Even today, India is bound as one nation not by one political ideology, or one common economic policy or any other secular programme of material welfare, but by its one cultural foundation which has sprung up from, is sustained by, its spiritual heritage. A far-sighted stateman who integrated the country as a cultural unit and laid firm foundation for it.A Perfect Organiser who established great institutions in the four quarters of the country which remain, even today, the beacons of spirituality.Foremost among Teachers, a “mobile university”, sympathetic yet relentless, the world teacher, Jagadguru.Master in both the knowledge and practice of the Tantrik system.Unsurpassed in the field of Hatha Yoga.Foremost in the field of Bhakti Yoga, the noblest of Bhaktas worthy of emulation.

Foremost in the field of Karma Yoga, the ideal of all Karma Yogis.Foremost in the field of Jnana Yoga, the Perfect Jnani.Sankara, the Yogesvara was the most distinguished in all systems of Yoga.To sum up, a brief profile of the Master may be drawn thus: Sankara’s life and teachings portray a perfect man, highly competent and supremely efficient. He also composed numerous devotional hymns, which are rich in poetry and piety, serving to highlight the helplessness of the devotee and the glory of the deity. His works elaborate on ideas found in the Upanishads. He wrote copious commentaries on the Vedic canon (Brahma Sutras, Principal Upanishads and Bhagavad Gita) in support of his thesis. His works in Sanskrit discuss the unity of the Ātman and Nirguna Brahman “brahman without attributes”. His seminal philosophical contribution can only be fully understood if we are aware, however briefly, of this legacy and and its amazing relevance to what science is telling us about the cosmos and our world today. In this sense, he was a legatee of a larger legacy, that commenced millennia before, of profound intellectual spirituality, contemplation, debate, enquiry, discussion and ideas about the cosmos and our place in it. In his perennially peripatetic, eventful, yet much too short a life, Shankara became a shining beacon in the evolution of Hinduism and the thought structure that has underpinned it. The great seers who wrote the Upanishads could scarcely have thought that centuries after their remarkable insights, there would appear an individual who would give their ideas such widespread traction and appeal. Hinduism has not seen a thinker of his calibre, or witnessed, before or since, the indefatigable energy he displayed in pursuing the goals he set out to achieve. In the space of the thirty-two years that he was given in the form of a mortal body, he plumbed the depths of the great legacy of Hindu philosophy, systematised and developed the Advaita doctrine into an imperishable school of thought, revived and reformed Hinduism, toured the length and breadth of India, from Kaladi in Kerala to Kedarnath in the Himalayas, and set up the four mathas to ensure Hinduism’s preservation and propagation. He is credited with unifying and establishing the main currents of thought in Hinduism. आदि शङ्कराचार्य was an 8th-century Indian philosopher and theologian who consolidated the doctrine of Advaita Vedanta.

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