Life of Adi Sankaracharya Bhagavadpada Part 3

In an effort to spread the philosophy, he established 4 mathas (‘monasteries’) in the four part of India. He wanted to propagate the knowledge of Vedanta focused on the attainment of ‘moksha’ or ‘liberation of the soul’ through a monastic life.

Legend has it that he came across the famous Mandana Misra who argued against Sankara’s monastic way of life as a means of achieving liberation. Mandana believed in the householder way of life and claimed that was the dharma and the best means of achieving liberation.  He met Mandana Misra at Mahismati, modern day Mandala on the banks of the river Narmada. It is said that the debate went on for over 15 days with Ubhaya Bharati or Sarasawani, the extremely learned wife of Mandana Misra as the referee. Mandana accepted defeat on the 15^th day and decided to adopt the ascetic way of life. But, his wife Ubhaya Bharati intercepted and told Sankara that he had to debate and defeat her before she would give her husband permission to become an ascetic. Her debate with Sankara was even more intense that the one with Mandana. Stories are told even today how she perplexed him, a born celibate, with questions around sexual relations between a man and a woman. It is said that Sankara had to leave his human body and enter the body of a dead king to find answers to her questions on sexual relations.

As with any part of history, there are many stories and legends that have mostly been transmitted through word of mouth from generation to generation. Hence they have been modified to fit the circumstances prevailing in society at that given time.

After a long and ferocious debate, Sarasawani conceded and together with her husband Mandana, decided to accept the ascetic way of life and became the earliest disciples of Sankara. Mandana assumed his ascetic name of Sureswaracharya.

Their journey to disseminate knowledge of Advaita brought them to Sringeri, in Karnataka. Sringeri is named after the famous sage Rishyasringa. It is on the banks of the confluence of the two rivers of Tunga and Badra.  There are many stories surrounding why Adi Sankara set up the first matha here. Whether it was because of the stories of Sage Rishyasringa and his successful penances or because he saw a Cobra protecting a pregnant frog (Frogs don’t get pregnant in nature) with is hood from the sun or whether Sarasawani could not move and got rooted to the spot – the only fact that is established is that the first Matha (Amnaya Peetham) was established here in the late 8^th – early 9^th century.  

Amnaya Peetham literally means the ‘throne of the veda’. This was the first one established as ‘Dakshina Moolamnaya matha’ or the main matha. (in the south).

The Amanaya Peetham or monastery in Sringeri is the ‘owner’ or ‘authority’ on the Yajur Veda. This came to be called the ‘Sarada peedam’ after the goddess Sarada who is the main deity there. He established Mandana or Sureswaracharya as the first leader of the place. The matham is focused on the ‘Aham Brahmasmi’ tenet of Vendanta or that ‘I am Brahman’.

In the west of the country, he established the Pachimamnaya Matha or the Western matha at Dwaraka in modern day Gujarat. This matha called the Dwaraka Peetham follows the Sama Veda way of life and focuses on the ‘Tattvamasi’ tenet of Vedanta or the ‘I am’.  (I am the Brahman)

In the east of the country, he established the Purvamnaya matha or eastern matha. This came to be called the Govardhana Pitham and is located in modern day Puri, Odisha. This matha follows the rig veda way way of life and focuses on the ‘Prajananam brahma’ tenet of Vedanta or that the ‘consciousness is Brahman’.

In the north of the country, he established the Uttaramnaya matha or the Northers matha at Jyothirmath in modern day Uttarakhand. This matha is called the Jyothirmatha Peetham and follows the newest of the Vedas – Atharva Veda way of life and focuses on the ‘Ayamatma Brahman’ tenet of Vedanta or ‘The Atman is brahman’.