Sri Shankara was born in Kerala in India. His father was Shivaguru and mother was Aryamba. He lost his father when he was three years old. He completed his Sanskrit and Vedic studies early in life. The young Sri Shankara with the consent of his mother becomes a Sanyasin in his eighth year. Then, with his mother’s permission, he went searching for a Guru and found Sri Govindapada on the banks of Narmada River. His studies were completed by the age of 16. Sri Govindapada sent his gifted student to Kasi (Varanasi) so that he could present and explain Vedanta systematically and in detail to the people. Students quickly recognized Sri Shankara’s immense knowledge and learning. During his stay in Kasi, he wrote commentaries on Sri Bhagavad Gita, Upanishads and Brahmasutras. Scholars agree that Sri Shankara lived only for 32 years.

Notable Events in Sri Shankara’s Life

Sri Shankara spent a major part of his life travelling across the breadth and width of India and teaching Vedanta. During his extensive travel he had discussions with many learned scholars of other belief or understanding of Vedas. Below are the significant and notable events in Sri Shankara’s life.

1) Once while travelling, Sri Shankara came across a person belonging to a “different” caste. A disciple asked the person to move away so that Sri Shankara had clear path to walk. The person asked Sri Shankara whether he was asking the body or the soul to move. It immediately opened Sri Shankara’s eyes and he recognized the person as a Guru and touched his feet. The person had reaffirmed to the world that there is only one caste and it is the “human caste”. Then Sri Shankara composed “Maneeshaa Panchakam” a set of five slokas (verses). . It contains the essence of Advaita Vedanta. The word ‘maneeshaa’, meaning ‘conviction’ occurs in the last line in all the five verses.

2) Sri Shankara during his travels met Mandana Mishra, who was a well-known exponent of Purva Mimamsa (ritual part of Vedas). When they first met, Mandan Mishra treated Sri Shankara with a bit of arrogance. The two great scholars of Advaita and Purva Mimasa held a marathon discussion for over 18 days. Mata Bharathi, wife of Mandana Mishra was the referee. At the end, Mandana Mishra acknowledged spiritual-defeat and renounced Gruhasthashram (house-holdership) and became a sanyasi in front of Mata Bharathi. She unhesitatingly agreeing for her husband to become a Sanyasi while she was still living shows the extraordinary sacrifice the blessed mother made to uphold Advaita, in spite of great personal sacrifice. Mandan Mishra became the well-known Sureshwaracharya, a great disciple of Sri Shankara and the first Pontiff of the Sringeri Mutt.

3) Maharishis have without any exceptions have acknowledged the immensely important and vital role mothers have not only in the upbringing of the children but more importantly in the total welfare of society. Sri Shankara just before he left Kalady made a promise to his mother that when the time comes he would respect her desire that he should perform her funeral. Once, Sri Shankara heard about his mother’s illness, he was at her bedside. On his mother’s death, he requested the villagers to help him with her cremation. However, the centuries of established traditions required a person to stop performing all karmas or religious rituals upon embracing Sanyasam. Many of the “traditional” and “orthodox” villagers ignored Sri Shankara’s cry for help. He had no choice but to do the final rites with minimum support. Sri Shankar clearly demonstrated that traditions that are not based on human dignity, values and respect to the elders and parents have no place in the civilized world, then and now. Sri Shankara reiterates that the “soul is potentially divine” for all. Traditions are dynamic and the society needs to get rid of “static or obsolete” traditions, even if they had existed or been imposed for a long time.

Vedic Rituals Fulfill Desires and Vedanta Liberates Atma

The Vedas are eternal. Upanishad forms the end part of a Veda and it is also called as Vedanta. The word ‘anta’ in Sanskrit means ‘end’. Karma may refer to “actions” or “religious rites/rituals”. However, Karma Kanda in Vedas relates to religious rites. It is said that more than ninety percent of Vedas deals with aspects of innumerable rituals. Rituals are done by a person to appease and please gods to win their favors or blessings.

Sri Shankara’s Advaita is considered as one of the grandest ever philosophy conceived by a person. Sri Shankara propounded the non-duality spiritual philosophy. It is more commonly or universally known as Advaita Vedanta. Non-duality, means “not two,” “undivided one” or “one.” A principal part of Advaita is the spirit (Atma) of the individual is identical with Supreme Spirit (Paramatma). Upanishad also indicates “I am Brahman”, “He who knows Brahman becomes Brahman”, and thereby it concurs with Advaita. Hindu Scriptures or Sastras refer to God as Nirguna Brahman (God without attributes) or Saguna Brahman (God with attributes). Nirguna Brahman is known or referred to as “Absolute”, “Eternal Spirit” or simply as “Brahman.” The Absolute, when viewed through the limited human eyes and mind is Isvara (Eswara), the god that one worships all the time. “God” is one and is absolute whereas human worshipping “gods” are many.

Sage Acharya Jaimini is considered to be the father of deciphering the texts contained in Vedas. His book is “Purva Mimamsa” or simply “Mimamsa.” Mimamsa is a Sanskrit term that means investigation, inquiry or discussion. Purva Mimamsa is sometimes called Dharma Mimamsa as it is an investigation into the dharma established by the Vedas. Another name is Karma Mimamsa because it is primarily concerned with sacrifice or rites.

It is based on the notion that the Vedic texts are primarily focused into karma-kanda, the part of sacrificial rites, rituals and sacrifices. Uttara Mimamsa is the later (Uttara) part of the Vedas and cover Upanishads/Vedanta. Vedanta deals with the knowledge of Supreme Being (Brahman), the Universal Soul. The great textbook of the Vedanta is the Sariraka Mimamsa Sutra, or Brahma Sutra, which is attributed to Sage Badarayana Vyasa. The two schools of Mimamsa taken together represent Vedic Hinduism.

Sri Shankara considered that rituals or karmas gives fruits in the form of desires , enjoyment, and pleasures fulfilled.. This aspect of karma is known as “Pravritti “Karma. Rituals are inadequate for a person’s Spiritual progress. Sri Shankara indicated that rituals are necessary tools when one is in early stages of spiritualism. Young children need toys and loving parents provides them. Just as children outgrow toys, anyone who wants spiritual progress recognizes that Vedas have given rituals for spiritually young mind and eventually the individual will outgrow rituals. Sri Shankara emphasizes “Nivritti Marga” (inward or non-desire) for spiritual fulfillment. He calls for never ending effort towards Atman or God. He disagrees with “Pravritti Marga” (outward or desire) or rituals and similar things.

Spiritual Unity

Sri Shankara spiritually united India by establishing monasteries /Sri Shankara Mutts at four locations in India. They are at Badrinath (Himalayas), Puri (East), Sringeri (South) and Dwaraka (West). The four Mutts are functioning and thriving today with the Blessings of the eternal spirit (Brahman) and Sri Shankara. The spiritual movement for the propagation of Vedanta started over a thousand years ago by Sri Shankara continued for century after century with ever increasing spiritual energy and enthusiasm provided by the successive pontiffs and devotees of the Mutts Sri Shankara based on his extensive studies of Vedas (the eternal knowledge) and life experiences came to the conclusion that the ultimate goal of human is to obtain moksha or spiritual bliss. The Atman which is “inside” is the sources of spiritual bliss. Karma draws the mind outwards and Jnana (knowledge/Bliss) inwards. ”OM” is considered as a spiritually blessed repetitive recitation of mantra during the meditation. Nama Japa is the repetition of the name of God, while sitting near God (idol/murthi) with devotion and concentration and is popular with the many saints of Sanatana Dharma. God Bless all.

Quote “Fire to a great extent made human civilization possible. Fire made it possible to cook food and to provide sanitary ways of eating which reduced the spread of disease in its time. Fire made it possible to heat warm environments and thereby made human migration around the world a possibility, even into colder climates. Fire made it possible, there was no Bronze Age without fire, no Iron Age without fire, no industrial revolution without fire. The advances of science and technology are greatly dependent on the human ability and capacity to take fire and use it for human good.

Anybody get here in a car today? An automobile? Nod your heads if you did, I’m guessing, I know there were some carriages. But those of us who came in cars, the controlled harnessed fire made that possible. I know that the Bible says, and I believe it, that Jesus walked on the water, but I have to tell you I didn’t walk across the Atlantic Ocean to get here. Controlled fire in that plane got me here. Fire makes it possible for us to text and tweet and email and Instagram and Facebook and socially be dysfunctional with each other. Fire makes all of that possible and de Chardin said that fire was one of the greatest discoveries in all of human history. And he then went on to say that if humanity every harnesses the energy of fire again, if humanity ever captures the energy of love, it will be the second time in history that we have discovered fire.” End Quote.

Let me draw a parallel with the beliefs in Hinduism. For Hindus, Fire is considered as most sacred. Called Agni in Sanskrit, fire is central to all vedic rituals. In the Rig Veda, Agni is the first of the cosmic gods to be invoked; The very first sloka (verse) of Rig Veda reads:

अग्निमीळे पुरोहितं यज्ञस्य देवमृत्विजम् ।
होतारं रत्नधातमम् ॥१॥
Agnimeele purohitam yagyasya devamrtvijam |
hotaaram ratnadhaatamam ||1||

Roughly translated, Agni meele means “I praise Agni.” Purohitam yagyasya means “the priest of the sacrifice.” Devam means divine and rtvijam is the priest who officiates at the sacrifice. Hotaram refers to the priest who invokes -the Invoker. Ratnadha means “the one who bestows the jewel of ecstasy or the inner physical, mental and spiritual wealth, the nectar”; tamam is the superlative of Ratnadha. So, in short, the first verse in the Rig Veda dedicated to fire god Agni means:

“O Agni, I praise Thee,
O priest, O divine minister
Who officiates at the divine Sacrifice,
Who is also the invoker, the Summoner,
Who most bestows the divine wealth upon us.”

About two hundred verses in the Rig Veda extol the virtues of Agni. We embody Agni, the flame of aspiration, in our hearts. All forms of fire are associated with Agni including the sun, lightning, sacrificial fire, domestic fires, and the digestive fire (jaataraagni) which is within all living beings. Fire is considered a witness in Hindu ceremonies such as marriages. Fire is used to cremate the dead in the Antima Sanskar – the final rites. Fire is an unique element as it cannot be polluted. To keep the fire burning at home, we light oil lamps.

The Persians too built fire temples on their mountaintops and echoed similar thoughts in their most ancient scripture, the Zend Avesta: “We worship the Fire, the son of God, the holy lord of the ritual order. And we worship all the Fires and the mountain that holds the light. And we worship every holy celestial spirit and every holy earthly spirit.”

Bishop Michael Curry’s sermon highlighted the power of fire. It matches well with the basic teachings of Hinduism. To quote Rig Veda again,

“O Agni! Master Strength! O Leader! You gather around all the peoples of the world and bind them together. You burn bright in the high seat of Revelation. You bring us all the Riches.”

May the Power of Fire continue to serve us as a source of constant inspiration and enlightenment!