable of Him, residing in the small circle in the middle of the sacred circle or 艢r墨 Cakra, the queen gracing the Court of the Lord (Sundare艣a) and is also the mother of the six faced one or 峁�a峁噈耻办丑补 and of remover of obstacles and also who enchants the world.

Footnotes and references:

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[1]:

T.M.P. Mahadevan, The Hymns of 艢补峁卥补谤补, Delhi: Motilal Banarasidas, 2002, P.79

[2]:

George Victor, Life and Teachings of Adi Sankaracharya, p. 110.

[3]:

Ibid., pp.107-108.

[4]:

Ibid.,

[5]:

George Victor, Life and Teachings of Adi Sankaracharya, p. 99.