Chapter 13 of Śaṅkara Charitam takes us through Śaṅkara’s experience with his Guru, Govinda Bhagavatpāda, the completion of his education, and Guru's blessings and final teachings for Śaṅkara to take with him in the world and tackle the thick forest of ignorance enveloping the minds of the people.
Gauḍapāda as Brahmarākṣasa finds Govinda Bhagavatpāda acceptable as a disciple, and the teaching starts atop the pipal tree in which the Brahmarākṣasa resides..........
In the second part of the 5-part series on Indian philosophical systems, Dr. Pingali Gopal discusses the basics as well as the three categories of Indian philosophy, Advaita Vedanta, Vishishtadvaita Vedanta, and Dvaita Vedanta. He also deals with the root cause of the West's outlook on Indian philosophy and presents a rebuttal to some of the popular ideas of disharmony among schools of Indian philosophical thought that have been promulgated by the West.
Chapter 12 of Śaṅkara Charitam takes us through Śaṅkara’s meeting with his Guru, and the Guru's acceptance of Śaṅkara as his disciple.
Govinda Bhagavatpāda asks the boy standing at the foot of the cave, inside which he meditated for centuries, to introduce himself and Śaṅkara calls himself - "Śivaḥ kevalo’ham".
The life of Gauḍapāda as a Brahmarākṣasa and his meeting with Govinda Bhagavatpāda is also mentioned in this chapter.
In the first part of a 5-part series, Dr Pingali Gopal introduces the ideas of the great Indian philosophical systems to the uninitiated.
Western Philosophers equate philosophy with only western thought which, puts philosophy between theology and science, and in turn, is either ignorant or dismissive of Indian thought.
Indian philosophy (or Darshanas) does not have an extreme reverence for science and because of the biases of the West, and resulatantly has disappeared from popular discourses; being termed ‘religions’ and hence lacking any validity in a ‘secular’ world.
Dr Gopal delves further into classification of Indian systems as orthodox and non-orthodox on the acceptance or rejection respectively of the Vedas as a reliable authority, and uncovers depths of Jainism, Buddhism, Samkhya, Charavaka and Nyaya-Vaisheshika philosophies for the uninitiated.
Further installments of this series will foray into the other orthodox and non-orthodox branches of Indian philosophical systems.
The boy Śaṅkara continues on his path, in search of his Guru. Meanwhile, Patañjali Mahaṛṣi, who is Śānta-svarūpa of the ugra-rūpa of Ādiśeṣa, aims to teach a thousand students at once; and places two conditions in front of his students. Both conditions are violated by his students, and the aftermath and its ramifications on the journey of Śaṅkara are discussed.
In the 10th Chapter of Śaṅkara Charitam, Śaṅkara starts his life as a saṃnyāsi and takes his first steps toward his Guru, his destiny. Shri Ramesh Venkatraman also delves into evidence regarding Śaṅkara being an avatāra-puruṣa, the active and vocal aspect of Śiva.
In the 9th Chapter of Śaṅkara Charitam, Shri Ramesh Venkatraman takes us to the moment of Śaṅkara's Saṃnyāsa. The unfolding of events is captured; as well as the pre-requisites, eligibility and implications for Śaṅkara after taking the pledge of Saṃnyāsa.
In the 8th Chapter of Śaṅkara Charitam, Shri Ramesh Venkatraman leads us to the events preceding and foreshadowing Śaṅkara's Saṃnyāsa.
In the 7th Chapter of Śaṅkara Charitam, Shri Ramesh Venkatraman brings to us the next stage of Śaṅkara's life - the commencement of his education at Gurukula, his feats at his Gurukula and the conclusion of his education. During his stay at his Gurukula, and while learning and living the Āśrama Dharma of the Brahmacāri; Śaṅkara performs an unimaginable feat which leaves bystanders, and even his guru, in no doubt about his divinity.
In the 6th Chapter of Śaṅkara Charitam, Shri Ramesh Venkatraman brings to us the story of Śaṅkara's birth and the ensuing events; along with taking forward the story of Maṇḍana Miśhra and Ubhaya Bhārati and how they became householders.