Sankaradeva’s Religion: Where Knowledge and Devotion Goes Hand in Hand

The primary impression in the popular mind of the word “devotee” is a highly sentimental one. It is no doubt of someone who has surrendered all his powers of intellect—discriminative etc.—at the feet of his Lord and has given primacy to the feelings of his heart. If not of total surrender, the picture is one of a definite subordination of the intellect.

It is pretty interesting to observe how the Eka Sarana religion of Sankaradeva demolishes this stereotype. It may be argued that every religion of love and devotion has some knowledge component built into it but, perhaps in no other religion is the entire apparatus of devotion designed to sharpen discrimination and foster an understanding of the nature of entities as in the Eka Sarana faith of Sankaradeva. This is without doubt because of its base in the Bhagavata which has a conception of pure devotion that demands not the subordination of one’s intellect but, rather, the purification of it. The bhakti that is recommended here is not blind faith but a kind of Vedantic bhakti that is not only rooted in a solid understanding of the tattvas, the ontological categories, but also one that continually reaffirms and reinforces this knowledge by incorporating chunks of this philosophy into the literature of devotion.

Due to this plan of the Bhagavatic authors, the various songs and prayers, verses and translations[H1]  which form the huge corpus of the literature of Sankaradeva’s religion, all incorporate passages that are philosophical in character and which surely call for application of mind on the part of the devotee and the utilization of his intellectual powers—thinking hard, reasoning, etc. Bhakti here becomes also a (congenial) atmosphere for reflection and pondering on knotty problems. For beginners, it provides new knowledge.

The epistemic ideal of the religion of Sankaradeva is the supremely conscious personality—Krsna, who is the supreme object of all knowledge. Therefore understanding his nature and also the nature of the entities subservient to him must necessarily be an integral part of the experience of devotion.

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 [H1]the various means through which bhakti is operationalized have knowledge elements fed into them.

No Means apart from Bhakti for Purifying the Consciousness

According to the Bhagavata, for the purpose of purifying the consciousness, there is no means apart from devotion (bhakti):

p. 148

অল্প হাস্য কৰিয়া বোলন্ত ভগৱান .

শুনা প্ৰত্যুত্তৰ মাৱ হুয়া সাৱধান ..

যি যোগ কহিছো পূৰ্ব্বে ঋষি সমস্তত .

তাক আজি তযু আগে কৰিবো বেকত .. ১২৮৫ ..

সি যোগ অধীন চিত্ত সংযমৰ জ্ঞান .

চিত্তেসে জীৱৰ বন্ধ মোক্ষৰ নিদান ..

বিষয় আসক্ত ভৈলে আতি বদ্ধ হই .

মন শুদ্ধ হেতু ভক্তি বিনে আন নাই .. ১২৮৬ ..

ভক্তিসে কল্যাণ পথ কহিলো বুজাই .

ঈশ্বৰত চিত্ত দিলে মুকুত হোৱয় ..

মন শুদ্ধি আদি কৰি যতেক আছয় .

স‍ত্‍সঙ্গ সৱাৰে মূল জানিবা নিশ্চয় .. ১২৮৭ ..

জীৱৰ দুৰ্ভেদ্য পাশ সঙ্গক কহয় .

কিন্তু দুৰ্জ্জনৰ সঙ্গ এৰিবে লাগয় ..

সেই সঙ্গ নিতে যদি কৰয় সাধুত .

মোক্ষৰ দুৱাৰ তেৱে হোৱয় মুকুত .. ১২৮৮

[...]

আৰো মোৰ অখণ্ডিত বীৰ্য্য প্ৰকাশক .

কৰ্ণৰ মনৰ সদা আনন্দকাৰক .. ১২৯১ ..

হেন কথা উপজয় সাধুৰ সঙ্গত .

তাক যাৰা সাৱধানে শুনয় সতত ..

অল্পকালে ঈশ্বৰত তাৰাৰ নিশ্চয় .

শ্ৰদ্ধা ৰতি ভক্তি অনুক্ৰমে উপজয় .. ১২৯২ ..

ভক্তি ভৈলে পুৰুষৰ বৈৰাগ্য জন্ময় .

তেৱে এহি দেহে জীৱে মুকুতি পাৱয় ..

The Lord (in the form of Kapila) laughed a wee bit and said:
‘O my mother! Listen carefully to this answer of mine.
The path (yoga) which, formerly, I told to the sages,
that one I will reveal before you today. 1285

Subordinate to that path is the knowledge of (methods of) mind-control (citta saṃyama).
It is the only the mind-organ (citta) that is the primary-cause of the spiritual personality’s bondage and liberation.
When one becomes excessively attached (through the mind-organ) to the pleasure of the sense-objects (viṣaẏa), one then becomes extremely trapped.
For the purpose of purifying the consciousness, there is no means apart from pure devotion (bhakti). 1286

Bhakti alone is the (best) path of welfare, this I have told you, explaining.
When one directs one’s consciousness (citta) to the lord [withdrawing oneself from the mind-organ], one obtains liberation.
All those (means of directing one’s consciousness to the lord) beginning with mind-purification that exist,
know it for certain that associating with pure devotees (sa-t-saṅga) is the root of them all. 1287

Although union with others is said to be a snare for the soul, most difficult to break—
and (surely) one must part ways with the vile—yet if one cultivates that association (saṅga) regularly with the pure devotees (sādhu),
the door to salvation becomes free then. 1288
[…]
Further, all those tales which reveal my impartite valor and
which always provide joy (ānanda) to the ears and the mind, 1291

to such tales (kathā) arising in the pure devotees’ midst,
the ones that always listen in rapt attention,
their faith (śraddhā), fondness (rati) and devotion (bhakti), know it for certain,
in the Lord, in little time, arise in a chain. 1292

When devotion comes, disinclination (vairāgya) (for sense-objects) is born in the person.
And when this happens, the jīva obtains liberation in this body itself.'

Discovery of God: The Intellectual Process

If we take the authors of the Puranas such as the Bhagavata as the intellectual heirs of the original Samkhya school, then we will be looking at one unbroken intellectual tradition.

The doing of pure devotion to God, then, would be the culmination of a long intellectual process, comprising, broadly, the following stages:

1. The unconscious entity: Examining and understanding prakrti, its evolutive nature, character and limitations.
2. The conscious entity: Examining and understanding the body of man and its various organs and systems. Understanding especially the nature of the neural entities and the brain. Are they of the same essential characteristics as the external (unconscious) matter? Can the brain give rise to consciousness?
3. The pure personality: Understanding the nature of purusa, its interface with the brain (and, through it, the body), the capabilities of purusa.
4. The supreme pure personality: Relook at the programmed nature of the entities of the body such as the brain. Is their evolving out of prakrti possible in the absence of initiation and control by a superior conscious personality? Comparison with instances from the external world. The discovery of God, the supreme purusa.
5. The revelation of the highest philosophy: The reason behind purusa becoming endowed with a (prakrti-made) body. Motivations of the supreme purusa. Consideration and full accommodation of the higher aspects of consciousness like compassion, grace and joy. Devotion to God, the supreme purusa.

It perhaps needs no reiteration that each one of these stages is huge and could be broken up into several sub-stages and phases but this is only a general outline. The point sought to be made is this:

God may be discovered solely through a (long and exhaustive) intellectual investigation without there being any need of any external revelation.

The Revelation of Truth (bastu prakāśa): A Translation of a Passage from the Nama Ghosa

bastu prakāśa

parama amūlya ratna, harira nāmara peḍā
āti gupta sbarūpe āchila .
lokaka kṛpāẏe hari, śaṅkara sbarūpe āsi
muda bhāṅgi samastake dila .. 100
harināma premarasa, amṛta nidhika bāndhi
gupta kari thaila dewagaṇe .
daẏālu śaṅkare pāi, tuli muda bhāṅgi dilā
sukhe pāna kare sarbbajane .. 101
harināma gupta bhaila, manuṣyata pūjā raila
buli raṅga kare dewa sarbba .
hena harināma dharmma, śaṅkare bidita kari
cūra kailā dewatāra garbba .. 102

The Revelation of Truth (bastu prakāśa)

The chest containing the supremely precious gem of Hari’s name
was kept in extremely secret form.
Out of compassion (kṛpā) for the people of this world, The Remover of Affliction, coming in Sankara’s form,
broke the lid and gave to all. 100
The treasure of the nectarine juice of Love of God (prema rasa) was locked up and
kept secretly by the devas.
The kind (daẏālu) Sankara, finding it, brought it up and broke the seal;
all people now drink in happiness. 101
“The path of pure devotion (harināma) has become secret; our sacerdotalism (pūjā) has remained in man’s midst;”
so saying, all the devas do celebration.
By propagating such a religion (dharmma) of Hari Nama, Sankara
has smashed into pieces the pride of the devas. 102

The Essence of Supreme Knowledge (paramārtha sāra): A Translation of a Passage from the Nama Ghosa

The Essence of Supreme Knowledge (paramārtha sāra)

They recollect the name ‘Madhava,’ ‘Madhava,’ in speech;
they recollect ‘Madhava,’ ‘Madhava’ in heart;
without interval, all the saintly ones, the name ‘Madhava,’ ‘Madhava;’
they utter in all the works. 106

Of the form of supreme auspiciousness, the name ‘Madhava,’ ‘Madhava;’
the great one who utters;
his fear of samsara—of the form of inauspiciousness—is removed;
He reaches close to Madhava. 107

Destroyer of nightmares is this ‘Madhava,’ ‘Madhava’ name;
the annihilator of the fear of evil planets .
Of the form of supreme wealth is Madhava’s name;
knowing, please do its uttering at all times. 108

Only Madhava is our own beloved self; Madhava only is our friend, our preceptor;
only Madhava is the supreme controlling entity.
He only is our master, the Supreme Lord—knowing, do pure devotion to Madhava.
This only is man’s own duty. 109

He only is supremely clever; only he, of extremely skilful intellect;
the one that sings Madhava’s qualities.
Trading the false human body for liberation,
he obtains Madhava, crossing the ocean of material existence. 110

The man who, doing exclusive adoration to Madhava regularly,
roams, singing the qualities of Madhava;
like the one drinking the rare nectar,
that one also has no other sweet drink to drink. 111

Worship, mate, Madhava; recollect, mate, Madhava;
sing, mate, Madhava’s qualities.
Do not think your own ruination; happily save yourself.
Become, mate, supremely skilful and clever. 112

The Determination of Essence (sāranirṇaẏa): A Translation of a Passage from the Nama Ghosa

The Determination of Essence (sāranirṇaẏa)

The man who shows readiness to listen to the qualities and attributes
of the Supreme Lord of All Opulence;
from that point onwards, know with absolute certainty,
that one has become extremely pure and free from envy and malice. 113

“Only Lord Krsna, certainly, is the supreme controlling entity, the only object of worship;
my own deliverance lies in His name”—
such resolution (niscaya), the one who has done staunchly,
he and only he is of supremely good conduct. 114

The outcaste (candala) that takes, even in ignorance,
the name of Krsna, the chief controlling entity of the entire creation;
so pure does that one become, he becomes eligible to be called to the site of the sacrifice,
and to be appointed as its officiating person. 115

The words ‘Rama,’ ’Rama,’ ‘Rama,’ of the form of supreme welfare,
in whose mouth these are manifested;
even the one that has become pure, doing great pilgrimage forever,
cannot equal, ever, such a person. 116

Residence of the entire creation is Krsna; His indestructible place—
if you have wish for it in mind,
take then, for all time, sole-refuge,
in the lotus-feet of the Lord of All Opulence. 117

In the supremely pure religion (dharma)—the singing of the names of Hari—
all creatures have the right.
For this reason only, Hari’s name is the king of all religions—
this only is the essential verdict of the scriptures. 118

In the case of all dharmas based on caste (varna) and stage of life (asrama), who is having what injunctions (vidhi),
only that one is having exclusive right.
In the singing of Hari’s names, there is no rule (niyama) whatsoever.
Therefore it is the best among all religions. 119

The Determination of Duty (harabāra): A Translation of a Passage from the Nama Ghosa

harabāra

adhame kewale doṣa lawaẏa madhyame guṇa-

doṣa lawe kariẏā bicāra .

uttame kewale guṇa lawaẏa uttamottame

alpa guṇa karaẏa bistāra ..120..

doṣara sāgara kali tāko parīkṣita rājā

guṇa dekhi karilā rakṣaṇa .

mahāpāpī antyajāti taraẏa kalita sukhe

mukhe kari harira kīrttana ..121..

abidyājanita sukha satyaloka ādi kari

āta nirapekṣa nirantara .

kewale cidaṃśa śuddhi karaṇese mātra jānā

puruṣārtha mumukṣujanara ..122..

bidyā-abidyā janya sukhe nirapekṣa huẏā

karila āpuna mana thira .

sakala jagata iṭo bāsudewmaẏa mātra

puruṣārtha jānibā jñānīra ..123..

samaste sukhaka teji puruṣottamara prema

bhakatika karila āśraẏa .

bhakatasawara ehi puruṣārtha manonīta

āno sukha adhika pāwaẏa ..124..

mumukṣujanara yewe abidyājanita sukhe

birakati bhaila ātiśaẏa .

kewale ātmāta mātra sadāẏa ramaṇa kare

tewe bidhikiṅkara gucaẏa ..125..

jñānaniṣṭhajane bidyā- abidyā janita duẏo

sukhe birakati bhaila yewe .

bāsudewamaẏa mātra dekhaẏa jagata iṭo

bidhira kiṅkara guce tewe ..126..

puruṣottamara prema bhakati sukhaka mātra

niścaẏa karilā yiṭojana .

śaraṇa kālareparā bidhira kiṅkara guci

kare sadā śrawaṇa kīrttana ..127..

bhārata ratnara dīpa manuṣya śarīra naukā

rāmanāma mahāratna sāra .

henaẏa bāṇija pāi yiṭo jīwa nataraẏa

tāta pare dukhī nāhi āra ..128..

The Determination of Duty (harabāra[i])

The worst one takes in only the bad qualities; the middle one takes in
both good as well as bad, but he does examination.
The best one takes in only the good qualities while he who is the best of the best,
he expands and magnifies, as it were, a little good quality. 120

Ocean of faults is kali but, even to him, the king Pariksita,
spotting his great quality, had offered protection.
Even the great sinners and the low-castes, happily secure deliverance in kali,
singing only the name of Hari in mouth. 121             

The happiness that is born of ignorance (avidya)—from the realm of the mind (satyaloka) downwards—
to be indifferent to this always;
Only the purification of the faculty of consciousness, know, is solely
the object of existence (purusartha) for the ones striving after emancipation (mumukṣu). 122

To make one’s mind steady, becoming neutral to happiness
arising from both ignorance (avidya) and knowledge (vidya);
to view this entire creation as Spirit and only Spirit
is the object of existence, know, for the monist (jnani). 123

Rejecting all forms of happiness, they take refuge
in the Supreme Personality’s love-filled devotion (prema bhakti);
this only is the chosen object of existence for all pure devotees (bhakta);
the happiness they obtain exceeds other kinds. 124

When, in the case of the striver after emancipation, towards the happiness born of ignorance,
extreme aversion has come about;
when, only in the self (atman), he remains absorbed at all times,
then, his servitude to the ordained Vedic duties (vidhi kinkara) is removed. 125

When, for the follower of the monistic path, towards both the happiness of
ignorance and knowledge, aversion has come about;
when he sees this entire world as filled with Vasudeva—the Spirit—only,
then, from that time onwards, his servitude to the ordained Vedic duties comes to an end. 126

For that one who has resolved solely on the happiness arising from
the nectar-filled devotion to the Supreme Personality,from that moment of sole-refuge (sarana) onwards, his servitude to the ordained Vedic duties is gone,
and, from then on, he does only sravana and kirttana—the singing and listening of the names and qualities of the Lord. 127

The space of ‘Bharata’ is, as it were, the island of precious stones; the body of man is the boat
and the Lord’s name is the gem, the great and the best.
Obtaining such a trade, the soul that fails to redeem himself,
there is no other person more unhappy than him. 128

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[i] The meaning of the term harabāra is not very clear. I have translated it as The Determination of Duty as that seems to be the primary focus of this section. It seems to be devoted to quashing, once and for all, doubts relating to the forsaking of the Vedic injunctions and duties by the ones taking eka sarana or sole-refuge in the Lord.