" With the return of Krishna to His abode after the incarnation interlude, the age of Kali darkened the world. Many preceptors, saints and sages tried subsequently to remind the people of their heritage and guide them along the ancient path. Of these, Shankara, who realised the weakness of a dualistic interpretation of the universe - and the need for a unifying philosophy, was the most effective.
He was born in the village of Kaaladi, situated in the Kerala state. Initiated into the Gaayathri Manthra in the fifth year he mastered the Vedhas and their supplementary texts on grammar, logic, prosody, astrology, etc., and in his fourteenth year itself, he ventured forth on his mission of counteracting the forces of doubt, dissent and denial and establishing faith, wisdom and devotion throughout the land. He encountered many scholars reputed for their dialectical skill and convinced them of the validity of the non- dualistic basis of the subjective and objective worlds. He wrote commentaries on the Upanishaths (metaphysical scriptures), the Bhagavath Geetha (the song - teaching of Lord Krishna) and the Brahma Suuthras (aphorisms on supreme spirit) - generally accepted as the authentic texts of the Hindhu faith. He dedicated his short life of 32 years to the revitalisation of the Sanaathana Dharma (eternal universal religion). When Shankara was residing at Vaaraanasi (Benares city) on the banks of river Ganga with his pupils, he used to visit the Pandiths in their own houses, and draw them into beneficial conversation on themes of philosophy. One day, when he went to a Pandith, he found him immersed in complicated rules of grammar. When asked why he had taken up the intensive study of grammar, he replied that it would easily fetch him a few pieces of silver. "If I am designed a Pandith, I can go to the home of some big Zamindaars, and hope to receive alms and offerings from them, for the upkeep of my large family," he said. Shankara advised him in appropriate terms, and charged him with self- confidence and courage. Returning to his hermitage, Shankara wrote a verse summarising the advice he gave the poor struggling Brahmin householder: Bhaja Govindham, Bhaja Govindham, Bhaja Govindham, Mooda Mathe, Sampraapthe Sannihitthe Kale Nahi Nahi Rakshathi 'Dukrn karane.' "Praise God, Praise God, Praise God, you fool; when death knocks at your door, rules of grammar cannot save you." Shankara exhorted his pupils to disseminate the ideal of this verse, and they too, responded with verses on the same lines, each of the 14 contributing one verse. Shankara added another twelve of his own, as well as four more verses about the transformation that the teaching would confer. Thus, there are 31 verses in all, in the text called Bhaja Govindham or Moha Mudgaram. The latter name means, "The weapon with which delusion can be destroyed." Each one is a step in the ladder which lifts man into God. The study of these verses and the inspiration derived from them will promote discrimination and detachment, and thus, prepare the mind for the vision of the supreme. You have to be initiated into these disciplines now itself, when you are young and entering on the adventure of living. "Those who deny the Aathma are Fools," says Shankara Shankara addressed these verses to "Mooda Mathi" (the foolish person). Now, who are these fools? He has given the answer in another context: "Naasthiko mooda uchyathe" - "Those who deny the Aathma are fools." Those who assert and believe that "I am not this perishable body; I am not this feeble intellect; I am the undying, everlasting, all-knowing, all-inclusive Aathma" are few indeed. The vast majority assert and believe that "I am the moulder of my destiny, I am the captain of my ship. I choose my likes and dislikes, I fulfil my desire through my own efforts." These are the fools. But, even this vast majority pay taxes in ordinary life for the water they use, the electricity they consume, the houses they live in, and the professions they are engaged in. Now, what tax are they paying to Him who provides them with the essential requisites for mere living - the sun, the moon, fire, water, air, space, etc.? Those who do not recognise the giver, the provider, the principle, the person, they are the fools. Scientists can weigh, measure, and analyse materials that already exist. They can, by means of permutations and combinations, put into currency strange forms and shapes from out of existing matter. But, they cannot create oxygen or hydrogen or any other thing anew. That can happen only through the will of God. Without any matter originally supplied, no scientist can deal with things from the very beginning. They are helpless in the realm beyond earth, water, fire, air and space, the subject matter of the senses. Their activities are confined to nature, which is but the part-manifestation of the divine. The verse with which Shankara started off the Moha Mudgaram speaks of the moment of the approach of the end of life. This indicates that of all the fears of man, the fear of death is the fiercest as well as the most foolish. For, none can escape death, having committed the error of birth. To get rid of the wheel of birth and death, awareness of the undying unborn Aathma which is one's reality is the only method available to man. So, Shankara advises man to pray to Govindha. He refers to God as Govindha. Govindha means, "He who is the cowherd." Man is both an animal and divine being. He has risen from the animal level and is on the way to reveal his divinity. He should be vigilant that he does not slide into the animal again. Man alone can rise into Godhood, for, he is equipped with the endowment needed for the achievement. >From Bhagawan's Divine Discourse in Brindavan on 21 May 1973 Om Sai Ram
