O.V. Vijayan on Navajyotisree Karunakara Guru

Revelatory Religion in Historical Perspective
O.V. Vijayan

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

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

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

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

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

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

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

A Glimpse on the Core Teachings of Navajyothisree Karunakara Guru

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Dark Trials of Disciples

Gurucharanam Saranam

The Dark Trials of Disciples

Mukundan P.R.

You are stripped of your clothes at a busy junction in your town or village. You are shocked beyond words. But you are allowed the freedom to feel mad, mad to any point. You are stripped of your inner clothes in the thick of life in the society. Your inner clothes are your ‘self’, your self esteem, your pride, your freedom, your mind, intelligence and whatever other things you possess. You are shocked and stricken beyond words. You get terribly mad and angry, but you are not to become mad and angry. You are pulverized and made to feel that you are unwanted and ignored. Yet you are unable to protest. How is the deal? Yes, you like it or not, this is the deal, the test what a Guru sometime offers to a disciple. If you succeed to swim across this risky swiveling current, well, you may reach the bund of spiritual flood light. This exactly was what had happened to two of the disciples once.

A young man with tremendous enthusiasm gets inspired by Guru and becomes a follower. Once he went to see Guru in the ashram. When he was about to enter the ashram gate, he saw Guru coming out with a group of disciples. He immediately took position outside the gate to have a glimpse of Guru. Hundreds of people lined both sides of the pathway with folded hands. Guru, radiating divine love greets people with folded hands on his chest in the manner of greeting, walked ahead. This disciple also stood there. Guru moved smiling at every single face raising their soul to unexplainable joy. Guru approached the next man beside this disciple and smiled at him with compassion and overwhelming joy. But when the turn of this disciple came, Guru’s expression changed. Guru looked at him with extreme hatred and anger. The disciple became pale with utter shock. He looked around to see if others saw this. Guru went ahead and smiled at the next person with extreme joy as ever before. This disciple, who was ignored by Guru with such viciousness was heart broken. He became dumb with shock. But somehow he decided to wait again for Guru’s return as if to make sure that what had happened just now was real.

Guru had gone to the Ashram hospital complex nearby and was expected back within a short while. So he waited, this time just in front of the ashram gate where Guru’s car would stop. He took such a position that when Guru got down from the vehicle, he would be face to face with Guru. There was no way Guru could avoid seeing him. He stood there impatiently as he had lost all his senses. He tried to compose himself and waited there with a flicker of hope. The vehicle of Guru arrived. The door of the vehicle opened and Guru alighted. This disciple stood just in front. Then the unimaginable happened. Guru turned his back to the door and swung around blessing devotees lining the pathway. What a benign smile Guru had! Then he turned his gaze at this disciple. Suddenly, again, the same indescribable face of hatred, anger and disownment stared at him. The disciple was frightened out of his wits. He melted like wasp and burnt like a peace of meat. He could not imagine what mistake he might have committed, however hard he tried to think.

He walked away slowly, lifeless and terribly lost. The path of life was closed and there was darkness all around. He was unwanted in the portal of light. In a fog of utter dismay and disillusionment this disciple reached the Thampanoor railway station. The night had already fallen. He found out a platform bench and sat there fully fazed. The world around him disappeared dimly as a dream leaving the night to tick away in burning silence. When he opened his eyes, he saw Swami Jyotirmaya Jnana Tapaswi (now expired) standing in front of him. The disciple jumped to his feet in surprise and folded his hands seeing the revered Swami. The Swami asked him where he was going. He had no time to think about his nameless destination, so he said abruptly that he was going to Kanyakumari. In the same abrupt manner, the Kanyakumari Express was then screeching to a halt in the platform. The train appeared from nowhere as if to make his impromptu statement to a holy person not become untrue. So they departed; the Swami to his own destination and the disciple to Kanyakumari, the destination providence chose for him then.

The disciple touched the long shore of Kanyakumari. He had waited in the station to ensure that all people went out and the ticket collector was not in prowling distance; for he had not purchased a ticket. He walked out of the station and soon reached in front of a small chapel. He went inside and knocked the door. A priest opened the door. This disciple then mentioned to the priest that he was there as he had some doubts to clarify. The priest looked at the disciple with sharp eyes for a moment. It was early morning. The priest asked him to get in. As he stepped inside and waited, the priest came back with a towel and toothpaste and asked him to get fresh showing the direction of a bathroom inside. This disciple meekly went and took bath. When he came back freshened up, he saw the arrangement of breakfast on the table. There were four plates and three men sitting on the table. The priest invited him to occupy the vacant chair. It was a heavy and sumptuous breakfast for him with eggs and chapattis.

After the breakfast, the priest asked him what doubt he wanted to get clarified. The disciple informed the priest that he had a question to ask him when he came in, but now the question slipped by him. He forgot what he wanted to ask. The priest got up and went inside and came back quickly. Handing over a few rupee notes to the disciple he ordered, ‘you should go back immediately from wherever you came’. The disciple came out from the chapel and began to walk. After some distance he enquired with some passerby whether there was any ashram nearby. He was then directed to an ashram about six or eight kilometers away from the town.

The ashram looked like a small house. A person with a bright face and in ochre clothes was sitting in the verandah. He self confessed that he was not a guru and his house was not an ashram in actual sense. He was serving in Vivekananda Kendra as an engineer and now quietly spending his days after retirement. The Swami asked the disciple from where he came. He hesitated a moment and then told him that he had come from Santhigiri Ashram. The Swami became enthused and told the disciple that it was a place of ‘experience’. The disciple thought to himself. Yes, I have experienced it. He reflected on the experience of the previous day with Guru.

He now tried to reflect on the words of the priest at Kanyakumari and of this Swami. The priest had asked him to go back from where he came. And from where did he come to Kanyakumari? From Santhigiri. Now this Swami also confirms that Santhigiri is a place of ‘experience’. The disciple’s heart began to loosen a little. He felt that he should sleep right down there in the ashram of the Swami. The Swami agreed to his request for taking a nap in his premises. The disciple found matted coconut leaves to sleep on in the open ground. He slept. When he got up the Swami asked him to have lunch, but he politely refused. He got back to the railway station. The Kanyakumari Express was parked ready to proceed on its whistling journey. He boarded the train and reached Thiruvananthapuram and from there went straight to Santhigiri Ashram.

In the Ashram, it was time for Guru darshan. People were queuing to have a vision of Guru. When his turn came, Guru looked at him. He began to laugh with unbound compassion and love. Guru asked him, ‘So, you have come back’. The disciple, his eyes filled with tears, fell on the feet of Guru. The sluices of his heart were blown away in that flood of joy, for he was back to Guru, in the bosom of that eternal love. May be the trial was for obtaining this boundless joy thousand times magnified and embedding it in the soul permanently. May be it was to demolish some demon in the soul. May be it was the expiation for a dirty sin. May be it was a phase in the spiritual growth of the disciple.

Listening this unusual experience of Sreekumar Kottarakara, who shared it with us the other day, I felt that all disciples including me undergo such experiences in varying degrees, contexts and circumstances. Another story is of Sri Babu, Kottayam, which is more pathetic. At the same time it shows how a disciple should possess firm will power and determination to earn the grace of Guru.