Shanmatha: Adi Shankaracharya’s Six Systems of Worship

Adi Shankaracharya (8th century CE) was a Hindu philosopher who consolidated the doctrine of Advaita Vedanta – the teaching that Brahman (the Absolute Reality) is one without a second, and that the individual soul atman is identical with Brahman. In his time, Hindu worship was very diverse – different communities passionately worshipped various deities (Shiva, Vishnu, Shakti, Surya, Ganesha, Skanda) and often quarreled claiming the superiority of their chosen deity. Shankara’s response was not to denounce these traditions, but to embrace and integrate them into a single framework. He crafted the Shanmata (meaning 'six sects') system, grouping the major forms of worship into six categories, all viewed as valid pathways to the same divine reality. This inclusive approach taught that all the different gods are essentially manifestations of the one Brahman, seen through different names and forms.

For the benefit of devotees and to heal sectarian rifts, Shankaracharya introduced the Panchayatana Puja – worship of five principal deities together: Shiva, Vishnu, Shakti (Devi), Surya, and Ganesha. In this Smarta practice, the worshipper places five deities on a common peetha (often choosing one as a personal favorite) and honors them collectively. Shankara later included Skanda (Kumara, or Murugan) as a sixth worship aspect, especially to resonate with communities devoted to the popular god in South India. The result was Shanmata – 'six-fold worship', comprising Shaivism, Vaishnavism, Shaktism, Saurism, Ganapatyam, and Kaumaram, each centered on a different deity but all harmonized under one spiritual vision.This practice, popularized by Shankara, reflects the unity-in-diversity principle – all deities are honored as equal manifestations of the one Brahman.

Shankaracharya’s broader purpose in establishing these six modes of worship was religious unity. By affirming that no matter which form of God one worships – Shiva or Shakti, Vishnu or Ganesha, etc. – one is ultimately worshipping the same supreme reality, he reduced inter-sect rivalry and promoted mutual respect. This vision was perfectly aligned with his Advaita philosophy: while Brahman is ultimately formless and one, it can be approached in many forms (saguna Brahman) depending on devotees’ inclinations. The six sects gave devotional expression to this idea, allowing people of different regions and temperaments to worship their beloved deity without sectarian exclusion. Below, we explore each of the Shanmata traditions – their core beliefs, how Shankara incorporated them, historical context, key holy sites, and unique practices.

Shaivism (Worship of Shiva)

Shaivism is one of the major traditions within Hinduism that reveres Lord Shiva as the Supreme Being. Shaivites  view Shiva as the ultimate God – the transcendent Lord of creation and destruction, who embodies both the cosmic stillness and dynamic energy. In this tradition, Shiva is often worshipped in the form of the linga as well as in iconic forms like Nataraja (the cosmic dancer) or Dakshinamurti (the divine teacher). Devotees believe Shiva is the inner Self of all beings (as expressed in the mantra 'Shivoham' – 'I am Shiva'), and they seek his grace for spiritual knowledge and liberation. Shaivism has ancient roots, with references to the great Rudra in the Vedas, and it encompasses diverse sub-schools – from the austere Vedic Pasupata and Agamic Shaiva Siddhanta to the more philosophically monistic Kashmir Shaivism.

Philosophical significance in Advaita: Shankaracharya, though a proponent of formless Brahman, had no conflict including Shiva worship in his Advaitic vision. In fact, Shaivism’s concept that 'Lord Shiva is one with Brahman' fits neatly with Advaita – many Shaivites equate Shiva with the Absolute itself. Shankara often used the term 'Śiva' as a name for Brahman in his writings, underscoring that the personal God Shiva is ultimately the same reality as the impersonal Brahman. He famously composed hymns like the Dakshinamurti Stotra and Sivanandalahari in praise of Shiva, but always with the understanding that worshipping Shiva with form (saguna) can lead the devotee to realization of the formless truth. In practice, a Smarta (follower of Shankara’s tradition) might do Shiva puja in the morning and still recognize that Shiva is just one face of the one divine – thus Advaita is upheld even while expressing devotion.

Historical context: By Shankara’s era, Shiva worship was widespread across India – from the Himalayas (where pilgrims revered Shiva at Mount Kailash and Kedarnath) to the southern Tamil plains (rich with Shaivite saints and temples). However, some extremist Shaivite sects had arisen too. Shankara took issue with certain Kapalika practices – ascetics who worshipped Shiva in graveyards with occult rituals. He discouraged and helped abolish morally reprehensible rites like human/animal sacrifice or self-mortification associated with such cults. Instead, he redirected Shaiva devotion towards Vedic norms and integrated it with other deities’ worship. Tradition holds that Shankara reinvigorated famous Shiva temples during his travels – for example, he visited the Jyotirlinga shrines and restored the sanctity of Kedarnath in the Himalayas (where he later entered samadhi). He also established the Sharada Peetham at Sringeri, Karnataka, enshrining the goddess Sharada (Saraswati) but closely linked to Shiva–Shakti worship in that region.

Key temples and regions: Shaivism has countless holy sites; a few emblematic ones include Kashi Vishwanath Temple in Varanasi (where Shiva as Vishwanath is lord of the cosmos), Chidambaram Nataraja Temple in Tamil Nadu (celebrating Shiva’s dance of bliss), and the 12 Jyotirlingas (a network of sacred Shiva lingas across India, such as Somnath, Kedarnath, Rameshwaram). In South India, Tamil Nadu was (and is) a stronghold of Shaivism – saints called Nayanmars composed devotional hymns (Tevaram) that Shankara respected as expressions of bhakti. Kashmir in the far north was home to scholars of Shiva-oriented non-dual philosophy (Kashmir Shaivism), illustrating Shaivism’s broad intellectual range. By incorporating Shiva into Shanmata, Shankaracharya ensured that devotees from Himalayan ascetics to Tamil householder priests could all feel included.

Unique practices: Shaivite worship is marked by certain distinctive practices. Devotees often apply vibhuti (sacred ash) on the forehead in three horizontal lines as a sign of Shiva’s grace, or wear rudraksha beads (said to be Shiva’s tears) for spiritual protection. Lingam worship is central – offerings of water, bilva leaves, milk, and sandalwood paste are poured on the Shiva linga in an act of reverence. Many Shaivites practice meditation and yoga, seeing Shiva as the yogi-god who leads one to Self-realization. Festivals like Maha Shivaratri are celebrated with day-long fasting and night-long vigil, chanting Shiva’s names. In some Shaiva communities, ritual dancing (in emulation of Nataraja) or processions of Shiva’s bull mount Nandi are observed. By folding Shaivism into his six-fold system, Shankara allowed such rich customs to continue, only underscoring that Shiva is not a rival to other deities but another name and form of the one Advaitic Reality.

Vaishnavism (Worship of Vishnu)

Vaishnavism is a major Hindu tradition that worships Lord Vishnu as the Supreme God – the all-pervading preserver of the universe. Vaishnavas (devotees of Vishnu) adore not only Vishnu in his primary form, but also his celebrated avatars – especially Rama and Krishna from the epic traditions. Core Vaishnava belief is that Vishnu is the compassionate Lord who descends in various incarnations to protect the good, punish evil, and restore dharma (righteous order). He is often depicted with a gentle smile, holding a conch, discus, mace, and lotus – symbols of his divine authority and benevolence. Vaishnavism emphasizes bhakti (devotion) as the means to attain God’s grace and reach Moksha (liberation), typically envisioning a loving relationship between the devotee and Vishnu (or Krishna/Rama). In many Vaishnava philosophies (like those of Ramanuja or Madhva later on), the soul and God remain distinct (dualistic or qualified non-dual), and the goal is to reside forever in Vishnu’s presence (in Vaikuntha, Vishnu’s heavenly abode).

Integration into Advaita: Adi Shankaracharya, despite his non-dualist leanings, held Vishnu in great reverence and gave Vaishnavism an honored place in Shanmata. He frequently used the name 'Narayana' to refer to the supreme Brahman in his commentaries, indicating that he saw no difference between worshipping Vishnu and realizing the formless Absolute. In fact, Shankara composed the famous hymn Bhaja Govindam ('Worship Govinda!') stressing the futility of mere academic knowledge without devotion – Govinda is a name of Krishna, implying that he encouraged heartfelt devotion to Vishnu/Krishna as a complement to intellectual inquiry. Within the Shanmata framework, Vishnu is one of the five primary deities in the Panchayatana puja, meaning a Smarta devotee will typically have a Vishnu image (e.g. a Saligrama representing Vishnu) on the peetha alongside the others. This reflects Shankara’s stance that worshipping Vishnu is a valid and efficacious path to the Self, as long as one ultimately understands that Vishnu’s true essence is the same singular Brahman realized through Advaita. In practice, many of Shankara’s followers in the centuries after him continued to be devout Vaishnavas – some of his own monasteries (mathas) established by his disciples are located at famous Vishnu pilgrimage sites, underscoring this integration. For example, the Jyotir Math he founded in the Himalayas is near Badrinath, a Vishnu temple, and the Govardhan Math he founded in the east is at Puri, home to Lord Jagannath (Vishnu).

Historical context: Vaishnavism as a distinct devotional movement predates Shankara by centuries (the Bhagavata cults of Krishna and Rama were thriving by the early first millennium CE). By Shankara’s time, Vaishnavism was popular across India, with Alvar saints singing to Vishnu in Tamil Nadu and Gupta kings building Vishnu temples in the north. Shankara encountered staunch ritualists and theologians during his travels – notably the Purva Mimamsa scholars like Mandana Misra, who were not exactly Vaishnavas but focused on Vedic sacrifice. He debated them to shift emphasis from ritual to knowledge and devotion. In terms of Vaishnava sects, Shankara’s influence was more about inclusion than reform, since Vaishnav worship was generally benevolent and didn’t have the kind of extreme practices that needed curbing. One significant contribution Shankara made was reviving the Badrinath temple in the far north. According to tradition, the shrine of Badrinarayana (Vishnu) had fallen into disuse. Shankara rediscovered the Vishnu idol in the Alaknanda River and reinstated it in the temple, establishing Badrinath as a major Hindu pilgrimage spot. This act not only strengthened Vaishnavism but also the pan-Indian unity of Hindu practice. Likewise, in the west, Shankara’s chosen site for a matha was Dwarka in Gujarat, associated with Lord Krishna; and in the south, he valorized sites like Rameshwaram (although primarily a Shiva temple, it has strong Ramayana (Rama) connections as well). Thus, Shankara honored Vaishnava holy places and lore as part of the common Hindu heritage.

Key temples and regions: Vaishnavism’s holiest sites are found all over India: the 108 Divya Desams (celebrated Vishnu temples) include Badrinath in the Himalayas, Sri Rangam in Tamil Nadu (massive Vishnu temple of Ranganatha), Tirupati Venkateshwara Temple in Andhra Pradesh (one of the richest and most visited), Dwarkadhish Temple in Gujarat (Krishna’s city), and Puri Jagannath in Odisha (where an annual chariot festival draws millions). In Shankara’s lifetime, South India’s Tamil region had a thriving Vaishnava bhakti culture (Nammalvar and others), and North India had the Gupta-era Vishnu worship and emerging incarnational devotion. By including Vishnu in the Shanmata, Shankara effectively bridged the northern and southern traditions. Notably, Kerala (Shankara’s own birthplace) has the famous Guruvayur temple (Krishna) and Padmanabhaswamy temple (Vishnu), showing that Vaishnavism was dear in his homeland as well.

Unique practices: Vaishnava worship is characteristically joyful and music-filled. Devotees mark their foreheads with the tilak (usually U-shaped sandal paste or clay lines, symbolizing Vishnu’s footprint or Sri Lakshmi’s presence) as a sign of surrender to Vishnu. Temple rituals are elaborate – Vishnu idols are bathed, dressed, and adorned with garlands; devotional songs (bhajans and kirtans) and classical music (as in the Tamil Divya Prabandham hymns or North Indian bhajans) accompany worship. Many Vaishnavas practice nama-sankirtana, the chanting of God’s names (e.g. the Hare Krishna mantra or Vishnu Sahasranama). Festivals are a huge part of Vaishnava life: Janmashtami (Krishna’s birth) and Rama Navami (Rama’s birth) are celebrated with fasting, storytelling (reading the Bhagavatam or Ramayana), and night vigils. Vaishnava cuisine is also notable – devotees prepare rich prasadam offerings (like sweet pongal or butter for Krishna) which are later shared as the Lord’s grace. In terms of philosophy in practice, many Vaishnavas follow the concept of prapatti (complete surrender) – ritually symbolized when they lie prostrate before the deity. By embracing Vaishnavism, Shankara’s Smarta tradition allowed all these vibrant practices to flourish. A Smarta family might one day celebrate Diwali by venerating Krishna (as Govardhan Puja), and the next day perform a Shiva abhishekam, all under the understanding that 'Vishnu is Shiva is Devi' – different names, one essence.

Shaktism (Worship of the Divine Mother Shakti)

Shaktism is a major tradition of Hinduism wherein the ultimate reality is conceived as feminine – the Goddess (Devi) is supreme. Shaktas (practitioners of Shaktism) worship Adi Parashakti, the divine Mother of the universe, in many forms: e.g. as Durga (the warrior goddess who slays demons), Kali (the fierce mother who destroys evil), Lakshmi (goddess of wealth and grace), Saraswati (goddess of knowledge), and countless other aspects of Devi. In Shakta theology, the Goddess is not just a consort of a male god, but the fundamental creative power (Shakti) that underlies everything – even the gods depend on Her energy. This tradition celebrates the feminine as the source of both nourishment and transformation: the Mother can be loving and gentle, or terrifying to the wicked. Core beliefs include seeing the entire cosmos as an expression of the Divine Mother’s play (lila), and the idea that through devotion, ritual, and sometimes esoteric practices, a devotee can unite with Shakti and attain spiritual liberation or worldly boons.

Advaita and Shaktism: On the surface, Shaktism (with its colorful and often tantric rituals) might seem at odds with Advaita Vedanta’s abstract philosophy. But Adi Shankara found deep consonance with Shaktism too, and he himself was a great devotee of the Goddess. In fact, one of Shankara’s most famous poetic works is the Soundarya Lahari – a hymn elaborating the beauty and power of the Goddess, filled with *tantric symbolism and devotion. He also wrote Kanakadhara Stotra to Goddess Lakshmi, and installed goddess-centric worship in his mutts (the presiding deity of his Sringeri matha is Sri Sharada, a form of Saraswati). Philosophically, Shankara regarded Shakti as the power of Brahman – in Advaita, Brahman and its creative power are ultimately one, just as fire and its ability to burn are inseparable. So when a Shakta worships Devi, Shankara saw it as worshipping Brahman under the feminine aspect. He integrated Shaktism into Shanmata by teaching that Devi is none other than Brahman (as Para-Brahman in female form) and hence one can reach the highest truth through worship of the Mother. This was a remarkable inclusion because Shaktism often involves tantra, mantra, and yoga techniques which complement Advaitic meditation. Shankara’s broad-minded approach meant that even worshippers of Kali or Durga – which in those days might include rites like animal sacrifice or secret rituals – were not cast out, but rather guided towards a purer understanding. He is credited with establishing the Sri Yantra (a sacred geometric symbol of the Goddess) at temples like Kanchi Kamakshi, to encourage Devi worship in a spiritually disciplined way. Essentially, Shankara embraced the Divine Feminine, ensuring that the path of the Mother – from benign Annapurna to fearsome Chamundeshwari – was acknowledged as a valid route to enlightenment.

Historical context: Goddess worship is as old as Indian civilization (ancient Indus Valley seals possibly depict mother goddesses). By the early medieval period, Devi worship had both popular and elite expressions. Texts like the Devi Mahatmya formalized Shaktism’s theology, and tantricism (esoteric practices) was on the rise. In Shankara’s time, Shaktism was widespread but also varied – in some regions like Bengal and Assam, Shakta traditions included blood sacrifice and mystic rituals, while in others, milder forms like worship of village goddesses or royal patronage of Durga Puja were common. Shankara engaged with this landscape by, as mentioned, discouraging the 'morally reprehensible' extremes (he specifically opposed certain Kapalika and left-hand tantric rites that involved animal sacrifice. A legend says he debated the famed Shakta scholar Abhinavagupta (though historically they lived in different eras, the story suggests an engagement of ideas between Advaita and Shakta Tantra). Importantly, Shankara also reinforced sacred Shakta sites. In his travels, he visited the Kamakhya temple in Assam (a powerful Shakti Peetha) and is believed to have organized the worship there to curb excessive practices. In South India, at Kanchipuram, the goddess Kamakshi was originally worshipped in a fierce form; Shankara is said to have installed the Sri Chakra and calmed the deity to a benevolent aspect. Thus, his role was both as a reformer (smoothing the rough edges) and a synthesizer (teaching that Shakti and Shiva are one).

Key temples and regions: Shakti temples (Shakti Peethas) dot the entire subcontinent. Many are associated with the myth of Sati’s body parts falling on earth – e.g. Kamakhya (Assam), Kali Ghat (Kolkata), Vaishno Devi (J&K), Meenakshi Temple (Madurai), and Ambaji (Gujarat) are a few famous ones. In Kerala, the concept of Bhagavathy (the Mother Goddess in various forms) is very prominent; Shankara’s own mother was a devotee of the Goddess. At Sringeri in Karnataka, where Shankara established his southern monastery, the Sharada Temple is an important Shakta center (Sharada being Saraswati, patron of knowledge). Shankara also composed hymns to Devi Mookambika in Karnataka. In the east, Odisha and Bengal were great centers of Tantra and Devi worship – the traditions of Durga Puja each autumn were flourishing (and continue robustly today). By including Shaktism in Shanmata, Shankara effectively honored these sacred spaces. For instance, Jagadamba (Devi) is worshipped alongside Vishnu at Badrinath, and temples like Tripurasundari in Northeast or Bimala at Puri (within the Jagannath temple complex) were given their due. The Smarta tradition even today often places a Devi idol (like Parvati or Lakshmi) on the Panchayatana altar, signifying the indispensability of Shakti.

Unique practices: Shaktism’s practices range from the very common to the highly esoteric. On the common end, puja to the Goddess involves offering red flowers, kumkum (vermillion), and sweets, and reciting Devi Mahatmya or other prayers. Devotees (especially women) will often fast and pray on Fridays or on Navaratri, the nine-night festival culminating in Durga Puja/Dussehra, which celebrates Durga’s victory over the buffalo-demon Mahishasura. During Navaratri, it’s typical in many regions to set up Golu (display of divine figurines) in homes or perform Kanya Puja (honoring young girls as embodiments of the Devi). In Bengal, the Durga Puja involves magnificent artistry – huge clay idols of the Goddess Durga with her attendants are worshipped with drumbeats, dance, and community feasting, before being immersed in a river. On the more esoteric side, some Shakta practitioners engage in Tantric rituals – using specific mantras, geometric diagrams (yantras), and even controlled transgressive acts (like ritual wine or meat, in certain lineages) to realize unity with Shakti. While Shankara’s public teachings emphasized clean Vedic-style worship of the Goddess, he was well aware of these tantric elements (Soundarya Lahari is essentially a tantra text). Thus, unique to Shaktism is the concept of kundalini yoga – awakening the serpent power at the base of the spine to rise and merge with Shiva at the crown, a process many Shaktas follow for self-realization. Also, certain chants like the Shree Vidya mantra or Chandi Path are hallmarks of Shakta practice. By validating Shaktism, Shankara allowed space for the Divine Mother’s nurturing as well as liberating aspects in Hindu worship. The Smarta tradition he championed holds an attitude of reverence such that whether one is singing lullabies to baby Krishna or ferocious chants to Kali, it’s all directed to the one Brahman – the Mother of the universe in this case.

Saurism (Worship of Surya, the Sun God)

Saurism (or Saura tradition) is the worship of Surya, the Sun deity, as the principal form of God. In this sect, the Sun is not merely a celestial body but a visible manifestation of the divine — the source of light, life, and knowledge. Practitioners of Saurism regard Surya as the eye of the world and the direct witness of all actions, often calling him Mitra (friend) or Savita (impeller) in Vedic terms. While not as large a sect in modern times, sun-worship has very ancient roots in the Vedas (the Gayatri mantra is addressed to the Sun) and was once an established tradition. Sauras hold that Surya’s energy is the Brahman taking a form we can see daily; some philosophical texts even equate the Atman (soul) with the sun’s brilliance. The Sun is typically depicted as riding a chariot drawn by seven horses (symbolizing seven colors or days of the week) and personified as a resplendent deity sometimes with a lotus in both hands.

Advaita alignment: Adi Shankaracharya’s inclusion of Surya in the Shanmata was particularly significant because by his era the Sun cult had begun to wane. He ensured that the ancient Vedic reverence for Surya was preserved among the six acceptable forms of worship. In Advaita Vedanta, recognizing the Sun’s divinity is akin to recognizing Brahman’s glory shining forth. Shankara would remind followers that Surya is ultimately one more form of Saguna Brahman – the qualified Absolute with attributes – and not separate from the attributeless Brahman. There is an interesting nuance: some purists in Shankara’s time might have questioned elevating Surya to the level of a moksha-granting deity, but Shankara backed it up with scriptural precedent (the Upanishads do contain sun meditations and identify the 'golden orb' with the cosmic Self). He likely pointed out that without the Sun, life and consciousness as we know it wouldn’t thrive, thus symbolically the Sun stands for the self-luminous consciousness of Brahman. By sanctioning Surya worship, Shankara gave rural and Vedic communities – who had perhaps always done Sandhyavandana (sun salutations) – a confidence that their practice too leads to liberation. Moreover, the Smarta Panchayatana includes a Surya idol or emblem, meaning everyday worship for a Shanmata follower involves paying respect to the Sun. This fostered a holistic view: even the solar orb in the sky is part of Ishvara’s manifestation. Philosophically, in commentaries Shankara sometimes uses analogies like 'just as the one sun is reflected in many water pots, so is the one Self appearing in many bodies' – showing his comfort with Surya as a representation of the one Self.

Historical context: In the early centuries CE, there were dedicated Sun temples and a Saura sect. By the 8th century, however, Surya’s prominence had relatively declined as standalone sects like Shaivism and Vaishnavism became more popular. Yet, Surya was still venerated daily by Brahmins in their sandhya prayers, and some royalty claimed descent from the sun (the Solar dynasty kings). Shankara encountered places where sun-worship was significant – for example, in what is now Bihar/Jharkhand, the Sun Temple at Deo (dated to the 8th century) existed, and in Kashmir, the splendid Martand Sun Temple had been built not long before Shankara’s birth (by King Lalitaditya in the 8th century). Martand was a major pilgrimage center for Sauras. In the West, Sun worship was known in regions of Gujarat/Rajasthan. Shankara likely saw that while Surya was honored in rituals, the philosophical attention to Surya as Supreme was fading. His decision to make Surya one of the five Panchayatana deities was thus a revival and preservation effort. Some traditions even suggest Shankara composed Aditya Hridayam (a famous sun prayer from the Ramayana) as a teaching, though that hymn predates him. At the very least, he commented on or taught such hymns to ensure Surya-devotion remained orthodox. By bringing Saurism into the fold, he saved the Sun sect from obscurity, even if as an independent sect it later merged into broader Smartism. It’s worth noting that later Hindu kings continued building Sun temples (e.g. the 11th-century Modhera Sun Temple in Gujarat, and the 13th-century Konark Sun Temple in Odisha), showing that the reverence endured – likely helped by Shankara’s endorsement that worshipping Surya is as valid as worshipping Shiva or Vishnu.

Key temples and regions: Historically renowned Sun Temples include the now-ruined but iconic Martand Sun Temple in Kashmir (with grand stone architecture), the Konark Sun Temple in Odisha (13th-century, shaped like Surya’s chariot; though built later, it represents the peak of Surya worship artistry), and Modhera Sun Temple in Gujarat (1020s CE, known for its alignment with equinoxes). There’s also an active ancient sun shrine at Arasavalli in Andhra Pradesh, and one in Katarmal (Uttarakhand). In Shankara’s era, Saurashtras (communities of sun-worshippers) were mentioned, suggesting pockets of Surya-focused devotees in western India. Culturally, the practice of Surya Namaskar (sun salutation) each morning, offering water to the rising sun, has been a pan-Hindu practice beyond sectarian lines – Shankara certainly encouraged such daily homage as both a healthful ritual and a spiritual exercise. Even today, many Hindus perform dawn and dusk prayers facing the sun, reciting the Gayatri mantra. Regions like Bihar still celebrate the Chhath Puja, a festival dedicated to Surya, where devotees stand in rivers offering arghya (water) to the rising and setting sun. This festival, very old in origin, exemplifies how Saurism lives on as a folk practice. By legitimizing Saurism, Shankara effectively said 'Yes, even the Sun whom you thank for your harvest and health is a form of God worthy of worship.' Geographically, this united Vedic heartland traditions with the rest – ensuring that from Kashmir to Kanyakumari, the light of Surya was recognized as the light of Brahman.

Unique practices: Surya worshippers have some rituals distinct from other sects. A hallmark is the morning worship at sunrise – many Sauras would take a bath at dawn and then, wearing clean clothes, stand facing the sun with folded hands, offering water slowly from a vessel so that it glitters in the sunlight. This is accompanied by chanting of Surya’s names or the Gayatri mantra. They do similarly at sunset. Another practice is trataka, or steady gazing at the sun (usually at the disc during dawn or dusk when it’s not too harsh) to improve concentration and inner vision. Some traditional Surya devotees also recite the Aditya Hridaya Stotra, a hymn to the Sun known for boosting courage and vitality (in the Ramayana, the sage Agastya taught this to Rama). In temples, worship of Surya involves arati (waving of camphor flame) to the deity who is often represented by a murti with outstretched arms or a symbolic sun emblem. Sauras sometimes wear a ruby gemstone or red cloth as a mark of devotion to the sun. They also observe Sunday (dies Solis) as a special holy day. The health aspect is notable: many Surya worshippers perform the Surya Namaskar exercise – a sequence of yoga postures done facing the sun – as a form of prayer in motion. This connection of physical well-being and spiritual practice is a unique contribution of the Sun tradition. With Shankara’s assimilation of Saurism, these practices were not seen as pagan or outside the Vedic fold, but rather as another flavor of Hindu worship. Indeed, the Smarta liturgy often includes a Surya stuti (praise) and it’s common even for Shaivites or Vaishnavites to do a bit of Surya worship (e.g. praying to Surya for good eyesight or recovery from illness). This is a direct fruit of Shankara’s inclusive outlook – the Sun God remained an integral part of Hindu devotion, symbolizing the clear light of truth that Advaita cherishes.

Ganapatyam (Worship of Ganesha)

Ganapatyam is the tradition dedicated to Lord Ganesha (Ganapati), the beloved elephant-headed deity. In this sect, Ganesha is exalted as the Supreme Being and remover of obstacles, the first deity to be invoked in any ritual. Ganapatya devotees consider Ganesha not just as a son of Shiva and Parvati, but as Brahman itself in the form of the benign, pot-bellied deity who grants wisdom and success. They often call him Mahaganapati (Great Lord Ganesha) and view the entire universe as pervaded by the principle of Ganesha. Core beliefs emphasize Ganesha’s role as the gateway to the transcendental – since all endeavors begin with Ganesha’s grace, they reason that approaching Him encompasses worship of all. Some philosophical interpretations even align Ganesha with the OM (Pranava), the primordial sound, because his curved elephant trunk is said to resemble the Sanskrit OM glyph and he embodies auspicious beginnings.

Shankara’s integration: Adi Shankaracharya’s inclusion of Ganesha was quite natural – Ganesha worship was widespread and non-controversial, and who better than the Vighneshwara (Lord of Obstacles) to bless one’s spiritual journey? In the Smarta system, Ganesha is typically worshipped first in the Panchayatana puja (he often occupies the central spot for many devotees). Shankara populaarized the Ganapati Atharvashirsha Upanishad and its teaching, which declares 'Tvam Brahma, Tvam Vishnus, Tvam Rudra' – 'You (Ganesha) are Brahma, Vishnu, and Rudra,' effectively identifying Ganapati with the ultimate reality. By supporting the Ganapatya view, Shankara assured that Ganesha devotion – which is very endearing and accessible to the common folk – was elevated to a valid spiritual path. In Advaita terms, one might meditate on the form of Ganesha to realize the formless Absolute. Ganesha’s symbolic attributes (the broken tusk representing sacrifice, the modaka sweet representing the bliss of realization, etc.) were things Shankara would highlight to draw out jnana (knowledge) from bhakti (devotion). It is said Shankara instituted Ganesh Chaturthi celebrations in some temples, or at least encouraged them. He also placed Ganesha images at the entrances of the mathas so that any seeker coming for knowledge first pays respect to the Lord of Wisdom. Philosophically, this inclusion underscores that even the playful worship of Ganesha by children breaking coconuts is not trivial – it can be a step to Advaitic enlightenment because Ganesha is Brahman. The Ganapatya sect, while not extremely large historically, gained a firm legitimacy thanks to Shankara.

Historical context: Shankara  laid the groundwork by praising Ganesha and making him one of the Shanmata deities. In the following centuries, the Ganapatya sect grew, particularly in western India (Maharashtra) and parts of South India, claiming Ganesha as the highest reality. By the 10th century, Ganapatyas were building temples solely for Ganesha and developing their theology It’s interesting that Shankara, being South Indian, would have known the strong folk reverence for Ganapati (in Tamil, Pillayar is a household name). Because of Shankara’s endorsement, worship of Ganesha transcended caste and sect easily – almost every Hindu, Smarta or not, starts ceremonies with Ganesha, a practice Shankara solidified. Historically, some Ganapatya ascetics took on identifying marks: it’s noted that in medieval times Ganapatya sadhus wore a red circular tilak (to symbolize Ganesha) and sometimes branded the symbol of an elephant head on their shoulders as a mark of commitment. The sect reached its peak in influence by around the 10th century, and thereafter Ganesha worship became so mainstream that an independent sect was less needed (because everyone became a bit Ganapatya!). Shankara can be credited for part of that mainstreaming – he helped 'establish Ganesha as an important deity to be propitiated at the beginning of all undertakings' a custom that persists robustly today.

Key temples and regions: While Ganesha is worshipped in virtually every Hindu temple as a sub-shrine, exclusive Ganapati temples also exist. A notable one from history is the Ucchi Pillayar Kovil at Rockfort Trichy, Tamil Nadu – it as one of the largest temples built by the Ganapatya sect.  Maharashtra became a heartland for Ganapati devotion: the Ashtavinayak temples (eight ancient Ganesha shrines around Pune) are pilgrimage hotspots. Among them, Lenyadri and Ozar have associations with Ganesha’s legend and were patronized by Ganapatya devotees. In the south, Pillaiyarpatti (Tamil Nadu) houses a famous Ganesha carved in a cave, very old and revered. Orissa has the Maha Vinayaka Temple at Jajpur where Ganesha is worshipped with five forms in one icon. Because Ganesha is invoked universally, one could say every region is a Ganapatya region on Ganesh Chaturthi day! For instance, Shankara’s influence ensured that in Kerala’s temples, even if the main deity is Shiva or Devi, the first puja offering goes to Ganesha (often to a small stone image called Bal Ganapati on the ground). Interestingly, Nepal’s Kathmandu valley (a Shaiva-Shakta area) has a strong Ganesha following too, with many small roadside Ganesh shrines – possibly an extension of the Smarta practice traveling north. By weaving Ganapatyam into Shanmata, Shankara effectively tied these widespread nodes of Ganesha worship into the sacred geography of Hinduism.

Unique practices: Ganesha worship is typically very festive and child-friendly. Devotees often offer him modakas and laddus (sweet dumplings and balls) because of his love of sweets. It’s common to see a small mouse statue near Ganesha’s feet – the mouse is his vehicle – and devotees whisper their wishes into the mouse’s ear believing it will convey them to Ganapati. One unique Ganapatya practice, particularly in some tantric circles, was the worship of Heramba Ganapati (a five-headed form of Ganesha) with intricate rituals, but this was limited to initiated adepts. More popularly, the biggest Ganesha-centric event is Ganesh Chaturthi (Ganesh’s birthday), observed in late summer. While now celebrated by all Hindus, it has roots in the Ganapatya importance of Ganesha. During this festival, people install clay Ganesha idols at home and in public pandals, perform 10 days of puja, cultural activities, then immerse the idol in water with song and dance. This public celebration was popularized in Maharashtra (much later by Lokmanya Tilak in the 19th century), but the religious sentiment harks back to the Ganapatya idea of making Ganesha primary. Daily practices include starting any new work by chanting 'Om Shri Ganeshaya Namah' or writing a stylized 'ૐ' or Ganesha symbol at the top of documents – a legacy of Ganapatya influence. In some traditional families, children are taught to revere Ganesha first; their learning of the alphabet begins with a prayer to Ganapati. There’s even a custom in Maharashtra that before wedding invites are distributed, a card is first sent to the nearest Ganesh temple to get the Lord’s blessings. Perhaps one of the more austere practices of hardcore Ganapatyas (now rare) was branding themselves with an elephant-face symbol showing a deep level of religious fervor. Overall, Ganesha worship is usually gentle and welcoming – breaking coconuts (symbolizing breaking ego), lighting lamps, and singing simple bhajans like 'Jai Ganesh, Jai Ganesh, Jai Ganesh Deva.' Through Shanmata, Shankara ensured that from scholars to schoolchildren, the worship of Ganapati remained a cherished starting point of spiritual life, fully compatible with Advaitic realization (after all, Ganesha grants buddhi – intellect – which one needs for Vedantic inquiry).

Kaumaram (Worship of Kartikeya/Murugan)

Kaumaram (from Kumara, meaning youth) is the worship of Lord Skanda, also known as Kartikeya, Murugan, or Subramanya. He is the warrior son of Shiva and Parvati, revered as the eternally youthful commander of the gods’ armies. In this tradition, Murugan is considered the Supreme Being, especially among Tamil Hindus who affectionately call him Murugan (meaning 'beautiful one') or Swaminatha (teacher of even his father Shiva). Kaumaram devotees see Skanda as the embodiment of courage, purity, and knowledge. A central belief is that Murugan, with his spear (Vel) and his mount the peacock, vanquishes darkness and ignorance. He is often depicted with six faces (Shanmukha) symbolizing his omnipresence and omniscience. Uniquely, Murugan is a deity whose worship is deeply intertwined with Tamil culture and poetry; he is celebrated as the patron god of the Tamil language and as a symbol of youth and valor.

Advaita and Kaumaram: Adi Shankaracharya’s inclusion of Skanda as the sixth deity in Shanmata was significant, especially because Kartikeya’s worship was particularly dominant in South India. By adding Kumara (Skanda) to the original five, Shankara earned the epithet Shanmata Sthapanacharya, the founder of sixfold worship. He recognized that Murugan was immensely popular among certain communities (like the Tamil Kaumaram cults), and leaving him out would not achieve the unity he sought. In Advaitic interpretation, Skanda can be seen as the personification of ultimate knowledge – there’s a well-known story where the child Skanda explains the meaning of OM to his father Shiva, indicating that Skanda is transcendent wisdom. Shankara composed the Subrahmanya Bhujangam stotra at Thiruchendur (one of Murugan’s holy spots) when, according to lore, Murugan cured him of a serious illness. In that hymn, Shankara praises Murugan as savior and teacher. This personal episode aside, doctrinally Shankara would equate Skanda with the same Brahman as the others. One of the six schools of philosophy Shankara references is the Skanda philosophy, possibly alluding to some theological work, which he treated with equal respect. By absorbing Kaumaram into his system, Shankara gave a nod to the idea that divine reality can also be approached as a youthful, martial god who bestows jnana. It helped win over regions like Tamil Nadu and parts of Karnataka to Smarta fold, because their beloved Murugan was acknowledged at the high table of Hindu deities. Essentially, Shankara taught that worshipping Skanda with devotion can lead one to the same Advaitic realization as worshipping Shiva or Devi, since Skanda is none other than a form of Brahman. This was quite visionary because later on, outside of Tamil areas, Skanda isn’t as widely worshipped – but thanks to Shankara, any Smarta anywhere can still include 'Subramanya' in their prayers.

Historical context: In the south, especially Tamil Nadu, Skanda/Murugan worship was ancient and very prominent – perhaps even pre-dating Aryan influences. There were ancient hill-shrines (kunrams) dedicated to Murugan. By the time of Shankara, the Tamil Sangam literature (like Tirumurugarrupatai) had long codified Murugan’s worship and identified six sacred shrines for Murugan. These are the Ārūpadai Veedu or Six Abodes of Murugan: Tirupparankundram, Tiruchendur, Palani, Swamimalai, Tiruttani, and Pazhamudircholai – each connected to a legend of Murugan’s exploits. While Murugan was hugely popular in the South, in the North, Kartikeya (or Skanda) was also worshipped but more modestly (often as the commander of gods, without independent temples except a few like Deogarh in UP). Shankara’s travels did extend into the Tamil country (there are debates if he met the Tamil saint Manickavasagar, but likely not as contemporaries). However, Shankara clearly encountered thriving Kaumara devotion in Kerala/Karnataka/Tamil regions. Recognizing its importance, he formally added Skanda to the pantheon he promoted. There’s a story that when Shankara came to Tamil Nadu, some locals asked why Subramanya wasn’t included in the Panchayatana, and Shankara then agreed to add the sixth – this story highlights the necessity he felt to be inclusive. After Shankara, the worship of Murugan got even more impetus: the Tamil devotional canon Tiruppugazh (by Arunagirinathar in 15th c.) flourished, and Murugan devotion spread to Sri Lanka and beyond (where he’s called Kataragama). The Kaumaram sect per se may not have been a formal 'sect' with monks like Shaivas or Vaishnavas, but there were and are many temples and devotees singularly focused on Murugan. Shankara’s influence ensured that mainstream Hinduism outside Tamil Nadu still gave Skanda a place of honor (e.g., even today, North Indian Hindus celebrate Skanda Sashti fasting in honor of Kartikeya’s victory over demons, largely due to pan-Indian recognition of him). Shankara also likely sanctified places like Palani (the hill temple where Murugan is worshipped as a renunciate child) by visiting or consecrating them. In Karnataka, the Kukke Subramanya shrine (where Skanda is worshipped as a snake deity) was another site Shankara reputedly visited. This helped link Kaumaram with other traditions – for example, the Sabarimala Temple in Kerala, though mainly for Ayyappa, has connections between Ayyappa and Kartikeya legends, showing a blending of traditions that Shankara’s time helped catalyze.

Key temples and regions: As mentioned, Tamil Nadu’s six Murugan temples are the epicenter of Kaumaram. To list them with a note: Tirupparankundram (Murugan’s victory over demon Surapadman), Tiruchendur (seaside temple where Shankara wrote his Bhujangam, commemorating Murugan’s campaign), Palani (where Murugan resides as a yogi after renouncing a family contest – Palani’s deity is a serene, almost formless Dandayuthapani), Swamimalai (Murugan as guru teaching Shiva the Pranava mantra), Tiruttani (site of Murugan’s marriage to Valli, one of his consorts), and Pazhamudircholai (forest temple where he is with both wives Valli and Deivayanai). These six are deeply ingrained in Tamil devotional life; pilgrims often do circuit of all six (the Arupadai Veedu Yatra). Outside Tamil Nadu, Murugan is worshipped fervently in Kerala (as Subramanya, often associated with serpent worship) – the aforementioned Haripad and Udayanapuram temples are examples. In Karnataka, the Subramanya temple at Kukke (where people worship to remove sarpa dosha, snake curses) is famous. Sri Lanka has the Kataragama (Kadirgamam) Temple, a revered Murugan shrine where even Buddhist and indigenous Vedda people worship. Through Shanmata, Murugan’s worship wasn’t confined to the south – for instance, Shankara’s disciple established the Sarada Math in Dwaraka but installed a Murti of Kartikeya there as well (some accounts mention this). The idea was that Skanda is a universal deity, not just a tribal Tamil god. Interestingly, today if you visit a Smarta Brahmin household, you may find an image of Skanda with Valli and Deivayanai in their puja room alongside Shiva and others – a direct continuation of Shankara’s approach.

Unique practices: Kaumaram has some very striking and vigorous devotional practices. In Tamil Nadu, devotees of Murugan often undertake Kavadi Attam (the Kavadi dance) as an act of penance and devotion. This involves carrying a Kavadi, a decorated arch or yoke, on the shoulders and traveling to Murugan’s shrine (often Palani or during Thaipusam festival) with it. Devotees sometimes pierce their skin, tongue, or cheeks with small spears or hooks as part of their vow, believing Murugan’s grace nullifies the pain. The Kavadi bearer dances in trance, reflecting immense faith – this dramatic ritual is central to the Thaipusam festival, observed especially by Tamil communities in India, Malaysia, and elsewhere. Thaipusam commemorates Murugan receiving the spear from Parvati and defeating a demon; devotees fulfill vows on this day for wishes granted. Apart from Kavadi, many Murugan devotees undertake fasts or vigorous observances: e.g., the Skanda Shashti fast – six days of fasting and prayer in the month of Aippasi (Oct/Nov) culminating in a reenactment of Murugan’s victory over evil. Shanmuga has a warlike aspect, so some practices involve martial arts or vel kavadi (carrying miniature spears). On the gentler side, Murugan worship also involves beautiful Tamil hymns – the Tiruppugal songs are sung by devotees as a form of bhakti yoga. In temples, Murugan’s abhishekam (ritual bathing of the deity) is often done with substances like milk, sandal, honey, etc., and the distribution of panchamritam (a sweet mixture of five foods, famously given as prasad in Palani) is a highlight. Another unique feature: Murugan is often worshipped with two consorts, Valli and Deivayanai, symbolizing the twin paths of devotion and knowledge coming together; during festivals, their idols are taken out in processions alongside Murugan. Also, especially in South India, child devotees are dedicated to Murugan – you’ll see little boys dressed as Murugan with tiny spears during festivals. This emphasis on youthful energy sets Kaumaram apart. By acknowledging Kaumaram, Shankara kept these vibrant cultural-religious expressions within the fold. So in a Smarta context, one might celebrate Skanda Sashti with as much fervor as Krishna Janmashtami, knowing that both Murugan and Krishna are reflections of the one Brahman. Indeed, some philosophically interpret Murugan’s two wives as ichha and kriya shakti (will and action) and his spear as jnana shakti (knowledge), mapping neatly onto Advaitic concepts – a sign of how Shanmata allowed rich symbolic interplay between sectarian lore and higher philosophy.

Unified Vision: Many Names, One Brahman

Adi Shankaracharya’s establishment of the Shanmata system was not about creating new sects, but about recognizing the existing sects and bringing them under one umbrella of truth. His core message was 'Ekam sat vipraha bahudha vadanti' – 'Truth is one, the wise call It by many names.' By upholding Shaivism, Vaishnavism, Shaktism, Saurism, Ganapatyam, and Kaumaram equally, he taught Hindus that diversity in worship can thrive without contradiction, as all worship ultimately reaches the one Supreme. This had a profound effect on religious unity: people began to appreciate each other’s chosen deity as just another facet of their own. A Shaivite could partake in a Vishnu festival, a Vaishnavite could light lamps for Devi – knowing that Shiva, Vishnu, Devi, etc., are all forms of Brahman. Shankara essentially cooled sectarian feuds by showing philosophically there was no need to fight – the quarrels were like rivers competing, forgetting they flow to the same ocean.

This approach also aligned perfectly with Shankaracharya’s Advaita Vedanta. Advaita says the apparent multiplicity of the world (and the gods) is ultimately an illusion caused by maya – there is only Brahman. Shankara applied this to theology: the many gods are appearances, the reality is one Godhead (Para Brahman). But rather than dismiss the gods as 'just illusion,' he honored them as valid entry points for the human mind to concentrate on the Absolute. Each sect traditionally had claimed their deity is Brahman; Shankara said, 'Yes – not only is your deity Brahman, but so are all others when understood properly.' Thus, a devotee was free to follow their Ishta-Deva (chosen form of God) without inferiority or superiority complex. This pluralistic outlook is a hallmark of the Smarta tradition that Shankara rejuvenated – even today, Smartas call themselves non-sectarian Hindus who can worship all gods.The daily Panchayatana puja introduced by Shankara symbolically enacts Advaita: five (or six) different deities are worshipped in a circle, and at the end of the ritual, the devotee mentally merges them into the one Brahman in the heart. It’s a powerful spiritual practice of seeing unity in diversity.

Shankaracharya’s reforms had social implications too. By bridging worship styles across regions, he helped weave India’s culturally varied populace into a somewhat unified Hindu identity. For example, a Kerala Smarta and a Kashmiri Pandit might have different primary deities, but both, influenced by Shankara’s legacy, would acknowledge each other’s gods in the Panchayatana format. This inclusive philosophy is one reason Hinduism survived waves of external challenges – it could present a united front despite internal variety. Shankara also eliminated extreme practices that caused public disdain (like certain animal sacrifices or orgiastic rites), steering people towards a purer devotion that focused on inner realization. By doing so, he made Hindu worship more palatable to follow for the masses while retaining its depth.

In summary, the broader purpose of Shanmata was unity in diversity. Adi Shankara saw that each sect had partial insights into truth, and by honoring all six, he completed the picture. It’s like a rainbow – each color is beautiful on its own, but together they make white light. Shankara wanted the myriad worshippers of Shiva, Vishnu, Shakti, Surya, Ganesha, and Skanda to realize they are part of one spiritual family. This not only reduced conflict but enriched Hindu practice – festivals, philosophies, and prayers were shared, and devotees could draw inspiration from all traditions. A devotee might call on Ganesha for removal of obstacles, worship Shiva for transcendence, adore Devi for compassion, revere Surya for vitality, seek Vishnu’s protection, and meditate on Skanda for courage – a holistic spiritual life, all pointing to the one source.

Through Shanmata, Shankaracharya effectively said 'Let the flower of Hinduism have six petals, but let them form one blossom.' Each petal (sect) contributes its fragrance and color, but they belong to the same flower of Sanatana Dharma. This genius move preserved the richness of Hindu devotion while underscoring Advaita Vedanta’s philosophical truth. As one traditional verse puts it: 'Śiva, Devī, Viṣṇu, Sūrya, Gaṇeśa, Kumāra – all are names of the same Brahman that Shankara realized within'. The six systems of worship established by Adi Shankara thus continue to foster a spirit of harmony, allowing Hindus to chant 'Om Namah Shivaya' in the morning, 'Jai Mata Di' at noon, 'Om Namo Narayanaya' in the evening, and 'Subrahmanya Thunai' at night – all with the understanding that 'That One Alone is being praised under many names; that One alone is real and we are all part of It.' 

Ramaswamy Sastry and Vighnesh Ghanapaathi