Adi Shankara, also known as Adi Shankaracharya, was an 8th century Indian scholar and teacher (acharya) who synthesized and harmonized the teachings of Advaita Vedanta present in the sastras. At the core of his teachings was the liberating knowledge of the self. Many texts have been attributed to him, including commentaries (Bhāṣya), topical expositions (Prakaraṇa grantha) and poetry (Stotra).

However, the authenticity of most of these texts is doubtful as they were likely authored by admirers, pretenders, or scholars with an eponymous name. The Brahmasutrabhasya, his commentaries on ten Mukhya (principal) Upanishads, his commentary on the Bhagavad Gita, and the Upadesasahasri are among the texts that are widely accepted as authentic. The authorship of Vivekachūḍāmaṇi, however, has been questioned.

At the heart of Shankara's writings is the concept of Advaita, which asserts the identity of the Self (Ātman) and Brahman. This view defends the liberating knowledge of the Self and argues that the Upanishads should be considered an independent means of knowledge, rather than being subservient to ritual practices, as advocated by the Mīmāṃsā school of Hinduism. Although Shankara criticized Mahayana Buddhism, his Advaita philosophy shows some influence from it. However, some Hindu Vaishnavist opponents have accused Shankara of being a "crypto-Buddhist," a charge that is rejected by the Advaita Vedanta tradition, as their respective views on Atman, Anatta, and Brahman are distinct.

Adi Shankara holds an unparalleled status in the tradition of Advaita Vedanta. However, his influence on Hindu intellectual thought has been a subject of debate. Prior to the 10th century, Shankara was overshadowed by his older contemporary, Mandana-Misra, and there is no mention of him in contemporary Hindu, Buddhist, or Jain sources until the 11th century. The popular image of Shankara emerged in the 14th century, several centuries after his death, when the Sringeri matha began receiving patronage from the kings of the Vijayanagara Empire. This shift in allegiance from advaitic Agamic Saivism to Brahmanical Advaita orthodoxy resulted in hagiographies that deified Shankara as a ruler-renunciate, who travelled across the Indian subcontinent on a digvijaya (conquest of the four quarters) to propagate his philosophy and defeat opponents in theological debates. These hagiographies portray Shankara as the founder of four mathas (monasteries), and he is also credited with organizing the Dashanami monastic order and unifying the Shanmata tradition of worship.

Shankara lived during the Late Classical Hinduism period, which spanned from 650 to 1100 CE. This era was marked by political instability following the Gupta dynasty and King Harsha of the 7th century CE, leading to decentralization of power in India. Feudalism emerged, with smaller kingdoms dependent on larger ones for protection. The king was often exalted and deified, as seen in the Tantric Mandala. This decentralization also led to regionalization of religiosity and religious rivalry, with local cults and languages gaining prominence and Brahmanic ritualistic Hinduism losing influence.

Rural and devotional movements, such as Shaivism, Vaishnavism, Bhakti, and Tantra, emerged, though sectarianism was still in its early stages. Different religious movements had to compete for recognition by local lords, with Buddhism, Jainism, Islam, and various Hindu traditions competing for followers. Buddhism had been a powerful influence in India's spiritual traditions for the first 700 years of the 1st millennium CE, but began to disappear after the 8th century as Hindu gods replaced the Buddha as the supreme deity in court puja ceremonies.

Shankara is said to have been born in the village of Kaladi, located in the southern Indian state of Kerala, to Nambudiri Brahmin parents who were an elderly, childless couple devoted to serving the poor. They named him Shankara, which means "giver of prosperity." His father passed away when he was young, delaying his initiation into student-life, or upanayanam, which was later performed by his mother.

From a young age, Shankara was drawn to the life of a Sannyasin, a hermit, despite his mother's disapproval. In one well-known story, when he was eight years old, Shankara went to a river with his mother to bathe and was attacked by a crocodile. He asked his mother to give him permission to become a Sannyasin, or else he would be killed by the crocodile. His mother agreed, and Shankara left his home to seek education. He eventually arrived at a Saivite sanctuary along a river in a north-central Indian state and became the disciple of a teacher named Govinda Bhagavatpada. Different hagiographies offer varying details about their first meeting, where they studied, and what transpired between them. Some say Shankara studied with Govinda along the Narmada River in Omkareshwar, while others place their studies along the Ganges in Kashi (Varanasi) or in Badrinath in the Himalayas.

Despite differences in their accounts of Shankara's life, most hagiographies agree that he studied the Vedas, Upanishads, and Brahmasutra with Govinda, and that he authored several key works while under his teacher's tutelage. It is said that Shankara studied the Gaudapadiya Karika with Govinda, who was himself a student of Gaudapada. Many hagiographies also mention Shankara's participation in debates with scholars from various schools of Hinduism, including the Mimamsa school, as well as with Buddhists, at Shastrartha events attended by large numbers of people, including royalty.

The hagiographies diverge widely in their accounts of Shankara's subsequent journeys, pilgrimages, debates, and the founding of monastic centers throughout India. Nonetheless, most agree that Shankara left an indelible mark on the development of Hinduism, particularly through his commentaries on the Upanishads and his synthesis of Advaita Vedanta, which remains one of the most influential philosophical systems in India.

According to various hagiographies, Shankara traveled extensively throughout India from Gujarat to Bengal and engaged in philosophical debates with various schools of Hindu philosophy as well as non-Hindu traditions such as Buddhists, Jains, Arhatas, Saugatas, and Charvakas. He is said to have founded several Matha (monasteries), but this claim is uncertain. Shankara is credited with inspiring ten monastic orders across India, each with Advaita Vedanta notions, of which four have continued in his tradition: Bharati (Sringeri), Sarasvati (Kanchi), Tirtha, and Asramin (Dvaraka). Other monasteries that claim to have been visited by Shankara include Giri, Puri, Vana, Aranya, Parvata, and Sagara, all of which have names that can be traced to the Ashrama system in Hinduism and Vedic literature.

During his travels, Shankara attracted numerous disciple scholars, including Padmapadacharya (also known as Sanandana and associated with the text Atma-bodha), Sureshvaracharya, Totakacharya, Hastamalakacharya, Chitsukha, Prthividhara, Chidvilasayati, Bodhendra, Brahmendra, Sadananda, and others. These disciples authored their own literature on Shankara and Advaita Vedanta.

Shankara had many disciples, but four of them are considered his main disciples who later became Shankaracharyas and were entrusted with heading the four monasteries (mathas) founded by Shankara. These four disciples were:

Padmapada: Born as Sanandana, he became one of the most devoted followers of Shankaracharya. Once, when he was drying his master's clothes on the banks of the Ganges, he miraculously crossed the river with the help of lotuses that emerged from the water. Impressed by his devotion, Shankaracharya named him Padmapada, meaning "the one with lotus feet." Padmapada founded Thekke Matham, a monastery in Thrissur, Kerala.

Totakacharya: Born as Giri, he was initially considered a fool by Shankaracharya's other disciples. However, he was completely devoted to his master. Once, Shankaracharya rewarded his devotion by transferring all his knowledge to him. Giri then composed a poem called Totakashtakam and became known as Totakacharya. He founded a monastery named Vadakke Modam in Thrissur.

Hastamalaka: When Shankaracharya visited a village near Kollur, a Brahmin named Prabhakara introduced his son, who was considered a lunatic and good for nothing. However, Shankaracharya was amazed by the boy's knowledge of Advaita philosophy and accepted him as his disciple, naming him Hasta Malaka. Hasta Malaka founded Idayil Matham in Thrissur.

Sureshvara: Born as Mandana Misra, he was an expert in Karma Mimamsa and considered Shankaracharya's contemporary. After a long debate with Shankaracharya, he accepted defeat and became his disciple, taking the name Sureshvara. He founded Naduvil Matham in Thrissur.

Death

At the age of 32, Adi Shankaracharya retired to the Himalayas and is believed to have entered a cave in the vicinity of Kedarnath. He was never seen again, and the cave where he is believed to have meditated and attained Mahasamadhi is considered his final resting place. To commemorate his life and work, a 12-foot statue of Adi Shankara has been built behind the Kedarnath Temple. The statue, made of chlorite schist and weighing 35 tonnes, was inaugurated by Indian Prime Minister Narendra Modi on November 5, 2019, as part of the temple's redevelopment efforts following the 2013 deluge in the area.

Adi Shankaracharya is known as the founder of the Daśanāmi Sampradāya of Hindu monasticism, and the Panchayatana puja and Ṣaṇmata of the Smarta tradition. His Advaita Vedanta teachings were adopted by previously Saiva-oriented mathas in the Vijayanagara Empire, and he is credited with establishing the Dashanami Sampradaya, organizing ten sects of Ekadandi monks under four mathas (monasteries) located in Dvārakā, Jagannatha Puri, Sringeri, and Badrikashrama. Each math was headed by one of his four main disciples who continued the Vedanta Sampradaya.

Adi Shankaracharya's teachings had a great influence on reforming Hinduism, and he is credited with restoring belief in the Vedas and Upanishads. He also formed the subsect of Smartism and explained the existence of one Supreme Being, with all other deities being different forms of that Supreme Being. His four mathas, including Sringeri Sharada Peetham, Dvaraka Pitha, Jyotirmatha Peetham, and Govardhana matha, each advocate a different Vedic principle and continue to spread the cultural influence of Shankara and Advaita Vedānta.

A list of all the works by Shri Adi Shankaracharya is given below. Even today many scholars wonder how was it possible for Acharya to write so much in a very short lifespan of 32 years. It depicts that he was the greatest scholar and a man on a mission to teach & establish the philosophy of Advaita. Though the majority of his works concentrate on Advaita, he equally pitches on bhakti since he believed that bhakti was a very essential step for Chitta Shuddhi without which Self-realisation was not possible. Hence he composed verses and hymns in praise of every lord, the majority of which were concentrated on Vishnu, Shiva, and Shakthi.

He wanted the people to worship the lord in any form of their wish, the results of which must finally purify their mind and make it fit for self-realisation. From his life history, it is evident that he was blessed by Lord Narasimha, Goddess Saraswati, and Lord Vishvanatha. Hence one can find a true Vaishnava, Shaiva and Shaakta in him. The most highlighting factor is the baashya for Hastamalakeeyam written by Shri Shankaracharya since rarely a Guru has written baashya for the work of his own disciple. Below is the list of works by Shri Adi Shankaracharya which are widely accepted to be his works.

BHASHYA GRANTHAS

1. Brahma Sutras
2. Isavasya Upanishad
3. Kena Upanishad
4. Katha Upanishad
5. Prasna Upanishad
6. Mundaka Upanishad
7. Mandukya Upanishad
8. Mandukya Karika
9. Aitareya Upanishad
10. Taittiriya Upanishad
11. Chandogya Upanishad
12. Brihadaranyaka Upanishad
13. Sree Nrisimha Taapaneeya Upanishad
14. Bhagavad Gita
15. Vishnu Sahasranama
16. Sanat Sujatheeyam
17. Lalita Trishati
18. Hastamalakeeyam

PRAKARANA GRANTHAS

1. Vivekachudamani
2. Aparokshanubhuti
3. Upadesasahasri
4. Vaakya Vritti
5. Swatma Nirupanam
6. Atma bodha
7. Sarva Vedanta Sara Samgraha
8. Prabodha Sudhakaram
9. Swaatma Prakasika
10. Advaita Anubhuti
11. Brahma anuchintanam
12. Prashnouttara Ratnamaalika
13. Sadachara anusandhanam
14. Yaga Taravali
15. Anatmasree Vigarhanam
16. Swaroopa anusandhanam
17. Pancheekaranam
18. Tattwa bodha
19. Prouda anubhooti
20. Brahma Jnanavali
21. Laghu Vakyavritti
22. Bhaja Govindam
23. Prapancha Saaram

HYMNS AND MEDITATION VERSES

1. Sri Ganesa Pancharatnam
2. Ganesa Bhujangam
3. Subrahmanya Bhujangam
4. Siva Bhujangam
5. Devi Bhujangam
6. Bhavani Bhujangam
7. Sree Rama Bhujangam
8. Vishnu Bhujangam
9. Sarada Bhujangam
10. Sivananda Lahari
11. Soundarya Lahari
12. Ananda Lahari
13. Sivapaadaadi kesaanta varnana
14. Siva kesaadi padaanta varnana
15. Sree Vishnu-paadaadi-kesanta
16. Uma maheswara Stotram
17. Tripurasundari Vedapada Stotram
18. Tripurasundari Manasapooja
19. Tripurasundari Ashtakam
20. Devi shashti upachara-pooja
21. Mantra matruka Pushpamaala
22. Kanakadhara Stotram
23. Annapoorna Stotram
24. Ardhanareshwara Stotram
25. Bhramanaamba Ashtakam
26. Meenakshi Stotram
27. Meenakshi Pancharatnam
28. Gouri Dasakam
29. Navaratna Malika
30. Kalyana Vrishtistavam
31. Lalitha Pancharatnam
32. Maaya Panchakam
33. Suvarna Mala Stuti
34. Dasa Sloki
35. Veda Sara Siva StotramHara
36. Siva Panchaakshara Stotram
37. Sivaaparadha Kshamapana
38. Dakshinamoorthy Ashtakam
39. Dakshinamoorthy Varnamala
40. Mrutyunjaya Manasa Pooja Stotram
41. Siva Namavali Ashtakam
42. Kaala Bhairava Ashtakam
43. Shatpadee Stotram
44. Siva Panchakshara Nakshatra Mala
45. Dwadasa Ling Stotram
46. Kasi Panchakam
47. Hanumat Pancharatnam
48. Lakshmi-Nrisimha Pancharatnam
49. Lakshmi-Nrisimha Karunarasa Stotram
50. Panduranga Ashtakam
51. Achyuta Ashtakam
52. Sree Krishna Ashtakam
53. Hari Stuti
54. Govinda Ashtakam
55. Bhagavat Manasa Pooja
56. Praata Smarana Stotram
57. Jagannatha Ashtakam
58. Guruvashtakam
59. Narmada Ashtakam
60. Yamuna Ashtakam
61. Ganga Ashtakam
62. Manikarnika Ashtakam
63. Nirguna Manasa Pooja
64. Eka Sloki
65. Yati Panchakam
66. Jeevan Mukta Ananda Lahari
67. Dhanya Ashtakam
68. Upadesa (Sadhna) Panchakam
69. Sata Sloki
70. Maneesha Panchakam
71. Advaita Pancharatnam
72. Nirvana Shatakam
73. Devyapara-dha kshamapa stotra

Jaya Jaya Sankara! Hara Hara

Adi Shankara composed a number of commentarial works on the canonical texts consisting of the Upanishads, the Bhagavad Gita, and the Brahma Sutras. These works serve to provide a consistent interpretation of the scriptural texts from the perspective of Advaita Vedanta, and also provide various methodologies to the student to understand the doctrine. In addition to commentaries, Shankara also wrote philosophical treatises and devotional hymns.

Some of his best-known and important works include the commentaries on the Brahman Sutra, the ten principal Upanishads, and the Bhagavad Gita, which are considered beyond doubt to be authored by him. However, some of his other works, such as the Vivekacūḍāmaṇi, Maniratnamala, Para-puja, and the Māṇḍūkya Upaniṣad Bhāṣya, are debated and questioned as to their authorship today.

Shankara's works are classified under three categories: Bhāṣya (commentary), Prakaraṇa grantha (philosophical treatise), and Stotra (devotional hymn). The commentaries and philosophical treatises are polemical in nature and often direct their arguments against other non-vedantic Hindu philosophies, such as Sankhya, Bauddha, Jaina, and Vaisheshika.

The devotional hymns, on the other hand, are rich in poetry and piety, serving to highlight the helplessness of the devotee and the glory of the deity. Some of his notable devotional hymns include the Soundarya Lahari and the Bhaja Govindam.

Overall, Adi Shankara's works have had a profound impact on Hindu philosophy and spirituality, and continue to be studied and revered by scholars and practitioners of Advaita Vedanta to this day.

Adi Shankara also wrote several philosophical treatises known as Prakaraṇa grantha, including:

• Vivekacuḍamaṇi
• Atmabodha
• Upadesasahasri
• Aparokshanubhuti
• Dṛg-Dṛśya-Viveka
• Sarva Vedanta Siddhanta Sara Sangraha
• Vakya Vritti
• Tattva Bodha
• Panchikaranam
• Ananda Lahari
• Saundarya Lahari
• Yati Panchakam

Adi Shankara, the renowned Indian philosopher and theologian, is credited with writing or compiling a number of treatises and hymns. Some of his notable works include the Vivekacūḍāmaṇi (Crest-Jewel of Wisdom), Upadeśasāhasri (A Thousand Teachings), Śataśloki, Daśaśloki, Ekaśloki, Pañcīkaraṇa, Ātma Bodha, Aparokṣānubhūti, Sādhana Pañcakaṃ, Nirvāṇa Ṣaṭkam, Manīśa Pañcakaṃ, Yati Pañcakaṃ, Vākyasudha (Dṛg-Dṛśya-Viveka), Tattva Bodha, Vākya Vṛtti, Siddhānta Tattva Vindu, Nirguṇa Mānasa Pūja, and Prasnottara Ratna Malika (The Gem-Garland of Questions and Answers), among others.

Adi Shankara also composed numerous hymns and prayers dedicated to various Hindu deities such as Shiva, Vishnu, Devi, Ganesha, and Subrahmanya. Some of these include the Ganesha Pancharatnam, Annapurnashtakam, Kalabhairavashtakam, Dakshinamurthy Stotram, Krishnashtakam, Bhaja Govindaṃ (also known as Mohamuḍgara), Śivānandalahari, Saundaryalahari, Jeevanmuktanandalahari, Śrī Lakṣmīnṛsiṃha Karāvalamba Stotraṃ, Śāradā Bhujangaṃ, Kanakadhāra Stotraṃ, Bhavāni Aṣṭakaṃ, Śiva Mānasa Pūja, Pandurangashtakam, Subramanya Bhujangam, Kashi Panchakam, Suvarnamala, Mahishasura Mardini Stotram, Meenakshi Pancha Ratnam, Nirvana Shatakam (also known as Atma Shatakam), and Sabarigiri Ashtakam.

Several editions of Adi Shankara's works are available, including:

1. "Sri Sankara Granthavali" - a ten-volume set of Adi Shankara's complete works in the original Sanskrit. It was first published in 1910 from Sri Vani Vilas Press, Srirangam, under the direction of the Sringeri matha. The revised edition was published in 1998 by Samata Books, Madras.
2. "Sankaracaryera Granthamala" - a four-volume set of Adi Shankara's complete works with Bengali translation and commentary. It was published by Basumati Sahitya Mandira, Calcutta in 1995.
3. "Upanishad-bhashya-sangraha" - a collection of Adi Shankara's bhashyas on five Upanishads - Katha, Mandukya, Taittiriya, Chandogya, and Brihadaranyaka. It also includes Anandagiri's Tīkas and other sub-commentaries. It was published by Mahesanusandhana Samsthanam, Mt. Abu, from 1979-1986.
4. "Prakarana-dvadasi" - a collection of twelve prakarana granthas with commentaries. It was published by Mahesanusandhana Samsthanam, Mt. Abu, in 1981.

These are a collection of texts related to nondual philosophy and Hinduism, specifically the teachings of Adi Shankara. The texts include "A Bouquet of Nondual Texts," which contains eight texts with the Sanskrit original, transliteration, and English translations, as well as "Svatmanirupanam," which is focused on the true definition of one's own self. "Nirguna Manasa Puja" is a text on the worship of the attributeless one in the mind, while "Hastamalakiyam" is a work attributed to Hastamalaka. Finally, the "Brahmasutra Bhashya" is a text on Hindu philosophy and has been edited and translated by various scholars over the years.

Translated into English, by Swami Jagadananda, Sri Ramakrishna Math, Chennai, 1978. Translated into English, by Ganganath Jha, Motilal Banarsidass, Delhi, 1986. Translated into English, by Trevor Leggett, Motilal Banarsidass, Delhi, 2004.

Atma Shatkam, also known as Nirvana Shatkam, is a six-stanza poem attributed to the Indian philosopher and saint Adi Shankaracharya. It is a hymn of self-realization and reflects the Advaita Vedanta philosophy, which posits the ultimate unity of the individual self (Atman) with the universal consciousness (Brahman). The poem is often chanted as a prayer or meditation and is considered a powerful tool for spiritual seekers.

Here is a translation of the first stanza:

I am not mind, nor intellect, nor ego, Nor the reflections of inner self. I am not the five senses. I am beyond that. I am not the ether, nor the earth, Nor the fire, nor the wind. I am indeed, That eternal knowing and bliss, The auspicious (Shivam), Love and pure consciousness (Chidananda).

The other stanzas follow a similar pattern of negating all that is impermanent or external, and affirming the eternal nature of the Self. The Atma Shatkam has been translated into several languages and has inspired many spiritual seekers across the world.

I am not the mind, the intellect, the ego or the reflections of the inner self. I am not the five senses, the seven elements, or the five sheaths. I am indeed, That eternal knowing and bliss, the auspicious (Śivam), love and pure consciousness.

I am not the breath, nor the organs of speech, nor the rest of the organs or their functions. I am not the material element, nor the five attributes (pañca-tanmātra). I am indeed, That eternal knowing and bliss, the auspicious (Śivam), love and pure consciousness.

I have no hatred or dislike, nor affiliation or liking, nor greed, nor delusion, nor pride or haughtiness, nor feelings of envy or jealousy. I have no duty (dharma), no desire, no wealth, no pleasures. I am indeed, That eternal knowing and bliss, the auspicious (Śivam), love and pure consciousness.

I am not the body, nor the mind, nor the thoughts arising in the mind. I am not the individual soul (jīva), nor the collective (samāshti) soul. I am indeed, That eternal knowing and bliss, the auspicious (Śivam), love and pure consciousness.

I am not the experienced, nor the experience itself. I am not the experiencer, nor the object of experience. I am indeed, That eternal knowing and bliss, the auspicious (Śivam), love and pure consciousness.

I am not of the form of consciousness, nor am I consciousness itself. I am not of the form of bliss, nor am I bliss itself. I am not of the form of the supreme Brahman, nor am I the supreme Brahman itself. I am indeed, That eternal knowing and bliss, the auspicious (Śivam), love and pure consciousness.

The Atmashatakam is a profound declaration of the ultimate truth of non-dualism in Hinduism. It emphasizes that the true self is not the body or the mind, but rather the eternal, pure consciousness that pervades everything in the universe. The six verses of the Atmashatakam deny any identification with the body, mind, or senses, and assert the ultimate reality of the self as pure awareness.

The first verse declares that the self is beyond the mind, intellect, and ego, and is not limited by the senses or the five elements. It is the eternal, knowing, and blissful consciousness that is the true nature of all beings.

The second verse emphasizes that the self is not subject to birth, death, or any kind of change or transformation. It is beyond the duality of existence and non-existence and is the eternal reality that is always present.

The third verse declares the self to be all-pervasive and without any attributes or form. It is not attached to anything in the world, nor does it seek liberation. It is the ultimate reality that is present everywhere and at all times.

Overall, the Atmashatakam is a powerful expression of the non-dualistic philosophy of Advaita Vedanta, which emphasizes the ultimate unity of all things and the realization of the true self as the key to liberation from the cycle of birth and death.