Tamil Arts Volume 16
Śankara and Caṇdāla Myth
Dr. R. Nagaswamy
However a legend has been added to the verses with two introductory stanza and two at the end. This is said to be a part of the history of Śaṅkara. This relates to a Caṇdālā who came near to him at Vāranāsi and Śaṅkara is said to have asked the Caṇdālā to move away for fear of pollution. The Caṇdālā asked Śaṅkara whether he wants the body to move away or his caitanya? Which is likely to cause pollution? Śaṅkara is said to have realized the mistake and composed this poem. As this is completely at variance with fundamentals of Śaṅkara’s philosophy many Scholars doubt the attribution of authorship of this poem to Śaṅkara. We may examine the legend a little closely.
The following is the account of the legend that is found in the introduction to Maniṣa Pañcakam in the website.:-
“The scene is set in Vāranāsi (Kāṣi/Benaras), the ancient sacred city of India, and the home to the famous Kāṣi Viśvanātha temple. Adi Śaṅkarāchārya, the expounder of the advaitic, non-dualistic philosophy, was on the way to the temple after finishing his bath. Suddenly he saw a Caṇḍāla (an outcaste), on the way, and beckons to him to keep a distance, as per the practice and custom in those days. That outcaste is none other than the Lord Śaṅkara (Śiva) Himself! At such beckoning, the Lord addresses his devotee Śaṅkarācharya, in the first two stanzas (the prologue), as under:”
“O great ascetic! Tell me. Do you want me to keep a distance from you, by
uttering 'go away' 'go away' taking me to be an outcaste ?
Is it addressed from one body made of food to another body made of food,
or is it consciousness from consciousness --- which, O, the
best among ascetics, you wish should go away, by saying
"Go away, go away''? Do tell me.”
(Immediately Śaṅkarāchārya realises the presence of the Lord Śaṅkar before him (who has apparently shown Himself with a view to removing the last vestige of imperfection in His devotee) and reels off the following 5 stanzas-constituting 'maniishhaa pa.nchakam.' ending with a further stanza in the form of an epilogue).
We are convinced that this legend about the Maniṣā-pañchakam is not a historical event. It is also not in tune with Śaṅkara’s philosophy right from the beginning. So, we consider that this story is not history and should be confined to the Purāṇās.
Many editions published do not carry this introductory stanza and the concluding stanzas. Evidently this is not found in many manuscripts that raises doubt. There are many Śaṅkara vijayas which are all Purāṇic accounts and not history. The creation of such Purāṇas became a norm from about 14th century and reached the height in 16th-17th century under the Vijayanagar period. In fact this legend is introduced in Śaṅkara Vijayas and not in the verses themselves. That it is a myth created is evident from the fact that the Caṇḍāla who came in front of Śaṅkara is said to be Lord Viśveśvara the presiding deity of Vāranāsi. The story must be confined to myths and not cited as history. The following are the reasons strong enough to reject historicity of this legend.
As study of this poem shows there is no answer to the question raised by the Caṇḍāla but Śaṅkara only gives a beautiful definition of a realised Guru. The Caṇḍāla did not ask who is a guru or who is his guru. Nor did Śaṅkara say in any of the verse that he is his guru. That shows clearly there is no connection between the legend and the five verses. We reject the legend.
Śaṅkara says in all the five verses that it is his conviction. This conviction did not arise from this legend, but Śaṅkara has learned much earlier form his guru to which he alludes in one of the verses. It is a useless story that pictures Śaṅkara in a bad light on the basis of a myth. It is curious that the critics who hold this poem is not by Śaṅkara believing that this story to be a historical occurrence. They have not studied the purāṇas of Dharma-Vyādhā and also the story of Caṇḍāla in relation to indisputably Śaṅkara’s own commentary. I consider that the Maniṣā-pañcakam is a first class work of Śaṅkara but the legend is a later creation and has nothing to do with Śaṅkara.
It is also seen from some publication it is not Śaṅkara who asked the Caṇdālā to move away but it was Śaṅkara’s disciple. This shows the attempt to meet the opposition to the legends and so shift the episode to a disciple. We believe this story must be scraped. In all the verses Śaṅkara gives a clear picture of a true guru, who incidentally would be a Yogin. Śaṅkara’s guru is called Govinda Yogindra may be noted.
We arrive at the conclusion that the Maniṣā-pañcakam is undoubtedly a composition of Śaṅkara inspired by the Caṇdālā story in Varāha Purāṇas mentioned by the Ācārya and we hold the legend of Caṇdālā at Kaṣi is concocted story deserved to be rejected even as a myth. I am told that the earliest reference to this episode takes place in a 14th century Manuscript. I am thankful to the Advaita Vedanta discussion group.