India’s diversity has always been a subject of attraction, wonder, and research for the Western world, and even many Indian scholars have often found themselves puzzled and confused by it. It would not be incorrect to say that national unity and integrity, which pervade the entire Indian subcontinent (Akhand Bharat), cannot be properly assessed or experienced through a superficial, divisive, and purely political lens. For that, a deep, subtle, holistic, integrative, and cultural perspective is required. Those who judge India by the parameters of the Western nation-state model are ultimately left disappointed.
In reality, India’s sovereignty and power lie not in its administrative apparatus but in its people; not in the state but in dharma, society, and culture. It is important to understand that for India, religion is related to a sense of duty and a way of life, not merely a system of worship or adherence to a particular sect or creed. We have never viewed the nation as confined to one people, one administrative system, one language, one sect, or rigid territorial boundaries. For us, the nation is not a dead, inert, or lifeless entity but a living, conscious, emotional force—a cultural concept, a continuous collective awareness of eternal and timeless ideals, values, and principles. We have sought and found the threads and principles of unity and integrity not in politics and governance but in dharma, spirituality, and culture. Dharma and culture are what stir and connect our consciousness; they are the fundamental sources of our inspiration. Hence, it is a common belief here that dharma and culture unite, while politics tends to divide.
Adi Shankaracharya, at the young age of just 32, grasped and directly experienced this profound truth through his tireless spiritual practice and by traversing the entire Indian subcontinent (Akhand Bharat) on foot three times. Perhaps this is why he succeeded in providing enduring, practical principles and frameworks for national unity and integrity. He achieved unprecedented success in weaving the nation, from east to west and north to south, into a strong fabric of unity and wholeness. Although born in the far south, he thoroughly understood the customs, policies, nature, and tendencies of the entire country. The Vedas, Upanishads, Puranas, and epics declare that the divine resides in every particle of creation. According to Indian philosophy, the soul, the supreme soul, and the entire cosmos are deeply interconnected. India has always upheld a vision of seeing and realizing the same supreme essence in all beings—animate and inanimate, moving and unmoving. Adi Shankaracharya personally experienced this truth. Through his wisdom, experience, and spiritual practice, he was able to recognize and remove the confusion, deviation, divisions, and conflicts that had naturally arisen over time. He established harmony among the various sects, creeds, and castes prevalent at that time and introduced the philosophy of Advaita (non-dualism). His Advaita philosophy eliminates all forms of division, conflict, separation, and distance, serving as a bridge between the soul and the supreme soul, the individual and the universe, and fostering a deep connection between individuals, nature, and the environment. He lifted humanity above petty selfishness and narrow-mindedness, expanding human sensitivity and compassion. He taught and demonstrated that when a person rises above selfishness and narrow confines, they can establish a profound spiritual connection with the entire universe. His teachings elevated human consciousness, making it more noble and generous. According to him, the divisions and separations we perceive in the outer world arise from ignorance. Once true knowledge is attained, these divisions naturally dissolve, and the entire universe appears as the manifestation of that one supreme being—what spiritual language refers to as the world of names and forms. In the truest sense, his Advaita philosophy transcends all human-made boundaries of country, time, and circumstance, offering a universal vision aimed at the welfare of the entire earth and humanity.
He provided such an integrative, well-organized, and coherent religious and cultural system that the external diversity of attire, food, caste, creed, language, and dialect never became permanent dividing lines among Indians. Even when attempts were made, they largely failed. Shankaracharya’s inclusive philosophy successfully integrated the various ideological and religious streams of his time into the eternal Sanatan tradition. He even managed to bring followers of Buddhism and Jainism closer to the Sanatan fold. Thanks to his vision, Buddha came to be worshipped in every household as the ninth incarnation of Vishnu. He instilled a sense of national and cultural consciousness so profound that a person born in the southern regions of Kanchi, Kalady, Kanyakumari, or Sringeri aspires, at least once in their life, to visit the northern pilgrimage sites of Kashi, Kedarnath, Prayag, and Badrinath. Similarly, someone from Jagannath Puri in the east feels blessed to undertake a pilgrimage to Dwarkadhish and Somnath in the west. By establishing four monasteries (Mathas) and sacred shrines at the four corners of the country, he not only wove the nation into a strong fabric of unity and integrity but also curbed divisive forces and tendencies. Even today, amidst various alleged divisions, it is considered a sacred duty to offer Ganga water from Gangotri at Rameshwaram, and presenting a staff purchased at Jagannath Puri to Dwarkadhish is seen as a matter of great fortune. These four monasteries and sacred shrines are not only the highest centers of our faith and devotion but also the greatest guardians and carriers of our spiritual and cultural consciousness. From these centers, our consciousness and culture continuously receive new life, are reawakened, and are reaffirmed.
He initiated the restoration of the twelve Jyotirlingas. The aspiration to undertake pilgrimages to these twelve Jyotirlingas and 52 Shaktipeeths is a cherished desire that continues to thrive in the hearts of all Sanatanis. These Jyotirlingas and Shaktipeeths, spread across undivided India, are universally accepted symbols of our cultural unity. The shared faith and devotion of people from east, west, north, and south towards these sacred sites continuously bind us on a spiritual level. This faith fosters a sense of unity amidst diversity and connects the geographical expanse of the nation.
He also established systems for dialogue, debates, and mutual agreements among the saints, heads of monasteries, and Dashanami monks of various sects and traditions during the grand Kumbh Melas held every twelve years and the Ardh Kumbh held every six years. From these deliberations emerged the nectar of wisdom, which was then disseminated to the masses, cultivating a culture of insight, perspective, and spiritual awareness. The tradition of open discussions and philosophical debates has ensured that while Sanatan culture and Hindu thought respect tradition, they do not allow superstitions and blind beliefs from any particular era to dominate. It is the result of tireless efforts by such divine and extraordinary spiritual leaders that during every Kumbh Mela, the miniature form of India reveals its grandest manifestation. The sight of millions of devotees gathering, taking holy dips in sacred rivers, observing fasts, vows, and disciplines, and residing in tents and shelters in Haridwar, Prayag, Ujjain, and Nashik for days at a time—captivates and astonishes the entire world. There, all external and politically motivated artificial walls of language, caste, region, and sects naturally crumble, and the living, breathing scene of mutual unity, goodwill, cooperation, and love comes vividly alive. Adi Shankaracharya’s thoughts, philosophy, and literature remain equally relevant and valuable for every generation. Today, in times when divisive forces are highly active, his life and message are all the more necessary for fostering the spirit of national unity and integrity.
Comments