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    (Liberated Soul)
    Major Sin and its Effect.

    Spiritual Evolution and Gurumargam
    (Way of the Guru)
    Systems of Worship.

    Establishment of Yugadharma.
    Need for the Change in Dharma
    (Spiritual Law)
    as per the Yuga

         Guru: This statement is on the basis of knowledge that has been revealed to us here. Even in future such revelations will not be made to those who are not astutely wakeful in their reasoning. That calls for vigilance of a very high order.

        Disciple: What is meant by vigilance?

        Guru: Only a Guru who has seen both the errors and righteous actions of humanity till today and in whom is vested the power to redeem the future through guiding today’s action, and who is merged in the Supreme, a jeevanmukta -liberated soul-, only such a Guru would be capable of this vigilant knowing. Our testament is that we have been able to see all this, undergoing

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    the sufferings that accompany such vision -vision containing a good beyond measure or words. It is on the strength of this testament that we spoke of the rishis -sages.

        Disciple: I am in need of further elucidation.

        Guru: The present is the seventh Manvantara. In the third Chaturyuga of this Manvantara a great man in the tradition of Manu -progenitor of mankind- perceived that there is no action in this World that is not Manu’s. He saw this in both planes, the sookshmam, the subtle, and the sthoolam, the corporeal, the karyam, the effect and the karanam, the cause. Out of this experience came the chaturvakyas, the four great enunciations made by himself. The first one itself 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 seeker? 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.

        This error was akin to the arrogance of knowledge. Nor was this error realized later. Because of this the Guiding Light till then had withdrawn itself. The effect was for the very memory of Manu be banished from the heart of man. All that remained of that memory was Manu’s time scale, the Manvantara,

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    the rest was lost. Ancient texts which might have spoken of the Manu are no longer extant. After this mistake, that took place in the third Chaturyuga -age quartet-, three Chaturyugas drifted directionless. In the seventh Chaturyuga there arose a created being from the Brahman, the Brahma, called Swayambhu, the self-existent. I want to clarify that Brahman is God Almighty and Brahma was created by the Almighty in order to help human beings to go back to the right spiritual track. Likewise Vishnu and Shiva followed and the Trimurti -Brahma, Vishnu and Shiva- tradition came into existence. By the eleventh Chaturyuga these creative processes were completed, but the Trimurti failed its mission. In chronicling this, Satyatrana, a man of great intellect, altered Manu’s time scale by interpreting it in the time scale of the devas. That is a day of the Brahma was reckoned as a Kalpam. This is what that clever and great intellectual, Satyatrana, did. No alterations should have been committed on this chronology of the Chaturyugas. This chronology has been willed by God Almighty.

        Kaliyuga has been set as the last epoch of a Chaturyuga, as a phase marked out for the mingling or fusion (of all things) of the previous periods. Through this would great knowledge of the entire process be revealed. Great revelations are made by the Supreme through great souls incarnated on this Earth. A higher degree of spiritual knowledge is given in Kaliyuga and this is the only era in which everyone can attain spiritual liberation, but not in the previous ones (Satya, Treta and Dwapara). So now we have a great

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    opportunity of attaining such liberation, because we are precisely living in this golden era. Kaliyuga considered by many as a ‘dark age’. It is comparable to the darkest part of the night, as the forces of evil and ignorance are in full power and many of the subtle faculties of the soul are obscured, but we have to be very strong in the spiritual sense in order to withstand the attack of these tremendous forces that test our spirituality, trying to drag us into darkness, so that our evolutionary process can be stopped. Though we must keep in mind that Kaliyuga is a precious era, being the most conducive age for attaining mukti -spiritual liberation.

        In Kaliyuga, tremendous sufferings will arrive to humanity and the reason for all this grief and sorrow, is to make us spiritually stronger and to give us the oportunity to evolve faster through all these hardships. In Kaliyuga the lapses of the past three Yugas -eras- are removed and man would move towards the Satyayuga -next era. That is why a few Puranas -Hindu epics, sacred scriptures of an historical and prophetic character-, at least proclaim that in Kali even the devas -‘gods’ misconceived by the Hindu tradition as spiritually liberated souls-, should take human birth and seek mukti, spiritual liberation, from this worldly life-death cycle. The majority of people believe that the devas are highly evolved beings living in very high astral planes, but in fact, there are ten avasthas -planes of evolution- and these saints and devas usually reside in the second and third stages of evolution. So is the case of the saints in Christianity. Obviously some of these souls have

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    attained certain degree of spirituality, though they are not fully realized souls, they have not achieved spiritual liberation and this is the reason why they cannot lead us to completion in our spiritual process. We must remember that they are all tied to pleasure and obviously to their emotions. They can feel anger, sorrow, jealousy, they can be evil sometimes because of the flaws of their soul and their attachment to the senses. Despite all this, some people keep associating them directly to the Supreme itself. Many of the Indian gods and demi-gods are in this stage of evolution. The state of the deva is a very pleasurable one, with great authority on the material plane. In reply to your prayers or demands to them, sometimes they give you things you don't deserve, blocking your spiritual development, taking in turn punya -merit or light within your soul- away from you. Some of these ‘gods’ don't want to incarnate because of the suffering involved in it, but if they don't incarnate in Kaliyuga, they won't be able to find release to their souls. To attain mukti -spiritual liberation- one has to arrive at a state of being nothing, in other words, for the seeker of mukti all positions of authority become irrelevant, its ego should be totally extinguished. God Almighty alone is the authority. The soul, merges with the Supreme, and with that merging comes spiritual liberation. The Guru is a door that opens on to the path of spiritual liberation.

        Disciple: You say that the Trimurti -Brahma, Vishnu and Shiva- way came of the Brahmic Will. Now you also say that it is inadequate. This is

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    not clear.

        Guru: The reason was touched upon. When the soul reaches the God Almighty all action ceases for it. Also there is neither pleasure nor pain. It is a state of merging.

        The Trimurti Way is not like this. Like a cartwheel the state of creation-existence-destruction is moving in an ever-turning cycle. That is why it is said that even the deva should take a human birth to attain spiritual liberation. Kali Yuga, our actual era, is the opportunity for that. It is impossible even for the devas to break free from the Trimurti way and move to the higher spiritual states of Iswara Sannidhanam, Daiva Sannidhanam, Brahma Sannidhanam and Parabrahma Sannidhanam -7th, 8th, 9th and 10th stage of evolution.

        The devas are immersed in pleasure and tied to it. They are bound to their emotions because they have not attained spiritual liberation. They can feel joy, anger, sorrow, reverence, hate, love, etc. Therefore they might even cause the physical destruction of each spiritually evolving man in this human World as he approaches the deva stage, mainly due to envy and jealousy shown towards the increase of evolution in the evolving man. Devas and saints don’t like to be overcome by any evolving soul in this Universe.

        Disciple: Do you find any reason for this tendency of the devas to thwart men from their spiritual growth?

        Guru: Yes. The Devendra was a seeker who reached his state by

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    his merit. And he attained all powers that go with that state. But the curses that befell him also did not happen on their own. They have their origin in the material realm of creation. Here somehow a mistaken impression has arisen, which makes it seem that the position of Devendra is something conferred upon him. It was a state of his evolution.

        Likewise the hardships and struggles Sri Rama went through are countless, unable to reach iswara sannidhanam -unable to break free from the devas-, Rama committed suicide in the river Sarayu. What could one say about such a thing? Any truthful interpretation of his death, would be met by the befuddling theory of maya.

        It is written in the books that the great saint Sri Rama Tirtha too attained jalasamadhi, samadhi or death in water. He drowned himself in the river. It was merely another case of suicide.

        The tormenting of Jesus is well known. He was misled by lower forces up to his crucifixion. Adi Shankara was supposed to have jumped off a cliff into an abyss, at Kailasa in the North of India. Sanyasins -renouncers- who follow Adi Shankara, who is acclaimed as the World Teacher by pundits' consensus, wrongly adopt this way of ending their lives. Hindu sanyasins of other paths as well follow this method. These traditions are known in the North of India. An example of this is the ‘udani’ sect among the Naga sanyasins.

        Buddha died of food poisoning. This food was dropped into his bowl as alms. This has been recorded as Nirvana in the books. Ramakrishna suffered

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    from scrofula round the neck and died in pain. Vivekananda suffered from kidney disease.

        Narayana Guru suffered from diseases that could not be clearly diagnosed. Chattampi Swamikal was bedridden for a whole year and a month before his death. We find such experiences in the lives of great men. What do they signify?

        All these examples show us the tremendous power of the deva and Trimurti planes, from where certain beings that are residing in those planes, block the spiritual path of people that try to reach Iswara Sannidhanam -seventh plane of evolution. The face of knowledge starts to appear with the attainment of this stage, so the seeker is free from his emotions -anger, hate, jealousy, egoism, etc. Great Souls such as Jesus, Shankara, Buddha, Rama, Mohammed were barred not only from the fulfillment of their missions, but also in their spiritual evolution.

        Disciple: It would be a great help if you tell us what has come your way.

        Guru: My way? I have not left out any one in illustrating my point. Then why are you asking specifically what my way is? My way is merely the Will of the Almighty.

        Disciple: We are keen to understand this clearly.

        Guru: What has been already said contains this concept of the Brahmic Will. If you so wish, it could be further explained. Let us go into the reason for receiving what we have received.

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        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 seeker fell from grace. This has been discussed earlier. As a result the Supreme itself initiated a correction in the seventh Chaturyuga which was brought to a completion in the eleventh Chaturyuga, nevertheless this remedial measure was ineffective.

        Thereafter astral matters related to spiritual liberation were revealed which got codified as Vedas, Shastras and the Upanishads -Hindu philosophical scriptures-, without changing the old Manvantara order (to reaffirm that order).

        Since the sages could not see beyond the Trimurti, those who received these astral matters did not inquire into the reason why they had received such knowledge. They 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, the deva of creation in the Trimurti trinity. 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 seekers, who were the spiritual authorities of revealed knowledge, could not discover the mystery and unravel it in full before us. Brahma should not be mistaken with Brahmam or Brahman -name given to God Almighty in India. The first one is only a deva, not a fully realized soul in the spiritual sense.

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        In Shaktism, religion followed

        In Shaktism, religion followed by those who worship Goddess Shakti, mistaking her as a Supreme Being, the man of the Shakti cult, thought he had a complete system in his religion. Then Vedanta -sagely revelations which comprise Hinduism's most authoritative scripture- entered into it. Along with Vedanta was blended into the system the helplessness of having to invoke ‘Matan’ as the ‘Lord.’ That is how the Saiva -religious system based on the adoration of Shiva- blended Matan and Natesa, both low deities.

        The Vaishnava cult, religion based on the adoration of Vishnu, introduced more cultural refinements into its system. It also became an exponent of Advaita, non duality or monism (everything is unified as a whole without independent parts).

        With this development the people had to accept everything that was written by the pundits. And if they continued to be in a proto-Dravidian state, old traditional way of evolution, how could they evolve? The Shakteya and Saiva traditions each took up different view points which suited themselves.

        The Shakteya tradition regarded the Goddess Shakti as everything. Shiva was everything in the Saiva tradition. The Vaishnava tradition considered Vishnu above all. Nevertheless all these ‘gods’ are not liberated souls. The learned pundits and their ilk, had to accept what these three traditions proclaimed. All this has happened by way of expiation, for not being able

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    to discover the error in perceiving the Brahmic Will.

        An opportune time has come for making an attempt at a total reparation. It is best if the Brahmins -higher of the castes in India- themselves do it. There is also a reason for their attempt being the best. As far as India is concerned all knowledge, (the Vedas, Shastras, Upanishads and Epics) has been handed down through the Brahmins, priestly cast.

        Therefore they still have the intelligence required to undertake such a task. Their reasoning matches with their intellect.

        Bhagavadgita says:

    Buddhya yukto yogabalena chaiva.

        The Brahmins have the ability to combine Yoga with intelligence, for making the attempt we are talking of. It would be enough for them to just realize clearly that there has been an error. They have the talent to reach and learn all systems of knowledge in the World. History has witnessed their skill.

        Their failing was that they did not realize this truth, the truth of the error whichbefell the line of Manu. They fell into the misconception of a time order which had been written into the tradition of the Trimurti, trinity which restricted spiritual evolution to the state of the devas and obscured the transcendental vision of the First Teacher and the Will of the Absolute.

        To make them realize the truth, sages and prophets who were Gurus, spiritual masters, have been brought into the World in many different ways.

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    The Vaishnavas -men of the Vishnu cult- could not retrace their steps however. They had an exaggerated view of their own importance, and their computations they believed to be flawless. A failing of that magnitude, which came about because of this misconceived time-order, has caused a prolonged spell of unhappiness for the World. I hope the Brahmin understands this matter fully.

        The Brahmin is today involved in diverse occupations. He is even doing work once upon a time considered befitting the chandala, the so-called low-bred one. Take the well-run Brahmin restaurants for example. Why do we visit a Brahmin restaurant? Because we get fairly clean and good food. What type of work does the running of a restaurant involve? Trading and the serving of all including the lowly.

        Is it not clear from this that the Brahmin handles a job carefully when he takes it up. The job might involve the running of the state or it might be just management of personal affairs. We could cite an instance here. Who dominates the political scene in our country? Is it not evident that the Brahmins have the grace to work in all fields? Other communities do not have the gift to serve anyone lower than themselves. Brahmins have this gift. This service should be cherished.

        We are forced to see social realities in caste terms because caste exists. This will be so as long as castes exist as distinctive communities.

        Disciple: I wonder why the Brahmins, with their intelligence and history

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    of vedic knowledge, did not get the knowledge that is revealed to us here in Santhigiri Ashram. They have been priests and scholars par excellence. It puzzles me still.

        Guru: There should not be any room for such bafflement, the whole thing was made clear to you.

        A great man in the line of Manu committed an error. This mistake was not detected and exposed; the way of the Trimurti was upheld as the primordial way, as also the ultimate one. As a result, both the sage and the Trimurti, were at fault before the Almighty. This happened in the third Chaturyuga of this Manvantara, around 120,000,000 years back. Now we are in the twenty-eighth Chaturyuga. Countless millions of people who followed these mistaken notions, became like uprooted, storm-lashed trees.

        To correct this error many great men were brought into the World in the Kaliyuga of each Chaturyuga, that came after the error, since Kali is the epoch of correction of cumulative disorders and this era is marked for us to attain mukti -spiritual liberation. None of these great intellects could get to the truth again because of the two mistaken concepts we have been talking about.

        Disciple: What are those two concepts?

        Guru: One came from the man in the line of Manu, conceiving himself as the Almighty. The other from Satyatrana, a sage of the Trimurti lineage.

        Only those who have had realization through faith, can make a statement

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    of its totality. What occasions this experience can be revealed only to those who are responsive to such experience. Otherwise such disclosure would meet with derision. Therefore this matter can only be introduced in simple and familiar terms.

        Faith is love. Love is filial affection; affection towards relations; love among brothers and sisters; love between husband and wife; friendship; sympathy towards fellow creatures and love for God. One has to seek out its manifestations in human life.

        Our ancestors have defined Him for us as Love, Truth, Macrocosm or Microcosm. Truth, Dharma -Divine Law-, Kindness, Love and Compassion are supreme words in this regard. But the presence of a Guru alone enhances the action in which these various elements of experience hold together. Action arising from faith in the word of the Guru leads one to the experience of Truth or God. To realize what we conceive as God, a Guru is the best way. It is in our time, Kaliyuga, that the completeness of a Guru has been made known.

        Disciple: Why is the Guru given such importance in our times? There were Gurus even in preceding ages?

        Guru: In the preceding age, that is before Krishna, the Dharma -Spiritual Law- that was followed was Yugadharma, -the divine law for that specific era. There were lapses but life went on according to Yugadharma.

        The Guru in Kali Age is a liberated or fully realized soul sent by

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    the Almighty in order to redeem the souls of people on this Earth. If we have the fortune of finding such a Great Soul, we must keep very much attached to his advices because through his knowledge, through his Light and having a complete faith in him, our souls will evolve at a tremendous speed towards mukti -spiritual liberation. The Light of such a Guru can purify our souls in such a way that a great spiritual transformation can take place within ourselves and this fortune only takes place in this era -Kaliyuga.

        Disciple: What is Yugadharma?

        Guru: Yugadharma is the dharmic code of the Yuga, the age. A Chaturyuga is a quartet of ages consisting of Satya, Treta, Dwapara and Kali. Now the

        Yugadharma should be what pertains to Kaliyuga. From the beginning of this Kali itself, we failed to discern the transition of the age. What we had to discern was the fluctuations in the human processes in the three past ages. Now, what is the pervading nature of the present Kaliyuga? We might have been able to understand this from the beginning itself. That we could not get this awareness was because of the failure of the way in which we were governed. The present Kaliyuga is the Kaliyuga of the twenty-eighth Chaturyuga -yuga quartet-, in the Manvantara of Vaivasvata Manu, the seventh Manu -archetypal teacher who spiritually holds a vast stretch of time and who is responsible of the evolution of the Universe. The state of the society depends upon its comprehension and assimilation of the wisdom

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    of the sage, which is encoded in the Vedas and the Upanishads, books of spiritual knowledge. 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.

        Disciple: Why do we bring in the organization of governance?

        Guru: The institution of governance, consists of a variety of people, the faithful and the faithless, theist and atheist, moron and low-bred and so on. Governance is a machinery that is able to influence people at all times. For example persons ranging from betel-vendors to jewelers could be representatives in the governance and it is possible for it to encourage or discourage developments in society.

        There are institutions like police and judiciary to enforce law and order. Seekers also function under the government. Still they are not exactly under the rule of the government. These seekers rise from the initial levels of faith to the state of the rishi -sage- and then to the sanyasi -renouncer- and the jnani -one who has attained spiritual knowledge directly from the Supreme. They are in a position to tell the rulers how their regime should function at any given point of time. Such advice enables the rulers to ward off untoward and harmful developments. Jnanis are those who can see the past, present, and future and give counsel to people. Therefore they are not under the power of the government. Even so they obey the laws of the government to set an example to the common man.

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        In Kritayuga or Satyayuga, the first age of the quartet, all men lived truthfully as equals without differences among them.

        When the Yuga -era- changed, the light that shone as Truth or Love and which could be actualized before the eye, could no longer be actualized. Man was perplexed and lived in that bafflement for a long time unable to figure out what life was. Some intelligent men of an inquiring mind, sought the solitudes of forest and wilderness, river bank and seashore; and began to pray and perform austerities.

        After long and sustained efforts, certain forms and luminosities began to appear in their mind according to the state of their evolution. After a long time some of these men attempted to draw what they saw in the forest on tree trunks with the green hue of the leaves.

        When those who sat by the sea had certain experiences they began to record them in terms of what they saw in the horizon, the radiance and the ray of the sun.

        Time went by.

        The seekers continued to represent their perceptions accordingly in shapes and aspects, mimicking Nature.

        Then they began to long for words illustrative of their mystical visions. When they prayed with this aim words also came, sometimes through ether, sometimes from a radiance, and so on. It began to be recognized as asariri, revelation from God. Those who knew, tried to communicate all this through

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    writings when the alphabet evolved.

        Mantras -syllable, word, phrase or phrases endowed with special spiritual power- evolved in time. In worship each form began to be attributed with a specific mantra. Each deity with a form came to have definite mantras, tantras -rituals-, and homas, sacred ceremonies of fire offerings. Each of these practices developed specific rules and rites of worship. These rites with incantations, became instruments of invocation in the Dwapara Age. As in the Treta Age, Dwapara also had these objects of worship, materialize before the worshipper. Our forefathers could not go beyond this to the commandments that came from the luminous astral field of the Will of the Guru. Thus we had to remain content with mantras and tantras, meant for propitiating and actualizing the devas -deities misconceived as liberated souls. Tantras are rituals or spiritual practices within the Saiva and Shakta traditions.

        Even then the mantra-tantras of the more evolved Vaishnava and the Saiva traditions were so made out as to imply that these were not suitable for Dravidians -aborigines of India. In other words Dravidians were not the ones for whom the revelations were made.

        What remained for the Dravidians to pick up was the less evolved Shakteya tradition. This in turn got distorted in course of time and degenerated into devilish trances and such like practices. This is how the Yakshi, Matan, Mantramoorthy and Marutha -low deities- became objects

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    of veneration, associating them to God Almighty.

        Unwholesome entities were worshipped as gods by the lower strata of society. In this context God's greatness came to be equated with mere vulgar frenzy. Among these devil infested people, there was no literacy. Neither the light of science nor of wisdom was present. Even if a few persons were to evolve they would not be able to discover the course needed to redeem others. This situation led to the growth of ideas like ‘our caste’ and ‘our religion.’ There was not enough guidance received which could show the meaning of all this and lead the World forward. After a long time of suffering, oppression and ignorance, people began to think, and freedom was a concept that emerged from this thought. When they sought to improve themselves by imitating their superiors, they realized that they had lost even the right to learning. Thus though man grew like a wild plant, his mind could not reach out for knowledge.

        People had thus been crushed and tyrannized by mighty rulers and clever tantriks -those who perform tantric rituals- for a very long time. In the people rejected and downtrodden like grass under foot, the idea of liberation grew strong and expressed itself from time to time. The course of human society took several turns. In this course, the people of the Middle East rejected their older mode of worship and accepted a new way of venerating God. This change was effected through a process that began with Moses and reached completion in Jesus. The people of Arabia also brought about

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    a renewal in their worship as they followed the words of the Prophet Mohammed.

        Because of the prophetic nature of the word of the Guru, in both these cases, people could renew their way of life creatively according to the need of the time. The people who accepted these spiritual leaders could try and enrich their nations in terms of wealth, lifestyles and arts. Even desolate islands with unhelpful climates, were made perfectly livable by people inspired with spiritual renewal. Such was the application of their intellect and sense of freedom.

        When this life-renewing process resulted in ample riches and learning, there arose in the mind of these people a tendency to explore the World. Explorations began with good intention of further discovering the human environment. But selfishness which is so inherent in man, took over soon. Exploratory tracks developed into trade routes. When these people came to our land and began to trade with us not only did they try to bring in their knowledge among us but they also grasped the contours of our society, its strengths, weaknesses and its culture. They were sharp enough to realize the pulse of the poor people, who had been caught up in the net of casteism. These richer and stronger outsiders won over the Indians: the rich with money and poor with food and clothing. Playing upon the varying ego-interests of the people, they grabbed power with cunning, established themselves and reinforced their position.

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        The period that followed witnessed the imposition of their will (in terms of ideas) on religious freedom. This led to a number of people from the lower sections of Indian society acquiring education and social mobility. Most of them were ill-informed, or ignorant of religion and religious freedom. Some however grasped the idea of religious freedom as a goal to be achieved but were unable to reach further understanding. It would not be wrong to say that everything was thus under foreign influence. We also actively imbibed their culture.

        If we consider certain events carefully it would become clear why all this had happened.

        The first among such events is the birth of Krishna. It was the birth of a mahapurusha -great soul- in the depressed community of the Yadavas. The community was separated from their depressed brethren as the tribe of Krishna. They were slowly introduced into the tradition of mantras and tantras -rituals. This led them away from the word of their preceptor and so they moved away from the path of growth. They thus again came to be regarded as depressed classes.

        Next came the Buddha. Unlike Krishna this leader came from a princely Kshatriya family. This course of events is similar to what happened in the Middle East. What was intended to be effected through Moses, could not be completed in his time. It reached its fulness with Christ. In our land also the Almighty created his vehicles again and again, to make man reach to the

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    fulness of his intent. People did not understand the divine intent, whether it found expression in a person of noble lineage or in a person of great ability or simplicity.

        Moses was asked by his people: ‘Are you the son of God? Is it His work that is being done through you?’ As if in response, the Almighty endowed a child, who could not claim to have a father, with prophet hood. People had groped for nearly two thousand years on the path of ignorance, before the child Jesus was brought into the World. He was not born into circumstances of aristocracy or learning, but into a carpenter’s house. His birth took place in a manger. Even before this, Krishna had been born in India among the depressed classes. His life had the message relevant for the age. But people did not accept it as it should have been. So after over two thousand years the Buddha was born. The Buddha's way opened up new vistas of freedom, he discarded the earlier worship system and advocated the Panchasila, five doctrines or principles preached by Buddha. Certain kings embraced this way and thus it found acceptance among people. But the great dominance of the Brahmin, the highest of the castes in India, and the grip of the caste system as also of Trimurti worship unfortunately prevailed in the end. Those among the ordinary who embraced Buddhism, were inspired by the idea of religious freedom. They could not however make that path absolutely pure. As they were mostly ignorant, they could not counter the older influences. After a while the path of the Guru, represented here by Buddhism, was driven out.

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    In its place reappeared the caste and the Trimurti with added force.

        Like Jesus, Mohammed and the Buddha, came Adi Shankara. He pointed out how religious knowledge had become distorted, and established four mutts to help people work on such knowledge. Through this work he was aiming at a corrective process. In other words, through Advaita -philosophical doctrine that Ultimate Reality consists of one God, monism- he was trying to bring in worship that was in accordance with the age. His followers however linked this with the old Trimurti system, thus ensuring the ritual and Brahmin domination once again. The viharas, monasteries of the Buddhists, were turned into temples of the Goddess. Ignorant people mixed murder and arson with worship. Violence and threats to drive away the Buddhists became part of the worship of the devi -feminine deity. Kodungalloor Temple for example was a Buddha vihara turned into a devi shrine. They thus returned once again to the worship of yakshis -low deities- and demons. Our poet Asan, must have observed all this with great keenness for he speaks of the Brahmin as being protected by a fortress of smritis -Hinduism's nonrevealed, but deeply revered scriptures, derived from man's insight and experience- for truly the Brahmin justified all his actions as being sanctioned by the smritis. Great men have all recognized this fact.

        This system can only be changed by introducing an alternative system. The Gurus (the Buddha, Adi Shankara and Narayana Guru) had offered such alternatives. But earlier traditions, somehow or the other, defeat the new

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    alternatives. Before attempting to solve this, there is a certain knowledge by which the works and position of the earlier preceptors may be considered. That knowledge is in their books and in their followers. An assessment would show up the fact that some community or group had turned each Guru into a possession of theirs. Each group insists that liberation can come only through them. All fall into the futile exercise of intellect, which degenerates into mechanical thinking and entraps their originators.

        Disciple: How then should this Truth come to light?

        Guru: The guidance of a preceptor seems to be the only way, a preceptor, a complete Guru who has had all the experience of the spiritual realm.

        We have seen the rise of personalities like Ramaswami Naicker who created Dravida Kazhakam. They came up in reaction to the distortions of religion rampant in our country. Such men also had the same failing, they could not offer an alternative to the caste-ridden Hindu religion. Ultimately these men have merely presented to society two veins of reasoning, muktivada and yuktivada, doctrines of liberation and reason. These are mirage-like, fanciful but not practicable.

        Our environment, in terms of governments and religious followings, has been such that it has not encouraged those who are inspired by men of realization.

        Disciple: Why do you say so? Like those who have accepted the Prophet and Christ, there are people in India who have accepted teachers such as

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    the Buddha, Adi Shankara and Narayana Guru.

        Guru: I have already said that there are such people. It is true that the teachings of Christ and Mohammed have been followed to an extent. If you talk of India, it is difficult to agree that the same holds true. Buddhism was exiled from India as it were. Shankara, Narayana Guru, Chattampi Swamikal. All these Gurus were appropriated by the communities they happened to be born into. Followers have completely negated the ideas of the Gurus.

        Disciple: Sri Narayana is celebrated as a Guru; Shankara is celebrated as a World Teacher. Chattampi Swamikal is recognized as a highly realized man. They are all followed by large numbers of people.

        Guru: I have agreed already. But the followers are practicing the teachings of the Gurus according to their own fancies.

        Shankara who propounded Advaita -non duality or monism- is indeed to be regarded as a World Teacher. But the mutts run by his followers do not offer even food to people of other castes. This is a contradiction.

        Narayana Guru and his movement were treated as the possession of his community even when he was living. The community behaved as though it was responsible for creating and sustaining his works.

        This trend began with the completion of a building in Kaitamukku in commemoration of the Guru's sixty-first birthday. Following this completion there was a reception arranged for the Guru in Kaitangamparampu temple.

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    During the reception the poet Asan read out a hymn on the Guru. This is what Narayana Guru's followers chant everyday. That they chant it daily indicates their complete acceptance of Narayana Guru as their preceptor. They recognized the Guru, it was in their interest to do so, and distorted the principles of the Guru to suit themselves; this has also happened in many religions around the World.

        Besides there is this thing about the temples at Murukkumpuzha and Kalavamkotam. These temples founded by Narayana Guru are well known to us. Originally what was consecrated in the Murukkumpuzha temple were only these words: ‘satyam, dharmam, daya,’ truth, righteousness and compassion. The trustees of the temple later installed a roughhewn linga, elliptical symbol representative of Shiva, in front of this, and the temple was named Kalakanttheswaram, after Shiva.

        Instead of a deity or an accepted symbol, the temple at Kalavamkotam has a mirror. An ‘Ardhanareeswara,’ Shiva in his half male-half female aspect, was later installed in front of it.

        In addition the leaders of the community tormented the Guru for over ten years with regard to property and other wealth matters.

        The Nair community has made Chattampi Swamikal, a great adept, into their communal property. The Swami had published a book, Vedadhikaraniroopanam, in his life-time. The Nairs did not want it then. Now that the contents are more or less proved by experience, they are possessive

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    about the book.

        Shankara's story is much the same. The Guru who propounded Advaita -monism- is hidden behind a screen of vedic ritualism which is of the followers' making. Misled by this situation and without knowing what the facts are, many people say that Shankaracharya created caste divisions. This is completely false.

        Is it not clear to you? The community into which a spiritual teacher is born, swallows up the great man’s ideals, to project what is theirs. They keep the spiritual heritage as their exclusive property. As a consequence, all human endeavors -including politics- reflects a quest without a fulcrum.

        Disciple: How then should spirituality be established? What is your intent?

        Guru: I already told you, through a Guru -liberated spiritual master.

        Disciple: I follow. But you have yourself said that it should not be through a Guru who has not had definite ‘experience’.

        Guru: It is not enough to have had ‘experience.’ There are certain ways and certain stages in this field of experience. A Guru, who has not reached at least the seventh stage, out of the ten stages of spiritual evolution, cannot establish the spiritual process in the World and work it to its full realization.

        Disciple: How then is this to be brought about? What would you lay down?

        Guru: Here we have received words of guidance from the ‘Light’ about

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    spiritual states and other verities. I am convinced that the process could be effected in terms of that knowledge.

        Disciple: Could you enlighten us more?

        Guru: This mystery cannot be revealed easily. Yet it becomes necessary to give a few intimations. The rest of it all will be brought out after my time, by those who live in this faith, in a manner comprehensible to people. Now I shall tell you just a little that you might grasp easily. Let us start from the beginning itself. Only then will you be able to follow.

    Next Chapter: Brief Biography on Navajyothisri Karunakara Guru and Akhandanama (Mantra to Attain Liberation)

    Any Questions?