1. The very truth, the method and medium of Santhigiri Ashram is to enable people (to) reach the goal of oneness of humanity, forgetting caste and religion.
2. What is taking place in Santhigiri is an effort to realize after evaluating everything that has happened until now, getting rid of its shortcomings and ordering it as required of the age to bring it forward to shape the future state of affairs. This is the revelation of Brahman given to us.
3. The ideology of Santhigiri is not religious law. It is an effort to reveal and correct the mistakes that had occurred in the midst of the society in order to make the people come up.
4. Let all the old remain in its place. Let us absorb the virtues thereof without destroying it. But, that which is evil will indeed be destroyed. This is our spirituality.
5. The truth of Guru is that which reveals or realizes and fulfils each aspect of knowledge. The greatness of this soul is such a truth, in which knowledge and life experiences are in harmony.
6. The religion I believe is of Friendship, Brotherhood and Truth.
7. Word is Truth; when that Truth becomes our experience that is Guru; when it is experienced still more profoundly, it becomes God.
8. Strive to gain purity in these three: thought, word and deed. By this, you will have love for God and God will have love for you.
9. Work without positions of power and achieve through self-sacrifice. It is this sacrifice that saves you.
10. What is taking place in the name of Gurupooja at Santhigiri is in fact Rishipooja – the worship of the sage, who is a Kalantharaguru (the Guru of authority for ages).
11. God is not particular about being worshipped. If you worship, do not distort it.
12. It is better to bring up your children endowed with ‘karmaseshi’ (capacity to perform life’s duty) than saving money for them.
13. Beginning from a grain of sand, for all things in the world that take birth and perish, there is a wholeness (or indestructibility) of its own.
14. The purificatory ways (karmasuddhi) shown to us by God are ‘griha suddhi’ (cleansing of the family line), ‘deva suddhi’ (cleansing of deities-soul’s celestial links), ‘pithrusuddhi’ (cleansing of ancestral souls). Fulfilling these three, entrust to Guru the fourth one (cleansing of one’s soul). This is the essence of Sanatana Dharma.
15. Guru is an unique entity that acts from the perception of the changing epochal processes as well as the traditions pertaining to each age.
16. Can you reach the abode described as ‘Self-Illumined’ (Brahman) just by talking about it? One must strive for it. Only by the strength of endeavour that abode can be reached.
17. We might have to go through some difficulties before certain goodness is achieved. Whatever happens, I would suffer anything for the sake of my generation. I will undergo any sacrifice to bring up the generation.
18. There is no need for self-sacrifice to bow down anywhere. All virtues are submissive to self-sacrifice. Even without any extraordinary feats or miraculous performances, the words of a renouncer will generate bliss in the heart.
19. If there is spiritual endowment in you, you will get it actualized. All the powers that had been the object of your worship will manifest before you.
20. The greatness of creation is that in all living beings the glory of God is manifest. Everything in Nature has been endowed with love, respect, devotion, humbleness and wisdom of its own.
21. God exists where science ends.
22. You should be as noble as an emperor and as humble as a servant.
23. To you who are of virtuous birth and fearless action, I am citing my own example to give courage to you. May you be convinced!
24. There is something to learn even from a small creature. Learning from everything, entertain a persistent desire that with your action you will improve at least one person.
25. The householder should cultivate a method (or wisdom) and effort, while leading an orderly life himself, in order to give the best upbringing to his children. You should take up the responsibilities (karmakanda) related to worldly life; otherwise, there is no use wasting time by wandering here and there.
26. Householders are not meant to live low. With their life, they should earn wealth, knowledge and riches and if necessary even the responsibility of governing the nations of the world.
27. The mind of a father should be as clear as the sky. And the mother should be one who utters profound words.
28. After making us aware of how to refine food and clothing and how to evolve a way of life, the Almighty today is guiding our intellect to the reflection on the Self, leading us to that path in which the soul gets entitled for liberation.
29. Joy and jealousy in excess are to be feared; therefore beware of them, for these will estrange you from God.
30. Do prayers to the One Almighty God and not to the deities and demigods, if you are not to wander for drinking water and food.
31. The law and justice evolved by human intellect are inadequate to sustain the laws of life -dharma of the human being. It does not occur to people why in the name of devotion, they should sway and dance in frenzy.
32. The ideology of Santhigiri is not Vedanta or something likewise. All people should have fulfilment in life.
33. You can attain all goodness and luck through your action. If unable to do anything good, there should be a thought not to perpetuate evil.
34. Do not commit sin for the sake of material gains.
35. It is better to practise self-sacrifice oneself than propagating it.
36. One’s propensities (Vasana) is the accumulation of the vices and virtues at one’s birth. The unique qualities in the soul become virtues and vices at birth.
37. We are not prepared to adopt the goodness shown to us by our ancestors through a life of self-sacrifice. What we see today is the light of their hardships of many ages.
38. The men and women who grow up here are the ones to decide on the course of the world. It is with this awareness of Dharma that we should become great. Our persistent prayer should be to get wisdom, experience and aptitude to act as per the call of time to correct all the mistakes that have happened down the tradition not only in relation to this solar system, but other solar systems too, establishing ourselves in this Dharma.
39. God does not sit where a few rationalists, liberationists, scholars and intellectuals debate together and establish Him.
40. We are all hurrying to take up the lowliest fulfilment in life because of our ignorance, lack of experience and wisdom.
41. The place of the bhakta (devotee) is on the lap of Guru and that of Guru in the heart of the devotee.
42. Be like a deaf, blind, dumb and ignorant person but with the vigilance to know everything. Then only one can gain whatever knowledge.
43. From where does the human life begin? Where do we end? What should we earn by human life, or in other words, after reaching to what extent of wisdom, have we commenced this life? To what extent we have reached today? First get this knowledge by contemplation. If not or if you are unable to do it, find a person (Guru) who is thus capable and following Him, perceive, experience and realize it.
44. Guru, the mother; Guru, the father; Guru, who has realized God; Guru who is God; Thus knowing from one’s birth and climbing up the steps of highest wisdom, seek peace. That indeed is the aim. That indeed is liberation. The human birth is for that indeed.
45. Gurupooja at Santhigiri is a fundamental spiritual performance based on the faith in the One Absolute God which unwinds the knots of accumulated karma of several births by cleansing the ancestral souls.
46. The Gurupooja at Santhigiri is a unique spiritual act that reveals the true aspects of the benign as well as malefic powers, including the deities (devas), manes (pithrus), sages (rishis) and renunciates (sanyasins), worshipped by the ancestors.
47. Gurupooja at Santhigiri is a spiritual act that imparts the knowledge about the (next) Age of Truth (Satyayuga) and the stages of the process leading to it, after completely removing the decadence of devotion due to (lack of awareness of the) shift in Yugadharma and showing the (path of) righteous devotion and wisdom.
48. Gurupooja at Santhigiri is an act ordained by the Absolute wherein the karmic entanglements of several births are perceived, disentangled and changed, lifting the souls to the levels of a deity (deva) or sage (rishi).
49. Is it possible for us to retrieve a good moment wasted by a distorted life?
50. Everyone has Love. But only through perpetual vigilance one can fulfil it to its fullest cognizance.
51. We, who live in this world, need a ‘One’ - an Absolute - for us to survive together. Remaining in that One spread out to everything. That One which embraces everything is the Truth.
52. How much have I done for the sake of my family, the nation, and if necessary, for the world. Each one of you should ask this to yourself.
53. None of us would wish to do an action harmful to ourselves. Then how come we have come to possess so much vice?
54. Each of us should be the possessors of the karma (action) that would (enable us to) go beyond everything that has been coming up (by way of development), contributing towards our happiness, convenience of living, be of advantage to society and become helpful to the whole world and every living being.
55. Realize through Gurudharma (Law of Guru) what was revealed in the past, what is put into practice today and what is to happen tomorrow.
56. Guru is a ‘deerghadarshi’ (far-sighted seer) who perceives and ordains what is needed and what is not needed for a yuga. Guru acts for the transformation of society at a particular point of time.
57. The reality of Guru manifests in the world in the Kaliyuga in its fullness and brilliance. Guru is the perceiver of times – the Trikalajna, who knows the past, present and future. Only a Guru, the beholder of three-fold time, can save you. The Trikalajna Guru is Perfectly Fulfilled.
58. When the evil deeds in the world becomes unbearable to Nature, God transforms these sins into wars, earthquakes and other natural calamities.
59. Do not forget that this world is established in Truth. Therefore, abandon the modes of worship contrary to the Yugadharma as well as sinful actions.
60. If humility leads to Truth, Truth will lead to Guru; and Guru to God. All of you should wish and also strive to become the servers of Truth.
61. The noble course is to comprehend the rights and wrongs that have come in the world until now - be it physical or spiritual - and to find out the reasons behind those rights and wrongs.
62. If you look a little deeply into this atmosphere, countless particles can be seen twinkling and disappearing even within the circle of a one rupee coin. Think that we are only one among such countless atoms.
63. Take up yourself the good and bad of others. It is like this: we should imbibe in our life whatever is good in a person. When you absorb the good in that person, the bad in him should also be taken up as yours. You should then tell him with love that there is such an error in him and that he should get rid of it. And when he gets rid of the bad, a certain vice in our soul also will have gone. If you feel that this person would not heed your words, pray for him everyday for three minutes. Then a God-given occasion will come to you to have an involvement with him. It would be the result of your prayer. Utilise this opportunity in a good way and tell him; he would have followed it certainly. That way we can remove a deficiency in our own soul.
64. This body is the layers (physical encasement) of a soul’s evolution formed through thousands of births. The lack of virtue (punyam) in the soul manifests in the form of different diseases in the body. Such karmic diseases are eradicated by the dharmic path that earns virtue through right action.
65. On getting up in the morning, reflect seated on the bed itself: ‘into what should I develop my home today?’ After attending to the day-to-day affairs at home, live aiming for the betterment of the organization, wasting not even a minute.
66. Life is the synonym of bliss concealed in the chronicle of the present, full of hardships.
67. The sense of ego will veil (block) the grace of God. We are actually nobody and nothing. We should have only this submission that we will pray to the best of our ability.
68. The benevolence of this path of dharma is the performance of Guru and disciple which enables a scholar as well as the ignorant to enquire about the dharma of the age after discerning the differences in the cycles of time – Satya, Treta, Dwapara and Kali.
69. We can distinguish our thoughts and emotions just like separating the different shades of one color, little by little. It is you (oneself) alone who can decide what shall be the path of your action (karmagati) and dharma. It would not do, if someone else decides it.
70. If you can perceive regarding Light, its Avrithi (different manifestations) as also how the Light dissolves, you will be able to know about your karmic propensity (karmagati).
71. Knowing all sorrows, behave with love and bring it in the ambit of your experience and identify yourself with it. Then you will know that the seat of sorrows and happiness is oneself.
72. It is the purity of action (karmasuddhi) in married life that creates the circumstances for the birth of a child useful to the family and society. Are you living in a manner befitting the justice of God? Ask yourself.
73. This atmosphere has in it layers of influence from any number of past yugadharmas (the code of living for an Age) and the five elements.
74. What you need to get is the benefit (virtue) of your actions. You should get that first from God. It is not for the sake of God that you worship God. You should think that it is for your own sake.
75. Prayer can bring goodness to us, our society and to the entire creation (living beings). It should be done as the ‘sankalpam’ of God (God’s Will).
76. You shed tears when there is pain. Even through those tears, pray to God that you should be able to perform His Will.
77. Even if (one is) able to do only a moment’s work, it should be done in the right manner. What is required is the mind and wisdom to work throughout our life with dedication, correcting the shortcomings in the soul.
78. God has given a place for anyone of you to come and assemble. The life of every man begins from the residue of the totality of action and will (sankalpa karma swaroopam), derived from his propensities. What exists embedded in a soul is the truth of interplanetary influences.
79. That the physical and spiritual have been separately considered, does not mean that they are separate. It is just for facilitating the knowledge of certain things. The physical body itself is the basis for spirituality.
80. Kali is the fourth quarter of a ‘Chaturyuga’. It has been taught to us and written down that Kali is bad as well as ruinous. The information that those who take birth in Kaliyuga are possessed by the passion of anger (kali) is not correct. We do not want such (mistaken ) farsightedness.
81. Earn virtue through Karma. Through that virtue, earn good fortune. That good fortune shall become the base for everything. The discipline of Santhigiri is the fulfilment of such action.
82. The fulfilment of monotheism is necessary in Kaliyuga (present era). Because, Kali is the epoch for soul’s liberation (mukti) and for Sudra, God realization.
83. It is in Kaliyuga, the Chaturyuga reaches its fulfilment. With 71 Chaturyugas, a Manvantara gets fulfilled. One cannot talk about the long range of Kali without respecting the epoch of Kali.
84. The long ranges of Kali (present era) need to be perceived transcending the faculties of intellect and thought. Kali is the time favourable – to the day, hour and second - to know the potential of the soul to endeavor with the help of the physical body (which is) experienced in the states of wakefulness (jagrat), dream (swapna) and deep sleep (sushupti). That is the science of the Kali Age.
85. Kali is the age of synchronization of the lives lived in the past, the present and those to come. If one is entrapped in the deviated contemporary ideologies, this synchronization will not be possible.
86. It could be because of the virtue of some past lives, we have got a human birth. We have had innumerable such human incarnations in the past. Even so, we are ruining our destiny ourselves committing numerous errors, unable to cut off from the tradition.
87. As per our faith, the gods and goddesses we have been praying to, as the objects of worship, are our Gods. The legacy of this is entrenched in the ferocious actions beginning from (and belonging to) the ‘satanic’ forces upto the domain of vetala (the state of extreme spiritual bewilderment). This is the greatest blunder we have inherited from our old tradition.
88. The path of Santhigiri is that of the wisdom that brings into our vision and understanding the mistakes of the bygone ages.
89. We have become degenerated with the concepts such as having a separate ‘god’ for each small caste. We can behold the history of long bygone ages, even while supporting the soul suitably in this body, the seat of our accumulated karma.
90. The message of Santhigiri works in accordance with the Will of Almighty. This message will exist always, in all ages, as a Dharma, like a sunrise of abounding blessedness. That is the aim of Santhigiri.
91. What is ingrained in a soul is the history and truth of nine planets. It is not possible to shed light on it with the power of knowledge that measures intellectually. Space Self-illumined: transcending thousands of such planes of illumination and traversing them with the cyclic aeons, the Guru who can determine the suitability of the dharmic path, which sheds light on several earthly planes, and the disciple who has internalised the dharma of that Guru - only can illuminate that (truth).
92. Jnani is the great sage who incarnates after traversing through several aeons in the pathway of the wisdom of changing ages (kaladharma). The Soul of that great Sage - whose austerities, ascending the wheel of time, in obediance to Yugadharma (law of the age), and who emerges sinless - is set apart by the Almighty’s Will. It is this Soul which is used for the voyage of time through many ages.
93. What can be done with those ‘valiant of action’ who bet in the name of great souls? They bring about intellectual ruin, turning the people into lifeless spectators and pushing them under the veil of ignorance. Hatred arising out of the rifts of caste, religion and class has grown among them to such an extent that even if God proceeds to pardon them, it is impossible to resolve these (animosities).
94. Can the field of action (karmabhumi) be gained if the karma (object) to be fulfilled by life is sung, narrated, written off and spoiled? Is there anything else in this other than the mind that obeys or makes others obey through laws? Seen in the world are the theaters of amusement of vices and virtues where God’s words are ‘sung’ (extolled) through one’s intelligence.
95. It would be appropriate if a small hint is given here of my experience for thinking people. I have not been able to find an explanation for my experience, in the tradition of knowledge including (the great text) Brahma Sutra. It is through intellectual exercise verses are written down and explanations attempted. The majesty of the Trimurti (Brahma, Vishnu and Siva) tradition perfected in the Puranas, is an intellectual creation with words and images.
96. The great sages (Mamunis) extol what is seen in the present. The Mamuni is a seer of farsightedness. Mamuni is a great divine abstraction (Atma Sakti) at least in the category of an epochal Guru(Kalanthara Guru). Mamuni is the authority of a minimum seven solar systems.
97. Good things do not grow in all parts of the earth. Likewise, good water will collect only at certain places. When the lunar dust, with the contact of the sun’s rays and the even pressure of the atmosphere, falls down on earth, those dust particles are cultured by the turns of day and night, full moon and black moon and the characteristics of stars. The Soul that transcends all this, one by one, is the life codified in the concept of Guru. Living such a life, the Guru comes as the Word, as the Medium about whose sacred sayings it is said thus - Word is Truth, Truth is Guru, Guru is God.
98. The foremost education gained from the Ashram, is to correct through our wisdom, endeavour, self-sacrifice and action, whatever shortcomings we have in the family. It is not sanyasa (renunciation). Coming to the Ashram, having faith or living in the Ashram is not for adopting sanyasa. It is to learn through one’s life.
99. Sanatana Dharma (Eternal Law of God) has not prevailed here. What is said as Sanatana is confined in the framework of Manu Smriti (the book of sacred laws). Kaliyuga is not ruinous. The four varnas (classes of humans based on soul temperament) exist always. In the Kaliyuga also it is there as in the other yugas. I wish to see that all human beings work for the Light of Truth.
100. Aravind Maharshi has said that Sri Krishna is the Over-Mind who accompanied the Supramental Light to the earth. The Guru-manifestation has been brought by Krishna with the esteem it deserves. Aravind Maharshi was beholding through transcendental vision what Krishna, who was the Guru of Dwapara Yuga, did for the age of Kali, standing in the subtle.
101. I am not away from you. I exist in all of you, as everything. You will get relief from all diseases and attain all sorts of peace, abundance and goodness by your prayers to Me! (This particular Guruvani was received from Guru’s Light by His foremost disciple Sishyapoojitha Amritha Jnana Thapaswini after Guru left the body.)