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艢谤墨 艢补峁卥补谤补 reached 碍腻艣颈 and preached the Advaita philosophy to everybody there. He also wrote commentary on the 叠谤补丑尘补蝉奴迟谤补. One day, a young Brahman boy Sanandana came there with the purpose of learning Advaita philosophy from him. But 艢补峁卥补谤补 was sitting on the other side of the river and called Sanandana to come forward. He had to cross the river and Ganges was overflowing with floods. But Sanandana without any hesitation started crossing the river obeying the orders of his master. Because of such greatness of faith on his Guru when each step Sanandana took, a lotus sprouted at each foot creating a bridge of flowers for him to walk across the river. After this incident he came to be known as Padmap膩da or lotus footed. He was one of the foremost disciples of 艢谤墨 艢补峁卥补谤补 and travelled with him throughout the country. This story shows the strong bond between the Guru and 艢颈峁�y补 in the Advaita system.

Once on the banks of river 骋补峁単补 a cand膩la with four dogs appeared before him. 艢谤墨 艢补峁卥补谤补 asked him to clear away from the path. To this Cand膩la replied:

鈥�anna尘补测腻dannamayamathav膩 caitanyameva caitany膩t
dvijavara d奴r墨kartu峁� v膩帽chasi ki峁� br奴hi gaccha gaccheti鈥�^[1]

Meaning: you are asking something to get away. What should get away from what? Is it your intention that the body made of flesh and bones etc. Which is a product of food should get away? What is your view, Oh, the best among Brahmins, please give me a reply.

艢谤墨 艢补峁卥补谤补 was dumb struck at this question. He immeditaely realised the Lord himself had come in this form to question whether he had realised in himself what he was preaching others. 艢补峁卥补谤补 uttered a 艣濒辞办补 in five verse called 鈥�惭补苍墨峁Ｄ乸补帽肠补办补m鈥� whereby he declares that whoever teaches him the oneness of Brahman, he who teaches him the concept of self realisation is fit to be his Guru irrespective of whether he is a Brahmin or a Cand膩la.

惭补苍墨峁Ｄ乸补帽肠补办补 (Manisha-panchakam)

j膩gratsvapnasu峁�upti峁�u sphu峁璦tar膩 y膩 sa峁僾idujj峁沵bhate y膩 brahm膩dipip墨lik膩ntatanu峁�u prot膩 jagats膩k峁�i峁嚹� |
saiv膩ha峁� na ca d峁浥泍avastviti d峁涐笉hapraj帽膩'pi yasy膩sti cecca峁囜笉膩lo'stu sa tu dvijo'stugururitye峁Ｄ� 尘补苍墨峁Ｄ� mama |
brahmaiv膩hamida峁� jagacca 蝉补办补濒补峁� cinm膩travist膩rita峁� sarve caitadavidyay膩 trigu峁嘺y膩 艣别峁�a峁� 尘补测腻 kalpitam |
ittha峁� yasya 诲峁涐笉丑腻 尘补迟颈岣� sukhatare nitye pare nirmale ca峁囜笉膩lo'stu sa tu dvijo'stu gururitye峁Ｄ� 尘补苍墨峁Ｄ� mama ||
艣a艣vanna艣varameva vi艣vamakhila峁� 苍颈艣肠颈迟测补 惫腻肠腻 驳耻谤辞谤苍颈迟测补峁� brahma 苍颈谤补苍迟补谤补峁� 惫颈尘峁浥沘迟补 nircy膩ja艣膩nt膩tman膩 |
产丑奴迟补峁� 产丑腻惫颈 ca 诲耻峁�k峁泃补峁� pradahat膩 sa峁僾inmaye p膩vake pr膩rabdh膩ya 蝉补尘补谤辫颈迟补峁� svavapuritye峁Ｄ� 尘补苍墨峁Ｄ� mama ||
y膩 tirya峁卬aradevat膩bhirahamityanta岣� saphu峁��� g峁沨yate yadbh膩s膩 h峁沝ay膩k峁�adehavi峁�ay膩 bh膩nti svato'肠别迟补苍腻岣� |
t膩峁� bh膩syai岣� pihit膩rkama峁囜笉alanibh膩峁� sph奴ti峁� 蝉补诲腻 产丑腻惫补测补苍 测辞驳墨 nirv峁泃am膩naso hi gururitye峁Ｄ� 尘补苍墨峁Ｄ� mama ||
yatsaukhy膩mbudhile艣ale艣ata峁� ime 艣akr膩dayo nirv峁泃膩 yaccitte nitar膩峁� pra艣膩ntakalane labdhv膩 munirnirv峁泃a岣� |
yasminnityasukh膩mbudhau galitadh墨rbrahmaiva na 产谤补丑尘补惫颈诲测补岣� ka艣citsa surendravanditapado 苍奴苍补峁� 尘补苍墨峁Ｄ� mama ||^[2]

1. In the waking state, dream and sleep the consciousness clearly shines. This Chaitanya as a witness dwells in beings from an ant upto the Brahma. I am this consciousness not an objective of perception. One who knows this perception, he is my Guru irresepecive of whether he is a 颁补峁囜笉腻濒补 or a Brahmana. This is my firm conviction.

2. I am Brahman (consciousness). The world is a form of the consciousness. It is made of nescience. This world is an imagined one constituted by three qualities. One who deeply believes in Brahman, whether he was of 颁补峁囜笉腻濒补kula or Brahmanakula, no doubt He is my Guru. This is my firm conviction.

3. Hearing the advice of Guru, one who believe the world is temporary and one who burns past and future deeds in the fire of knowledge that person definitely gives his body to 鈥榩r膩rabhda karm膩s鈥�, He is my Guru. This is my firm conviction.

4. Which Ahamboda is situated in birds, animals, humans, Devas, which is the cause of Acetana like mind, Indriya, body, 痴颈峁�a测补 etc, and like Surya covered by cloud which consciousness is covered by 鈥�笔谤补迟测补办峁�a pad膩rth膩s鈥� like mind senses and body. One who imagine these matters carefully and meditation on that pure consciousness no doubt He is my Guru. That is my firm conviction.

5. By a little portion of the eternal bliss of Brahman Gods like Indra are blessed. By meditating on the self a calm sage gets fulfilment. The person identified with self is not a mere knower of Brahma but he in the Brahman itself. Which a person, who ever he may be, is one whose feet are worshipped by God Indra etc. This is my firm conviction.

艢补峁卥补谤补鈥檚 Six schools of devotion

艢补峁卥补谤补 defeated scholars who argued against the Advaita philosophy and established the identity of Brahman and soul.

But he also cared for the less intelligent people who lived as devotees of God.

苍颈谤惫颈艣别艣补峁� 辫补谤补峁� 迟补迟迟惫补峁� gocar墨kartumak峁�am膩岣� || 4 ||
ye bhaktimanta岣� 艣raddh膩岣峢y膩 mand膩ste峁�vanukampay膩 |
峁�a峁噈补迟补蝉迟丑补辫补苍补峁� 办峁泃惫腻 sarv膩nanvagrah墨dvibhu岣� || 5 ||
艣ivavi峁ａ箛avambik膩bh膩nuga峁嚹乨hipakap膩li峁�u |
yatra yasya bhavetpr墨tirdevat膩y膩mup膩situm || 6 ||
sa 诲别惫补迟腻峁� t膩峁� bhajat膩峁� 艣raddh膩bhaktipura岣�saram |
艣rutiprasiddh膩岣� 峁�a岣峣m膩 诲别惫补迟腻岣� k膩mitaprad膩岣� || 7 ||
phal膩bhisandhimucchinn膩 bhajat膩峁� mok峁�ad膩艣ca t膩岣� |
艣rutism峁泃i蝉补诲腻c膩raviruddh膩nyatra y膩ni v膩 || 8 ||
li峁単acakr膩峁卥am膩峁僺膩s峁沢ucchi峁ａ弓膩sthimukh膩ni tu |
varjan墨y膩nyavady膩ni t膩ni tantrodit膩nyapi || 9 ||
t膩ni p膩峁�a峁囜笉amoh膩rtham奴curharihar膩daya岣� |
艣rutigha峁囜弓h膩pathe mok峁�am膩bhini峁�kr膩mati sthite || 10 ||
kimartha峁� v膩'tidurge峁嘺 ca帽c奴ryadhve kadadhvan膩 |
anu艣i峁ａ弓膩岣� 峁�a岣峚pyeva峁� bhajanta岣� sve峁ａ弓adevat膩m || 11 |
tameva param膩c膩ryamamanyanta 辫峁泃丑补办 辫峁泃丑补办 |
迟补迟补岣� 艣r墨艣a峁僰ar膩c膩ryo jagadgururit墨ryate || 12 || ^[3]

The statements contradictory to Veda thought and other contradictory statements in the field of Advaita philosophy 艢补峁卥补谤补 rectified by his Advaita thought. He condemned the arguments of the Dvaitins. Later he spread his divine thoughts to every nuke and corner. The Advaita thoughts could not be grasped by common people. In order to spread these thoughts to ordinary people 艢补峁卥补谤补 made 鈥樶耿a峁噈atas鈥� or six schools of devotion. They are 艢补颈惫颈蝉尘, Vai峁�navism, 艢腻办迟补 (艢腻办迟补m), Saura (Sauram), 骋腻峁嘺辫补迟测补 (骋腻峁嘺辫补迟测补m), 痴颈苍腻测补办补 (痴颈苍腻测补办补m) etc. Those who worshipped these favourite Gods with purity, detachment to results and full attention will satisfy theirdesire for liberation. 艢补峁卥补谤补 abandoned the erroneous worship of evil forces, black magic, Li峁単adharam, Cakradh膩ranam, 惭腻峁僺补-搁耻诲颈谤补-鲍肠肠颈峁ａ弓补-Asthi-Mugha etc and always promoted the purity of mind by devotion to God. This he thought, will lead eventually to the final release of the soul.

Footnotes and references:

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[1]:

尝补办峁�m补峁嘺 厂奴谤颈苍, 叠丑补驳补惫补迟辫腻诲补产丑测耻诲补测补, IV, p.52.

[2]:

H.R Bhagavat, Minor Works of 艢谤墨 艢补峁卥补谤腻肠腻谤测补, p.364.

[3]:

尝补办峁�m补峁嘺 厂奴谤颈苍, 叠丑补驳补惫补迟辫腻诲补产丑测耻诲补测补, IX, 4-12.