Some articles of mine, which have appeared in the recent issue of DILIP are attached.
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॥श्रीगुरुभुजंगस्तोत्रम्-५॥
Sri GurubhujangaStotram - 5
AStotra on Adi Sankaracharya
Commentary by P. R. Kannan
द्विजेपुल्कसेहस्तिनिस्वेशरीरेसमःसात्त्विकेराजसेतामसेच।
यआत्मागुणैस्तैरसंस्पृष्टईशोनमस्तेसदानिष्कळङ्कायतस्मै॥८१॥
Iswara, the Atman, is equally present in brahmana (who is keen on contemplation of Brahman), Chandala, elephant and in one's own body, as well as in the (varying) qualities of Satva (virtuousness), Rajas (passion) and Tamas (laziness and violence), and is also beyond and untouched by those qualities. Obeisance to you, who are that Atman, who is ever free from taint. (81)
Bhagavan Krishna says in Gita:
विद्याविनयसम्पन्नेब्राह्मणेगविहस्तिनि।
शुनिचैवश्वपाकेचपण्डिताःसमदर्शिनः॥ (५.१८)
The wise men perceive the same Atman in brahmana, rich in knowledge and humility, cow, elephant, dog and dog-eating outcaste. (5.18)
यमाश्चर्यवद्वक्तिकश्चिच्छृणोतिप्रशान्तस्तुजानातिनह्यप्रशान्तः।
विदित्वाऽपिसाक्षात्करोत्यत्रनान्यश्चिदस्मीतिदीक्ष्यायतस्मैनमस्ते॥८२॥
That which someone talks of as a marvel, another hears of it as a marvel, the man of tranquility knows; the man, who has no tranquility, does not know; even after knowing, someone directly experiences his own existence as none other than that Chit, Pure Awareness. Obeisance to you, who are that Awareness, which is taught (to qualified aspirants) by you. (82)
Bhagavan Krishna makes a similar statement in Gita (2.29). Till one gets actual experience of Atman, it remains hearsay and subject of wonder. Bhagavan states clearly in Gita that tranquility results only after senses are controlled and intellect is directed to contemplate with concentration on Atman and that the bliss of Atman is experienced only by such a man of tranquility. Even in the path of Gnana, the third stage of 'Nididhyasana' means assimilation by deep contemplation. It comes after 'Sravana', listening of teaching from Guru, and 'Manana', reflection and ascertainment by clearing of doubts. Adi Sankaracharya emphasises the need for immediate knowledge in a telling verse in 'VivekaChudamani':
नगच्छतिविनापानंव्याधिरौषधशब्दतः।
विनापरोक्षानुभवंब्रह्मशब्दैर्नमुच्यते॥ (६४)
"A disease is not cured by merely uttering the name of the medicine and without actually taking it. Without direct realisation, by a mere utterance of the word 'Brahman', none can be liberated." (64)
पतीदेवदैत्यौघयोःपद्मजाद्यंचतुर्वारमाकर्णयन्तौतथाऽपि।
नजानातिकश्चित्तयोर्वेदचान्योह्यतोदुर्वितर्क्यायतस्मैनमस्ते॥८३॥
The lords of Devas and Daityas (Indra and Virochana) heard the science of Atman from Brahma four times. One of them (Virochana) still did not know, but the other (Indra) knew. Obeisance to you, who are that Atman, who is beyond debate. (83)
Chandogya Upanishad (8.7) tells the story of how Virochana and Indra approached Brahma for getting the knowledge of Atman. Virochana returned satisfied after the first visit that the body is indeed Atman. He taught accordingly to Daityas, who became thorough materialists. Indra went to Brahma four times and finally gained the true knowledge of Atman that Atman is eternal and indestructible, and body is transient and given to death. The final teaching:
मघवन्मर्त्यंवाइदँशरीरमात्तंमृत्युनातदस्यामृतस्याशरीरस्यात्मनोऽधिष्ठानमात्तोवैसशरीरःप्रियाप्रियाभ्यांनवैसशरीरस्यसतःप्रियाप्रिययोरपहतिरस्त्यशरीरंवावसन्तंनप्रियाप्रियेस्पृशतः॥ (८.१२.१)
"O Indra, this body is indeed mortal. This is coverd by death. That is the seat of this Atman, which is immortal and not having body. Anything embodied is within the range of the desirable and the non-desirable. Surely, for that which remains embodied, there can be no elimination of the desirable and the undesirable. But the desirable and the undesirable cannot surely touch Atman, which is unembodied." (8.12.1)
शरीरेन्द्रियप्राणविज्ञानशून्येष्विहैकैकमात्मेतिदृप्तावदन्ति।
तथाबुद्धिसम्यग्विचारासमर्थायदज्ञानमोहाहितस्मैनमस्ते॥८४॥
Those, who are deluded owing to ignorance of Atman and are incapable of proper intellectual analysis and are conceited, talk of Atman as either body, sense organs, vital breath, specialized knowledge or emptiness. Obeisance to you, who are that true Atman. (84)
Bhagavan Krishna says in Gita:
अन्तवन्तइमेदेहानित्यस्योक्ताःशरीरिणः।
अनाशिनोऽप्रमेयस्यतस्माद्युध्यस्वभारत॥ (२.१८)
"These bodies of the embodied Atman are said to have an end. The Atman is eternal, indestructible and incomprehensible. Therefore, fight, O Bharata." (2.18)
अनेकत्वकर्तृत्वभोक्तृत्वधर्मःसआत्माविभुश्चिद्गुणश्चेतिकेचित्।
नकर्तैवभोक्ताक्वचिच्चेतिचान्येयदज्ञावदन्तीहतस्मैनमस्ते॥८५॥
Some say that Atman is of the nature of multiplicity, doer and enjoyer, is omnipresent and has awareness as an attribute. Some say that Atman is not the doer, but enjoyer in some places. They are unaware of the truth of Atman. Obeisance to you, who are that true Atman. (85)
Bhagavan Krishna says in Gita:
प्रकृतेःक्रियमाणानिगुणैःकर्माणिसर्वशः।
अहंकारविमूढात्माकर्ताहमितिमन्यते॥ (३.२७)
"Actions are performed in all cases merely by the qualities of Nature (Satva, Rajas and Tamas). He, whose mind is deluded by egoism, thinks 'I am the doer'." (3.27)
अनेकात्मनाप्रेरकोऽन्योनहीशोऽस्त्वितिप्राहुरेकेनचास्तीतिचान्ये।
विवादास्पदंनैवमायाविनायन्नमस्तेऽस्तुतस्मैविवादात्पराय॥८६॥
Some say that the one who stimulates the jiva in many forms is Iswara and not anyone else; others say that he is not Iswara. Obeisance to you, who are that Atman, without whom Maya would not be the subject of debate and who are beyond all debate. (86)
In the last three verses, the author brings out various kinds of misrepresentations of Atman. Atman is indeed none of those and is beyond all debate. That is why Upanishads emphasise that Atman is beyond the scope of mental cogitation and also speech.
Bhagavan Krishna says in Gita:
नमांकर्माणिलिम्पन्तिनमेकर्मफलेस्पृहा।
इतिमांयोऽभिजानातिकर्मभिर्नसबध्यते॥ (४.१४)
"Actions do not taint me (Brahman), nor have I any desire for the fruits of actions. He who knows me thus is not bound by his actions." (4.14)
विवादोनिवर्तेतयस्यप्रसादात्स्वरूपप्रकाशेजगद्भावनस्य।
निवृत्तेविवादेपुनर्नैवलोकेभ्रमन्त्यद्वितीयायतस्मैनमस्ते॥८७॥
By the grace of Atman, when the true form of Iswara, the protector of the world, becomes distinct, all debate ceases. Once debate ceases, the jiva does not get deluded again in the world. Obeisance to you, who are that non-dual Atman. (87)
Mundaka Upanishad says:
भिद्यतेहृदयग्रन्थिःछिद्यन्तेसर्वसंशयाः।
क्षीयन्तेचास्यकर्माणितस्मिन्दृष्टेपरावरे॥ (२.२.८)
"When that Atman, which is both high and low, is realized, the knot of the heart gets untied, all doubts are resolved and all of one's actions become dissipated." (2.2.8)
विभुंचित्तनिष्ठंयदङ्गुष्ठमात्रंपुराणंपुमांसंवदन्त्यत्रवेदाः।
जनानांहृदंगुष्ठमात्रंयतोऽस्मादनंगुष्ठमात्रायतस्मैनमस्ते॥८८॥
Vedas describe Atman as omnipresent, of the size of thumb, ancient Purusha. Atman resides with the size of thumb in the hearts of people. Obeisance to you, who are that Atman, who is not just of the size of thumb. (88)
Vedanta sometimes describes Atman in conflicting terms – distant and yet near, tinier than atom and larger than the largest etc. This means that Atman cannot be described in words as it is beyond the ken of words as well as mental imagination. The apparent conflict in qualities is on account of relating Atman to worldly objects, which are products of time and space. Time and space are products of Maya and Atman is beyond them. The description here of Atman as being of the size of thumb in human hearts, and at the same time, as not being of the size of thumb, is an example of the conflicting presentation of Atman. The omnipresent Atman, not limited by time and space, is what activates the insentient human body. To make this clear, Vedanta says that Atman resides in human heart with the size of thumb.
Adi Sankaracharya says in 'VivekaChudamani':
अत्रैवसत्त्वात्मनिधीगुहायां-अव्याकृताकाशउशत्प्रकाशः।
आकाशउच्चैरविवत्प्रकाशतेस्वतेजसाविश्वमिदंप्रकाशयन्॥ (१३४)
"In this very body, in a mind full of Satva, in the cave of the intellect, in the atmosphere of the Unmanifest, the Atman, of captivating glory, shines like Surya, high in the sky, illumining the universe by its effulgence." (134)
भ्रुवोर्मध्यमेवाविमुक्तंमुनीनांमहाक्षेत्रमित्यत्रबुद्धेःश्रुतञ्च।
नवावारणासीपुरंगन्तुमिच्छेत्स्वरूपेस्थितोयस्यतस्मैनमस्ते॥८९॥
One, who is established in his true nature of Atman, focused by sages by concentrating on the space between eyebrows with the help of their intellect, which is AvimuktaMahakshetra, and by means of Sruti (Veda), would not like to go to the city of Varanasi. Obeisance to you, who are that Atman. (89)
Sages concentrate on Atman by focusing their attention on the space between eyebrows as guided in Vedas and Yogasastras. They control their wavering minds with the help of intellect, which is described here as AvimuktaMahakshetra, which means the great spiritual centre, never left by Iswara. AvimuktaMahakshetra is the name of Kashi, which is never abandoned by Siva even in times of the great dissolution. Similarly the human intellect is never abandoned by Atman; otherwise it would be dead. Intellect and, indeed all body organs function only in the light of Atman. One, who is established in Atman, does not find it necessary to go to Kashi for attaining Gnana and Liberation. The Liberation desired in Kashi is already attained by him. In a beautiful verse in 'Atmabodha', Adi Sankaracharya says:
तीर्त्वामोहार्णवंहत्वारागद्वेषादिराक्षसान्।
योगीशान्तिसमायुक्तःआत्मारामोविराजते॥ (५०)
"After crossing the ocean of delusion and killing the monsters of likes and dislikes, the Yogi, who is united with peace, dwells in the glory of his own realized Atman, as an Atmarama." (50). By a metaphorical reference to the story of Ramayana, the great Acharya tellingly brings out the glory of Atma-Vichara, Self-enquiry.
शरीरेयथाऽहंमतिःसर्वजन्तोस्तथामुक्तिबुद्धिश्चकाशीमृतेर्वा।
स्वरूपप्रकाशंविनायस्यमुक्तिर्नवैसम्भवेत्क्वापितस्मैनमस्ते॥९०
The sense of I is there for all beings in their own bodies; similarly the sense of liberation is there for one, who dies in Kashi. Obeisance to you, who are that Atman, without whose light of true nature, liberation is not possible anywhere. (90)
'ज्ञानादेवहिकैवल्यम्' - Liberation is attained only by true knowledge of Atman– this is what Upanishads teach. But scriptures state that Liberation is assured for those who shed their bodies in Kashi. This only means that Siva, in his great compassion, bestows that Gnana on the dying mortal and makes him immortal. This is similarly true of any aspirant, who is into spiritual practice. His devotion is crowned by the compassion of Atman, who showers him with Gnana and then bestows liberation on him.Bhagavan Krishna says in Gita:
नहिज्ञानेनसदृशंपवित्रमिहविद्यते।
तत्स्वयंयोगसंसिद्धःकालेनात्मनिविन्दति॥ (४.३८)
"Certainly there is no purifier in this world like Gnana. He who is himself perfected in Yoga finds it in Atman in time." (4.38)
स्वरूपप्रकाशप्रकाशैकहेतुर्हियस्यप्रकृष्टागमान्तार्थसम्यग्विचारः॥
अतोयत्प्रकाशायवेदान्तनिष्ठोऽनिशंस्याद्विवेकीनमस्तेऽस्तुतस्मै॥९१॥
Deep contemplation of the import of lofty Vedanta texts paves the way for attaining the light of one's true nature, viz. Atman. Hence the discriminating aspirant remains established constantly in Vedanta for attaining that light. Obeisance to you, who are that Atman. (91)
In Vicharamarga, the path of enquiry, three steps are enunciated in Vedantic texts: Sravana (listening to Guru's teaching), Manana (contemplation including getting doubts cleared from the Guru and firming up the knowledge) and Nididhyasana (absorption of the truth into self). Thus the aspirant experiences his non-different, non-dual Atman in himself by deep contemplation. Adi Sankaracharya expounds the significance of contemplation in 'VivekaChudamani':
सम्यग्विचारतःसिद्धारज्जुतत्त्वावधारणा।
भ्रान्त्योदित-महासर्प-भयदुःखविनाशिनी॥ (१२)
"The fear and sorrow created by the delusory serpent on the rope can be ended only after fully ascertaining the truth of the rope, which is available for recognition only through steady and balanced thinking." (12)
वदन्तश्चरुद्रादयोऽप्यात्मतत्त्वंनजानन्त्यतःकेऽपिवेदान्तनिष्ठाः।
ततःतानिहोत्सृज्यवेदान्तनिष्ठोभवेद्यत्प्रबोधायतस्मैनमस्ते॥९२॥
Some, who are focused on Vedanta, and Devas like Rudras, who talk of the principle of Atman, do not know it in truth. The aspirant therefore leaves them aside and gets established in Vedanta for knowing Atman. Obeisance to you, who are that Atman. (92)
The import is that even Devas hanker after non-Atman attainments like victory over Asuras etc. The dedicated aspirant is focused only on Atman. (The Rudras indicated here are divine beings, not blessed with the grace of Gnana by Siva, and hence not Self-realised). Bhagavan Krishna says in Gita:
अन्तवत्तुफलंतेषांतद्भवत्यल्पमेधसाम्।
देवान्देवयजोयान्तिमद्भक्तायान्तिमामपि॥ (७.२३)
"The fruit (of Karmas) that accrues to those men of little intelligence (worshipping Devas for petty ends) has an end. The worshippers of Devas proceed to Devas; My devotees come to Me." (7.23)
सुरेन्द्रोविदित्वैवयस्यस्वरूपंसमस्तादघाद्वृत्रहत्यादिरूपात्।
विमुक्तोहिवेदान्तनिष्ठोमुदाऽऽस्तेनिरस्याभिमानंनमस्तेऽस्तुतस्मै॥९३॥
Devendra realized the true nature of Atman and got relieved of all sins like killing of Vritra etc. and became established in Vedanta and remained blissful, having got rid of selfish attachment. Obeisance to you, who are that Atman. (93)
Devendra committed many grave sins like killing of Visvarupa, Vritrasura and others in a stealthy manner. He got rid of all the sins by undertaking penance for long periods of time, worshipping Isvara and realizing Atman. Bhagavan Krishna says in Gita:
यथैधांसिसमिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन।
ज्ञानाग्निःसर्वकर्माणिभस्मसात्कुरुतेतथा॥ (४.३७)
"As the blazing fire reduces fuel to ashes, so does the fire of Gnana reduce all actions to ashes." (4.37)
यदीयंस्वरूपंविचार्यैवतिष्ठन्सदावन्दनीयोऽमरैरिन्द्रमुख्यैः।
विशुद्धोह्ययंदेववन्द्यत्वतोवैनमस्तेऽस्तुतस्मैविशुद्धिप्रदाय॥९४॥
By constantly enquiring of the real nature of Atman, one becomes very pure and worthy of worship by Devas headed by Indra. Obeisance to you, who are that Atman, the bestower of worthiness of worship by Devas, and purity. (94)
Maharishis were all human beings. They had attained purity and realized Atman and hence they were all worshipped by Indra and other Devas. We find many occasions in Puranas, where Devas came down to earth and offered worship to Maharishis. Srimad Valmiki Ramayanam refers to Devendra coming down to earth and worshipping sages Sutikshna and Sarabhanga.There are instances where the lord of Devas, Indra was cursed by Maharishis too. Sage Goutama cursed Indra to become impotent, when the latter assumed the form of the sage and violated Ahalya, the sage's wife. Sage Chyavana cursed Indra to become paralysedin his arm, when the latter tried to prevent him from offering Somapanam to Asvini Devatas. Such is the power of Self-realised humans.
SrimadRamayanam refers to sage Visvamitra's severe austerities for acquiring the state of Brahmarishi. Brahma finally said to him:
ब्रह्मर्षेस्वागतंतेऽस्तुतपसास्मसुतोषिताः॥
ब्राह्मण्यंतपसोग्रेणप्राप्तवानसिकौशिक। (१.६५.१९)
"Brahmarishi! We are very happy with your austerities. You are welcome (to become Brahmarishi). Kousika! You have acquired the quality of brahmana (Brahmagnana) through severe austerities." (1.65.19)
स्वयंशुद्धएवान्यशुद्धिंददातिक्वचिन्नह्यशुद्धोऽन्यशुद्धिप्रदःस्यात्।
स्मृतःशुद्धिदःसर्वजंतोर्यआत्माविशुद्धःपवित्रायतस्मैनमस्ते॥९५॥
One, who is pure himself, can alone bestow purity on another. Nowhere can an impure person grant purity to another. Obeisance to that Atman, who is sacred and very pure, and, who imparts purity to all beings, when thought of by them. (95)
Kathopanishad says:
ननरेणावरेणप्रोक्तएषसुविज्ञेयोबहुधाचिन्त्यमानः।
अनन्यप्रोक्तेगतिरत्रनास्तिअणीयान्ह्यतर्क्यं-अणुप्रमाणात्॥ (१.२.८)
"Atman is certainly not known adequately when spoken of by an inferior person; for, it is thought of variously. When taught by one, who has become identified with it, there is no further cogitation with regard to it. For, it is beyond argumentation, being subtler than the size of the atom." (1.2.8)
सकृत्संस्मृतश्चेत्समस्तंचपापंदहत्यग्निवद्यस्त्विहात्यन्तदीप्तः।
चिदेवाहमित्येवबुद्धौप्रवेशस्वदीप्तिर्नमस्तेऽस्तुतस्मैमहिम्ने॥९६॥
Once one remembers the radiance, which induces the thought 'I am only Chit (Awareness)', it burns away here all sins like fire, with tremendous brilliance. Obeisance to you, who are that Atman of such glory. (96)
Karmas are categorized into three: Sanchita, Prarabdha and Agami. Sanchita is the karma, accumulated over countless births in the past. Prarabdha karma is that part of the Sanchita karma, which is ordained to bear fruit in the present birth. Agami is karma accumulated in the present and future births. Both Sanchita and Agami karmas are destroyed on the dawn of Gnana. Prarabdha karma continues to operate on the body till the body drops, but it has no bearing on the Gnani, as he is totally free from attachment to body. Thus the Gnani is free from the clutch of all karmas. Adi Sankaracharya says in 'Tattva Bodha':
सञ्चितंकर्मब्रह्मैवाहमितिनिश्चयात्मकज्ञानेननश्यति।
आगामिकर्मअपिज्ञानेननश्यति, किंचआगामिकर्मणांनलिनीदलगत-जलवत्ज्ञानिनांसम्बन्धोनास्ति।
"The Sanchita Karma is destroyed by the knowledge 'I am Brahman'.
The Agami karma is also destroyed by Gnana; and the Gnani is not affected by it just as a lotus leaf is not affected by the water on it."
नहिस्नानदानादिनापापनाशेतुतत्संस्कृतिःक्वापिनश्येत्कदापि।
विनायत्स्मृतिंस्मृत्युपायंचमुक्त्वास्मरत्पापहन्त्रेनमस्तेऽस्तुतस्मै॥९७॥
Though performance of holy bath, ceremonial gift etc. without remembering Atman as well as the means of remembering Atman, will destroy sins, the latent impressions of sins will never be destroyed. Obeisance to Atman, who destroys sins, once remembered. (97)
Any action, once performed, has two effects: one is, the Punya (religious merit) and Papa (sin) resulting from the nature of that action; the second is, the latent tendency the action creates in the mind, which generates the urge to repeat the act in a given circumstance. Though sin is destroyed by taking sacred bath in a holy river, ceremonial gift etc., the latent tendency to commit the same sin under a given circumstance is not removed. The latter is eliminated only by the grace of Atman, earned by prayer and surrender. Bhagavan Krishna says in Gita:
विषयाविनिवर्तन्तेनिराहारस्यदेहिनः।
रसवर्जंरसोऽप्यस्यपरंदृष्ट्वानिवर्तते॥(२.५९)
"The objects of the senses turn away from the abstinent man leaving the longing (behind); but his longing also leaves him on seeing the Supreme." (2.59)
अनात्मन्यहन्ताभिमानंनिरस्यस्वरूपप्रकाशस्ततःसर्वपापम्।
नसंस्कृत्यनात्माश्रयंस्याद्विनष्टंस्मृतेर्यत्प्रकाशेतुतस्मैनमस्ते॥९८॥
When the light of one's true nature shines, the attachment to the sense of 'I' in Anatma (objects and experiences other than Atman) drops off. Hence all sins rooted in Anatma and Samskriti (latent tendencies left by actions) are removed; the memory (of Anatma) is destroyed. Obeisance to you, who are that Atman, the source of that radiance. (98)
Adi Sankaracharya says in 'VivekaChudamani':
अनात्मवासनाजालैस्तिरोभूतात्मवासना।
नित्यात्मनिष्ठयातेषांनाशेभातिस्वयंस्फुटा॥ (२७५)
"Innumerable desires for things that are the non-Atman cloud the desire for Self-realisation. When these have been destroyed by being constantly established in Atman, the Atman manifests all by itself." (275)
अनाकर्ण्यवेदान्तभाष्यंसमग्रंनकस्यापियत्स्मृत्युपायोऽस्तिकश्चित्।
अतस्तच्चिकीर्षास्वतोयस्यजातानमस्तेदयाळुस्वरूपायतस्मै॥९९॥
Without listening to the entire commentary (of Adi Sankaracharya) on Vedanta, no means of remembering Atman is available to anyone. Hence the desire to author that commentary arose naturally in you. Obeisance to you, who are that Atman, the very embodiment of compassion. (99)
Adi Sankaracharya, out of boundless compassion for the misery-struck humanity, wrote the commentary on Upanishads, Brahma Sutras and Bhagavad Gita, referred in totality here as Vedantabhashya. By teaching this commentary to disciples, he reestablished the truth of Advaita Vedanta. Without proper comprehension of Advaita Vedanta, the natural human outward propensity towards objects and experiences, promoting attachment to Anatma and disinterest in Atman, cannot be overcome. Hence Adi Sankara is hailed here as the personification of compassion. A verse in praise of him is as follows:
व्याकुर्वन्व्याससूत्रार्थंश्रुतेरर्थंयथोचिवान्।
श्रुतेर्न्याय्यःसएवार्थःशङ्करःसविताननः॥
"The way Sankara, the incarnation of Siva, has authored commentaries explaining the import of Sruti (Veda –Upanishad) and Veda Vyasa's Brahmasutras, he has declared the correct interpretation of those texts."
समस्तागमान्तानिहव्याचिकीर्षुःस्वयंशङ्कराचार्यरूपावतीर्णः।
कृतव्याससूत्रादिभाष्योयआत्मस्वरूपैक्यधीदायतस्मैनमस्ते॥१००॥
Obeisance to you, who are that Atman, who bestows the knowledge of unitary nature of the Atman, and who himself incarnated as Sankaracharya, desirous of expatiating on the purport of all Sastras, and who wrote commentaries on Vyasa's Brahma Sutras etc.
Kurma Purana refers to the conversation between Siva and Parvathi on the advent of Sankaracharya on earth as Siva's Amsavatara. Siva says:
उपदेक्ष्यतितद्ज्ञानंशिष्याणांब्रह्मसंज्ञितम्।
सर्ववेदान्तसारंहिसर्वस्माच्चतुदर्शनात्॥
"Sankara will teach the knowledge of Brahman to his disciples. That will be the essence of all Vedanta and all philosophies."
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