Petals of Sacrifice - Swami Vandanarupan Jnana Tapaswi

By Mukundan P.R.

Gurucharanam Saranam


Sri Devadas was a youth with robust health and a strong mind. Whatever others may talk, he had his independent decision concerning matters in life. He was engaged in contract work in his native town, Palakkad. It was in 1992. He went to Olassery, near Palakkad as he had heard that bricks were cheaper there. When he reached Olassery, he saw a group of white clad men and women moving along holding colorful parasols. ‘Have Christians come here too’, he murmured to himself. When he enquired what it was all about, somebody in the group said that their Guru was coming and they were waiting to welcome the Guru.

After sometime, the Guru came. Devadas watched. He saw Guru. The things were not as he imagined. Devadas’ heart began to beat a different tune. He did not know why. He was attracted to Guru’s figure immensely. The experience pounded his heart and pulled him to Guru. He was getting transported to a divine and joyful plane by the sight of Guru and the chanting of devotees.

In the subsequent time he began to visit the Ashram at Thiruvananthapuram and got an opportunity to be associated with the activities of the branch ashram at Palakkad. However, it took him some more years to accept and assimilate the ideology of Guru. The change of mind came through the monthly prayers at the branch ashram, which gave him an avenue of peace and realization. It dawned on him that it was the truthful way of life in harmony – harmony with home, harmony with community, harmony with Guru and God and harmony with himself.

The soul of Devaduttan was in readiness to receive Guru, the Light of life. But he never knew about Guru before. He neither knew about his own struggles for truth and light in past births. But Guru knew and spontaneously drew him to Him at appropriate time and place. After the Adisankalpam of Guru, when Sishyapoojita, as per Guru’s command, asked him to lead the life of a brahmachari, he obeyed like an obedient child. When Sishyapoojita, as per Guru’s command, asked him to renounce all worldly desires, he obeyed that too innocently and became a sanyasi – Swami Vandanarupan Jnana Tapaswi, a sanyasi with strong verve, looking after the building activities of the Ashram, under Aroodda Suddhi, as its in-charge.

Teerthayatra of Sishyapoojita Janani

Gurucharanam Saranam
The Teertha of Sishyapoojita Janani Amrita Jnana Tapaswini to North-West
Mukundan P.R.

The Teertha Yatra of Her Holiness Sishyapoojita Amrita Jnana Tapaswini, the Guru Apparent of Santhigiri Ashram was a unique event, which can no less be compared with the great journeys undertaken by sages in the past like Sri Buddha, Mahavir, Adi Sankaracharya or Guru Nanak. These sages through their spiritual odysseys were erecting the edifice of spiritual and cultural transformation. The journey of Sishya Poojita was such a journey for the spiritual and cultural renaissance of India as envisioned by Navajyoti Sri Karunakara Guru, the founder of Santhigiri Ashram. The teachings of Guru have inspired millions of people in and outside India as it add a fundamentally new perspective to the deep rooted spiritual and social maladies faced by our society today.
Sishyapoojita Janani was accompanied by 56 regular Teertha Yatris throughout the journey. The Yatra commenced on Thursday 5 November, 2009 from the Santhigiri Ashram Headquarters at Pothencode Thiruvananthapuram and concluded at Mumbai on 30th November, It involved more than 5000 KMs road journey through north-western India covering major cities and towns viz. New Delhi, Ludhiana, Amritsar, Waga Border, Rishikesh, Hardwar, Dehradun, Mussouri, Jaipur, Udaipur, Mount Abu, Devgarh, Meerut, Agra, Nad Dwara, Ahmedabad, Vadodara, Daman, Vapi, Panvel, Karjat (New Mumbai) and finally Mumbai. Here I will not go into the details of the journey as a travelogue on her Teertha Yatra is about to be published soon as a book. I shall mention only the ideological significance of the Teertha Yatra, from my point of view. Certainly there are many things which I do not know. Whatever little she has mentioned about the Yatra, it has been mentioned in the travelogue along with the wonderful experiences of the Yatra itself.

The Significance of the Teerthayatra

If we look at the present times, we find that there is no dearth of spiritual teachings and ideologies. Volumes of sacred literature are available today, taught by both ancient and modern masters, prophets and Gurus. But when it comes to the realization or practice, we get to a blank. The spiritual aspirants as well as the laity get stuck at a certain level of experience unable to achieve the fullest and the ultimate. This is not the case of a particular religion but is an all-pervasive problem. The spiritual roof of mankind is blackened universally by the suffocating smokes of hatred, greed and suspicion. The lack of love we experience among ourselves is indicative of the distance we have created between ourselves and God. The old and new ideologies, religious and otherwise, have failed to take us forward on the path of peace and enlightenment. The Teertha Yatra of Sishyapoojita Janani was to generate love of God among the people.

Generally people seek immediate solutions to problems. They are unable to go in depth into the cause-effect relationship of problems. The faithful think that the Supreme Power who supposedly created this vast universe could perform any miracles. Let God perform a supreme miracle so that all living beings in the world live happily forever with love and respect. The great Gurus and Prophets wished it so and we too repeat their prayers. But such a miracle does not happen. What is the reason? God always said that the problem lies in you and the remedy also lies within you. Be conscious and alert to the laws of life - to Dharma. This seems to be the restraint of God and silent exhortation to humanity. Know the Dharma, the Will of God. The lifetime effort and mission of Navajyothisree Karunakara Guru has been this – to impart Dharma to the suffering humanity.

A large number of spiritual aspirants today are trying to hide in the pigeon holes of their own ‘Self’. They are taught in sophisticated terms and terminology that the ‘Self’ (Atma) is the Supreme God. This could be a wrong and misleading supposition. The ancient method of yoga was developed in a different age which is being promoted in different fashions today. Its effectiveness in calming the body and mind is indisputable. However, for salvation and soul evolution, there are impediments arising out of physical, spiritual, ancestral and karmic bonds with which every soul is affected. The tranquility of the Self cannot be gained without gaining freedom from the karmic bonds and spiritual entanglements accumulated in one’s soul. One can gain this inner freedom only through selfless service at the feet of the Supreme Guru. The path of Santhigiri Ashram is to overcome the spiritual and karmic difficulties through service at the feet of the Guru.

It is said that the nature of our Self is consciousness. But it is wrong to equate it with the Supreme Light. Navajyothisree Karunakara Guru said; ‘We are not the Supreme, but only part of it’. To equate ourselves with God was the first spiritual mistake or the ‘original sin’ of mankind. One of the four great enunciations of the Vedas itself is that ‘I am God’ (Aham Brahmasmi). A curse has befallen on the world due to this error. Navajyothisree Karunakara Guru conveyed to humanity when and how this spiritual error occurred and with what consequence. This is a new knowledge in the spiritual history of mankind. This was revealed from the Supreme Light to Santhigiri Guru Parampara.

The above said spiritual error occurred in the 3rd Chaturyuga of the present Manvantara and thereafter, due to Godly curse, the sages could not experience spiritual light. In the 7th Chaturyuga, the Supreme authorized Brahma, Vishnu and Maheshwara - three spiritual evolutes to impart spiritual knowledge to mankind. It was thus the Trimurty worship originated in the world. In the subsequent period, the first error was repeated in the Trimurty tradition also, because, contrary to the Will of the Supreme, the Trimurty were equated with the Supreme God. Again corruption took place in the dharma and karma of mankind. After the 3rd Chaturyuga, now it is the 28th Chaturyuga, which means we have lived with this spiritual fall for several ages.

The pollution in dharma affected mankind in various ways. In the passage of time, a priestly class came into existence. They developed complex rituals imposing discriminatory laws on the less privileged with the help of the rulers and fabricating mythical stories. The people were segregated on the basis of castes and true spiritual knowledge was denied to them. The birth of Navajyothisree Karunakara Guru was to initiate a correction in the dharma and karma of this ancient land. The Guru’s liberating ideology should reach at all door steps for the transformation of India. The Teertha Yatra was to touch the heart of India and its people.

The Sudras, the majority in the society, were encouraged to worship low and evil spirits and follow sinful customs and practices. The status of women was degraded. Women, irrespective of their caste tags, were bracketed under Sudra and denied of spiritual knowledge and enlightenment. The children and the family go astray if the women were ignorant of dharma, karmic and spiritual laws. The Indian society was thus degenerated into depths of despondency, superstition and ignorance. Dharma and Karma when practiced wrong for a long time cause wrong Karma Gati among the people, i.e. wrong karmic tendencies in the soul. The result of wrong Karma Gati would be perpetual misery and downward spiral of the soul and the family. When the families thus become victims of wrong Karma Gati, not only the family, but the society suffers, the nation suffers and ultimately the whole world. So fundamentally what is to be rectified and reoriented is the old perceptive on dharma, which we blindly follow not knowing what merits and demerits it would emboss on our soul and family. The Teertha Yatra was to carry this message to the Indian masses.

Due to wrong worship, ignorance about dharma and karma, the majority of Indians became physically and mentally raw and brutish without any positive inclinations in life. They became Sudra in the real sense. They stood divided even when the cultural and spiritual motifs of the society were being destroyed by foreign invaders. India was crushed. India became a slave country for centuries. Even at such times, the priestly and ruling class, excepting certain valiant men and women, sided with the foreign invaders for their selfish ends. Always, the ordinary people suffered. India suffered. The route of the Teertha Yatra showcased the symbols of this past suffering of India.

The people are used as tools and misguided in the name of religion and politics. How can India escape from this suffering? The spiritual renaissance initiated by Navajyothisree Karunakara Guru addresses this question. Guru said that Kaliyuga is the age of enlightenment for all, especially the Sudra. India is destined to lead the world again, Guru predicted. The Teertha Yatra of Sishyapoojita Janani, the Guru apparent of Santhigiri Ashram is the commencement of this spiritual renaissance of India.

According to Sanatana Dharma, propounded by the great Rishis, each time segment (yuga) in the creation undergoes cyclic evolution, in order that all living beings merge with the Supreme after fulfilling their full growth and potential. Therefore, the soul undergoes birth and death several times, to fulfill the dharma and virtues associated with each birth. Navajyothisree Karunakara Guru said that this cosmic plan is known as Yuga Dharma and each Yuga has its specific dharma. Contrary to this, in the present Kaliyuga, the dharma of the past Yugas – the Treta Yuga and Dwapara Yuga is followed, which is the worship of Devi-Devas (celestial beings and angels) and their propitiation through Yaga, Yagna and other originated in the world. In the subsequent period, the first error was repeated in the Trimurty tradition also, because, contrary to the Will of the Supreme, the Trimurty were equated with the Supreme God. Again corruption took place in the dharma and karma of mankind. After the 3rd Chaturyuga, now it is the 28th Chaturyuga, which means we have lived with this spiritual fall for several ages.

It was Sri Krishna, who, in the beginning of Kaliyuga, hinted about the dharma of Kaliyuga. He exhorted Arjuna to abandon the dharmic precepts that were being followed and surrender to Him (Krishna) as his spiritual guide, the Guru or Master. Krishna, the Guru imparted spiritual vision and experience to Arjuna. Krishna categorically stated that it was not through the learning of the Vedas spiritual realization is gained, but through surrender and devotion to the Guru, the embodiment of supreme enlightenment. Remember that Krishna was the spiritual authority of Dwapara Yuga, born in a Yuga Sandhi (confluence of two ages). He was born in Dwapara Yuga just before the commencement of Kali Yuga. His duty, accordingly, was to assess the past and delineate the dharma of Kaliyuga.

The Vedic tradition, however, refused to accept Krishna’s spiritual authority and in the subsequent period created myths that Krishna was an avatar of Vishnu, a God in the Trimurty tradition. Krishna was thus brought under the Vedic ritualism. The same mistake was repeated in the case of Buddha, who came subsequent to Sri Krishna. It was wrong to do so, because Krishna was a highly elevated soul, a Supreme Guru incarnate, who had transcended the spiritual planes of Trimurty and demigods. The visit of Sishyapoojita Janani and her entourage to Mathura and Vrindavan was to honor that great soul, the manifestation of supreme spiritual enlightenment.

Another revelation of Navajyothisree Karunakara Guru of paramount importance is about the difference between the spiritual status of Devi-devas and a Guru who has transcended the spiritual planes of devi-devas. Guru revealed that there are ten spiritual planes which a soul has to transcend before it could experience the Light of Brahman. The Trimurty and Devi Devas occupy a position up to and below the sixth plane. But the formless truth of the Soul is experienced only after the sixth plane. Sri Krishna was a soul who had transcended the eighth spiritual plane by birth itself. In the Kaliyuga, God is to be worshipped through the medium of the Supreme Guru who comes as the authority of the age.

How do we recognize that Supreme Guru? The Supreme Guru would have transcended the planes of Demigods and Trimurty, i.e. he should have at least transcended the seventh plane in spirituality. He would be a Trikala Jnani and should be able to look into what had happened in the past Yugas and act according to the will of Brahman to initiate corrections in Dharma, as required of the age. That Guru and His lineage will receive revealed words from the Supreme Light to guide humanity forward and his words will be the Vedas for the whole humanity.

Navajyothisree Karunakara Guru is that Supreme Guru, who transcending all spiritual planes, became the authority of the age, whose disciples get revealed words from the Supreme Light of Brahman. The dharma of Kali Yuga is to surrender at the feet of that Supreme Guru, in love and devotion, to attain spiritual enlightenment as well as worldly progress. This is the exalted vision of Santhigiri Ashram. Guru cuts away the wrong Karma Gati of the soul, of the family and the ancestors, which helps the birth of good progeny in the family with physical and mental prowess and also with spiritual vision and enlightenment. Guru removes all barriers of caste, religion, class and creed binding human beings in the love of God. Guru is the reflection, the veil of the impersonal or the formless Supreme Being, the Light of the universe. God is to be realized through the medium of Guru. This is the concept of Santhigiri Ashram. This path, Gurumargam, will join human hearts, liberating them from religious and cultural confinements and narrowness. The Teertha Yatra of Santhigiri Ashram went weaving new threads of spiritual enlightenment in the social fabric of India.

After Guru merged with Adi Sankalpam (merging with the Light of Brahman) on 6th May, 1999, Sishyapoojita Janani Amrita Jnana Tapaswini carries the Light and mission of Guru. Sishyapoojita was born at Kallar in Idukki district, Kerala. She became entitled to the position of the first Sishyapoojita, i.e. the venerated among the disciples in the Guru Parampara through her dedicated life of renunciation from the age of seven, when she met Guru for the first time.

Sishyapoojita receives revelations and transcendent visions from the Light of Brahman, through the medium of Guru and imparts this knowledge for the guidance of humanity. She carries out spiritual intercessions on behalf of the Guru parampara. Sishya Poojita undertook the Teertha Yatra as per the Will of the Supreme through the spiritually and historically important places in North-Western India carrying the message of Guru and performing unique spiritual intercessions inspiring hundreds of people from all walks of life including heads of spiritual, religious, political, social and educational institutions.

The soul of India is ailing. The Rishis and sages are not in peace due to the wrong course of dharma. So too are the ancestral souls who suffer unable to get elevated birth, due to polluted dharma and family institutions. We can understand from the long history of India that her heart has been rent several times by the bloody march of greed, violence and ignorance by depredators, religious crusaders and cruel invaders, both internal and external. The soil of India is soaked with the blood of thousands of innocent souls. Such places appear wearing the dark blanket of wrong Karma Gati. Only by the grace of the Supreme Guru, those places and the souls inhabiting in the subtle could be liberated from the misery and a new vista of light brought through the spiritual intercession (sankalpam) of Sishyapoojita, the Guru Apparent. While burning the old Karma Gati, she paves the way for a new Karma Gati to germinate in those places. Children carrying the light and mission of Guru will take birth wherever Sishyapoojita Janani went during her Teertha Yatra. This is how a Supreme Guru brings transformation to the soul of a society.

The Teertha Yatra of Sishyapoojita was a journey cleansing India of the age old dharmic aberrations. The dawn of change and spiritual rise of India is not far. One well known neurologist, who was accompanying Sishyapoojita in the Teertha Yatra asked her how she performs this spiritual intercession. Sishyapoojita’s explanation was that on reaching a place, she could see in vision the characteristic of that place and the souls connected with it. When these souls come under her observation, she does the sankalpam for their deliverance, or for a suitable birth subsequently so that they could work out the remaining karma. The spiritual visions of several other initiates travelling with Sishyapoojita corroborated with such revelations.

The Teertha Yatra of Sishyapoojita Amrita Jnana Tapaswini was a multifaceted exercise in building goodwill, peace and harmony among different sections of people apart from its deep rooted spiritual connotation. It was not only a spiritual journey, but an educative one spreading the light of knowledge and interaction among the different people and institutions of India in spiritually and historically important places. She visited dozens of important institutions and imparted spiritual bliss and wisdom to more than 3000 people during her journey of 25 days. The Teertha Yatra of Sishya Poojita Janani will ever be remembered in the spiritual history of India. It would take India to the zenith of spiritual glory.

Speech Delivered by Sri ONV Kurup at Santhigiri Ashram

Become Virtuous by Following Guru’s Words

O.N.V. Kurup

This wide auditorium and this enlightened assembly in Santhigiri Ashram are not new to me. I had come here many times earlier. I won’t fail to repeat a thought that I used to mention on those occasions. You reverently utter a hymn before stepping into this good place. You touch this earth on to your forehead. I say this because of Navajyoti Sri Karunakara Guru. I don’t need to explain to the disciples of Guru that how Guru, due to a divine restlessness and inspired by a insuppressible desire to seek some elusive truth came from Cherthala Taluk, north of old Travancore and settled down south in this Ashram ambiance. When Guru took abode here, he had three things in his mind. First is serving of food, second curing the sick and the third spiritual awakening. Based on these three principles, the ashram is established here. Human society requires these three always, everywhere. But many institutions that are in existence today to fulfill this aim have limited themselves to small circles.

There are big healthcare centers here. There are multi-specialty hospitals where any types of disease could be diagnosed and treated. But the common man stands outside its reach. A few years back, when I was standing in the company of a Bengali poet friend in front of the now partially gutted Mumbai’s Taj Hotel, due to the recent attack by terrorists, we saw few chickens hedged in under nylon net behind the hotel lawn. They are clucking, pecking, hackling and cruising across engaged in petty fights and recreation. They are unaware of the fate that awaits them. They do not know what will happen to them tomorrow. While standing thus watching them, my Bengali poet friend said. “Chick, you are fortunate! Tomorrow uniformed men will present you in silver tray on the roof top of this hotel. Then we will stand here down this street”. When I heard this I said. ‘I have two lines to add to it’. “When you go high up, you will be in the form of food that fills the appetite of somebody; but poor we are though, we will stand down as ourselves”. There lies the difference. What would you choose? Do you require that you are carried in silver platter by beautifully uniformed men to appease the hunger of someone or do you want to stand as yourselves, although poor and troubled? We will choose the second.

It is a question of freedom, the freedom of the soul. It is this freedom we have to first protect. We should not hypothecate this freedom to anyone. It is because of this, world famous poet Sri Ravindranath Tagore appended one song in Gitanjali among mystic verses about freedom, giving it a beautiful definition. ‘Where the mind is without fear and the head is held high’…writing few things thus he prays; ‘Unto that heaven of freedom, O’ My Lord, let my country awake and arise.’ Outwardly it’s a prayer but in its depth it defines the meaning of freedom for us. Freedom is a state wherein mind is fearless and our head is held high. While we introspect ourselves whether we have achieved that state even after six decades of freedom, we could realize that ‘we have miles to go and miles to go’, those lines of Robert Frost, Nehru had written in his last days. We have so many miles to go. Here arises a question Quo Vadis, 'where are you going?'. When this question, having reached a cul-de-sac without an answer, we implore the infinity of a way. Then a Guru should be there to disclose it. It is that Guru who becomes the benevolence in the form of food in front of the hungry, medicine and healing at the time of sickness. We should try to seek God thus.

That is what Guru said. God may be worshiped with a symbolic form for the convenience of the devotee. Some people can worship only through such symbols. Most people are unable to conceive an abstract concept. Make the abstract a concrete symbol. Once an Englishman asked Chattambi Swami why the Hindus worship idols, why a portrait is worshiped as God, why the necessity of an image etc. The Englishman did not have the inner wisdom even if an explanation was given. Therefore, Chattambi Swami remained silent. There was a framed portrait of the Englishman’s family. He was a little child and stood with his father and mother in the portrait. Chattambi Swami picked up the portrait and dropped it down. Then the Englishman asked. ‘Hey! What are you doing? This is my father and mother’. Then the swami said, “O’ I didn’t know it was your father and mother. But isn’t it just a piece of paper, just a portrait? If a portrait can remind you of your father and mother, an ordinary man can similarly remember God through a portrait. Thus it was in a practical way the doubt of the Englishman was clarified. There is no use talking to them Vedanta. They would not understand the hymns and prayers in Sanskrit, Latin or Arabic. When the glass-framed portrait was dropped down, the Englishman felt that his father and mother were being insulted. That means the portrait is symbolic. Similarly when a lotus is seen with an Aumkar inside, we are reminded that it represents something. We get the revelation that the primal sound of creation took place in the symbolic thousand petaled-lotus. Bible gives the same revelation – that the hungry man at your door begging food is god; the one begging for clothes is god, but whom you do not recognize. When you are asked to recognize that the hungry man at your doorstep is god or the man standing naked in front of you without clothes is god that gives you the ultimate meaning of Annadanam (serving of free food) and Atmabodhanam (spiritual mentoring).

In the hospitals I mentioned, multi-speciality healthcare facilities are available only to a small segment. The healthcare Guru envisioned was for everyone. Wherever man is affected with disease, medicine should be available to all sick people. There is a vision behind this. I had mentioned it in the Siddha College here on a previous occasion. I have to repeat it again. What is an idealistic life? There are three types of nature. This also is an ancient Indian concept. First there is plant life beginning from shrubs, creepers and grass to the giant sylvan tree. Guru cultivated a herbal garden which resembles a thick forest. It is the beautiful home of herbs and flora. The second nature is of animals which includes birds and other animals. Third is the human world. We are with many temperaments as it is in human nature. A plant or a creeper angles toward light. Man also does the same. There can be men who love darkness, like some plants that grow under the shade of trees. So an idealistic life is the most appropriate harmony or concordance of vegetable, animal and human natures. This was the vision of Guru, as I have understood it.

It is because of this a herb stands there silently speaking to us, “use me, press and extract out my essence and give to the sick man”. It may be njavara or a tulasi or some other herbs Guru finds out in his eagerness to cure. When a person is tested less Hemoglobin, the Tazhutama is found which silently agrees to be the concoction for providing relief to that person. There is somebody with swelling in his liver or suffering from yellow fever. There is the poor Keezharnelli in the house yard which beseech you to make it a medicine and give to the suffering man. This is what the plant life gives us. There are villains also among them. There is a tree known us cheru maram. If you stand with your back on this, the whole body will itch. If you get itched like this, there stands another tree beckoning you to embrace it to give you relief from itching. The Allopath would say that when you embrace that tree what occurs is a phenomenon called antihistamines. It is true. It is antihistamines what is given as a cure for allergy. Thus when the biological world opens its bosom to us, a new science is born in the area of health care. It is based on this science of India the college is established here. Siddha medicine depends more on animal nature while Ayurveda draws more from plant life. Guru has discovered both of this and established colleges for it.

There is a question that by doing only Annadanam and Aturasevanam would you be a human? No. With only this, one cannot become human. In the camps of terrorists also food is served. Plenty of food is given. When they become sick they have their own hospitals for treatment. But in the matter of humanism they stand four neighborhoods away. It is because they have no self knowledge. Why a terrorist does not have this? He is trying to change the world as per his own perspective, but he does not have self- knowledge. One may have some dreams, desires or expectation based on some concepts that my country should be in this way or that. But he is a fascist who is deluded into thinking that what he thinks is the sole and indivisible truth.

Swastika is a symbol that had gone from India. Hitler committed heinous genocide imprinting swastika on his hand. He sacrificed human beings in gas chambers. The values for which India stood were not even in the neighborhood of his conscience, because he was a fascist. What ultimately is self consciousness? When I sit in meditation with closed eyes, I do not know any others except myself. My subtle nerve awakens. When I sit like this people may think that I know myself, but this is not true self knowledge. What we say as Atman is the whole universe. I find my self when the sorrow of Palestine, the sorrow of Sri Lanka and of the children and mothers who were driven out as refuges, the sorrow of innocent people being burnt by terrorists and the sorrow of all people enter my mind as my own sorrow. My self knowledge becomes actualized only when I realize the sorrow of the world and find a solution to it.

It is driven by sorrow of the self, a man who was born in Kapilavasthu long ago, forsook his beautiful wife and newborn baby looking at them for a last time. It was the place where Buddha spent his time (vihar) came to be known as Bihar today. He received enlightenment sitting under a sylvan tree there. That self illumination came from a Guru two thousand five hundred years ago while searching for a solution to the distress of the world. It is in the same Guru lineage, after five centuries, another man was born in the land beside the Sea of Galilee. He satiated the hunger of poor people with five loafs of bred and a fish. He transformed water into wine when there was no wine at a marriage. This is not magic. A European poet explained it thus beautifully. When the creator looked upon this water, seeing the face of the creator, water blushed. When little children see people their cheeks become blushed, isn’t it? Like wise, when water saw in it the reflected face of its creator, it became absolutely excited. That is how it became wine. There is a flame of subtle truth in this metaphor.

It was after five centuries of Buddha another Guru was born – Christ. The symbol of that culture today is the cross in which he was crucified. I have not put it on my chest or pinned it on my shirt. But it should be there in my soul. Thrust on a cross, every nerve torn by unbearable pain, a man was suffering great pain for the sake of whole humanity. Death was creeping in every atom of his body, inch by inch, as torture. The Christ who thus died through torture and endurance has not died in me. He lives in you and in me though crucified umpteen times. That is what is known us self illumination. There is a song of African people sung by Paul Robson. “Our Christ is a black, black, black old man”. Christ is a Jew. Jews are white like milk. For a Negro, the Christ who dwells in his heart, the Christ who struggled on the cross for his liberation from sorrow, could only be a black Christ. He envisioned a Christ who is Negro. Then he exclaims and jumps in joy. “Yesterday that Christ was crucified by somebody but he woke up this morning, he woke up this morning”. That Christ was one among them for the Negro. A Christ with iron nail- wounds in his hands. Almost like their Mandela. It was in Africa, Gandhiji had first commenced the training for the struggle for freedom, much before he became the symbol of freedom in India. His initiation in the liberation struggle in Africa was by his two front teeth. That happens because of self awareness.

What we could see in politics are only the parties and party manifestos and their pitched battle. It is all normal in politics. I am not detesting or deriding them, however. Beyond all this, remaining in whatever party they are, they should become knowledgeable about the Self. That self knowledge is nothing else but the realization that God stands in front of my gate hungry and naked. It has been said that “concern for the other person is the starting point of civilization”. When do I become civilized? I don’t become civilized if I wear beautiful shirt and dhoti and spray perfume. Becoming civilized is not like companies such as Raymond declare “feel great with Raymond”, displaying the image of some well dressed people.

What makes me civilized is the concern, attention and anxiety that I have for the other person in the world outside of me. So it is not by dress or perfume. Now there are beauty shops. Men also go there and get their hair styled. He does not become civilized by this also. Here the other person is a multitude - the hungry for food and the sick without a means for treatment. Do you not read in newspapers about uncared people who have nobody to take them home from the cancer ward or from Ward No. 9 of the General Hospital? Several aged people, sleeping naked on the floor. Then there are children employed in America who send 100 dollars for the cremation expenses of their parents. These people are not civilized.

It is for this illness treatment is required. The Aturasevanam meant by Guru is that. What is mentioned here is not just for recording it down. But the disciples of Guru should understand its inner and in-depth meaning and should impart it to others. When you go to tell this, somebody may oppose. Long back, when the disciples went to convey the teachings of Buddha, they were driven out by some twice borns, the Brahmanas, wearing sacred thread. The disciples then went back to Buddha and said; “when we were talking about your ideology sitting down in the lawn of that temple, they drove us out and beat us. What should we do?” Then Buddha said. “You can sit down wherever there is earth. You can talk to all men who are there as men. But you should speak in the language that they understand’. Therefore, know that Christ, Gandhi and Vivekananda are all from this great Guru linage of Buddha, who instructed to talk to all men that are men, sitting down wherever there is earth, but speak only the language they understand. India is like a great pyramid. If you want to see that great pyramid fully, you should illuminate it. A lamp would be lit at every corner. When all the lamps are lit you could see the structure in its full view. There are many such lamps that had lit up the great spire called India beyond the horizon of this world. The Gurus are those lamps.

We should propagate the concept of Guru in a language that would be understood. What does it mean by understandable language? Now nobody understands if it is said in Malayalam. There are some people who teach lot of treachery and stratagem. I will tell you an example. We go home and ask our mother; “Mother, I am hungry. Is there something to eat?” When you ask thus, “Son, there is nothing here’ or ‘I will prepare something for you fast’, or ‘you sit down, there is some rice left which I will give you’. These are all straight forward answers. It is said as truthful musings of truth. That is truthful language. On the contrary, suppose a mother speaks the language of some literary critique or political speech: “Hunger is a global phenomenon. How this global phenomenon has affected us, it will be analyzed and an expert opinion sought. Necessary arrangements would be made after examining the issue’. This is what is said as teaching language falsehood.

You should understand that Gurus do not teach falsehood to language. Political leaders like Mahatma Gandhi, Lenin and Washington did not teach language any falsehood. That is why Buddha said you should speak to all men that are men and at all lands whatever is land, but in the language they understand. Sri Narayana Guru was a great Sanskrit scholar. One may read his work Daiva Dasakam. It is in a language mixed with old Tamil and Malayalam. You know when he said ‘aaraayukil’, the meaning is ‘if you enquire’. You should speak in a language that could be understood. If it is asked whether there is God, I would say that I do not know. Once, a saint by the name St. Augustine gave a reply like this; “If you ask me whether there is (God) I do not know. If you do not ask, I know”. So how do we answer if it is asked whether there is God or not. If you ask me thus, I do not know. I cannot prove the existence of God going into a laboratory, pouring something in the test tube. All people are like this.

When the sorrow of all people becomes the sorrow in ones mind, when that sorrow becomes his own, it is that person who is civilized. When I visited Rajghat last time, I saw in the Gandhi Museum the blood stained cloths of Mahatma Gandhi which he wore when he was shot dead. He was running a newspaper by the name Young India. This was an answer given by him to the questions of some young men. ‘Your mind falls into an unreasonable pensive mood. You ask me that we should do in such occasion. This is what we call as one type of existential sorrow. When you are caught with such type of intellectual sadness, you remember the face of the most pathetic and saddest man you have seen on the street you traveled that day. You introspect yourself whether you have done anything for him. Your sorrow will disappear.

People talk about some loneliness–depression related sickness. If we want to remove this sickness, we must remember the face of the most depressed and saddest person we have seen on the roadside. In Tamil they say ‘sabhai arinthu pesh’. You speak after realizing who is the people you are talking to and where do they stand. Then in relation to India, the time for a renaissance is late. It is a matter of pride that we still have democracy. There are two countries like two ears of India, to its east and west, which gained freedom along with India. One is Bangladesh and the other is Pakistan. These two are not secular. There all citizens are not alike. The important citizens are only people belonging to a particular religion, the rest are secondary citizens. Taslima Nazreen wrote that the life of a woman is shameful in such a Bangladesh. And today she is hunted down by many without having a place to reside. She said that she should be shameful for being born as a women living in Bangladesh. During the time of Indira Gandhi, we shed much blood to free this Bangladesh. But when Mukthi Bahini had won, they turned against India. We should remember that while there is no democracy in these two countries, it is both the greatness of India and its entire people that democracy still exists in India.
We should feel proud of India in this respect. If it is asked why it is so, it is because there were great souls in the bosom of India whom I mentioned earlier such as Buddha, Christ, Mahatma Gandhi, Vivekananda and also some great people who respected work utmost. What for Vivekananda swam over to that rock? It was not for exhibiting his health. Swimming across to that rock and sitting there, he saw stretched in front the great land that is India. It is said that a great multitude was seen as expanding from a point. Try to figure out mentally how seen from Kanyakumari India diverges rising from a point.

It is thus internally visualizing India he said, ‘Awake, Arise and Stop Not until the Goal is achieved’. We should protect the light given by such a Guru linage. There is no relevance here for the discussion whether it is idealism or materialism. On the contrary, perhaps one factor both the materialists and the atheists could agree upon is the inner unity in the heart of this people. Thus you are ever conscious to assimilate and work for the concept of Guru through Annadanam, Aturasevanam and Atmabodhanam in its true depth and meaning and become a glorious people. You are duty bound to do this. I conclude my weak sounding words reminding you of this duty.

(Speech delivered by ONV Kurup, famous Malayalam poet and writer, at Santhigiri Ashram, 'Thiruvananthapuram,  translated from the original Malayalam by Mukundan P.R.)

83rd Birthday Message of Navajyoti Sri Karunakara Guru

BIRTHDAY MESSAGE
(As Revealed from Guru-Prakasham through Revered Shishyapoojitha Amritha Jnana Thapaswini)

The peace-hymn of time (time-yuga, chaturyuga and manvantara) marches ahead, unawares, like the gurgling start of little streams, through realizations in the past, the present, and those yet to be! The sages who come under that blissful realization and the far sighted seers who transcend many a divine moors; when their assemblage in unison is observed, the eternal truth of each life is perceived - which is one’s self surrender. The ability to perceive the truth in passim - sometimes sparsely, sometimes nothing at all, or fully - carries its share of self-sacrifices and as many piercing thorns as beautiful blooms in that everlasting truth. We have seen it all in the melody of time; and marked it well with cathexis deep. We should be able to discern well whether the (spiritual) visions are in tune with the Will of God, whether they will take us nearer to God, and whether they would aid the effort of helping the coming generations to the path of God realization.

We could, as well, see some stagnating in the track leading to Truth’s abode, unable to exhaust the ways of vice and virtue and delve into all aspects of perfection. In such a winding path, like the springtime that arrives on the turns of nature, one arrives at the track of God realization, perceiving the form and formlessness of time, through fulfillment of the ways of dharma and karma.

Among the star clusters, beyond the spheres, sparkles the Choti, (Guru’s birth star), absorbing the luminous rays through struggles and inheriting the wealth of grandeur in everything; to share it with others for humanity’s good. Performing actions as demanded of time, in the right manner, the song of experiential truth takes us ashore to the abode called God and becomes the rock base of Sanatana Dharma. That base is the experience of the indivisible quintessence of the brilliance (of Guru) that pervades the cosmic expanse; fulfilling, as it were, the experience from the bubble of a rivulet to that rock-solid austerity, from which everyone could extract, and serve to oneself, in abundance.

It becomes the truthful experience of spiritual moors (spiritual planes), as contained and declared in the message to the world from Santhigiri. That truth belongs to the ONE, who is the guardian and savior of Godly will and the affluence of Godly justice, and the transcendent Father, guiding all actions (refers to the embodiment of Guru).

Santhigiri, on this occasion, exhorts all, again and again, that the children in the world be able to partake it (the truth of Guru) with humbleness. That Truth treads in the tender most and simple manner through love, thorns, blooms, peace, and spiritual planes, in a rightful track.
Bowings again and again at the feet of those who say, ‘Walk up the path of Truth and realize’. The aim of Santhigiri is the actualization of Guru (Guru Margam) with the humblest prostrations and folded hands; it is the unfolding at length of the aspects of time, its distinctive features, and of the solar systems.

Santhigiri prays ever for those among us who keenly seek the details of the all pervasive hidden concept of time; to get it fulfilled as per the divine justice, to come closer to it, and to have the luck to work and experience it, as per the will of Brahman. It seeks the origin of the bliss of divine realization from among the alcoves of knowledge; which flows as the hymns of praise, as bliss in all spiritual skies.

Let all of us be able to bow before that Truth and prostrate, for the dictum is - ‘Word is Truth, Truth is Guru, Guru is God’. Sowing perfection among the community of disciples on the mysteries of spiritual visions, oracles, self-manifest truth and self-realization in their totality, (Santhigiri) exists as ‘Lokah Samastha Sukhino Bhavantu’ and ‘Aum Santhi’!

Gurupooja - A Unique Experience

Gurucharanam Saranam

Guru is My Life
Chidambaran Harippad (Dy.Director of Education, Govt.of Kerala, Retd.)

Thirty one years ago Guru came to my maternal home and got the noble Guru Pooja done with the aid of a disciple (a small girl) having the power of darsan. This was performed through meditation and sankalpa (divine mental conceptualization) by the disciple and the troublesome spiritual powers, deities and serpents we worshipped for generations were removed without any rite or ritual. We tested and were convinced of the effectiveness of this karma in the presence of Guru employing the astrologer who had suggested homas, rites and rituals for a solution. Thereafter, the temples of worship and serpent grove were removed under my leadership. The old house could be renovated. I am happy to say that we do not have any trouble now from the serpents or the spirits that troubled us a lot. In the beginning, I had no belief in it. Then I got the Guru Pooja conducted as a research work and test case as the idea and method were quite strange to the known spiritual realm.

In fact we were quite ignorant of the greatness of this noble act then. We mistook it only as a substitute for homas and rituals. Guru told us that Rishis would take birth in our family in future. But we didn’t understand any thing then. Now we realize that Guru was clearing the ground and laying the foundation stone for a pure lineage in our family. I am glad to state that my children, who are post graduates, are ardent followers of Guru.

It is to be mentioned that the Guru Pooja performed in the ashram now is many times more powerful than that performed in my home. It is a wonderful phenomenon not found anywhere else that, since the merger of Guru with the Almighty, becoming a Navajyothi, Guru has been giving more powerful darsan through the principal disciple, the Revered Sishya Poojitha Janani Amritha Jnana Tapaswini, controlling all the activities of the Ashram and giving guidance to devotees and lineage as per the direction of God.

The gist of Guru Pooja performed in Santhigiri is as follows: The spirits of our ancestors and the spiritual powers we and our ancestors worshipped will have great influence on our life, virtue and fortune. If they are at a mean position or in an adverse situation, our children will be born under mean and unfavorable star positions with a jiva deficient in virtue, fortune and ability. This will adversely affect our activities and those of our children and will ultimately result in failure in action, miseries due to diseases, and experiences contrary to our expectations leading to perpetual worry and grief. The offerings and oblations and the rites and rituals we generally do for a solution will not produce the expected result. They will provide only a temporary relief like a first-aid given when met with a serious accident. Still we believe they are effective. But the misfortune will continue. The Guru Pooja in Santhigiri is done for a permanent solution to this problem.

Brahmam empowers and entrusts an Eternal Guru to purify the spirits of our ancestors, devi-devas and the other spiritual powers we and our ancestors worshipped, making them eligible for rebirth leading to liberation. Nava Jyothi Sree Karunakara Guru is the first Eternal Guru who got permission from Brahmam to perform such purification. Guru, who has reached the zenith of divine wisdom, sees the virtues and sins of a person and his family for generations through his divine transcendental knowledge and purifies the manes and the spiritual powers we and our ancestors worshipped as per the direction of Brahman, without performing any rite or ritual. These spiritual powers are brought to the divine light of Guru by a disciple having. The power of darsan and purified by the spiritual brilliance of Guru. They are then placed at appropriate planes, after liberating those worthy of liberation, if any, and annihilating those deserving annihilation or destruction. The purified souls kept apart will be given birth through the union of well-matched couples having harmony in Jiva (not star) selected by Guru. The children so born will grow as a new pure lineage blessed with punya, fortune and ability for action free from the thoughts of hatred, malice, caste, creed and religion.

Guru informs us that in seven generations this pure lineage will spread throughout the world bringing peace, happiness and harmony. It is to be noted that Guru Pooja is done not for gaining any immediate material benefit for a person or his family, but for the rebirth, growth and spiritual uplift of our ancestors and the spiritual powers we have worshipped. Guru will remove the obstacles from the path of our karma and show the right path. It is our duty to do karma and gain virtue (punya) and fortune. The uniqueness of this Guru Margam is that activities performed strictly following the directions of Guru help to gain virtue and fortune, by blending materialism and spirituality, fulfilling the duties of family life.

What are the requisites for getting good crops from our cultivation? - Suitable land, high - yielding seeds, tilling or ploughing, sowing the seeds, watering and manuring. These factors are essential for a good yield. Similar is the case for getting good offspring. Here Guru will provide us with high-yielding seeds (purified jivathma through Guru Pooja) and will select and show suitable land for cultivation (matching couples). It is our duty to till the land, sow the seed at the right time, and give water and manure properly. That is, to pray and do karma as per the direction of Guru. We are fortunate in seeing and hearing such a great soul in person, who could remove the obstacles in the subtle plane and clear the way for human race to gain liberation.

Now, human race is blessed with the golden opportunity for rectifying and getting rid of the evil effects of its past karma through Guru Pooja or pithrusudhi in Santhigiri and by following Guru Margam. An ardent follower of this Guru Margam, who prays and acts with full dedication and surrender, after facing a lot of obstacles, is sure to get protection from miseries, relief from diseases that and also guidance and help in all activities by the grace and blessings of Guru. This self experience is the secret of the firm faith, deep devotion and self discipline found in the followers of Santhigiri Guru Margam. I do experience it myself in all my activities and feel the bliss of the grace and blessing of Guru. I have also the bitter experience of failure and loss due to non-compliance with the guidance and caution from Guru.

(Courtesy Santhigiri International Conference Souvenir)

Navapoojitam Celebrations - Press Release issued from Santhigiri Ashram

Gurucharanam Saranam

PRESS RELEASE

PRANAB MUKHERJEE TO INAUGURATE NAVAPOOJITAM CELEBRATIONS OF SANTHIGIRI ASHRAM

Santhigiri Ashram, Thiruvananthapuram, Aug 21: Union Finance Minister, Sh. Pranab Mukherjee, will inaugurate on August 23rd, Sunday, the month-long ‘Navapoojitham’ celebrations, marking the 83rd birthday of Navajyothisree Karunakaraguru, the founder of Santhigiri Ashram.

The function, to be held at the A J Hall at Ernakulam, at 6.30 p.m. will be presided over by Union Minister of State for Agriculture, Prof. K V Thomas. The keynote address will be delivered by KPCC President, Sh. Ramesh Chennithala. The release of a book containing ‘1001 Guruvanis’ will also be done on that day. Kochi Corporation Deputy Mayor, Sh. C K Manishankar, CPI district secretary, Mundakkayam Sadasivan, BJP district president, Nedumbaserry Ravi, Santhigiri Ashram Director, Swami Navananma Jnana Thapaswi, actor-director, Sh. Madhupal and Santhigiri N N Communications AGM, Sh. G Jayakumar, will also speak on the occasion.

The main programmes connected with ‘Navapoojitham’ will be held at the Santhigiri branch ashrams at Ernakulam, the birthplace of Guru at Chandiroor, Alappuzha, and at New Delhi besides the main ashram premises at Pothencode, Thiruvananthapuram.

A function to formally declare the ‘Navapoojitham’ programmes and to mark the 9th anniversary of the consecration of the ‘parnasala’ at the Ernakulam branch ashram will be held on August 22nd, Saturday. Kerala High Court Justice Haroun Al-Rashid will inaugurate the function at 10 a.m. at the Ernakulam ashram premises. Kochi Mayor, Prof. Mercy Williams, will preside over the function. The programme declaration will be made by Swami Satyaprakasha Jnana Thapaswi, President, Santhigiri Ashram. The keynote address will be delivered by the Ernakulam District Collector, Dr. M Beena. Santhigiri Ashram General Secretary, Swami Chaithanya Jnana Thapaswi, Kochi Corporation Councillor, Sh. P J Vinod, Ernakulam Santhigiri Ashram Advisory Board President, Sh. C K Venugopal, Santhigiri Vishwa Samskarika Navothana Kendram (VSNK) president, Sh. D Pradeep Kumar, regional manager, Sh. Subhash Chandra Bose, Santhigiri Mathrumandalam secretary Girija Chandran and Advisory Board secretary R Satheesan will also speak on the occasion.

At 11.30 a.m. on August 23rd, Sunday, Union Minister of State for Agriculture, Prof. K V Thomas, will inaugurate a public meeting at Chandiroor Santhigiri Ashram, following a ‘Janmagriham Teerthyathra’ (procession around the Guru’s birthplace) at 8 a.m. Kerala Agriculture Minister, Sh. Mullakara Ratnakaran, will preside over the function. Advocate A. M. Arif, MLA, will felicitate local agricultural families who have been tirelessly working for the development of agriculture in and around Chandiroor. Chandiroor Santhigiri Ashram ‘karyadarshi’, Swami Gurumithran Jnana Thapaswi, Aroor grama panchayat president, Smt. Leela Thanjan, district cooperative bank president, Sh. C V Chandrababu, Janata Dal state committee vice-president, Sh. Varghese George, Aroor grama panchayat member, Sh. P P Sabu, BJP district committee member, Advocate V Padmanabhan and VSNK secretary, Sh. V Ajithkumar, will speak on the occasion.

The Navajpoojitham function at the New Delhi Santhigiri Ashram will be inaugurated by Delhi Legislative Assembly Speaker, Dr. Yogananda Shastri, on August 23rd. Delhi Health and Family Welfare Minister, Prof. Kiran Walia, will preside over the function. Dr. Syed Zafar Mehmood, President, Inter-faith Coalition for Peace, and Ms. Annie Raja, general secretary, National Federation of Indian Women, will also participate in the function.

The ‘Navapoojitham’ celebrations at Santhigiri Ashram, Thiruvananthapuram, will commence at 3 a.m. on August 25th, Tuesday. ‘Pushpanjali’ will be held at 5 a.m. followed by prayers and flag hoisting at 6 a.m. ‘Gurupadavandanam’ and floral offerings at the Guru’s feet will take place from 6.30 to 9 a.m. The ‘Navapoojitham’ public meeting will be held at 9 a.m. Prayers and ‘Gurupooja’ will be held at 12 noon and ‘Deepapradakshina’ at 7 p.m. The functions will conclude at 11.30 p.m. with floral offerings and ‘pushpanjali’ at Guru’s feet.

The ‘Navapoojitham’ public meeting will be inaugurated by Kerala Food Minister, Sh. C Divakaran, and presided over by Devaswom Minister Kadanapally Ramachandran. Sh. A Sampat, MP, will release the ‘Navapoojitham Souvenir’ on the occasion. Former MP, Sh. Varkala Radhakrishnan, will deliver the keynote address. Felicitations will be offered by Smt. J Arundhati, Advocate M A Wahid, and Sh. Thomas Chandy, MLAs, Sh. J Alexander, former Karnataka Tourism Minister, Sh. Srinivasalu, IAS, Labour Commissioner, Andhra Pradesh, Sh. G Vamadevan, president Pothencode grama panchayat, Dr Kiran, zonal manager, Santhigiri Ashram, New Delhi, and Dr. P A Hemalatha, secretary, Mathrumandalam. Sh. K Satheesan, secretary, VSNK, will give the vote of thanks.

On September 20th, Sunday, the concluding day of the ‘Navapoojitham’ celebrations, Guru Mahima, the young women’s organization of Santhigiri Ashram, is organising a youth meet at 10 a.m. This will be inaugurated by union Food Processing Minister, Sh. Subodh Kant Sahay and presided over by Leader of the Opposition in Kerala, Sh. Oommen Chandy. The keynote address will be delivered by Sh. N Peetambara Kurup, MP. Sh. Kadakampally Surendran, secretary, CPM district committee, will release a special edition of ‘Umminithankam', an ashram publication. Felicitations will be offered by Sh. Koliyakode Krishnan Nair, president, State Cooperative Bank, Sh. P K Krishnadas, president, BJP Kerala unit, Advocate B Balachandran, president, Manickal gram panchayat, Dr T S Somanathan, treasurer, VSNK, Sh. V Subhash Chandra Bose, Project Chief, DISA, Santhigiri Ashram, and Brahmacharini Dr. Anu, secretary, Guru Mahima. Sh. T K Unnikrishnaprasad, DGM, Operations, Santhigiri Ashram, will offer the vote of thanks.

The month-long ‘Navapoojitham’ celebrations will conclude with a ‘Poorna Kumbhamela’ procession around the ashram complex, commencing at 4 p.m.

Swami Gururethnam Jnana Thapaswi
Organising Secretary, Santhigiri Ashram

Spiritual Experience of Brahmacharini (Dr) Anu

My Life - Gift of Guru
Brahmacharini Anu

My Guru, Navajyothi Sri Karunakara Guru is the reservoir of love and kindness. And this has given me my life for a second time. And the experience, which I met with, is beyond what modern science is able to explain. My name is Anu Kureethara and ‘Kureethara’ refers to my family which had its own position in our village. My grand father Dr. Sreedharan was well known to each and everyone in our locality. But by the time I was born, the family had lost most of its glory. My father was a Section Officer of ‘CUSAT’ and my mother hails from an equally well known family. But unfortunately, most of the members of my family died at an early age and this included my grandfather, father and uncle. All died around forty years. Now my family consists of my mother, who is working in CUSAT, and my brother. The incidents which occurred when I was 9, compelled me to believe in fate, or what is known as GOD’s wish that is written even before one’s birth. But all my beliefs were proved wrong when GURU-gave back my life or else I would have left this world as per my family’s history.

After completing my tenth standard exams, I continued my studies staying in the Ashram. It was according to my GURU’s wish. I did not understand why GURU told me to stay here, but now, I know that GURU knows everything - what has happened in the past, is going on in the present and what is to happen in the future. And GURU knew that my life-span was short, so kept me near HIM and saved me from death. I consider the moment when I decided to stay in this ashram as the luckiest of all, because it was the turning point in my life.

Once when I was with Guru, Guru asked me - where is the seat (position) of Sishya (disciple)? I had no answer and Guru explained that the place for disciple is always on Guru’s lap. He again asked me where Guru should be? For this also I had no answer and Guru told - The position of Guru should be in the sacred (holy) chamber of disciple’s heart. In later years, I was able to experience the endless love of Guru towards me.

I had not suffered from much serious ailments even though there were severe headaches that would last for only one night. The next day or after sleeping, I would be okay. But the severity of the pain was in high. On one such occasion, I went to Guru and told about this. To this GURU told... “YOU SHOULD COME TO ME WHEN the pain HAPPENS TO BE INTOLERABLE”.

On hearing this I felt like crying, thinking how could I tolerate even more pain than this. Years passed, and there were occasions of severe headache and they were all tolerable. Then on 6th May 1999 - Guru merged with “Adisankalpam” we were all left alone. But Guru did not want us to be alone and gifted us with Guru’s Sishya Poojita Janani Amrutha Jnana Tapaswini. And from that day, I have felt Guru’s presence everywhere.

On October 2nd 2001, around 3 pm, the most dreadful thing happened. For some reason, I had to bend down and it so happened that I had some irritation in my nose - especially the left one. And then a drop of blood came followed by an outflow of blood. I was frightened and within minutes my dress and my towel all were smeared with blood. Every one around me was frightened and they rushed me to Janani.

Janani was calm at first but suddenly rose from the seat and gave me some medicine (homeo). My nose was bleeding severly and when someone told me to raise my face in order to decrease the flow of blood, I felt the blood flow through my throat. Then Sishya Poojita Janani gave some oil, which was applied over my nose. Suddenly, the blood flow decreased to one or two drops. I don’t know what had happened to me, except that I was going away from this world. I felt I had no relation to the outside world.

I was rushed to the nearby hospital first and then to Dr. Radhakrishnan (ENT specialist). By that time all the people in the Ashram prayed for my life on Janani’s advice. When I reached the hospital, the bleeding had stopped, but suddenly I had a vomiting sensation, but only one or two drops of blood came out of my mouth. Later, I came to know that at the same time Sishya Poojita Janani had vomited blood.

The doctor made a detailed check-up but was not able to diagnose anything. I was given a few medicines and was asked to come only if I bled again. This never happened again because Janani gave me some medicine (Balasarvangam). But today I know how I was able to survive that day - only through my GURU’s unlimited kindness. How GURU through Sishya Poojita Janani has given me a second birth. And now I realize - GURU and Janani are one. Guru acts through janani and what Janani speaks out are the Divine Words of Guru”.

Sishya Poojita Janani had done sankalpam for me and had diverted my disease. And it was as a result of this that Janani had vomited blood when actually I had to. I consider this as the greatest example of Guru-Sishya relation. Guru takes care of every one, every child, even when his/her parents are left helpless. GURU can do much more than blood relations can.

Spiritual Experience of Janani Divya Jnana Tapaswini

Guru - Boundless Store house of love and grace
Janani Divya Jnana Tapaswini

I consider the day on which I got the darshan of my Guru for the first time as the most blessed and auspicious day in my life. It was in 1990 and I was studying in standard III. A disciple of Guru told my father about Guru and asked him to go to meet Guru. Accordingly, we had gone to the Ashram. Fortunately when we reached, it was time for Guru-darshan. Guru was not well at that time. He gave darshan in a recumbent state. The sight of Guru and the ambience endeared me to the Ashram. A unique sense of comfort and freshness dawned within me. Guru asked mother if she was having any problem. She answered in the negative.

When we came out, Guru asked Amrutha Janani to find out from mother if she had any ailment. Now mother opened up and told that during monsoon season she could not raise one hand. It was a chronic problem and all attempted treatments were of no avail. When Guru was told about this, he beckoned mother and talked about the issue. He then gave a pack of bhasma (vibhuthi) and asked it to be applied on the affected hand with prayers. “It’ll be cured” Guru assured mother. Mother was less enthusiastic about this suggestion and left it at that. But when the pain exacerbated she applied the bhasma and prayed. After sometime, she felt that the pain subsided and then it was gone forever! We developed great love, affection and reverence towards Guru. We started visiting the ashram once or twice a year.

Guru visited our house on 20th May 1994. This was during the pilgrimage to Kuthuparamba. He stayed at our house for more than three days. But during those days, I could not go near Guru and had to be away in a relative’s house. However, whatever ‘prasadam’ Guru would give others, he made it a point to keep my share thereof. When I returned (after the monthly periods), mother handed over these things to me. I could discern Guru’s love and care for me and felt that I must be having a bond of relationship with this Acharya.

Guru had instructed my parents to take me to meet Guru when he reached Kozhikode en-route the pilgrimage. We did accordingly and listened to Guru’s discourses on various topics. But, I was poor in listening. Although I would be looking at Guru, my attention used to drift to other things and people around. Many a time, Guru had caught me wandering around by saying “Look here and listen to me”. When we left, Guru gave me sweets and other prasadam. We were also told to let Guru know about any developments in the house and to accompany Guru’s entourage back to the Ashram. We joined Guru at Ernakulam. When we stayed at the Ashram there, two girls were introduced to me as kids with the power of darshan (spiritual vision). I wondered what the darshan was about.

Within a month of our return home, I experienced ‘darshan’. It was at 6.30 pm on 25th June. I was a student of class VII. It was like this: I was habitually not good at praying. When we - my sisters and myself - sat together for prayers, I used to take it lightly and engage in mischief. Not because I did not respect and love Guru. I was simply like that. On the day of the experience, when we sat for lunch, I didn’t have proper appetite. When mother compelled, unwillingly I took some non-vegetarian food. After sometime everything was vomited. There was no illness and I felt okay. In the evening, when we sat for the regular prayers, I felt pleasant. At the end of the prayers, we were on our feet chanting Guru Gita. At that time, I was transported to some other plane of consciousness. In that state, figures and scenes appeared and vanished in front of my closed eyes as if in a movie. I could see clearly those standing on either side and the lamp and pedestal in front. After a few moments, I involuntarily took steps and bowed before the lamp and fell unconscious.

Internally at that time I was seeing a black cat, frightful as it was, staring with its luminous eyes at me. I cried aloud. Mother and sisters were simply watching me taking steps and bowing in front of the lamp, thinking that, as usual, I was being playful. Hearing my cry, father came down from the upper floor and those around me were also upset. I lay unconscious for about five minutes. Kumbatheertha (holy medicated water of Kumbamela) was sprayed on me and vibhuthi was applied on the body. I was sweating all over, was stiff and could not tell anything.
Father contacted Ashram and told Amrutha Janani about the matter. Janani informed Guru and was asked to advise us that what was seen was good and that Guru would speak to me over telephone. I was nervous about talking to Guru over phone. Two minutes later Guru was on the phone, asking me what I had seen. I explained everything. Guru told: This is the beginning of darshan for you. The cat was a tricky sanyasi who was stealthily trying to bag everything from Guru. Your darshan is good and this is beginning of spiritual advancement. I was told that I would be seeing such things again and again. And I did. The following day, while praying, I could see not only the black cat but various other things as well. When Guru was informed about this, we were told that continuing at home would not be okay for me and that I was to be brought to the Ashram for proper interpretation of my darshan. We were also instructed not to take any food en-route to the Ashram. Upon reaching Ashram, I was given a detailed account of the various aspects of the darshan and was enabled to experience the subtle aspects. I got spiritual vision, which unfolded the reasons for Guru’s incarnation; the grace of Guru thanks to which I was with him for several incarnations; how the devis, devas, rishis, prophets and other great souls have been prostrating before and worshipping Guru etc. Needless to say, all these are the most treasured experiences of mine.

Guru could actualize great and noble tasks, unattained by the innumerable prophets and great souls who descended on the earth so far, through his arduous penances and ‘tyaga’ (sacrifice). The said prophets and great souls revered Guru and told me thus: “Dear, take to this path and tread it with all attention, unerringly. We were not fortunate to have a Guru like yours. Till last breath, hold this firm to your heart”. I had the darshan of my maternal grandfather as well who said: “Baby, hold this precious spiritual line rapturously, as it is perforce needed for our salvation. It can happen only through this Guru”.

I used to frequent the Ashram at monthly intervals, with a view to get my darshans interpreted. During such visits, we used to stay for about a fortnight at the Ashram. When this practice started affecting my studies, as per Guru’s direction, I joined Santhigiri Vidyabhavan and stayed at the Ashram for proper interpretation of my spiritual experiences. This was on 5th June, 1996, and I was in standard IX. While studying in IXth and Xth standards, there were moments when I desired to return home. Obviously, my mind was not stable in the new path during such periods. While in Xth standard, I had told Guru that I envisioned the life of a sanyasini. He responded, brushing aside such ideas, asking me to concentrate on the studies. But Guru had told my mother that he would tell about my future course after two years. When I was studying for Plus Two, Guru left his body and merged in Adisankalpa. As destined, after 72 days Guru gave me sanyasa-initiation and the new name in the sanyasa-robe.

Beyond description is the greatness of our Guru who is now above us as Navaoli! Unfathomable is Guru’s love and affection for his disciples! Guru’s divine light is all pervading in this Universe. His greatness, as experienced by me, is the ultimate truth beyond anybody’s comprehension. The cardinal mistake which occurred aeons ago was corrected by Guru with his unparalleled spiritual power. This was unimaginable for all the acharyas of yore.

Guru has merged in Adisankalpa. But the same love, affection and care I’m experiencing now also through Guru’s Sishya Poojita Amrutha Jnana Tapaswini. And the whole of Santhigiri lineage would vouch for the fact that Guru is always with us. Welfare of the world through his disciples is Guru’s mission. And that’s the Will of God.

(Courtesy: Santhigiri International Conference Souvenir)

The Role of Spirituality in Health

Dr. Bahuleyan

The place focality in the science of Ayurveda is unique. They are inseparable because the bond between them is very firm. This divine form of Science has penetrated deep in to the spiritual and material aspects of life.

If we want to bring forth the spiritual aspects of this science of life, we have to explore the personal experiences. I have a lot of personal experiences with Guru. Santhigiri came to the field of health under the guidance of Guru to alleviate the sufferings of the poor and the needy. The people who came to the ashram could get tranquility and peace of mind at the very sight of Guru. I was much graced to witness innumerable exciting moments during my association with Guru. A lot of people came to Guru after undergoing treatment for many serious diseases but without any recovery. I can recollect many instances where such people got relief and cure by adhering to Guru’s words. In such cases, doctors will only be instruments.

Here, I would like to narrate an instance from my personal experience. A person, who had fallen from a big tree, was brought to the ashram. He had many fractures, injured muscles and dislocations. Guru asked me to treat him even though I was very inexperienced at that time. Only because of Guru’s grace he got quick relief and could walk and go home. That instance aroused much satisfaction and happiness in me. Once a twelve-year-old boy was brought to the ashram who had lost his eyesight, as the reaction of a medicine given for curing fever. According to the doctor treating him, there was no chance of regaining the eye sight since the optic nerves had been damaged. The entire family was in a terrible plight. At that time, late Mr. K.P.Vaidyar, Karuvatta and myself were in charge of the Santhigiri Hospital. Guru asked me to give all the necessary treatment for the boy and I started the treatment on the usual prescribed way. In addition to that, we gave the medicines prescribed by Guru after Sankalpam. The boy recovered very soon and was advised to continue the treatment for a certain period every year for a length of time. That boy regained full eye sight and has completed more than two decades and now heads a Panchakarma Centre at Malappuram. Thus Guru’s grace and kind words give motivation and strength to every deed. Guru fulfilled His mission through me, I felt . The boy and his parents were very happy . They brought some gifts but I refused to accept these. But when they brought these home, I was forced to accept them. I submitted the gifts to Guru. At that time, Guru looked at every one and commented ‘what use of money for a Swami, I am the one who treated him’. Later on, I realized that Guru quoted this as a reminder of an experience which Sree Narayana Guru had from his Vaidya disciple at Aruvipuram.

When hundreds of experiences come to my mind in a row, I cannot forget my bitter personal experiences that affected my family. My wife, Mrs. Lalitha Bahuleyan, was a victim of the dreadful cancer during 1984-85. Even after giving various treatments, there was no sign of recovery. I was in a very pathetic situation. But I never told Guru about it. Once Guru asked me why I was worried. Guru knows everything but a disciple has to tell his grievances to Guru and beg for Guru’s mercy. That awareness is lacking in us and that itself is the grief of Guru. When I told Guru about my wife’s ailment, he instructed Janani to find out the details through vision. The ailment was of a defect in the jiva and there was no treatment for it. The entire family has to pray, and only through that, the defects in the jiva can be rectified, that is what Janani had seen in the vision. We strictly followed the advice of Guru and were deeply involved in prayers, sankalpa and offering of flowers on every Monday and Friday. Janani had also seen in the vision that no secondaries were formed. After a period of time, Guru told us to remove the tumour through surgery and take medicines afterwards to prevent it from recurring. Doctors in the R.C.C. commented that I was doing research with my wife’s tumor. It was because of their ignorance about jiva and soul that they commented like this. After surgery, my wife is enjoying good health.

According to the Ayurveda philosophy, diseases are the result of Karmadosha. These cannot be cured by medicine alone. Those doshas can be removed through prayers and these should be done under the guidance of a fully realized Guru. By the grace of the ultimate Brahmam, through Guru, the disease was completely cured. My wife wrote an article about her experience under the title ‘Guru - God for us’ in the 65th Gurujayanthi publication of the year 1991.

One day in Nov. 1998, I had a heart problem at one O’ clock in the night. I could not breathe. When I came out and started vomiting, the sound awoke my family and they were frightened. I prayed strongly to Guru and I felt his presence. I got some relief and did not have much problem later. I was taken to Sree Chitra Medical Centre and all the tests were done. They identified three blocks in the heart and told us that an urgent bypass surgery is required. If not, there is possibility of heart attacks. I reached ashram and informed Guru. After listening to me Guru asked me to postpone the operation and to take some medicine which was identified through vision by Janani. I started that medicine and still continue it.

In the present context, I do remember the words of Guru. He once told us that He was an Ayurveda Acharya and we devotees were the disciples in one of the previous births. Let these words be accomplished always. Let the renaissance of Ayurveda occur through the research at Santhigiri.

(Courtesy: Santhigiri International Conference Souvenir)

Spiritual Experience of Reshmi Jaimon

Gurucharanam Saranam

Guru Gave New Light to My Life
Resmi Jaimon, Ernakulam

My first visit to Santhigiri Ashram was with my parents on 12th March 2002. This was after my father did a work for the Ashram, unaware of the importance of what he did. We realized several persons in the Ashram knew the work he had done for Guru. My father is running an anodizing plant which processes aluminum extrusions and products like aluminum vessels, to make it last for decades. My father did this process for Guru’s vessels. Till we had the rare fortune to do such a work, we hadn’t even heard of Santhigiri Ashram or Nava Jyothi Sri Karunakara Guru.

Swami Nava Nanma Jnana Tapaswi talked to us for three hours on that day at a stretch. He also informed us we can meet Sishyapoojitha Janani. Throughout our visit, I was sensing a kind of radiance in the atmosphere which I had never sensed anywhere before.

Swami Nava Nanma Jnana Tapaswi explained to us that food in the Ashram is served as Guru’s prasadam (consecrated food). We had lunch and further waited to meet Sishyapoojitha Janani. It was evening when we finally met Her Holiness and she asked me and my mother to come again. It was probably curiosity about what she wanted to convey to us that led us again to the Ashram after two days. Since then we have gone through a range of experiences and a turning point in my life came with my marriage.

Born to parents who had an intercaste marriage in late 1970’s, my brother and myself were taught that factors like region, religion, caste, educational background, career or wealth did not matter much when it comes to selecting a partner. My parents also did not support astrological predictions and hence they hadn’t got a horoscope prepared for me and for my brother.

Later, I came to know, astrological predictions do not always work for various reasons. For example, if the time of birth marked is not accurate, the calculation would go wrong. Lack of insight on the part of the astrologer is another factor. Only a Guru who can see our past, present and future can look into the incarnations we have had so far over the Ages and find a suitable person whose soul will match that of another person. And once such a match is made, it is up to the married couple to abide by Guru’s words and lead their life in accordance with Guru’s wish. Then only one can overcome the obstacles in life and evolve spiritually, as well as form a foundation for a better generation.

In January 2003, my parents told me that they were going to find a groom for me. I told my mother, we had to get Sishyapoojitha Janani’s permission and I would marry only the person my Guru selects for me. But my mother was reluctant to approach Her Holiness without finding at least one proposal. Those days, we did not have any idea about Guru’s concept of marriage. I was left with no choice, while my parents were trying to find a suitable match, after which they would seek Guru’s word and approval. We searched in online matrimonial sites and received several biodatas from which two were finally chosen.

My parents went to meet Sishyapoojitha Janani. Before they could say anything, Janani told them that they should not to go ahead with either of the proposals. My mother then told Sishyapoojitha Janani, one of them looks promising. Again, the reply was negative –even if we were to go ahead with the proposal, it will get cancelled at the last moment. Sishyapoojitha Janani further said that a devotee will bring a good proposal and my marriage will take place after I am 25 when my health is better. (Since my birth I have had a range of health problems which substantially decreased after I started praying and taking Guru’s medicines.) That was the end of my parent’s search for a groom for their daughter.

A couple of months later, to my surprise, Sishyapoojitha Janani asked me if my father was looking for a groom for me. I said no. Then, she called for my parents and asked them to look for a groom. She said that we should find a person who has deep bhakti, education and a job. I got the impression that we were going to find a matriculate daily wage worker. It was enough for me, I thought. I never dreamt of marrying a qualified individual or one with a higher occupation. But, since Sishyapoojitha Janani asked me to pray for a person with deep bhakti, I started praying exactly as I was asked to.

My father didn’t know whom to approach, though Sishyapoojitha Janani said, ‘Maaman, you know a lot of people here. Tell someone.’ Even before we had the chance to pass this message to anyone, Sishyapoojitha Janani again asked us to wait for sometime before proceeding. The same scene was repeated a couple of times. In January 2004, Sishyapoojitha Janani asked my father to consult someone he knows.

As we were coming out, in front of Sahakaranamandiram, the first person we met was Sri Janardhana Menon. Since, my father knew him even before we started coming to the Ashram, my father felt free to talk to him about this matter. Sri Menon asked if we had any demands. My father told him whatever Guru had told us. A week later, Sri Janardhana Menon, who was then in the Ashram branch in Ernakulam met my father again. ‘There are two suitable individuals,’ Sri Menon said, ‘You could consider them.’ He gave details of both and pointed out that one was more qualified. We said, ‘We are to go only by Guru’s words.’ After hearing our reply he talked, giving preference to the less qualified one. A week passed. This time, Sri Menon told us the name of the person.

On 24th February, 2004, two days after the anniversary of Sishyapoojitha’s Avasthapoorthikaranam, we got a message that we should reach the Ashram. On that day I had a glimpse of the proposed person from a distance. I was least concerned about how he looked like, as I had decided to go by Guru’s words. However, the case was slightly different on the other side. Having an unmarried elder brother and a younger sister of marriageable age, the proposal was a shock for my husband. He had never thought of his marriage at that time.

Late one evening, Sishyapoojitha Janani talked to my parents and me separately. Janani told my parents that the boy’s as well as his parents’ response were awaited. Two minutes later, Janani called me near and told me, ‘I am finalizing this relationship’.

It was after a few days, Sishyapoojitha Janani got the response from my husband’s side. He had also decided to abide by the will of Guru. In spite of knowing about my health problems he readily agreed and we got married in the month of August 2004. I cannot forget how my Guru showed me my husband and gave us both a life. Furthermore, I am glad to have a husband who takes care of me and bears with my health problems. He is the person I prayed for because he has deep bhakti, education and a job. Give a thought to this: ‘why should we bother about region, religion, caste, physical looks, financial status, qualification, and career and even of how much dowry one can get in the name of marriage?’ These are of least importance. Only Guru knows what is good for us. Let us leave it all in the hands of Guru to decide the best life for us. The best will follow. Let us silently and obediently with a happy smile and mind listen to what Guru asks us to do.

courtesy: Navapoojitam Souvenir 2009, Santhigiri Ashram

For the Liberation and Enlightenment of the Fallen Classes

Gurucharanam Saranam

Amrithavani
(Malayalam, First edition - April 1990)

This book is based on a few birthday messages of Guru which were published in Santhigiri monthly. It is the confirmation of the experiential truth of Guru which he earned through the struggles and sacrifices spanning several births. The book ponders over the age-old Dharmic fissures in the lives of Brahmin, Kshatriya, Vaisya and Sudra classes and the path of action suitable to liberate them from this disaster. Along with this the book also throws light on the concept of Yuga Dharma, the changing Dharmic codes relevant to this particular age, a large extent to which the societal cohesion is based.

Guru said:
‘The self-comforting conclusions on an analysis and evaluation of the human problems do not, on its own, provide fulfillment to our life. The dilapidation of the dharmic backbone of the eighty percent of people in the world and of the twenty percent who were responsible for the ruin of the majority was due to the disregard for Yuga Dharma, owing to which the dharmic path relevant to the age was lost’.
(P No. 1)
The concept and views of Guru are distinctly different from the hue of existing ideologies. In the primordiality of bygone ages, exemplified through the concept of Manvantara- the cosmic chronometer, there occurred conceptual as well as applicational error in the Trimurthi tradition. The book narrates the consequent decadence in the dharmic structure of India. Read the following observation of Guru.

‘It was due to our diminished virtue we have lost our heritage. Through the lack of virtue, we became slaves to other infiltrators. They had both knowledge and capabilities. There was a language here similar to Hindi or Pali. Sanskrit came probably as a combination of these or as a subsequent refinement. The scriptures - puranas, epics, Upanishads and Vedas were written in Sanskrit and through this the Brahmin was made a god, an immortal deva. Because of this, the majority of people became ‘Asuras’. Through some of them the `Sakteya’ tradition was developed and through some others, the Saiva and Vaishnava traditions. None of them was inferior in comparison. All were excellent in their own way. But how would you discover which one of these is correct and incorrect?'
(P No. 131)

This book contains those great liberating thoughts of Guru which could revive us from the age-old frigidities and traditions that destroyed the significance of leading life according to the true dharma of the age. India has a rich and vast storehouse of knowledge gained through the observance of Yuga Dharma - the evolutionary concepts of the four-dimensional ages - Krita, Treta, Dwapara and Kali. But the people of India have been unable to get benefitted from this for earning virtue or self-fulfillment for the soul. Read how Guru explains the decadence of Sanatana Dharma in the following lines.

‘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 in the lineage of Manu was lost to mankind’.
(P No.7-8)

Similarly, observe how Guru asserts the urgent need to look at the present afresh, not through the opaque and fragmented mirror of the past.

‘The things happened in the past are only for our cognition and not for today’s observance. What we require today knowing thus is the righteousness to work in unison for the present time’.
(P No.13)

Guru informs that the seers who fathom the three-fold time should work living in the midst of people and thus inspired, the scientists, scholars, as well as ordinary people and workers can exemplify goodness in their respective fields.

This book also expounds the concept of Guru for the liberation and enlightenment of the fallen classes of people through his own life of sacrifice and unique ideology that delink religion and caste structures from the spiritual pursuit of man. Guru’s words emit the fragrance of the purity of Rishis and reverberate with the sacrifice of Jesus Christ, the mercy of Prophet Mohamed, the essence of the teachings of saints and sages like Sri Buddha, Sri Sankara, Sri Narayana Guru, Chattambi Swamikal, Sri Rama Teertha, Sri Aravinda Ghosh, Sri Ramakrishna Parama Hamsa and Swami Vivekananda.

The book opens the doors to the path of enlightenment and the divine intercession willed by God through Navajyoti Sree Karunakara Guru, the epitome of highest Guru-hood and spiritual elevation. Amrithavani intercedes with the concept of Dharma through the light of knowledge by which one can ensure liberation.
Mukundan PR

Guru Never Disappoints a Devotee

Gurucharanam Saranam

Bangalore, Year 1995. Mrs. Anand Ram, mother of Janani Rishi Retna Jnana Tapaswini called me in the office informing that those who have ‘experiences’ should reach Kanyakumari. I was surprised because she had rarely any reason to call me. Guru would be arriving there for the performance of a special sankalpam. Sitting in the boredom of office, the news was exhilarating. I reached Vivekananda Kendra at Kanyakumari, the venue, early in the morning. Guru was expected to reach in the afternoon. Sri Iyer and other organizers were present.

Arrangements for Guru’s accommodation were done at two places, one at Travancore Maharaja’s House on the seashore and the other at Vivekananda Kendram. Sri Kottayam Babu and Sri Surendran (Now brahmachari) were cleaning and preparing the rooms for Guru at Vivekananda Kendram. The rooms and bathroom were thoroughly brushed and cleaned with water and surf powder, then detoxified with fumes and then scented. I also contributed my might in cleaning and preparing the accommodation of Guru. I felt an inner satisfaction while rubbing the floor that I could get such an opportunity. I earnestly prayed that Guru should feel comfortable and pleasant in the room that I cleaned. The rooms at Travancore House too were getting ready simultaneously. No one knew to which place Guru would go. As I had sincerely prayed and exerted much cleaning the room at Vivekananda Kendram, I expected Guru to come to Vivekananda Kendram. But soon information came that the cavalcade of Guru has approached Kanyakumari and that Guru would be going straight to Travancore House.

Soon the cavalcade arrived and I knew that Guru went to Travancore House. Some of us went to Travancore house and met Guru. After sometime or the next day morning (regret my failing memory) all people were asked to immediately assemble at Vivekanada Kendram for the sankalpam. Thousands of white clad devotees sat down wherever possible in the vast lawns of Vivekananda Kendram and did the sankalpam. I do not remember the lines of sankalpam Guru gave us that day, but it was a major sankalpam Guru did for the spiritual uplift of India. A procession was also taken the same day through Kanyakumari town to the sea beach, where Guru spoke to the assembly of devotees from a dais built for the purpose on the beach. Guru spent the night at Travancore House. The room arranged for Guru at Vivekananda Kendram was occupied by few ladies in the night as all other rooms in the centre were occupied. I felt irritated by this fact. I had cleaned the room with extreme devotion and prayers for Guru. But now it was all futile.

The following day Guru came to Vivekananda Kendram. A welcome was arranged by the staff and devotees at Vivekananda Kendram for Guru. Guru spoke to the assembly and gave prasadam to all people at Vivekananda Kendram. Devotees also received prasadam from Guru. After the function, Guru stepped down the dais, the usual disciples holding his hands in accompaniment. Guru walked through the pandal to the vehicle parked nearby on the road. Devotees thronged both sides to have a glance at Guru. I still remember the gentle and tender figure of Guru walking, exuding more light than the brilliant daylight around. His was truly a divine form. Though I was enjoying all this, I still felt a vacuum in my heart thinking about the vain job I have done for the sake of Guru in preparing his room. It was all over now.

Guru was seated in the car and it began to move round the curve, the devotees still following him. I lazily stayed behind watching the disappearing vehicle of Guru. I turned back trying to figure out about my return journey. After a few minutes, I found people still thronging in the pathway Guru’s car went. The people were crowded near the room which I had cleaned the previous day for Guru’s stay. I immediately went up there to find out what was happening. Then the devotees said that Guru was resting in the room. After sometime, the cavalcade of Guru moved on again its way back to the ashram. The room Guru got into and rested was the one I cleaned and prepared for him the previous day. Guru never disappoints a devotee in the matter of sincere love and devotion.

The Mission of Santhigiri Ashram

Gurucharanam Saranam

The Mission of Santhigiri Ashram

Mukundan P.R.

In the process of a fundamental evaluation of spirituality, in a life dedicated to godly love and realization of truth, it was revealed to Navajyoti Sri Karunakara Guru that a catastrophic error in regard to god realization had happened several ages ago, which has affected the moral and spiritual edifice of mankind adversely. This error is not only in reference to India but encompasses the whole world in its consequence.

Navajyoti Sri Karunakara Guru explained about the division of cosmic time zones into Yuga, Chaturyuga, Manvantara and Kalpa and the variations in dharma – the values, way of life and god realization applicable to each yuga or era which happens according to the will of Brahman. It is called the Sanatana Dharma or Manu Dharma. Sanatana Dharma means the eternal and universal dharma of mankind. Navajyoti Sri Karunakara Guru interprets this concept in a new light and angle.

In the present Manvantara, i.e. in the 3rd chaturyuga of the seventh Manvantara, contrary to divine ordination, human logic was weaved into the practice of dharma and god realization. This error or ‘original sin’, if it may be called so, had happened 25 chaturyugas back, i.e. several millions of years ago, in the long history of the rise and fall of civilizations that may even go beyond our present solar system. What followed was a spiritual barrenness in the subsequent ages, eclipsing the awareness about the divine ordination for human evolution.

The cosmic plan of human evolution as exemplified by Sanatana dharma, the eternal religion of mankind, through the transcendental vision of rishis and sages was subsequently altered to suit the trimurthi system which followed after the great spiritual cataclysm. Trimurthi system or Hinduism, as it is popularly known today, is but a distortion and misinterpretation of Sanatana Dharma through interpolations, mystic tales, superstitious beliefs and discriminatory practices and rituals which have weaned people away from a righteous life.

Guru critically evaluates the absurdities of caste system and the negative mental and physical consequences resulting from degraded worship and social customs such as worship of evil spirits, pagan rites and rituals including sorcery, magical spells, tantric practices, untouchability, casteism, social embargo of various nature etc, all of which caused the downfall and disintegration of society.

Several sages and prophets have come in the world to lead humanity, but the religions founded in their names have, as may be seen, lost their internal cohesion and have been fragmented into many conflicting sects stifling the process of human transformation against the will of God. Instead of germinating peace, harmony and good will people have been alienated in the name of religion and castes and are being tormented. A situation prevails here that thwarts the unity of people because of the age old religious and social structures and prejudices.

The mission of Navajyoti Sri Karunakara Guru is to warp a new generation of people with mental and physical prowess to live up to the ideals as ordained by God exterminating social barriers and discriminations of all sorts. It calls for unshakable faith in truth, a sense of sacrifice and limitless love and faith in the oneness of humanity holding on to the guidance of Guru, the medium.

Faith is the firm determination of the mind to fix it on the merciful experiential Light of the Divine. It also means the faith in Guru, the personified Godhead, through whom the experience of the divine is imparted. One identifies and submits himself or herself in word and deed with the benevolent mission of Guru. This is the essence of Guru Margam – the Path of Guru.

Non-believers mean those who have not yet reached the above said state of mind and who follow the blind observance of tradition as well as those who are atheists. No goodness can be derived from the practice of and allegiance to degrading principles and lifestyle as it causes the destruction of virtue in the soul and the consequent fall of the individual and society.

The progress and fulfillment of a person depends on the quotient of goodness, virtue or blessedness in the soul. The merciful Guru is ever concerned about the uplift of such souls and advises the path for earning of virtue in this short span of human life. Guru exhorts us to work together for the obliteration of filth in our soul and society, accumulated by the past deeds of our ancestors and ourselves so that our progeny will be freed from the pollutions of culture and tradition.

Pollution of culture has its root in the thoughts and actions of several generations of our forefathers molded through tradition and way of god worship. Unless those cultural and soul imprints in the psyche of the society are cleansed, the transformation of the society in the desired direction becomes difficult. This goal of cultural cleansing cannot be achieved through socio-political means, as it requires the spiritual guidance of an epochal preceptor, who comes as the authority of the age by divine decree. Such a preceptor perceives the riddles of time and space, light and energy, life and death in perfect tune with the cosmic reality.

The Gurupooja of Santhigiri Ashram is this karmic, genetic, spiritual and cultural cleansing, through the spiritual intercession of Guru. Guru pooja holds out the promise and hope for a global cultural and spiritual renaissance through the birth of a new generation of children unaffected by physical, mental, cultural, spiritual and hereditary negativities. Today thousands of families from a society divided by the walls of caste, religion and class have migrated to a new spiritual movement of equality, spiritual experience and guidance. Guru created for them an enviable model of self-sufficient community living that has become the succor and hope of thousands of people, engaged in various professions, trade and enterprises in Santhigiri Ashram.
The fundamental aim of Santhigiri Ashram is thus a cultural and spiritual regeneration of humanity as expected of this ascending age of Kali Yuga in the process correcting the fundamental error occurred in the practice of Sanatana Dharma that led to societal degeneration and fragmentation worldwide, threatening the peaceful existence and growth of human society.