1. Jagadguru
Jagadguru Shri Shankara Bhagavatpada was an unparalleled sage. His birth in India is indeed a matter of great pride for all Indians. However, the exact century in which he was born remains a topic of scholarly debate. Some say it was before the Common Era; others claim it was afterward. But truly, what does it matter in which century or on what date he was born? In his own words, such questions are worldly matters. Why should we dwell on such things unnecessarily? He could have been born at any time, in any place. The truth is, we may never again witness a personality of such greatness in human history. The profound knowledge he imparted to this world is something unmatched—the complete, perfect philosophy of Advaita.

2. In this entire creation, if the essence is humanity, and in humanity the essence is knowledge, then among all forms of knowledge, Advaita is the highest and purest essence.

3. One may ask: isn’t there already a vast range of knowledge acquired by humans—common sense, scientific understanding, artistic insight? Then what unique significance does Advaita hold above all this? That’s a fair question. Human beings have certainly acquired much knowledge. There is no doubt. But despite all this, such knowledge is rendered ineffective due to two fundamental flaws: relativity and contradiction.

4. Relativity means the persistent question: “What next?” This doubt never ends in any human knowledge. No matter how much we learn, more remains to be discovered. What we’ve achieved is like a drop in an ocean; the shoreline is never reached. Therefore, relativity is a major limitation in our understanding.

5. The second flaw is contradiction. No matter how much knowledge we acquire, it often becomes obsolete. This is something we experience in all fields. Science constantly discovers new facts, disproving older ones. So even our most revered knowledge becomes weak over time. What was once seen as truth can easily be overturned by future revelations.

6. However, Advaita knowledge is free from both of these flaws. Why? Because the very meaning of the word Advaita is non-duality. That is: there is no second entity. Only Self exists—no other. When there is no second thing, the question of relativity doesn’t arise. When there’s nothing else to contradict, the issue of contradiction doesn’t arise either. Thus, Advaita is flawless, faultless, and absolute truth. That is why this is called Advaita Jnana (non-dual knowledge).

7. When this kind of complete and perfect knowledge is attained, the entire goal of human life is fulfilled. In Sanskrit, this is referred to as Purushartha. Every human ultimately desires only two things: knowledge (Jignasa) and happiness (Sukham). These two aspirations are satisfied entirely through Advaita alone.

8. When it is understood that only the Self exists and that there is nothing else, then the desire to know and the desire to be happy both disappear. Why? Because what remains is a Self that is full, complete, and blissful. There’s nothing else to pursue. Thus, Advaita is the final destination of all paths of knowledge and all spiritual pursuits.

9. Who can grant us such complete and flawless knowledge? Only one who has fully realized it. That’s why Shankara is known as Bhagavatpada—one who has attained divine realization. And he is rightfully worshipped as Jagadguru—the universal teacher, not just of India, but of the entire world.

10. Although Advaita was already present in the Upanishads, it was Shankara who brought it to light with clarity and systematic presentation. He not only revived the essence of the Upanishads but also made their teachings accessible and understandable to the common man. Until he arrived, many interpretations of scriptures were confusing and even misleading. He simplified the essence and gave humanity the true meaning of the Vedas and Vedanta.

11. What did Shankara teach? He taught that the true Self (Atman) and Brahman are one and the same. This is not a poetic expression or a philosophical exaggeration. It is a fact experienced in the depths of realization. “I am Brahman” (Aham Brahmasmi)—this is not pride; it is the truth. What exists as the universe is none other than yourself. If one truly understands this, there will be no conflict, no hatred, no fear, and no sorrow. Only a person who has completely known themselves can see everything as themselves.

12. If the wave realizes it is nothing but water, it will no longer see other waves as separate. The wave will not feel inferior to the ocean nor superior to a bubble. It will recognize its oneness with everything. That is the spirit of Advaita. In the absence of such realization, we experience endless duality, ego, and division, which lead to conflict, pride, and fear.

13. This is why Shankara emphasized Jnana (knowledge). He did not oppose Bhakti (devotion) or Karma (action). But he said that only Jnana can lead to Moksha (liberation). Karma and Bhakti may purify the mind, but only knowledge can break the illusion (Maya) and reveal the Truth. Just as light alone can remove darkness, only Jnana can remove ignorance.

14. Shankara traveled throughout India, debating with scholars and correcting misinterpretations of the scriptures. He established four mathas (monastic centers) in the four corners of India—Sringeri in the south, Dwaraka in the west, Puri in the east, and Badrinath in the north—to preserve and propagate Sanatana Dharma and Advaita Vedanta. His travels and teachings reawakened the spirit of unity in a land divided by ritualism and sectarianism.

15. He composed profound commentaries on the Upanishads, Bhagavad Gita, and Brahma Sutras, which are collectively known as the Prasthana Traya—the three foundational texts of Vedanta. His interpretations became the standard and are still revered by seekers and scholars today. In addition to these, he wrote many stotras (devotional hymns), filled with philosophical depth and devotional intensity, proving that Jnana and Bhakti are not opposed but can beautifully coexist.

16. Even today, thousands of people sing the hymns composed by Shankara—like Bhaja Govindam, Soundarya Lahari, Dakshinamurthy Stotram, and many others. Though brief, these verses contain immense spiritual wisdom. Through these hymns, Shankara demonstrated that the path of knowledge and the path of devotion need not be seen as separate; in fact, they complement each other beautifully.

17. He was a spiritual master who, despite having lived only 32 years, achieved what most cannot in multiple lifetimes. In such a short span, he travelled across the Indian subcontinent, engaged in profound debates, uplifted the Vedic tradition, and established a unifying vision for humanity. His life is a shining example of how depth of realization, and not the length of life, determines one’s impact on the world.

18. Shankara’s teachings were never sectarian. He did not promote any religion or cult. He advocated truth—pure and universal. That is why his philosophy has endured across centuries. He did not oppose any deity or tradition but helped people see the essential unity behind all diversity. He taught that while names and forms differ, the underlying essence is one.

19. Even in worship, he taught that the Ishta Devata (chosen deity) is only a symbol of the Supreme Self. Worship with devotion is valuable, but the devotee should eventually grow inward, recognize the Self, and merge with it. Until then, symbols help concentrate the mind and purify the heart. But the final goal is Self-realization, beyond form and concept.

20. According to Shankara, one should live with discernment (viveka), dispassion (vairagya), devotion (bhakti), and inner discipline (sadhana chatushtaya). He emphasized that a life dedicated to truth, enquiry, and detachment leads to liberation. Renunciation, for him, didn’t mean external withdrawal but internal freedom—from ego, desire, and ignorance.

21. For Shankara, renunciation (sannyasa) did not mean abandoning responsibilities or escaping the world. It meant renouncing ignorance and attachment. Even a householder can attain liberation if they live with right understanding. Conversely, even one living in a forest may not attain peace if their mind is full of desires. Thus, Advaita is not bound to an external lifestyle—it is a state of inner clarity.

22. Shankara never promoted blind rituals. He respected the Vedas and traditions, but he warned against mechanical performance without understanding the inner essence. He said that action (karma) without knowledge (jnana) is like pouring water into a broken pot—it cannot hold or nourish. Therefore, knowledge must guide all action.

23. He also clarified the role of the guru. A guru is not just someone who gives blessings or performs rituals. A true guru is one who removes ignorance and helps the disciple realize their true Self. Without a guru’s guidance, one can get lost in intellectual confusion or spiritual arrogance. Hence, Shankara always upheld the guru-shishya tradition as the sacred channel through which self-realization becomes possible.

24. Shankara’s greatness lies not only in his intellect, but in his humility, compassion, and universality. He never claimed to create a new philosophy. He simply interpreted the Upanishads and scriptures in their truest light and helped humanity rediscover the forgotten treasure of non-dual wisdom.

25. Today, the world is divided by religion, race, language, and ideology. In such times, Advaita Vedanta stands as a beacon of unity. It teaches that beneath all these differences, there is only one reality, one Self, one consciousness. If this truth is understood, there is no room for hatred, violence, or conflict. Love, compassion, and peace naturally arise.

26. Therefore, let us not see Advaita as just a theory, or Shankara as just a scholar. Let us strive to understand and apply this wisdom in our lives. Let us see ourselves in others and others in ourselves. Let us realize that we are not separate beings, but reflections of the same light.

27. That is the message of Shankara. That is the essence of Advaita Vedanta. That is the way to peace, freedom, and fulfillment—for the individual and for the entire world.