Say No to Caste

Gurucharanam Saranam

Say No to Caste

Mukundan P.R.

Another leaf from the tree of time has fallen down. Now welcome a new dawn. Observing our thoughts and actions, a truth becomes apparent that how blissfully the Hindus are imprisoned in the dingy cells of caste, cricket, corruption, and controversies. The Hindus give me the feeling that they live in a large chilling plant isolated both in time and place. The cacophony of their discordant voice forebodes something unpleasant, especially in regard to their understanding of Hinduism and caste system. They tend to believe that the spiritual practices they follow and the social model they have erected are matchless and irrefutable. Nothing less can be the truth in practical terms. The Hindu society in particular is reeling under the weight of a dilapidated spiritual and social order.

The apologists of caste system should remember that it is caste which has weakened India. Islam entered India with the faith in one Supreme God upholding the concept of an equalitarian society. They ridiculed the Hindu social order and the spiritual licentiousness prevailing among Hindus. Islam dissected India into three after the struggle for independence. That it will continue to do so should be more or less clear to us going by the dangerous Jihadist philosophy. If Kashmir was Islamized and which wants cessation now, the credit goes to the ignoble caste rigidity which prevailed in the valley in the beginning. The evil was eradicated by the efforts of spiritual leaders like Lal Ded and Noorudin Rishi (a convert from lower caste), opening the door for a socially inclusive ideology preached by Islam. If Kerala is 50% Muslim and Christian, it is because of caste. The conversion of low caste Hindus, especially in states like Tamil Nadu, is defacing the culture face of India, thanks to caste system. The only reason why there is no formal conversion into Hinduism from outside is due to its abhorrent caste order. Suppose a Christian or a Muslim wants to convert into Hinduism, the immediate problem before him or her would be the question to what caste would he be ultimately tagged.

The people in the lower caste ladder, who make the bulk of India, would never support a caste based society. If they now accept caste identity, it is for crushing the dominance of upper castes and to claim their rightful share in an unjust social order. If the political system of the country has been corrupted, it is because of the caste based politics which includes all castes. Caste remains the bed rock of corruption, disintegration and disunity of India. I feel the people who utter words in support of a caste based society, past or present, should be banished to Antarctica, where they should be buried deep under the Ice Mountains to die there. Probably, it is the only way if the Indian society is to be cleansed from this evil avatar of discrimination and domination. The atrocities that were committed on the poor people of India in the name of caste and untouchability are horrendous and a tale bigger than Mahabharata and Ramayana put together.

Just a few decades ago, the so called lower castes in Kerala had to jump off the road and hide behind bushes if a higher caste person comes from either side of the road. Then they began a Satyagraha. It is called Vaikkam Satyagraha, in which Mahatma Gandhi also took part. The Satyagraha, one should remember, was not for entry of lower castes into a temple, but for the right to walk on the road near a temple. It was much later temple entry for the lower castes was allowed by a government decree. Almost the same period, there was another sinful caste tradition in Kerala. If a lower caste woman has to cover her nakedness, she had to pay tax to the king. It was known as ‘mulakkaram’ – tax for covering woman’s breast. Both lower caste women and men were not allowed to wear proper clothes in the society of higher castes.

Once, a self respecting lady from Alappuzha cut her breast and gave it to the collectors of breast-tax, in a platter. Today she is worshipped as a local deity in Alapuzha. Such were the atrocities inflicted upon the people by the Brahmin-Kshatriya combine in the country. If there is a darkest history of India, that begins with the caste system, which made the country corrupt, disunited and ultimately a slave to other barbarians from outside. No civilized society will tag human beings as inferior and superior on the basis of birth in poor social conditions which itself is the byproduct of an unjust social order. And funnily enough, some of you may like to offer final libations to this social evil by karma theory.

What all crimes the wily priests have committed against the poor people in Kerala and elsewhere in the country by way of taboos, rites and rituals! A lower caste woman during her seventh month of pregnancy was to be fed with tamarind, while the Brahmins fed their pregnant women with honey and milk. The consumption of tamarind during the seventh month of pregnancy will ensure the birth of a dark and brainless child. At the time of the menstruation of women in a Brahmin family, they would celebrate it in a unique way. A rice pudding (poriyada) would be made and the menstruated woman would be made to sit on it ceremoniously. After that this pudding would be given to the Sudras, mostly Nairs working as servants in their households. Those who partake of the pudding would never have BrahmaJnana, it is said. Fortunately, all these black rituals have stopped now by the initiatives of reformers like Sri Narayana Guru.

Another obnoxious tradition was the observance of ‘pitru tarpanam’ which the Sudras were supposed to do on the most inauspicious dark month of the year (karkidaka), at the most inauspicious time of Amavasya (dark moon day), while the Brahmins did it on pournami, the full moon day of a most auspicious month. By doing pitru tarpanam during amavasya, the influences of dark forces will be extremely high and the ancestral souls of the Sudras would ever remain hooked with dark spirits in hellish regions. The twice-borns of Kerala used all dirty tricks to keep the Sudras under subjection. Is this system one is eulogizing about? Every version of caste theory should be sickening to a civilized society.

Caste system is allowed to continue here because a few people could feel superior to their unfortunate brethren, who are made up of the same blood. But no one would commit such a crime against their own brethren. So it has been committed by a people whose blood is not purely Indian. One cannot deny the fact that the caste system was institutionalized by a people who had different blood in their vein than Indian. So it is also racism which is behind the perpetuation of caste theory. And racism is a crime. Let no right thinking Hindus ever support or justify caste system, because it would be equal to supporting racism and an unjust social order which will further weaken India and the cause of Hinduism.

However, Hindus generally continue to remain carefree enjoying the sumptuous feast of caste, cricket and corruption. They sleep in the mansion of an old bygone era, remaining oblivious to the spiritual transformation taking place around the globe in the new age of Kali. Is India again heading for a disaster much worst than it had endured during the past thousand years? Probably yes, if Hindus do not wake up. Their dream castle might crumble any time if they do not remain alert and truly dharmic, not in words, but by deeds. The endless talk on caste and the vain glory of Hindu culture would not yield any practical good. Also Hindus cannot prosper ridiculing other religions while they themselves are subject to ridicule because of their allegedly philistine exclusivist character not in true sync with the tenets of Sanatana Dharma.

The Conversion of a Christian Marxist

Gurucharanam Saranam

The Conversion of a Christian Marxist

Mukundan P.R.

Even a hardcore Marxist has a thirsting space in his heart for God. A heretic may not have a place among the believing flock, but certainly God has a door for him too in his kind kingdom. Sri Andrews was a hardcore Marxist and a heretic. He never went to a church when be became conscious of its institutional character. He objected to all forms of institutionalized religion. But I do not think it was a rebellion against God. In his heart of heart he might have yearned for the light of God, for he searched for Truth around him and in the lap of nature. He broke all conventions of the society, traditions and beliefs. Though an orthodox Christian of higher caste origin, he opted for a backward caste Hindu woman as his life partner. The history of his ancestors, as far as I could understand, goes back to the first century of Christ, when one of Christ’s apostles, St. Thomas arrived in Kerala and converted the Nambudiri Brahmins at Palayoor, a place near Guruvayur temple. St. Thomas outwitted the Brahmins by performing a miracle. Even now the remains of their temple and pond are to be found here alongside the Church. Today, these Christians are a prosperous group in Kerala, well educated and controlling most of the business. Some of these Christians display a heretic and eccentric character and hold Hindu customs and beliefs in good esteem. As if an atonement for their ancestors’ deed, a few of them had done commendable service for the promotion of Sanskrit and Vedic studies in Kerala.

Now coming back to the story of Sri Andrews, he showed exemplary qualities in his child hood. He was brilliant in his studies and was liked by his family and friends because of his socializing nature. He always took up leadership when there was a crisis. There was a temple just in front of his house at Karamukku, near Trichur. The temple was a famous one because Sri Narayana Guru, the well known spirito-social reformer of Kerala himself had lighted the lamp in the temple. Andrews and his friends, mostly belonging to the Ezhava community in the locality spent their leisure in the temple precincts, exchanging jokes. They vied with each other for receiving prasadam from the temple, mostly boiled chana, during prayer times. Good old times, when the religious bug did not shatter peace in the community. Even now, unlike many other societies, the Hindus, Christians and Muslims in Kerala live like a close knit family. Their roots are so much twined together. Jihadists and religious fundamentalists are like murky evil spirits out to spoil the peace of humanity.

Sri Andrews was strongly influenced by Marxian ideology. and has a Masters degree in Arts. He joined government service and became a Joint Secretary in the Kerala Secretariat. He encountered corruption, official lethargy and a general moral decadence in the society. His utopia about a socialist society soon crumbled. It left him with bitterness. Having lost his bed of ideology, be began to wander aimlessly. He tried to find tranquility by drinking heavily. In those days he came across some books on spirituality. He found flashes of wisdom in the books of Jiddu Krishnamurthi and Ramana Maharshi. Once he went to Sivagiri Mutt at Varkala. His wife was his constant companion in his wanders. A steadfast wife, both in sorrow and happiness, is an asset in one’s life.

On the way there to the Mutt, he felt repulsed by the brewing industry flourishing in the area. He had been a mild boozer himself, so he could feel the cursed air which did not blend well with the precinct of a sage. He continued to visit some more ashrams. He was not, however, satisfied. His derailed life continued without any hope of peace. There was now the shortage of money. Wealth deserts one whose coffers of virtue are empty. The search of Andrews was for the key to the coffers of virtue and peace.

He had two little sons and he occasionally visited Santhigiri Ayurveda Hospital which belonged to Santhigiri Ashram at Pothencode, for consultation. One day the doctor, a devotee of the Guru, invited him to visit the Ashram. So he went to see the Guru with the company of his wife. For him, the Guru looked like a respected elder in a joint family. Sri Andrews did not show any spiritual mannerisms nor did he enter the prayer hall, for he disliked religious rituals, not only of his own religion but of others too.

When they were about to leave, a woman ascetic of the Guru called his wife aside and talked to her for a few moments. He waited a few yards away. When she joined him, he enquired what the yellow clad sanyasini had been talking to her. Her revelation presently astonished him. The sanyasini had revealed that some close relative in his family had a sad death and the influence of that soul was weighing down on him heavily and that he had to do something about it. This was startling information for him, because he had a sister who committed suicide, while she was just about to enter the order of nuns in a Christian Mission.

The revelation of the sanyasini about his life made him serious. There is some peculiarity in this Ashram, he thought. However, being a rational man, he began to think and find out in what all ways the soul of his sister was influencing him. He found quite a few things which proved the influence. Important among them was the special feeling he had towards nuns, whenever he met one. Whenever any nun came to the Secretariat for any job, he would go out of his way to get their work done. He almost became a maniac those moments. Having now convinced of the influence, he tried to banish the affinity towards nuns and all other things related to his sister. At the same time, he repeated his visit to the Ashram.

Now for the first time, he began to listen whenever Guru spoke to the assembled people. The words of Guru, like liquid light, flooded the dark interiors of his soul, revealing beyond a world of pure spiritual joy and brilliance. He was so much magnetized by the baptizing words of Guru that he often took leave from the office to listen to Guru in the Ashram. It continued until the cloak of ignorance was slowly lifted up from his soul. His inside now was illumined and enthused with the wisdom of a rare kind.

One day, as usual, he came to the Ashram straight from the office. Since he was late, he thought that Guru would have begun his talk. He had wished to join the Guru from the start. When he entered the Ashram, the place looked deserted. All must have gone to attend Guru’s talk, he thought. He wanted a white dhoti to go to Guru’s hall. He was in trousers and normally people never went to Guru’s room in western dress. So he waited there with distress, hoping that somebody would come there soon for his rescue. After a few moments, Sri Rajan Varghese (now Swami Guru Nishchaya Jnana Tapaswi, another Christian convert to Gurumargam) came in front of Sri Andrews. He said that Guru had sent him saying that somebody was waiting here for a dhoti. When he saw Sri Andrews standing there, he understood, who Guru had meant.

Sri Rajan Varghese brought the dhoti and Sri Andrews quickly went inside. Guru had not begun speaking. He began only when Andrews came in and joined the group. With moistened eyes, Sri Andrews bowed in front of the Guru. The unfailing grace of the all knowing Guru melted the heart of the hardcore Marxist. An unending stream of faith and love now began flowing from the sluices of his starved heart. He became a dove in the kingdom of God, winging its way above the marvelous ocean of spiritual bliss. Andrews’s conversion was total, not with swords, nor with miracles, nor with the promise of heaven or the threats of last judgment. True conversion takes place through the experience of love. Navajyoti Sri Karunakara Guru did not convert people, but only their hearts.

Soul’s Separation from its Primal Source

Gurucharanam Saranam

Soul’s Separation from its Primal Source

Mukundan P.R.

Sri Shivashankaran’s mother-in-law eyed him with a frown. ‘Touch the feet of the Swami’, she ordered. Shivashankaran was not familiar with such customs. He had visited temples and bowed in front of deities there. But this was a human being that too not attired like the swamis he had seen and heard about. Also the unpleasant comments from the people he came across on their way bothered him. It was in the late sixties. Shivashankaran, a tall healthy man, whose family lived near Pothencode, was a bus conductor with KSRTC. While he was on duty for long hours, his wife and mother-in-law along with his children used to visit a Swami at Pothencode. They never informed him about this virtuous ‘misconduct’ fearing that he would raise objections.

Most of the people at Pothencode disliked swamis and ashrams those days. In Marxian Kerala, ashrams and swamis have a disdainful existence rather than a proud and respectful one. The public looks at them with a suspicious eye. Shivashankaran’s brother and relatives were no exception to this. However, Shivashankaran had an open mind and would not mind meeting a swami and listening to some ancient tales from the puranas - it would be a good riddance from his cumbersome job as a bus conductor. So he decided to go along with his mother-in-law when one day she asked him to accompany her to the Ashram. However, doubt and apprehension kept creeping up in his mind because some people at Pothencode made some unsavory comments about the Swami while they were on their way to the Ashram. His mother-in-law gave him courage saying that the comments were about some other people. He swallowed both her comments and that of the public and decided to follow her.

The slender track to the spot where the Swami had set up his Ashram was less travelled by people. Pothencode itself had very few shops those days. A very isolated and feared area was it surrounded by forests and wild animals. Human habitation was scarce. On this track to the Ashram, they encountered few jackals prying in the area. But when they reached near the Ashram, suddenly the air became calm and serene. The mother-in-law had carried with her a small parcel of raw rice for the Swami. Her family ran a provision shop. Every time she visited the Swami, she took something or the other from the shop for the Swami as a token of her devotion.

Shivashankaran saw nobody in the Ashram as they entered. A small hut made of mud and bamboo stood there. It was the prayer place. Adjacent to it was another small thatched shed. The ground was full of sharp stones and they pierced the feet of Shivashankaran. He groaned at every step as he moved forward. Suddenly a man came out from the hut. Shivashankaran stayed rooted to his feet for a few moments, because the man was unusually beautiful. His body shone like the sun. Such brilliance he had never observed in any human being before. The mother-in-law said to him that this was the Swami as she walked towards him. She handed over the parcel to Shivashankaran for a moment to touch her head at the feet of the Swami. She stood up and asked him to do the same. He folded his hands and handed over the parcel to the Swami. He was little reluctant to do what his mother-in-law did - touch his head at Swami’s feet. The Swami understood his mind and said, ‘it is enough you do it standing’. But mother-in-law insisted. So he stood on his knees and touched the feet of the Swami. As though electrified, he gripped the Swami’s feet tightly. He now felt the expanse of a tranquil ocean and a lotus in it. In the lotus was the figure of the Swami. His grip became stronger at the feet. His mother-in-law said it was enough. But he could not take his hand out from the Swami’s feet and remained there. At last the Swami asked him to get up. He got up and looked. A huge celestial figure was standing in front of him touching the vault of heaven. Completely baffled Shivashankaran trembled and began to cry. Uncontrollable tears welled up in his eyes and flowed down the cheeks. His heart was pounding with spasms of joy with an under current of sorrow, for it was the moment of soul’s realization of its long separation from its primal source.

He and his mother-in-law were led away from the presence of Guru by a sole person present in the Ashram that time with the Swami. As time went by, the disciples and devotees of the Swami began to address him as Guru. Navajyoti Sri Karunakara Guru was not just a swami, people realized. The person who attended Shivashankaran and his mother-in-law brought a piece of boiled tapioca as Prasadam. He told them with visible regret that there was nothing else in the Ashram to eat for the day. One piece was kept for the Swami’ and the other piece, three of them shared. That was their lunch that day. While narrating this to me, Sri Shivashankaran suddenly broke down and began to sob. Obviously, old memories of Guru flooded him. Today Santhigiri Ashram serves square meals to thousands of people three times daily. Behind it is the sacrifice Guru underwent in life. After retirement, now Shivashankaran serves in the Ashram dedicating his soul to the Guru and the mission which Guru began for the spiritual renaissance of India as well as of the whole world.

The Manus, the Origin of Sin and Trimurti Tradition

Gurucharanam Saranam

The Manus, the Origin of Sin and Trimurti Tradition

Mukundan P.R.

Manus are the primordial human ancestors who guide mankind in the matter of dharma and spiritual realization. The whole mankind is the progeny of Manu. The words Man and Manushya originated from Manu. The primal father of humanity is thus one, the Manu. Sagely incarnations come into the world from time to time from the lineage of Manu in order to guide mankind. It is this concept of Sanatana dharma which gives it the resilience and tolerance to respect other spiritual masters, be they from any continent, class or caste, community or belief systems so long they preach the oneness of humanity as well as the fundamental values that govern human life. The Almighty guides the world through such spiritual masters who manifest from time to time from the Manu lineage.

The epoch of a Manu is known as Manvantara. It is related to the age of the universe and measurement of human evolution through time zones such a Manvantara, chaturyugas (age quartets) and yugas (aeons). These segments of time as aforesaid said are under the spiritual authority of Manus, the primal ancestors who reign spiritually over every Manvantara. There are the clusters of 14 such Manus and Manvantaras constituting a Kalpa – a span of evolution and dissolution. Time is calculated by years, months and days as per the movement of the sun and planets in relation to the earth. Kalpa, Manvantara, Chaturyuga and Yugas are larger time segments for the calculation of cosmic time. Each Manvantara has been further split into 71 chaturyugas. Presently the world is passing through the first quarter of Kali yuga, i.e. the 28th chaturyuga of the 7th Manvantara.

Everything went on fine until the 3^rd chaturyuga of this Manvantara when a sage, the spiritual authority in the lineage of Manu, erred in his spiritual understanding. The name of the sage thus erred was Satya Trana. This is a new revelation that goes back to the spiritual history of the 3^rd Chaturyuga. This revelation surpasses the vision of saints, sages and prophets of known human history. Even the Vedas, the earliest scripture of mankind do not mention about this spiritual cataclysm or original mistake.

Having experienced the nature of indivisible consciousness, Satyatrana took himself to be the ultimate truth, Brahman, the Almighty God. An individual, though he might realize God or the indivisibility of consciousness, cannot equal himself to the Almighty, the inconceivable and unknowable. It was an egoistic perception. As a consequence of this mistake, a curse came forth from Brahman, the Almighty God. As a result of the curse, from the 3^rd chaturyuga to 7^th chaturyuga, the world passed through a long age of darkness and barrenness. Until the 7^th chaturyuga, the world was plunged in spiritual darkness.

The memory of Manu was lost to mankind due to the mistake happened in the Manu lineage. World began to move on the crippled legs of dharma from then on. Utterances like ‘Aham Brahmasmi’ (I am God), Tat Twam Asi (You Are That), Ayam Atma Brahma (This Self is Brahman), Pragyanam Brahm (Consciousness is Brahman) etc. began to be taught and accepted as highest wisdom. It was like a drop of water from the ocean claiming the status of the enormous ocean itself. The divine dharma was tainted by the ego of man. This history of the origin sin is never before revealed in any scriptures.

Thereafter, when the sages prayed for light and the pious thirsted for the mercy of God, Almighty authorized three spiritual powers– Brahma, Vishnu and Siva, as the medium of spiritual enlightenment. This was in the 7^th chaturyuga. Therefore, the version in the scriptures that the world was created by Brahma is not correct. It was an imposition in the absence of the memory of Manu, the primal father. The history of Brahma began only in the 7^th chaturyuga when the trimurty tradition commenced. By and by, after the 12^th Chaturyuga, the error of Satyatrana was repeated in the Trimurty tradition too. Brahma, Vishnu and Siva were equated with Brahman, the Almighty God. After many ages, this is now the 28^th chaturyuga. The name of Manu had been forgotten, the time order of Manu was altered and in place of Manu, Brahma was installed as the progenitor of mankind.

Great souls with immense spiritual power but tainted by egoistic visions and realizations fell from the grace of God. They remain as spiritual pollutants in various astral spheres blocking the spiritual progress of humanity. The spiritual pollution of last 25 chaturyugas (3^rd to 28^th chaturyuga) thus exists in the world which is standing as a hurdle in the path of man’s spiritual progress. These deviated souls include yogis, sages and spiritual masters with great spiritual accomplishments and wondrous divine powers (siddhi) are standing in various astral dimensions as spiritual pollutants.

These spiritually fallen souls have harmed several great souls who came to redeem mankind from the spiritual fall. The revelation from the Light of Brahman to Santhigiri is that 2444 great souls have been sent by Almighty God since the dawn of this Kali yuga in different parts of the world to rectify this spiritual error and re-establish the ancient-most spiritual path ordained by the Almighty, i.e. Sanatana Dharma. The dimension of the pain and persecution undergone by these great souls is not perceived clearly as it is covered in the jargon of religious dogma. In one or other dimension, the efforts of the sages and prophets have been blocked by these estranged spiritual powers known as Yogabhrashta, Satan or jinnee. This explains the present spiritual stalemate in the world. Since the error occurred in India, the correction should also begin from India. Therefore, the responsibility of leading mankind spiritually rests on India.

The world is yet to wake up to the Godly Light that has made known the above said revelations - the truth of the spiritual pollution affecting the world, the episode of the original sin of mankind and the subsequent spiritual fall and the institution of the mediation of Trimurty tradition, the divine scheme of the Manvantaras, the divine interventions in the rectification of the error in the present age, the persecution of the prophets and sages in the hands of opposing spiritual forces and finally the manifestation of that Godly Light amongst us in the form of Navajyoti Sri Karunakara Guru, the founder Guru of Santhigiri Ashram, on whose auspices this effort is being made to unite all religions in the oneness of God and humanity. The ideology of Santhigiri, therefore, links all religions in a single chord of historical evolution with a hope to unite mankind. This hope attains significance in the present period of spiritual perplexity and social discord.

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Astral Factors behind Behavior

Gurucharanam Saranam

Astral Factors behind Behavior

Mukundan P.R.

How should we react to pain and sufferings in life is a question often asked and the answers are not conclusive or satisfactory. Despite our awareness about the unavoidable and impermanent nature of pain and afflictions in life, when we actually see its face, majority of us lose balance and react despairingly. We get into the trap of emotions and may even become belligerent towards God or with people and circumstance that caused suffering. Some people undergo the experience by escaping altogether from the situation surrendering their rights for justice or opportunity for self development. They are like persons who got blows in darkness and unable to react. Very few people are able to intellectually overcome pain. The sublimation of pain spiritually comes only next. Why such a big trap of pain and suffering is put in front of us? Probably it is to teach us how to overcome pain and suffering by our intelligence and spiritual strength of the soul over matter and emotions.

Even those who have intellectually understood the dynamics of pain and suffering confess that when the actual meeting with pain comes, they get shaken at least temporarily and react standing on the platform of emotions. This is because of our intellectual immaturity and ingrained spiritual status and influences reaching out from our spiritual background. Our spiritual background is related to he intermediary region of qualitative attributes - satva, rajas and tamas. This spiritual realm is always unstable and subject to change. Death and decay happens in this spiritual triangle. We all know this state of affairs but still we live hoping against hope. But this will never happen. Nobody can build a peaceful palace on the turbulent waters of the ocean. Strangely we refuse to think why we are in such a funny situation.

It is our worship which is adding fuel to our entanglement with emotional slavery. Vertically, our worship is related to the realm of spiritual hierarchies beginning from the spirit world, ancestral world and celestial world which are under the domain of emotions and the pangs of cyclic births and deaths. Horizontally these spiritual planes are segmented into three broad categories according to the predominance of satva, raja and tama. Just like men in the world, the deities also have been segregated into these three categories. One may find the mention of it in the dialogue of Rishi Vasisht in Ramayana.

Among Hindus there will be a pooja room or prayer place, or a temple, in which there will be various deities. Those who have satvic qualities will get attracted to satvic deities and those who are of rajasic and tamasic nature to such deities. Tamasic plain is associated with utter pain, jealousy, fights, diseases and squalor of all types. By associating with the deities of tamasic plane such as low spirits, ghosts, goblins, souls of ancestors etc. one makes sure of his fall unable to have any reign over his thoughts and behavior. These spirits and deities are worshiped by the name of Matan, Maruta, Mantramurti, Bhadrakali etc. in South India. Their equivalent versions are worshiped in North also by ignorant men and women. Possessions or spirit manifestations are common to this category. Gurus who please the devotees by propitiating such deities through mantra and tantra are considered tamasic gurus. Guru Gita calls them as nishidha gurus or prohibited gurus.

Rajasic plane is associated with angels, devas, devis and other celestial groups such as yaksha, kinnara and gandharva. This is a plane of constant agitation, competition and jealousy. However, there are higher gods like Siva and satvic gods and goddesses such as Vishnu, Laxmi, or Saraswati worshiped by Hindus. One can experience the acme of pleasure in the heaven of gods, except liberation, since swarga or heaven is a plane of subtle spiritual joys terminable with the exhaustion of virtue in the souls getting lifted up there. Ksheene Punye Martya Lokam Visanthi – on the exhaustion of virtue (punya), one has to return from the heaven to the world of mortals for another cycle of births and deaths to earn enough punya to be lifted up again to swarga. It is a vicious circle, which intelligent Hindus may take note of. However, Hindus have every freedom to follow what they feel right or good.

So the behavioral pattern and reactions to life situations of individuals will be according to the predominant qualities in them which are further influenced by the emanations from the corresponding spiritual benefactors they worshiped by himself or by an ancestor under whose rasi, (zodiac) one is born. It is not necessary that one worship a deity at present. The channel of the deity may be active through an ancestral link or in some other mystical ways such as possession. The deities according to their guna, will emit equivalent spiritual rays or vibrations on their devotees. Since satvic deities are associated with positive qualities, the worshipers will have the shades of corresponding qualities. However highest spiritual tranquility is attainable beyond the domain of gunas - satva, rajas and tamas. The Rishis attain immortality after crossing the barrier of trigunas- the three fold quality attributes. Sri Krishna is one such great soul who could transcend the trigunas. It is said that Krishna's dark color denotes to his spiritual status beyond form and qualities.

In practical terms, a worshipper of kaali or durga may behave highly emotionally and furiously at times, whereas Hanuman devotees might display the qualities of devotion, love and renunciation. Likewise, the devotees of Laxmi or Saraswati may be of satvic mind and intelligence. The behavioral pattern of individuals gets influenced by spiritual practices as there is an exchange of spiritual emanations. To understand the true state of affairs, when confronted with conflicts in life, one has to ascend the pure plane of intelligence or soul consciousness. Reacting emotionally dissipates the soul virtue and consequently peace and growth of the individual. Only by crossing the vertical and horizontal spiritual planes connected with triguna, a person or society can prosper. Parallelly speaking, the poverty and squalor in a society has a relation with its spiritual status.

When a person functions remaining in the domain of clear intelligence he can correctly assess the causes behind life-experiences and act positively for his own advantage as well as others. Such a person will not get carried away by the floods of calamities in life, not even by the good tides in life, because he or she would have rightly established in the tranquility of the soul. We can get access to that pure plane of intelligence by the guiding force of a person, who himself has crossed the gross spiritual domains as well as three dimensional qualities. Such a person is called an Atmajnani Guru who can understand the intricacies of a soul, its propensities, its spiritual connections, ancestral influences and the resultant field of karma (prarabdha) in life. An Ashram is the abode of such an Atmajnani Guru. When one tunes one’s life and family life with the guidance of such an Atmajnani Guru, life becomes focused to higher spiritual experiences and evolution. Santhigiri Ashram is blessed by the physical presence of such an Atmajnani Guru – Her Holiness Sishyapoojita Amrita Jnana Tapaswini, the spiritual heir to Navajyoti Sri Karunakara Guru.

Astral Causes behind Diseases

Gurucharanam Saranam



Astral Causes behind Diseases

Mukundan P.R.



Health is the natural expression of the soul, the emanation of values lived and virtue earned in synchronization with its evolutionary process. It is true of any system or organization too. Therefore, a person or a society cannot be made healthy by treating the symptoms alone which is mostly the current practice among health activists. The vision of Navajyoti Sri Karunakara Guru has opened a new school of thought on the problems of health and astral factors behind diseases.


Whatever little awareness there is today with regard to the subjective causes of diseases, it is confined to a secondary level of causative factors such as wrong lifestyle, food habits, environment, etc. The analysis does not go beyond the physical and mental levels. The spiritual or subjective aspect of health is not given enough attention, despite the fact that the basic issues of health are rooted in the soul of man.

Our sages have mentioned that diseases – vyaadhi, are the result of worries, i.e. aadhi. We all know that peace is the precondition for health. The subjective person, the soul is ever pure, blissful consciousness. But the tranquility of the soul gets dissipated by the push and pulls of actions arising out of one’s vasanas or inner tendencies. The soul loses its tranquility because of its confinements with ego, mind, and senses. Once this confinement happens, the soul starts running outwardly, never to experience peace again.


This worrisome status, along with unhealthy actions disturbs the flow of prana – the rhythmic flow of vital energy in the body. Once the rhythm of prana is thus disturbed, it destabilizes the bodily fluids and vital airs causing malfunctions in the body. The food may get over-digested, digest irregularly or not digest at all. When the digestive system is affected, diseases also rear its head. Therefore, diseases have their origin in the subjective aspect of a person.


Though Ayurveda and Siddha, the Indian systems of medicine developed by the sages acknowledge the relation of diseases with the soul aspects, they have not been able to provide a remedy to problems arising out of karmic, ancestral, and spiritual pollution.


The focus in actual Yoga practice is to bring this subjective aspect, i.e. the soul into equilibrium through the control of prana. It means a lot of spiritual regimentation, physical discipline, and long continuous practice. It may be, therefore, suitable only to a small segment of people in this fast track of life, who have leisure and a suitable environment. Moreover, if yoga is not practiced under an advanced master with self-realization, it may also lead to physical and mental complications.


Tranquility is achievable with the highest virtue and purity in the soul. Yoga has been reduced to mere physical and mental exercises today. However, despite the question of its practicability in this age, Yoga remains the ancient Indian science of self-realization, very authentic and liberating in its vision.


When we talk about the health of our soul, three important factors are to be thought of; the soul’s karmic, ancestral, and spiritual influences. Unless a person is able to liberate him from the binding effects of these three factors, the hope of immunity from diseases, mental and physical problems becomes impossible.

The karmic residues of the soul earned over multiple births are recorded as karmagati. According to the auspicious and inauspicious nature of karmagati, corresponding effects will manifest in life as diseases and other misfortunes and vice versa. Unless the karmic element is understood and appropriate rewinding or rehabilitating karma is performed, the disease cannot be successfully tackled. These imprints in the soul are subject to the vision of seers – an Atmagyani Guru. Medical science and its methods of diagnosis are helpless in this area. All medical systems today concentrate only on the symptoms, not on the root causes related to the spirit inside.


Secondly, there are also a person’s genetic links which also become the source of certain diseases – mostly hereditary in nature. Mental retardation and other such misfortunes have a genetic link. It is known as pitru dosha in astrological terms. The spiritual and genetic contamination in the ancestral soul affects the health of progeny too. Here too, medical science is helpless because karmic and spiritual bindings of ancestral souls are beyond the scope of science. This soul science is subject to a spiritual regime and therefore under the purview of spiritual science and spiritual masters.


One of the important contributions of Navajyoti Sri Karunakara Guru, the founder of Santhigiri Ashram in the area of healthcare is His thoughts on the astral causations behind diseases which He referred to as karma dosham, pitru dosham, and Aradhana dosham. Mention has already been made about the Karmic and Ancestral problems. The third aspect, Aradhana Dosham is related to deviated spiritual practices and the consequent debilities, deformities, and devolution occurring in the individual’s soul.


Aradhana Dosham is also related to spiritual mobility through spiritual zones of varying evolutionary nature with their peculiar color, effects, and hierarchies. Though the sages have mentioned it, the concept of spiritual zones and their relation to health issues is an area that has not been yet explored properly.


It forms part of the discourse on spiritual pollution, which directly and indirectly affects the measure of virtue and the evolutionary orientation of the soul. Spiritual pollution is the stagnation of souls in lower astral planes with its adverse effects on health, one’s progeny, and family life.


The tranquility of the soul is experienced in higher spiritual planes above the hierarchies of spirits, celestials, angels, gods, and goddesses. The astral planes up to heaven are related to pleasure and pain, name and form. By their worship and spiritual practices, the souls get connected to these lower astral planes, which produce only dual experiences of pain and pleasure, sorrow and happiness. In other words, it is the abode of base desires or ashta raga- the eight-fold bindings of the soul.


So long as the soul is subject to ashta raga, there will be imbalances and variations in the karmic and spiritual earnings affecting the measure of the soul’s virtue and evolutionary growth. At the present time, mankind is mostly related to these lower spiritual planes; hence the possibility of enduring health remains an unrealistic dream.


We have mentioned that enduring health is the result of tranquility arising from the soul’s composure in higher spiritual planes where all dualities disappear and the soul remains in its state of purity and positive spiritual emanations. It is the plane where Oneness of God and Oneness of Humanity become an actual experience. This spiritual transition is the basis for a healthy society and necessary to achieve lasting peace, enduring health and progress.


Mankind, therefore, requires the guidance of such a spiritual master, who has transcended the highest spiritual planes. The Supra-mental evolution mentioned by Sri Aravind Ghosh is related to this spiritual transition. Before embarking on this path of higher spiritual transition, one has to get rid of the karmic, ancestral, and spiritual baggage by rightly establishing oneself in the path of such a spiritual master.


The dialogue on human health can become more meaningful only when the subjective and astral aspects mentioned above are given due attention and thought. Santhigiri Ashram beckons each and all to such a practical path of higher spiritual transition, health, and peace.