Sage Sankara:~ VC Let erudite scholars quote all the scripture, let gods be invoked through sacrifices, let elaborate rituals be performed, let personal gods be propitiated---yet, without the realization of one‘s identity With the ‘Self’, there shall be no liberation for the individual, not even in the lifetimes of a hundred Brahmas put together (verses-6)
It is clear that liberation cannot be the result of good works, for Sruti itself’ declares that there is no hope for immortality by means of wealth. (Verses -7)
Actions help to purify the mind, but they do not, by themselves, contribute to the attainment of Reality. The attainment of the Reality brought about only by ‘Self’-Inquiry and not in the least by even ten million acts. (11)
The fear and sorrow created by the delusory serpent in the rope can be ended only after fully ascertaining the truth of the rope through steady and balanced thinking. (12)
Neither sacred baths nor any amount of charity nor even Hundreds of pranayamas* can give us the knowledge about our own ‘Self’.
The firm experience of the nature of the ‘Self’ is seen to proceed from inquiry along the lines of the salutary advice of the wise. (13)
Ultimate success in spiritual endeavors depends chiefly upon the qualifications of the seeker. Auxiliary conveniences such as time and place all have a place indeed, but they are essentially secondary. (14)
He alone is considered qualified to enquire after the supreme Reality, who has discrimination, detachment, qualities of Calmness, etc., and a burning desire for liberation. The four-fold qualifications (17)
Great sages have spoken of four qualifications for attainment which, when present, succeeds in the realization of Brahman and In the absence of which the goal is not attained. (18)
(While enumerating the qualifications), first, we count the ability to discriminate between the Real and the unreal; next comes a spirit of detachment from the enjoyment of the fruits of actions here and hereafter; after that is the groups of six virtues beginning with Calmness, and the last is undoubtedly an intense desire for liberation. (19)
A firm conviction that Brahman alone is Real and the phenomenal world is unreal is known as discrimination between the Real and the unreal. (20)
They have crossed the dreadful ocean of (embodied) existence through their own efforts and without any (personal) motives; they help others to cross it. (37)
The most valuable contribution of Sage Sankara is that he gained general consciousness on the issue that the authoritative explanation of Upanishads, Gita, and Brahma Sutra was the final say in the matter of religion. Anything that goes contrary to the trio is not authentic. He also made a clear distinction between Vedas and Upanishads in his commentary on Gita. He stated that the Karma Kanda of the Vedas deals with the injunctions relating to the performance of duties and actions. These are for ordinary householders.
The path of religion, the path of yoga, and the path of wisdom were intended for different classes of people. The wisdom is for the advanced seekers of truth. It deals with the nature of the ultimate Truth and Reality. It is meant for superior aspirants who have the inner urge to know the truth and it is not for those who are immersed in earthly desires.
Sage Sankara’s whole wisdom can be summed up in one sentence, ‘There is nothing else but Brahma. He says that Absolute Existence, Absolute Knowledge, and Absolute Bliss is Real. The universe is not real. He says that Brahma and Atman are one. The ultimate and the Absolute Truth is the ‘Self’, which is one though appearing as many in different individuals. The individual has no reality. Only the ‘Self’ is real; the rest, mental and physical are but passing appearances.
In fact, Sage Sankara states a paradox- the world is and is not. It is neither real nor unreal. It leads us to recognize the existence of Maya. He thinks that the world is illusory from one perspective and from the second it is nothing but Brahma, Itself’ in manifestation. This apparent world is Maya and has its basis in Brahman, the Eternal. It looks real. It has names and forms and actually, it is not real In the light of true knowledge, it disappears, and ‘Self’-alone shines as real. However, Sage Sankara’s Mayavada has not been accepted by many preachers and philosophers.
When Sage Sankara says clearly, the universe is not real. He says that Brahman and Atman are one. The ultimate and the Absolute Truth is the ‘Self’, which is one though appearing as many in different individuals. The individual has no reality. Only the ‘Self’ is Real; the rest, mental and physical are but passing appearances, then it indicates the form (waking/duality/mind) is unreal the formless is real (Soul/Spirit/Witness). Therefore, only Atman is real because there is no second thing other than Atman.
Sage Sankara also clearly mentions that: ~
The path of religion, the path of yoga, and the path of wisdom were intended for different classes of people. The wisdom is for the advanced seekers of truth. It deals with the nature of the ultimate Truth and Reality. It is meant for superior aspirants who have an inner urge to know the truth and it is not for those who are immersed in earthly desires. : ~ Santthosh Kumaar
