The Difference Between Guru and the Deities

GURUVANI

(The Sacred Words of NavajyotiSree Karunakara Guru)

Translated from the original Malayalam



The Difference Between Guru and the Deities



What is the range of the term ‘Guru?’ From someone who does a job to a person engaged in the virtuous work of (imparting) self-realization comes under the definition of Guru. Leaving the field of occupation, when one reaches the spheres of pranamayam (energy sheath), jnanamayam or vijnanamayam (knowledge and wisdom sheaths), mere bookish knowledge becomes inadequate as instructions are to be sought here.


The lack of punyam in the soul gets expressed as various diseases in the body. This has to be cured by employing different methods. Textual knowledge does not help in this. Where textual knowledge does not help, that path of dharma, which enables one to seek merit (punya) through karma (action), helps. Such dharma has influence on the soul as well.


The dynamic of action being such, action without dharma hinders the soul and the body in course of time. A person follows his basic instincts and propensities (vasanas) accrued from past births.


Some may do more good deeds and some tend to do bad deeds more. Sometimes, the individual is not in a position to distinguish between good and bad. Therefore when he does a bad deed, taking it to be a good one, his entire activity turns bad.


Unless one confesses to Guru about one’s negative karma, no solutions can be found and one comes to a dead end. In an excess of devotion (bhakti) some resort to strange deeds and invite people’s displeasure. Yet others imagine themselves to be persons of still higher attainment and would act and even move like a yogi or mystic.


In course of time, the activity of such persons loses clarity. It becomes incomprehensible (even) to themselves. They will not be able to assess for themselves whether the path of initiation (upadesa margam) or the path of concentrating on a favourite deity (ishta devata sampradayam) is suitable for them. Beings in the subtle plane start manifesting before a person who follows either of these paths for some time.


Such manifestations would be according to the evolution of the soul of the devotee. If there is a manifestation, the devotee will be full of zeal in his pursuit. His devotion (bhakti) would also increase. He would start getting visions in the waking state of consciousness (jagrat), dream state (swapnam), profound sleep (sushupti), the higher fourth state (turiyam) and a still higher state (turiyatitam).


The inner visions start with the elementals, go on to lower beings such as matan, maruta, and mantramoorti, and to apparitions of mystics such as yogi, jnani, karmi and so on. Demonic beings capable of creating powerful movements in the five elements are among them.


These are the ‘lords’ in some households and ‘gods’ in some others. The devotee who has visions of them might even get the feeling that these ‘lords’ and ‘gods’ are pleased in his presence. He would then feel proud that he has attained certain heights. He might get visionary experience in dream as well as in the waking state. He would become respected in the locality. In terms of the soul’s growth, some of these persons get stuck at this stage.


If there is no Guru to guide, at this stage a situation may arise, which invites the displeasure of family and neighbourhood. They could say bad things about him and he may even be physically beaten up. Since the devotee has extrasensory experiences, he would still cling on to his object of worship. He would carry on as if his experience is spiritual. He would indeed have many matters to present as authentic! As indicated above, there would also be deeds to his credit that ought to make those around him believe (in him).


Those who follow the path of worshipping a favourite deity like matan, maruta, or mantramoorti would sprinkle holy ashes, engage in tantric rites and initiation rituals, in order to earn people’s respect. These are minor tricks inspired by the deity itself. The devotee and those who believe in him get caught and even incarnations could be wasted this way. This could have happened in past births also (to the devotee).


The practitioners of such devotion might take to wandering, and their end might come on the roadside somewhere. Yet others would practice yoga, initiation through mantras and worship of favourite deities and just pass away (without much progress).


Some work towards altered states of consciousness like pratyaharam and dharana related to the samadhi state. Striving thus, they earn certain spiritual experiences as well as perceptions of life. As they are meticulous about their personal cleanliness and bodily purity, they will be held in high esteem at home and outside.


As they go forward, the lack of soul’s merit (punya) as well as the needs of the body will block their progress. Here things get mixed up. Correction and direction can be received at this stage only from a Guru; Guru becomes inevitable here. That is the depth of the riddle that is Guru.


When visions, as indicated above, are received, and 7444 of them realized, an aspirant attains one ‘stage’. If an individual with a healthy body and punya in the soul strives relentlessly and consistently, it would take 181/2 years to complete this one stage.


Even such completion would take an aspirant (if he is a beginner in spiritual life) only to ‘Vetalanagaram...’ – the realm of powerful but dark (tamasic) beings. If a mistake is made at this level, one would stagnate at the same level through many births and deaths without progress. The line from the Gurugita, “aneka janma samprapta karma bandha vidahine”, could be reflecting this cycle of birth and death.


An aspirant could fall into such error whichever path he takes – be it jnana, karma or bhakti. Some who have come up in the jnana path also have written about this.


Sri Narayana Guru’s Daivachintanam refers to the same experience. It is from his spiritual knowledge that he draws and speaks. To get out of the negative, one must pursue the positive, he says. But he does not make it clear as to how to go about it.


It is one among millions and millions of tyagis (seekers who lead a life of self sacrifice) who becomes capable of getting such a perspective. Many souls incarnate and depart in a variety of ways. In all this there would be truth also. The truth, in words of dharma, is in the correction by discriminating between right and wrong.


A person who completes 70748 visions of this kind will evolve to a high plane (daivasannidhanam) moving closer to the Supreme. Until and unless the human race realizes the value of this great and inexplicable astral process, no one can even guess what the plight would be. Even the rationalists turn out to be exponents of futile efforts in this field.


More dangerous than these aspirants and rationalists who create perverse karmic streams are those poets and thinkers who present a world vision based on intellect, without an inkling of the gross-subtle-cause-effect (sthoolam-sooksmam-karanam-karyam) relationships. The above mentioned rationalism (yuktivada) and liberationism (muktivada) have led to the philosophy of people like Charvaka.


These people have a handicap. They don’t have the maturity of awareness that can lead them to their own liberation. But we keep in mind that they have the skill to open up the storehouse of knowledge of the entire world.


The effort in this area is of two types of devotion -- without using intelligence (mooda bhakti) and devotion born of knowledge (jnana bhakti). Of these, the second group pursues the path of jnana bhakti and will not have any touch with real spiritual experience.

The subjects that their intellects absorb and the writings of those who are in tune with them are of intense value to themselves; everything else would be senseless to them. But legs tire equally for the person who is chased, and the person who chases. Both will fall pathetically in the end. Rationalism and liberationism have only this much of essence.


But the real liberationist is not in these lists. The author of Gita has qualified him with great words: the one who combines intelligence with spiritual power – “budhya yukto yoga balena chaeva.”


Some of the scholars who enthrall people with their textual knowledge are projected as jnanis by some (other kind of) rationalists. There are also persons who are stuck in unthinking devotion (mooda bhakti) till the end. These are the type of people who were described earlier as scapegoats of the sorrow that is Vetalanagaram. People of textual knowledge, no matter how great they are, are slaves to this realm of the spiritual world.


The aspects of gross-subtle-cause-effect (sthoolam-sooksmam-karanam-karyam) are related to the soul’s karma and dharma. The Guru who lends gross-subtle-cause-effect to soul’s karma and dharma should be a bold doer with direct spiritual knowledge and should respect and consider the five elements (panchabhoota), five senses (panchendriya), five sheaths around the soul (kosas), the individual soul (jivatma), the Absolute (paramatma) and dharma.


Without Guru, the aspirant may reach the aberrant state of the liberationist/rationalist whose action does not bear any fruit.


Thiruvalluvar does not seem to have discussed dharma, artha, kama and moksha but he has made references based on them. It is not possible for an ordinary person to function without these.


As far as liberationism and rationalism are concerned, they do not rise up to any conceptual height. It does not help to forget the fact that at this point every one falls. Reason and liberation are two ideas which deserve special and serious consideration. Such consideration is a way to freedom.


The dharma of Guru is eternal and inscrutable. Guru is the giver of vision (knowledge) pertaining to the level of the atom, the indivisible totality (akhandata) and the object of one’s worship.


He possesses the clarity of knowing the past, present and future. He can impart that proof to others as well; he causes recurrence of their life situations, to reach a corrective solution.

The difference between Guru and deity is immense. A life without realizing this is fruitless. The deities worshipped – devas and devis - are nothing at all in comparison with the visionary disciple of such a Guru.

The Blessed Mantra of Peace

Gurucharanam Saranam

The Blessed Mantra of Peace
Dr. George Onakkur

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

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

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

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

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

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

‘I already had’.

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

‘Surely then’, I responded.

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

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

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

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

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

Present Degradation of Life and Its Interconnections

Gurucharanam Saranam

Present Degradation of Life and Its Interconnections

(From the Teachings of Navajyoti Sree Karunakara Guru)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Manus and Yuga Cycles

Gurucharanam Saranam



The Manus and Yuga Cycles

(From the teachings of NavajyotiSree Karunakara Guru)



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

(NavajyotiSree Karunakara Guru)



The Brahmic Will to be self-responsible for the divine dispensation for God-realization existed from the beginning of creation itself and continues incessantly. It is the same Godly Conception that manifests as the Subtle Being (the Impersonal Truth), Godhead (Manifested Truth), as a Deva (Deity), Sanyasi (Sage) or a Rishi and accepts worship through these mediums down the course of ages. But, there is a concept known as Yuga Dharma. Different eons like Satya, Treta and Dwapara had their characteristic dharmic dispensation, which in the present age – Kaliyuga – undergoes change. These changes in the dharmic code (Yuga Dharma) are brought about by sages and seers of transcendental wisdom, who manifest as the embodiment of enlightenment and Godly abstraction. NavajyotiSree Karunakara Guru said.

According to the Rishis, the transition of Yugas, propelling the wheel of dharma, happens according to the Will of God and in accordance with the laws of Manu – the primordial human ancestor and preceptor. It is mentioned that the time period of a creation consists of 14 Manvantaras, or cosmic time segments. Each of this time segments is under a Manu, hence it is known as Manvantara.

There are thus 14 Manus in a creation. Each Manvantara is again divided into 71 Chaturyugas. One Chaturyuga consists of four yugas – Satya, Treta, Dwapara and Kali.

The preceptors or Rishis coming under the Manu lineage are known as Manu Parampara and the Dharma revealed through them is called Manu Dharma, or Sanatana Dharma (eternal dharma). Because of the error of a preceptor in the lineage of Manus, the real spiritual experience and grace of God was lost, as explained below in the words of Guru. This occurred in the 3rd Chaturyuga of this Manvantara. A great spiritual void followed subsequent to this, and mankind lost the knowledge about Manu and Manu Dharma.

'The present is the seventh Manvantara. In the third Chaturyuga of this Manvantara, a great soul in the tradition of Manu perceived that there is no action in this world that is not Manu’s. He saw this in all planes – the sookshmam (subtle), sthoolam (corporeal), kaaryam (cause), and kaaranam (effect). Out of this experience came the Chaturvakyas, or the four great enunciations. The very first one is, Aham Brahmasmi – I am the Brahman, the Absolute. He proved it to the people with the power of logic. He was full of his oneness with the Brahman, which he went on to mistake for himself being the Brahman.

Each one of us, each blade of grass, is full of the Brahman. But, is the Will of the Almighty confined to an individual evolute? One concludes: this sage did not have the grace to discriminate between the Absolute and the individual even if the individual has had the realization of the Absolute. Thus was blurred his awareness of the Will of the Absolute’.

Guru has further revealed that the cosmic time calculation of yugas was subsequently altered by a preceptor in the Trimurthy tradition. Only a ‘Kalanthara Guru’ – a Guru who brings about epochal changes – could see far deep into the cosmic time segments and evaluate this error.

‘What we are going through is the time-order of Manvantaras. That is our perspective or cognition of the world. In the Manu tradition, a great spiritual evolute fell from grace. As a result, the Brahman initiated a corrective in the seventh Chaturyuga, which was brought to a completion in the eleventh Chaturyuga. Thereafter, astral matters related to Mukti were revealed, which got codified as Vedas, Sastras and the Upanishads, without changing the old Manvantara order (to reaffirm that order).

Since the sages could not transcend those who received these astral matters, they did not inquire into the reason why they had received such knowledge, but used their intellect in understanding the path shown by the Almighty and charted their version of the Manvantara time-order – Chaturyugas, Manvantaras and Kalpas – as subservient to Brahma. Thus, they could not invoke Manu, the First Guru, and grasp the Error and correct it. This is a peril that has befallen us. The Error was repeated again and again as the evolutes, who were the spiritual authorities of revealed knowledge, could not discover the mystery and unravel it in full before us’.


Mukundan PR

The Forgotten Fundamentals of Sanatana Dharma

Gurucharanam Saranam

The forgotten fundamentals of Sanatana Dharma




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


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


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


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


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


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


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


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



Mukundan

Hindu Dharma – Has it come through Manu or Trimurti

Gurucharanam Saranam



Hindu Dharma – Has it come through Manu or Trimurti

Professor (Dr) K. Gopinathan Pillai



About 30 years back Santhigiri Publications brought out a booklet authored by Navajyothisree Karunakara Guru titled 'Hindu Dharma, has it come through Manu or Trimurti?‘ (Haindava Dharmam-Manuvilkudiyo Trimurtikalil Kudiyo’).


By this question Guru wanted to draw the attention of the people of this country to the basic causations of poverty, social disintegration and cultural degeneration of this great land and civilization despite her unique spiritual legacy. Even today an average Hindu is incapable to answer the question posed by the Guru. In the heterogeneous and complex character of Hinduism, truth is veiled by untruth, myth and legends eclipse reality and distortions are legitimized.



Therefore, an ordinary Hindu lives in the midst of religious ritualism and spiritual ignorance unable to discriminate between Sanatana Dharma and Trimurty system. This incapacitated them to recognize and accept divine masters like Sree Krishna, Sree Buddha, Mahavir, Gurunanak and others who took birth to guide them to the right path. Guru’s revelation that the unabated sufferings and sorrows of humanity, despite the sacrifice of great souls, have resulted from the deviation in Yuga Dharma and distorted forms of worship, is an eye-opener to all God believing people. A proper understanding of Guru’s revelation is possible only when one understands Sanatana Dharma, its eclipse due to a spiritual error in the past and the advent of Trimurty system and the resultant degradation in karma and dharma leading to astral pollution, human sufferings and miseries of all sorts.



Sanatana Dharma



If we are to evaluate the worth of India, it becomes necessary to understand the purpose of Manusmriti - the perennial law of Manu which constitutes the basis of Sanatana Dharma, Navajyothisree Karunakara Guru said. But the name of the first Guru, Manu, and the dharma he gifted to humanity and the truth that Manu Dharma is the basis of Sanatana Dharma have all vanished from human memory and never taught. Interestingly Manu, the first Law Giver is characterized as the most reactionary and conservative whose laws were responsible for the rise of caste system and denial of liberty, especially to women. The basic reasons that contributed to the demise of Sanatana Dharma were first revealed by Navajyothisree Karunakara Guru. Guru pointed out that a small book that is circulated today as Manu Smriti is a distorted version of the original Manu Smriti, which was long lost and has nothing to do with the present one.



Manu was a fully realized Guru through whom the Supreme or Brahman revealed to humanity the divine design of cosmic time, dharma and evolutionary process in the nature. That is why Sanatana Dharma is also called as Manu Dharma. It encompassed the principles to be followed in each and every aspect of spiritual and material pursuit of human life. Those principles were considered eternal because they were given by Trikala Jnanis or realized Guru’s who could discern in spiritual vision the cause-effect relationship of all material and metaphysical phenomena.



The time scale given by Manu Smriti and the concept of Yuga Dharma forms the basis of Manu Dharma or Sanatana Dharma. According to this, the creation, existence and dissolution of the world occur in a time span of one Kalpa. One Kalpa is composed of 14 Manwantaras and one Manwantara consists of 72 Chaturyugas and one Chaturyuga consists of four Yugas, namely, Krita (Satya), Treta, Dwapara and Kali. An important fact to be noticed is that each Yuga has its own karma, dharma and worship system. In each Yuga great seers or Kalantara Gurus would take birth to impart to humanity the dharma and karma of each age. It is in this context an observation of Navajyothisree Karunakara Guru holds significance. Guru pointed out that the greatest mistake occurred to Hindu society is that it still follows the Yuga Dharma of Treta and Dwapara in the present Kali Yuga which has caused the loss of material as well as spiritual progress.



Upanishads exemplifies the depth and the intuitive power of Jnanis in unraveling cosmic laws and astral secrets that influence spiritual and material realms of human life. Rishis lived in the midst of people teaching them how to live properly. In the Jnana Marga there was no distinction based on caste, religion or any such man made inequalities. At a particular point of time Sanatana Dharma was weakened and slowly got eclipsed and sidelined. Thereafter the previous messengers of God could not fulfill their mission of guiding humanity in consonance with Yuga Dharma. It was the time of the advent of Trimurty system in Indian history. Guru has rightly said that we have deviated from the principles of Sanatana Dharma and observe customs, rituals and worship contrary to it.



Trimurty system



With the decadence of Sanatana Dharma, the Trimurty system gradually emerged. The most important shortcoming of this system was the absence of jnana path. Many aspects of Sanatana Dharma were incorporated into Trimurty system. While the time scale of Manu was accepted in the Trimurty system, the Jnana Margam of Sanatana Dharma was discarded. The ennobled concept of God or the Supreme Light in Indian spirituality is Brahman which the Vedas and Upanishads characterize as the only Truth. The exponents of Trimurty system covered the truths of Sanatana Dharma with mythical stories and interpolations. They characterized Vishnu, Maheswara and Brahma as the ultimate gods to be worshipped and all worship and spiritual practices were dedicated to Trimurties. Evolution of the soul to the Ultimate Truth was thus blocked as the Trimurties were recognized as the Ultimate. The decay of Indian society and social disintegration start from this point of time.



Manipulating and twisting the concept of Varnashrama Dharma, the priestly class in the Trimurty tradition created caste system. Varnashrama Dharma was based on the eternal law of the inherent quality of one’s jeeva, i.e., an individuals worth is determined on the basis of the dominant ‘colour’ of his soul. Thus the degree of brightness (punya) of one’s Jeeva, decides whether one is a Brahmin, Kshatriya, Vaisya or Sudra. Thus Brahmin, Kshatriya, Vaishya and Sudra are born to parents in each family. This natural law was misinterpreted to suit the interests of the priestly class with the sidelining of Sanatana Dharma. The Caste system was legitimized by interpolations in scriptures. Majority of the people were included in the Sudra caste and the jobs that were allotted to them were also considered lower ones. Hard and fast rules were prescribed for each caste and vast majority of the Sudras were denied access to knowledge. The cruelest thing done to the Sudras was that they were denied the worship of the Trimurty and other deities that the higher castes worshipped. They were given evil spirits for worship or deities with ‘tamasic’ qualities. Thus majority of the Hindus had lost the opportunity for intellectual and spiritual pursuit and became ignorant and Sudra in the real sense.



Navajyothisree Karunakara Guru’s life is marked by incidents, events and developments of unprecedented character. Guru passed through uncertainties at each phase of his life. It was only at the time of His spiritual fulfillment in 1973, the mission of Guru was revealed from the Supreme that He was brought up by Brahman to shed light into unanswered and unresolved puzzles in spiritually. It was revealed on the occasion of Guru’s spiritual fulfillment that the mission of Guru is the restoration of Yuga Dharma and thus fulfilling the unfinished mission of previous messengers of God to guide humanity to the Truth.



It was revealed further that the past preceptors could not transform human nature and nourish virtues by eradicating the inherent bad instincts in soul because of the deviation in Yuga Dharma and the resultant practice of dharma and karma contrary to it. The previous seers despite their sacrifice could not get revealed this deviation in Yuga Dharma and how it occurred. That is why in spite of the best efforts of great Rishis, Gurus and Prophets and religions founded in their names, cruelty, violence, disquiet and scientific inventions that destroy the nature continue.



(The Author is Professor in Political Science, Govt. Arts College, Thiruvananthapuram, Kerala)

Santhigiri Ashram - Invitation for Parnasala Dedication

Gurucharanam Saranam 

Santhigiri Ashram Dedication of Navajyothisree Karunakara Guru’s Parnasala At Santhigiri Ashram September 12, 2010

Invitation and Message to Households

Priya Atmabandho,

Respectful Pranams

The construction work of the beautiful ‘Parnasala’ (mausoleum) of Navajyothisree Karunakara Guru at Santhigiri Ashram is nearing completion. Way back in 1968, the Parnasala was a small hut put up by Guru when he established Santhigiri Ashram at Pothencode, near Thiruvananthapuram. Today, it has developed into the tallest lotus-shaped mausoleum in the world built in pristine white Makrana marble. The ‘Parnasala’ is the holy abode where the sacred physical remains of Guru and His Soul Effulgence exist, emitting the vibrations of peace and spiritual joy. Guru through his 72 years of life filled with sacrifice rectified the ‘dharmic’ foundation of society which has degenerated due to a spiritual error in the evolution of man. The Supreme Light informed Guru through revelatory visions certain aspects related to this error. These constitute the ideological foundation of Santhigiri Ashram. On September 12, 2010, the ‘Parnasala’ of Navajyothisree Karunakara Guru is being dedicated to humanity, which will herald a new era of spiritual realization.

The occasion of the dedication of the Guru’s ‘Parnasala’ is most auspicious and forms part of the fulfillment of a glorious mission in the spiritual history of man. Cooperation and participation in the dedication activities mean getting blessed by the love and grace of God. Through this grace of the Supreme, we would be getting ourselves filled by the most valued ambrosial drops from the Supreme Universal Light. We are getting the Guru as our permanent refuge and solace in the life journey. The words from the Supreme Light are ever-memorable that by praying to the Guru, one would get relief from all difficulties and diseases and also will gain all sorts of grace, peace, and luck in life.

We invite you and your family with love and prayers to Santhigiri Ashram, Thiruvananthapuram, on the sacred occasion of the Guru’s ‘Parnasala Dedication’ on September 12, 2010.

With Prayers, 

General Secretary 

Santhigiri Ashram

PARNASALA

The ‘Parnasala’ of Navajyothisree Karunakara Guru at Santhigiri Ashram is the fulfillment of the work and dedication of countless devotees. The self-surrender of thousands of people has bloomed in the form of the lotus in white marble – the Parnasala. This mausoleum in the form of a full-bloomed lotus excels all modern engineering techniques. It had no existing model for its construction. The ‘Parnasala’ of Guru symbolizes universal peace and spirituality beyond all discrimination of caste and religion. Its gates are open to all people in the world for prayer and worship.

Santhigiri Ashram had a modest beginning in a small hut. It was in this hut that Guru lived and this is where the physical remains of Guru were interred after Guru merged with the Supreme Light on May 6, 1999. It was the Will of God that the ‘Parnasala’ of Guru be built in the form of a white lotus. This has been fulfilled by the tireless dedication of the devotees under the spiritual guidance of Sishyapoojitha Amritha Jnana Thapaswini, the present spiritual head of the Ashram.

The Graceful Abode of Dharma

The ‘Parnasala’ of Guru is the symbol of the invaluable self-surrender, prayers, and sacrifices of countless devotees. Each and every disciple of Guru, the devotees, and their families have contributed to the construction and dedication of the ‘Parnasala’. They readily came forward without the consideration of money or other comforts. The materials for the construction were brought by the devotees to the Ashram with heartfelt prayers. This sense of fraternity, which has no parallel, declares the greatness of Guru’s ideology. During the full moon days, the devotees performed prayers and offerings with the observance of vows (vritam) for the sake of the completion of the ‘Parnasala’. 

Guru created a society of people without the differences between high and low or discrimination based on caste, color, and religion. This benevolent model foretells the arrival of good times in the world.

Santhigiri is the abode of spirituality beyond religion. While declaring the purpose behind the dedication of ‘Sahakarana Mandiram’ or the ‘Shrine of Togetherness’ in the Ashram in March 1999, Guru said that “a Guru comes in the world after accomplishing ‘dharma’ through the course of many lives in many ages. He should be able to impart the ‘Dharma’ relevant to the Age. Those who are disposed to this ideology should also understand it.” He further said that “Sahakarana Mandiram is the place where this cooperation is established through the Guru-Disciple Order. There is no place for caste and religion here. This is Dharma - the righteous way of life.”

Santhigiri – the Abode of Dharma! The Eternal Supreme Light embodied in Guru is experienced here through the bliss of spiritual experiences and transcendental visions. Those who love Guru get the vessels of their hearts filled with the ambrosia of Godly love. This is an experienced truth. Santhigiri Ashram works with the aim of guiding humanity through spiritual and physical purity for the progress of mankind and is engaged in life-saving activities such as ‘Annadanam’ (providing free food), ‘Athurasevanam’ (caring for the sick) and ‘Athmabodhanam’ (spiritual emancipation).

The cause-effect principle in Nature is complementary in the spiritual and material growth of man. The mission of Santhigiri Ashram is to enquire into the meaning of spirituality beyond religion founded on the purity of thought and ‘karma’. It is a sacred journey to the unseen dimension of universal peace. It is the ‘mantra’ and nourishing ideology for the deliverance of humanity.

The Aims of Santhigiri Ashram

Facilitate and sustain blossoming of spiritual illumination in children and adults alike, guiding and leading them in the Right Path of Salvation.

Nurture and sustain Divine Grace in people, diffusing the radiance for the benefit of the entire world. Among these love plays the most dominant role.

Cultivate compassion for all beings - humans, animals, and all others alike – fostering divine virtues: selflessness, generosity, fellow feeling, tolerance, and serenity. Thus you love yourselves and God as well.

Strive for absolute purity of mind, word, and deed. Thus you become both a lover and a beloved of the Almighty.

Beware of uncontrolled jubilation or jealousy; both will keep you away from God.

Treat the entire world as your own home; be un-swayed in glory or humiliation, friendship or enmity, praise, or contempt.

Dedicate yourself to compassionate service, care, and charity.

Always regard and give value to the World Teachers and their words.

Hold on to all these in your everyday life. These revelations made here are as destined by the Almighty that always there will be a realized Guru in this lineage.

‘Gurupooja’ at Santhigiri

The ‘Gurupooja’ at Santhigiri Ashram is based on the faith in One Supreme God. It is a spiritual intercession to purify the subtle karmic and ancestral soul entanglements. If the genetic pool of the ancestors is impure and unhealthy, the actions and ‘dharmic’ values of the living become vitiated, which leads to failures and misery in life. The ‘Gurupooja’ of Santhigiri Ashram is a contemplative spiritual intercession (‘Sankalpa karma’) to remove ancestral or genetic impurities that result from meritless and distorted worship. Through this gracious spiritual path founded by the Guru, a new human generation of children will emerge in the world which values righteousness in thoughts and actions. The redemption of humanity in this manner could be done only by Navajyothisree Karunakara Guru, the founder of a new Guru Parampara in the world.

Marriages at Santhigiri Ashram

A society can be healthy only when the people are united in their hearts. Indian society is highly fragmented owing to the division of people on the lines of caste, creed, and religion. These barriers can be removed only when people live together and marry as one community. Navajyothisree Karunakara Guru has created such a model community without the bindings of caste, creed, and religion. The marriages conducted at Santhigiri Ashram are integrating the society by bringing together couples of different castes and religions under the enlightening guidance of Guru. Marriages of matching couples are conducted with the consent of the parents after looking into the soul intricacies (vice and virtue in the soul and in the ancestry) of the couple and the families concerned through extrasensory spiritual perception (darsanam) available from the Light of Guru.

Annadanam at Santhigiri Ashram (Providing Free Food)

Navajyothisree Karunakara Guru was particular that all those who came to visit him should not go back hungry. Even while Guru greatly suffered unable to find the means even for a meal, He was particular to share with others whatever was available. The ceaseless ‘Annadanam’ (three times a day) at Santhigiri Ashram for the past four decades is the result of this endless grace of Guru. Free food is served daily to thousands of people who visit Santhigiri Ashram, and its branch ashrams, from different parts of the world.

Athurasevanam (Caring for the Sick)

‘Athurasevanam’ is one of the fundamental services of Santhigiri Ashram. It is guided by the ‘Nava Arogya Dharma Siddhantam’ or ‘New Doctrine of Healthcare’ expounded by Guru, which takes into consideration the subtle karmic, spiritual and ancestral influences that affect human health adversely. The treatment method promoted by Guru integrates all healthcare concepts prevalent in the world. Santhigiri Ashram produces more than 500 Ayurveda and Siddha medicines in a certified quality and production environment, which makes Santhigiri medicines most sought after. The Healthcare Division of Santhigiri Ashram runs two medical colleges in Kerala (One Ayurveda and one Siddha), hospitals, a Paramedical Institute, Ayurveda and Panchakarma centers and mobile clinics in different parts of the country. The activities of Santhigiri Ashram in the field of Ayurveda and Siddha have contributed to a great extent to the promotion of the Indian indigenous systems of medicine.

Santhigiri Research Foundation (Recognized by the Ministry of Science and Technology, Govt. of India & Ministry of Finance, Govt. of India) 

Donations to Santhigiri Research Foundation are exempted under Income Tax Rule 35(I)(ii) & 35(I) 

Branches of Santhigiri Ashram Kerala Alappuzha ‘Janmagriham’, Chandiroor P.O, Alappuzha District, Ph 0148-2876267 Eranakulam Santhigiri Ashram, Palarivattam P.O, Kottayam District, Ph. 0481-2552950 Pathanamthitta Santhigiri Ashram, Near Forest Office, Konni, Pathanamthitta District, Ph. 0468-2245294 Idukki Kallar Santhigiri Ashram, KP Colony, Kallar P.O, Idukki District, Ph. 04868-236172 Kumili Santhigiri Ashram, Amaravathi P.O, 2nd Mile, Kumily, Iduki District, Ph. 04869-223937 Palakkad Santhigiri Ashram, Olassery P.O, Kudumbu Via, Palakkad District, Ph.0491-2802526, 0491-2574556 Wayanad Santhgiri Ashram, Nambiarkunnu P.O,Cheeral, Sulthanbathery, Wayanad District Ph.04936262692, 263494, 236494 Kozhikode Santhigiri Ashram, Aravukunnu, Kizhakkemuri P.O, Kakkodi, Kozhikode Ph-0495 2673611, 9744101907 Kannur Santhigiri Ashram, Chendayad P.O, Thalassery, Kannur District, Ph 0490 2550648 Tamil Nadu Kanyakumari Santhigiri Ashram, Leepuram P.O, Vijayanarayanpuram, Kanyakumari, Ph-04652 246464 Madurai Santhigiri Ashram, Viragannur, Madakuanai, North Bank, Andarkottam P.O, Madurai District Ph. 0452 6540752 Karnataka Bangalore Santhigiri Ashram, PB.No.344, Carmalaram P.O, Sarjapur Road, Kodathi Village, Bangalore-560 035, Ph.080 28441144 New Delhi Santhigiri Ashram, Sector VI, Pushp Vihar, Saket, New Delhi Ph.011 29563718, 011 39529718 Santhigiri Regional Offices Delhi (Zonal Office) C-89, Shivalik, Geethanjali Marg, Near Malviya Nagar, New Delhi (South) – 110 017, Ph- (011)32421077, 26681940, E Mail: santhigirinewdelhi@gmail.com Guwahati House No.10, MRD Road, Opp.Assa Eng. Institute Play Ground, Bhamuni Maidan P.O, Guwhati, Assam 781 021, Ph. (0361) 2657536, 2656918, Fax: (0361) 265 7536, E-mail santhigirighty@gmail.com Ahmedabad G-13, The Grand Monarch Near Sheema Hall, 100ft, Anand Nagar Road, Satelite Area, Ahmedabad 380 015, Ph: (079) 26760480, 32991679, 40060489 Fax (079) 26932048, E-mail: santhigiriahmd@gmail.com Hyderabad House No.4, Pavani vilas, Dwarakapuri Colony, Panjagutta, Hyderabad 500 082 Ph: (040) 23323373, 23323387 Fax (040) 30685559. E.mail: hyd2_savhyd@sancharnet.in Thiruvananthapuram Top floor of Santhigiri Bhagini Nikethan Building, No.15/341, SSMC Complex, Pin-695 589 Ph-9287252501, 0471 -271 6279 E-mail: tvmro.santhigiri@gmail.com Eranakulam Santhigiri Building, 36/2625 A, Karanakodam, Thammanam, Ernakulam-682 032 Ph-0484-2344918, Fax: 0484-2344918, E-mail: santhigiriekm@sifi.com, santhigiriekm@gmail.com Kozhikode Door No.EP/18/242, Arsons Complex, NH47, Kannur Road, Elathur P.O, Kozhikode 673 303 Ph: 0495-3204666, 2461347, 9287204666, Fax: 0495-2461347, Email: santhigirikkd@gmail.com Chennai No.1458, H Block, 16th Street, 16th Main Road, Anna Nagar West, Chennai-40 Mob:9962055641, E mail: chennaisanthigiri.assh@gmail.com Madurai 28,Opp.Appolo Hospital, Deputy Collectors Colony, Behind Chitramahal, (IInd Street), K.K.Nagar, MADURAI-625020, E.mail: santhigirimadurai@gmail.com Coimbatore Door No. 103, Opp. Best Babyshop, Ramachandra Road East, D.B.Road, R.S.Puram, Coimbatore-2, Ph: 9944708165, 0422 76552897 E.mail: santhigiricoimbatore@gmail.com Bangalore No.2/2, ARS Mansion, MICO Factory Road, Adugodi, Bangalore-560 030 Ph:080 65721877, Mob:09243029151, D-mail: santhigiriblr@gmail.com Goa 10, 1st Floor, Lakshmi Narayan Nivas Bldg, Above Casa Bhat, Behind Muncipal Office, Vasco Da Gama, Goa 403 802, Ph:0832 2516060 E-mail santhigirigoa@gmail.com Mumbai Sana Bang low, Plot No.251/264, Gorai, Shimpoli Road, Behind Swamy Vivekananda School, Gorai, Sector 1, Borivili West, Mumbai 91 Tel:022 32443433, E.mail: sasvmumbai@gmail.com, santhigirimumbai@yahoo.com Dubai Santhigiri Ayurvedic Centre, #209 Belshalat Building, Karama Ph: +971 4396 6183, Fax: +971 4396 6184, E.mail: santhigiridubai@gmail.com For information and contact: Santhigiri Research Foundation Santhigiri State Nodal Office, Near Dhanya-Ramya Theatre, Thiruvananthapuram Dial – 0471-6459390, 2572777, Helpline: 9037077101 Email: santhigirisnc@gmail.com, Website: www.santhigiriashram.org (Parnasala Dedication Program Notice and Invitation issued from Santhigiri Ashram)

Sweet Reminiscences from the Memory Lane

From the Memoir of Navajyoti Sri Karunakara Guru (Guruvani)

A large crowd of souls, who had lived and died, wandering as devotees completing the first or second stages, is seen reflected in the form of souls yearning to attain the celestial Deva stage as they have completed the stage of two-and-a-half. After crossing the fifth stage, when one enters stages of five-and-a-half, six and seven, the mystical experiences of astral planes would end. When these planes are transcended, one would have crossed the heavenly star clusters. It is said of such people that out of lakhs of people, who have had such mystical perception, only one or two become true seers.

In the fundamental nature of the life of great souls - belonging not only to the Hindu, but also the Islamic, Christian, Jain and all other noble guru lineages - one can invariably see the luminous procession of their dharmic and karmic imprints, aglow with great sacrifices. History stands proof that their contemporaries never understood or respected these great souls. (However), in those lives marked by great sacrifices, in life-times earned by virtuous births that were wholly spent for the sake of humanity, the role played by certain householders who had neither intelligence nor education remains as a stirring memory for the entire world. These humble, virtuous souls observed their dharma, earmarked to householders, as offerings in the model of the benevolent pronouncement of Krishna to Arjuna, ‘Take Refuge in Me Alone’.

In the life of my Guru* also, he had only a few ignorant disciples including me as his sole earning in life. Several people have shared the sacrifices of my Guru. But the hardships undertaken by one or two householders will never get erased from the memory tracks. Only a few householders can perform their dharmic duty truthfully and with total dedication when it comes to playing whatever role they have in the life of a sage, in line with the dharma of a householder. The people who helped me during my spiritual wanderings were possessors of such dharmic qualities as would remind one of the dharma observed by Kuchela.

‘Muthappan’ and his wife were a perfect model for the truthful essence of life. They lived in a street at Petta paying a monthly house rent of Rs. six. Their only means of livelihood was a bullock cart. Both husband and wife were disciples of Guru. They also treated the other disciples of Guru with utmost devotion and respect. Their devotion and reverence had become an epitome of total love that never deviated from the observance of dharma. This couple possessed hearts brimming with sacrifice when it came to fulfilling the wants of Guru and his disciples. Whatever these may be, they were eager to know their needs and fulfill them wholeheartedly. They had four children too.

I remember even today certain things Guru used to do with them. Even while the hunger of those six stomachs existed, the dharmic strictures Guru imposed on them can never be expunged from life’s memories. To play a role in the lives of great sages worthy of the definition of that epithet in the world, it was confined to these two souls. They were wealth in the form of disciples in the life of Guru. When I think about them, the memory salutes (them), filling the mind with overwhelming love and warmth. I think it is essential that the entire humanity should know about them.

Those days, whenever I went to meet Guru, on all those occasions they brought for Guru whatever he wanted to eat. They would also unfailingly and in a just manner feed those accompanying him. They were most elevated karmis (performers) in the principle of ‘sankalpam karma manasa’ (resolve in action and thought) and souls in the forefront of (performing) dharma. Three of Muthappan’s children were studying in school while the fourth was an infant. This bullock carter fulfilled the necessities of Guru and his disciples along with those of his own children. They slept on the floor on jute bags in their makeshift shack which had only sackcloth in the name of a roof. Only memories of great warriors of heroic action could thrill us like this. Those children, though ignorant, possessed an unreserved mind to give. One cannot forget the truth they had shown through their lives.

One day, Guru called them out from a group of disciples praying with closed eyes and said in Tamil mixed with Malayalam. “I want to go to the samadhi of Guru this evening. I don’t have the fare”. Muthappan readily got up and agreed to do the needful. He went and sold the bullock cart and brought the money. From the next day, he purchased the supplies from the traders in Chalai and Pettah and distributed them by head load. We can see him then as the most faithful servant of his master and his most beloved. Those days there were no problems of labour, owner-worker clashes or sabotage. Whatever the owner gave willingly, the worker received with pleasure. It was such a time.

Let me state what I felt about the situation. I felt that Guru had no kindness in his heart. The day that he said there was no money to go to Guru’s Samadhi, he had with him stuffed in his pocket and the four corners of his waist belt a sum of Rs. 674, when counted. Those days this amount was sufficient for two persons to go to the samadhi at Thanjavur and return. With so much money in his hand, he told them that he had no money. Pained by this word, the poor man went and sold his bullock cart and arranged the money for him. What else, but cruelty, could I think of this act. Whenever Muthappan was a little late in coming, Guru would arrive at his house along with the disciples anytime after sunset. They would eat whatever was available in the house – tapioca, black tea or porridge - and lie down on the jute bags and sleep.

In the morning Muthappan could be seen hurriedly going to the shops for buying breakfast for Guru and the disciples. On seeing him thus struggling pitiably, I used to wipe my tears unobserved by Guru. A man who had no name or fame worth mentioning, who had not earned the respect of society, for that man and his disciples, why should a householder, whose life was bare, undertake so much sacrifice, I used to think.

One day Guru told me, ‘Now you may go only after having experience’. Then he called and took money from Muthappan and went to Thakkala, taking me along. He sat under a mango tree in the lawns of the Thakkala Munsif court and called for Sri Parameswaran Pillai who was working as a Process Surveyor in the Munsif court. He came running from a nearby shop. Guru asked Parameshwaran Pillai to call all his disciples there - Meeran Pillai and eight others - who all belonged to different castes and religions. As per Guru’s instructions, all these people were brought there before 9 p.m. He praised me in front of these people and said, “All of you should come and sleep the night here from tomorrow’.

It was midnight on the third day from then that I unburdened my ignorance before Guru. It was nothing else, but about Guru’s behaviour of extracting money from Parameshwaran Pillai and Muthappan, causing them much agony.

Suddenly he shouted, ‘Hey!’ He was visibly upset and said, “There is no need to see whether these people are rich or poor. I am making them slog so that they may earn some virtue. Most of these householders come to fulfil their selfish desires and not because they have any aspect of sacrifice. Why did you think that they were like you? You have the experience of running and supervising an institution, undergoing pain and sacrifices in life. They have no such experience. Out of many people, only one or two may have the mind to do something benevolent. Parameshwaran Pillai, before coming to me, had ruined himself by selling his property worth Rs.2.5 lakh and squandering the money on drinking. Though Muthappan was not a drunkard, he had some other drawbacks. Only if they undergo some pain like this, the blemishes in their life will get erased and some blessedness would come, at least in the life of their children. Before coming to me, the life of these people was very bad. Virtuous people should have undergone all this (pain).

Swami gave no importance to rebirth, however he accepted that rebirth was a truth. That night he said, “Only after passing through many births, as per the ways of Hindus or Muslims, a visionary stage could be reached by a householder. Therefore, washing away the dirt of these people is what I do. If you do not understand, you will be realizing it soon.” After speaking thus, he fell silent.

The following day at 3 a.m., some invisible power struck me. Suddenly, I felt myself shrink like a small ball. Every pore was getting torn. My body came apart like a custard seed. That moment Guru strongly hit me and asked, “Were you afraid?” “Not internally, but my body is sapped off all strength,” I said. “Alright, take it easy. But there is hope,” Guru said.

Subsequently, he asked Parameshwaran Pillai to take leave. (At that time), I had memory and awareness but did not know how to act. (For instance), I did not realise that I should move aside on seeing a vehicle coming on the road. I could not understand why Parameshwaran Pillai was asked to take leave. Three of us would wander about. Swami would tell us one or the other story, halting here and there. Sometimes, it would take one-and-a-half hour to cover a mile-long distance. On reaching some temple on the way, he would ask me, “Hey, look there. What do you see?” He would repeat the question to Parameshwaran Pillai too.

On the eleventh day, we were taken to the samadhi of Peerukannu Sahib. At the entrance itself, my legs began to shake. In the ten or fifteen minutes that we sat there, lakhs of evil spirits and gods (devas) were seen arrayed up. A large number of ‘jinns’ also were seen. On seeing all this, I called out to the Swami. Pepper, salt, fruit, jaggery etc. were being brought there as offerings. During our visit itself, eight bunches of banana were brought. From these, we got eight bananas each, which we ate.

Strangely, on our return, Swami was quaking with laughter. He talked about spiritual visions and their aspects till midnight. He said, “This is a work for removing the misery of society. When you get the vision of Chattambi Swami and Narayana Guru, it should be informed to me. You should inform me when you see the pithrus (ancestral souls) and deities ranging from Vellala Chetty to Idiyas (communities). I have something to explain to you.” At that time also, he was praising me, but the others did not like this.

On the 21st day, Swami told us a story about the samadhi on top of Kattuva Sahib hill. He asked Meeran Pillai, who was from Thakkala, whether he knew about the significance of Peerukannu Sahib. He replied in the negative. Peerukannu Sahib was a person who accompanied Kattuva Sahib, a Hindu sanyasi. Both of them lived on that hill. One day Kattuva Sahib attained samadhi. The road was at least two miles away from there. There was no other route. It was difficult to carry the body, as it was heavy. Peerukannu Sahib picked up big stones and piled them up on the body. It took three days to complete the job. It was to protect the body from jackals. What is seen in Peerukannu Sahib is this blessedness.

Eleven days after this, one night, Swami began to praise me again. Some disciples, who were piqued by this, refused to go further with him. A trip was planned to Kattuvasahib hill taking along some provisions of fruit and water. Swami, five others and I climbed up the hill. On reaching the top, we sat under a banyan tree. Parameshwaran Pillai got up and said that the apparitions of countless evil spirits, gods and sanyasis were passing by. But, I could not see anything. I saw only a smoky light filling the entire place. All in the group announced that they had seen some things at several places. However, I did not have any visions.

After this, Swami made hurry for the return journey. Although everyone was tired, all of us began to walk fast. I had been going about without a bath or wash for several days. My sole possessions were the dirty shirt and dhoti that I wore and an umbrella. Swami took away my shirt, dhoti and umbrella. He dug out a cloth from his shoulder bag that looked like the stole of a cabaret dancer and asked me to put it on. I wore it. He then hit me and shouted, ‘Run, you!’ Though wary about my destination, I ran, and looked back only after running for a furlong.

The expenses of all the people on that day were borne by Parameshwaran Pillai. His total salary was Rs. 45 per month. The cost of the purchases in the provision store would have been at least Rs.700. His wife lived at home with only one sari to protect her honour. Thus this Parameshwaran Pillai and Muthappan were the benefactors of Swami. The two families showed such surrender and a disciple’s call of duty, even while living the simple lives of householders. In that manner they upheld the greatness of the Guru-disciple relationship! How did they perform it! In front of the grace shown by these two families, which had neither education nor wealth or anything of significance, I submit this with a prayerful heart.

Muthappan, after the samadhi of Swami, bought land and built a house. The children were married off and all of them now lead comfortable lives. One of them is in the police while another owns a truck and is the leader of head load workers.

When compared with the magnitude of the sacrifices undertaken by my Guru, I did not even know what sacrifice was during my spiritual wanderings. Let me narrate here certain aspects of my Guru’s struggles. He did not in the least forsake the duties as per Islamic custom. Every day, he taught in four Arabic schools by turn. At the age of 27, death had suddenly whisked away his wife and children. For a good devout, it was an opportunity to immerse into a life of renunciation.

Guru had understood from books about the places from which the state of samadhi could be roused. He had thought about a suitable place too for this purpose. Besides, there was the samadhi of a guru at Thanjavur which he had resolved to adhere. Apart from this samadhi, he had mentioned to me about three or four masjids, one of which was Nagoor Masjid in Valapattanam. Which of these places should one accept as the Guide?

There is the Channakara Thodu (a canal) which flows south to Ambalathura and further west to Poonthura. There is a bridge before reaching Poonthura. In the vicinity of this bridge, there is a place interspersed with forests, bushes and barren spaces. This place is known as Samadhikara. If one travels about two miles down the road south of Beemapally going through Samadhikara, Poonthura comes. This is a road in a coastal area with only a few fishermen living on both sides.

To the west of Pettah is Chakkai. To the south of Chakkai lies this barren land. One can hear the prayer calls from Beema Masjid and Vallakadavu sitting here. Guru normally sat at this place. Hardly anyone travelled by this path. People were afraid to walk down south by the banks of this canal. Women never travelled this way. There were reasons (for this). It was a place for dumping the bodies of the people who died in violence and clashes which were common those days in every nook and corner of the town (Trivandrum). This place was also the home of a certain breed of dogs known as ‘Chenkottai Pattikal’. They had extraordinary long tails. The mere sight of these dogs was enough to frighten a person out of his wits. If this dog finds a person alone, it will lunge and place its raised forelegs on the victim’s body and start biting wherever it pleases. That man will collapse dead there itself with extreme terror. Once dead, the dog will drag away the body. It was in this bushy area that Guru performed penance (tapas).

He would observe penance for 41 days without any food. Even for defecation, he would sit in the bush itself. He would not get up from there but would only change positions. After a week, there would be no urine or feces to empty and so no need to move. When 41 days are spent thus without food and water, the body would be desiccated like dried ginger. As there would be hardly any blood, the body would start swelling. Just like the reflection seen on the glistening surface of a brass pot or bowl, reflection of the people walking at a distance could be seen on this body. After another 41 days, the body would again get shrivelled up and appear like a wizened round substance. With this type of penance, he discovered what type of samadhi states could be roused. Within a period of six years, he undertook three such penances and experienced samadhi and discovered different aspects of mystical visions. This was the method Guru adopted for actualizing spiritual realization.

Subsequent to this, he got a book which was the size of a matchbox. This book was a record of the type of places where one could awaken the samadhi. He had shown me that book. The book also described the spiritual states which could be actualized in the samadhi places (tombs) like Nagoor Masjid, another mosque and samadhi at Thanjavur, Beema Masjid etc. It was also seen that there was certain uniqueness to these places. The route north west of Kanyakumari by the sea coast or otherwise lies in the equatorial zone. The Gandhi Memorial is established (there) based on this. Once in a year, through the mirror on top of the memorial, the sun’s rays will pass on to the samadhi. (The equator passes through some parts of Singapore also).

To the north, the equatorial zone covers places like Valapattanam and Nagoor. The luminescence of the equator, which divides the globe into the south and north hemispheres, is felt at some places up to a width of 300 miles. It is in these places of equatorial influence that samadhis and mosques are founded. The scientists had built the Gandhi Memorial keeping this in mind. These places are considered to have a unique spiritual brilliance. After crossing the Arabian deserts, going further north-west, this luminosity will gradually diminish. The avadhootas (spiritual wanderers) travel (there) realizing this enhanced spiritual luminosity in these places. The places where the sun’s rays fall more would be warmer. Avadhootas and their samadhis are situated mostly at such places. Guru had explained this subject to me reading from the aforesaid book.

When we stayed on the seashore, he would wake me up at 2 a.m. and tell me that an auspicious hour was approaching (brahma muhurtam, the auspicious period from 3 a.m. to 6 a.m.) Then he would loosen and spread the wigwam (a shack) meant for keeping fishermen’s nets. Next, he would heap up sands to protect the flame of a big candle, by the light of which he read from that book in Urdu and explain the meaning. We slept in that shack itself.

It had been mentioned in that book that the excessive crowding of avadhootas near samadhis was owing to the beneficial effects of the sun’s rays. Among his disciples, Guru taught this knowledge only to me. He did not show this book to the others but only said that there was such knowledge in books. In comparison with the extreme pains undergone by Guru, it is needless to mention that in my whole life until then, I had not even known what was struggle.

Avadhootas, after wandering a lot, die sometimes without reaching the goal. There are many such people who lacked the self virtue to reach the goal. Some would reach up to a small aspect in samadhi. Some others may reach a quarter-way on the path. There are some who fulfil this through two or three life times. In the life time of a person, samadhi could be experienced only three times at the most. The time length for awakening the samadhi is eighteen-and-a-half years. Even if a soul is born virtuous, at least seven-and-a-half years would be required (for this).

‘Pratyakshavaham Dharmam’ – this saying in the Gita discloses that through a variety of mystical (visionary) aspects, samadhi could be experienced. Whatever it is, only a person who has roused a samadhi state at least three times in this manner could fulfil the mission in this direction. My Guru explained to me these matters while the other disciples were not near. He taught me after midnight between 12.30 p.m. and 6 a.m. There are some hidden aspects in the nature of secrets in the process of awakening the samadhi. However, those things cannot be explained here. What I am trying to explain here as sweet reminiscences from the memory lane is the truth of a life which bloomed in gracious munificence and in the depth and expanse of love. It is with the desire that if at least some people, to their measure of virtue, realise this, be there that much good.

Normally what happens is that when the avadhootas reach a thousandth part of the sun’s brilliance at the equator, they face death somewhere down the path. Few out of the billions of such souls reach the second, third, fourth or fifth stages (in spiritual realization). There are a few samadhi places of such souls. From the 3rd stage onwards, there will be less trouble (for the spiritual aspirant) from the people.

A large crowd of souls, who had lived and died, wandering as devotees completing the first or second stages, is seen reflected in the form of souls yearning to attain the celestial Deva stage as they have completed the stage of two-and-a-half. After crossing the fifth stage, when one enters the stages of five-and-a-half, six and seven, the mystical experiences of astral planes would end. When these planes are transcended, one would have crossed the heavenly star clusters. It is said of such people that out of lakhs of people, who have had such mystical perception, only one or two become true seers.

The souls, dead and stagnant after attaining the second stage, are those who have died displaying wonderful feats or those who were made to display miracles after being tricked by visions (by inimical spirits in spiritual planes) when it is found that the person is an avadhoota progressing in the path of vision. Such souls having become insensitive to honour and dishonour present themselves as the storehouse of great and wonderful teachings. It is about such yogis, who perform miraculous feats, Kumaranasan said thus:

‘Like the winds, like toddling infants,
Like maniacs, like a stark illiterate,
Transcending delusion, discrimination and the miraculous,
The Yogi Strides on’
(Free translation from Malayalam)

The majority of the populace knows about only such persons. These people live for 700 or 800 years through ‘kalpaseva’ (a medico-mystical method used by siddhars). They wander about thus performing miracles and get trapped in some spiritual chasms. Those who do not have the knowledge of ‘kalpaseva’ take to the life of a renunciate performing miracles in the aforesaid manner and go about as if they were beyond all rules.

If we travel in the direction of South Travancore from Kanyakumari we could meet people who narrate several wondrous tales, relating to such yogis, shrouded in mystery and miracles. An example is the miraculous depiction of a person known as Komba Swami. It is said about him that he took samadhi at seven places. They mention that finally he took samadhi at Thengapattanam and after that nobody saw him.

Another person who has been depicted in this way was a woman called Mayi Amma, who wandered like an avadhoota. When Sri Narayana Guru slept under the chariot of Sucheendram temple, it was seen that the organs of this woman were caught in flames. With this narration, she became a historic figure. There is also a story that Sri Narayana Guru gave her a mango. There exists a similar lady in Kanyakumari who goes about naked and lives in many ways. I have heard people calling her too by the name Mayi Amma. A rich man had even built a memorial (mandap) for this Mayi Amma to the north of the road going west from Kanyakumari.

There are innumerable such stories to my knowledge about Kattil Swami, Vatti Swami, Chatti Swami, Mannenna Swami, Kesavan Sanyasi, Ayya Swami, Sambrani Swami, Samadhi Thopp, Manakkad Samadhi, Kalladi Masthan and Kaniyapuram Thangal in Thiruvananthapuram region.

There are several popular myths about certain other elevated souls who have undergone ‘kalpaseva’ and also about Pakanar of Parachi Petta Panthikuralam, Naranathu Bhranthan and Thiruvalluvar. Apart from them, Subramanian, his spiritual mentor Bhogar and Hidumban et al are protagonists belonging to this miraculous tradition. There are so many people throughout Tamil Nadu who narrate such wondrous stories. There are the Subramanya devotees who take out big processions displaying wondrous performances such as piercing themselves with different types of tridents, walking on nail sandals, pirouetting with various types of ‘kavadi’ (decorated temple carriages) like Agni Kavadi, Pal Kavadi, Matsya Kavadi, Garuda Kavadi etc. People consider all these as significant performances.

Narayana Guru and Chattambi Swamikal had performed miracles, though for a short period. There are also some ascetics, who following the examples of the great gurus, have performed certain miracles. Thrissur Pampu Swami, Shubhanandan and Swayam Prakashini are people belonging to this group. Prior to the present lady known as Vallikkavilamma, there was another woman who in a state of trance did divination. Some swamis who had lived with her for two or three years could be seen wonderstruck by their own narration of the several stories about her.

The history of Ochira also is no different from this. A group of masseurs known as Ochira Vaidyas built a mutt there with a statue of Kabir Swami. It could be seen from the Ochira ground (Patanilam). It seems that the mutt is now hidden because of the (surrounding) buildings. Like this, people with some degree of mystical perceptions have been hooked by the wondrous feats narrated by pundits. The history of such people, who have spent their life desiring to master miraculous performances and mystical visions, are available throughout India. Due to the aforesaid spiritual perception, one can see billions of souls who have got stuck spiritually without reaching the goal. What had been pointed out earlier is this fact mentioned by some. There is no dearth of Vedantic scholars who, giving importance to magical tricks, siddhi (miraculous acts) and the methods of pranayama (Hathayoga), eulogize such persons as seers in their writings.

Ishavasya Upanishad mentions the allegory of a sealed golden vessel from which luminous rays are reflected. The Mandukya Upanishad also mentions a similar simile of a large lighted torch, which when rapidly whirled around in the night and seen from a distance, gives the feeling of a big fireball. We have scribes and scholars who get greatly amazed by the talk of such miraculous occurrences. It is through such writers and scholars that the Devadasi tradition, which existed till recently, got cemented by the tapestry of mythical stories authored by them, leading to the giving away of girls into debauchment under a Deva. There are such places even today, known as ‘Koothambalam’, where libidinous singing, dancing and story recitals take place. One such place is Koothuparambu in Thalassery.

I mentioned these matters for the realization of all those with a spiritual inkling. Persons who take to the spiritual path aspiring for self-realization go astray by the visions of such fallen souls. Therefore, I seek forgiveness from the souls, thirsting for self-realization, for the delay in conveying the reminiscences from this memory trail. I utilize this occasion to remind you of the blunders that might happen while you proceed to honour the blessedness of the duty of gratitude to God.

This erroneous position has come up to (the level of) the myth of Padmapadar, who came to save Sankaracharya, the one extolled as the universal Guru, from a murderous sorcerer wanting to behead him. I wish blessedness to you in the name of God, reminding the truthful servants of God once again not to be like ordinary persons, who wriggle in some make-believe pit, and not to become baffled by losing the sense of direction with the illusory sighting of water owing to a mirage and also not to get misled entering into erroneous ways mentioned above in this memoir.

*Sufi saint Khureshia Fakir popularly known as Pattani Swami, who lived near the Beema Masjid south of Thiruvananthapuram, guided Navajyothisree Karunakara Guru in the initial stages of His spiritual quest.

My Experience of the Unimaginable Glory of Guru

Mukundan P.R.



I was a picture of despair, confusion and instability before I met Guru. I feel endless gratitude to Guru, for He has given me an inner calm and filled my heart with rare spiritual satisfaction. Born to a Havildar Major in the Indian Army as the third son out of seven children, my childhood was scarred with domestic tension arising out of poverty, sickness and parental fights. A good setting for God realization! At the age of 17-18, I wandered alone in the lonely hills and temple yards in my village in Thrissur district of Kerala. There was a long forgotten rock cave only a few yards away from my house in Mullassery, near the big Parambanthally Siva temple. I sat there in the evenings on the black level rock that gave a feeling of bygone ages, staring at the western sky, watching the colours and curious pictures that the setting sun used to draw on the horizon. What I specially cherished in my deepest heart were the full moon nights with their soft and milky rays inspiring a celestial joy and the star studded sky which had an unusual depth and calm.

My first spiritual experience occurred during one such twilight sitting under the lively divine celebration that was the sky above, with stars shining like bright diamonds and the moon wafting rays of celestial joy. It was a momentary experience and realization. A flash of the divine that struck me so suddenly and deeply, that I became overwhelmed by its spurting joy. I became a little imbalanced after this experience. Now, some 34 years later, I would say that it was like a meteor hitting on my consciousness screen. If my memory is correct, it happened in the year 1973, the year of the spiritual completion of Guru. It is not that I had known about Santhigiri Ashram or Navajyothisree Karunakara Guru when it happened. In fact I heard about Guru and Santhigiri Ashram for the first time only in the year 1994 from Sahadevan, an office colleague in Bangalore. The experience in 1973, which I got sitting on the rocky ground gazing at the sky, was perhaps an inner inkling of the Brahman, the Supreme. It had nothing to do with any clairvision, clairvoyance or the like. It was an inner feeling of sudden enlightenment about the truth of God before which the significance of all worldly pursuits and struggles paled.

I was on a swing of joy after this experience and did not consider anything greater than it. However, it also marked the beginning of a long period of tribulation in my life. My heart thirsted for that ‘experience’ again. I walked as if in a dream to get reconnected to that experience. My soul wandered and it took me off to the 'ghats' and temples of Varanasi from my life in Mumbai. I was drifting alone aimlessly. I watched the flow of the Ganges umpteen times. The river seemed to flow down from a cave in another world, spitting dead bodies in its long course. I watched the pyres on the 'ghats', the fiery flames devouring hundreds of human bodies incessantly. The spirit world is strongly licking the human mind in Varanasi. Once I watched dawn break over the Ganges. I could virtually see celestial beings descend on its banks from the heavens. It was a hazy picture and might have been a hallucination. Whatever it may be, yet my hunger, my thirst, never was satiated, for, the big ‘experience’ never returned and I felt disturbed and a misfit in the world in which I lived. Then I faltered, rather it would be correct to say that I was caught up by my 'karma'. The karma of a life lived carelessly. It was through Guru that I later realized about the 'karmic baggage' and the role played by inseparable ancestral bonds. This knot of karmic dirt in fact is the cause of my birth in this fashion. I had erred thus in several births, I suppose, distancing myself from that Light – Guru. I had disgracefully fallen from the protection and guidance of Guru due to bad karmic and spiritual practices.

Without having a chance to know the truth, I suffered. Somewhere in a lonely and murky alley of life, I was wed to a woman, whom I had never known or met before. A child was born to us. After nearly 10 years of life in Varanasi, in a sudden twist of fate divine, I came back to my parents’ house, now with two extra mouths to feed. By the time, I felt like a man with a millstone around my neck. I then moved to Bangalore and settled down in a most boring vocation. But my prayers never stopped. The meditations, the silent thoughts and questions ever remained agile in the mind. My soul and heart silently sobbed for the experience of the divine light.

It was in the year 1994, in Bangalore, that I first met a disciple of Navajyothisree Karunkara Guru. His name is Sahadevan. I was working in a steel plant and Sahadevan happened to be my colleague. The opportunity to begin a spiritual conversation with him came once after he came back from a vacation in Kerala. I asked him casually about his holidays. To my pleasant surprise, he said that he visited his Guru in Santhigiri Ashram. I was curious and happy to hear about a Guru and an Ashram after all my days in Varanasi. I could not imagine then that this conversation was going to lead me to that LIGHT for which my heart thirsted always and that I was going to be reconnected to the ‘SOURCE’, the intuition of which I had experienced in my adolescence. But that comes later. I became very close to Sahadevan. While in office, we had plenty of opportunities to meet and talk, though he was in a different section. Once I noted that Sahadevan did not partake of ‘prasadham’ – the offerings made to gods worshipped by Hindus and people of other faiths too. I thought he was a bit foolish and lacked depth in spirituality. I was then a Vedantin and followed a pantheist view of religion. A Vedantin believes that only Brahman exists. But it is a matter of great contradiction how a Vedantin becomes an idolator, a worshipper of deities. I did not even think about this contradiction in those days. The deities for me were different aspects and attributes of the one Supreme Brahman and I believed there was nothing wrong in it. The great exponent of Vedanta Sri Sankaracharya composed hymns in praise of deities.

I had been initiated into mantra chanting by a monk-turned Sanskrit scholar in Varanasi, who had been initiated into sanyasa by a direct disciple of Swami Vivekananda in Sri Ramakrishna Mission. Apart from the mantra he gave me, I started experimenting with other mantras too like Lakshmi Gayatri, Surya Gayatri etc. I felt some pleasure chanting those mantras – nothing more, nothing less, by way of any spiritual experiences.

One day I asked Sahadevan whether his Guru had any mantra. To my pleasant surprise he said yes and gave me an Ashram monthly containing two lines of the mantra of Guru. I began chanting this along with my regular mantras and meditation. On the third day, during my evening prayers, I saw an apparition. It was a broad smiling face. I tried to process this face in my memory but could not come up with anything conclusively. It connected me to a world of masters in some unknown zone and era. While I sat there thus, a few more faces appeared before me. It was a kind of visionary experience, the first ever in my life. With a mind roused with curiosity, I asked Sahadevan for a description of his Guru for I thought the experience I had had something to do with his Guru. Sahadevan just smiled. He said that I should go to the Ashram and see Guru for myself.

It was somewhere in the middle of 1994, within three months of my visionary experience, that I reached Santhigiri Ashram. It was an evening well before sunset. I saw Guru in his thatched hut, which had a small hall attached to it for visitors to have 'darsan' of Guru. Guru, clad in pure white, with a broad smiling face, sat there emitting a tremendous radiance of love, devotion and a feeling of oneness. His form went into the depth of my mind. The experience in Bangalore reconnected me to this form, now a live figure. I announced my experience to some in the Ashram on coming out after meeting Guru.

After my first visit to the Ashram, I felt that I was put back on the spiritual track. With roused enthusiasm, I quickly prepared for another trip to the Ashram. This time Shri R.C. Saraf, a colleague who belonged to Kolkata, (now in London working for the Mittals) also joined me. Both of us reached the ashram travelling by bus from Bangalore. We waited for an audience with Guru. In the meantime, I helped Saraf to prepare a list of questions in Malayalam which he wanted to ask Guru. No philosophical questions, but domestic ones. I had no questions at that time in my mind. My soul only wanted to 'experience'.

Soon someone came and announced that Guru was waiting for us. A current went through me. We went to the small building (kettidam) where Guru was seated on a small wooden couch. There was with Guru a young bright sanyasini in orange clothes. Her face and eyes were bright with spiritual aura. This was Janani Amritha Jnana Thapaswini, the Revered Shishyapoojitha now. We bowed and touched our foreheads on the floor in front of Guru. I felt like an insect before that Divine Presence. I do not know what Saraf had felt. Doubtlessly there was more dirt in me.

Guru looked at me and asked, ‘What for have you come?’

My heart probably stopped for a moment. I could not speak immediately. I struggled to answer.

''I have taken passport and am trying to go abroad. Can I go?''

I felt very silly. No big questions about spirituality or philosophy fit for discussion with a sage.
Like a foolish person curious only to know the future, I asked that embodiment of Supreme Consciousness this inane question. However, this apparently foolish question was to have a deep ramification in my life afterwards. It was a question which fixed that I be with Guru than in a different place. It was my moment of initiation. The answer which Guru immediately gave was, ''If you go, you will neither be here nor there.'' I listened. How intimate were the words of Guru.

I sat there, ironically, like a numb mountain of questions. Guru further said that my life was influenced by the tradition of Devi worship in our family as well as by the good and bad karma of the ancestors and of my own self. I listened but could not decipher the depth of His words then. Now on reflection, I know that His answer had meant that, ''O disciple! You be with me. Why do you want to waste another life? Work out your salvation here and now.''

Prostrations O’ Guru! I could not realize your nectarine kindness. But like an obedient child I had listened to your words then. I feel greatly blessed by that. O Saviour of my life, O Supreme Guru! My turn was over and now Guru turned to Saraf. I do not remember what all things he asked Guru, though I was the one who translated his queries. While I sat there in the holy presence of Guru, I could feel a divine fragrance wafting in the room. My heart throbbed and soon a strong spiritual vibration hit my soul. A blissful current possessed my heart transporting me to a transcendental state of consciousness and tranquility.

I sat there wondering, ''Guru, who are you? I cannot understand anything. You are indeed a great Rishi.'' I did not know then that Guru could be God. So my infant spiritual mind pictured Him as a great Rishi exuding Brahmic bliss and joy. The meeting ended and we came out from that unforgettable Divine Presence, Guru.

Once out of that Presence, ignorance returned to me in the form of a doubt. How can a human be God? My idea of God was something formless; it was an internal thought, a consciousness of something unimaginable. I had not known that my concept of God would be proved wrong in the next few years I spent with Guru.

After stepping away from Guru’s presence, I stood a few yards away from the building where Guru sat. My mind was torn and the dark cloud of doubt suffocated me. It was a moment of torment. Then suddenly my eyes fell on a Light above the building where Guru sat. A White Light was getting formed above the building. It became very vivid to my eyes and looked like a big hemisphere, like an umbrella. As I concentrated on the Light, I wondered where it was emanating from. In a flash, the form of Guru appeared in a state of yogic sleep. The White Light was emerging from the Guru's navel; a thin thread like a lotus stem at the beginning and then spreading above like a vast umbrella of light. The sand under my feet began to loosen. I was losing balance as the vision gripped my being. I wanted now to wriggle my mind out of this strange experience. I slowly walked away from the place where I stood and a few moments later, the vision ceased, leaving me with an inward silence. I did not know then that I was entering a different dimension in spirituality. How can that grace be explained?

Though I experienced spiritual visions and the divinity of Guru many times over, sometimes I would try to think rationally. Once when my mind was thus clouded, I approached Guru and said, ''Guru, my mind gets disturbed sometimes by doubts''. Guru looked at me and then replied. ''You only should think over it.'' And I thought. I thought hard about my experiences with Guru and the visions that clearly showed the supremacy of Guru, in whom all living beings and the universe merged. Now I wanted to experience the Godliness of Guru in its truest measure. If Guru indeed were God, I should have that experience. My desire grew stronger and stronger. But how could I express my desire to Guru!

Guru was once giving darsan to devotees in the ashram. Occasionally he smeared vibhuti on the forehead of devotees. I too eagerly waited for my chance for the touch of vibhuti by Guru. When my turn came, He touched my forehead with vibhuti. I felt the softness of Guru’s finger. I came out and stood awhile. Suddenly I felt the whole world whirling. The planets, the stars, and the sky, everything was in a whirl. For the first time, I experienced everything merging together in a different dimension of experience. I was unable to stand this. I cried out to Guru in prayer that I should be brought back to my normal state. Within moments, the experience stopped, but I was in a dazed state and was unable to speak. An inner sense of bliss and quiet continued till I returned to Bangalore. I thought how foolish I was to hope for the experience of God. Even a fraction of that experience, I was unable to endure. How can human beings ever experience God with their body-mind mechanism? What they can hope to experience is only a minutest ray of the Unimaginable Light of God. Anyway, after this, I abandoned my desire to experience God anymore, at least for the time being. I only wanted to surrender to Him and His Unimaginable Glory.