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    Spiritual Evolution,
    Suffering of Great Souls
    and Changes in Religions

         Disciple: Just as in previous Yugas, there were paramparas -group of people following one doctrine or one spiritual guide-, should we not think that ours is the designated parampara for this age?

         Guru: Such is the revelation. That is why I have repeatedly emphasized it.

         Disciple: Is it from such certitude that you have frequently said: "It has come without my knowledge. I never hoped to get so much. I had made no effort for it, nothing at all while in this frame."

         Guru: Yes. It is so. This revelation is like the word which came to Moses and Mohammed and the light that shone on the Buddha. That it has been given to me, who is poor and powerless, is unbelievable. It has happened like the miraculous appearance of beautiful and fruitful greenery in a desert terrain.

        Those seers had to undergo tremendous suffering and torture, but our times are paradoxically more tolerant because of the decline of religion itself.

         Disciple: Is that why you often suggest that we have not really had any hardship, nothing even remotely proportionate to the magnitude of the gift we have received?

         Guru: Yes. How much did Jesus suffer! And what happened to his followers after the Crucifixion? They were subjected to inhuman torture. Every now and then Christians were caught and incarcerated and often thrown to hungry lions

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    for the amusement of jeering crowds. For decades this had gone on until at last the antagonism softened.

        Similarly Mohammed was also tormented. He was driven out of his native town. The Buddha, despite being a prince, underwent harrowing experiences. More recently Dayananda Saraswati was persecuted. Even Narayana Guru at one time, met with much public resentment. Mahatma Gandhi who tried to unite our country, was assassinated at a prayer meeting.

        In the light of all this, we see we have gone through nothing in proportion to what we have been given. It seems to be a rule of history that any vital idea is met with incomprehension and resentment. The hostility that our parampara has generated is negligible in comparison. Your responsibility is light in comparison; it consists of an effort to know the revelation of the parampara more fully, and in the endeavor to communicate this understanding to the people at large. You should strive to bring down the benediction of God on this endeavor, and do so strenuously and single-mindedly.

         Disciple: To return to an earlier point, will it now be right for a community, namely the Brahmins, who brought spiritual stagnation and material suffering to the larger polity through their insularity and intellectual contrivance, to attempt its rejuvenation?

         Guru: Certainly the Brahmins are the most suited for this role. Through centuries of distortion and intellectual arrogance, they have fallen into sin and who but they are their own redeemers. In thus redeeming themselves, they

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    would be themselves receptacles of a larger grace, with which they can initiate the redemption of the rest of society.

         Disciple: By the nature and integrity of their faith are not the Christians and Muslims better equipped for this work than the Brahmins?

         Guru: It would be beneficial if it happens. Yet there are certain inadequacies. Islam and Christianity are prophetic religions which do not have a long history. There is a split from the time of Moses. Also these two religions have more or less performed their functions, in their respective paths. What they have done for India is of great magnitude.

        They might have contributed to the larger good, but they are hindered by certain historical circumstances. Both these religions make up a common stream as it were, separated into two from Moses onwards. They have striven under prophetic discipline and accomplished much of what they were destined to, thus bringing their mission to completion.

        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. Some 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 and often relied on physical aggression for its spread, and certainly were triumphant in the areas of their influence. Like the Christians who

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    acquired Brahminical cleverness, the Muslims too were disadvantaged in another manner. The majority of the converts came from that Hindu strata which was uncultivated in the finer graces of religious culture.

        It is these peculiar circumstances that is making it difficult for the Christians and the Muslims, as their religions stand now in India, to relate to a change that ingests the Sanatana Dharma -eternal divine law of India. Into the Christian and Islamic conversions, have gone various castes of the non-Brahminical persuasion. Though they adopted the new religion, they were unable to evolve a new system of refinement, a new concept of kosher -legitimacy.

         Disciple: Is not the residue of cultural backwardness prevalent among us too?

         Guru: True, also it still prevails in the Hindus.

        We are talking all the time. The Sanatana law has come to mean just this talk. Hindus mix myths and legends of the ancient past and more recent stories up to the propounder of the Gita, Krishna. And they talk all these with an eagerness to establish Advaita, non-duality. Those who spout this Advaita, are often unsympathetic to neighbors and even to their own brothers and sisters. Vedanta -system of philosophy in Hinduism- degenerates into pedantry.

        According to our revelations, Islam will stay spiritually potent for only another ninety years. For Christianity the time is nearly over. These two religions are now breeding conflicts and divisions within themselves. It is not time yet for a prophet or a great soul to appear bringing peace and

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    rejuvenating these faiths. Such depth of spirituality is difficult to find elsewhere. It is therefore imperative that Hinduism itself assumes the responsibility for the remaining time period of the present Manvantara -aeon of time.

        The Manvantara chronology brings the law of the Almighty into 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 wisdom and great civilizations flourished 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 mould 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, mixture, mentioned in the Gita. This is a process to be achieved by the present and future generations.

         Disciple: Is it in this connection you mentioned the zodiacal signs, planets and constellations?

         Guru: Yes, it is essential to view life in its triple aspects -past, present, and

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    future. Unless we bring about a course of action, based on this total view, we will not have unity anywhere. Nor will there be any hope of future welfare for humanity. A parampara, -group of people following one doctrine or one spiritual guide- well ordered and with proper conventions, is needed: a parampara, which will erase the fault from the karya-karana, causality, and the sthoolasookshma, the interconnections between the gross and the subtle.

        Only if we can establish such a parampara in the coming four or five generations, can we retrieve the way of the Manus -archetypal teachers who spiritually hold a vast stretch of time termed as a Manvantara (Manu's time). The gist of what I have said earlier, is that the perpetuation of such a parampara is possible only through those who would take birth by the Will of the Almighty.

         Disciple: Have not the religious principles of the present day come according to God's Design?

         Guru: This misconception runs through Advaita Vedanta -monism- as well as through the worship or beliefs under the Trimurti -Brahma, Vishnu and Shiva- tradition. These traditions in fact are the repercussions of that misconception. But we have mentioned how the Absolute was misconceived and how the error percolated down subsequent ages.

         Disciple: We have talked about the residue of cultural backwardness. How does it relate polities? After all it meant more payment to labor.

         Guru: You might say that it is right, in a way. True, the toddy-tappers

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    belong to one community, and the gratuity was a political inducement. But it is worse than the choice of candidates in elections, to suit the caste composition of constituencies. And liquor in any case is an ancient interest. It is undoubtedly a social evil. This will be a repetition of the old deceit of keeping these communities corrupt and low and preventing them from evolving higher.

         Disciple: How exactly?

         Guru: Did we not discuss the Varnasrama Dharma, -duty of the system of casts? Original varnasrama -system of casts- related to the state of an individual life. The terms, Brahmin -priest-, Kshatriya -ruler-warrior-, Vaisya -trader-merchant- and Sudra -the lowborn-, these are the different casts, related to the nature of a person and the quality of action he was capable of. In fact this is relevant to us even today. Instead of recognizing this law of universal human quality as an inward aspect subject to change, qualities were ascribed to castes and castes were tied down to social functions. Some were pushed unawares into heinous and base occupations. These occupations became their clan or family professions.

        This was the rule made by crafty men. Today the very same Brahmin is predominant in the decision-making process. The undercurrent of politics in India is still caste.

         Disciple: We do not seem to have realized this yet.

         Guru: No. But a very ancient view is craftily kept alive still. Contemporary polities had held sway for some time. The years before Independence were full

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    of sacrifice and its benediction survived into independence till the sixties. There have been a few significant developments.

         Disciple: What are those developments?

         Guru: No one who puts his hand into the treacle jar, can help licking his fingers. Thus goes the saying. This is true of money, name or position. Let it be. How are we concerned? What are the qualities people have, people of whom we form a part? What must be the quality of existence in future? These are the questions we should concern ourselves with. People have become tired of all that has been going on. It is imperative that they be given the chance to realize their potential for thinking and learning. Also a sense of unity is to be fostered in them, through love. Such love and such observance will make us a model community. If people can organize themselves on such lines, it is certainly possible to percolate the political structure helping the nation to transcend caste and creed.

        Religious leaders should not be directly involved in this. They could give the necessary guidance. We should only try to achieve an end not cling to it.

        In India, it would appear, that faith and matters of faith have a certain pervasive quality. Take the communists for example. Some communists go to the astrologer at night. They visit the temple along with their wives and children, under the pretext of escorting the family. This reflects the general attitude of the people. They do not go against traditions established and sanctified. That is how it should be. Otherwise everything becomes difficult

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    starting from the relationship between the capitalist and the worker. In fact if there is love among people, these capitalist-worker differences will disappear. Even the eagerness to act like a leader will vanish. Only then can we believe that an Indian system has come into effect.

         Disciple: Are you sure of such a love-based system coming into being?

         Guru: Yes, I am sure of it. It will be so. Undoubtedly India is going to become the model for the World. The advent of the hippies is a small pointer to it.

        India is in a state of confusion right now. Still it is known as a land of spirituality. Let us pray that the Will of the Almighty be done in the World.

    Next Chapter: Celestial Bodies, Karma, Kali Age and Dharma

    Any Questions?