Staying in the gurukulam for 3 years, Śaṅkarā studied his own branch of the Vedas, along with its components like ‘siksha’ & ‘Kalpam’. In his 8th year, after completing studies, he returned
home & spent time in ’svadhyaya’ (self-study), meditation and serving his mother. Meanwhile, his reputation as a phenomenal prodigy began to spreader & wide even among scholars and it also reached the ears of the king, Rajasekhata. The king who was highly refined and scholarly
person, decided to meet Sri Śaṅkarā.
In keeping with the Kshatriya dharma, Rajasekhara went with several offerings and prostrated before Śaṅkarā. They discussed the ‘sastras’. The king was astounded at the intellectual & spiritual acumen of the Child-Yogi.
Mother and Son :
Now a widow, Aryamadevi led a pious & austere life. Early in the morning, she would walk to the distant river for a bath. Then chanting the Lord’s name the aged mother would visit the Vishnu temple. One day, while she was returning after her bath, with a longing
in the heart have ‘darsan’ of Lord Siva who had blessed her with a son, she spotted a white deer at a distance. By an inner prompting when she went near, it disappeared instantly. In its place, she saw a ‘Sivalinga’ & understood that the Lord had taken that form there in order to
bless her. She prostrated to the Lord.
The place where the lingam appeared in ‘Kaladi’ is even now known as ’TiruveIIaimantuIIi’ (the place where the divine white deer leapt into view).
Visiting this temple also became part of Aryamba’s daily routine. Walking a great distance every day & observing fasts and austerities weakened her body considerably. One ‘dwadasi’ day, while returning from her bath in the ‘Purna’, she swooned and fell down due to hunger &
fatigue. Realising that mother had not returned hime, Śaṅkarā came looking for her & took her home. Overwhelmed by great compassion, he told her that from then onwards she need not walk such a great distance,& that ‘Purna’ would flow by the side of their house to enable her to
have a dip.The mother listened to her son’s words with much love, amusement and an affectionate smile. It was only that night that she understood the real implication of his words.The mother looked at Śaṅkarā with great astonishment. Gazing at him with devotion, affection &
wonder she pondered, “ O! Dear Son, just by sheer will, you have changed the course of a river. Who are you, Siva or Vishnu? Such a miracle has never been heard before!”. But the discreet mother did not disclose the matter to anyone. Sri Śaṅkarā also behaved as though nothing
unusual had taken place.
Vishnu Sarma : Can one attain liberation simply by renouncing everything ? Will the fruit taste sweet if one plucks it before it is ripe ? At that moment a ripe mango fell down from a nearby tree.
Śaṅkarā : When ripe, it falls by itself.
Hey Vishnu!
Just as a ripe fruit falls on its own from the tree, the bondage of ‘samsara’ leaves a person who has ‘virakti’ (dispassion)’. Vishnu! Renunciation is not for cowards.
‘Dhanyastu sanyasyati’ - ‘he indeed is blessed who out of dispassion renounces’ - says Bhartruhari.
Dispassion
for ‘samsara’ happens by the Lord’s grace & getting a ‘Sadguru’ is the result of infinite ‘Punya’. ‘Vairagya’ precedes ‘Jnana’ as the dawn, the sunrise.
They then stepped into d sacred river for ‘Sandhyavandanam’.
Worshipping God as Mother & Mother as God has been an inherent part of Sanātana Culture.
It has been our unbroken living traditions in which the ideals of universal divinity seamlessly transcend physically as our personal Mother. #Thread
Love is its own fulfilment.
To a devotee there is no desire, not even the desire for his own Liberation. Love justifies itself. His only desire is for the love of his heart’s beloved, the Lord. Love is a reward in itself.
What exactly then is the nature of this renunciation in a devotee?
Thus is being described in the following two sūtras.
Sūtra 8
निरोधस्तु लोकवेदव्यापारन्यासः॥ ८॥
This renunciation, indeed, is in the total giving up of all secular & religious
"Intense dispassion towards ephemeral objects is the first pre-requisite for 'moksha’(liberation). After that, ‘sama’ that which restrains the mind, ‘Dama’ that high controls the senses, ‘titiksha’, forbearance to accept destiny, & renunciation of all motivated actions, should be
developed."
ततः श्रुतिस्तन्मननं सतत्त्वध्यानं चिरं नित्यनिरन्तरं मुनेः।
ततोऽविकल्पं परमेत्य विद्वानिहैव निर्वाणसुखं समृच्छति॥ ७०॥
{Vivekacūḍāmaṇi}
"Thereafter, listening to the ‘mahavakyas’ of Vedanta, reflecting thoroughly on their implied meaning, & uninterrupted meditation
II ऋग्वेदीय सूर्यसूक्तम् II
Đ Essence of Sūrya in Vedas :
The Vedas worship the Sun, Surya, as the source of light for the entire world. But for the Vedic people, light is not a material force but a power of life, love & intelligence. Nor is the Sun a
distant entity unrelated to us. It has a presence on earth through the power of its rays, which not only pervade our environment but also touch our very hearts. By the Sun the Vedas don’t simply refer to the outer luminary, the central star of our solar system. They mean the
principle of light & consciousness on a universal level, of which the Sun is our local representative.
सर्वद्रव्येषु विद्यैव द्रव्यमाहुरनुत्तमम्।
अहार्यत्वाद् अनर्घत्वाद् अक्षयत्वात् च सर्वदा॥
{Hitopadesha}
The Ancient Indian society gave a lot of value for knowledge. The traditional name for India is Bharat, as we know. The meaning of the word is
interesting; ‘bha’ means knowledge and ‘rata’ means passionate. Those who are passionate about knowledge are the people of Bharat.
Meaning of the Sloka :
Knowledge alone is unparalleled among all possessions at all times, people say. It is so because it cannot be stolen, it
cannot be valued and it does not diminish (even when given to others). Our possessions make us feel proud. There are several types of material possessions we see in society – houses, cars, money, political power, high office, physical strength, beauty, knowledge and several other