Guruvani
(The Sacred Words of Navajyoti Sree Karunakara Guru)
Yugadharma and the Householders
(Translated from the original Malayalam)
Material reality is very important to mankind. Disregarding physical phenomena nothing can be understood. Our body arises from karma (action); that is materiality. What can be achieved without the physicality of the human body? To assume the Dharma of the body, Karma is necessary. Only the knowledge gained through (the medium of karma) will be useful to us. Only that knowledge has a locale. How have all of us - men and women, small and big - transmitted this knowledge through our lives?
There was a time when a disease was diagnosed from the pulse. When it was modernized it has become impossible without touching the blood, bone and marrow. Still, wherever and whatever is examined, it is not known where the disease is located. All the undiagnosed diseases would be covered up by jargon too difficult to understand. We are enslaved by some jargon or the other like this. There should be a change to this error.
It is the householders, grihasthasramis, who should correct this fault arisen from habit. Only they can do it. They have to struggle a lot for it. Many more hardships will have to be undergone compared to what we undergo for the sake of husband, wife, children, education, wealth and power. For setting this karma right one should decide to make one’s own house the very starting point. It should be handled in such a way that everybody can understand it. For, from the time of birth until one is able to walk, it is in the home-environment that one grows. For a mother (girl-child) who is brought up thus, that tendency (learnt from home) would be in her blood, marrow and flesh. For developing such inclination in mothers, first the men themselves should inculcate it. The home environment should be thus developed as far as possible. When such effort is coupled with the accumulation of virtue, punya, the prevailing method of education itself will change the world over.
When there is no clarity of aim with awareness, the God-given blessedness of the earth itself will be lost owing to a deviation from the course of mankind’s (right) karma and dharma, resulting in children who sow ruin all-round. (Hence) it should be done in accordance with the changing times. That it has not been done this way is the reason why thinkers, rulers, physicians, householders in the world and social activists regret they have got into a vicious circle. Even those who, standing in the midst of people, dish out moral teachings and Vedantic aphorisms taking the name of great preceptor-traditions are convinced that their own lives and the whole life of the society that they lead are caught in this vicious circle. These are people who do not think about the matters that have come by divine dispensation or evaluate the Yuga Dharma. The populace, therefore, being caught and trodden under the grip of devotion, liberation, rationalism or atheism has moulded the householders in such a manner that they have become ready to be thrown into a big fire-pit that is looming large.
All the technologies discovered by the West to save themselves, enduring shivering cold and snowfall, are pitched towards us to spell ruin. Though we possess here a nature suitable for living by whatever means and a land rich with agricultural produce, we remain idle, hands locked, making others to work in the manner of slaves, acting as the lords - the consequence of which we are experiencing ourselves today. The result of that very karma has come back to us. We have got a situation, wherein, after cultivation, in order to crop the produce, the consent of someone else has to be sought. If the crop is to be harvested full, one has to stand with folded hands before the hewer. Otherwise half of the crop might be left uncut in the field. Thus we are in the midst of all kinds of degradation. We have no drinking water, no law and justice. What kind of freedom do we have? We, who do not have freedom, say we are free. Except polluted air, what do we have to take in? Aren’t the five fundamentals, the panchabhuthas, themselves polluted? In our country the situation is at least a little different because there are no big factories and companies functioning in our land. The world falls apart like this while our notion is that the world is progressing. Ignorant multitude of people, who mindlessly glorify science and technology! (There are) some others who are aloof from all this. There are yet other ignorant people who say yes to whatever is told. This karmic circle makes your life empty because it does not let you think or make others think about the perpetual loss and destruction taking place in the world. I am reminding you again about those intimations being given to the world for the past many years as the Words of God.
The technology of the Westerner - who tries to show superiority by writing, sketching and experimenting to prove whether the greatest invention is ‘ours’ or ‘yours’ - not being satisfied with the assault from both land and sky, is destroying the people through ideology, activism and government. I am reminding you once again that the householders of the whole world ought to be vigilant; otherwise they are preparing themselves to cast their own future generations into a vast fire pit that is getting formed. Because, whatever way it is created, do the parents have any alternative other than letting the children be in this very society?
What does each one do in the name of politics? Politics is a thing (karma) which gets extinct in a day and fated to be so. But the youngsters who are unaware run after politicians and take politics for their life. They start reflecting about it only when half their life is over. By that time, turning back becomes impossible because they are not in a position to start afresh. Ask any leader, who has crossed the middle age, in private. And he would agree that it (his entry into politics) was a mistake. If it is considered seriously, you will realize that this is an outrageous wrong being done to the younger generation. But we have not realized at all what a great wrong it is! This evil will vanish from the very face of the earth, if the householders could unite and act with a will. It is enough for you to understand that it is deception and it will disappear on its own. Until you realize this situation for yourself you will not be able to listen to and believe in any counsel. This karma (the politics of today) does not have to be eradicated willfully; you need only perform your duty with awareness.
What is that duty? It is fulfilling the karma (efforts) accrued through previous births. It is not possible for you to act from the awareness of all past lives and achieve the completion. It is not necessary for you to know it either. It is enough to learn to believe. This is what Jesus said that your faith will save you. You should learn to have faith. A Source is being given to you for faith. Remaining firm on that Source, everything can be accomplished one by one. You, your wife and children are involved in the same karma. What you attain should be attained by them also. The father should be one who has attained love through faith, karma through love, virtue (punya) through karma, and good fortune through virtue. The womb of a mother suitable for this is also necessary. Have we brought up such virtuous mothers? A father, who has to be god for the children, should he not reach at least the level of knowledge of showing the path to God? Your search should be for this. Whatever else you find for them would not do. This is karma. This is virtue. The father and mother who reach this virtuousness actualize the ‘progeny of the world’. This is not the accomplishment of the renunciate, the sanyasi. What can be done if you householders live abandoning this? Caste, religion or class is not applicable to the life of householders. The dharma of the age should lead you as the light.
This is the Age of Kali. The Dharma of Kali is the guidance given by the Guru who has come (to the earth plane) extinguishing all karma, going beyond tantric and mantric rituals and actualizing the Saakteya, Saiva and Vaishnava traditions and (who has) earned the right for liberation through cycles of birth accumulating virtues in life. Kali is brimming in a manner that declares that even the teachings of Jesus and Mohammed are not enough. If the Dharma of Kali is to be accomplished, the wife and mother in our households should be virtuous like the wife and mother of Prophet Mohammed. Initially the prophet could not make out the Word from Light. The Prophet thought that it was an illusion. It was his wife and mother who understood and encouraged him. They were of such goodness and qualification.
The householders should be able to bring up such a girl (wife) who would say (to her husband) that, “I would pray for you so that you may attain whatever blessedness.” Only if you do karma of this much virtuousness, you can become the heirs to the work of redeeming the Age. It cannot be got by one who has disqualification in karma, no matter how high his status.
If this ever revolving orbit of planets is to offer us beneficence remaining in their paths, the grace of God is indeed essential. People should get this knowledge through the Governments. This should be accepted by the people and governments as much suitably.
How can one think and realize the possibility of interstellar destruction, if we disregard these matters, immersed as we are in mirage-like rhetoric and words of consolation? We must maintain constant vigilance to accept this physical duty by our life, if we are to bring up India as the basis of prosperity and the true source of the Word of God.
A View of Santhigiri Ashram
Lotus Parnasala and Sahakarana Mandiram , Santhigiri Ashram, Thiruvananthapuram, Kerala
Tuesday, July 27, 2010
Sunday, July 25, 2010
The Difference Between Guru and the Deities
GURUVANI
(The Sacred Words of NavajyotiSree Karunakara Guru)
Translated from the original Malayalam
The Difference Between Guru and the Deities
What is the range of the term ‘Guru?’ From someone who does a job to a person engaged in the virtuous work of (imparting) self-realization comes under the definition of Guru. Leaving the field of occupation, when one reaches the spheres of pranamayam (energy sheath), jnanamayam or vijnanamayam (knowledge and wisdom sheaths), mere bookish knowledge becomes inadequate as instructions are to be sought here.
The lack of punyam in the soul gets expressed as various diseases in the body. This has to be cured by employing different methods. Textual knowledge does not help in this. Where textual knowledge does not help, that path of dharma, which enables one to seek merit (punya) through karma (action), helps. Such dharma has influence on the soul as well.
The dynamic of action being such, action without dharma hinders the soul and the body in course of time. A person follows his basic instincts and propensities (vasanas) accrued from past births.
Some may do more good deeds and some tend to do bad deeds more. Sometimes, the individual is not in a position to distinguish between good and bad. Therefore when he does a bad deed, taking it to be a good one, his entire activity turns bad.
Unless one confesses to Guru about one’s negative karma, no solutions can be found and one comes to a dead end. In an excess of devotion (bhakti) some resort to strange deeds and invite people’s displeasure. Yet others imagine themselves to be persons of still higher attainment and would act and even move like a yogi or mystic.
In course of time, the activity of such persons loses clarity. It becomes incomprehensible (even) to themselves. They will not be able to assess for themselves whether the path of initiation (upadesa margam) or the path of concentrating on a favourite deity (ishta devata sampradayam) is suitable for them. Beings in the subtle plane start manifesting before a person who follows either of these paths for some time.
Such manifestations would be according to the evolution of the soul of the devotee. If there is a manifestation, the devotee will be full of zeal in his pursuit. His devotion (bhakti) would also increase. He would start getting visions in the waking state of consciousness (jagrat), dream state (swapnam), profound sleep (sushupti), the higher fourth state (turiyam) and a still higher state (turiyatitam).
The inner visions start with the elementals, go on to lower beings such as matan, maruta, and mantramoorti, and to apparitions of mystics such as yogi, jnani, karmi and so on. Demonic beings capable of creating powerful movements in the five elements are among them.
These are the ‘lords’ in some households and ‘gods’ in some others. The devotee who has visions of them might even get the feeling that these ‘lords’ and ‘gods’ are pleased in his presence. He would then feel proud that he has attained certain heights. He might get visionary experience in dream as well as in the waking state. He would become respected in the locality. In terms of the soul’s growth, some of these persons get stuck at this stage.
If there is no Guru to guide, at this stage a situation may arise, which invites the displeasure of family and neighbourhood. They could say bad things about him and he may even be physically beaten up. Since the devotee has extrasensory experiences, he would still cling on to his object of worship. He would carry on as if his experience is spiritual. He would indeed have many matters to present as authentic! As indicated above, there would also be deeds to his credit that ought to make those around him believe (in him).
Those who follow the path of worshipping a favourite deity like matan, maruta, or mantramoorti would sprinkle holy ashes, engage in tantric rites and initiation rituals, in order to earn people’s respect. These are minor tricks inspired by the deity itself. The devotee and those who believe in him get caught and even incarnations could be wasted this way. This could have happened in past births also (to the devotee).
The practitioners of such devotion might take to wandering, and their end might come on the roadside somewhere. Yet others would practice yoga, initiation through mantras and worship of favourite deities and just pass away (without much progress).
Some work towards altered states of consciousness like pratyaharam and dharana related to the samadhi state. Striving thus, they earn certain spiritual experiences as well as perceptions of life. As they are meticulous about their personal cleanliness and bodily purity, they will be held in high esteem at home and outside.
As they go forward, the lack of soul’s merit (punya) as well as the needs of the body will block their progress. Here things get mixed up. Correction and direction can be received at this stage only from a Guru; Guru becomes inevitable here. That is the depth of the riddle that is Guru.
When visions, as indicated above, are received, and 7444 of them realized, an aspirant attains one ‘stage’. If an individual with a healthy body and punya in the soul strives relentlessly and consistently, it would take 181/2 years to complete this one stage.
Even such completion would take an aspirant (if he is a beginner in spiritual life) only to ‘Vetalanagaram...’ – the realm of powerful but dark (tamasic) beings. If a mistake is made at this level, one would stagnate at the same level through many births and deaths without progress. The line from the Gurugita, “aneka janma samprapta karma bandha vidahine”, could be reflecting this cycle of birth and death.
An aspirant could fall into such error whichever path he takes – be it jnana, karma or bhakti. Some who have come up in the jnana path also have written about this.
Sri Narayana Guru’s Daivachintanam refers to the same experience. It is from his spiritual knowledge that he draws and speaks. To get out of the negative, one must pursue the positive, he says. But he does not make it clear as to how to go about it.
It is one among millions and millions of tyagis (seekers who lead a life of self sacrifice) who becomes capable of getting such a perspective. Many souls incarnate and depart in a variety of ways. In all this there would be truth also. The truth, in words of dharma, is in the correction by discriminating between right and wrong.
A person who completes 70748 visions of this kind will evolve to a high plane (daivasannidhanam) moving closer to the Supreme. Until and unless the human race realizes the value of this great and inexplicable astral process, no one can even guess what the plight would be. Even the rationalists turn out to be exponents of futile efforts in this field.
More dangerous than these aspirants and rationalists who create perverse karmic streams are those poets and thinkers who present a world vision based on intellect, without an inkling of the gross-subtle-cause-effect (sthoolam-sooksmam-karanam-karyam) relationships. The above mentioned rationalism (yuktivada) and liberationism (muktivada) have led to the philosophy of people like Charvaka.
These people have a handicap. They don’t have the maturity of awareness that can lead them to their own liberation. But we keep in mind that they have the skill to open up the storehouse of knowledge of the entire world.
The effort in this area is of two types of devotion -- without using intelligence (mooda bhakti) and devotion born of knowledge (jnana bhakti). Of these, the second group pursues the path of jnana bhakti and will not have any touch with real spiritual experience.
The subjects that their intellects absorb and the writings of those who are in tune with them are of intense value to themselves; everything else would be senseless to them. But legs tire equally for the person who is chased, and the person who chases. Both will fall pathetically in the end. Rationalism and liberationism have only this much of essence.
But the real liberationist is not in these lists. The author of Gita has qualified him with great words: the one who combines intelligence with spiritual power – “budhya yukto yoga balena chaeva.”
Some of the scholars who enthrall people with their textual knowledge are projected as jnanis by some (other kind of) rationalists. There are also persons who are stuck in unthinking devotion (mooda bhakti) till the end. These are the type of people who were described earlier as scapegoats of the sorrow that is Vetalanagaram. People of textual knowledge, no matter how great they are, are slaves to this realm of the spiritual world.
The aspects of gross-subtle-cause-effect (sthoolam-sooksmam-karanam-karyam) are related to the soul’s karma and dharma. The Guru who lends gross-subtle-cause-effect to soul’s karma and dharma should be a bold doer with direct spiritual knowledge and should respect and consider the five elements (panchabhoota), five senses (panchendriya), five sheaths around the soul (kosas), the individual soul (jivatma), the Absolute (paramatma) and dharma.
Without Guru, the aspirant may reach the aberrant state of the liberationist/rationalist whose action does not bear any fruit.
Thiruvalluvar does not seem to have discussed dharma, artha, kama and moksha but he has made references based on them. It is not possible for an ordinary person to function without these.
As far as liberationism and rationalism are concerned, they do not rise up to any conceptual height. It does not help to forget the fact that at this point every one falls. Reason and liberation are two ideas which deserve special and serious consideration. Such consideration is a way to freedom.
The dharma of Guru is eternal and inscrutable. Guru is the giver of vision (knowledge) pertaining to the level of the atom, the indivisible totality (akhandata) and the object of one’s worship.
He possesses the clarity of knowing the past, present and future. He can impart that proof to others as well; he causes recurrence of their life situations, to reach a corrective solution.
The difference between Guru and deity is immense. A life without realizing this is fruitless. The deities worshipped – devas and devis - are nothing at all in comparison with the visionary disciple of such a Guru.
(The Sacred Words of NavajyotiSree Karunakara Guru)
Translated from the original Malayalam
The Difference Between Guru and the Deities
What is the range of the term ‘Guru?’ From someone who does a job to a person engaged in the virtuous work of (imparting) self-realization comes under the definition of Guru. Leaving the field of occupation, when one reaches the spheres of pranamayam (energy sheath), jnanamayam or vijnanamayam (knowledge and wisdom sheaths), mere bookish knowledge becomes inadequate as instructions are to be sought here.
The lack of punyam in the soul gets expressed as various diseases in the body. This has to be cured by employing different methods. Textual knowledge does not help in this. Where textual knowledge does not help, that path of dharma, which enables one to seek merit (punya) through karma (action), helps. Such dharma has influence on the soul as well.
The dynamic of action being such, action without dharma hinders the soul and the body in course of time. A person follows his basic instincts and propensities (vasanas) accrued from past births.
Some may do more good deeds and some tend to do bad deeds more. Sometimes, the individual is not in a position to distinguish between good and bad. Therefore when he does a bad deed, taking it to be a good one, his entire activity turns bad.
Unless one confesses to Guru about one’s negative karma, no solutions can be found and one comes to a dead end. In an excess of devotion (bhakti) some resort to strange deeds and invite people’s displeasure. Yet others imagine themselves to be persons of still higher attainment and would act and even move like a yogi or mystic.
In course of time, the activity of such persons loses clarity. It becomes incomprehensible (even) to themselves. They will not be able to assess for themselves whether the path of initiation (upadesa margam) or the path of concentrating on a favourite deity (ishta devata sampradayam) is suitable for them. Beings in the subtle plane start manifesting before a person who follows either of these paths for some time.
Such manifestations would be according to the evolution of the soul of the devotee. If there is a manifestation, the devotee will be full of zeal in his pursuit. His devotion (bhakti) would also increase. He would start getting visions in the waking state of consciousness (jagrat), dream state (swapnam), profound sleep (sushupti), the higher fourth state (turiyam) and a still higher state (turiyatitam).
The inner visions start with the elementals, go on to lower beings such as matan, maruta, and mantramoorti, and to apparitions of mystics such as yogi, jnani, karmi and so on. Demonic beings capable of creating powerful movements in the five elements are among them.
These are the ‘lords’ in some households and ‘gods’ in some others. The devotee who has visions of them might even get the feeling that these ‘lords’ and ‘gods’ are pleased in his presence. He would then feel proud that he has attained certain heights. He might get visionary experience in dream as well as in the waking state. He would become respected in the locality. In terms of the soul’s growth, some of these persons get stuck at this stage.
If there is no Guru to guide, at this stage a situation may arise, which invites the displeasure of family and neighbourhood. They could say bad things about him and he may even be physically beaten up. Since the devotee has extrasensory experiences, he would still cling on to his object of worship. He would carry on as if his experience is spiritual. He would indeed have many matters to present as authentic! As indicated above, there would also be deeds to his credit that ought to make those around him believe (in him).
Those who follow the path of worshipping a favourite deity like matan, maruta, or mantramoorti would sprinkle holy ashes, engage in tantric rites and initiation rituals, in order to earn people’s respect. These are minor tricks inspired by the deity itself. The devotee and those who believe in him get caught and even incarnations could be wasted this way. This could have happened in past births also (to the devotee).
The practitioners of such devotion might take to wandering, and their end might come on the roadside somewhere. Yet others would practice yoga, initiation through mantras and worship of favourite deities and just pass away (without much progress).
Some work towards altered states of consciousness like pratyaharam and dharana related to the samadhi state. Striving thus, they earn certain spiritual experiences as well as perceptions of life. As they are meticulous about their personal cleanliness and bodily purity, they will be held in high esteem at home and outside.
As they go forward, the lack of soul’s merit (punya) as well as the needs of the body will block their progress. Here things get mixed up. Correction and direction can be received at this stage only from a Guru; Guru becomes inevitable here. That is the depth of the riddle that is Guru.
When visions, as indicated above, are received, and 7444 of them realized, an aspirant attains one ‘stage’. If an individual with a healthy body and punya in the soul strives relentlessly and consistently, it would take 181/2 years to complete this one stage.
Even such completion would take an aspirant (if he is a beginner in spiritual life) only to ‘Vetalanagaram...’ – the realm of powerful but dark (tamasic) beings. If a mistake is made at this level, one would stagnate at the same level through many births and deaths without progress. The line from the Gurugita, “aneka janma samprapta karma bandha vidahine”, could be reflecting this cycle of birth and death.
An aspirant could fall into such error whichever path he takes – be it jnana, karma or bhakti. Some who have come up in the jnana path also have written about this.
Sri Narayana Guru’s Daivachintanam refers to the same experience. It is from his spiritual knowledge that he draws and speaks. To get out of the negative, one must pursue the positive, he says. But he does not make it clear as to how to go about it.
It is one among millions and millions of tyagis (seekers who lead a life of self sacrifice) who becomes capable of getting such a perspective. Many souls incarnate and depart in a variety of ways. In all this there would be truth also. The truth, in words of dharma, is in the correction by discriminating between right and wrong.
A person who completes 70748 visions of this kind will evolve to a high plane (daivasannidhanam) moving closer to the Supreme. Until and unless the human race realizes the value of this great and inexplicable astral process, no one can even guess what the plight would be. Even the rationalists turn out to be exponents of futile efforts in this field.
More dangerous than these aspirants and rationalists who create perverse karmic streams are those poets and thinkers who present a world vision based on intellect, without an inkling of the gross-subtle-cause-effect (sthoolam-sooksmam-karanam-karyam) relationships. The above mentioned rationalism (yuktivada) and liberationism (muktivada) have led to the philosophy of people like Charvaka.
These people have a handicap. They don’t have the maturity of awareness that can lead them to their own liberation. But we keep in mind that they have the skill to open up the storehouse of knowledge of the entire world.
The effort in this area is of two types of devotion -- without using intelligence (mooda bhakti) and devotion born of knowledge (jnana bhakti). Of these, the second group pursues the path of jnana bhakti and will not have any touch with real spiritual experience.
The subjects that their intellects absorb and the writings of those who are in tune with them are of intense value to themselves; everything else would be senseless to them. But legs tire equally for the person who is chased, and the person who chases. Both will fall pathetically in the end. Rationalism and liberationism have only this much of essence.
But the real liberationist is not in these lists. The author of Gita has qualified him with great words: the one who combines intelligence with spiritual power – “budhya yukto yoga balena chaeva.”
Some of the scholars who enthrall people with their textual knowledge are projected as jnanis by some (other kind of) rationalists. There are also persons who are stuck in unthinking devotion (mooda bhakti) till the end. These are the type of people who were described earlier as scapegoats of the sorrow that is Vetalanagaram. People of textual knowledge, no matter how great they are, are slaves to this realm of the spiritual world.
The aspects of gross-subtle-cause-effect (sthoolam-sooksmam-karanam-karyam) are related to the soul’s karma and dharma. The Guru who lends gross-subtle-cause-effect to soul’s karma and dharma should be a bold doer with direct spiritual knowledge and should respect and consider the five elements (panchabhoota), five senses (panchendriya), five sheaths around the soul (kosas), the individual soul (jivatma), the Absolute (paramatma) and dharma.
Without Guru, the aspirant may reach the aberrant state of the liberationist/rationalist whose action does not bear any fruit.
Thiruvalluvar does not seem to have discussed dharma, artha, kama and moksha but he has made references based on them. It is not possible for an ordinary person to function without these.
As far as liberationism and rationalism are concerned, they do not rise up to any conceptual height. It does not help to forget the fact that at this point every one falls. Reason and liberation are two ideas which deserve special and serious consideration. Such consideration is a way to freedom.
The dharma of Guru is eternal and inscrutable. Guru is the giver of vision (knowledge) pertaining to the level of the atom, the indivisible totality (akhandata) and the object of one’s worship.
He possesses the clarity of knowing the past, present and future. He can impart that proof to others as well; he causes recurrence of their life situations, to reach a corrective solution.
The difference between Guru and deity is immense. A life without realizing this is fruitless. The deities worshipped – devas and devis - are nothing at all in comparison with the visionary disciple of such a Guru.
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".
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
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.
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.
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