Aadi Sankaracharya-

The Episode on Mandana Mishra - Part One

INTRODUCTION

        
"Aadi Sankaracharya is recognised as Jagadguru
( World Teacher )not only on account of his achievements
in spiritual experience,but also because
of his ability to advance convincing reasons
to questioning intellects,give out fervid songs
to emotional minds,and show abundant love to throbbing hearts.
We have in Sankara a staunch upholder of Sanatana Dharma,
an exemplory saint of pious determination,
a matchless savant of exclusive erudition,
an accomplished mystic of high Yogic powers,
a great thinker of consumate intellect,
an inspired champion of Hinduism
and the first of its vigorous missionaries."
Sankara, the Acharya of Adwaita System of Philosophy
is generally beleived by scholars to be born in  A.D. 788.
(There are differences of opinion on his year of birth.)
He was born to Sivaguru and Aryamba at Kaaladi in Kerala
after intense prayers at the Siva Temple at Trichur
in Kerala.
Traditionalists consider that the birth of Sankara
as the manifestation of Lord Siva.
Even as a child,Sankara was detached from worldly attachments.
In his early Gurukulam days, he evinced his Yogic powers
when he composed his Kanakadhara Stotram.
It is believed that a shower of golden Amlaka fruits
came down from the sky.
He is also credited with changing the course of a river
just to help his mother take bath there effortlessly.
As a young boy of eight,he wanted to renounce the world
and become a Sanyasi.
There, we find the popular story of how
he got the permission of his reluctant mother.
As the legend goes, a crocodile caught hold of his leg
and released him only after he extracted
a promise from his mother permitting him to become a Sanyasi.
Sankara then went to the banks of River Narmada
where he met his Guru, Govindapada.
There also, a miracle occured.
He absorbed the flooded waters of Narmada
into his Kamandalu by chanting the Jalakarshana Mantra.
At this place he wrote  a commentary on Vishnu Sahasranama.
Later he was  commissioned by his Guru to go to Kasi
and write commentaries on the Brahmasutra,
the Upanishads and the Bhagawad Geetha.
At Kasi,the citadel of erudition and knowledge in those days,
Sankara was recognised as an Acharya
as he gave out his pet doctrine of Advaita.
He was credited to have done a miracle
when he restored the power of speech to a deaf and dumb boy,
who later became his close disciple,Hastamalaka.
Other disciples, like Padmapada  and Totaka  also joined him.
There is an episode in which Lord Viswanatha
appeared as an untouchable ( Chandala )
and Sankara is credited with his famous composition,
"Manisha Panchakam" on this occasion.
He also sang  his very famous and popuklar poem,
Bhaja Govindam during his stay at Kasi.
There is a tradition that Sage Veda Vyasa met
Sankara in disguise and argued with him about
the commentary written by him on Brahmasutra.
Finally Vyasa accepted the commentary
and blessed him to live for another 16 years to fulfil his mission.
He also advised Sankara to win over
the confirmed Ritualists like Kumarila Bhatta and Mandana Mishra.

Sankaracharya-Episode on Mandana Mishra -Part Two:

Kumarila Bhatta:

Sankara was sixteen years old then.
Vyasa granted an extension of his life span
for another sixteen years so as to enable him
to complete his mission in life. 
With his disciples,Sankara continued his journey along
the course of the river Yamuna,
and visited many places like Kurukshetra, Indraprastha,
Brindavan and Mathura.
Finally he reached Prayag,where Kumarila Bhatta lived. 
Kumarila bhatta was a great champion of Poorva-Mimamsa
and a confirmed Ritualist.
He made a special study of the sacrificial rites
to the exclusion of the path of Knowledge.
He wanted to challenge the tenets of Budhism
which was gaining strength at that time.
To master the secrets of Budhism,
Kumarila disguised himself as a Budhist monk
and became their student.
He mastered all about the tenets of Budhism.
His disguise was found out at that time
and an attempt on his life was made.
He, however, escaped ,but began to work
for the annihilation of Budhism
with his knowledge of that religion.
He was ,however , unhappy as a sense of guilt
overtook him for the sin
of breach of trust against his Budhist Guru.
As a Prayaschitta, (atonement ),
he wanted to burn himself in
"Tusanala "(fire kindled in paddy husk ).
When Sankara came to him,Kumarila
had already entered the funeral pyre.
Kumarila then advised Sankara to meet Viswarupa,
one of his disciples to have the argumentations.
This Viswarupa was better known as Mandana Mishra.
Kumarila then requested Sankara to chant
the Taraka Mantra and hearing it, he gave up his body.

Part Three:

Mandana Mishra:

According to Kumarila's advice,
Sankara and his disciples started for Mahishmati,
on the banks of Narmada where Mandana Mishra lived.
"O, gentle women, Do you know one Mandana Mishra here ?
"Mandana Mishra ?You go this way straight.
You will find a big house with a tall gate
and walls all around.There the parrots living on trees
would be repeating Vedic Mantras !"
"Even parrots repeating Vedic Mantras?
Wonderful; great indeed is our opponent 
and it is not that easy to win over him",
said Sankara to his disciples.
The gate of the house of Mandana was locked from inside.
Sankara with his Yogic power forced himself inside the house.
Mandana was performing the Srardha ceremoney for his father.
He was not amused by the sudden appearance of a sanyasi
in the middle of a srardha ceremoney.
He got annoyed due to his allergy to one
who was not a ritualist and also because
of the way he got in uninvited.
He asked him in a sarcastic manner:
"Kuto Mundi ? "From where are you, O clean shaven one ?"
Sankara could see the sarcasm in the words
and decided to have some fun.
The words Kuto Mundi can also be interpreted in Sanskrit
as "How far have you shaved?"
Sankara replied: "Agalan mundi " Shaven up to the neck only "
"Margam Prichate Maya."said Mandana,"I am asking the way."
Sankara did not leave the joke.
He replied, ""Kim aha Pantha? What did it tell you?"
Mandana was visibly upset by the taunting remarks.
He replied angrily, "The way said that your mother is a widow."
Sankara said mischievously,"Tha Thevahi"It might be true,
Thus he meant that the way told Mandana about his (Mandana's) mother.
Mandana got angry shouted, "Sura Peetha ?"Are you drunk?
Sankara,"Liquor is white ,not yellow" .
The word Peetha asked by Mandana can also mean yellow.
"I see ,So you know the colour?"
"I know the colour, but you prhaps know its taste?'
Mandana became more angry and this
sort of sarcasm continued for some time.
Later the other guests for the Srardha ceremoney
intervened and advised Mandana to invite Sankara for Biksha.
" I want only a VAADA BHIKSHA - a Biksha of discussions
and arguments - not for eating." said Sankara.
Mandana said, "We shall have it tomorrow.
But now you have your food with me."

Part 4:The Discussion:

The next day,as scheduled,the disputations started
with the lady of the house,Ubhaya Bharathi,as the moderator.
It is believed that Ubhaya Bharathi was an incarnation of Saraswathi,
the Goddess of Learning, and she was born in this world
as the rsult of a curse.
She was proficient in the Sastras even as a maiden
and also after her marriage;
hence she was known as Ubhaya (both ). 
A condition was laid that that the vanquished
would give up his mode of life,
join the victor's camp and take up his mode of life.
Since Bharathi had to be busy with her household affairs,
particularly preparing food for all,
she took out two fresh garlands,
and put them around the necks of the two
and said that whichever garland faded,
the wearer of that would be reckoned
as having been vanquished.
The arguments lasted for 18 days

The Bone of Contention:

Each Veda has mainly three sections -
the Mantras, the Rituals and the Contemplative portion
ie. Aranyakas which deal with the philosophy of
Realisation of the Supreme.
One of the Vedangas is Kalpa or religious rites.
There is one Veda Upanga called MIMAMSA
originated by Sage Jaimini which deals with
the procedure and practice of Rituals
- a treatise on Karma Kanda.
On the other hand,Vedanta of Vyasa
deals with the philosophical theological views of the Upanishads.
Indian philosophy can be mainly classified as Asthika (Theism)
and Nasthika( Atheism).
The Asthika is again divisible as Theistic Theism
and Theistic Atheism Under Theist Theism,
we have Uttara Mimamsa which deals with Vedanta.
Sankara believed in this.
Under Theistic Atheism,come the Tarka Sastras,
Sankhya and Poorva Mimamsa of Jaimini.
Kumarila Bhatta, Mandana Mishra and their tribe
were confirmed Ritualists and champions of  Poorva Mimamsa. 
The disputations started off with a solemn proclamation
of both the parties,declaring the basis of their philosophies
and the goals they indicate. 
Sankara: Brahman is the one Reality,the ever-pure,
the ever-conscious. That alone is the Truth.
The Universe appears to be real while we are in it,
but Liberation  is possible only with the Knowledge of Brahman.
Mandana: If the Vedas reiterate the existence of an existing thing,they cannot be an authority. How can the upanishads which, as you say,proclaim simply its (Brahman's) existence, be an authority? The Vedas are authority to us only because
they contain statements commanding or prohibiting certain actions. The safest position is to accept the position that the Upanishads are but mere mantric sounds, the chanting of which
at the end of sacrifices produce spiritual merit. 
Sankara: Your last suggestion is untenable.
Further, God may be an existent Being,but we do not know Him to be existent,and to teach us that,the Upanishads are necessary.
It teaches a new fact that God and your self are identical
e.g.,"THOU ART THAT" in the teachings of Uddalaka to Swetaketu.
Mandana: They do not teach us any such identity.
Why not understand the sentence as as mere praise?
The Self is said to be God,only as a piece of glorification
of the individual Self, the performer of sacrifices. 
Sankara: The difficulty is that the sacrifices find
no mention in the context and it will be confusing
the two by referring them out of context.
Mandana: It may be taken as a command to contemplate as Brahman.
In other places also there are commands to contemplate
the sun, air, food,etc., as Brahman.
Sankara : There is no justification to import such a direction.
There could be a justification if such directions
are given in Poorva Kanda;
there is no such reason to mention in Uttara Kanda also.
Mandana: In the sentence,
"Thou who want stability must perform Ratri sacrifices?"
Do we not import a command?.
Similarly, "He who knows Brahman attains the highest".
Sankara: Knowledge can never be the object of a command.
The importation of a command " to contemplate"
is unnecessary and unwarranted.
Mandana: Ok Let us grant that.
Even then, why do you interpret such passages
as teaching the identity of Brahman and the Self?
It may only refer to similarity.
Sankara: Firstly, there is no such mention
of  "similarity".
Secondly, what similarities the Upanishads can teach us?
We know it already and e require no Vedas to teach us that. 
Mandana: Though similar, Brahman may be superior to the Self.

Sankara: Why do we not now realise the similarity in the qualities ?
Mandana: Because of Avidya or nescience.
Sankara: Why not then admit that even the concept of Brahman
as higher than Self can also be due to Avidya?
Therefore,Brahman and the Self can  and are really one.
Mandana: It may be that consciosness is already a known item of similarity between the Self and Brahman.Perhaps the Upanishads want to contradict the Sankhya theory of a primary unconscious cause and teach that the primary cause is like the self.
Sankara: There is no such word as "like "in the context.
Mandana :But your doctrine of One-ness is opposed to all direct experience and reasoning and quite irreconcilable with other pronouncements of the Upanishads.
Sankara : Let us first analyse the nature of your direct experience. You say you perceive that the Self is different from Brahman.The Atma  is not an object of perception .How then can you say that you perceive the difference ?
 Mandana : The Atma may not be an object of perception to the senses ;but the inner sense, the mind ,may perceive it.
 Sankara: Strictly speaking ,your assumption that the mind is a sense, is by itself incorrect,for the function of the mind issimply to enliven the senses.Even if it is accepted as a sense, it is necessary for all perceptions that the sense must come into contact with the object perceived.For this the object must have dimensions. The Self has no dimensions - either infinite or atomic
Mandana: Don't ask me how I perceive the difference between the Self and Brahman.It may be that I  am not able to explain it logically.But is it not a fact that somehow ,it may be supersensuality, I do perceive the difference.
Sankara : Quite true. There is such a perception of difference.But that is between the nescient Self and the qualified God. It is because of this perception of difference,that the Sruti comes to our help It declares a non-perceived truth that ,if you remove the attributes which are responsible for the distinctness ,the unqualified God and the unqualified Self are one.
     { Note: Jivatma = Paramatma+ attributes (The Gunas ,Vasanas etc.)
                Therefore,  Paramatma= Jivatma (-) the attributes
                And so, in reality,they are identical and one
       This note is not a part of the discussion, but given here to get a clearer  picture.}
 Sankara :It is like the initial perception of a snake,but the knowledge thrown by a friend reveals that it is a rope.
 Mandana : Perception may be ,as you say, wrong and subject to correction .But reasoning is ever supreme and that is against you..God is all-knowing..Whatever is not all-knowing is not God.A pot is not all-knowing and is not God . Therefore, the Self which is not all-knowing ,cannot be a God. 
 Sankara: Who told you that a pot is not  God?
Mandana: Why? the distinction between a pot and God is obvious and is not removed by the knowledge of the Self.
Sankara: If you mean by the Self only the individual self qualified by pain and pleasure, he is no better than a pot. And no knowledge of such a Self can destroy the distinctness of a pot.If, however , one knows reallythe Self as unqualified by pain or pleasure ,to him, certainly even the pot disappears as such , for all are the Self.You cannot say that a pot is eternally distinct from God.
 
In this way the disputations continued for eighteen days. To remove all doubts from the mind of Mandana Sankara thought of Jaimini ,the auther of Poorva Mimamsa .Jaimini appeared in person and confirmed the interpretation of Sankara and introduced Sankara as an incarnation of Siva Himself.Mandana could not withstand the onslaughts of Sankara's expositions and arguements. The garland put around Mandana's neck faded.
Ubhaya Bharati declared that Mandana Mishra  had been vanquished. 
But Ubhaya Bharati did not concede full victory to Sankara .She challenged him to a fresh session of arguments with her.She demanded in her capacity as his better half.Sankara accepted the challenge and a fresh session of argumentations started.Sankara again came victorious, but was dmbfounded on one subject - the art of love. It was impossible for him to discuss this subject since he was a Brahmachari. But Sankara did not accept defeat. He requested for a month's time to study and master the art.

PART 5:

PARA KAYA PRAVESHAM - (Entering another body while living)

"O great one, You have not gained complete success over my renowned husband,as I am his better half," said Ubhaya Bharathi,
"Before you make him your disciple,
you have to defeat me also in debate."
"But then you are a woman." said SAnkara,"It is not proper to fight with a woman,be it with words only."
" What difference does it make? It is the duty of a controversialist to defeat his opponent whoever it might be. Look at Yajnavalkya debating with Gargi  and also  Janaka with Sulabha."
 Sankara was pleased with her words and entered into a debate with that incarnation of Goddess Saraswathi.
A very closely argued debate between them followed, much to the wonder and amazement of all the assembled scholars. For seventeen days, this protracted debate continued day and night , the only break being for the performance of each one's daily duties.
 On the 18th day, the debate took  a different turn.  Finding the Acharya invincible in Vedic lore and philosophy,  Ubhaya Bharathi thought, "This Sanyasin took to Sanyas from his boyhood; Certainly, he had no occasion to experience "Kusumastra -Sastram" (the art of love between the sexes.).I shall take advantage of this ignorance."
 " Discuss with me the science and art of love between the sexes;Enumerate its forms and expressions . What is its nature and what are its centres? How does it vary in the sexes during the bright fortnight and dark fortnights?What are its manifestations in man and woman ?" ,asked Ubhaya Bharathi. 
 At this unexpected series of questions, Sankara sat silent for some time. He thought of the varios issues involved. He was on the horns of a dilemma.  It would be against the Dharma of a Sanyasin to discuss about the subject. On the other hand, he  could not leave the challenge also. 
"Give me a month's time." Sankara asked,"I  shall meet you again. I  shall not reply to these questions in this body of a Sanyasin. It is against the Ethics of a Sanyasi "
" What if you enter another body and then reply to these questions  willl you escape from the fall of a Sanyasin ?"
"Devi, If a Chandal is born as a Brahmin in another birth, is there any fall in his Brahminhood ?"
"That is well said;" replied Ubhaya bharathi, "I  grant a month's time."

Sankara started with his disciples and reached a forest.. There, as luck would have it, they came across the dead body of a king, Amaruka. The king had come to the forest for hunting with his queens. Suddenly, he collapsed and died and the queens were crying.
Sankara wanted to enter the body of the king with his Yogic power.
His disciple Padmapada, however, reminded his master about the perils of doing so. He said, 
In days of yore, a great Yogi named Matsyendra entered into the body of a king entrusting his present body to his disciple, Goraksha.In his new body, the  yogi  forgot all about his mission and became a sensuous man. The disciple got him corrected in time.Sense attraction is very strong and powerful.  Sankara, however, was least affected  and said, "The continence of one who knows the Yogic practice of VAJROLI  will remain unbroken.  Sankalpa, the brooding imaginative association, is the cause of desire.
I am without that and can live in Samsara without being affected by it."
Sankara then ascendedby Yogic power to the top of a steep mountain peak which no man would ordinarly climb and said to his disciples:
"So long as I  reside in another body, you must carefully preserve in this cave the lifeless body of mine that will be left with you."
He then left his gross body lifeless in the cave, and shifted his own subtle body into yhe lifeless gross body of the dead king. Releasing his Prana functioning in the body from foot to head and conveying it out through the Brahmarandhra in the head, the Acharya, who was a master of Yoga came out of his own body and entered into that of the dead king through the Brahmarandhra in the head of the body and permeated the whole of it up to the toe.
At once the heart of the king began to beat,his eyes opened and he sat up. 
Seeing the king revive, his wives surrounding the body greeted him with joyous cries. There was great excitement and celebrations followed .
Remaining in the body of the King, Sankara entrusted the administration of the kingdom to a council of Ministers  and spent his time in the company of the women and indulged in all sorts of amourous ecstasies.. 
He learnt the "Kandarpa Sastra " of Vatsyayana and he wrote a treatise on the various questions asked by Ubhaya Bharathi on sex-love. This treatise was secretly collected by Padmapada in disguise from King Amaruka.
The disciples guarding the body of Sankara got worried as the master had not returned even after the scheduled  one month. They then disguised themselves as musicians and came to the court of King Amaruka. Through their music, they managed to get Sankara  came to a full consciousness of his identity.  He immediately entered into his own body lying where he had left it. There is also a version that the king had sent emissaries to burn all dead bodies lying undisposed. They got the body of Sankara also and placed it on the pyre and just set fire to it when the disciples on guard were away for their ablutions. The body came to life at that very moment. To put out the fire,Sankara chanted a great hymn on Lakshmi Narasimha. 
Sankara then returned to Ubhaya Bharathi to continue the argumentations. She, however ,did not enter into any further discussion after going through the treatise written by him as King Amaruka. She conceded full victory to Sankara.
Mandana Mishra requested sankara to initiate him into Sanyasa and accept his discipleship. Sankara ordained him and gave him the name of Sureswara. Sureswara  later became famous as the Commentator on the Master's Bhashyas.
What happened to Ubhaya Bharati ?According to some scolars, she followed the example of her husband  and joined the entourage of Sankara. Others say that she gave up her body and went back to her heavenly abode.Before she left, Sankara said, " I  know that you are Saraswathi. I shall in future be instituting temples of worship for you in Rishyasringa ( Sringeri ) and other places. I beseech you ,Devi Saraswathi, to manifest yourself in all those temples. " Agreeing to do so, she disappeared from sight and merged herself in Brahmaloka.