Unknown truths about Adi Sankara

Reviewed by R. Gopalakrishnan, The Hindu, Tuesday October 12 1999, P. 28

         The Book under review deals with the hitherto unknown truths about Adi Sankara's life and works.  The Advaita philosophy expounded by Sankara, hailed by scholars all over the globe, suffers from several interpolations as in the case of the Manu Smriti.

         Through rationalistic analysis, Sankara, in his commentaries, emphasises knowledge of Brahman as the only way to salvation.  Ample illustrations are shown from Sankara's commentaries in this book as well as from hid independent works like the Vivekachudamani and the Upadesasahashri.  The skill and academic acumen of the author are revealed when he authentically proves that even works such as the soundaryalahari and the Bhajagovindam, contain interpolations, as ideas contrary to the conception of sankara are found there.  The Sankara Smriti was not written by Sankara, according to the author, who refutes the popular belief prevailing in Kerala in this regard.

         He has not spared even the traditional belief that the six religious sects were established by Sankara.  For instance, Vinayaka has been referred to by Sankara as a "Bhutta" and in that case how can one believe that he could have promoted the worship of Vinayaka as the Supreme God?  The othere gods also are not mentioned by him as dieties of worship.

         Ample evidence is given to illustrate that wisdom, learning and spiritual power were not the exclusive possessions of a particular caste alone.  The author's liberal view about caste is revealed there.  According to him, caste injunctions have been framed by the writers of Smriti texts in later periods.  He also refutes the contention that the Sudra had no right to the study of the Vedas and states that this objectionable idea must have been introduced by a few fanatics.  Using Sankara's name they had committed such blunders thereby making Sankara responsible for spreading such obnoxious caste distinctions.  The author seriously refutes a recent line of thinking that Advaita philosophy is an offshoot of Islam and substantiates his with appropriate arguments to show that India was the blessed soil for the emergence of advaita.

         The book reveals the erudition, analytical skill and the critical acumen of the author, unearthing several truths about the life and message of sankara.  The striking points and categorical assertations of the author will resolve several conflicting viewpoints in the teachings of Sankara.  The scholars in Advaita philosophy may ponder further over the views enunciated by the author.