A View of Santhigiri Ashram

A View of Santhigiri Ashram
Lotus Parnasala and Sahakarana Mandiram , Santhigiri Ashram, Thiruvananthapuram, Kerala
Showing posts with label Sishyapoojita Janani. Show all posts
Showing posts with label Sishyapoojita Janani. Show all posts

Thursday, January 13, 2011

Spiritual Cleansing of Indian Society

Gurucharanam Saranam

Spiritual Cleansing of Indian Society

Mukundan P.R.

It would be outrageous if it is stated that the problem of poverty in India is due to her spiritual background. Indian people are known for their great spirituality, but spirituality when practiced not in agreement with Yugadharma or as per the evolutionary character of the ages (Manvantara order), it becomes counterproductive, like the usage of expired medicine. The problem of poverty, in its social and individualized nature, has a spiritual aspect because poverty is the expression of the subjective deficiency in a person or society. The gross world of our experience springs from or is a reflection of the subtle dimension of our thoughts, beliefs and actions. In other words it is the status of the soul or the subjective dimension which determines the quality of our life and environment.

We cannot change the scenario of poverty without a qualitative change in the soul status. For example, many homeless people in Kerala were given homes free of cost by a government scheme. Age-old miseries and spiritual ignorance had made quite few of them pathetic drunkards. Within a short period, they sold their houses and became homeless again. A house under the canopy of the Creator is a divine blessing. We can help a homeless person. But the most enduring help would be elevating persons and societies subjectively so that the blessings of life never depart from them.

If religious beliefs lead to fundamentalism and extremism, if it causes fissures in the society, if it produces poverty and moral depravity, if it does not uplift human spirit to the vitality of truth, then it means that a spiritual distortion has taken place, calling for a positive social intervention. It necessitates a new method, to revitalize and rehabilitate the human spirit. We have found from our experience that what is needed is not the revitalization of old doctrines, but a spirituality that could practically uplift us to a new height of social and spiritual transformation in accordance with the evolutionary character of this age, Kaliyuga.

Whenever, whenever societies have come under the weight of regressive traditions and belief systems, they have suffered socially, politically and economically. We all know that the pagan ancient religions of Rome, Greece and Egypt were replaced with new monotheistic doctrines and belief systems, bringing about great social change. It was after this cultural and spiritual renaissance, the western societies evolved to play a leadership role in the world. Almost the entire world has now come under the influence of western culture. In the medieval period, the Arab and Persian civilizations became formidable when Islam crushed the pagan tradition and began to follow monotheistic religion. Similarly, no one can deny the strong influence of Buddhism in the rise of Japan, China and other countries in the Far East.

The relation between spiritual movements and economic and socio-political development is very obvious one. The common thread in all the above examples is a departure from the old customs and beliefs and courting of a more egalitarian spiritual path based on the belief in a monotheistic vision of God. All these are historical examples for the upgradation of the subjective status of societies through spiritual intervention. However, India remained isolated from this spiritual emergence after the time of Buddha. India remained locked in an island of cultural and spiritual malignancy. The history of her cultural and political enslavement and the depressed state of the majority of her people continues to this day. The economic and social deprivation of the underprivileged should be studied in this historical context of cultural and spiritual isolation.


India is the ancient land of the wisdom of sages, whose spirits enliven the spiritual sky of the world. Her development and progress is aligned to the egalitarian path of the Rishis. The spiritual heart of India needs regeneration. Her people should be liberated from the negative spiritual and cultural influences of the past, competing sects and castes. The befuddling ideology of unity in diversity is a meek expression of the helplessness of Hindus in particular and of others in general. India continues to remain in the secondary school of primitive (pagan) worship. India should graduate to a strictly monotheistic tradition under a strong spiritual leadership. It can help India emerge as a global spiritual power. But it is quite understandable that the question of spiritual leadership is not a simple one.

The Indian culture is based on the spiritual regime of the Rishis. India venerated Sri Ram in the Treta Yuga and Sri Krishna in Dwapara Yuga as they were the spiritual authorities of those ages. But when it came to Kaliyuga, India lost its spiritual track. It wallows still under the serfdom of devas unable to understand the true message of Sri Krishna, Sri Buddha and other sages regarding the worship pattern of Kaliyuga. Puranas state that in Kaliyuga 'naama samkirtanam' or chanting of God's name is the way. But whose name? One has no proper information on this. One view is that the name of the Supreme Guru of this Kali age should be chanted. But that Guru should have crossed all spiritual planes and realized the truth of Brahman. That Guru should at least have fulfilled and crossed the trimurty stage (deva stage) in spirituality and should function as per the Will of Brahman .He should function with the knowledge of three fold cosmic time and also should be receiving 'darshan' or spiritual vision from the Light of Brahman to guide mankind in all matters. After Sri Krishna in Dwapara Yuga, we do not know which spiritual master and his lineage has been born in this Kaliyuga fulfilling these conditions.

When India falters, the whole world gets spiritually lost. If it is stated that all the problems of the world today have originated from the spiritual error of India, it would be too difficult for us to comprehend. But believe beyond doubt that India is the spiritual center of the universe. It is God’s Will. Let us not forget that the world is established on spiritual truths of cosmic dimension. and India alone is the custodian of that spiritual wisdom. This Kaliyuga has brought India good tides of luck through the birth and life mission of Navajyoti Sri Karunakra for the spiritual cleansing of Indian society, to evolve it into its true pristine spiritual status.

Wednesday, December 8, 2010

Astral Factors behind Behavior

Gurucharanam Saranam

Astral Factors behind Behavior

Mukundan P.R.

How should we react to pain and sufferings in life is a question often asked and the answers are not conclusive or satisfactory. Despite our awareness about the unavoidable and impermanent nature of pain and afflictions in life, when we actually see its face, majority of us lose balance and react despairingly. We get into the trap of emotions and may even become belligerent towards God or with people and circumstance that caused suffering. Some people undergo the experience by escaping altogether from the situation surrendering their rights for justice or opportunity for self development. They are like persons who got blows in darkness and unable to react. Very few people are able to intellectually overcome pain. The sublimation of pain spiritually comes only next. Why such a big trap of pain and suffering is put in front of us? Probably it is to teach us how to overcome pain and suffering by our intelligence and spiritual strength of the soul over matter and emotions.


Even those who have intellectually understood the dynamics of pain and suffering confess that when the actual meeting with pain comes, they get shaken at least temporarily and react standing on the platform of emotions. This is because of our intellectual immaturity and ingrained spiritual status and influences reaching out from our spiritual background. Our spiritual background is related to he intermediary region of qualitative attributes - satva, rajas and tamas. This spiritual realm is always unstable and subject to change. Death and decay happens in this spiritual triangle. We all know this state of affairs but still we live hoping against hope. But this will never happen. Nobody can build a peaceful palace on the turbulent waters of the ocean. Strangely we refuse to think why we are in such a funny situation.


It is our worship which is adding fuel to our entanglement with emotional slavery. Vertically, our worship is related to the realm of spiritual hierarchies beginning from the spirit world, ancestral world and celestial world which are under the domain of emotions and the pangs of cyclic births and deaths. Horizontally these spiritual planes are segmented into three broad categories according to the predominance of satva, raja and tama. Just like men in the world, the deities also have been segregated into these three categories. One may find the mention of it in the dialogue of Rishi Vasisht in Ramayana.


Among Hindus there will be a pooja room or prayer place, or a temple, in which there will be various deities. Those who have satvic qualities will get attracted to satvic deities and those who are of rajasic and tamasic nature to such deities. Tamasic plain is associated with utter pain, jealousy, fights, diseases and squalor of all types. By associating with the deities of tamasic plane such as low spirits, ghosts, goblins, souls of ancestors etc. one makes sure of his fall unable to have any reign over his thoughts and behavior. These spirits and deities are worshiped by the name of Matan, Maruta, Mantramurti, Bhadrakali etc. in South India. Their equivalent versions are worshiped in North also by ignorant men and women. Possessions or spirit manifestations are common to this category. Gurus who please the devotees by propitiating such deities through mantra and tantra are considered tamasic gurus. Guru Gita calls them as nishidha gurus or prohibited gurus.


Rajasic plane is associated with angels, devas, devis and other celestial groups such as yaksha, kinnara and gandharva. This is a plane of constant agitation, competition and jealousy. However, there are higher gods like Siva and satvic gods and goddesses such as Vishnu, Laxmi, or Saraswati worshiped by Hindus. One can experience the acme of pleasure in the heaven of gods, except liberation, since swarga or heaven is a plane of subtle spiritual joys terminable with the exhaustion of virtue in the souls getting lifted up there. Ksheene Punye Martya Lokam Visanthi – on the exhaustion of virtue (punya), one has to return from the heaven to the world of mortals for another cycle of births and deaths to earn enough punya to be lifted up again to swarga. It is a vicious circle, which intelligent Hindus may take note of. However, Hindus have every freedom to follow what they feel right or good.


So the behavioral pattern and reactions to life situations of individuals will be according to the predominant qualities in them which are further influenced by the emanations from the corresponding spiritual benefactors they worshiped by himself or by an ancestor under whose rasi, (zodiac) one is born. It is not necessary that one worship a deity at present. The channel of the deity may be active through an ancestral link or in some other mystical ways such as possession. The deities according to their guna, will emit equivalent spiritual rays or vibrations on their devotees. Since satvic deities are associated with positive qualities, the worshipers will have the shades of corresponding qualities. However highest spiritual tranquility is attainable beyond the domain of gunas - satva, rajas and tamas. The Rishis attain immortality after crossing the barrier of trigunas- the three fold quality attributes. Sri Krishna is one such great soul who could transcend the trigunas. It is said that Krishna's dark color denotes to his spiritual status beyond form and qualities.


In practical terms, a worshipper of kaali or durga may behave highly emotionally and furiously at times, whereas Hanuman devotees might display the qualities of devotion, love and renunciation. Likewise, the devotees of Laxmi or Saraswati may be of satvic mind and intelligence. The behavioral pattern of individuals gets influenced by spiritual practices as there is an exchange of spiritual emanations. To understand the true state of affairs, when confronted with conflicts in life, one has to ascend the pure plane of intelligence or soul consciousness. Reacting emotionally dissipates the soul virtue and consequently peace and growth of the individual. Only by crossing the vertical and horizontal spiritual planes connected with triguna, a person or society can prosper. Parallelly speaking, the poverty and squalor in a society has a relation with its spiritual status.


When a person functions remaining in the domain of clear intelligence he can correctly assess the causes behind life-experiences and act positively for his own advantage as well as others. Such a person will not get carried away by the floods of calamities in life, not even by the good tides in life, because he or she would have rightly established in the tranquility of the soul. We can get access to that pure plane of intelligence by the guiding force of a person, who himself has crossed the gross spiritual domains as well as three dimensional qualities. Such a person is called an Atmajnani Guru who can understand the intricacies of a soul, its propensities, its spiritual connections, ancestral influences and the resultant field of karma (prarabdha) in life. An Ashram is the abode of such an Atmajnani Guru. When one tunes one’s life and family life with the guidance of such an Atmajnani Guru, life becomes focused to higher spiritual experiences and evolution. Santhigiri Ashram is blessed by the physical presence of such an Atmajnani Guru – Her Holiness Sishyapoojita Amrita Jnana Tapaswini, the spiritual heir to Navajyoti Sri Karunakara Guru.

Monday, August 30, 2010

Gods Own Hermitage

Gurucharanam Saranam

Gods Own Hermitage

Mukundan P.R.


A great Light appeared on the spiritual sky of India on 1st September, 1927 at Chandiroor in the Alappuzha district of Kerala. It was a Thursday. Sri Krishna, whom the world venerates as a great Avatar, was born in a dark prison cell. Jesus Christ, whom the humanity worships as a Savior, was born on a bed of hay beside a cattle shed. Though the great prince Siddhartha of Kapilavasthu was born in a palace, he chose to reside in the rustic hermitages of wandering ascetics.

The great Luminance that appeared on the spiritual sky of India on 1st September, 1927 at Chandiroor was born in a decrepit hut made of mud and thatched with coconut fronds. The simplicity of truth and the immense magnanimity of the Divine is the mark of such divine manifestations. The great Light which descended upon earth at Chandiroor is none other than Navajyoti Sree Karunakara Guru.

God realization has nothing to do with religious identities and rituals. The great Guru realized this truth and did not hesitate to accept a Sufi fakir as His spiritual mentor in the initial years of search for truth. Today Santhigiri Ashram is home for all people seeking spiritual solace and guidance - irrespective of caste, creed and religious differences. A secular model, which aims to unite people, has great relevance in this troubled times of religious fundamentalism and extremist violence.

Navajyoti Sree Karunakara Guru, after tortuous experiences in life and wanderings without food and shelter and undergoing painful trials and crossing of spiritual stages, came to this place at Pothencode, in the year 1968, making it His permanent abode. It was as per a divine intimation.

A small hut was made with bamboo sticks and coconut leaves in the wild environment which at that time was surrounded by thorny bushes, wild animals and serpents. This was the nascent beginning of the great monument – the Parnasala, which stands before us today in all splendors.

The Parnasala – originally meaning a hermitage made of leaves has, apart from its meaning of simplicity and spiritual significance, an additional meaning, symbolized by its lotus shape. It is a meaning which takes us to the sublime experience of beauty, tranquility and divine joy, which is implicit in the concept of Lotus and into which experience, the Parnasala lifts up our soul.

Navajyoti Sree Karunakara Guru spent His life discoursing about the epistemological change required in this unprecedented age of transformation, which unless heeded can lead humanity to a civilizational cul-de-sac or a rupture in the march of humanity towards peace and progress.

Guru took great risk as well as pain to separate the clutches of religion from the pure joy and freedom of spiritual experience. The Secular Spirituality propounded by Navajyoti Sree Karunakara Guru is based on this separation of religion from the truth of spiritual experience.

Navajyoti Sree Karunakara Guru struggled to guide the downtrodden people to the knowledge of life-principles vital for soul enrichment and social progress – a knowledge that had been denied to them for several centuries in the name of tradition and culture. The Guru guided them and lifted them up to an astounding level of spiritual understanding in order to unite them, to build up and nourish their families and the society to which they belonged through life supporting charitable activities and enterprises.

Navajyoti Sree Karunakara Guru tried to lighten the struggle of life by initiating a way of life – a community-living on which the members of the community can depend on to find the means of living together without any discriminative boundaries of caste, religion, class and gender differences. This model of living and growth which Guru envisioned based on the belief in the Oneness of God and mankind is a perfect model for the ailing civilization of our times.

The Parnasala of Navajyoti Sree Karunakara Guru represents all that is good in human endeavor to build up a unified world. It is one of the rarest monuments in the world and will be a land mark of great spiritual significance in the coming years. In addition to its status as ‘Gods Own Country’, Kerala will now become famous for the Parnasala; one might call the Parnasala as ‘Gods Own Hermitage’ or Home.

Let the bright light emanating from this most graceful edifice embrace the whole world and unite the heart of human beings in love and mutual respect, based on divine truths in nature. Navajayoti Sree Karunakara Guru has left behind the legacy of a Guru-Disciple order, the splendid gem of which is Her Holiness Sishyapoojita Amrita Jnana Tapaswini, who guides Santhigiri Ashram as its spiritual head and whose tireless prayers and conception for the last ten years have born fruit in this blossoming of the Parnasala into a magnificent divine structure of global importance.

Thursday, July 15, 2010

Reordering Hinduism: A Workable Guruparampara

Gurucharanam Saranam



Reordering Hinduism: A Workable Guruparampara

(From the Teachings of Navajyoti Sree Karunakara Guru)




Navajyoti Sree Karunakara Guru said that in the re-ordering of Hinduism, the role of Santhigiri Ashram differs from other Ashrams. Other Ashrams have all followed the trodden path of their predeces­sors. That is what is going on even now. All this has to be re­ordered, not partially, but totally. In other words, today we are in possession of three traditions of worship in the Hindu system. A single comprehensive system is to be evolved in the place of these three. For this first of all we have to have the right understanding of the new principle and have full faith in it. The first step is to understand. Only then can it be translated into action. Most people have the old worship tradition in their blood, flesh and marrow: it is part of their very being.



Guru said that once a person’s faith is firm in the new way, the next step is a cleansing of his pitrus and the devas they had worshipped. All these entities as well as the powers he worships now are to be offered up to the Radiance of the Brahman. In their place faith in the Guru has to be established. This faith should be based on the conviction as to what Guru really is. God is to be worshipped in the image of the Guru. This is the ancient Hindu principle. Hence ‘gururbrahma’- that is the Guru is Brahman. And lastly he is ‘saakashaat parabrahman’ - the Absolute Itself. This has to be realized first, to reach it to the people at large. The qualities of such a Guru who has evolved and attained the state of Parabrahman also should be realized.

Guru further said:

"The Parabrahma Guru treats the good and the bad alike. The Guru would try to bring a wicked person to the path of goodness through making him struggle and suffer in life. The good person also is treated the same way. There is only a slight difference. This is the difference: The wicked man’s activities will have a high degree of faults and still the Guru will forgive and show lenience towards him. On the other hand a good person will be disciplined severely. If he is not responsive the Guru might even turn him out. The Guru would not discipline him further.



Why is this so? If the good man goes astray—even if it is just a step amiss— it will amount to a fatal flaw in his life’s dharma. Such a fault cannot be corrected in his lifetime. That is why sometimes gurus are found to reject disciples. It does not matter, let him go, is what the guru would think. If the man stays on and errs further a situation could develop where he can harm himself irreparably.



In the case of the wicked person the guru would go out of his way to give him a chance for reform. That is why in a conscious relation­ship between guru and disciple, the disciple strives to follow the guru’s words with utmost vigilance. The gurus who thus try to guide people will have numerous difficulties to face. It is because the guru’s word—however righteous or good—will not be in keeping with what people are used to. Look back and you will see the turbulence unleashed by each past attempt to change an existing norm.



Consider the recent religions—Christianity, Islam, Jainism, Bud­dhism and the Arya Samaj. It is enough to have a look at the history of these religions to have an idea of the enormity of suffering gone through by the founders and their followers. It is this suffering that has given value to their sacrifice. In the context of our times we have to adopt a more forceful and rational path. Otherwise apart from failing to guide people, our road in all likelihood might take a turn for the worse. We might regress immeasurably before we return to the right path again.



Therefore each one in this path should be firm of intent and have confidence in his own strength and reason to carry out his task. The travelers on this path—whatever be their particular way of life— should align themselves to the way of the Guru. We should com­pletely absorb the idea behind it. Only then can we serve the cause and establish norms based on precedence. Otherwise we might break away from the path, impelled by desire or base anger.



It is for this that we need to acquire a complete understanding of this first and be able to glory in it. We should thereafter perceptively make restrained efforts towards progress. Each individual must necessar­ily be able to exercise reasonable tolerance. He must radiate love and be ready for sacrifice. Only paramparas consisting of such individu­als have been able to progress.



All who embrace gurumargam should be courageous, loving and capable. Then all of us can realize the future ordained by God. This is how our guruparampara should set its goal and move forward. It is the house­holders who should take particular initiative and come to the forefront to propagate the ideal. Men and women should, in the mechanics of living, act only on the basis of mutual respect and affection. The family has unity and wholeness then. Such love fosters genera­tions of good children! It will be easier for such children to acquire the vital knowledge for living. To transmit that knowledge to future generations, two or three other means also have to be adopted.



Firstly there should be no consideration of caste, creed or ethnic divisions in the guruparampara. All should function in unity. This unity will foster togetherness like that of a closely-knit family. Through this, work can be found and done together. Such co-operative efforts can be instrumental in lightening the struggle of life.



Education should evolve in accordance with the values of the parampara and its cultural traditions. Organizational ability and learning combine to develop a sense of unity. In this preparation, we have to be specially mindful of one fact. The guru has to be a person who has accumulated all the powers natural to the devas. It is not for following the path of the devas. But a guru who has not known the path of the devas cannot remedy the errors in that path, to lead humanity.



The guru should fully discover the paths of devas and rishis who were our predecessors and free them from faults. He should have also realized the stages of Devendra and Ganapati. He should have evolved further through the stages of Iswara, Daivam and the Brahmam. Only a Guru of such evolvement can bring about and establish this truth in its entirety".

Monday, July 12, 2010

The Blessed Mantra of Peace

Gurucharanam Saranam

The Blessed Mantra of Peace
Dr. George Onakkur

In my reminiscence that had the luck of meeting Guru – Navajyoti Sree Karunakara Guru in person fills the fragrance of peace. That happened as fate would have. Like my honored friend Sri O.V. Vijayan (now late), I too was guided to the presence of Guru by our dear sister Usha. One day, O.V. Usha came to see me at my home. Rather than on her life of a poet, she talked more on her spiritual odyssey. That gave me a rare solemn feeling. To my question when I would be occasioned to the abode of Guru, her answer was, ‘always’. By her clarification further, I felt that Guru was expecting me extempore. If that was so, I should not delay it further, an inner voice persuaded me. Thus I was visited by the chance to travel the paths of prayer to Santhigiri.

My mind was almost full of uncertainty when I reached at the Ashram gate by noon. Wouldn’t be the Guru resting at this uncertain hour? Will my presence create disquiet in the tranquility? Doubts galore! But the moment I entered the Ashram lawns, the news that Guru was waiting for me came along, like a tender breeze. I walked up courageously to the proximity of that Foot.

Even today, I mentally prostrate before that gracefulness of the Rishi, who, clad in pure white, stretched both hands and held me aside, with serene smile. All uncertainties fled me and the ocean of my heart became tranquil, all the waves having subsided.

Not a word came out of me. I was standing bowing before that figure of tranquility.

‘Please sit down….’ Guru instructed and I obeyed.

‘Have you had your food?’ His words were caring.

‘I already had’.

‘That will not do. You may take something from here’. He instructed compassionately.

‘Surely then’, I responded.

Guru himself served me snacks and sweets. I felt no thirst or hunger. I experienced in the honeyed words, the grace of Guru what I had sought. There is no ideological exhortation, no spiritual advices. The bosom-touch of creation like that of a child lying in the lap of its mother! It was always like that. In all the days that I came to see Sri Karunakara Guru, I blissfully bathed in the milky ocean of love, earned the happiness of spiritual elation. This kind of bliss was rare in my too ordinary life. Everlasting, solemn encounters that lift one to vitality from the low planes of worldliness!

I continue the practice of visiting the Ashram searching for the precious moments of peace which the grace of Guru bestows. In Santhigiri, Guru is still present. That spiritual luminescence glows eternally blessing the devotees. I have had plenty of opportunities to be witness to that lively Presence during the meetings in the Ashram. What I experienced on those occasions is the elating blessings of Guru overflowing me. I have the convincing experience that Santhigiri is the central place of spirituality.

What attracts me most in the Ashram is the real peace that is gained by the disturbed minds. That happens in many ways. God should manifest as food before the hungry stomachs. For the sick, he should be a doctor. He should be the ambrosial words of wisdom for those who seek spiritual truth. In the initial period of my visit to the Ashram, I had understood that more than 500 people partook in the Annadanam (offering of free food) being conducted. I remember that that benediction was extremely filling me with pride. However, today it is solace to thousands, daily. The growth of Santhigiri in the field of Ayurveda treatment is amazing. A situation wherein worries of the mind and afflictions of the body get dissolved! For the soul and body to become equally healthy, the contribution of Santhigiri is matchless. Equally glorious is the studies and exhortations of Guru full of Guru’s ambrosial grace.

The great luminance of a new philosophy suitable for human uplift and cultural renaissance is brightening up this hillock with full of light. The message of Santhigiri is the basis for the development of human civilization untouched by the thoughts of caste and religious differences and the quietude produced by it. The contribution of Santhigiri is the Himalayan-like spiritual elevation wherein takes place the confluence of three such great streams – triveni sangam. That is the blessed mantra of enduring peace for the present times distressed by the disquiet and inglorious maladies of its own.

(The author is a well known Malayalam literature)
Courtesy: Janmadina Poojita Samarpanam Souvenir 2005, Santhigiri Publications
Translated by Mukundan P.R. from the original Malayalam

Friday, July 9, 2010

Present Degradation of Life and Its Interconnections

Gurucharanam Saranam

Present Degradation of Life and Its Interconnections

(From the Teachings of Navajyoti Sree Karunakara Guru)

Navajyoti Sree Karunakara Guru: Nowadays there is a plethora of ideas and their exponents. There are cultists, rationalists and godmen. And there are scholars of every shade making a variety of evaluations. Do you not see much of it in the media? What do you make of it? People do not understand one another. As before even now from one state of ignorance people move on to another.

Disciple: What then do you suggest? What is to be done to correct this situation?
Guru: What is needed here now is not correction—but an awareness of what the situation is. Will any group admit that they are in any way less than the others? If any group is criticized they organize themselves and the worst strains in their behaviour surface. Priests are skillful. Our university professors and principals are qualified in their own right. Theologians and the writers of mythology are all capable. There is one section which particularly believes that only the Vedas and Upanishads are right. They make even taller claims than the others. The rationalists and spiritual liberationists study all this and appear to know everything. What would be the position of someone who has come to know something and is desirous of sharing it? All those mentioned above would behave with him like some poisonous wasps to drive him out.

We should not say that all this is wrong. We should only say that it is right. At a glance it might appear wrong. But if one looks with a discriminating eye, a certain logic becomes apparent. In fact we will begin to think that this is very much right, when we consider the scriptural texts and legends.

All these godmen, rationalists and liberationists are people who would have reincarnated several times through vast periods of time. They would have subscribed to different doctrines and beliefs.

There is another self-important group who feel that they are the ones who are in possession of the actual truth. They are the scientists. Could we who have experienced the benefits of science and witnessed its growth say that their claim is wrong? However with the passage of time they will have to admit that their claim is not entirely right. Take for example some of the modern medicines created in the laboratories. They would be in general use for a while and the scientists themselves would later admit that the medicines have adverse side-effects.

Scientific conclusions are undergoing such rapid changes. In spite of all this there is a large section of people who support science indiscriminately. All these points of view are picked up and used by another group which has grown very strong here.
The fall of the Skylab unsettled people the world over and there were various opinions. We are already aware that science is creating imbalances and has unforeseen hidden dangers. Its attendant technology is filling the air with toxic vapours.

Atmospheric pollution affects human beings, planets and animals; leading to diseases and, probably, to the distortion of the human character. People seem to be already becoming like automatons. That is only natural. We eat the produce from the plants growing in this polluted atmosphere. Needless to say that this will affect not only our body but also our mind!

What we eat does affect our mind. There is ample proof in support of this. Take our artists for example. Many of them cannot write or act unless they are inspired by liquor. Once it goes in, songs burst forth. They might even dance though out of step. They will make up for their lack of natural charms through artificial means. This has become widespread. Even the medical profession is not free from it. Though evolved out of compassion it has drifted far from such life-giving vision. It cannot be wrong to point out this unhappy fact.

It is possible that toxic substances released into the atmosphere gather at certain points. This could lead to unpredictable disasters, because it can easily destroy the effects of the sun or the moon over us.

In this situation what does a person who gains some knowledge do to communicate it to others? It would be a great thing if he is not finished off by all these men swarming in on him.

Disciple: Earlier you mentioned that there is a strong group here which support all these. This is not quite clear.

Guru: You see, among the rich and the poor alike there is a race for the benefits of education. Mostly the children of the rich do not study. By hook or by crook, using money or otherwise they pass some examinations, get a degree and come out to discover a field of activity—politics. They become leaders, travel in cars and airplanes. Rich young men attain this goal and dazzle the world.

Whom does this unsettle? The children of the poor who do not have enough food and clothes! Even they are chasing a world of fantasy. Some of them aspire to be leaders. They turn clichés and platitudes into ideals.

A select among these, watching the whole process, rush for any opportunity they can turn to their advantage. This type uses everyone and everything and grabs power and takes over leadership.

Raising various issues small and big they arrogate power to themselves and push others into submission— into being the guards (outside) their door. This is the class that wholly supports the earlier mentioned groups. Is it not clear that toxic vapours in the environment affect all creatures and envenom their faculties?
If you consider the interconnection of things would the present degradation of life seem an accident to you?

Disciple: If we admit all this to be true, how is one to forge ahead?

Guru: I have been repeatedly telling you that from time to time such great men are born as would establish the wisdom appropriate for the yuga.

Through sacrifice and the grace of God they attain wisdom. After earthly life these jivas ascend to good planets and stellar spheres. These very same souls are born again by the Will of God. As objects of His unbounded compassion they start receiving the asariri. Only those sons who take birth by God’s Grace and Will are able to receive this voice. Only they can bring back to our memory the effulgent words of the Gita, Upanishads and Vedas and so lead us Godwards.

In the ordinary course no one receives the asariri. No matter who he is —a pundit or an ignoramus, a learned man or an unlettered one, a Vedantin or a rationalist. Therefore let us stop this discussion at this point.

Wednesday, June 23, 2010

Discovering Sanatana Dharma

Gurucharanam Saranam


Discovering Sanatana Dharma

(From the Teachings of NavajyotiSree Karunakara Guru)



Navajyothisree Karunakara Guru said: “Till now we had been living behind the system in which there were different gods for lower castes and higher castes…. Kaliyuga requires the culmination of the faith in a single God.”

Speaking about the corruption in the spiritual practices, consequent to deviated worship and social customs, Guru said:


'The Sakteya, the man of the Sakti cult, made his cult into a complete system. Then Vedanta entered into it. Along with Vedanta was blended into the system, the helplessness of having to invoke ‘Matan’ (a tribal spirit worshiped in South India) as the Lord. That is how the Saiva blended Matan and Natesa.


The Vaishnava introduced more cultural refinements into his system. He also became an exponent of Advaita. With this development, the people had to accept everything that was written by the pundits. And, if they continued to be in a proto-Dravidian state, how could they evolve?'


‘The Sakteya and the Saiva traditions each took up different viewpoints which suited themselves. The Sakteya tradition regarded the Goddess as everything. Siva was everything in the Saiva tradition. The Vaishnava tradition considered Vishnu above all others. The learned pundits and their ilk had to accept what these three traditions proclaimed. All this has happened by way of expiation for not being able to discover the Error in perceiving the Brahmic Will.


Also, Yuga dharma is the Dharmic code of the Yuga, the Age. Now the Yuga dharma should be what pertains to Kali. From the beginning of the Kali itself, we failed to discern the transition of the Age. What we had to discern was the fluctuations in the human processes in the past three Ages. Now, what is the pervading nature of the present Kali? We might have been able to understand this from the beginning itself. That we could not get this awareness was because of the failure of the way in which we were governed.


The present Kaliyuga is the Kaliyuga of the 28th Chaturyuga in the Manvantara of Vaivaswata Manu, the seventh Manu. The state of society depends on its comprehension and assimilation of the wisdom of the sages, which is encoded in the Vedas and the Upanishads. Our rulers kept us away from this knowledge. As a result, we as a people degenerated; we lost the capacity to understand the words of the wise. This is why we were not able to discern’.


The fundamental aim of Santhigiri Ashram founded by NavajyotiSree Karunakara Guru is to reveal and rectify the spiritual error that had befallen Sanatana Dharma.


Mukundan P.R.

Monday, June 21, 2010

The Language of Secular Spirituality

Gurucharanam Saranam

The Language of Secular Spirituality
Mukundan P.R.


From time immemorial man has drawn several pictures and symbols of the Divine on this universal canvass. For millennia the divine was associated with celestial beings, gods and goddesses – the Roman gods, the Greek gods, the Mayan gods or the Egyptian or Indian gods well known among others. As time passed by and the consciousness of man evolved, man erased many of his old pictures and drew new ones. From the beginning of this new era of Kaliyuga more than 5200 years back, it was the age of great spiritual upheavals. In India, the Seers of the Upanishads, Sri Krishna and Buddha and other sages represent this lineage of spiritual masters who took human consciousness to new heights of sublime spiritual contemplation while disassociating themselves from the prevalent ritualistic tradition.

In the West too, a chain of masters appeared like Abraham, Moses and John the Baptist, before the birth of Christianity and Islam. One can find parallel to all spiritual ideologies in the world in the ancient Indian culture as they are in fact the spin off from the disintegration of Sanatana Dharma. India was truly the forerunner in original spiritual thoughts. But sadly, India could not be benefited from its spiritual bounty.

If the case of India, the supposed torch bearer of spirituality is thus dismal, neither encouraging is the situation in other parts of the world. Even the teachings of Moses, Jesus Christ or Prophet Mohammed could not succeed bringing peace to mankind. In the West, the institution of family has been almost completely collapsed, spewing unrest and instability in social life, with the graph of crimes and health crises spiraling up. More dangerous is the impending peril of natural calamities arising out of man’s greed and blind exploitation of natural resources.

It is distressing to note that man has bombed the surface of moon recently disturbing its divine serenity. Man’s attempt to tamper with the planetary system using science and technology is a dangerous trend. Above all is the campaign of terror and inhuman violence let loose by the fanatic fringe in the name of jihad and other parochial or fundamentalist ideologies.

The canvass of the universe has been dirtied beyond reparation with the putrefying carcasses of a bygone past suffocating the march of mankind to progress and peace. The time has come to draw a fresh picture of Divinity and to have a dialogue on the human prospect. The birth of NavajyotiSree Karunakara Guru (1927 – 1999) is in line with this Divine concern. The divine mission of Guru is beyond the confines of all religious dogma. When Guru settled at His Ashram in Pothencode erecting a small hut, He was inaugurating a new spiritual ideology, which links and relates the past with the present meaningfully, in continuation with a Divine Will in Nature, encompassing the whole humanity.

Santhigiri Ashram has today grown into a reputed spiritual institution with thousands of followers in India and abroad. The Ashram believes in an action oriented spiritual life and has several enterprises in the area of healthcare and education, especially for the rejuvenation of Indian systems of medicine. Many eminent leaders, Dr. APJ Abdul Kalam, UPA Chairperson Smt. Sonia Gandhi, the then leader of opposition Sri L.K. Advani et al visited the Ashram and shared the vision of the Guru with Her Holiness Sishyapoojita Amrita Jnana Tapaswini, the present spiritual head of Santhigiri Ashram. Late Sri K.R. Narayanan, former President of India was greatly inspired by the Guru. He donated his ancestral property at Uzhavoor to Santhigiri Ashram for the establishment of a research institute for the promotion of Ayurveda and Siddha.

Today, the humble hut, the parnasala where Guru first made His abode, has been transformed into a giant lotus- shaped marble embellished structure, rare of its kind in the world, after a tireless work of ten years. On the eve of the dedication of the Parnasala to humanity on 12th September, 2010, Santhigiri Ashram, established by the Guru is organizing a Spiritual Congress, an all Religious Meet in which eminent spiritual leaders from all over India would participate.

It is only befitting to the great epochal Guru, who sacrificed His lifetime of 72 years for the peace and spiritual unification of mankind. Santhigiri Ashram is a spiritual abode, blessed with the revelations of the Divine and the present spiritual head of the Ashram, Her Holiness Sishyapoojita Amrita Jnana Tapaswini is the repository of those divine revelations, through whom the Guru still communicates revelatory visions for the building up a new world beginning from ones home and society, irrespective of caste, religious affiliations and other discriminations based on gender, class or color differences. Sishyapoojita said about the message of Guru:

‘The message of Guru’s life is beyond the confines of time and place. Guru, who is the perceiver of three-fold time, guides us remaining as the Radiance in the primordial plane of God’s creational contemplation, comprehending the nuances in the meaning of mankind’s liberation through His own life, knowing and making it known. Mankind should take up the mission of Guru as an austerity of guiding us to Satya Yuga (the golden era of truth), rectifying the disasters in the dharma of Kaliyuga as well as that across the ages through the action of disciples…..'

The teachings of NavajyotiSree Karunakara Guru deal with varied fundamental spiritual concepts such as –

i) Sanatana Dharma and Experiential Spirituality
ii) Concept of Cosmic Evolution and Yuga Dharma
iii) Manus and Yuga Cycles
iv) Stages of Spiritual Evolution
v) Astral Pollution or Diabolic Spirit world
vi) The relation of spiritual practices with-

a. Genetic problems and diseases
b. Parental curses and family disorientation
c. Social degeneration
d. The causes of success and failure and other misfortunes in life

vii) Healing of Karmic diseases and Ancestral curses
viii) The role of woman in the family
ix) Marriage and family Life
x) Civilizing the progeny

These topics are in fact the language of Secular Spirituality propounded by NavajyotiSree Karunakara Guru and will constitute the pivotal principles for a civilizational change.

Friday, June 18, 2010

India - The Seat of Universal Spirituality

Guru Charanam Saranam



India- the Seat of Universal Spirituality


(From the Teachings of NavajyotiSree Karunakara Guru)



‘The Manu Parampara is the means to impart the Law of the Supreme to the world. Therefore, the essence of all religions is inherent in this system. An alternative to this way cannot evolve easily in the world. India is a land of great wisdoms and great civilizations grown over vast periods of time. It should, therefore, strive to establish the perfect culture willed by the Almighty. Not only Christians or Muslims alone – all religions ought to heed this'.(NavajyotiSree Karunakara Guru).



'The noble minded should give importance to ‘Sadhu Pooja’ – the worship of sages. Who is a Sadhu, or a Sanyasi? Is he a lowly beggar who has lost all hopes in life due to penury and lack of virtue or the one who is afflicted by incurable diseases owing to his vices and sin and, as a last resort, adorns the clothes of a Sanyasi? No, on the contrary, the seers are great souls who have sacrificed their life, body and mind for the cause of dharma. NavajyotiSree Karunakara Guru said.



We should expect the fulfilling action only from such seers who would be venerated by the ensuing generation, not only in our land but all over the world. The purity of their heart symbolizes the weighing scale of dharma and adharma. They are the divine personification of sacrifice and austerity, Guru said.



Sanyasi and Jnani are in a position to tell the rulers how their regime should function at any given point of time. Such advice enables the rulers to ward off untoward and harmful developments. Jnanis are those who can see the past, present and future and give counsel to people. The universality and acceptability of Sanatana Dharma by all people in the world lies in this fact.



India has a rich and vast storehouse of knowledge gained through the observance of Yugadharma – the evolutionary concepts of the four-dimensional ages: Satya, Treta, Dwapara and Kali. But, the people of India have been unable to benefit from this for earning virtue or self-fulfillment for the soul.



NavajyothiSree Karunakara Guru said that, in the fragmentation that took place in spiritual practices (dharma) having diversified into Saiva, Saktheya and Vaishnava traditions, the glorious edifice of Sanatana Dharma propounded by the sages and rishis was lost to mankind. Nonetheless, India has an important responsibility to give leadership to the world because of its unique spiritual status from antiquity, Guru said.



Other paramparas (Guru Lineage) have not been able to go deep into spirituality as the Sanatana or perennial law of the Manvantara system. It is a matter of divine intervention. Such depth of spirituality as this is difficult to find elsewhere. And so is such extensive history and religious culture. Still more significantly, the responsibility of working for the remaining time-period of this Manu Parampara is vested in the dharma of the Hindus.



The Manu Parampara is the means to impart the Law of the Supreme to the world. Therefore, the essence of all religions is inherent in this system. An alternative to this way cannot evolve easily in the world. India is a land of great wisdoms and great civilizations grown over vast periods of time. It should, therefore, strive to establish the perfect culture willed by the Almighty. Not only Christians or Muslims alone – all religions ought to heed this.



Further, though each religion is essentially part of a totality, each has been separately ennobled by many great men from time to time with their self-sacrifice and effort which have given rise to different customs and traditions. Many such traditions are visible in Hinduism itself. It is doubtful if any other religion is enriched to this extent. In order to mould life in keeping with this Age – the Kali – theologians and all believers of various religions should assess this Kali and its composite culture, the samskara mentioned in the Gita. This is a process to be achieved by the present and future generations.



In the primordiality of bygone ages, exemplified through the concept of Manvantara, there occurred conceptual as well as practical errors in the Trimurthi tradition, which, according to NavajyothiSree Karunakara Guru, caused decadence in the dharmic structure of India. Narrow-minded religious practitioners uprooted the very pillars of Dharma for selfish-aggrandizement. It was due to our diminished virtue we have lost our heritage. Through the lack of virtue, we became slaves to other infiltrators…



The soul of India is ailing. NavajyothiSree Karunakara Guru beckons the present generation to realize the past follies and make amends. Though Guru criticized Brahmin orthodoxy for perpetuating caste system, at the same time He exhorted them to come in the forefront for initiating a civilizational change.



Guru says: “An opportune time has come for making an attempt at total reparation. It is best if the Brahmins themselves do it. There is also a reason for their attempt being the best. As far as India is concerned, all knowledge – the Vedas, Sastras, Upanishads and epics – has been handed down through the Brahmins.”



The soul of India is burdened with the bulk of its unenlightened and downtrodden – the Sudras, with their sweat, fatigue, sorrows and age-old miseries. Guru informs us that the spiritual and materialistic elevation of the ‘Sudra’ is destined to be actualized in this age. But, how can they realize this goal? For its realization, they require the guidance of an omniscient Seer, who could show them the right path of liberation and spiritual enlightenment.



Mukundan P.R.

Wednesday, June 16, 2010

Clairvoyance - Its Dimensions in Hinduism

Gurucharanam Saranam

Clairvoyance – Its Dimensions in Hinduism


The human being is the depository of eternal wisdom. Spiritually highly evolved Rishies in ancient India had developed the faculty of clairvoyance (darsan). The stream of knowledge that came out of them is known as Self-knowledge – Atma jnanam. Atmajnanis means those who realized the Ultimate Truth or the knowledge of the Self..This spiritual tradition of self-knowledge is known as ‘Aarsha Bhaaratha Samskaara’or Sanatana Dharma. The origin of this spiritual legacy has been traced back to Manu, the first Archetypal Guru and his spiritual lineage. The Manus are the first projection of the impersonal God and the creators of solar system/s .The Gurus appearing in the lineage of Manu impart dharma to humanity according to the requirement of each Age or Yuga. But in course of time this spiritual path has disappeared which had its negative repercussions in the life of man .This lost spiritual path has been restored by Navjyothisree Karunakara Guru by perfecting and gifting to humanity a new spiritual path for its spiritual evolution.

With regard to spiritual visions, Guru taught that the source of clairvoyance (vision) differs.Spiritual visions may originate from various astral powers - bhoothas (ghosts), pitrus (ancestral souls), devi-devas (angelical beings), rishis, sages, sanyasis etc.Most of the spiritual seekers get stuck in these intermediary astral worlds. The ultimate source of vision is The Supreme Light of God. A Guru who has realized the Supreme Light of God alone could know the source of spiritual visions that a truth seeker might experience. Knowledge of the entire creation, dharma, karma, as well as the errors and their correction etc.are known through spiritual vision. Knowledge about all astral matters, diseases and its cure and even awareness about the past, present and future time can be known through spiritual visions. Such a Guru tradition with the power of spiritual visions can help us in our spiritual growth in this age of spiritual transition..

After Navajyotisree Karunakara Guru merged with the Supreme Light of God in the year 1999, it is Sishyapoojita Amrita Jnana Tapaswini who mediates between Guru and the followers through the power of clairvoyance.

Mukundan P.R.

Monday, June 14, 2010

The Forgotten Fundamentals of Sanatana Dharma

Gurucharanam Saranam

The forgotten fundamentals of Sanatana Dharma




Religious practices among the people living in different social settings present the spectacle of myriad paths in the worship of God. The confusion that arises in a seeker in seeing the complexity in religious practices can be resolved only by a fully realized Guru who should show at the experiential level the truth and untruth engrained in different methods of worship. Notably different from other spiritual philosophies, ancient Indian spiritual science has presented insightful accounts about the means through which the Supreme should be worshipped in accordance with Yuga dharma (ethical code of the age) intended to be the basis of human deeds in each age. It is the Manu tradition of Indian spirituality that constitutes the basis of the Rishi culture (Aarsha Bhaarath Samskaara) which provided humanity a time reckoning, knowledge and worship pattern of the Supreme in accordance with the dharma of a Yuga.


As per the realizations of the sages, each of the four Yugas in a Chaturyuga has an ordained Dharma to be followed. This is relevant over the entire solar system within which this Creation has taken place. Nature changes with every yuga. The connection between the different dimensions also changes. Along with this, subtle perceptional changes too occur in the soul of man. The Yuga Dharma determines the limits up to which the souls can evolve.


As per this, in the Satya Yuga, the soul lives quite absorbed in Brahman – The Absolute. In the second and third Yugas (Treta and Dwapara) a gradual extroversion takes place in the soul necessitating spiritual discipline and external mediums. In this period, the deva-devis, the high celestial evolutes of the last Chaturyuga, who however had not attained liberation (mukti) become the deemed authorities of spiritual intercession. They can accept prayers, reveal visionary knowledge, scriptures, advices, mantras and generally lead the souls as per the will of Brahman. But they can lead the souls up to their avasta or spiritual stage. Some people may evolve beyond the celestials up to the position of Rishi or sages in Rishi Loka. Then comes the Kali Yuga. Nature changes; subtle perceptive changes occur in the souls too. In this age attainment of highest spiritual transformation, realizations, leading up to salvation- mukti become possible.


In the Dharma of Kali Yuga everything becomes Supreme oriented. The Guru must be Parabrahma Guru – the Supreme Guru. The Mantra initiation, prayer, meditation and all else must be to the Supreme. In the scriptures the Jnana portion becomes relevant. Only visions (darsan), revelations (asariri) emanating from the Supreme must be accepted. The auspicious souls of the previous two Yugas - the devi- devas, rishis, and others will take birth in the purified families, gotras, which have got into the path of the Supreme Guru. They along with us will then continue in the efforts to attain salvation. Though the essence of a great truth is indicated in these ways, its logic must be worked out to its fullest in all spheres of life and after-life. The civilization must become Jnana oriented. In every Yuga, the Yuga Dharma will be taught and revealed by great souls who are born in that Yuga.


In our world the Kali Yuga Dharma was first preached by Sri Krishna to Arjuna. He taught Arjuna the jnana yoga, karma yoga and bhakti yoga. He also told Arjuna the dangers in the lower forms of worship and said that Arjuna must repose his faith in Him only. Foreseeing what Krishna was going to preach, His very birth was opposed by the diabolic forces and their earthy devotees (e.g. Kamsa).


During His life the traditionalists opposed Him at every turn as a Sudra, as a dark person (non-Aryan), as an immoral person and as opposing their deity worships etc. But many respected his teachings as truth and accepted Him as Paramatma. Six Hundred years after His life the traditionalist did what they were always good at. They accepted these teachings but infused it with the traditional lore and practices. Krishna, the Yuga Acharya became one of the gods of the Hindu pantheon. This is a good example of a truth preached, becoming a part of religion.


Then came Sri Buddha, Sankara, Prophet Muhammad, Christ and innumerable others. We have been told that 2444 Acharyas came into this world in this Kali yuga alone to preach the Dharma of Kali. They had limited success. In India today other than isolated traditions, the bulk of religiosity is traditional fused with some of the teachings of these Acharyas. We must go to the jnana path – the path of knowledge. Otherwise we cannot progress materially and spiritually in right direction so as to resolve the manifold sufferings that we face today.


In the West the teachings of Prophet Muhammad and Christ was able to lead
people away from the then existing Roman, Greek and other isolated religious, spiritual traditions to the path of saints or Rishi marga. But they had not attained the jnana path or mukta avastas (stage of liberation). As such the intellectual pure sciences that grew in the West completely refuted the religions there. The scientific search confined itself to empirical, confirmable matters only. The perceivable world was studied. The agent perceiving through the body was outside such a purview. This agent was the soul. Though the body is created and dissolves at death, this is only ‘hardware’. It by itself is meaningless. We can chemicalize and atomize it into nothingness. We will not discover anything. There is a soul, the software which is coming and going in life and death. This software is an accumulation of the Karmagathy (karmic propensities) of lakhs of births and deaths. The knowledge about the soul, its existences in the various dimensions, the inherent, inalterable laws by which it earns good and badness and evolves higher are the ‘soul knowledge’ (atmajnana).



Mukundan

Sunday, June 13, 2010

O.V. Vijayan on Navajyotisree Karunakara Guru

Revelatory Religion in Historical Perspective
O.V. Vijayan

Revelation is like a constant rain that saturates the knowing of man, yet many reject it, dulled as they are by gross pursuits. The Guru intercedes and sensitizes him to the perennial rain.

Even this intercession is fraught with danger. Systems arise from it, exclusion, and the eventual denial of the perennial totality. Mohammed had said:

When you meet the people of the Book (Jews) and the Christians, tell them that the God you worship- is the same one as theirs.

Even the Guru is put to test, test exceedingly harsh and he also responds with exceedingly harsh truth. A Gentile woman sought the aid of Christ who responded: ‘My mission is to the children, not the dogs”. She replied: “Lord, the dogs eat what the children discard. Grant me but that’. Full of joy, the Redeemer said, ‘Woman, your faith has made you whole’.

The early Christians limited their apostolic mission to the Jews, until Pauline Christianity made the apostolic concern universal.

A Guru by historical accident, functions within inherited traditions and images. But his message eventually transcends these and fulfils itself as Revelation.

Human societies have tended to reject the mystical because it is strenuous and perilous, and without the guidance of a preceptor fraught with demonic perception. In the Christian tradition as elsewhere the mystics have been preserved as saints, as cult figures, the dispensers of miracles while the perenniality of the mystical itself has been rejected by the ordinary worshipper. Even so the mystical keeps company with man all the time and it merely takes a look around the shoulder to discover it.

A Glimpse on the Core Teachings of Navajyothisree Karunakara Guru

Karunakara Guru is a Teacher in the absolute sense of the term, in the tradition of revelations and prophecies, and the acceptance of this in a civilization overwhelmed by chemical and mechanical cleverness is perhaps the initial hurdle before the reader. If one accepts the Supreme, its immanence in our midst becomes familiar reality. In his life and mission Karunakara Guru exemplifies this familiarity; he does not speak a language of theology, or at least keeps it to the minimum and discourses on practical paradigms.

Santhigiri Ashram he has set up near Trivandrum has no doubt a core of renunciates and seers, but is sustained by a large number of resident householders. They are the task force of the Guru and he expects them to cleanse themselves through right action and right thought and become vehicles for a purer progeny in which will be born the evolutes of the future. The Ashram’s mission is predicated on the certitude of such births as the revealed Will of the Absolute.

Navajyothisree Karunakara Guru is no island in the flux of prophecy and Revelation. There have been Teachers earlier who said much the same thing, but perhaps not with such immediacy and fullness. The purpose of creation is the elevation of all creatures through tortuous stages to the realization of the Absolute which is the Supreme Light. The ancient Indian called it the Brahman. In other ethnic bowls the same has been known as Allah, the Holy Spirit and so on.

The simplicity of man’s communication with the Supreme Light was lost by the very process of historical duration. Evolution has left us with different orders of beings, from the visible and gross creatures to tiers of astral entities. These represent stages with all the impermanence, and passing, that we witness in the biological world. The Supreme Light alone endures.

The intermediacy of revelation has caused the limitation of human vision and its confinement to these different stages. Thus the cosmic gods, which the Hindus call the Trimurti and the devas have been mistaken for the Supreme - an instance of arrested vision.

All religions, to a lesser or greater degree, have thus been seduced but in the case of Indian religion - Hinduism if we might use a convenient term - the investiture of the cosmic gods has been widespread and spiritually retrograde. By mistaking the Trimurti and the devas for Brahman, and their revelation with the Revelation of the Brahman, Hindu society has put limits on its spiritual growth.

This spiritual retardation in turn has led to widespread societal distortions. It is the bane of social sciences to keep the mind out, certainly the spirit out, and embark on analysis with purely secular historical tools. Navajyothisree Karunakara Guru does not repudiate these tools, but tries unobtrusively, and in the language of the wood hewer and the earth-tiller, to link these tools with tools of the supreme consciousness.

The cosmic beings namely the Trimurti and the devas are rejected as objects of ultimate worship by the Guru but he does not deny their veracity or the spiritual eminence they have achieved. Theirs is a splendorous astral world, and if the worldly human is overawed by it, it is understandable. Their eminence too is sanctified by the Supreme as a necessary stage in astral evolution. But they are not the Supreme and the path of the jeeva or the soul is not to end in them, or at their stage of astral evolution. If worship leads to such a destination, it will fall short of the realm of Truth.

These are the spiritual pitfalls in the practice of religion. The splendorous deva is mistaken for a manifestation of godhead, and the epiphany for the exercise of God-energy. In fact God does not manifest Himself in Trinity; the Absolute God in the Trimurti will be a contradiction in terms. Creation, Sustenance and Destruction are not separately structured processes, but coexistent aspects of the same evolutionary process. It is almost mechanical to designate these as separate tasks to separate gods.

The idea of the Supreme Godhead manifesting itself as avtars has caused havoc in the Indian’s response to Brahman. We have the reality of designated World Teachers, some of whom were spiritually higher than the Trimurti.

An example is Krishna. He has been degraded by the ritualists into an avatar of Vishnu, one of the Trimurti. Krishna was a human Guru, sent to relate humanity to the Brahman. Incidentally, if we go by the lore of Krishna, we find him exhibiting the miracles of the devas but all the while going beyond them, and prophetically proclaiming the path of the Teacher-the path of the Brahman.

Many such Teachers have been sent to many ethnic communities and regions, some of the most significant in recent history being Moses, Buddha, Jesus, Mohammed and Sankara. One says recent history because there is a calendar infinitely vaster, awesomely so, than the historical one. This is the Manu Calendar, made up of age quartets, the chaturyugas, and quarter clusters, the manvantaras.

Many manvantaras make a kalpa. The modem man with is limited historicity, will find this hard to accept, but such is the mindboggling trajectory of the jeeva, the soul.
The Gurus are human who have been given visions of these spans of Time, and the relative stature of each Guru varies with the extent of revelation he has received. Very often it will not be possible for a guru to receive it all in one life time. So he repeats his life or stays content to remain in whatever stage of spiritual evolution he has arrived at. However some gurus, by the grace of the Supreme, are able to take in their visions in relatively short spells of time. Thus we have a hierarchy of gurus, which is really a hierarchy of the Absolute’s instruments.
According to Revelation a major error occurred in the Guru tradition. This was in the third age quarter of the present manavantara and in the Manu-lineage. This recoiled on the Manu-lineage, and its, memory ceased to be alive.

From the seventh through to the eleventh quarter the Supreme evolved the cosmic gods to rectify this error. However, lulled by the adoration they received from the humans these cosmic gods perpetuated that worship and failed the Supreme.

The last five thousands years were the ongoing Kali, the concluding age of the quartet. It is during Kali that the karmas of the quartet are resolved and hence the Absolute enriches it with prophecy and redemption. A fresh attempt has been made in this Kali, starting with the advent of Krishna and following through the prophets worldwide, to redeem the Error of the Manu-line.

All this is precarious as secular history. But the Santhigiri Ashram and its Guru have borne testament in numerous experiential cameos to which we can only invite the reader’s attention by first stimulating his primary receptivity. To those who might think it absurd, we would only request to take a humbler look at the absurdities our present civilization is founded on: chemicalization, pollution, genetic distortion, environmental degradation and the constant possibility of the nuclear holocaust.

(Quoted from the Introduction by Sri O.V. Vijayan to the book 'A Dialogue on Human Prospect' of Navajyotisree Karunakara Guru, Santhigiri Publications)

(Late Sri Padmabhushan O.V. Vijayan is a well known writer, novelist and cartoonist. He won several literary awards including Kendra Sahitya Academy Award)

Saturday, June 12, 2010

Spiritual Experience - Sri P.D. Pradeep

Gurucharanam Saranam

Santhigiri Ashram: A Labour of Love

P. D. Pradeep, Idukki


Great souls go through difficulties so that everyone should realize about God’s love. Guru wanted everyone to have a mind to work hard and face difficulties for the prosperity of the world. Guru insisted that everyone live for others and work hard for others. Everyone should give importance to the welfare of others. By doing so we are serving God and earning merit. We should lead a life without jealousy; have a pure heart and an open mind. Guru planted the seeds of goodness and these are now flourishing in Santhigiri Ashram.



I was 14 years when I first came to Guru. I have understood from Guru’s life that when one stands for the Truth and tries to actualise it in one’s life, a lot of hardships have to be faced. I have experienced Guru’s love and compassion. I have heard Guru’s advice, suggestions and arguments and received his punishments. I have also seen and understood Guru’s patience, perseverance, tolerance, divine will, will power, generosity and determination. I have seen his ability to withstand any crisis as strong and stable as a mountain. The love, concern, compassion, sincerity and knowledge that Guru gave to the world, is a known truth and an inspiration for every person’s life and growth. Guru’s words have influenced and brought changes to their lives. Those who have listened to Guru’s advice have been ashore. Those who disobeyed and went against his way have had their own difficulties. The proof of this fact lies in our lives.


Guru gave us love, respect and goodness so that we have a better life. Our goodness and the world’s prosperity were his aims and he worked for them. He wished goodness for all those who came before him and whoever he had seen. Guru made them realize the deficiency in their soul and their mistakes through his good deeds and not through scholarly books like the Vedas or Puranas or through stories. Guru showed the deficit in our soul, behaviour and knowledge and he did this by being an open book and sharing his personal experiences. Guru didn’t have anything to hide from us. Guru lived as one amongst us. Guru laughed, had food, and did his duties, with us. He enjoyed our fancies but also scolded us if we ever crossed any limit. Guru loved us more than our parents, family and friends. In fact, he immersed us in his never ending love and became a permanent idol of love in our hearts. Our bond with Guru, and his with us, became inseparable.



It did hurt Guru when we made mistakes. Guru got upset when we lied, became uncomfortable when we disobeyed. Our sorrows became his sorrows, and our happiness was his happiness. Guru did not have any happiness or sorrow different from ours. In fact, we ourselves were his happiness and sadness. When our ingrained traits come to the fore, Guru rectifies them. If we do not get corrected, Guru gets hurt. This has happened more than once in my case itself, though it was never deliberate. I felt an unexplainable love and affection towards Guru. I lived in a very rough and rustic manner. I was born and brought up in a high range place known as Thannypaara, in Idukki, about ten kilometers south of Kallaar and closer to Tamil Nadu. I worked hard, ate, cut wood and sold ash (made out of burnt wood) to Tamil Nadu and earned money.


My mother had an illness. Her nose used to bleed all the time. We did treatment and conjurations but nothing changed the situation. One day, my grandfather (known to everyone in the Ashram as Bhanu uncle) brought Guru, who had come to Kallaar, to our house. At that time, we lived in a grass thatched hut. Guru got down at Kambham and walked about 20 km down the hill to come to our house. Other than my grandfather, Suma (now Sathwika Janani) and Babu Swami (who used to be with Guru before) came along with Guru. By the time Guru reached our house, he was tired. Guru had tapioca curry and black tea, made by my mother. When Guru heard about my mother’s illness, he said, “I can’t do much about it right now. I will call later. It’s the sin of the land that you live in.” While Guru was sitting on the porch he had seen my mother washing the vessels. Guru corrected her and advised her to wash them a bit aside. We only had that much knowledge and manners at that time. I was studying in third or fourth standard then.


Later, mother and I went to meet Guru at Kallaar. My father did not come with us because he did not approve of Guru. Later on, my father accepted Guru and became a good devotee. Guru was at the house of my uncle Vijayadas. Even though it was a small house with little comforts, it never mattered to Guru. Guru’s will power, perseverance and readiness to face hardships were that strong. I came to know that Guru often stayed with them. He received us and other children with utmost love and affection. He filled our hands with fruits and sweets. We used to be enthusiastic to get sweets and hence we visited Guru often with our parents. Since we started praying to Guru, my mother’s illness reduced and later it got cured completely. This is how my father accepted Guru.



During vacations, I used to go to Pothencode to meet Guru. That is when I got closer to Guru and came to know more about him. There were only a few people at the ashram then. They slept either on the floor of the prayer hall (Prarthanalayam), that was waxed with cow dung, in the kitchen or where the food was served. The morning bell would ring at 4 a.m. The elders would wake up and get busy with various duties. We (children) also would wake up somewhat early. Guru would wake up those who were lazy. There were times when Guru would poke us and then hide behind the door. We used to wonder who did it and murmur. Suddenly we would hear someone humming. On turning around, we would find Guru!


We would panic, get anxious with fear and devotion and run away taking our mattresses along. That day, we would tremble while going near Guru. “What if Guru questions or scolds us?” But Guru would say nothing. In fact, he would show us extreme love and affection. At other times, when we did some jobs well, we would go to meet Guru thinking he will approve of us. However, just the opposite would happen. Guru would become angry and scold, making us anxious and baffled about what was happening. Guru’s concern, affection, anger and punishment were all born out of his love for us and those were the moments when we experienced it. When we used to play, Guru would come near us and ask, “Can I join you,” and smile. When we got frightened, Guru would give us his token of blessing.


I was young when I came to stay with Guru, and had no idea about devotion. I was just thrilled about making the journey from the high range to the Ashram all by myself. On the way, I would stop to watch movies. On one occasion, when I reached the ashram, it was close to noon and I felt hungry. I thought of going to the kitchen to eat something. But then I asked myself how to eat without doing some work. People bring items, as a token of their dedication to Guru. After prayers, these very items are used to cook food at the ashram. These items would have other people’s meditations and prayers in them and if we eat the food made out of these, would we partake in those prayers and ‘sankalpams’ too, I wondered. If we do not earn the right to eat the food by doing some work dedicated to Guru, would not those prayers affect us too, I thought. I saw Satyan uncle doing some digging work next to the prayer hall. I joined him and dug sand, after which I washed my hands and legs, and had food.


During those days, Guru spoke to people for hours. Guru would sit on the small mats that were available for sitting. Being limited in number, mats were given to those who came first and the rest had to sit on the floor. However, they did not have any problem sitting on the cow dung daubed floor. There was a strong bond of love between the people and Guru. Later on, Guru sat on a chair when it became difficult for him to sit on the floor and then a table was put in front.



Guru shared his experiences with us, his hardships and sorrows, and spoke about the difficulties of other great souls, their sacrifices and the torments they faced. Why did they go through these difficulties? It is for the prosperity of the world and goodness of the human beings. They suffered so that everyone should realize about God’s love. Guru wanted everyone to have a mind to work hard and face difficulties for the prosperity of the world. Guru insisted that everyone live for others and work hard for others. Everyone should give importance to the goodness of others and by doing so serve God and earn merit. We should lead a life without jealousy; have a pure heart and an open mind. Guru planted the seeds of goodness and these are flourishing today at Santhigiri Ashram, testifying to the hardships taken by Guru for this purpose.


I had gone to the Ashram after my 9th standard final exams. At the end of my visit, I went to meet Guru to seek his permission to leave. He said, “Leave by 6 a.m. When you reach Kallaar, go straight to the ashram. Don’t go here and there. After visiting the ashram, go straight home.” Guru gave the oil and medications for my mother, sweets and holy ash (Bhasmam, made from the camphor used during prayers). Being ignorant and young, I disobeyed all that Guru advised. It was 6:30-6:45 a.m. by the time I left the Ashram. I pre-calculated that I needed to go to Kambham and watch two or three movies. I knew every single place in Kambham and most people from there knew my parents. When I reached Kumili, instead of going through Kallaar, I went to Kambham. It was a Saturday and the bus was more crowded than usual. The route was through forests and hills and we could see animals roaming around. I was standing two to three seats behind the driver’s seat. I had a gut feeling that the bus might fall over and an accident might occur. I prayed, “Guru, please do keep me safe”. Within moments, the brakes failed and the driver found it difficult to stop the bus. On one side was an abyss and on the other a dense forest. If the bus fell into the abyss, then nothing much would be left. I prayed with all my heart, “Oh God! Oh Guru! ” The bus was out of control. The driver hit the bus onto a granite cutting and due to the impact the bus skidded and then stopped. I was watching all this as if it were a scene on television. The commotion was horrible. People were crying, moaning, and struggling for their life. I removed the seat cushions that had fallen on top of me and tried to get out of the bus, but I could not find the doors since that side was underneath. I broke through the glass and got out. I could see that most of the passengers were struggling with pain and some were under the wheels of the bus. I did not have even a scratch on my body. I searched for Guru’s token of blessing, the sweet he had given me, and finally found it. I lost one of the shoes while getting out of the bus, but later found that as well, and started walking.



I later came to know that 12 people were killed in that accident, several were seriously injured. I wrote a letter to Guru, describing what all had happened. This was Guru’s reply, “These are the ways we experience God’s love towards us- your own Swami.” This incident made me feel closer to Guru. I wanted to be with Guru more and see him more often. I was sure that I would fail in my tenth standard exams, and if that did happen, how would I face the people, I wondered. Prompted by feelings of shame on the one hand and devotion to the Guru on the other, I came to the ashram right after my exams and that was the starting point of my life at the ashram.


The amenities at ashram were minimal at that time. The well at the ashram provided sufficient water only for Guru’s needs and for pooja. For other needs, we had to carry water from another well which was half a kilometer away from the ashram. We used to fill tin cans with water, tie them on both sides of a bamboo stem and carry them all the way to the ashram. We had to go some distance to perform our daily ablutions and wash clothes. It used to be more difficult at the time of Kumbha Mela and other festivities. To make arrangements for the people who came from distant places was even more difficult. Money was the biggest problem. A lot of work needed to be done and there were never sufficient funds. We used to get more upset on seeing Guru worried. What else could we do other than work hard? I have seen a lot of situations that used to upset Guru. I remember an incident.


It was the initial stage of the Santhigiri Vidhyabhavan. Children had just started to come to stay over. We had to arrange for their basic needs. We needed to cast a closet on a slab. There was enough sand, metal and cement but not even a single iron bar. There was no money to buy the bars and we had already exhausted all the sources from where we could borrow. We were worried wondering what we could do and Guru got upset seeing us in such a situation. Guru called us near him and asked, “Are there any bamboo stems available?” “Yes there are,” we replied. “Then cut and join them as iron bars and cast them. These will remain for a while.” We got a new insight from what Guru told us to do. We did accordingly and the slab lasted for a while. At the time of the concreting of the building where the provisions store is functioning at present, Guru said, “This would be the smallest building in Santhigiri”. How true!


I was talking about the festivity days. Guru was concerned that the basic needs of the guests and devotees, who arrived for the functions, should be met. Guru would call each one of us and assign various duties. He would oversee carefully that everything was done properly. He would be around us so that the things would not go wrong. Coconut thatched sheds would be made and covered with white cloth. We would carry tables and chairs on our heads from nearby places so that people coming from other countries could relax. There were no big vessels at the ashram then. We would borrow these from outside. People brought vessels from their homes. These were dipped in water and then washed a couple of times and used at the ashram. Guru took special care that food was served according to the people’s taste, especially for those who were coming from outside Kerala. Guru was attentive about each and every thing.


During festival days and special events, scarcity of water would become a big issue. Four or five of us would fetch water and get little sleep or rest during those days. Only a few of us were there and we had to do almost everything. The most important among all the duties was to keep the surroundings neat and clean. Velayudhan (Velayudhan Chettiar who works at the Ayurveda center) was the best person to do this job. He would set out with a spade and clean everywhere. Guru appreciated his work a lot and he always assigned Velayudhan for this job. During one of the Kumbha Melas, we had an idea. We thought of connecting a motor to the well and pumping water to a big brass cauldron and then using a diesel pump to supply water everywhere. Everyone liked the idea. Under Narayanan Sir’s (Dharmananda Swami today) leadership, we started work to implement it. Even though we worked hard for three or four days, through day and night, there was no result. At times the pipe would break or the motor would fail. On the fourth day, everyone got fed up. While three or four of us kept on working on this, the others got engaged in other work. The night before the Kumbha Mela, we got tired and slept off. I could not get any sleep as I was upset that the work we had set out to do did not turn out well. I was hungry on top of that. None of us had had much food.


I woke up at the first light of dawn. So what if the motor did not work? We still needed to pump water. I woke up the rest. One person got upset with this and started a fight. Even I got angry. We continued arguing for a while. Then we realized the seriousness of the situation and tried to figure out a solution for it. We got dressed up and when we were about to set out for work, we saw Guru in front of the Parnasala. He had been watching us as we were standing there wondering what to do. He looked at us with a smile filled with love and called us towards him. When we reached near him, he went inside the Parnasala and brought out a bunch of bananas. He gave it to us and smiled at us with all his heart. We cried literally, in front of his love. While we were sobbing, Guru said to us, “Children, we are working for goodness and when we do such a thing, there would be difficulties. No one would see this and there will be people to find mistakes and make comments. But God sees everything and His love is above all.”



On listening to Guru, there was this light that filled our souls and minds. Our hearts were filled with joy. Guru stood in front of us with a smile that never faded. How can I forget this? The love of Guru! This love should belong to the entire world; this is my prayer to Guru - the God of the entire world.


(Translated from the original Malayalam by Miss Anjana, USA)

The Compassion of Guru for all Creatures

A Living Memory of Guru’s Compassion for all Creatures


Janardhana Menon, Santhigiri Ashram





However, there were uninvited guests too - pigeons. Perhaps, they too had a right. After all, the compassion of Guru is available not only to human beings but to animals and birds also. The pigeons had their nests all over the thatched roof of the dining hall. And, they had the detestable habit of perching on top and dirtying the place with their droppings. Perhaps, that was the birds’ way of establishing their right of possession. Those who served the food had an additional duty of walking the length and breadth of the dining hall with a long bamboo stick raised to chase away the birds lest they foul up the place during meals.



We all know how the epic Ramayana was born. The seer Valmiki happened to see the wanton destruction of a beautiful product of nature, a pigeon, that too in the presence of its mate. The agonized mind of the seer perhaps travelled back to the atrocities perpetrated on the weak by the strong. The powerful, ten-headed Ravana perhaps is a symbolic representation: he possessed 10 times more strength than Sri Rama - the victim suffering separation from his mate (like the bereaved pigeon). Was the story of Ramayana then a wishful exercise on the part of the saint, portraying the triumph of truth in the face of brute strength?



We see yet another character - the Emperor Shibi. He was at his wits’ end because he wanted to protect, again a pigeon, from the clutches of a vulture. The vulture was preying on the pigeon, which sought protection from the king and was promptly granted asylum. But the vulture too sought justice from the emperor: It was hungry. It could prey only on small birds and animals and it was definitely within its rights to eat the pigeon. The emperor should look after its interest too. The confused emperor, who wanted to be fair to both creatures, offered his own flesh equal to the weight of the pigeon. Surprisingly, the pigeon was heavier than he anticipated. The emperor had to offer his whole body to equal the weight of the pigeon.



I had wondered many times whether justice was done in both cases. Of course, I knew that these were tales glorifying the tests faced by the righteous, but I could never quite see the need for an all-knowing Almighty to conduct a test to confirm the integrity of King Shibi. I kept brooding: what was the retribution for the crime? In both cases, did anyone, as a Brahmajnani should, ever do something to prevent a recurrence and enact retribution too? For that matter, is there anyone who can do both things at one go? I could get the answers only after witnessing an incident at Santhigiri Ashram. I am narrating it below.



It will be difficult for any newcomer to imagine the Santhigiri Ashram of the early 1980s. It was spread over only five acres then. Roughly 15 meters south of the present dining hall and kitchen was a makeshift cooking and dining area at that time. It had a thatched roof and cow dung smeared mud floors, but was kept scrupulously clean. All the inmates used aluminium plates and tumblers, seated on the floor on mats.



However, there were uninvited guests too - pigeons. Perhaps, they too had a right. After all, the compassion of Guru is available not only to human beings but to animals and birds also. The pigeons had their nests all over the thatched roof of the dining hall. And, they had the detestable habit of perching on top and dirtying the place with their droppings. Perhaps, that was the birds’ way of establishing their right of possession. Those who served the food (I was a willing volunteer at lunch time) had an additional duty. They had to walk the length and breadth of the dining hall with a long bamboo stick raised to chase away the birds lest they foul up the place during meals.



One boy, however, had had enough - none but Guruchith, who looks after electrical maintenance now. He managed to get a ladder from somewhere, fixed it in the dining hall and removed one of the nests. Inadvertently, the nest fell with a small pigeon in it. From seemingly nowhere, a cat jumped in, picked up the fallen pigeon and ran away - all in a jiffy. Right then, Guru stepped in. He had witnessed the entire episode.



Everyone was dumbfounded on seeing Guru, who was seething with anger. He shouted at Guruchith and scolded him severely. After a while, all left and forgot the incident – all but Guru. He called Ramanan, the only carpenter in the Ashram in those days. He gave him pointed and precise instructions. About what -- we did not know then.



Two days later, just behind the present Sahakarana Mandiram, we found a nest had been built which could house a lot of pigeons. Curiously, we walked towards it. It was meticulously designed to prevent cats from climbing up. Ramanan said that he had got detailed directions from Guru on how to build the nest.



However, to attract the pigeons to their new abode was another story. At first, they would not come anywhere near it. People tried luring them with food grains and water but to no avail. Then all of a sudden, we found that they flocked there. It appeared that the birds migrated en bloc to the new colony.



Sahakarana Mandiram came up and the pigeons again had to make way. Now this very nest is located in between the Ashram and the guest house—a living memory of the Guru’s compassion for all forms of life.



There is something called a stimulus. Here the stimulus was the death of a pigeon. It was due to an inadvertent mistake committed by one who had no ill will towards the birds. All might have had heartfelt sympathy for the dead bird. But only Guru put His compassion into practical application. At one stroke, He removed the problems of the pigeons and the diners and also provided expiation for a mistake. A lesson not only for the youngster but for all.