India Has a Unique Role in the Spiritual Guidance of Humanity

The Word (Guruvani) of Navajyoti Sri Karunakara Guru

“Islam and Christianity are prophetic religions which do not have a long history. Besides, there is a deviation from the time of Moses. Also these two religions have more or less performed their functions, in their respective paths. The changes brought about by the Christian and Islamic presence in India were considerable. The Christian British bettered the lot of the lower castes and educated them. They started getting sufficient to improve their physique. Some from among these sections identified themselves with the occupying suzerain and became part of the new religious and educational institutions. They soon participated in the governance and outstripped the Brahmins in cleverness. Those who embraced Islam practiced it as a rigorous discipline. They relied on physical aggression at times and expanded the areas of their influence. Still, the majority of them are disadvantaged as they came from these Hindu communities which were uncultivated in the finer graces of religious culture. However elevated these religious groups might have become through education and affluence and however long they might have stayed close to political power, there is something lacking. The refinement of Sanatana Dharma is that it comes with a virtuous way of life combining cleanliness, tidiness and humility envisaged in the Hindu way of life.

 

The Sanatana law has come to mean a mixing of myths and legends of the ancient past and more recent stories up to the propounder of the Gita. All these are put together with an eagerness to establish Advaita. Those who spout this Advaita, non-duality, are often unsympathetic to neighbors and even to their own brothers and sisters. We are talking all the time. Vedanta degenerates into pedantry. That is why a correction is difficult in this path. 

As far as Islam and Christianity are concerned conflicts and consequent divisions occurred within them even as they were coming up. This divisive tendency had led to disasters. It is not yet time for another coming (of a prophet or great soul), bringing peace and rejuvenating these faiths. Besides, other paramparas have not been able to go deep into spirituality as the Sanatana or perennial law of the Manvantara system. It is a matter of divine intervention. Such depth of spirituality as this is difficult to find elsewhere. And so is such extensive history and religious culture. Still more significantly, the responsibility of working for the remaining time period of this Manuparampara is vested in the Dharma of the Hindus. The Manuparampara is the means to impart the Law of the Supreme to the world. Therefore the essence of all religions inheres in this system. An alternative to this way cannot evolve easily in the world.

India is a land of great wisdoms and great civilizations grown over vast periods of time. It should, therefore, strive to establish the perfect culture willed by the Almighty. Not only Christians or Muslims alone, all religions ought to heed this. Though each world religion is essentially part of a totality, each has been separately ennobled by many great men from time to time with their self-sacrifice and effort which have given rise to different customs and traditions. Many such traditions are visible in Hinduism itself. It is doubtful if any other religion is enriched to this extent. In order to mold life in keeping with this Age -the Kali, theologians and all believers of various religions should assess this Kali and its composite culture - the samkara mentioned in the Gita. This is a process to be achieved by the present and future generations...

A reorganization of our society, of our country, is required. All of us, believers, should free ourselves from the destructive effects of the caste system. We should overcome ethnic and religious differences. All children of this land should come together in humility and in devotion to God. That is the way to reorganize. This will give us the strength of mind, and power. The community that could contribute greatly towards this reorganization is the Brahmin community. In them intelligence, skill, ability and shrewdness blend as it were. They should give up their varnasrama caste trappings completely and lay the foundation of a composite—samkara—culture, the culture that is meant for Kali, indicated by the author of the Bhagavad Gita. They should unite with others to build a complete society, totally free from caste or class. They should not be distracted by the differences seen today. The pattern of having one mode of worship for themselves and other modes for the rest should change first. Instead of securing tantric rites people should be firm in the experiential worship of the Divine. Those who strive wholeheartedly for this should lead others who lack awareness. If we do not do this, the births of great souls would be diverted elsewhere away from our ethnic stream. The focus of redemption will move away and we will be left in a complex of Karma...” (Quoted from the book ‘A Dialogue on Human Prospects’ by Navajyoti Sri Karunakara Guru, published by Santhigiri Ashram)

 (Navajyoti Sri Karunakara Guru (1927-1999) is the Founder Guru of Santhigiri Ashram at Thiruvananthapuram, Kerala) 

Caste System and the Vedas

Gurucharanam Saranam

With the introduction of Vedic caste system, the Indian society had lost its unity which greatly helped outsiders to conquer and plunder India, both culturally and politically. The majority of people was suffering under the millstone of caste system. They remained impassive even when the country was plundered by outsiders. Caste is different from the Varna concept. Caste was the invention of a group of greedy vaidikas to subjugate the subaltern population of India.

The Varna system was not based on hereditary or external features but on innate soul qualities. After observing austerities, the Kshatriyas and Vaisyas obtain spiritual elevation and thus become qualified to be initiated into the path of spiritual realization. Through such spiritual realization they become brahmanas. Brahmana means the possessor of transcendental knowledge or one who has realized Brahman (the Supreme Light).

Great sages like Vishwamitra attained the title of Brahma Rishi (Brahmanhood) by performing long years of penance. It is with such penance (tapas) the kshatriya and vaisya become eligible for initiation (deeksha). The Sudra is also eligible for initiation which becomes clear from the mantra in Aitareya Brahmana – ‘Yadyapah Sudranam Sah Daksha’. The Sudras were initiated by water in yagna ceremony. From this mantra as well as from some others, it becomes clear that Sudras also had the right to initiation as against the institutes of Manu and other dharma shastras, which are obviously interpolated versions.

The desire for brahmanhood is denoted by brahma varchasa kamana. It is said about a person in Srimad Bhagavata Purana that he obtained brahma-varchasam (brahmanhood) discarding kshatriyahood. Tapasaa kshatram utrujyo lalabhe brahma varchasam. Indra, the head of devas (gods), is said to have desired brahma varchasam (brahmanhood) through the performance of a yaga. Brahmavarchasam praayachhat (indra).

Sayana in his treatise on Vedas has defined the word brahmana as one who lives by the knowledge of Brahman and Vedas or who has realized Brahman. (Braahmana Vedenaananthena Cheshtanthe, Nitya naimittikaadiini karmaani Kurvanthiiti Braahmana, or ‘Brahma adhiiyate vidanthi va braahmanaa.) Whatever Varna one belongs to, the basis for becoming a brahmana is internal qualities like self-enquiry through a life of penance.

Vedasya ashtau upanishado bhavanthi Vithishcha- Upastavashcha, Damascha, Sraddha cha, Samprasnascha, Anaakiikaranam cha, Yogascha,Aachaarya Sushruusha iti.

The above verse enumerates the eight qualities that disciples require for initiation into Vedas. Here vitthi means pragna (self consciousness). It may also mean the offering (dakshina) to Guru by the disciples; Upastavam means living with Guru; Damam is physical and mental self control through a life of penance; Sraddha – the desire for knowledge; Samprasna –clarification of doubts from Guru; Anaakiikaranam – not imparting the acquired knowledge to unqualified people; Yoga means living in constant thought of the acquired knowledge.

The Bhavishya Purana states that from Soma the brahmanas were born, from the Sun kshatriyas, from the Ocean vaisyas and from Daksha the sudras (Somaadvaii braahmanaah jaataah, suuryaad raajanya vamshajah, Samudraat sakalaah vaishyaah, dakshaat sudraah babhuuvire).

If the origin of the four varnas were from the above sources, the corresponding physical differences should also have been created for the different varnas. God has created all beings including man with distinct physical features. Even among men and in the same varna every individual is distinctly different from each other. Then why weren’t the four varnas created with appropriate physical distinctions? If it were so, all would have observed the caste rules from birth itself.

Purusha Sukta of the Rig Veda similarly mentions the birth of four varnas from the different parts of Brahman (God); brahmana was born from His (Brahman’s) face, kshatriya from the shoulders, from the thigh vaisya and from the feet sudra. If one thinks that castes can be determined on the basis of origin from the different parts of Brahman that also would not be logical, for the son of a Yogi does not necessarily become a yogi by birth. It is only by the practice of yoga, one becomes a yogi.

Therefore it becomes clear that the qualitative division of varna in the Vedas is not supposed to be on the basis of birth. To ask someone to what varna he belongs is something like enquiring whether he is a good or wicked man. The concept of Varna is based on the qualities of self and they are subject to transformation by individual effort.

With regard to women, the Vedas have classified all women into one Varna, i.e. women-hood. For example Manu Smriti mentions that in the event of killing women, to whatever varna she belongs, expiation is the same for all. The rituals related to women such as puberty, marriage, chastity etc are common for all women (Chaturvarnaja streenaam hanane, Praayaschittameka vidham, Rajaswala dharma paativritya dharmaadhikam cha sarvaasaam ekavidham6 )

In the Aitareya Brahmana, the definition of other three varnas is given as under:

Kshatrajam sevate karma

Vedaadhyayana sangata

Daanaadana ratiryastu

Savai kshatriya uchyate

(One who observes the duties of a kshatriya (warrior class) and finds enjoyment in giving and taking and learned in the Vedas is a kshatriya)

Vanijyaa pashu rakshaa cha

Krishyaa daana ratih suchih

Vedaadhyayana sampannah

Sa vai vaisya iti samjnitah

(One who is engaged in trade, rearing of cattle and agriculture and finds happiness in charities, of pure nature and learned in the Vedas is a vaisya).

Sarvabhaksha ratir nityam

Sarvakarmakaro asuchih

Tyakta vedastvanaachaarah

Sa vai sudra iti smritah

(One who eats everything (without discrimination), indulges always in sensual pleasures, does every action ugly and has become immoral abandoning the Vedas, such a person is a sudra).

Among sudras also there are two categories – sat-sudra and asat-sudra (Bhagavat Gita-7th chapter).

From the analysis of above references from Vedic literature, it can be seen that varnas are based on internal qualities alone and not based on birth or hereditary. In this context it would be worth to quote Navajyoti Sri Karunakara Guru on caste system:

‘Kali Dharma is not based on caste or religion. It is based on the innate goodness of humanity. It was laid down that we should not step into, see, touch or take… We fought one another within these edicts. As a result, varnashrama dharma was lost and in its place emerged the caste system. All the karmas were hit by this system’.

Through an experiential Guru-Disciple order, Navajyoti Sri Karunakara Guru delinked the burden of iniquitous caste system and has founded a new social order based on Sanatana Dharma opposed to Brahmanical Hinduism that nurtures the system of caste and pagan rituals. Sanatana Dharma is the set of eternal and universal values propounded by the Rishis of transcendental realization. There is no place for religious dogma and discrimination of any kind in it.

Mukundan P.R.

References:

1. Jaatyupaadi Vivekah (Sanskrit), Swami Madhava Chaitanya Bharati, Varanasi, 1990

2. Matsya - 114/55

3. Kanvasata Brahmana 2/4/412

4. (Aitareya Brahmana -41)

5. (Bhagavata 9/16/25

6. Tandya Brahmana5 (13/417)

7. (Manu Smriti 11.139)

The Dharma of Marriage

The purpose behind marriage is the procreation of noble children, who will form the foundation of virtuous families and a virtuous human society. Through such offspring, parents attain elevation not attained by them. A family’s gradual spiritual elevation depends upon the merit of actions of the successive generations. Man-woman relationship is thus part of a divine process for fulfilling the ultimate purpose of life, which is spiritual elevation of every clan of families.

Man, as a rational being, lives according to his aspirations and freedom of thought, which produces diversities in the web of human relationship. This diversity is reflected in the social life, philosophy, art, culture, politics and economics. Among the complex social relationships, the relationship between man and woman is most fundamental since it plays a pivotal role in molding the culture of people. From the seed of man-woman relationship develops all other relationships - mother-father, son-daughter, sister - brother and so on. 

If the male-female relationship is not placed appropriately, the births proceeding from it would also have drawbacks. It means that through marriage, the male and female ought to initiate spiritual enrichment for the next generation. By the strength of offspring’s virtue, the parents are lifted up to a new plane of prosperity and peace, which they themselves lacked in life. 

Man-woman relationship calls for extreme caution and analysis in order to provide enduring beauty to the relationship. Normally, various aspects, such as health, looks, economic and social status, education, family lineage, caste, religion etc. are considered before tying the nuptial knot. The seers of India have enlightened us on the spiritual depth of marriage and the values and vision associated with marriage. For example, swayamvaram (a girl’s selection of bridegroom) was allowed under the spiritual guidance of rishis in the olden times. By the graceful guardianship of the seers, girls used to be endowed with spiritual knowledge and experience of spiritual visions (darsan).

 ‘Kulam’ (clan), ‘gotram’ (family stock), family tradition, faith etc. purports to the evaluation of a family’s worth in a spiritual point of view. However, caste should not come in the way of such life evaluation. The basis for such evaluation is the consideration of cumulative virtue earned by the souls in that family through their deeds in successive births.  Relationship between the males and females of such families produces positive results, as there is a matching of culture, wisdom and ability. Most important aspect among this is the way of worship because there should be a single way of worship in a family. 

Karma Gati or karmic course is influenced by vasanas or propensities of an individual, which includes the karmic burdens or fate. The karmic courses of the husband and wife should be complementary. For a scientist husband, an intellectually evolved wife would be contributing. There is a similar aspect to the spiritual status of individuals. An intensively spiritual husband and a less spiritually conscious wife will be a sure recipe for trouble. There is another aspect. The character and behaviour patterns of individuals vary according to the type of worship or faith they are attached to.  The unity of a family depends upon its spiritual unity. Therefore, the faith in one Supreme God is important to maintain spiritual unity in the households. It is only by correcting these underlying conflicts at the level of the soul can any real improvement be brought about in strife-torn families. 

The sages said, Bhaarya Bhajati Bhartaaram a wife worships her husband. The concept only means that by following the footsteps of her husband, a wife should attain an elevated position in life. The controversy on gender equality has arisen from a slip in the understanding of the divine status of a husband and wife and their responsibilities to each other. Success lies in the understanding of the qualities of both genders and developing together synchronizing these qualities. In family life, a wife embodies dharma and husband karma.

A person, who becomes a husband, should protect the chastity of his wife. It would be possible only when we order the dharmic structure behind life. Navajyoti Sri Karunakara Guru said that a father should be one with a mind as pure as the sky and a mother should be one speaking profound words (of wisdom). Like the sky, which absorbs the hordes of dark clouds, a father who is a husband should be able to absorb shocks, ups and downs in life with equanimity. There should be the quality of discrimination about what is right and wrong in life and one should live with a balanced mind. This is the meaning of ‘a mind as clear as the sky’. 

Such an ability to behave beyond the instincts happens through the grace of a supremely enlightened Guru.

Develop sukrutam –a benevolent attitude in all circumstances - that is the responsibility of a husband. The husband should understand his wife with all her limitations, cultural and spiritual qualities and give her guidance and support. Then only she could be elevated to a high status. The bond of husband and wife is to provide birth to noble children through their vigilant, pious and pure life. This type of life is possible only when we are guided by an omniscient soul-knowing Guru.  A woman after marriage is supposed to be living deeply respecting her dutiful husband. By this, she attains a blessed state in life. This can become practical only when the woman is enlightened enough to guide her husband in the path of dharma. The wife should seek life fulfillment through a path of dharma, the karma of her husband nourishing this goal.

Navajyoti Sri Karunakara Guru has said that the father should bring up the children in an atmosphere of proper worship (faith in the One Almighty God), life culture (habits), love and compassion to fellow beings. It would be possible only when the father and mother live according to the guidance of the 'Atmajnani Guru'. The father should make the children understand the difficulties and hardships that he himself had undergone in life and also create situations in the life of the children for them to learn from such experiences.(The Dharma of Marriage, Swami Navananma Jnana Tapaswi, quoted from Santhigiri Souvenir 2016)

Navajyoti Sri Karunakara Guru - A World Spiritual Reformer

Life

 

Two thousand five hundred years after Buddha, Navajyotisri Karunakara Guru was in the tradition of divine incarnations. This benevolent Soul lived for seventy-two years and left the earthly abode on 6^th May 1999.  Twentieth-century, the period of His birth is related to the period in the prophecies referred to as ‘The End of Times’ in the Bible or ‘Setting in Motion the Wheel of Dharma’ in the Buddhist tradition, in the cycles of spiritual transition. 

 

The life of Navajyotisri Karunakara Guru, as well as the prophecies, is a highly correlated subject, which could be understood only through research into humanity’s spiritual history and Guru’s revelations.  The spiritual path of Navajyotisri Karunakara Guru is a corrective process in the Manvantara order.  Guru never preached religion in the traditional sense.   His teachings focus on the science of spiritual evolution as revealed from the Light.  Guru brings to the fore the refined base of human life and the hope of the new world order as envisioned by sages and prophets, pulling down the dividing walls of creed, color, and caste promising the age of harmony, love, and peace.

 

The prophecy regarding Mahdi Imam in the Islamic tradition is apt for Navajyotisri Karunakara Guru:

 

‘He (Hazrat Mahdi) will walk among them, move through their markets and walk where they walk, but they will not recognize Hazrat Mahdi until Allah gives them leave to recognize him, just as He did with the Prophet Yusuf…’

 

Navajyotisri Karunakara Guru was born on 1 September 1927 at Chandiroor near Cherthala town in Kerala in an ordinary peasant family.  Guru’s father died when He was one and a half years.  Guru became aware of spiritual experiences in his childhood.  He discovered that there was always a form within Him filling Him.  Words came from this form. His body was like a mike, a mere instrument through which that form spoke.  It continued till He was nine. Only after that, He began to play and talk, like a normal child.  At the age of nine, He went to a traditional village school (kutipallikoodam) where children learned to read and write by practicing on the sand.  He studied there for three years.

 

After mother’s remarriage, He began to live with His mother and stepfather.  After two years, He decided to join an Ashram.  He was just 14 years old then.   His teacher helped Him to reach Agamananda Ashram in Kalady.  The person who took Him dropped Him at the gate of Agamananda Ashram and left.  However, the Ashram refused admission to him as He was only a child.  Left alone, He walked towards Aluva and providentially reached Advaita Ashram, founded by Sri Narayana Guru.  He was there for two years before being transferred to Sivagiri Mutt at Varkala.  He spent seventeen years in Sivagiri Mutt and its branches at various places during which time He underwent a great deal of agony.

 

The desire to find a spiritual guide grew strong in Him, and finally, he found a Guru.  His name was Khureshia Fakir, a Sufi saint, who lived near Beema Masjid in Thiruvananthapuram.  He was popularly known as Pattani Swami, as his ancestors were Pathans from Afghanistan.  Guru started getting certain experiences. He continued in Sivagiri Mutt and its branches for a few years.  During this period, He faced lots of hardships and hostility from the associates, who made false allegations against him.

 

As He grew tired of certain tendencies in His associates, He wanted to leave Sivagiri.  He returned the keys to those in authority and went to Pattani Swami with the intention of staying with him.  However, Pattani Swami sent him back to Sivagiri.  Guru returned reluctantly. But after a few months, Pattani Swami came near Sivagiri Mutt and sent for Guru. Pattani Swami informed Him that there would be a change soon from Sivagiri Mutt, which turned out to be true. Guru left Sivagiri Mutt and settled down at a hill nearby Sivagiri Mutt. People used to call Guru as Santhi because He conducted rituals in Sivagiri Mutt. The hill where Santhi lived came to be known as Santhigiri.

 

After about six months, Guru decided to meet His spiritual mentor, Pattani Swami. Pattani Swami asked Him to stay and go only after getting further spiritual experiences. Guru wandered along with Pattani Swami and His disciples in the forests and hills near Thakkala. In between Pattani Swami praised Guru lavishly in front of other disciples saying that He was a great soul! In those days, Guru got a unique spiritual experience. It was His fourth day at Thakkala. Nine of them were lying on the floor in a row along with Pattani Swami. It was around three o’clock in the morning. Suddenly Guru felt that the whole world was in a whirl and that he was tiny like a mustard seed, which was being torn apart at that time. Pattani Swami gave Him a slap and asked, “Hey, did you get scared?” “No, not in my heart of hearts!” Guru replied. “Ah! There is hope, then,” Pattani Swami said.

 

Even so, it was as if He had lost His senses. When He walked on the road, He would see approaching vehicles but would not realize that He had to move aside. His Guru sent for Parameswaran Pillai, another disciple of his, and instructed, “You must take leave from your office for a few days and take care of him”. So Parameswaran Pillai took leave from his job and took care of Guru. During the day he would take Guru to all the holy places in that region. Guru was able to see the deities and other subtle beings abiding at such spots, but the dark powers never came in front of Him.

 

Pattani Swami and the disciples returned to Thakkala.  On the way, Pattani Swami pulled away Guru’s clothes and gave a tattered rag to wear.  He gave Him a slap and ordered Him to run away. This led to lonely wandering and Guru gained tremendous spiritual experiences.  Pattani Swami, who listened to his experiences hugged Guru and said, ‘Now you go wherever you like, you will get everything’. They parted and Guru returned to Varkala Santhigiri.  He went through several mystical experiences for the next six and a half years. At the end of the first five and a half years itself, people who were closely associated with Him also started getting spiritual experiences.

 

After seven years and three months, three persons came to the Ashram after the morning bath as if to offer worship.  In the same month, there was a sudden increase in popularity and visitors started pouring in hundreds daily.  People started informing Guru that it was enough to tell Him about their diseases. They would be rid of the diseases almost immediately. After seven months, men and women alike, many who were visiting the Ashram started developing the faculty of darshanam (visions). Those who got this perception were around fifty. This happened inspite of their lack of understanding of this experience and lack of knowledge as to how to develop it.  Still, it happened. Unusual as it was, this became a subject for discussion among people. What is more, all these people found all their prayers being granted. Guru was not doing anything special that could be responsible for all this.

 

Three years passed like this. People started showing increased love and respect. Among those who had the faculty of darsanam, three persons—a female and two males—began to excel.  They started getting visions concerning matters useful to others.  The female was an adult and so was one of the males. The other male was just a boy. For almost a year this situation continued. Then some of what they perceived went wrong. When they erred frequently for a period of time Guru felt that they themselves were responsible for these faults. In fact, Guru chastised them severely. That did not improve them. Their readings became more and more erroneous, and conse­quently hardships increased. A variety of difficulties arose in numerous ways.

 

Earlier, if a cure for a certain illness was predicted to take place by a certain date through a certain prescription, it would have happened ten days before time. Now an illness could not be fully cured even after the foreseen time. This erroneous trend became worse, and soon three-fourths of what was being seen was of no use. Guru kept scolding the three persons with darshanam for all this. Around this time the visitors also started turning slightly hostile.  Guru began to search for the cause of this hostility, but there was no chance of tracing it.

 

Basic to the Hindu worship is the worship of the Trimurti.  In spite of doing all that is prescribed in this system, there was neither relief nor release from the crisis. This struggle lasted for nearly one year. Even the persons endowed with darshanam were going through dif­ficulties without any relief. Eventually an asariri (clairaudience or word from the Divine) was received which directed Guru to stay away. Guru should not be seen by even two persons at a time, so He stayed quietly without making a move for two months. The directive was repeated forbidding further stay at the Varkala Ashram.

 

Guru had built a small shelter near Pothencode, on the outskirts of Thiruvananthapuram for an Ashram, which is now known as Santhigiri. Someone had been engaged to light a lamp there daily. When the second warning came Guru realized He should not continue at Varkala.  He left immediately for Santhigiri.  As its neighborhood was practically unpopulated in those days, one could live in peace. During this period two lines of mantra had been revealed to two persons, each receiving one line. They were told to chant these lines and make it potent.  However, Guru did not allow this chant as it happened to include His name. Those who were hostile spread a rumor that Guru was driven out from Varkala. Everyone believed it since He was not seen around the place.  They had no way of getting to know the truth. 

 

After nine months at Santhigiri, Guru received another directive from the Light forbidding Him to do anything for a period of two and a half years.  But nine months after this directive the Trimurti and the rishis under them asked Guru to start treating the sick who came for help. Thus work began again. Almost immediately the number of daily visitors went up to nearly three hundred.  Within a period of three weeks, sixty ailing persons were healed in the Ashram premises itself. At that time there was no shelter to lodge people. There were no other facilities either. People who came to stay rested and slept on the grass. They were exposed to both the heat of the sun and the cold of the night. They chose to ignore these hardships in their own interest.

 

Within three months, however, an impasse developed suddenly like the previous one at Varkala. The sick could not be cured fully. In the meanwhile, there was an annunciation that two lines gave earlier as mantra (they were received from the Light to two disciples- a man and a woman) should be chanted:  

'Aum Sree Karunakara Guru Parabrahmane Namah, Aum Sree Karunakara Guru Satyapradaya Namah. Thus this chant came to be used for prayer and sankalpam and people with severe diseases began to be healed. Again there was a directive. Guru was to withdraw from such work for three and a half years. Work was stopped accordingly. Then He was asked to go on a journey.

 

Guru set out as a group of four, including a child of ten years old. This child had had an experience of darshanam already. She had also lived in the Ashram for some days. None of those who had darshanam regularly was asked to join this trip. There was a reason for not taking them. Guru had begun to suspect something. Certain powers at the level of the devas—those we understand as gods— were misleading Guru and the disciples. This was what happened even in the earlier impasse. In fact, it grew clear that the signals received from these powers now were false. Therefore, it was decided to refuse the guidance of these powers.

 

Guru thought it was due to the mistake of the disciples through whom intimations were received. Guru scolded and thrashed them. But it was all futile. The deadlock became severe. Finally, it became clear that the mistake was in the intimation itself. When Guru was thus in turmoil, unable to realize the reason behind the impasse, he became angry and said to the disciples who had the visions: “Throw away this junk.” Saying thus he locked himself in the ‘Parnasala’.

 

He did not allow anyone to see him. He entered into deep meditation. It was time for food, but Guru did not get up. He did not accept even water. Completely detached, he remained in meditation. Others in the ashram also did not eat food. The congregation of people now began to pray in unison. It was past noon. The prayers continued. Through intimation, it was informed to Guru that he should get up and take food. But, Guru refused. He vowed that he should know the truth for certain. Otherwise, he would not even touch drinking water. The spiritual powers from whom the intimations were being received now became alarmed and afraid.

 

In the afternoon, at 4 p.m., a bright Radiance appeared. It was a pure white radiance never seen before. Word was received from that Light. “Suffered a lot, isn’t it?  Never mind, everything will be alright. Now Guru and all others should take food. Wait for Me again at 5 p.m.” Accordingly, all people, including Guru, took food. When it was five minutes to five, instructions were received from the Light about the things to be done. It was the opening of a new chapter and actions were initiated as per the words from that Light. With this, almost all the powers in the spiritual planes started to resist Guru. These included countless evil spirits, rishis, sanyasis, gurus, and even the Trimurti (trinity gods). The resistance and misguidance of these divinities were now clearly perceived.  All this was known through visions. Word came on how to safeguard from this spiritual crisis. During this time, the problems of sick persons became acute. Those who were possessed screamed and jumped in trance. Lunatics shouted and ran in all directions. The atmosphere in the ashram became chaotic with the terrible actions and screaming of the afflicted people.

 

The only way to overcome the spiritual resistance from the subtle cosmic beings was prayer.  It took many days of fasting and prayers, which were repeated many times, to subdue the belligerent spiritual and depraved forces wielding enormous siddhi – miraculous power.  It was indeed a fierce spiritual war as it entailed a seminal and epochal spiritual change in the world. All devotees obeyed the instructions of Guru based on the intimations from the Light. People prayed sitting on the uneven ground full of gravel. They prayed incessantly, foregoing sleep and food, disregarding the harsh sun, rain or mist. Several people fainted. It was an epochal spiritual war in which the weapons of the victorious were their innocent and heartfelt prayers. The merciless spiritual powers, however, persisted.

 

Eventually, it was the divine intervention from Sri Krishna that ended the crisis.  Sri Krishna came and revealed to the disciples that it would be enough to pray to Guru and all the hindrances would be removed. Thus, the disciples got the conviction that the intimations from the deities were incorrect. Guru advised them not to depend on the intimations from the deities and to take instructions from the White Transcendental Light alone. The revelation was received to the effect that the devotees should chant only the ‘Akhanda Naamam’ (the mantra received from the Light with Guru’s name) and act in accordance with the intimations from the Transcendental Radiance.

 

The countless souls and demonic powers in the spiritual sky were consigned to the fire of the radiance of Brahman. Thus the meaning of Guru’s life and the intent of Godly Will were clarified. It marked the completion of Guru’s spiritual stature. Lord Sri Krishna stood guard to this spiritual transition and helped Guru with an utmost vigil and a divine mission. After Guru’s spiritual completion, Sri Krishna went back with an instruction to the disciples of Guru: “From now on, do everything in Guru’s name and you shall overcome all problems.”

 

Guru filled the universe as the Totality of Dharma. The Will of Brahman was fulfilled.  The followers of Guru adopted a worship system based on faith in One Universal God, the Brahman. As per  the divine intimation, they accepted the path of Guru - ‘Guru Margam’ - and began worshipping Him as the medium to the Transcendental Light. The work of spiritually deviated souls against the will of God has been always evident in the world and it worked in the case of Navajyotisri Karunakara Guru also. On completion of the spiritual mission in the mortal world, Navajyotisri Karunakara Guru left His physical body on 6^th May 1999.  Presently Her Holiness Sishyapoojita Amrita Jnana Tapaswini leads the spiritual mission of Navajyotisri Karunakara Guru.

 

 

Teachings

 

Navajyotisree Karunakara Guru once mentioned that His path is Vimochana Matam, i.e. the Liberating Dharma. A few aspects that make this Guru Parampara different from other guru traditions may be surmised thus:

 

For the Guru, God is Parabrahman, the Supreme Light. There is no second God. His light pervades in everything and everyone. God is known only through his Creation. One should live in accordance with the divine order accepting the Will of God. Guidance comes from God through the medium of Guru, and liberation comes through Guru’s grace. For the Guru Parampara the Word of Guru or Guruvani is Veda. It serves as the Holy Scripture for the followers. The Word of Guru is equated with Truth, Truth with Guru, and Guru with God.

 

A seeker cannot evolve spiritually without a Guru. Self-effort in the form of yoga, meditation, visiting temples and other religious places does not elevate the soul spiritually if one is without a realized Guru. Guru, however, accepted the existence of various spiritual entities that inhabit the cosmos. However, they are not to be worshipped in this age as these divinities seek rebirth in Kaliyuga to work out their own liberation through the divinely commissioned Guru in order to be guided to Satya Yuga, the age of spiritual perfection. Therefore, Guru rejected the worship of such spiritual entities and religious lore that promotes sectarian concepts of God. According to the teachings of the Guru, the Trimurti gods including Brahma were gurus of bygone cosmic ages who came for the spiritual guidance of humanity. However, their spiritual incumbency in this age is disowned.

Navajyoti Sri Karunakara Guru did not favor the concept of Maya which postulates that the world is an illusion and rejected the equation of individual soul with Brahman as exemplified in the Vedantic aphorisms such as ‘Aham Brahmasmi’ (I am Brahman) and ‘Tat Twam Asi’(You are That). He said that Jeev Atma is only a reflection or the ray of the Supreme Light, not the Supreme itself.

The Guru’s idea of creation differs from the puranic myths, which mention that god Brahma is the Creator. Navajyoti Sri Karunakara Guru reveals that every solar system(s) in which all living beings have their abode is created through the medium of Archetypal Manus, who is said to be the first self-projection of God and through whose ideation or Sankalpa manifests the visible universe consisting of planetary units and stellar systems. Because of this, the Indian rishis calculated the age of the cosmos in terms of Manvantara after the name of Manus. A Manu is God manifest, the primordial Purusha mentioned in the Vedas and Upanishads, the divine entity who creates our local universe consisting of twelve zodiacs, twenty-seven stars, and nine planets. This Manu, therefore, is not to be related to the author of Manusmriti, one of the dharmic treatises in Hinduism.

The great rishis have said that God is pure Consciousness and Light indefinable. However, God transforms Himself into a Cosmic Person (i.e. Manu) wishing to create our universe. Various divinities, humans and other sentient and insentient beings in the solar system get evolved through a long process of cyclical evolution by the limitless potential of knowledge and action potential (jnanashakti and kriyashakti) and ideation (sankalpam) of this Cosmic Person. The pathetic religious discords today arise owing to the ignorance about this natural spiritual order. Every sect claims that theirs is the only way to God or the true path, which produces discord and conflicts in society.

 

Numerous gurus, seers and prophets of different calibers come for a different duration such as 500, 1000, 1500, 2000, 2500 or 5000 years according to the socio-spiritual condition of society. Sri Ram, Sri Krishna, Sri Buddha, Mahavir, Zarathustra, Moses, Jesus Christ, Prophet Mohammad, Guru Nanak, and others were great preceptors who appeared for such spiritual renovation during historical intervals. This process of spiritual renovation goes on until the end of a cosmic age that has a length of billions of years. The spiritual evolution of humanity is not limited to 2000 or 5000 years. Therefore, no prophet or guru can claim to be the final messenger of God or the only way to God. It is this spiritual culture or character of Indian spirituality known as Sanatana Dharma (the eternal spiritual order) that makes it eternally relevant, vibrant, and tolerant of other religions.

Although not subscribing to the tenets of established religions, Guru’s Liberating Dharma teaches a follower to respect all world teachers and their sacrifices in a deserving manner since they belong to the brotherhood of mahatmas who came for the spiritual reformation of humanity at various historical intervals. However, their mission remains incomplete, which is evident from the present conflicts and civilizational crisis, which necessitated a spiritual renewal by another World Teacher. Navajyoti Sri Karunakara Guru is the World Teacher presiding over this spiritual renewal.

Guru disapproved of the hierarchical caste system and opened the path of spiritual redemption for all irrespective of their caste or religious identities. The followers of Guru belonged to all castes and occupations especially the marginalized communities. While repudiating the caste system, Guru, however, said that Varna concept, wrongly misinterpreted as a jati (caste) is the classification of human temperaments (vasana) based on the quality of one’s thoughts and actions. Varna of a person cannot be determined based on birth in a particular family or community. Sometimes, in the same family itself, one can find all Varna types.

There are no formal rituals for initiation into the faith of Guru. Anyone with faith in Guru, irrespective of religious and caste status, can join the faith. The only ritual formula for all spiritual performances and lifecycle ceremonies is the chanting of the divine Guru mantra that was revealed from the Light. Verses from texts like Guru Gita and mantras from Upanishads extolling the glory of Guru and Almighty God is also recited for the purpose of worship.

The Ashram of Guru is regarded as the sacred place of pilgrimage. To live in accordance with the guidance of Guru is more important. To make willing sacrifices for the protection and perpetuation of guru paramapara is an essential ingredient of the faith. All Vedic rituals superintended by brahmins through tantra and mantra and worship of Devi-devas are rejected in favor of direct guidance from the Guru. After the physical departure of founder Guru, guidance comes through the anointed preceptors with the power of visionary faculties or ‘seeing’.

 

Remembrance of God by chanting the sacred Guru mantra and leading ethical life as householders helping each other is the path of karma and dharma suggested for the householders. Guru established a self-reliant model of commune life, where all believers lived under one roof engaged in different occupations so that it reduced the burden of life by way of cooperative living. The sanyasis are required to live in accordance with God’s will as socially responsible persons, not as recluses who live detached from community life. Although there is a group of sanyasis and brahmacharis belonging to both genders in the Ashram, Guru did not want sanyasis to wander aimlessly as mendicants. He was opposed to such meaningless renunciation. The sanyasis of Guru supervise community life. The members of the commune engage in self-sustaining enterprises with a vision to help society with exemplary products and services.

 

According to the Guru, the society and government should be guided by the wisdom of an all-knowing sage who functions by the Will of God. Guru was concerned about the wrong direction of society, of the painful conflicts and social disunity. Guru believed that only through the spiritual upliftment of householders, especially women, the desired spiritual renaissance can take place in the world. Guru gave importance to bhakti (devotion) and self-sacrifice for the divine cause in order to change both the quality and structure of social life. The basis for social regeneration advocated by Guru is essentially spiritual, ethical, and family-oriented. Guru personally guided householders in every aspect of life and life-cycle ceremonies. A new guru parampara is born with a divinely commissioned Guru to guide its social and religious life. Guru’s message is not merely of liberation but also of social action.

Guru initiated a unique spiritual performance known as Gurupooja or Pitrusudhi by which the devotee is freed from inauspicious karma of ancestors, the bad and good deeds of one’s past and present lives and also from the consequences of erroneous religious practices handed down by ancestors. This is a purely contemplative spiritual intercession performed by the incumbent spiritual head for releasing the devotees from negative karmic and spiritual influences. After a few generations, several mahatmas and other high souls waiting for rebirth in this age will be born in the families thus purified. With that, the spiritual renovation of humanity would be complete.

Guru founded a universal spiritual path based on the faith in the Oneness of God and Humanity in fulfillment of the wishes of great rishis, sages, and prophets who came in the past. The teachings of Navajyotisree Karunakara Guru deal with the questions of spiritual evolution, spiritual hierarchies, cosmic time order, astral pollution, soul transmigration, purification of karmic, ancestral and spiritual errors, and the possibility of spiritual intervention from time to time in the spiritual evolution of humanity. The path of Guru can be referred to as Jnana Margam – founded on the monotheistic principles of Sanatana Dharma.

Mukundan P.R.